Bukhari

Hadith Commentary:
That is, in such a manner that it results in the disrespect or belittlement of other prophets, or in such a way that discord and conflict arise among people. Although the mention of a slap is not present in this narration, it is found in the subsequent narration; this narration is its abridged version.

Hadith Commentary:
In the verse, there is mention of the conversation between Musa (alayhis salam) and Allah Ta'ala, in which the unconsciousness of Musa (alayhis salam) due to the effect of the Divine manifestation (tajalli) is also mentioned.
This is the correspondence between the verse and the hadith.

Hadith Commentary:
➊
In this hadith, the unconsciousness of Musa (alayhis salam) on Mount Tur is mentioned.
Its details have already been explained in the above verse.
The Mu'tazilah, using this verse as evidence, say that seeing Allah is neither possible in this world nor in the Hereafter, because Allah Ta'ala said:
﴿لَن تَرَانِي﴾ "You will never see Me"—in which there is a perpetual negation. However, the stance of the Mu'tazilah is contrary to authentic ahadith.
It is established from mutawatir (mass-transmitted) ahadith that on the Day of Resurrection, the believers will see Allah Ta'ala, and in Paradise as well, there will be the vision of Allah.
This negation of vision pertains only to this world—that no eye in this world is capable of seeing Allah Ta'ala. But on the Day of Resurrection, Allah Ta'ala will grant those eyes such strength that they will be able to bear the manifestation of Allah Ta'ala.
The statement of Allah Ta'ala is:
"That day, faces will be radiant, looking at their Lord." (al-Qiyamah: 22–23: 75)

➋
From Allah Ta'ala speaking directly to Musa (alayhis salam), it is also understood that Allah can speak in all languages, in their accents and words and letters, without any intermediary. Meanwhile, the Jahmiyyah sect denies that Allah Ta'ala speaks in this manner and considers it contrary to the transcendence (tanzih) of Allah Ta'ala.
Their stance is contrary to Qur'anic verses and authentic ahadith, the details of which we will explain in Kitab al-Tawhid.

Hadith Commentary:
In the context of this hadith, Allamah Qastallani states:
And the correspondence of the hadith with the chapter heading is found in his (sallallahu alayhi wa sallam) statement, “Call him,” for what is meant by this is bringing him before him (sallallahu alayhi wa sallam). That is, the correspondence between the chapter and the hadith is that the Messenger of Allah (sallallahu alayhi wa sallam) said, “Call this person here.”
It is as if the very act of appearing before the Messenger of Allah (sallallahu alayhi wa sallam) was itself a punishment for him.
Imam Bukhari (rahimahullah) has also narrated this hadith in several other places and has derived many rulings from it.
It is evident that the superiority of the Messenger of Allah (sallallahu alayhi wa sallam) over all the Prophets and Messengers (alayhimus-salam) is like the superiority of the moon over all the stars in the sky.
Despite this reality, he (sallallahu alayhi wa sallam) did not approve that, in the course of mentioning his virtues, people should begin to disparage any other Prophet.
He himself acknowledged the virtue of Musa (alayhis-salam).
In fact, he even mentioned that on the Day of Resurrection, before I regain consciousness, Musa (alayhis-salam) will be seen holding onto the leg of the Throne.
It is not known whether he is among those whom Allah has exempted, as He has said:
﴿فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾ ()
That is, on the Day of Resurrection, all those in the heavens and the earth will fall unconscious except those whom Allah wills not to be unconscious.
Or perhaps the unconsciousness that befell him previously will suffice for him here, or he is among those whom Allah, the Most Pure, has exempted from reckoning.
In any case, regarding this particular virtue, he (sallallahu alayhi wa sallam) acknowledged the superiority of Musa (alayhis-salam).
Although all of this is merely by way of expressing humility.
Allah, the Most Pure, has granted His beloved (sallallahu alayhi wa sallam) the rank of the Seal of the Prophets (Khatam an-Nabiyyin); for his superiority over all the Prophets (alayhimus-salam), this honor is not insignificant.

Hadith Commentary:
(1)
In absolute virtue, all the Prophets (alayhim as-salam) hold an equal rank; however, due to specific reasons and particular characteristics, one may have superiority over another. For example:
The Messenger of Allah (sallallahu alayhi wa sallam) is the Seal of the Prophets.
He is the leader of the children of Adam.
In such characteristics, the Messenger of Allah (sallallahu alayhi wa sallam) can be given superiority over other Prophets (alayhim as-salam). However, no claim of absolute virtue should be made for anyone, nor should such a virtue be established for any Prophet that results in the disparagement or disrespect of another Prophet, or a virtue that becomes a cause of discord.
(2)
From this narration, Imam Bukhari (rahimahullah) has established that a Jew can file a claim against a Muslim in an Islamic court.
In such circumstances, the court should uphold justice and fairness.
One should refrain from undue support of the Muslim.

Hadith Commentary:
➊
In this hadith, it is clarified regarding Musa (alayhis salam) that he had fallen unconscious at the foot of Mount Tur.
This very incident has been described in detail in the chapter heading.

➋
In this hadith, a particular merit is mentioned, just as in the hadith regarding Ibrahim (alayhis salam) it is stated that he will be the first to be clothed.
Such particular merits do not necessitate superiority in absolute merit.
In any case, the Messenger of Allah (sallallahu alayhi wa sallam) will be the first to rise from his blessed grave and will present himself before his Lord.

Hadith Commentary:
Abu Sa'id al-Khudri radi Allahu anhu had memorized a large number of ahadith.
The number of his narrations is 1170.
He passed away on a Friday in the year 74 AH.
He was buried in Jannat al-Baqi'.

Hadith Commentary:
(1)
The first hadith is brief because it does not mention the act of slapping, whereas the second hadith narrates this incident in detail.

(2)
The Messenger of Allah (sallallahu alayhi wa sallam) forbade giving preference to one of the Prophets (alayhim as-salam) over another in such a manner that it implies disrespect or belittlement of any Prophet. However, the concept of superiority is established from the Noble Qur’an. Allah the Exalted says:
“These Messengers—We have given some of them superiority over others.” ( al-Baqarah: 2:253)
Allah the Exalted Himself has granted some Messengers superiority over others, but we are taught that it is not our place to determine the ranks of the Prophets (alayhim as-salam); comparing them among themselves may lead to the possibility of disrespecting a Prophet.

(3)
Hafiz Ibn Hajar (rahimahullah) writes that if a person says something about which he has no knowledge, then it is permissible for a knowledgeable Muslim to reprimand him for this action. And Allah knows best. (Fath al-Bari: 12/329)
In any case, a Muslim will not be killed in retaliation for a disbeliever or a dhimmi.

Benefits and Issues:
Without doubt, among the Prophets and Messengers (alayhimus-salam), some have been granted superiority over others, and the Noble Qur’an has clearly stated this. However, presenting these virtues in such a comparative manner that it necessarily entails disparagement of others is forbidden (haram).