Nasai

(1) Some people of deviant beliefs have denied this incident, questioning how it is possible that a prophet would slap the Angel of Death and refuse to die. However, this is their ignorance. There is nothing far-fetched about this incident. Textually, this incident is absolutely authentic, and rationally, there is no problem with it either. The matter is simply that the Angel of Death came to Musa (alayhis salam) in an unfamiliar human form and said, “I have come to take your soul.” Obviously, in such a situation, no one would allow any person to take their life; rather, one would defend oneself. Therefore, he (Musa) slapped the Angel of Death, thinking him to be a human. The slap landed on the face and injured the eye. When an angel comes in human form, the rulings of humanity apply to him, so there is nothing surprising about the injury to the eye. When the angel complained to Allah Ta’ala, Allah Ta’ala restored his eye and sent him back, so Musa (alayhis salam) understood that this was not a human but an angel (for the eye was immediately healed). Therefore, he immediately became ready for death, even though he was offered a long life. Tell me, what rational problem is there in this that would justify rejecting an authentic hadith? [وکم من عائب قولا صحیحا و افته من الفھم السقیم] “How many fault-finders consider a truthful statement to be blameworthy! This harshness from the critics is due to their weak understanding.”

(2) “He gouged out his eye”—this is proof that the angel came in human form, otherwise an angel’s eye is not visible, so how could it be gouged out?

(3) “He did not want to die”—this is the Angel of Death’s inference from the apparent circumstances; otherwise, this was not the real reason. The reason for the slap was that the angel did not come in the form in which he usually seizes souls, so Musa (alayhis salam) thought him to be a human and defended himself, and this was his right.

(4) “Place your hand on the back of an ox”—the purpose of this was actually to make the angel understand that Musa’s slapping was not due to refusal of death, and this is indeed what happened. When Musa (alayhis salam) realized that this was an angel, he did not accept the offer of a longer life. In reality, this was not an offer, but rather the innocence of Musa (alayhis salam) was intended to be established. Otherwise, the day of death is fixed; it cannot be brought forward or delayed, so what kind of offer is this?

(5) “To be brought near”—it is understood from this that desiring to be buried in a sacred place is valid, because even proximity has an effect. The noble companions Abu Bakr as-Siddiq, Umar al-Faruq, and Aisha (radi Allahu anhum) preferred to be buried near the Messenger of Allah (sallallahu alayhi wa sallam), desired it, sought permission, and those elders were even buried there first.

(6) “The Messenger of Allah (sallallahu alayhi wa sallam) said”—this entire narration is his statement, even though in this chain of transmission, his mention is only at the end.

(7) In this narration, there is consolation in that, since in the end death is destined, why should one be excessively distressed over anyone’s death?

Hadith Commentary:
The Angel of Death (Malak al-Mawt) came to Musa (alayhis salam) in human form.
Therefore, Musa (alayhis salam) knowingly struck him. This is not something far from reason.
But the deniers of hadith only seek excuses.
They have also made this hadith a target for their objections, which is a clear sign of their ignorance.
When Musa (alayhis salam) came to know the reality, he preferred death out of longing to meet Allah, the Exalted.
The same was said to our Prophet (sallallahu alayhi wa sallam) in the Hereafter, and he (sallallahu alayhi wa sallam) also supplicated to be joined with the Highest Companion (Rafiq al-A‘la), and his supplication was accepted.
It has been said that Musa (alayhis salam) did not supplicate to be buried in Bayt al-Maqdis himself because he feared that the Children of Israel might begin to worship his grave, just as is the case with the polytheists, who have continued to make the shrines of their prophets and righteous ones into places of worship.
Allah also granted our Prophet (sallallahu alayhi wa sallam) a resting place two and a half hundred miles away from the Sacred Ka‘bah, in Madinah Tayyibah.
If the Prophet (sallallahu alayhi wa sallam) had been buried in Makkah al-Mukarramah, there would have been the same danger from the ignorant among the Muslim Ummah.
Even so, the Prophet (sallallahu alayhi wa sallam) supplicated: “O Allah! Do not make my grave an idol (wathan)
that people come here and begin acts of worship.”
All praise is due to Allah, this supplication of the Prophet (sallallahu alayhi wa sallam) was accepted, and to this day, even the pseudo-Muslim polytheists do not have the courage to worship at his grave.

Hadith Commentary:
➊
The Angel of Death came to Musa (alayhis salam) in human form.
He (Musa) thought that a man had entered his house without permission, so he struck him. In Musnad Ahmad, it is mentioned that due to Musa’s (alayhis salam) slap, one of the Angel of Death’s eyes was damaged.
(Musnad Ahmad: 2/315)
The Shariah has permitted striking out the eye of a person who peeps without permission.
(Sahih Ibn Hibban (al-Ihsan) 14/115)
Imam al-Lughawi has also supported the view of Hafiz Ibn Hibban rahimahullah.
(Sharh al-Sunnah: 5/265)
In short, Musa (alayhis salam) did not know that this was the Angel of Death who had come to seize his soul. When he realized that it was an angel who wished to take his soul, he submitted in obedience.

➋
Musa (alayhis salam) expressed the wish that he be buried near the Sacred Land (al-Ard al-Muqaddasah) so that his grave would remain concealed and the ignorant among his community would not begin to worship it.
It is also possible that the Children of Israel, due to their mischief, were deprived of entering Bayt al-Maqdis and wandered in the wilderness of Tih for forty years, until Harun (alayhis salam) passed away in that very wilderness.
When Musa (alayhis salam), a year later, was about to pass away, he expressed this desire:
“O Allah! If entry (into the Sacred Land) is not possible, then at least let me attain its nearness.”
And Allah knows best.

Hadith Authentication (Takhrij al-Hadith):
This narration is found in Sahih al-Bukhari at two places [1339، 3407].
In addition to Imam al-Bukhari rahimahullah, the following hadith scholars have also narrated it:
Muslim al-Naysaburi [صحيح مسلم : 2372 وترقيم دارالسلام : 6148، 6149]
al-Nasa’i [سنن النسائي 4؍118، 119 ح2091]
Ibn Hibban [صحيح ابن حبان، الاحسان 8؍38 ح6223، پرانا نسخه : ح6190]
Ibn Abi ‘Asim [السنة : 599]
al-Bayhaqi in al-Asma’ wa al-Sifat [ص492]
al-Baghawi in Sharh al-Sunnah [265/5، 266 ح 451 او قال : هذا حدهث متفق على صحته]
al-Tabari in al-Tarikh [434/1 دوسرا نسخه 505/1]
al-Hakim in al-Mustadrak [578/2 ح 4107 و قال : هذا حديث صحيح على شرط مسلم ولم يخرجاه]
and Abu ‘Awanah in his Musnad [اتحاف المهرة 15؍104]
The following hadith scholars narrated it before Imam al-Bukhari rahimahullah:
Ahmad ibn Hanbal [المسند 2؍269، 315، 533]
‘Abd al-Razzaq in al-Musannaf [11؍274، 375 ح20530، 20531]
Hammam ibn Munabbih [الصحيفة : 60]
The following Tabi‘in narrated this hadith from our master Imam Abu Hurayrah radi Allahu anhu:
① Hammam ibn Munabbih [البخاري : 3407 مختصراً، مسلم : 2372 وترقيم دارالسلام : 6149]
② Tawus [البخاري : 1339، 3407 ومسلم : 2372 وترقيم دارالسلام : 6148]
③ ‘Ammar ibn Abi ‘Ammar [أحمد 2؍533 ح10917 وسنده صحيح وصححه الحاكم على شرط مسلم 2؍578]
For another chain of transmission of this narration, see:
Musnad Ahmad [2؍351]
↰ It is thus evident that this narration is absolutely authentic; it has been declared authentic by al-Bukhari, Muslim, Ibn Hibban, al-Hakim, and al-Baghawi.

The Angel of Death came to our master Musa (Moses) alayhis salam in a human form which Musa alayhis salam did not recognize.
◈ Hafiz Ibn Hibban rahimahullah states:
«وكان موسيٰ غيورًا، فرأي فى داره رجلاً لم يعرفه، فشال يده فلطمه، فأتت لطمته على فقءِ عينه التى فى الصورة التى يتصور بها، لا الصورة التى خلقه الله عليها»
“And Musa (alayhis salam) was protective (ghayur). So he saw a man in his house whom he did not recognize, so he reached out and struck him with his fist. This blow landed on the (human-form) eye which the angel had assumed. It did not land on the (original) form upon which Allah had created him. Etc.” [الاحسان، نسخه محققه 14؍115]
◈ Imam al-Baghawi rahimahullah has discussed this hadith in detail, which supports the view of Hafiz Ibn Hibban. [ديكهئے شرح السنة 5؍266۔ 268]
◈ And he said: “This meaning has been stated by Abu Sulayman al-Khattabi in his book, in order to refute those innovators and atheists who criticize this hadith and others like it. May Allah destroy them and protect the Muslims from their evil.” [شرح السنة 5؍268]
↰ In summary, Musa alayhis salam did not know that this was an angel who had come to seize his soul, so he struck him thinking he was a stranger. When he realized that it was an angel and that he had come to seize his soul, he responded affirmatively and submitted. Thus, this hadith «وَلَنْ يُؤَخِّرَ اللَّـهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا وَاللَّـهُ خَبِيرٌ بِمَا تَعْمَلُونَ» [63-المنافقون:11] “Allah never delays when a person’s appointed time (ajal) comes.” is not contradicted by it. «والحمدلله»

Hadith Commentary:
It is permissible to desire to be buried in blessed places such as Bayt al-Maqdis, Makkah, or Madinah. This is the very purpose of the chapter according to Imam al-Bukhari rahimahullah.

Hadith Commentary:
(1)
Hafiz Ibn Hajar rahimahullah, quoting Zayn ibn Munir, has written regarding the phrase “its like” (nawhuha) in the chapter heading that it refers to the remaining sacred places towards which it is permissible to undertake a journey, such as: the Haram of Makkah, the Haram of Madinah, and so on. Similarly, the burial places of the Prophets, and the graves of the awliya (friends of Allah) and martyrs, from whose proximity one may hope for mercy and blessing, because in this there is following of Musa alayhis salam. (Fath al-Bari: 3/264)

According to us, as far as the desire to be buried in the sacred land and the land of the Haramain is concerned, this is indeed a demand of every believer’s faith. Sayyiduna Umar radi Allahu anhu supplicated to Allah: “O Allah! Grant me martyrdom in Your path and let my death come in the city of Your Messenger (Madinah).” (Sahih al-Bukhari, Fada’il al-Madinah, Hadith: 1890)

However, to desire to be buried near the burial places of martyrs and the graves of the awliya, hoping for mercy and blessing from their proximity, we do not agree with this, because this opens the backdoor to shirk (associating partners with Allah) and bid‘ah (innovation). According to us, to be accepted by Allah, first faith, then knowledge and righteous deeds are absolutely necessary. Without these, to desire to be buried in any sacred land is futile and useless.

It is mentioned in the hadith that when the Dajjal comes, Madinah will be filled with hypocrites, and it will be shaken three times, causing all the disbelievers and hypocrites to leave Madinah and join the army of the Dajjal. (Sahih al-Bukhari, Fada’il al-Madinah, Hadith: 1881 and Sahih Muslim, al-Fitan, Hadith: 7390(2943))

(2)
From this hadith, it is also clear that the sanctity and sacredness of any blessed place (baqa‘a mubarakah) will not prove beneficial without faith and righteous deeds. Without these, being buried in a sacred land or a non-sacred land is the same. Thus, Abu Darda’ radi Allahu anhu wrote a letter to Salman al-Farsi radi Allahu anhu, inviting him to come to their sacred land, to which he replied that the land cannot be a means of a person’s purity; rather, righteous deeds certainly make a person sacred. (Al-Muwatta’ of Imam Malik, al-Wasiyyah, Hadith: 1524)

However, along with faith and righteous deeds, to desire to be buried in any sacred land is indeed desirable. Imam Bukhari rahimahullah established the aforementioned chapter heading to clarify this distinction. And to prove this claim, he presented the action and desire of a most eminent and highly chosen Prophet of Allah, Musa alayhis salam.

Hafiz Ibn Hajar rahimahullah further writes that Musa alayhis salam expressed this desire so that he could attain the proximity of the Prophets who are buried in Bayt al-Maqdis. This opinion has been preferred by Qadi ‘Iyad. However, Allamah Muhallab has stated that his desire to be buried near the Prophets was so that he would be close to the Plain of Resurrection (Mahshar) and thus be spared the hardship that could arise from being far away, because it is the land of Sham that will take the form of the Plain of Resurrection. (Fath al-Bari: 3/264)

(3)
Hafiz Ibn Hajar rahimahullah has written regarding the distance of “a stone’s throw” that it means: “Let me be brought so close that if one were to stand there and throw a stone, it would fall in the sacred land.” The secret behind this could be that Allah Ta‘ala, due to the evil deeds of Bani Isra’il, had forbidden them from entering the sacred land and left them wandering in the Valley of Tih for forty years. During this period, Musa alayhis salam and his brother Harun alayhis salam passed away. Since, due to the dominance of the tyrants, they could not enter the sacred land, at the last moment he wished that as close as possible to the sacred land would be a blessing, because the ruling for something close is like the ruling for the thing itself. (Fath al-Bari: 3/264)

(4)
As for the objections of deniers and atheists regarding Musa alayhis salam striking the Angel of Death and gouging out his eye, we will mention them in the benefits of Hadith 3407 and provide a satisfactory answer there, insha’Allah.

In view of the chapter heading established by Imam Bukhari rahimahullah, the translator’s supplication is as follows:
There is a longing in my heart—when will that day come for me... That I die in Madinah and my grave be in Baqi‘.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Latamah:
He slapped him.

(2)
Faqa ‘aynayhi:
He gouged out his eye.

(3)
Kuthayb:
A mound.

Benefits and Issues:
The Angel of Death entered the house of Musa (alayhis salam) in the form of a stranger. Musa (alayhis salam) did not recognize him, so, due to his entering without permission, and considering him an enemy, he slapped him in self-defense and protection. Since he was in human form, the angel returned. If the appointed time of death had arrived, the angel would have come after informing him and would not have left without taking his soul. Musa (alayhis salam) gouged out his eye in self-defense, so the question of blood money (diyah) does not arise, and then Allah, the Exalted, restored his eye. Then, when the angel came again, Musa (alayhis salam) was ready to die, because now his appointed time had come. Therefore, he did not wish for more life, but only expressed the desire to be near the Sacred Land (al-Ard al-Muqaddasah). So Allah accepted his request and brought him so close to Bayt al-Maqdis that if a stone were thrown from Bayt al-Maqdis, it would fall near his grave. And on the night of Isra, the Messenger of Allah (sallallahu alayhi wa sallam) was shown the grave of Musa (alayhis salam).

Hadith Commentary:
Vocabulary of the Hadith:
Ajib Rabbak:
Accept the call of your Lord,
Go to your Lord.