Tirmidhi

Explanation:
1:
When the Trumpet will be blown, due to the intensity of its sound, all those in the heavens and the earth will fall unconscious except those whom Allah wills. Then the Trumpet will be blown again, and they will stand up, looking on (to see what is being done with them) (: al-Zumar: 69).

2:
By narrating this event of the Day of Resurrection, the Prophet (sallallahu alayhi wa sallam) intends to mention the virtue of Musa (alayhis salam) and also expresses his own humility. Expressing one’s humility is one matter, and in itself, the superiority of Musa (alayhis salam) over all other prophets is another matter. However, it is not appropriate for someone, by naming a particular prophet, to compare him with the Prophet (sallallahu alayhi wa sallam) and, in zeal, to strike someone while mentioning the Prophet’s (sallallahu alayhi wa sallam) virtue. The Prophet (sallallahu alayhi wa sallam) taught this very lesson at that time.

3:
In reality, the Prophet (sallallahu alayhi wa sallam) is the most virtuous of all prophets, and is the leader of the prophets and messengers. However, comparing the prophets with each other in general circumstances is not correct; rather, it is contrary to proper etiquette. Out of humility and modesty, and for the purpose of respect and honor of the prophets and messengers, the Prophet (sallallahu alayhi wa sallam) taught proper etiquette and criticized such comparisons.

Hadith Commentary:
That is, do not give me superiority over other prophets in such a way that it results in their disparagement.
Or, this command pertains to the time when it had not yet been revealed to you that you are superior to all the prophets.
Or, it means: do not grant superiority based on your own opinion; say only as much as has been mentioned in the Shari‘ah.
The exception for those who will not lose consciousness on the Day of Resurrection is found in this verse:
﴿And the Trumpet will be blown, and whoever is in the heavens and whoever is on the earth will fall unconscious, except whom Allah wills.﴾ ()
That is, when the Trumpet is blown, all the people of the Gathering will lose consciousness, except those whom Allah wills—they will not lose consciousness.
It is possible that Musa (alayhis salam) is also included in this exception.

Hadith Commentary:
➊
The mentioned incident pertains to Musa (alayhis salam), but it occurred after his lifetime.
The meaning of the noble statement of the Messenger of Allah (sallallahu alayhi wa sallam) is that do not give me superiority over the other noble prophets in such a way that it leads to their disparagement.
➋
The exception for those who will not lose consciousness on the Day of Resurrection is found in the following verse:
“And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will fall unconscious, except whom Allah wills.” ()
It is possible that Musa (alayhis salam) is also included in this exception.
And Allah knows best.

Hadith Commentary: That is, do not give superiority over Prophet Musa (alayhis salam); this was said out of humility. The meaning is that do not grant superiority in such a manner that it results in the disparagement of Prophet Musa (alayhis salam), or this incident occurred earlier, at a time when it was not yet known to him that he is superior to all the Prophets.

The mention of exception is in this verse: (فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ) (, Surah Az-Zumar).

The meaning of the chapter is derived from the words of the verse "except whom Allah wills," by which Jibril, Mika'il, Israfil, 'Azra'il, Ridwan, the keeper of Paradise, and the bearers of the Throne are intended; they will not lose consciousness.

Hadith Commentary:
➊
The difference in ranks among the Prophets (alayhimussalam) has been stated by Allah Himself. The Exalted says:
"These Messengers—We have given some of them superiority over others. Among them are those to whom Allah spoke, and He raised some of them in degrees." ()
And He also said:
"We have given some of the Prophets superiority over others." ()
The Messenger of Allah (sallallahu alayhi wa sallam) said:
"I will be the leader of the children of Adam on the Day of Resurrection." (Sahih Muslim, Al-Fada'il, Hadith: 5940(2278))
In the mentioned hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
"Do not give me superiority over Musa (alayhis salam)." He (sallallahu alayhi wa sallam) said this out of humility and modesty, or it means: Do not affirm my superiority in such a manner that it leads to any aspect of disrespect towards Musa (alayhis salam).

➋
At the end of this hadith, an exception is mentioned, the clarification of which is found in the following noble verse:
"And the Trumpet will be blown, and whoever is in the heavens and whoever is on the earth will fall unconscious except whom Allah wills (to save)." ()
From this verse, it is understood that there will be some creatures who will not fall unconscious.
The Messenger of Allah (sallallahu alayhi wa sallam) has exempted Musa (alayhis salam) from this unconsciousness, and that too in the sense that perhaps he regained consciousness before me, or he did not fall unconscious at all, because he had already once fallen unconscious in this world. Imam Bukhari (rahimahullah) has established from this hadith the will (mashiyyah) of Allah, that it is general and encompasses everything in the universe.

Hadith Commentary:

He said: "Except whom Allah wills"—it is said that Jibril, Mika'il, Israfil, 'Azra'il, the bearers of the Throne, the angels (alayhim as-salam), and the maidens and youths of Paradise, etc., will not lose consciousness.

He (the Prophet sallallahu alayhi wa sallam) said this out of humility; otherwise, he is superior to all the prophets (sallallahu alayhi wa sallam).

Hadith Footnote:
Which has already appeared above with a connected chain in the Book of Ashkhas.

Hadith Commentary:
(1)
The exception regarding Musa (alayhis salam) mentioned by the Messenger of Allah (sallallahu alayhi wa sallam) is found in the following noble verse:
“And when the Trumpet will be blown, whoever is in the heavens and whoever is on the earth will fall down unconscious except whom Allah wills (to save). Then it will be blown a second time, and at once they will be standing, looking on.” (Az-Zumar: 68)
From this hadith, the objective of Imam Bukhari rahimahullah is also established, because there is a clear indication towards the blowing of the Trumpet in it.

(2)
From this hadith, it is understood that there will be some creatures who will not fall unconscious after the first blowing of the Trumpet.
Nevertheless, none of the humans will be safe from this unconsciousness.
When the Messenger of Allah (sallallahu alayhi wa sallam) himself will fall unconscious, then how can any other human be saved? However, Musa (alayhis salam) has been made an exception by the Prophet (sallallahu alayhi wa sallam).
That too, in the sense that perhaps he regained consciousness before me, or perhaps he did not fall unconscious at all, because he had already once fallen unconscious on Mount Tur in this world, as the Messenger of Allah (sallallahu alayhi wa sallam) said in one narration:
“I do not know whether his unconsciousness on Mount Tur had already settled his account, or whether he will regain consciousness before me.”
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3414)

(3)
The Messenger of Allah (sallallahu alayhi wa sallam) made this statement out of humility in order to incline the Jew towards Islam; otherwise, from the ahadith of intercession, it is known that the Messenger of Allah (sallallahu alayhi wa sallam) is superior to all the noble Prophets (alayhimus salam).
And Allah knows best.

Hadith Authentication (Takhrij al-Hadith):
SA The objection of the deniers of hadith: Is revelation (wahy) doubtful? EA This hadith is found in Sahih al-Bukhari at seven places:
[2411، 3408، 4813، 3414، 6517، 6518، 7472]
Besides Imam Bukhari, the following hadith scholars have also narrated it:
Muslim ibn al-Hajjaj [صحيح مسلم : 2373]
al-Tahawi [مشكل الآثار، طبعه قديمه 1؍445، معاني الآثار 4؍316]
Abu Ya‘la [المسند : 6643]
al-Nasa’i [السنن الكبريٰ : 7758، 11457]
Abu Dawud [السنن : 4671]
al-Tirmidhi [السنن : 3245 وقال ”هذا حديث حسن صحيح“]
Ibn Majah [السنن : 4274]
al-Baghawi [شرح السنة 15؍106 ح4302 وقال : ”هذا حديث متفق على صحته“]
al-Bayhaqi [دلائل النبوة 5؍492]
Before Imam Bukhari rahimahullah, Imam Ahmad rahimahullah also narrated it. See:
Musnad Ahmad ibn Hanbal [2؍264، 450]
This narration has been transmitted from our master Abu Hurayrah radi Allahu anhu by the following eminent and trustworthy Tabi‘in:
① Sa‘id ibn al-Musayyib
② Abu Salamah ibn ‘Abd al-Rahman
③ ‘Abd al-Rahman al-A‘raj
④ ‘Amir al-Sha‘bi
Besides our master Abu Hurayrah radi Allahu anhu, our master Abu Sa‘id al-Khudri radi Allahu anhu has also narrated it:
[صحيح بخاري : 2412]
[و صحيح مسلم : 2374]
[و مصنف ابن ابي شيبه 526/11 ح 31828]
↰ It is thus clear that this narration is absolutely authentic; therefore, for the denier of hadith to extract from it the claim “Is revelation doubtful?” is invalid.
❀ The statement of the Messenger of Allah sallallahu alayhi wa sallam, “I do not know,” etc., is in accordance with the following verse of the Noble Qur’an: «وَلَا اَعْلَمُ الْغَيْبَ» (Say...) “And I do not know the unseen.” [سورة الانعام : 50]
✿ Likewise, the statement of Allah the Exalted: «وَإِنْ أَدْرِيْ أَقَرِيْبٌ أَمْ بَعِيْدٌ مَّا تُوْعَدُوْنَ» [سورة الانبياء : 109]
Translation by Shah Waliullah al-Dihlawi: «ونمي دانم كه نزديك است يا دور است آنچه وعده داده ميشويد» [ص399]
Translation by Shah ‘Abd al-Qadir: “And I do not know whether what you are promised is near or far.” [ص399]
Translation by Ahmad Rida Khan Barelvi: “How should I know whether that which you are promised is near or far?” [ص531]
↰ It is thus clear that the deniers of hadith, in opposing authentic ahadith, are also opposing the verses of the Qur’an. They have neither hadith nor Qur’an; rather, they are running after their own desires and the self-invented theories and distortions of some so-called ‘Qur’anic thinkers’. Before death, there is respite from the Most Generous Lord; whoever wishes to repent, let him do so, otherwise remember that Allah the Exalted has prepared the blazing fire of Hell for His rebels and transgressors. O Allah! Keep us in Your protection. O Allah! Keep us steadfast upon the Book and the Sunnah and grant us death upon them. O Allah! Forgive all our sins, amin. [انتهٰي] (13 Dhu al-Qa‘dah 1426 AH)

Hadith Commentary:

In one narration, it is stated that the Jew said, "O Messenger of Allah! I am a dhimmi, and under your protection." Despite this, this Muslim slapped me. The Prophet (sallallahu alayhi wa sallam) became angry and asked the Muslim, "Why did you slap him?" Upon this, the Muslim narrated the incident. However, the Prophet (sallallahu alayhi wa sallam) did not approve that even to the extent of a mustard seed, any aspect of disparagement should be adopted regarding the status of any Prophet.

Hadith Commentary:
In this hadith, Imam Bukhari rahimahullah has established the second part of the chapter heading: that a Muslim can file a claim against any non-Muslim in an Islamic court, and likewise, any non-Muslim can file a claim against any Muslim. It is not a condition for seeking justice that the plaintiff and the defendant be of the same religion. Accordingly, in one narration, the Jew said:
"O Messenger of Allah! I live under your protection as a dhimmi, yet this Muslim has slapped me."
You (sallallahu alayhi wa sallam) became angry and rebuked the Muslim.
When the Muslim explained the entire incident, the Messenger of Allah (sallallahu alayhi wa sallam) did not approve of even the slightest aspect—equal to a mustard seed—of disparagement being directed towards the honor of any Prophet.

Hadith Commentary:
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Now I do not know whether Musa (alayhis salam) will also be among those who fall unconscious, and he will regain consciousness before me, or Allah, the Exalted, has included him among those who are exempted from unconsciousness.”
(Sahih al-Bukhari, al-Khusumat, Hadith: 2411)

In some narrations, it is also explicitly stated that the unconsciousness he experienced at Mount Tur will be considered sufficient for him, therefore he will not fall unconscious at the time of the blowing of the Trumpet (nafkh as-sur).
(Sahih al-Bukhari, al-Khusumat, Hadith: 2412)

“Sur” refers to a horn.

By this is meant that “Sur” which the angel stands holding in his mouth, awaiting the command to blow into it, at which the Day of Resurrection will be established.

Similarly, the Sur will be blown again for the resurrection of the dead.

It is narrated from Sayyiduna Abdullah ibn Amr ibn al-As radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam said:

“Sur refers to a horn into which it will be blown.”

[سنن ابي داود : 4742 وسنده حسن وحسنه الترمذي : 3244 وصححه ابن حبان : 570 2 والحاكم 2/ 506، 4/ 560 ووافقه الذهبي]

Sayyiduna Abdullah ibn Mas’ud radi Allahu anhu said:

“Sur is like a horn into which it will be blown.”

[مسند مسدد/ المطالب العاليه : 4535 وسنده صحيح وقال ابن حجر : ’’صحيح موقوف“ كتاب الاهوال لابن ابي الدنيا : 47 وسنده صحيح]

It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

“Since the angel appointed to blow the Sur has been assigned this task, he has not blinked his eyes; he is looking towards the Throne out of fear that he might be commanded before he blinks, and his eyes are shining like two stars.”

[كتاب العظمة 3/ 843، 844 ح 391 وسنده حسن]

A similar narration is reported mawquf (as a statement of a Companion) from Sayyiduna Abdullah ibn Abbas radi Allahu anhu. See the book: [الاهوال : 50 وسنده حسن]

The Sur will be blown twice: once for the Day of Resurrection and the second time for the resurrection of the dead. See Surah az-Zumar (68), Sahih al-Bukhari (4814), and Sahih Muslim (2955). In the aforementioned verse, the second blowing (nafkhah thaniyah) is intended.

On the Day of Resurrection, every group will come with its Messenger or its leader and chief, as is established by other evidences.

The Day of Resurrection will come suddenly, the knowledge of which is only with Allah, the Exalted.

For the original article, see al-Hadith Hazro (Issue 42, p. 65).

Hadith Commentary: Benefits and Issues: The Prophets, in terms of ranks and degrees, possess superiority and excellence over one another, as is explicitly stated in the Noble Qur’an: فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (“We have given some of them superiority over others”). However, when we begin to articulate this superiority, it creates a kind of comparison and rivalry. Therefore, there is a risk that this may lead to an aspect of disparagement or belittlement of a Messenger, and it is precisely this aspect that is intended to be prevented: do not adopt such a manner that gives rise to disparagement or belittlement, or that incites the emotions of the followers of that Messenger. As in this hadith, the statement of the Jew hurt the feelings of the Muslim because he was giving preference to Musa (alayhis salam) over you (sallallahu alayhi wa sallam), and thus he slapped him. And here, if the one who slapped was Abu Bakr, then he was called an Ansari in a figurative sense for supporting and aiding you.

The effect of the first blowing of the Trumpet (nafkh) will be upon both wild animals and the dead: the living will die, and the dead will be overcome by unconsciousness and panic. The Prophets possess barzakh (intermediate) life. When the Trumpet is blown for the occurrence of the Resurrection (Qiyamah), even this barzakh life will come to an end. Therefore, when the Messenger of Allah (sallallahu alayhi wa sallam) will be the first to regain consciousness after the second blowing, he will see Musa (alayhis salam) holding onto the leg of the Throne (‘Arsh), and he will be uncertain in this matter: whether Musa (alayhis salam) regained consciousness before him, or whether, due to his previous unconsciousness at Mount Tur, he was exempted from this swoon. In this way, he attained a particular (partial) excellence.