Re-reading the two hadiths of Abu Hurayrah with explanation.

The reader: Abdul Aziz ibn Abdullah narrated to me, saying: Ibrahim ibn Sa'd narrated to me from Ibn Shihab from Abu Salmah ibn Abd al-Rahman and Abd al-Rahman al-A'raj, that they narrated to him that Abu Hurayrah said: Two men exchanged insults, one a Muslim and the other a Jew. The Muslim said, "By Him who chose Muhammad over all the worlds," and the Jew said, "By Him who chose Musa over all the worlds." The Muslim became angry at that and struck the Jew in the face. The Jew went to the Messenger of Allah (peace and blessings be upon him) and informed him of what had happened between him and the Muslim. The Messenger of Allah (peace and blessings be upon him) said: .
Abu al-Yaman narrated to us, Shu'ayb informed us, Abu al-Zinad narrated from al-A'raj from Abu Hurayrah, who said: The Prophet (peace and blessings be upon him) said: . Abu Sa'id narrated it from the Prophet (peace and blessings be upon him).

The Shaykh : In the name of Allah, the Most Merciful, the Most Compassionate. We have previously discussed this hadith until we reached His saying: , meaning do not say that I am better than Musa. This is part of the humility of the Messenger (may Allah's prayer and peace be upon him), especially during, at, or especially in a state of dispute and comparison that leads to harm. Otherwise, there is no doubt that the Messenger (may Allah's prayer and peace be upon him) is better than Musa. In fact, he said, "I am the son of the master of Adam on the Day of Resurrection" (may Allah's prayer and peace be upon him). But in what he said regarding dispute and rivalry, it is not befitting for anyone to say, "Muhammad is better than Musa." However, when we are conveying a simple report, we say that Muhammad is better than Musa and all the prophets (may Allah's prayer and peace be upon them), even though there is good in all of them. This is indicated by His saying: , and His saying: , and His saying in general verses: , and His saying in other specific verses: . The prophets, the truthful ones, the martyrs, and the righteous, all of them differ in rank, but the stations differ, the stations differ. So based on this, we say this prohibition is not absolute, but it applies in a state of dispute and rivalry, because that leads to harm, and leads, along with jealousy and hatred, to the one who claims superiority belittling the one he is comparing himself to, because he is rivaling and disputing. Also in this hadith, people will be struck down on the Day of Resurrection. It appears that this striking down is not the striking down from the blowing of the Trumpet, but another striking down that occurs on that very day, the Day of Resurrection. In it, the Prophet (peace and blessings be upon him) does not know the unseen, not in this world nor in the Hereafter, even on the Day of Resurrection, where scenes of the unseen that were previously hidden are revealed; he does not know. Therefore, he says, "I do not know if Musa was among those who were struck down and regained consciousness before me, or if he was among those whom Allah excepted." Allah excepted in what? In His saying: , and in the verses of Surah al-Naml: . And who is this one who is excepted? First, we say: What Allah and His Messenger have left ambiguous and not clarified by an explicit text, it is obligatory for us to take it as it is ambiguous, so we say "except whom Allah wills." Allah knows best. But even so, there are things about which we may have knowledge. For example, the houris in Paradise are among those whom Allah excepted, because the houris in Paradise do not die and are not struck down. This is what we know. It is said that the bearers of the Throne are also not struck down, but we must refrain from specifying until it is clarified by a text, because that is not a matter for independent legal reasoning. And in this hadith, the application of the exception, the application of the exception, and that it is considered, excluding the excepted from the generality of the excepted. Therefore, he said: . The hadith after it is like it, like it. Yes.

The questioner : Can it be taken from the hadith, O Shaykh, that striking the face without causing harm is permissible?

The Shaykh : This hadith does not contain a prohibition, and we do not know if he struck him on his face or on his head. There is nothing [to indicate otherwise].

The questioner : On his face.

The Shaykh : Yes

The questioner : On his face.

The Shaykh : He struck the face of the Jew. Yes, correct. I forgot, glory be to Allah. He struck the face of the Jew. Either this was before the prohibition, or it can be said that his silence about it does not indicate its permissibility, because there are explicit hadiths prohibiting striking on the face. Look at your [text], do you not see what Allah excepted?
The reader: The man said, "No, we remain."

The Shaykh : Or if he was among those whom Allah excepted.
The reader: So I do not know...

The Shaykh : Here, how many pages? Take it, Mustafa.