He said he had heard the Prophet say there were three men among the B. Isra’il, one leprous, one bald and one blind, whom God wished to test. He therefore sent to them an angel who came to the leper and asked him what he would like best and he replied, “A good colour, a good skin, and to be rid of what makes me loathsome to people.” Thereupon he stroked him and his loathsomeness departed and he was given a good colour and a good skin. He then asked What property he would like best and he replied that he would like camels—or perhaps he said cattle, for Ishaq* was uncertain, but either the leper or bald man said camels and the other said cattle. He was given a she-camel ten months gone with young, the angel expressing the wish that God’s blessing might accompany it. He then went to the bald man and asked him what he would like best and he replied, "Good hair, and to be rid of what makes me loathsome to people.” Thereupon he stroked him and it departed from him and he was given good hair. He then asked what property he would like best and he replied that he would like cattle, so he was given a pregnant cow, the angel expressing the wish that God’s blessing might accompany it. He then went to the blind man and asked him what he would like best, and he replied, "That God should restore my sight to me so that I may see people.” Thereupon he stroked him and God restored his sight to him. He then asked what property he would like best and he replied that he would like sheep, so he was given a pregnant ewe. Flocks and herds were produced for the three men, the one having a wadi with camels, the second one with cattle, and the third one with sheep. Then the angel came to the one who had been a leper in the form and appearance of a leper and said, “I am a poor man whose resources are exhausted in my journey, and my only means of arriving at my destination are dependent on God and then on you, so I ask you by Him who gave you the good colour, the good skin and the property for a camel by which I may get to the end of my journey,” but he replied, "I have many dues to pay.” He then said, "I seem to recognise you. Were you not a leper whom people found loathsome and a poor man to whom God gave property?” He replied, "I became heir to this property as one great in dignity from one great in dignity.”** Then he said, "If you are lying, may God return you to your former condition.” He went to the one who had been bald in the form of a bald man and said the same as he had said to the other and received a similar reply, so he said, "If you are lying, may God return you to your former condition.” He then went to the one who had been blind in the form and appearance of a blind man and said, "I am a poor man and a traveller whose resources are exhausted in my journey, and my only means of arriving at my destination are dependent on God and then on you, so I ask you by Him who restored your sight to you for a sheep by which I may get to the end of my journey." He replied, “I have been blind and God restored my sight to me, so take what you wish and leave what you wish. I swear by God that I shall not importune you today for anything you take, as I give it for God's sake." He said, “Keep your property, for you have all simply been put to a test, and God is pleased with you and displeased with your two companions.” (Bukhari and Muslim.)* Ishaq b. 'Abdallah, one of the transmitters of the tradition.** Meaning that, he was the oldest of his family, their leader, and of the best stock. His inheritance had come from people of similar nature.
The Parable of Three Israelites
This profound hadith from Mishkat al-Masabih 1878 presents a powerful allegory concerning divine testing, gratitude, and the proper attitude toward wealth. The three men—leprous, bald, and blind—represent different forms of human suffering, each granted miraculous healing and material blessings by Allah's mercy through an angelic intermediary.
Divine Testing of Gratitude
The core lesson revolves around how recipients of divine favor respond when tested. The first two men, despite receiving complete physical transformation and abundant wealth, failed to recognize the true source of their blessings. They attributed their prosperity to hereditary privilege rather than divine grace, demonstrating ingratitude and arrogance.
The blind man's response stands in stark contrast—he acknowledged Allah's mercy in restoring his sight and demonstrated willingness to give freely, recognizing everything he possessed ultimately belonged to God. His statement "take what you wish and leave what you wish" exemplifies perfect trust and gratitude.
Scholarly Commentary on Wealth and Zakat
Classical scholars explain this hadith as a fundamental lesson about the Islamic concept of wealth as amanah (trust). The animals given—camels, cattle, and sheep—represent the primary forms of wealth subject to zakat in traditional societies. The narrative demonstrates that true ownership belongs to Allah, and humans are merely trustees.
The angel's testing method reveals the spiritual disease of considering wealth as personal achievement rather than divine provision. This aligns with Quranic teachings that wealth should not make people neglectful of their ultimate return to Allah.
Practical Implications for Believers
This teaching from Mishkat al-Masabih emphasizes that zakat and charity are not merely financial obligations but tests of spiritual condition. The grateful heart recognizes blessings as divine gifts to be shared, while the ungrateful heart hoards wealth under the illusion of personal accomplishment.
The final declaration "God is pleased with you and displeased with your two companions" serves as eternal warning that divine pleasure is connected to proper acknowledgment of blessings and generous response to those in need.