Regarding Surat Bani Isra'il Jami` at-Tirmidhi 3144

Jami` at-Tirmidhi 3144
Arabic hadith text
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو دَاوُدَ، وَيَزِيدُ بْنُ هَارُونَ، وَأَبُو الْوَلِيدِ، وَاللَّفْظُ، لَفْظُ يَزِيدَ وَالْمَعْنَى وَاحِدٌ عَنْ شُعْبَةَ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ سَلِمَةَ، عَنْ صَفْوَانَ بْنِ عَسَّالٍ الْمُرَادِيِّ، أَنَّ يَهُودِيَّيْنِ، قَالَ أَحَدُهُمَا لِصَاحِبِهِ اذْهَبْ بِنَا إِلَى هَذَا النَّبِيِّ نَسْأَلُهُ فَقَالَ لاَ تَقُلْ لَهُ نَبِيٌّ فَإِنَّهُ إِنْ سَمِعَنَا نَقُولُ نَبِيٌّ كَانَتْ لَهُ أَرْبَعَةُ أَعْيُنٍ فَأَتَيَا النَّبِيَّ صلى الله عليه وسلم فَسَأَلاَهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ ‏:‏ ‏‏(‏ وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ ‏)‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ لاَ تُشْرِكُوا بِاللَّهِ شَيْئًا وَلاَ تَزْنُوا وَلاَ تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ وَلاَ تَسْرِقُوا وَلاَ تَسْحَرُوا وَلاَ تَمْشُوا بِبَرِيءٍ إِلَى سُلْطَانٍ فَيَقْتُلَهُ وَلاَ تَأْكُلُوا الرِّبَا وَلاَ تَقْذِفُوا مُحْصَنَةً وَلاَ تَفِرُّوا مِنَ الزَّحْفِ شَكَّ شُعْبَةُ وَعَلَيْكُمُ الْيَهُودَ خَاصَّةً أَنْ لاَ تَعْدُوا فِي السَّبْتِ ‏"‏ ‏.‏ فَقَبَّلاَ يَدَيْهِ وَرِجْلَيْهِ وَقَالاَ نَشْهَدُ أَنَّكَ نَبِيٌّ ‏.‏ قَالَ ‏"‏ فَمَا يَمْنَعُكُمَا أَنْ تُسْلِمَا ‏"‏ ‏.‏ قَالاَ إِنَّ دَاوُدَ دَعَا اللَّهَ أَنْ لاَ يَزَالَ فِي ذُرِّيَّتِهِ نَبِيٌّ وَإِنَّا نَخَافُ إِنْ أَسْلَمْنَا أَنْ تَقْتُلَنَا الْيَهُودُ ‏.‏قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ
Translation
Narrated Safwan bin 'Assal Al-Muradi

"A Jew said to his companion: 'Accompany us to this Prophet.' So his companion said: 'Do not say: "Prophet," for if he hears you calling him a Prophet then he will be happy.' So they went to the Prophet (ﷺ) to question him about Allah, the Most High, saying: And indeed we gave Musa nine clear signs (17:101). So the Messenger of Allah (ﷺ) said to them: 'Do not associate anything with Allah, nor commit unlawful intercourse, nor take a life which Allah has made prohibited, except for what is required (in the law), nor steal, nor practice magic, nor hasten to damage the reputation of an innocent person in front of a ruler, so that he will be killed, nor consume Riba, nor falsely accuse the chaste woman, nor turn to flee on the day of the march (i.e. flee from war).' - Shu'bah was in doubt - 'and for you Jews particularly, to not violate the Sabbath.'" He said: "So they kissed his hands and his feet and they said: 'We bear witness that you are a Prophet.' So he said: 'Then what prevents you from accepting Islam?' They said: 'Because Dawud supplicated to his Lord, that his offspring never be devoid of Prophets, and we feared that if we follow you then the Jews will kill us.'"

Commentary

Overview & Central Theme

This profound hadith from Jami` at-Tirmidhi (3144) encapsulates the essence of Prophetic mission—confirming the unity of divine revelation across all messengers while demonstrating the Prophet Muhammad's ﷺ role as the final seal. The central theme revolves around the nine clear signs given to Musa (Moses) عليه السلام, which the Prophet ﷺ interprets as the universal moral and theological commandments that form the bedrock of all divine laws. The narration also highlights the delicate interplay between truth recognition and worldly consequences, as the Jewish visitors acknowledged the Prophet's ﷺ authenticity yet hesitated due to tribal and political fears. It underscores that faith is not merely intellectual assent but requires courageous action, and that the core teachings of all prophets are one continuous message of monotheism and moral rectitude.

Context & Linguistic Insights

The hadith occurs in the context of a delegation of Jews coming to test the Prophet ﷺ regarding the verse "And indeed We gave Musa nine clear signs" (Qur'an 17:101). The initial exchange reveals their reluctance to use the term "Prophet" (Nabi) fearing it would please him—a subtle psychological detail showing their resistance to acknowledging his prophethood. The Prophet ﷺ responds by enumerating the nine signs, which are not the miraculous staff and hand (as some might expect) but rather the core prohibitions embedded in the Ten Commandments. Linguistically, the term "clear signs" (Ayat Bayyinat) here refers to clear proofs and evidences, and the Prophet's ﷺ interpretation shifts the focus from physical miracles to moral imperatives. The phrase "nor hasten to damage the reputation of an innocent person in front of a ruler" (wa la ta'muru bi-sir'atin ila bar'i'in) reflects the grave sin of bearing false witness that leads to judicial murder. The mention of Sabbath (al-Sabt) as a specific Jewish obligation highlights the continuity and particularity of divine law—what was obligatory for previous nations is abrogated for Muslims, yet the underlying principle of honoring sacred covenants remains.

Key Scholarly Insights & Legal Benefits

  • Theological unity: The nine signs correspond to the universal moral law shared by all prophets, affirming that Islam is not a new religion but the culmination of the same divine message—this refutes any notion of religious pluralism that dilutes truth, while confirming respect for prior revelations.
  • Jurisprudential principle: The enumeration of major sins (kaba'ir) here—shirk, unlawful intercourse, murder, theft, magic, false accusation, fleeing from battle, and consuming interest—forms the basis for classical scholars' discussions on the major sins, with Imam Ibn Hajar al-Asqalani noting that these are the gravest offenses that require sincere repentance and expiation.
  • Ethical dimension: The prohibition against hastening to defame an innocent person before a ruler underscores the sanctity of life and reputation, teaching that justice must be pursued with utmost care and that false testimony leading to execution is tantamount to murder itself.
  • Historical continuity: The Prophet's ﷺ inclusion of the Sabbath for the Jews acknowledges that some laws were specific to prior communities, demonstrating that divine legislation is both universal in its moral core and particular in its ritual applications—a principle that scholars use to understand abrogation (naskh).
"The Prophet ﷺ did not mention the miracles of the staff and the hand, but rather the moral commandments, because the greatest sign of prophethood is the perfection of character and the call to righteousness. These nine prohibitions are the pillars of social justice and spiritual purity, and whoever upholds them has indeed grasped the essence of all divine books." — Imam Al-Qurtubi, al-Jami' li-Ahkam al-Qur'an

Daily Life & Spiritual Application

This hadith calls every Muslim to recognize that faith is a comprehensive moral system, not merely ritual observance. In daily life, we must internalize these nine prohibitions as a personal code of conduct: avoiding shirk in all its subtle forms (such as riya' or showing off), guarding our chastity and gaze, protecting life and reputation, abstaining from fraud and interest in financial dealings, and maintaining courage in the face of adversity—whether in physical battle or in standing for truth in our workplaces and communities. The Jewish visitors' hesitation teaches us that fear of worldly loss can hinder faith; we must prioritize Allah's pleasure over social pressures, even if it means facing opposition from family or society. Moreover, the Prophet's ﷺ gentle response—kissing hands and feet despite their initial disrespect—models prophetic character: we should respond to hostility with wisdom and kindness, never compromising the truth but always inviting others with compassion. Finally, the hadith inspires us to study the previous scriptures' moral core, recognizing that our shariah perfects and completes what came before, and that our daily ethical choices are living signs of our prophethood's legacy.