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عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال: «إنَّما سُمِّيَ الخَضِرُ أنَّه جلس على فَرْوَة بيضاء، فإذا هي تهتزُّ مِنْ خَلْفِه خَضْراء».

The Prophet (may Allah's peace and blessings be upon him) says that Al-Khidr got this name because once he sat on a barren piece of land that had no plantation, and it turned into a greenery. Al-Khidr is mentioned in the story of Mūsa in Sūrat al-Kahf. Scholars differed whether he was a prophet or a righteous ally of Allah. The sound opinion is that he is a prophet.

- صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. - كشف المشكل من حديث الصحيحين، لجمال الدين أبي الفرج عبد الرحمن بن علي بن محمد الجوزي، المحقق: علي حسين البواب، الناشر: دار الوطن – الرياض. - إرشاد الساري لشرح صحيح البخاري، لأحمد بن محمد بن أبى بكر بن عبد الملك القسطلاني القتيبي المصري، الناشر: المطبعة الكبرى الأميرية، مصر، الطبعة: السابعة، 1323 هـ.

عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه وسلم قال: «الكَريمُ، ابنُ الكَريمِ، ابنِ الكَريمِ، ابنِ الكَريمِ يوسفُ بنُ يعقوبَ بنِ إسحاقَ بنِ إبراهيمَ -عليهم السلام-».

The honorable one is the one who combined honorable manners with the high rank of prophet-hood and being the son of three successive prophets. Along with these merits, he also was conferred the honor of dream interpretation and in authority he managed the affairs of people in a praiseworthy and a beautiful manner. This person was the Prophet, Yūsuf, the son of Ya‘qūb, the son of Is'hāq, the son of Ibrahīm (peace be upon all of them).

-صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. -عمدة القاري شرح صحيح البخاري، لمحمود بن أحمد بن موسى الحنفى بدر الدين العينى، الناشر: دار إحياء التراث العربي – بيروت. -الإفصاح عن معاني الصحاح، ليحيى بن هبيرة بن محمد بن هبيرة الذهلي الشيباني، المحقق: فؤاد عبد المنعم أحمد، الناشر: دار الوطن، سنة النشر: 1417هـ. -شرح الطيبي على مشكاة المصابيح المسمى بـ (الكاشف عن حقائق السنن), شرف الدين الحسين بن عبد الله الطيبي, المحقق: د. عبد الحميد هنداوي, الناشر: مكتبة نزار مصطفى الباز (مكة المكرمة - الرياض), الطبعة: الأولى، 1417 هـ - 1997 م.

عن ابن عباس رضي الله عنهما عن النبي صلى الله عليه وسلم قال: «لا يَنْبغي لِعَبْدٍ أنْ يقول: أنا خيرٌ مِن يونس بن مَتَّى» ونسبه إلى أبيه.

It is not permissible for anyone to say that Prophet Muhammad (may Allah's peace and blessings be upon him) is better than Yūnus ibn Matta (peace be upon him). Matta was the father, not the mother of Yūnus, who was a noble Prophet. Allah sent him with guidance and light to bring people out from the darkness. Prophet Muhammad (may Allah's peace and blessings be upon him) said this out of modesty, because it is known that he was the best of the children of Adam. He probably said this before knowing that he was the best of all humans. He singled out Yūnus (peace be upon him) because he feared that those who heard his story would discredit him, so he highlighted his merits in order to block such thoughts. His story was narrated by As-Suddi from Ibn Mas‘ūd and others. Allah sent Yūnus to the people of Nineveh in the lands of Mosul. They accused him of lying, so he promised them that a punishment would descend upon them at a certain time and left them in anger. When they saw the consequences of this, they submitted to Allah and believed in Him. So Allah removed the punishment from them. Yūnus set off and boarded a boat. The boat started to sink, so lots were cast and he was taken off the boat and thrown into the water where a whale swallowed him. He called out from within the darknesses: “There is no true deity except You; exalted are You. Indeed, I have been of the wrongdoers.” Allah responded to him, and ordered the whale to cast him onto the shore, where He grew a gourd vine over him to shade him.

- صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. - صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. - معجم اللغة العربية المعاصرة، للدكتور أحمد مختار عبد الحميد عمر بمساعدة فريق عمل، الناشر: عالم الكتب، الطبعة: الأولى، 1429 هـ - 2008 م. - شرح كتاب التوحيد من صحيح البخاري، لعبد الله بن محمد الغنيمان، الناشر: مكتبة الدار، المدينة المنورة، الطبعة: الأولى، 1405 هـ.

عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم: «إنَّ الشمسَ لم تُحْبَس على بشر إلا ليُوشَع ليالي سار إلى بيت المَقْدِس».

The sun has never been stopped from running in its orbit for any human being except for Yūsha‘ ibn Nūn (the servant of Moses, who traveled with him to Al-Khidr), when he marched to Jerusalem. He feared that the sun would set before he could enter the city on Friday. If the sun had set, he would enter on Saturday, on which fighting was forbidden. So, he said to the sun: ''You are commanded, and so am I. O Allah, hold it (from setting).'' So the sun stopped for him until he entered Jerusalem.

صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. مسند الإمام أحمد بن حنبل، تحقيق: شعيب الأرنؤوط - عادل مرشد، وآخرون، نشر: مؤسسة الرسالة، الطبعة: الأولى، 1421هـ - 2001م. فيض القدير شرح الجامع الصغير، للمناوي، المكتبة التجارية الكبرى – مصر، الطبعة: الأولى. التنوير شرح الجامع الصغير، لمحمد بن إسماعيل بن صلاح بن محمد الحسني، الكحلاني الأمير الصنعاني، المحقق: د. محمَّد إسحاق محمَّد إبراهيم، الناشر: مكتبة دار السلام، الرياض، الطبعة: الأولى، 1432 هـ - 2011 م. سلسلة الأحاديث الصحيحة وشيء من فقهها وفوائدها، تأليف محمد ناصر الدين الألباني، الناشر: مكتبة المعارف للنشر والتوزيع، الرياض، الطبعة: الأولى، لمكتبة المعارف.

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمْ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الخِنْزِيرَ، وَيَضَعَ الجِزْيَةَ، وَيَفِيضَ المَالُ حَتَّى لاَ يَقْبَلَهُ أَحَدٌ».

The Prophet (may Allah's peace and blessings be upon him) swears to the imminence of the descent of Jesus, son of Mary, (peace be upon him) to judge between people with justice in compliance with Muhammad's Shariah. He will break the cross that is glorified by the Christians. Jesus (peace be upon him) will also kill the pig. He (peace be upon him) will abolish Jizyah and urge all people to embrace Islam. Moreover, wealth will overflow and no one will accept it given its abundance and the fact that everyone will find sufficiency in what he already has, in addition to the descent of blessings and the succession of good things.

• Establishing the descent of Jesus (peace be upon him) at the end of time, which is one of the signs of the Hour.
• The Prophet's Shariah is not to be abrogated by any other.
• The descent of blessings on wealth at the end of time and people's abstention from it.
• Bearing glad tidings that the Islamic religion will last and Jesus (peace be upon him) will rule by its Shariah at the end of time.

صحيح البخاري (3/ 82) (2222)، صحيح مسلم (1/ 135) (155)، شرح النووي على مسلم (1/471)، التوضيح (14/555)، عمدة القاري شرح صحيح البخاري (12/ 35).

عَنْ أَبِي هُرَيْرَةَ عَبْدِ الرَّحْمَنِ بْنِ صَخْرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْت رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم يَقُولُ: «مَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ، وَمَا أَمَرْتُكُمْ بِهِ فَافْعَلُوا مِنْهُ مَا اسْتَطَعْتُمْ، فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ كَثْرَةُ مَسَائِلِهِمْ، وَاخْتِلَافُهُمْ عَلَى أَنْبِيَائِهِمْ».

The Messenger of Allah (ﷺ) clarified to us that when he forbade us from something, we should avoid it without exception, and when he enjoined us to do something, we should do as much of it as we can. Then, he warned us not to become like some of the past nations, who burdened their prophets with excessive questioning and disagreed with them, and so Allah punished them with various kinds of destruction and ruin. Therefore, we should not be like them lest we be ruined as they were ruined.

• This Hadīth represents a rule that demonstrates the duty of doing what is commanded and avoiding what is prohibited.
• We are not permitted to do any of the prohibitions. With regard to the commands, however, we are required to comply according to our abilities. This is because the abandonment of something is within one's capacity, whereas doing something requires ability.
• Forbidding the act of asking too many questions. Scholars divided questions into two categories: First: Questions that are meant for learning what one needs of the religion, and this kind of question is required, and an example of this is the Companions' questions. Second: Questions that are asked by way of obstinacy and affectation, and this is the kind of forbidden question.
• Warning this Ummah of disobeying their Prophet as what occurred in the previous nations.
• When something is prohibited, this applies to any part of it, great or small, for avoiding it requires avoidance of the action altogether. For example, we are prohibited from usury, and this applies to any amount of it, big or small.
• We are required to shun the means conducive to something prohibited, for this falls under the meaning of avoidance.
• When a person hears a command from the Prophet (ﷺ), he should not ask whether it is obligatory or recommended; rather, he must hasten to act upon it, for he said: "Do it as much as you can."
• Asking too many questions leads to ruin, especially about matters that cannot be grasped, like issues related to the unseen and the detailed description of the conditions of the Day of Judgment. A person should not ask a lot about such matters lest he be ruined and become pretentious and pedantic.

صحيح البخاري (9/ 94) (7288). صحيح مسلم (2/ 975) (1337). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 236). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 181). شرح رياض الصالحين، لابن عثيمين (2/ 268).