which Allāh created him upon. And when it was stated by our Prophet in the report from Ibn ʿAbbās where he said: "Jibrīl led me in prayer at the House twice..." he mentioned the report and said at its end: "This is your time and the time of the prophets before you" (1), in this report there is clear evidence that some of our laws may coincide with some of the laws of the nations before us. And since it is part of our law that if someone gouges out the eye of a person entering his house without permission, or looking into his house without his consent, there is no blame on the doer, nor any sin on the perpetrator, due to the reports mentioned in various places in our books (2); it was permissible for this law to agree with the law of Mūsá in absolving the one who gouges out the eye of someone entering his house without permission, so Mūsá's use of this action was permissible for him, and there was no blame on him for doing it. So when the Angel of Death returned to his Lord and informed Him of what had happened with Mūsá, he was then commanded a second time with another command as a test and trial, as we mentioned before, when Allāh said to him: "Tell him: If you wish, place your hand on the back of an ox, and for every hair covered by your hand, you will have a year [of life]." When Mūsá, the one spoken to by Allāh, (ṣallá Allāhu ʿalayhi wa-sallam) realized that it was the Angel of Death and that he had come with a message from Allāh, he was content with death and did not ask for a delay, and said: "Then now." If the first time Mūsá had recognized him as the Angel of Death, he would have acted as he did the second time when he was certain and knew him, contrary to the claim of those who alleged: "That the ḥadīth narrators are carriers of wood and night shepherds, collecting what they do not benefit from, and narrating what they are not rewarded for."