Bukhari

Hadith Commentary:
The relevance of this hadith to the chapter heading is evident: the Messenger of Allah (sallallahu alayhi wa sallam) did not see the face of Abdullah bin Yazid or ‘Abbad; he only heard the voice and relied upon it. Thus, it is understood that a blind person can also testify by recognizing a voice, provided he is able to identify it. Imam Zuhri is clarifying here that the testimony of a blind person can be accepted, just as in the case of Abdullah ibn Abbas (radi Allahu anhu). Is it conceivable that, due to being blind, someone would not accept his testimony?

Hadith Commentary:
(1)
According to Imam Bukhari rahimahullah, the ambiguous person in the first narration is identified in the second narration as ‘Abbad bin Bishr radi Allahu anhu, whereas from other narrations it is understood that the ambiguous person in the first narration was ‘Abdullah bin Yazid radi Allahu anhu, as ‘Abd al-Ghani bin Sa‘id has clarified in his compilations "Mubhamat." He explains that he had forgotten some verses from a surah, and upon hearing them recited, he remembered those verses. The remembrance of the verses upon the recitation of ‘Abbad bin Bishr is not mentioned.

(2)
In summary, the Messenger of Allah sallallahu alayhi wa sallam did not see ‘Abdullah bin Yazid or ‘Abbad bin Bishr; he merely heard the voice and relied upon it, and thus supplicated for him. Imam Bukhari rahimahullah deduced from this that a blind person can also testify by recognizing a voice, provided that he is able to identify the voice. (Fath al-Bari: 5/327)

Hadith Commentary:
1)
It is stated in the Noble Qur’an:
“We will make you recite, and you will not forget, except what Allah wills.” (Al-A‘la: 87)
In light of this verse, according to the will of Allah, forgetfulness could befall you (sallallahu alayhi wa sallam), but that forgetfulness would not persist; rather, it would end quickly.
The Companion referred to is Hazrat ‘Abad ibn Bishr (radi Allahu anhu), for whom the Prophet (sallallahu alayhi wa sallam) supplicated.
(Fath al-Bari: 11/166) (2)
The intent of Imam Bukhari (rahimahullah) with this hadith is only that the Messenger of Allah (sallallahu alayhi wa sallam) supplicated solely for the Companion, and did not include himself in it.

Hadith Commentary:
➊
The memorization of the Noble Qur’an is also from Allah Ta’ala, and forgetting it is likewise from Allah Ta’ala; however, striving to retain it and reciting it regularly is within a person’s own ability.
The Messenger of Allah (sallallahu alayhi wa sallam) would recite the Noble Qur’an at all times, lest he forget it.
If, despite making an effort, someone forgets, then he is not blameworthy.

➋
From these ahadith, it is understood that even the Messenger of Allah (sallallahu alayhi wa sallam) would sometimes experience forgetfulness; for the establishment of legal rulings, this was necessary. However, in matters of propagation and teaching, forgetfulness would not occur. Moreover, he would not remain in a state of forgetfulness, but rather, at other times, the forgetfulness would be removed.
As for the Noble Qur’an, deliberately neglecting it and being lazy in its recitation—which leads to forgetfulness—is not permissible.
And Allah knows best.

Hadith Commentary:
A group among the early scholars (mutakaddimin) acted with this caution, that one should not say "Surah al-Baqarah" and the like, but the aforementioned hadith is sufficient for the permissibility of this.

Hadith Commentary:
Benefits and Issues:
The Prophet sallallahu alayhi wa sallam heard the voices of two men praying the night prayer (tahajjud) in his house at night, from the mosque.
He recognized one voice, that it was ‘Ubad bin Bishr radi Allahu anhu, and he supplicated for him. He also heard the voice of the other Companion, ‘Abdullah bin Yazid al-Ansari radi Allahu anhu,
but did not recognize him. These were the ones who reminded him of the verse, and he supplicated for him as well. This hadith proves that reciting aloud in the mosque at night is permissible.
On the condition that it is not for showing off (riya’) or seeking to be heard (sum‘a) or self-admiration,
and that it does not cause hardship to others or disturb them in their worship.

Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam), after conveying and recording the Qur’anic verses, would sometimes forget a verse. However, this forgetfulness was temporary; sometimes the verse would come back to his mind on its own, and at other times, he would recall it after hearing it from someone else. That is why the Prophet (sallallahu alayhi wa sallam) said:
(I forget just as you forget)
From a human perspective, I too forget just like you do.

Explanation: Imam Bukhari states that the Prophet Muhammad (sallallahu alayhi wa sallam) forgetting the Qur’an can occur in two ways: one is temporary, the other permanent. Temporary forgetfulness is naturally placed in the disposition of the children of Adam, and the Messenger of Allah (sallallahu alayhi wa sallam) is included in this. When he forgot the units (rak‘at) of prayer, he said: “I am only a human being; I forget just as you forget.” (Sahih Bukhari, Kitab al-Salat, Hadith: 401 and Sahih Muslim, Kitab al-Masajid, Hadith: 572). This type of forgetfulness is remedied, sometimes by itself and sometimes when reminded by another, and Allah, the Mighty and Majestic, has taken the responsibility of preserving the Qur’an. The Divine statement is: “Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian.” (Surah al-Hijr: 9) “We have sent down this Reminder and We are surely its Protectors.”

The second type of forgetfulness is that the memorization of certain verses is completely removed from your (the Prophet’s) chest. This is a type and form of abrogation (naskh). The statement of the Exalted is: “We will make you recite, and you will not forget, except what Allah wills.” (Surah al-A‘la: 6, 7) “We will teach you, and you will not forget, except what Allah wills.” In another place He said: “Whatever verse We abrogate or cause to be forgotten, We bring forth one better than it or similar to it.” (Surah al-Baqarah: 106) “When We abrogate a verse or cause it to be forgotten, We bring forth one better than it or similar to it.” The forgetfulness mentioned in the hadith refers to the first type, which is not a flaw. (Badh al-Majhud)

Benefits and Issues:
➊ This hadith has already been mentioned previously. Its benefits and issues should also be consulted. And the fact that the Messenger of Allah (sallallahu alayhi wa sallam) was, on occasion, affected by forgetfulness temporarily is not contrary to his status of prophethood. He (sallallahu alayhi wa sallam) said: "Just as you forget, I also forget."

➋ It is permissible to accept testimony by recognizing the voice of a veiled woman without seeing her face, and similarly, if a judge is blind, it is permissible and correct for him to make judgments by listening to and recognizing the voices of the plaintiff and the defendant. However, complete forgetfulness, such that the memory itself is impaired, is impossible for a prophet.

➌ The word (كائن) mentioned in the hadith has, in several manuscripts, been transmitted as "kā'in" with the same pattern as "qā'im," and the reasoning is that in the Noble Qur'an, in one recitation, "kā'in" with the same pattern as "qā'im" also appears. (Translation of the verse:) "Many devoted servants of Allah have fought alongside many prophets; they too suffered harm in the path of Allah, but neither did they lose heart, nor did they weaken, nor did they submit, and Allah loves those who are patient."