Bukhari

Hadith Commentary:
The Messenger of Allah sallallahu alayhi wa sallam considered the testimony of Khuzaymah ibn Thabit radi Allahu anhu equal to that of two witnesses.

The incident is as follows: The Messenger of Allah sallallahu alayhi wa sallam purchased a horse from a Bedouin and said to him: "Come with me so that I may pay you the price of your horse." The Messenger of Allah sallallahu alayhi wa sallam walked quickly, while the Bedouin walked slowly. In the meantime, people came to the Bedouin and began to bargain with him for the horse. They did not know that the Messenger of Allah sallallahu alayhi wa sallam had already bought it from him.

The Bedouin said to the Messenger of Allah sallallahu alayhi wa sallam: "If you want to buy the horse, then buy it, otherwise I will sell it." The Messenger of Allah sallallahu alayhi wa sallam, upon hearing his voice, stopped and said: "Did I not already buy it from you?" The Bedouin replied: "By Allah! That is not so. I have not sold it to you." The Prophet sallallahu alayhi wa sallam said: "Why not? I have bought it from you." The Bedouin said: "Bring a witness."

Khuzaymah al-Ansari radi Allahu anhu spoke up: "I bear witness that you have sold it." The Messenger of Allah sallallahu alayhi wa sallam turned to Khuzaymah and said: "How do you bear witness?" He replied: "O Messenger of Allah sallallahu alayhi wa sallam! On account of your affirmation." The Messenger of Allah sallallahu alayhi wa sallam then considered the testimony of Khuzaymah radi Allahu anhu equal to the testimony of two men.

(Sunan Abi Dawud, al-Qada', Hadith: 3607)

However, this incident cannot be generalized, because it was a particularity (khasiyyah) of the Messenger of Allah sallallahu alayhi wa sallam.

And Allah knows best.

Hadith Commentary:
The translation of this verse is as follows:
Among the Muslims are men who have proven true to the covenant they made with Allah.
Now, some of them have fulfilled their vow and have been martyred (such as Hamza and Mus‘ab radi Allahu anhuma),
and some are still waiting (such as ‘Uthman and Talhah radi Allahu anhuma, etc.).
The meaning of this narration is not that this verse was included in the Qur’an solely at the suggestion of Khuzaymah radi Allahu anhu; rather, this verse was already memorized by the Companions and they had heard it many times from the Messenger of Allah sallallahu alayhi wa sallam, but due to forgetfulness, it had not been written in the codex.
When a written copy was found with Khuzaymah radi Allahu anhu, it was then included.

Hadith Commentary:
➊
In one narration, it is explicitly stated that the mentioned verse was revealed concerning the martyrs of Uhud. Thus, Anas radi Allahu anhu says that, according to our understanding, this verse was revealed regarding our uncle Anas ibn Nadr radi Allahu anhu and likewise about other devoted souls.
(Sahih al-Bukhari, al-Jihad wal-Siyar, Hadith: 2805)
In fact, the wording of another narration is that, according to our conviction, this verse was revealed about Anas ibn Nadr radi Allahu anhu.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4783)

➋
It should be clear that although Zayd ibn Thabit radi Allahu anhu remembered the mentioned verse, it was not written down with anyone.
This does not affect the mutawatir (mass-transmitted) status of the Noble Qur’an, because for mutawatir transmission, written form is not a necessary condition.
Even at that time, mutawatir transmission through memorization existed, although mutawatir transmission through written form did not.
We will explain this in detail under the chapter on the Virtues of the Qur’an, Hadith 4988.
In sha Allah.

Hadith Commentary:
From this, no one should assume that the Noble Qur’an was compiled based on the narration of a single person, because this verse was heard by many individuals, such as Umar radi Allahu anhu, Ubayy ibn Ka‘b radi Allahu anhu, Hilal ibn Umayyah radi Allahu anhu, Zayd ibn Thabit radi Allahu anhu, and others. However, coincidentally, it was not found in written form with anyone.

The testimony of Khuzaymah radi Allahu anhu was considered by the Prophet sallallahu alayhi wa sallam as equal to the testimony of two witnesses; this was something the Prophet sallallahu alayhi wa sallam specifically stated for Khuzaymah alone.

What happened was that the Prophet sallallahu alayhi wa sallam said something to a person, and that person denied it.

Khuzaymah said, “I bear witness to it.”

The Prophet sallallahu alayhi wa sallam said, “You were not asked for testimony, yet you bear witness?”

Khuzaymah replied, “O Messenger of Allah! We affirm your truthfulness regarding the commands that descend from the heavens; what difficulty is there in affirming this?”

The Prophet sallallahu alayhi wa sallam then judged based on Khuzaymah’s testimony and considered his testimony equal to that of two other men (Wahidi).

Hadith Commentary:
The meaning of the verse mentioned in the hadith being "lost" is not that people had forgotten it or that it was no longer remembered by them; rather, it means that it was not written down with anyone.
The evidence for this is that Hazrat Zayd ibn Thabit (radi Allahu anhu) remembered the verse; that is why he said:
I used to hear the Messenger of Allah (sallallahu alayhi wa sallam) reciting this verse, but it was not written down with me.
It was found written only with Sayyiduna Khuzaymah al-Ansari (radi Allahu anhu).
The recitation (sama‘) of the Qur’anic verse was mutawatir (transmitted by numerous chains), but its written form in the codex (mushaf) was found only with Hazrat Khuzaymah al-Ansari (radi Allahu anhu).
In addition, this verse was also found with Hazrat Ubayy ibn Ka‘b and Hilal ibn Umayyah (radi Allahu anhuma), so now it was transmitted by a group of the noble Companions (radi Allahu anhum).
This establishes its tawatur (mass transmission).
(‘Umdat al-Qari: 113/10)