Bukhari

Hadith Commentary:
The meaning is that in the early period of Prophethood, Surah Iqra was revealed, and then for a period, revelation was suspended. After that, it continued to be revealed successively. Then, when the Prophet (sallallahu alayhi wa sallam) migrated to Madinah, a large portion of the Qur'an was revealed in the latter part of his life, because the series of Islamic conquests increased. As matters and cases of Prophethood began to arise, more Qur'an was revealed.

Hadith Commentary:
1.
In the early period of Prophethood, after the initial verses of Surah Al-‘Alaq were revealed, there was a period during which revelation was suspended. After that, the process of revelation began continuously. Then, when you (the Prophet sallallahu alayhi wa sallam) migrated to Madinah Tayyibah, the necessities increased and the descent of revelation also became more frequent. Near the time of the passing of the Messenger of Allah sallallahu alayhi wa sallam, revelation was sent down continuously, successively, and in greater abundance, because after the conquest of Makkah, delegations began to arrive in large numbers, who asked many questions regarding rulings and issues, the answers to which were given through revelation. When the series of Islamic conquests increased, due to the matters and cases that arose, the Noble Qur’an was also revealed in greater quantity. Also, during the period of revelation in Makkah Mukarramah, long surahs were not revealed. After the migration, the revelation of long surahs took place, meaning that in the final period, a great deal of revelation was sent down upon the Messenger of Allah sallallahu alayhi wa sallam. In terms of this condition, this hadith is in accordance with the chapter heading.

2.
It should be noted that Imam Zuhri asked Hazrat Anas radi Allahu anhu whether the process of revelation had ceased before the passing of the Messenger of Allah sallallahu alayhi wa sallam. Hazrat Anas radi Allahu anhu replied that this was not the case; rather, before his passing, a great deal of revelation was sent down because the need for it had increased. (: Fath al-Bari: 11/9)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
ASH‘ARAHA:
Derived from "ish‘ar,"
which means
a sign or mark,
notification and announcement,
and here the intent is
to inflict a wound near the hump of the sacrificial camel as a sign and mark,
so that people may know it is an animal designated for sacrifice (hady).

(2)
QALLADAHA NA‘LAYN:
To hang a necklace of two sandals around its neck.

Benefits and Issues:
To let blood flow from the right side of the camel’s hump with a knife or any other sharp instrument
is considered recommended (mustahabb) according to all the Imams except Imam Abu Hanifah rahimahullah.
However, Imam Malik rahimahullah holds the view that the ish‘ar should be done on the left side of the camel’s hump.
The later Hanafi scholars have interpreted the statement of the Imam (that ish‘ar is an innovation [bid‘ah],
and ish‘ar is mutilation [muthlah])
to mean that his statement refers to those people who would inflict extremely deep wounds,
due to which there was a risk of the camel’s death.
Otherwise, how could Imam Abu Hanifah rahimahullah consider ish‘ar to be disliked (makruh),
while ish‘ar is established by numerous ahadith,
(Sharh Sahih Muslim vol. 3, p. 472; Sa‘idi, Fath al-Mulhim vol. 3, p. 310).
In the same way, a necklace of sandals should be hung around the neck of the sacrificial animal (even if it is a goat),
but Imam Malik rahimahullah does not hold the view of hanging a necklace around the neck of a goat.