Muslim

Hadith Commentary: Benefits and Issues:
(1)
By "signs" (ayat) are meant miracles, and a miracle is something contrary to the usual order of things. Human beings, whether individually or collectively, cannot compete with it. The manifestation of a miracle at the hands of a prophet occurs so that people, upon witnessing it, may accept his prophethood. However, this is not within the prophet’s own control. That is why the Prophet (sallallahu alayhi wa sallam) said: "He was given"—that is, the miracle was granted to the prophet. The miracles of the prophets before you were temporary and transitory, because their prophethood was for a limited period. Your (sallallahu alayhi wa sallam) prophethood is until the Day of Resurrection, therefore your miracle is perpetual and enduring, and will remain until the Day of Resurrection.

(2)
Your everlasting miracle is the revelation (wahy), whose protection Allah, the Exalted, has guaranteed. And it remains established and preserved even after your departure from this world, because your prophethood endures. Therefore, the number of those who witness this miracle is very great, and thus the number of individuals in your (sallallahu alayhi wa sallam) ummah is also greater than all other communities.

Understanding of the Hadith:
In this hadith, the great miracle of the Noble Prophet sallallahu alayhi wa sallam—the Noble Qur’an—has been mentioned, whose miraculous nature will remain until the Day of Judgment. A small example of this is that this is the only book in the world that is read the most, listened to the most, memorized the most, and recited in thousands and millions of mosques during prayers every Ramadan. And today, if there is any religion being accepted the most, it is the religion of Islam, which is based on the teachings of this very Qur’an.

Hadith Commentary:
Allah, the Exalted, granted each prophet the type of miracle that was needed in their respective era.
In the time of Musa (alayhis salam), the science of magic was widespread, so he was given such a miracle that all the magicians were defeated and left astounded.
In the time of Isa (alayhis salam), medicine was prevalent.
He was given such miracles that not even the greatest physician could perform such cures.
In the era of our Prophet Muhammad (sallallahu alayhi wa sallam), eloquence, rhetoric, and claims of poetry were highly celebrated, so he was granted the magnificent miracle of the Noble Qur’an, such that the most eloquent and articulate people of all ages acknowledged its supremacy, and they could not produce even a small surah like that of the Qur’an.
The meaning of this hadith is precisely that the miracles of other prophets were only witnessed by those present at the time, and it was they who believed; their effect did not remain for those who came after.
Although, due to imitation of parents and previous elders, some people remained upon their way, in their own times they considered those miracles to be nothing more than tales, and my miracle—the Qur’an—remains forever; it is fresh and new in every era and at every moment, and the more one reflects upon it, the greater the delight becomes.
Its subtleties and benefits are endless, which people will continue to discover until the Day of Judgment.
In this respect, my followers will always remain, and my miracle—the Qur’an—will also always exist.

Hadith Commentary:
1.
Allah, the Exalted, granted every prophet a miracle suited to his era.
In the time of Musa (alayhis salam), magic and sorcery were widespread.
Allah, the Exalted, granted him such a miracle that the magicians of that era were defeated.
In the time of Isa (alayhis salam), medicine was highly prevalent.
Allah, the Exalted, granted him such miracles that the greatest physicians of that time were left astounded.
In the era of the Messenger of Allah (sallallahu alayhi wa sallam), eloquence and oratory were highly esteemed, to the extent that the Arabs would call others “Ajamis,” meaning mute.
The Messenger of Allah (sallallahu alayhi wa sallam) was granted the Noble Qur’an, whose eloquence and rhetoric silenced the greatest of writers and orators, and they acknowledged its supremacy.
They became incapable of producing even the like of a small surah of the Qur’an.
2.
The meaning of the hadith is that the other noble prophets (alayhimus salam) were given such miracles that, upon witnessing them, people would believe, but their effect would not remain for those who came after. The miracle of the Messenger of Allah (sallallahu alayhi wa sallam), the Qur’an, is ever-fresh for every era and every time; thus, until the Day of Resurrection, people will continue to ponder over it and benefit from faith.
In any case, the Noble Qur’an is such a miracle that, despite repeated challenges, it has never been matched.
No one has been able to produce anything like it, or ten surahs like it, or even a single surah or a single verse like it.
3.
There are various aspects to the miraculous nature of the Noble Qur’an, the details of which are as follows:
➊
It is a masterpiece of excellent speech and supreme eloquence and rhetoric, the like of which all creation is incapable of producing.
➋
It comprises such unique composition and wondrous style that it differs from the styles and compositions of the Arabs.
➌
Its law is so comprehensive and complete that it fulfills all the needs of every human being.
➍
It gives news and prophecies of the past and the future that could not be known except through revelation.
➎
Whatever it has informed regarding promises and warnings will certainly come to pass.
➏
The Qur’an is protected from every kind of addition, omission, and alteration.
➐
Its memorization and understanding are extremely easy and possible for everyone.
➑
The Qur’an settles in the hearts of both its followers and strangers, and pours sweetness into their ears.
➒
It is such a discourse that the reciter never tires of it, nor does the listener become weary of it.
➓
It is such a code of conduct that it made shepherds of goats into leaders of the ummah.

Chapter of Sahih Bukhari Hadith Number: 7274: «بَابُ قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بُعِثْتُ بِجَوَامِعِ الْكَلِمِ» :
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established the chapter heading based on the noble statement of the Prophet sallallahu alayhi wa sallam that «بعثت بجوامع الكلم», whereas under the chapter only revelation (wahy) is mentioned, and there is no mention of «جوامع الكلم», because just as revelation was sent down to the Prophet sallallahu alayhi wa sallam, in the same way, revelation was sent down to the previous Prophets alayhimus-salam as well. So then, how is there any relevance between the chapter heading and the hadith? To understand this issue and its relevance, we present the statement of Hafiz Ibn Hajar rahimahullah.

Thus, he writes:
«ومعنى الحصر فى قوله ”إنما كان الذى أوتيته“ أن القرآن أعظم المعجزات وأفيدها وأدومها لاشتماله على الدعوة والحجة ودوام الانتفاع به إلى آخر الدهر، فلما كان لا شيئي يقاربه فضلاً عن أن يساويه كان ما غداه بالنسبة إليه كأن لم يقع.» [فتح الباري لابن حجر : 212/14]
“In «إنما كان الذى أوتيته», the meaning of restriction (hasr) is that the Qur’an is the greatest of miracles and is a source of hope and permanence (i.e., it will always remain), because it contains invitation and proof, and its benefit will continue until the end of times. Nothing comes close to it, let alone being equal to it (i.e., nothing can match it). So, in relation to it, everything else is as if it never occurred.”

From the explanation of Hafiz Ibn Hajar rahimahullah, it becomes clear that the Noble Qur’an, which was granted to the Prophet sallallahu alayhi wa sallam through revelation (wahy), is such a miracle that, along with being comprehensive in speech (jawami‘ al-kalim), will remain until the Day of Judgment. Therefore, the relevance to the chapter is established from this aspect.

‘Allamah ‘Ayni rahimahullah says:
«مطابقة للترجمة تؤخذ من قوله ”وإنما كان الذى اوتيت وحيا“ إلى آخرة، فإنه صلى الله عليه وسلم أراد بقوله: ”وحيًا أوحاه الله إليّ“ القرآن ولا شك أن فيه جوامع الكلم.» [عمدة القاري للعيني : 40/25]
“The conformity of the hadith with the chapter heading will be derived from these words: «وإنما كان الذى اوتيت و حيا (الحديث)» up to the end. Certainly, the intent of the Prophet sallallahu alayhi wa sallam by «و حياً أوحاه الله إلى» is the Noble Qur’an, regarding which there is no doubt that it is jawami‘ al-kalim (comprehensive in speech).”

As for the matter of jawami‘ al-kalim, the research is that jawami‘ al-kalim does not refer only to the Great Qur’an, but it encompasses both the Qur’an and the hadith, and this is the established view. Hafiz Ibn Hajar al-‘Asqalani rahimahullah has discussed this point in detail.

Thus, he writes:
«قيل يؤخذ من إيراد البخاري هذا الحديث عقب الذى قبله أن الراجح عنده أن المراد بجوامع الكلم القرآن و ليس ذالك بلازم، فإن دخول القرآن فى قوله ”بعثت بجوامع الكلم“ لا شك فيه و إنما النزاع هل يدخل غيره من كلامه من غير القرآن؟ و قد ذكروا من أمثلة جوامع الكلم فى القرآن قوله تعالى: ﴿وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ﴾ [البقرة : 179] إلى غير ذالك و من أمثلة جوامع الكلم من الأحاديث النبوية حديث عائشة ”كل عمل ليس عليه أمرنا فهو رد“ و حديث ”كل شرط ليس فى كتاب الله فهو باطل“.» [فتح الباري لابن حجر : 214/14]
“Some have said that from Imam Bukhari rahimahullah mentioning this hadith after the previous one, it can be inferred that, according to him, the preferred view is that jawami‘ al-kalim refers to the Qur’an. However, this is not necessary. The statement of the Prophet sallallahu alayhi wa sallam: «بعثت بجوامع الكلم» means that the Qur’an is included in it, and there is no doubt about this. The real dispute is whether anything besides the Qur’an is included in jawami‘ al-kalim or not. Among the examples of Qur’anic jawami‘ al-kalim are the verses: al-Baqarah: 179, al-Nur: 52, etc. To clarify the examples of hadith (that they too are jawami‘ al-kalim), the hadith narrated from Sayyidah ‘A’ishah radi Allahu anha is mentioned: «كل عمل ليس عليه أمرنا فهو رد» and «كل شرط ليس فى كتاب الله . . . . .», and the hadith of Miqdam «ما ملأ ابن آدم وعاء شرا من بطنه» (are noteworthy).”

From these excerpts of Hafiz Ibn Hajar rahimahullah, it is clear that jawami‘ al-kalim refers to both the Qur’an and the hadith. If one studies the hadiths with a research-oriented perspective, countless and innumerable examples of jawami‘ al-kalim are found in the books of hadith. The Prophet sallallahu alayhi wa sallam, through examples, also resolved issues until the Day of Judgment. The speech of the Prophet sallallahu alayhi wa sallam used to be concise, but in terms of its content, it was so comprehensive that, apart from the Noble Qur’an, it is difficult—rather impossible—to find its like in the religious books of the world.

This humble and insignificant servant says that Imam Bukhari rahimahullah wanted to clarify with great subtlety that the application of jawami‘ al-kalim and revelation (wahy) is upon both the Qur’an and the hadith. Imam Bukhari rahimahullah mentioned two hadiths under the chapter. In the first hadith, the words are that this hadith (I have been given jawami‘ al-kalim and I have been supported with awe, and I was sleeping...)—this hadith, in and of itself, presents jawami‘ al-kalim, i.e., this hadith, by its very words, establishes conformity with the chapter, from which it becomes clear that «جوامع الكلم» includes hadiths. The second hadith, which we have mentioned under the chapter, mentions revelation (wahy), by which is meant the Noble Qur’an as well as other types of revelation.

Hadith Commentary:
The Qur'an is a miracle that will remain until the Day of Judgment.
Today, it has been fourteen hundred years since the Qur'an was revealed, yet no one has been able to produce even a single surah like it, despite the fact that in every era there have been hundreds of opponents and enemies of the Qur'an.
Now, no one should say that, according to census figures, the number of Christians appears to be greater than that of Muslims, so how will Muslims be more numerous in the Hereafter?
This is because the Christians who are worthy of being called the Ummah of 'Isa (alayhis salam) are only those who lived up until the advent of the Prophet (sallallahu alayhi wa sallam); and among them, only those Christians who remained steadfast upon the true Shari'ah of 'Isa (alayhis salam), that is, those who affirmed the oneness of Allah (tawhid) and considered 'Isa (alayhis salam) to be the servant and messenger of Allah.
On the Day of Judgment, Muslims will be greater in number than those Christians.
The Christians of this era are, in reality, neither the Ummah of 'Isa (alayhis salam) nor true Christians; they are merely followers of the name of 'Isa (alayhis salam).
They have altered their religion and corrupted its greatest pillar, namely the oneness of Allah (tawhid). It is regrettable that, in the same way, Muslims in name have also changed their religion and begun to commit shirk (associating partners with Allah); such Muslims, too, are in reality not Muslims, nor can they be counted among the Ummah of Muhammad (sallallahu alayhi wa sallam).

Hadith Commentary:
➊
The Noble Qur’an is such a miracle that it is greater than all other miracles and will remain until the Day of Judgment.
Today, it has been nearly fourteen hundred years since the Noble Qur’an was revealed, but despite all efforts, no one has been able to produce even a single verse like it.

➋
This is the greatest miracle of the Messenger of Allah (sallallahu alayhi wa sallam).
The commentators have written that in the previous hadith, “jawami‘ al-kalim” refers to the Noble Qur’an.
From the style and approach of Imam Bukhari rahimahullah, this is also what appears to be the case. However, we have some reservation in this regard, because although there is no doubt that the Noble Qur’an is “jawami‘ al-kalim,” are the sayings of the Messenger of Allah (sallallahu alayhi wa sallam) not included in “jawami‘ al-kalim”? According to our inclination, some sayings of the Messenger of Allah (sallallahu alayhi wa sallam) are such that, in terms of wording, they are extremely concise, but in terms of meaning, they are like an ocean. For example:
(“Whoever does an action that is not in accordance with our matter, it is rejected.”
“Every condition that is not in the Book of Allah is invalid.”
“And when I command you to do something, do of it as much as you are able.”)

➌
In any case, “jawami‘ al-kalim” includes both the Noble Qur’an and the blessed hadiths.
The requirement of holding fast to the Book and the Sunnah also appears to be that both should be included in “jawami‘ al-kalim.”
And Allah knows best.