Muslim

Explanation:
Imam al-Bukhari rahimahullah also deemed it appropriate to include this hadith in the context of describing the initial state of revelation, as it sheds light on the greatness and truthfulness of revelation. This is because Allah the Exalted, in these noble verses «لاتحرك به لسانك لتعجل به» [القيامة: 16], fully reassured you that the sending down of revelation, then establishing it firmly in your heart, explaining its complete interpretation to you, and preserving it forever—these are all responsibilities that rest solely upon Us. In the beginning, you were concerned that after Jibril alayhis salam departed, you might forget the revealed words. Therefore, you would move your blessed tongue along with his recitation, repeating and memorizing as he recited. You were prohibited from this and instructed to listen attentively and with complete focus, which then became your regular practice.

Abdullah ibn Abbas radi Allahu anhuma was not present in the world at the time of the revelation of the noble verse «لاتحرك به» and those that follow. However, in later times, whenever the Messenger of Allah sallallahu alayhi wa sallam would describe the initial circumstances of revelation, he would narrate the full details of the beginning of prophethood, including the matter of moving the lips. Abdullah ibn Abbas radi Allahu anhuma observed this in his own era and, following the Prophetic practice, moved his lips while narrating this hadith. Then, Sa'id ibn Jubayr rahimahullah also moved his lips when narrating it in his own time. For this reason, this hadith is called “Musalsal bi Tahreek al-Shafatein”—that is, a hadith in which the act of moving the lips is continuously found among its narrators. This also shows that even the movements and stillness of the Prophet sallallahu alayhi wa sallam at the time of the descent of revelation were preserved through successive transmission for the protection of revelation. In the noble verse «ثم ان علينا بيانه», Imam al-Bukhari rahimahullah also alludes to the fact that the practical explanation of the Qur’an, which the Messenger of Allah sallallahu alayhi wa sallam provided and demonstrated through his actions, is also under the authority of Allah’s revelation. This highlights the greatness of the Prophetic hadith. Those who cast doubts and suspicions upon the Prophetic hadith and make blameworthy attempts to declare them false—their baseless ideas are fully refuted here. An authentic, elevated (marfu‘) hadith is certainly revelation. The only difference is that Qur’anic revelation is called “recited revelation” (wahy matluw), while hadith is called “non-recited revelation” (wahy ghayr matluw).

This hadith also sheds light on the etiquette of the teacher and the student: the Messenger of Allah sallallahu alayhi wa sallam, in the capacity of a student, was instructed to listen and pay attention. Listening (istima‘) is the function of the ears, and paying attention (insat), according to Ibn Abbas radi Allahu anhuma, is done with the eyes. Therefore, it is necessary for the student to use both his ears and eyes with full attention towards the teacher during the lesson. He should keep his gaze fixed on the teacher’s face, and his eyes should be raised towards the teacher to understand the subtle cues of tone and expression. The greatness of the Qur’an and the noble hadith demands that, when receiving their lessons, the student should be all ears and fully attentive, employing both listening and paying attention. During the sermon (khutbah) as well, the listeners are instructed to listen and pay attention in the same way. The hardship and intensity that would come over you at the time of revelation was because Allah the Exalted Himself said «اناسنلقي عليك قولا ثقيلا»: “Indeed, We will send down upon you a weighty, mighty word.” As mentioned in the previous hadith, even in the severe cold of winter, you would perspire profusely at the time of revelation. That same state is described here.

In the noble verse, the moving of the tongue is prohibited, while in this hadith, the moving of the lips is mentioned. Here, the narrator has been brief. In the Book of Tafsir, Jarir narrated from Musa ibn Abi A’ishah that, in the details of this incident, the moving of the tongue along with the lips is also mentioned. «كان رسول الله صلى الله عليه وسلم صلى الله عليه وسلم اذا نزل جبرئيل بالوحي فكان ممايحرك بلسانه وشفتيه» In this way, there remains no contradiction between the verse and the hadith.

Narrators of the Hadith: Musa ibn Isma‘il al-Manqari, attributed to Manqar ibn ‘Ubayd al-Hafiz, who passed away in Basra in the month of Rajab, 223 AH. May Allah forgive him. Abu ‘Awanah Waddah ibn ‘Abdullah, who passed away in 196 AH. Musa ibn Abi ‘Aishah (al-Kufi al-Hamdani). Sa‘id ibn Jubayr ibn Hisham al-Kufi al-Asadi, who was brutally killed in a state of oppression by Hajjaj ibn Yusuf al-Thaqafi in 96 AH. Due to his supplication against him, Hajjaj was soon destroyed.
Abdullah ibn Abbas radi Allahu anhuma was called the Interpreter of the Qur’an. The Messenger of Allah sallallahu alayhi wa sallam prayed for his understanding of the Qur’an. He passed away in Ta’if in 68 AH. In Sahih al-Bukhari, 217 hadiths are narrated from him. [قسطلانی]

Hadith Commentary:
➊
This narration is a continuation (tatimmah) of the previous narration, which is reported through a different chain of transmission.
The first chain reaches Lady Aisha radi Allahu anha through Urwah, while the chain of this narration reaches Jabir radi Allahu anhu through Abu Salamah ibn Abd al-Rahman radi Allahu anhu.
In the first narration, Ibn Shihab al-Zuhri rahimahullah, via Urwah from Aisha radi Allahu anha, described the incident up to the cessation of revelation, whereas in this narration, via Abu Salamah from Jabir radi Allahu anhu, the result of that is mentioned.

➋
It is the habit of Imam al-Bukhari rahimahullah that wherever, due to uniqueness or obscurity, there is a possibility of doubt, suspicion, or hesitation regarding a hadith, he presents additional supporting evidences for the wording of the hadith.
In the terminology of the hadith scholars, this is called “mutaba‘ah” (corroboration).
There are two types of it:
One is complete corroboration (mutaba‘ah tammah) and the other is incomplete or deficient corroboration (mutaba‘ah naqisah or qasirah).
When a narrator, in agreeing with another, narrates from the same teacher as the first narrator, this is complete corroboration (mutaba‘ah tammah).
But if the agreement occurs higher up in the chain, such as at the teacher’s teacher or above, then it is incomplete corroboration (mutaba‘ah qasirah).
Here too, Imam al-Bukhari rahimahullah has presented corroboration, the details of which are as follows:
The narration of this hadith by Abdullah ibn Yusuf and Abu Salih Abdullah ibn Salih from Layth ibn Sa‘d, in addition to Yahya ibn Bukayr, is complete corroboration (mutaba‘ah tammah).
And the narration of this hadith by Hilal ibn Raddad from Ibn Shihab al-Zuhri rahimahullah, in addition to ‘Aqil, is incomplete corroboration (mutaba‘ah naqisah).
Then he has mentioned the difference in the wording of the hadith as reported by Yunus and Ma‘mar, that both of them narrated from Ibn Shihab al-Zuhri rahimahullah “bawadirahu” instead of “fu’adahu.”
“Bawadir” is the plural of “badirah.”
By this is meant the area between the neck and the shoulders, which, in intense fear, begins to tremble just as the heart quivers.
Thus, both narrations are equal in their essential meaning,
because both indicate agitation.

➌
From this hadith, it is understood that the first revelation was (يَا أَيُّهَا الْمُدَّثِّرُ ...),
whereas from the previous hadith it is understood that the first revelation was (اقْرَأْ بِاسْمِ ...).
Both statements are correct in their respective contexts.
(يَا أَيُّهَا الْمُدَّثِّرُ ...)
is considered the first revelation in the sense that after the cessation of revelation, the resumption of revelation began with Surah al-Muddaththir,
meaning that after the first revelation (اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ),
the series of revelation was temporarily interrupted.

➍
In this hadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam requested to be covered with a blanket.
The reason for this was perhaps his anxiety, due to which he was overtaken by shivering, and he asked his family to cover him with a cloth, because sometimes, due to anxiety, a person covers himself.
And this happened only the first time.
Afterwards, when revelation would descend upon him, due to the weight of it, he would sweat profusely, but he would not be overtaken by anxiety, nor would he request to be covered with a cloth.

➎
The literal meaning of (حَمِيَّ الوَحيُ) is:
“the revelation became hot.”
When something becomes hot, after a while it cools down.
So, with the word (تَوَاتَرَا),
this misconception is removed, meaning that the matter of revelation did not cool down, but rather, its commencement began with even greater continuity than before.

Hadith Commentary:
➊
In another narration, it is mentioned that when Jibril (alayhis salam) would bring revelation to the Messenger of Allah (sallallahu alayhi wa sallam), he would move his tongue and lips, fearing that he might forget any verse. This would cause him great difficulty, so Allah the Exalted revealed this command.

➋
This command had already been given previously. The statement of Allah the Exalted is:
"Do not hasten with the Qur'an before its revelation is completed to you." (: Ta-Ha 20:114)
Allah the Exalted forbade him from reciting quickly along with the angel in this manner. He (sallallahu alayhi wa sallam) would hasten out of concern that he might forget any word of the divine revelation. Thus, Allah the Exalted guaranteed that gathering it in your chest and making its recitation flow upon your tongue is Our responsibility. Your task during this is to listen silently.

Hadith Commentary:
1.
Allah Ta’ala has not only taken the responsibility for the preservation of the words of the Noble Qur’an, but has also undertaken the responsibility for the preservation of the explanation of the Qur’an, as is explicitly stated in this verse:
(ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ)
Because if the explanation of the Qur’an were not preserved, then the preservation of its words would be of no benefit. Furthermore, in terms of being obligatory to follow, there is no difference between the Qur’an and its explanation, that is, the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam).

The explanation of the Qur’an is in the following forms:
Clarification of difficult passages, explanation of what is lawful and unlawful, elaboration of concise statements, specification of generalities, clarification of ambiguous matters—all these tasks are included in the explanation.

This is called Hadith.
It too is inspired by Allah Ta’ala and its foundation is also divine revelation (wahy ilahi).

We have discussed this subject in detail in our compilation “The Greatness of Hadith and the Authority of Hadith,” which has been published with great effort and dedication by Darussalam.

Hadith Commentary:
The purpose of Imam Bukhari is to clarify that the words of the Qur'an which come out of our mouths are our own action, which is created, whereas the Qur'an is the speech of Allah, which is uncreated.

Sa'id ibn Jubayr, the famous Tabi'i, was an Asadi from Kufa.

Hajjaj ibn Yusuf martyred him in Sha'ban of the year 99 AH at the age of 50.

Due to the supplication (bad-du'a) of Sa'id ibn Jubayr rahimahullah, Hajjaj ibn Yusuf died fifteen days later.

He would say, "Whenever I intend to sleep, Sa'id ibn Jubayr grabs my leg."

Sa'id ibn Jubayr was buried in the outskirts (muḍāfāt).

Rahimahullah rahmatan wasi'ah (may Allah have vast mercy upon him).

Hadith Commentary:
➊
Imam Bukhari rahimahullah’s objective is to clarify that the Qur’anic words which come from our mouths are our own action, which is created, and the Noble Qur’an which is being recited is the speech of Allah, which is uncreated. That is, he has made clear the distinction between recitation (tilawah) and the recited (matluw).
This is intended as a refutation of those who claim that the recitation by the reciter is also eternal.
➋
Imam Bukhari rahimahullah has explained that the movement of the tongue with the Qur’an is the action of the reciter, which is created and originated, and what is recited is the speech of Allah, which is uncreated. Just as when mentioning Allah the Exalted, the movement of the tongue is the servant’s action and originated, and the One who is mentioned, i.e., Allah the Exalted, is eternal, and likewise His attributes are also eternal.
In the coming translations, this same objective will be explained.
(Fath al-Bari: 13/623)

Hadith Commentary:
The verse "Then indeed, upon Us is its clarification" (: Al-Qiyamah: 19) establishes that the chain of Qur'an interpretation—whatever the Noble Messenger (sallallahu alayhi wa sallam) stated, which is expressed by the term "hadith"—all of this corpus is also taught by Allah the Exalted Himself.
For this reason, hadiths have been described as "unrecited revelation" (wahy ghayr matluw). Those who deny authentic hadiths are, in fact, denying this verse of the Noble Qur'an. Therefore, they are not merely deniers of hadith, but also deniers of the Qur'an. May Allah guide them to the straight path.

Hadith Commentary:
1.
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) was prohibited from reciting hastily during the recitation; this necessitates that the Noble Qur’an should be recited with proper pauses and deliberation. This is the true right of the recitation (tarteel) of the Qur’an. It is narrated from Hafsah (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam) would recite a surah with such pauses and deliberation that the surah would become very lengthy. (Sahih Muslim, Salat al-Musafirin wa Qasruha, Hadith: 1712(733)) Similarly, Alqamah (radi Allahu anhu) says that when I would recite the Qur’an to Abdullah ibn Mas’ud (radi Allahu anhu), he would say: “Recite the Qur’an with pauses and deliberation, for doing so is the adornment of the Qur’an.” (Al-Sunan al-Kubra lil-Bayhaqi 2/54 and Fath al-Bari 9/113)

2.
The Noble Qur’an has several rights upon us. Among them is that it should be recited slowly, with proper pauses and deliberation, and while reciting, the articulation points (makharij) and characteristics (sifat) of the letters should be observed. And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
MIMMA YUHARRIKU BIHI:
“Mimma” here means “a lot”,
or the purpose is that moving the tongue
became a habit and routine for you (sallallahu alayhi wa sallam).

(2)
YU‘RAFU DHALIKA MINHU:
The signs of the intensity of revelation would become apparent on your (sallallahu alayhi wa sallam) face,
and your hardship would be felt.

(3)
YU‘ALIJU MIN AL-TANZIL SHIDDAH:
You (sallallahu alayhi wa sallam) had to endure hardship from the descent of revelation,
and you (sallallahu alayhi wa sallam) would bear its difficulty.

(4)
ISTAMI‘ WA ANSIT:
Listen attentively,
and adopt silence (quietness).

Benefits and Issues:
Just as the Messenger of Allah (sallallahu alayhi wa sallam) was instructed and advised to listen to the Noble Qur’an,
in the same way, his (sallallahu alayhi wa sallam) ummah has also been given this advice: that they should listen to the Noble Qur’an attentively.
Therefore, in gatherings of Qur’an recitation, one should listen to the Noble Qur’an with full concentration and devotion, and where people are busy with their work and cannot pay attention to the recitation, one should avoid reciting aloud through loudspeakers.

Explanation:
1:
O Prophet! Do not move your tongue quickly in order to hasten to memorize the Qur'an (al-Qiyamah: 16)

936. Commentary:

➊ The reason the Prophet sallallahu alayhi wa sallam used to recite along was out of concern that he might forget something. When Allah Ta’ala took responsibility for its preservation, he stopped reciting along.

➋ The hadith mentions the movement of the lips, whereas the Qur’an mentions the movement of the tongue. In reality, the movement of the tongue is known through the movement of the lips; furthermore, what is meant is recitation, and during recitation both the lips and the tongue move. In the abridged Sahih al-Bukhari (Urdu), published by Darussalam, the benefits of this hadith are mentioned as follows: “This hadith mentions three stages regarding the Noble Qur’an: the first stage is its being sent down into your blessed chest in a secure manner; the second stage is granting the ability to recite the Qur’an, which has been gathered in the blessed heart, by means of the tongue; and the final stage is the explanation of the generalities and clarification of the difficulties of the Qur’an, which exist in the form of (authentic) hadiths. Allah Ta’ala Himself has taken responsibility for all these stages.” [عون الباري : 1 : 58]
It should be remembered that the wording in the hadith of Sahih al-Bukhari is more extensive than that in the hadith of Sunan al-Nasa’i, and thus this explanation has been given accordingly. And Allah knows best.

➌ The Noble Prophet sallallahu alayhi wa sallam would sometimes experience hardship at the time of the descent of revelation, and this was due to the weight of the revelation, as Allah Ta’ala says: «﴿إِنَّا سَنُلْقِي عَلَيْكَ قَوْلا ثَقِيلا﴾» [المزمل : 5 : 73]
“Indeed, We will soon cast upon you a heavy word.”

➌ Allah Ta’ala Himself took the responsibility that His Messenger sallallahu alayhi wa sallam would not forget the Qur’an, and after the revelation of this verse, he would listen attentively. When Jibril alayhis salam would complete his recitation and depart, the Prophet sallallahu alayhi wa sallam would then recite to his Companions exactly as Jibril had recited to him, as Allah Ta’ala says: «﴿سَنُقْرِئُكَ فَلا تَنْسَى﴾» [الاعلیٰ : 6 : 87]
“We will soon make you recite, and you will not forget.”

➎ This blessed hadith indicates that whoever wishes to memorize the Noble Qur’an cannot do so except with the help and grace of Allah.

Takhrij:
«أخرجه ماجه، الأدب، باب فضل الذكر، حديث:3792، وابن حبان(الإحسان):2 /92، والبخاري تعليقًا، التوحيد، باب قول الله تعالي: " لا تحرك به لسانك..."، قبل حديث:7524.»©Explanation:
➊ This hadith describes the virtue of dhikr (remembrance of Allah).
➋ The benefit of the remembrance of Allah is that the fortunate person who engages in dhikr attains the company and nearness of Allah, exalted is He.
➌ “Dhikr” refers to keeping words of Allah’s oneness (tawhid), His praise (thana), glorification (tahmid), and exaltation (tamjid), etc., present in the heart and on the tongue.
Merely having these words in the heart has no real meaning unless the tongue also accompanies the heart.
And uttering them only with the tongue while the heart remains heedless also brings no particular benefit.
When both the heart and tongue are in harmony and accompany each other, the desired objective is achieved, and this is what is sought and beloved to Allah.
➍ There is a difference between supplication (du‘a) and dhikr in terms of seeking.
In supplication, there is a request, whereas in dhikr, there is not.
➎ Many ahadith have been transmitted regarding the virtue of supplication (du‘a).
Al-Wabil al-Sayyib by Hafiz Ibn Qayyim rahimahullah is an excellent book in this regard.
People of taste should refer to it.

Benefit:
Sayyiduna Abdullah ibn Abbas radi Allahu anhuma said: When the Qur’an was being revealed, the Messenger of Allah sallallahu alayhi wa sallam would feel great distress, because he sallallahu alayhi wa sallam would move his lips along with it. So Allah the Exalted revealed this verse: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ﴾ [75-القيامة:16] Sayyiduna Ibn Abbas radi Allahu anhuma said: Its meaning is that gathering it in your chest and making you recite it is Our responsibility. After that, when Jibril alayhis salam would come to the Prophet sallallahu alayhi wa sallam, he sallallahu alayhi wa sallam would listen attentively, and when he (Jibril) would depart, the Noble Prophet sallallahu alayhi wa sallam would recite it just as Jibril alayhis salam had recited. [صحيح البخاري : 5]