Shamail Tirmidhi

Explanation:
The relevance of this hadith to the chapter is that in the blessed month of Ramadan, Jibril (alayhis salam) used to review the Qur’an with the Prophet sallallahu alayhi wa sallam. From this, it is understood that the revelation of the Qur’an, i.e., the descent of revelation, began in the blessed month of Ramadan, as mentioned in the noble verse «شهر رمضان الذى انزل فيه القرآن» [البقرة: 185]. This descent of the Qur’an was from the Preserved Tablet (al-Lawh al-Mahfuz) to the House of Honor (Bayt al-‘Izzah) in the lowest heaven. Then, from there, the revelation to the Prophet sallallahu alayhi wa sallam also began in Ramadan. For this reason, Ramadan was designated as the annual commemorative month of the Noble Qur’an, and this is why, in this blessed month, the Prophet and Jibril (alayhis salam) used to regularly review the Qur’an together. Along with this, the mention of your “generosity” (jood) has also been made.

Charity (sakhawat) specifically refers to the distribution of wealth, and the meaning of «جود» is «اعطاءما ينبغي لمن ينبغي», which carries a much broader generality. Thus, «جود» is not limited to wealth alone; rather, whatever is appropriate for someone is given to them. For this reason, you were «اجود الناس». For those in need, you showed financial generosity; for those thirsty for knowledge, you showed scholarly generosity; for the misguided, you bestowed spiritual blessings. In short, in every respect, you were the most generous among all of mankind. The details of all your acts of generosity are recorded in the books of hadith and biography (seerah).

Your «جود» and generosity have been likened to the winds that bring rain, which is a very apt comparison. Through the rain of mercy, the earth becomes lush and verdant; through your generosity and charity, the desolate world of mankind became prosperous. Rivers of guidance began to flow everywhere; the oceans of God-consciousness and noble character began to surge. All of humanity benefited from your generosity and spiritual perfections, and this blessed chain will remain until the end of the world. This is because the Qur’an revealed to you, which is recited revelation (wahy matluw), and the noble hadith, which is non-recited revelation (wahy ghayr matluw), are things that will remain until the end of time. Thus, people who come into the world will continue to benefit from them. From this, the greatness of revelation is also evident, and it is also clear that the teachers and students of the Qur’an and hadith should be more generous, magnanimous, and broad-hearted than others, for this is what befits their status. Especially, the blessed month of Ramadan is a month of generosity and charity, for in it, the reward of a single good deed is multiplied many times over. As the Prophet sallallahu alayhi wa sallam, in this blessed month, would especially let the rivers of his outward and inward generosity flow.

Chain of Transmission of the Hadith: This is the first instance where Imam Bukhari rahimahullah has made a transfer (tahweel) in the chain of transmission (isnad) here. That is, after reaching Imam Zuhri in the chain, he then returns to another chain and, along with his first teacher Abdan, also narrates this hadith from his other teacher Bishr ibn Muhammad, and combines both chains at Zuhri. In the terminology of the hadith scholars, the word ح (for example, as it appears in this chain «عن الزهري. ح وحدثنا بشر بن محمد») refers to this very transfer (tahweel). This is done for the purpose of transferring the chain and for brevity in the chain. Many such instances will continue to appear ahead. According to Allamah Qastallani rahimahullah, in the chain of this hadith, all the various types of hadith narration—tahdith, ikhbar, ‘an‘anah, and tahweel—are combined, the details of which will be explained in the introduction, insha’Allah ta‘ala.

Hadith Commentary:
➊
The connection of this hadith to the chapter heading is as follows: in the first hadith, the location of the descent of revelation was specified—that the revelation began in the Cave of Hira—and in this hadith, the time of the beginning of revelation is mentioned, which is the blessed month of Ramadan.
This also demonstrates the greatness of revelation, for the designation of a specific time and place is not made for something ordinary; rather, such arrangements are made only for something important and of high status.

➋
Sakhawat (generosity) is to give something due to the softness of the heart when someone asks, whereas jud (munificence) means to give something to someone suitable for it even without their asking.
Some have differentiated between the two by saying that sakhawat means to give some and keep some for oneself, while jud means to give more and keep little for oneself.
(al-Furuq al-Lughawiyyah, p. 196)
Indeed, the Messenger of Allah sallallahu alayhi wa sallam was (ajwad an-nas)—the most munificent of people—because he would give each person exactly what was suitable for them: he would give wealth to the poor, quench the thirst for knowledge of those seeking it, and guide those who had lost their way. In summary, the hadith shows that your munificence had three levels:
(a)
In general, you were more munificent and generous than all people.
(b)
In the blessed month of Ramadan, this munificence and generosity would increase even more.
(c)
The nights of Ramadan would further enhance this state of munificence and generosity, especially when you would meet with Jibril alayhis salam.
During this period, you would never send a petitioner away empty-handed or disappointed; even if you had to take a loan, you would do so to continue the widespread benefit of charity.

➌
(ar-riyh al-mursalah)
refers to the wind that blows strongly and serves as a harbinger of rain.
The munificence and generosity of the Messenger of Allah sallallahu alayhi wa sallam is likened to this wind that brings rain, which is a very apt comparison. Just as barren and desolate land becomes lush and verdant through the mercy of rain, so too did the devastated world of humanity become revived through your munificence and generosity, and rivers of guidance and righteousness began to flow everywhere.
In short, all of creation benefited from your spiritual perfections, and this process will continue until the Day of Judgment.

➍
This hadith encourages generosity, especially in the blessed month of Ramadan, when one should spend one’s wealth open-heartedly. Furthermore, when meeting with the righteous and people of goodness, one should also display generosity and magnanimity.
It is also understood that in the blessed month of Ramadan, one should recite the Noble Qur’an abundantly, and this recitation is superior and more virtuous than all other litanies and remembrances.
(Fath al-Bari: 1/31)

➎
(mudarasah)
means that Jibril alayhis salam would recite the Qur’an revealed in Ramadan, and the Messenger of Allah sallallahu alayhi wa sallam would listen to it; then the Messenger of Allah sallallahu alayhi wa sallam would recite, and Jibril alayhis salam would listen.
In other words, they would recite the Qur’an alternately, which is called “dawr” (rotation) among us.
In the final year, the Messenger of Allah sallallahu alayhi wa sallam did this “dawr” with Jibril alayhis salam twice, so that the entire Qur’an would be reviewed collectively. Also, note that this final “dawr” was done in the same order in which the Qur’an exists among us today, because Zayd ibn Thabit radi Allahu anhu was present at that time.
He later wrote it in the same order in which he had heard it.
It should be noted that Ubayy ibn Ka‘b radi Allahu anhu compiled the Qur’an according to the order of revelation, and the order of Abdullah ibn Mas‘ud radi Allahu anhu is different from both of them.

Hadith Commentary:
Among the countless noble qualities of the Prophet sallallahu alayhi wa sallam, his attribute of generosity is mentioned here.
This is why this hadith has been included under this chapter.
This is the correspondence between the chapter and the hadith.

Hadith Commentary:
1.
Hafiz Ibn Hajar rahimahullah has written that the purpose of this hadith is to describe the attribute of generosity of the Messenger of Allah sallallahu alayhi wa sallam.
(Fath al-Bari: 6/701)
Our inclination is that the purpose of this hadith is to resolve a certain confusion, and that is: when the naturally pleasant fragrance would emanate from the pure body of the Messenger of Allah sallallahu alayhi wa sallam, even if he had not used perfume, then why did the Messenger of Allah sallallahu alayhi wa sallam still use perfume? Imam Bukhari rahimahullah, by bringing this narration, wants to show us that the reason was that he would frequently meet with angels, especially the Angel of Revelation, Jibril alayhis salam, with whom meetings would occur very often.
In addition, many people would be present in his blessed gatherings.
To keep this environment pure and fragrant, he would use, in abundance, not only his natural fragrance but also artificial perfume.
And Allah knows best.

Hadith Commentary:
That is, he (Jibril alayhis salam) used to come once every year, but in the year in which the Prophet sallallahu alayhi wa sallam passed away, Jibril alayhis salam came twice and reviewed (the Qur'an) with him.

It is said that the recitation of Zayd ibn Thabit radi Allahu anhu corresponds to the recitation of the Prophet sallallahu alayhi wa sallam in his final period.

The narrations of Abu Hurairah radi Allahu anhu and Fatimah radi Allahu anha that have been mentioned, have themselves been connected (mawsul) by Imam Bukhari rahimahullah in the chapter on the Signs of Prophethood and the Virtues of the Qur'an.

Hadith Commentary:
1.
The narration of Fatimah (radi Allahu anha) has been reported by Imam Bukhari (rahimahullah) with a connected chain, in which the Messenger of Allah (sallallahu alayhi wa sallam) confidentially said to her:
“Every year, Jibril (alayhis salam) would review the Qur’an with me, and this year he reviewed it twice. I think that the time of my death has approached.”
(Sahih al-Bukhari, Book of Virtues of the Companions, Hadith: 3624)
In the narration of Abu Hurairah (radi Allahu anhu) it is stated:
The year in which the Messenger of Allah (sallallahu alayhi wa sallam) passed away, Jibril (alayhis salam) reviewed the Qur’an with him twice.
(Sahih al-Bukhari, Virtues of the Qur’an, Hadith: 4996)
2.
From this hadith, Imam Bukhari’s (rahimahullah) objective is to establish the existence of Jibril (alayhis salam) and his activities.

Hadith Commentary:
By generosity, all types of generosity are intended—whether financial, physical, pertaining to life, or spiritual—and the Messenger of Allah (sallallahu alayhi wa sallam) embodied all these forms of generosity. Indeed, it is true:

He reached the highest by his perfection,
He dispelled darkness by his beauty,
All his qualities are excellent,
Send blessings upon him and his family.

Hadith Commentary:
(1)
In the Arabic language, the difference between "jood" (generosity) and "sakha" (liberality) is that, when being liberal (sakha), a person also takes into consideration the needs of his family and dependents, whereas the Prophet (sallallahu alayhi wa sallam) would display "jood" (generosity).
He would be more generous in the month of Ramadan because the reward in it is multiplied, and in it there is the highest form of worship, that is, the observance of fasting (sawm). In addition, it contains the Night of Decree (Laylat al-Qadr), and also, he would be more generous because in it he would meet with Jibril (alayhis salam).

(3)
From this, it is also understood that when the elders of the religion visit someone's home, one should be open-handed in generosity, just as was the practice of the Messenger of Allah (sallallahu alayhi wa sallam).
(‘Umdat al-Qari: 33/8)

(4)
By "open air" is meant the wind that comes before the rain, which Allah, the Exalted, sends forth in order to bring down rain.
When the rain falls, every region of the earth benefits from it; similarly, from the generosity and liberality of the Messenger of Allah (sallallahu alayhi wa sallam), every poor and needy person, as well as the wealthy and affluent, would benefit.
The purpose of likening it to the open air is precisely this.
(Fath al-Bari: 150/4)
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Ajud an-Naas (The most generous of people):
The meaning of "jood" (generosity) is to give every person what he needs.
That is, whoever needed knowledge and understanding,
he (sallallahu alayhi wa sallam) would grant him knowledge and insights,
he would clothe the naked,
feed the hungry, and a generous person (sakhi) is one who is generous only with wealth.

(2)
Ar-reeh al-mursalah (the sent wind):
The free, unleashed wind which is extremely swift.

Benefits and Issues:
This hadith proves that one should increase in generosity and charity during virtuous days, and in the month of Ramadan, one should also give special attention to the recitation of the Qur’an,
because in this month he (sallallahu alayhi wa sallam) would review (the Qur’an) with Jibril (alayhis salam),
they would listen and recite the Qur’an to each other.

(1) "Increased generosity": In the blessed month of Ramadan, the reward for every deed is greatly multiplied, therefore the Prophet (sallallahu alayhi wa sallam) would show even greater generosity during this month. At the time of his meeting with Jibril (alayhis salam), this would increase even more, because during these meetings the Qur'an that had been revealed would be recited together. The revelation of the Qur'an is a tremendous favor from Allah Ta'ala, and then its preservation through this recitation is an even greater favor. Therefore, as an expression of gratitude, the Prophet (sallallahu alayhi wa sallam) would show generosity; furthermore, this is also a way of acting upon the Noble Qur'an.

(2) "Released (swift) wind": That is, he was even more beneficent and generous than the wind that brings goodness and blessings and rain. Clearly, the aforementioned wind is extremely beneficial for all, whether near or far.

Benefits and Issues:
➊ From this hadith, it is understood that one should give abundant charity and alms during the most virtuous days. Especially in Ramadan, one should give more charity than on ordinary days.
➋ Hafiz Ibn Hajar rahimahullah has written that Imam Nawawi rahimahullah, in his commentary on this hadith, stated: Sitting with righteous and pious people, visiting them, and—if they do not dislike it—meeting them repeatedly is Sunnah.
➌ The definition of generosity is to give as much as is possible and to whomever it is possible to give. And the Messenger of Allah sallallahu alayhi wa sallam was the most generous of all people because your heart was the firmest of all, and then, in the joy of meeting Jibril, when he would review the Qur’an with you, this happiness would be doubled, and you would become even more generous than before. And acting in this way is a sign of good character.
➍ From this, it is understood that in the blessed month of Ramadan, special gatherings for the understanding of the Qur’an should be arranged so that one can benefit as much as possible from the environment of goodness.
➎ In this hadith, there is encouragement to review and memorize the Noble Qur’an.