صحيح البخاري
Bukhari
كتاب أحاديث الأنبياءThe Book of The Stories of The Prophets
بَابُ قَوْلِ اللَّهِ تَعَالَى: {لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ} :Chapter. The Statement of Allah: “Verily, in Yasuf (Joseph) and his brethren there were Ayat (proofs, evidences, verses, lessons, signs, revelation, etc.) for those who ask." (V.12:7)
Hadith 3389
اُردوEn
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ ، حَدَّثَنَا اللَّيْثُ ، عَنْ عُقَيْلٍ ، عَنْ ابْنِ شِهَابٍ ، قَالَ : أَخْبَرَنِي عُرْوَةُ ، أَنَّهُ سَأَلَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا زَوْجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَرَأَيْتِ قَوْلَهُ حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِّبُوا أَوْ كُذِبُوا ، قَالَتْ : بَلْ كَذَّبَهُمْ قَوْمُهُمْ ، فَقُلْتُ : وَاللَّهِ لَقَدِ اسْتَيْقَنُوا أَنَّ قَوْمَهُمْ كَذَّبُوهُمْ وَمَا هُوَ بِالظَّنِّ ، فَقَالَتْ : يَا عُرَيَّةُ لَقَدِ اسْتَيْقَنُوا بِذَلِكَ ، قُلْتُ : فَلَعَلَّهَا أَوْ كُذِبُوا ، قَالَتْ : مَعَاذَ اللَّهِ لَمْ تَكُنِ الرُّسُلُ تَظُنُّ ذَلِكَ بِرَبِّهَا وَأَمَّا هَذِهِ الْآيَةُ ، قَالَتْ : هُمْ أَتْبَاعُ الرُّسُلِ الَّذِينَ آمَنُوا بِرَبِّهِمْ وَصَدَّقُوهُمْ وَطَالَ عَلَيْهِمُ الْبَلَاءُ وَاسْتَأْخَرَ عَنْهُمُ النَّصْرُ حَتَّى إِذَا اسْتَيْأَسَتْ مِمَّنْ كَذَّبَهُمْ مِنْ قَوْمِهِمْ وَظَنُّوا أَنَّ أَتْبَاعَهُمْ كَذَّبُوهُمْ جَاءَهُمْ نَصْرُ اللَّهِ ، قَالَ أَبُو عَبْد اللَّهِ اسْتَيْأَسُوا سورة يوسف آية 80 افْتَعَلُوا مِنْ يَئِسْتُ مِنْهُ سورة يوسف آية 80مِنْ يُوسُفَ وَلا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ سورة يوسف آية 87 مَعْنَاهُ الرَّجَاءُ .
Narrated `Urwa: I asked `Aisha the wife of the Prophet about the meaning of the following Verse: -- "(Respite will be granted) 'Until when the apostles give up hope (of their people) and thought that they were denied (by their people)..............."(12.110) `Aisha replied, "Really, their nations did not believe them." I said, "By Allah! They were definite that their nations treated them as liars and it was not a matter of suspecting." `Aisha said, "O 'Uraiya (i.e. `Urwa)! No doubt, they were quite sure about it." I said, "May the Verse be read in such a way as to mean that the apostles thought that Allah did not help them?" Aisha said, "Allah forbid! (Impossible) The Apostles did not suspect their Lord of such a thing. But this Verse is concerned with the Apostles' followers who had faith in their Lord and believed in their apostles and their period of trials was long and Allah's Help was delayed till the apostles gave up hope for the conversion of the disbelievers amongst their nation and suspected that even their followers were shaken in their belief, Allah's Help then came to them."
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
In the noble verse, the phrase ﴿فَقَدْ كَذَّبُوا﴾ has been recited in two ways: with tashdeed (emphasis), its meaning is, "The noble prophets were denied." The second is without tashdeed, which means, "They were treated with unfaithfulness." Aisha (radi Allahu anha) recited it with tashdeed and, in the hadith, determined its meaning as that the noble prophets were denied by their people.
Urwah (rahimahullah) submitted: If its meaning is the denial by the people, then what is the matter of doubt or conjecture in this? Aisha (radi Allahu anha) explained that in this context, "zann" (conjecture) is used in the sense of certainty.
Aisha (radi Allahu anha) did not reject the other recitation; rather, according to her, in that case, the meaning would be that the noble prophets (alayhim as-salam) thought regarding their followers that perhaps they too would consider them liars—that is, the attribution of lying or unfaithfulness is not towards Allah, but towards the followers of the noble prophets (alayhim as-salam). In reality, regarding this verse, the position of Ibn Abbas (radi Allahu anhu) is that when the Messenger became despondent and thought that a false promise had been made to them, at that time Allah's help came to them.
When Urwah (rahimahullah) presented the aforementioned position of Ibn Abbas (radi Allahu anhu) to Aisha (radi Allahu anha), she clarified: This is not a juristic (fiqhi) difference, but rather, due to the difference in recitation (qira'at), there is a difference in the meaning of this verse; clarification of a theoretical position is required.
We will explain this in detail in the Book of Tafsir, inshaAllah.
2.
Yusuf (alayhis-salam) remained in prison for seven years without any fault; in such circumstances, a person becomes despondent. Then Allah's help came, and a means for his release was created. Since the aforementioned verse is in Surah Yusuf, and such an incident happened to him personally, Imam Bukhari (rahimahullah) has mentioned this narration here.
(Fath al-Bari: 6/509)
1.
In the noble verse, the phrase ﴿فَقَدْ كَذَّبُوا﴾ has been recited in two ways: with tashdeed (emphasis), its meaning is, "The noble prophets were denied." The second is without tashdeed, which means, "They were treated with unfaithfulness." Aisha (radi Allahu anha) recited it with tashdeed and, in the hadith, determined its meaning as that the noble prophets were denied by their people.
Urwah (rahimahullah) submitted: If its meaning is the denial by the people, then what is the matter of doubt or conjecture in this? Aisha (radi Allahu anha) explained that in this context, "zann" (conjecture) is used in the sense of certainty.
Aisha (radi Allahu anha) did not reject the other recitation; rather, according to her, in that case, the meaning would be that the noble prophets (alayhim as-salam) thought regarding their followers that perhaps they too would consider them liars—that is, the attribution of lying or unfaithfulness is not towards Allah, but towards the followers of the noble prophets (alayhim as-salam). In reality, regarding this verse, the position of Ibn Abbas (radi Allahu anhu) is that when the Messenger became despondent and thought that a false promise had been made to them, at that time Allah's help came to them.
When Urwah (rahimahullah) presented the aforementioned position of Ibn Abbas (radi Allahu anhu) to Aisha (radi Allahu anha), she clarified: This is not a juristic (fiqhi) difference, but rather, due to the difference in recitation (qira'at), there is a difference in the meaning of this verse; clarification of a theoretical position is required.
We will explain this in detail in the Book of Tafsir, inshaAllah.
2.
Yusuf (alayhis-salam) remained in prison for seven years without any fault; in such circumstances, a person becomes despondent. Then Allah's help came, and a means for his release was created. Since the aforementioned verse is in Surah Yusuf, and such an incident happened to him personally, Imam Bukhari (rahimahullah) has mentioned this narration here.
(Fath al-Bari: 6/509)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3389
