صحيح البخاري
Bukhari
كتاب أحاديث الأنبياءThe Book of The Stories of The Prophets
بَابُ قَوْلِ اللَّهِ تَعَالَى: {وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ} إِلَى قَوْلِهِ: {فَمَتَّعْنَاهُمْ إِلَى حِينٍ} :Chapter: The Statement of Allah: “And verily, Yunus 9Jonah) was one of the Messengers... (up to)... And he had done an act worthy of blame." (V.37:139-148)
Hadith 3412
اُردوEn
لَتَنُوءُ سورة القصص آية 76 لَتُثْقِلُ قَالَ ابْنُ عَبَّاسٍ : أُولِي الْقُوَّةِ سورة القصص آية 76 لَا يَرْفَعُهَا الْعُصْبَةُ مِنَ الرِّجَالِ يُقَالُ الْفَرِحِينَ سورة القصص آية 76 الْمَرِحِينَ وَيْكَأَنَّ اللَّهَ سورة القصص آية 82 مِثْلُ أَلَمْ تَرَ أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ سورة الرعد آية 26 وَيُوَسِّعُ عَلَيْهِ وَيُضَيِّقُ .
(In the verse) «لتنوء» means «لتثقل», that is, they were heavy. Ibn Abbas (may Allah be pleased with them both) said in the explanation of «أولي القوة» that even a strong group of people could not lift its keys. «الفرحين» means «المرحين», the boastful. «ويكأن» is like «ألم تر أن». «الله يبسط الرزق لمن يشاء ويقدر» means: Do you not know that Allah expands provision for whom He wills and restricts it for whom He wills?
إِلَى أَهْلِ مَدْيَنَ لِأَنَّ مَدْيَنَ بَلَدٌ وَمِثْلُهُ وَاسْأَلِ الْقَرْيَةَ سورة يوسف آية 82 وَاسْأَلْ الْعِيرُ سورة يوسف آية 94 يَعْنِي أَهْلَ الْقَرْيَةِ وَأَهْلَ الْعِيرِ وَرَاءَكُمْ ظِهْرِيًّا سورة هود آية 92 لَمْ يَلْتَفِتُوا إِلَيْهِ يُقَالُ إِذَا لَمْ يَقْضِ حَاجَتَهُ ظَهَرْتَ حَاجَتِي وَجَعَلْتَنِي ظِهْرِيًّا قَالَ الظِّهْرِيُّ أَنْ تَأْخُذَ مَعَكَ دَابَّةً أَوْ وِعَاءً تَسْتَظْهِرُ بِهِ مَكَانَتُهُمْ وَمَكَانُهُمْ وَاحِدٌ يَغْنَوْا سورة هود آية 95 يَعِيشُوا يَيْأَسُ سورة يوسف آية 87 يَحْزَنْ آسَى سورة الأعراف آية 93 أَحْزَنُ ، وَقَالَ الْحَسَنُ : إِنَّكَ لَأَنْتَ الْحَلِيمُ سورة هود آية 87 يَسْتَهْزِئُونَ بِهِ وَقَالَ مُجَاهِدٌ : لَيْكَةُ : الْأَيْكَةُ يَوْمِ الظُّلَّةِ سورة الشعراء آية 189 إِظْلَالُ الْغَمَامِ الْعَذَابَ عَلَيْهِمْ .
Its example is like in Surah Yusuf where it is said «واسأل القرية واسأل العير» meaning, "Ask the people of the town and the caravan" «ظهريا» meaning, "Do they not look around?" When the Arabs do not get their work done, they say «ظهرت حاجتي» or «جعلتني ظهريا» "You have put my work behind your back," or "You have put me behind your back." «ظهري» refers to that animal or «ظرف» which you keep with you to increase your strength «مكانتهم» and «مكانهم» both have the same meaning. «لم يغنوا» "They did not remain alive." They did not even settle there (in Surah Al-Ma'idah). «فلاتاس» "Do not be grieved" (in Surah Al-A'raf). «آسى» "I am grieved, I am sorrowful." Imam Hasan al-Basri said (in Surah Hud) regarding the statement of the disbelievers that was quoted: «إنك لأنت الحليم الرشيد» so this was said by the disbelievers in mockery. Mujahid said, in Surah Ash-Shu'ara, «ليكة» refers to «أيكة» meaning, "in the thicket." «يوم الظلة» meaning, "The day the punishment appeared in the form of a canopy" (fire rained down from the cloud).
قَالَ مُجَاهِدٌ مُذْنِبٌ الْمَشْحُونُ الْمُوقَرُ فَلَوْلَا أَنَّهُ كَانَ مِنْ [ ص: 1254 ] الْمُسَبِّحِينَ الْآيَةَ فَنَبَذْنَاهُ بِالْعَرَاءِ بِوَجْهِ الْأَرْضِ وَهُوَ سَقِيمٌ وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ مِنْ غَيْرِ ذَاتِ أَصْلٍ الدُّبَّاءِ وَنَحْوِهِ وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَى حِينٍ وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ كَظِيمٌ وَهُوَ مَغْمُومٌ .
Mujahid said: «مليم» means sinner. «المشحون» means heavily laden. «فلولا أنه كان من المسبحين» until the end. «فنبذناه بالعراء» means the surface of the earth. «يقطين» is that tree which does not stand on its own root, like gourd, etc. «وأرسلناه إلى مائة ألف أو يزيدون فآمنوا فمتعناهم إلى حين». (In Surah Nun it is said) «مكظوم» which is in the meaning of «كظيم», that is, sorrowful, distressed.
حَدَّثَنَا مُسَدَّدٌ ، حَدَّثَنَا يَحْيَى ، عَنْ سُفْيَانَ ، قَالَ : حَدَّثَنِي الْأَعْمَشُ ، ح حَدَّثَنَا أَبُو نُعَيْمٍ ، حَدَّثَنَا سُفْيَانُ ، عَنْ الْأَعْمَشِ ، عَنْ أَبِي وَائِلٍ ، عَنْ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " لَا يَقُولَنَّ أَحَدُكُمْ إِنِّي خَيْرٌ مِنْ يُونُسَ زَادَ مُسَدَّدٌ : يُونُسَ بْنِ مَتَّى " .
Narrated `Abdullah: The Prophet said, "None of you should say that I am better than Yunus (i.e. Jonah)." Musadded added, "Jonah bin Matta."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary: In accordance with the verse, the hadith also mentions Prophet Yunus (alayhis salam); this is the reason for their correspondence.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4603
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The reality is that Prophet Yunus (alayhis salam) exhibited impatience and surrendered himself to the sea, and remained for some time in the belly of the fish.
Upon witnessing this state of Prophet Yunus (alayhis salam), no person should claim, “I am better than him.” If anyone says such a thing, his statement is contrary to reality.
For indeed, he (Yunus alayhis salam) became even closer to Allah Ta’ala, and not even the slightest deficiency occurred in his rank.
➋
In the hadith, the word (أَنَا)
may refer to the Messenger of Allah (sallallahu alayhi wa sallam) himself, or it may refer to the speaker (i.e., the one making the claim).
If (أَنَا)
refers to the speaker, then the meaning is clear. And if it refers to the noble person of the Messenger of Allah (sallallahu alayhi wa sallam), then this is an expression of his humility and self-effacement, because the Messenger of Allah (sallallahu alayhi wa sallam) is superior to all the Prophets (alayhimus salam).
➌
In any case, the Messenger of Allah (sallallahu alayhi wa sallam), through this manner of expression, has safeguarded the sanctity of Prophet Yunus (alayhis salam) and removed people’s misconceptions about him. When the time comes to mention blessings, then one’s excellences will be stated; but for the time being, any disparagement of a Prophet is intolerable. In any case, the Messenger of Allah (sallallahu alayhi wa sallam) has warned the Ummah that, being influenced by the incident of the fish, no one should show disrespect towards the rank of a Prophet.
When the Messenger of Allah (sallallahu alayhi wa sallam) has stated this in such a manner, then how could it ever be permissible or appropriate for anyone else?
And Allah knows best.
➊
The reality is that Prophet Yunus (alayhis salam) exhibited impatience and surrendered himself to the sea, and remained for some time in the belly of the fish.
Upon witnessing this state of Prophet Yunus (alayhis salam), no person should claim, “I am better than him.” If anyone says such a thing, his statement is contrary to reality.
For indeed, he (Yunus alayhis salam) became even closer to Allah Ta’ala, and not even the slightest deficiency occurred in his rank.
➋
In the hadith, the word (أَنَا)
may refer to the Messenger of Allah (sallallahu alayhi wa sallam) himself, or it may refer to the speaker (i.e., the one making the claim).
If (أَنَا)
refers to the speaker, then the meaning is clear. And if it refers to the noble person of the Messenger of Allah (sallallahu alayhi wa sallam), then this is an expression of his humility and self-effacement, because the Messenger of Allah (sallallahu alayhi wa sallam) is superior to all the Prophets (alayhimus salam).
➌
In any case, the Messenger of Allah (sallallahu alayhi wa sallam), through this manner of expression, has safeguarded the sanctity of Prophet Yunus (alayhis salam) and removed people’s misconceptions about him. When the time comes to mention blessings, then one’s excellences will be stated; but for the time being, any disparagement of a Prophet is intolerable. In any case, the Messenger of Allah (sallallahu alayhi wa sallam) has warned the Ummah that, being influenced by the incident of the fish, no one should show disrespect towards the rank of a Prophet.
When the Messenger of Allah (sallallahu alayhi wa sallam) has stated this in such a manner, then how could it ever be permissible or appropriate for anyone else?
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4603
