Bukhari

Hadith Commentary:
➊
An objection is raised by the deniers of hadith regarding this narration, claiming that according to Waqidi, Umm Ruman radi Allahu anha passed away in the fourth or fifth year of Hijrah, and that Masruq was not a companion (sahabi) because he came from Yemen after the Prophet’s sallallahu alayhi wa sallam demise, during the caliphate of Abu Bakr radi Allahu anhu or Umar radi Allahu anhu. Therefore, there is a break (inqita‘) in this chain of narration.
However, Waqidi’s statement is not reliable because it is contradicted by hadith reports. When the verse of “Takhyir” () was revealed to the Messenger of Allah sallallahu alayhi wa sallam, he said to Aisha radi Allahu anha:
“I present a matter to you; consult your parents, Abu Bakr radi Allahu anhu and Umm Ruman radi Allahu anha, and then reply.”
(Musnad Ahmad: 212/5)
And the verse of “Takhyir” was revealed in the ninth year of Hijrah, which means that Umm Ruman radi Allahu anha being alive until the ninth year of Hijrah is established from hadith. Furthermore, the narration in Sahih Bukhari also opposes Waqidi’s statement.

➋
Ibrahim Harbi stated with certainty that Masruq’s hearing (sama‘) from Umm Ruman radi Allahu anha is established, and that he was fifteen years old at the time of hearing. In addition, Abu Nu‘aym al-Isfahani said:
Umm Ruman radi Allahu anha was alive after the demise of the Messenger of Allah sallallahu alayhi wa sallam; therefore, the mentioned narration is connected (muttasil) and authentic (sahih).
(Fath al-Bari: 546/7)

Relevance Between the Chapter and the Hadith
The Chapter of Sahih Bukhari: «بَابُ قَوْلِ اللَّهِ تَعَالَى: {لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ} :»
In the translation of the chapter heading, the esteemed Imam al-Bukhari rahimahullah mentioned Yusuf alayhis salam, while in the hadith cited under the chapter, Yusuf alayhis salam is not mentioned explicitly, but rather alluded to. Allamah Abdul Haqq al-Hashimi rahimahullah writes:
«حديث ام رومان اورده هنا القول عائشة فيه : فمثلي ومثلك كمثل يعقوب وبنيه، فان يوسف داخل فيهم .»
“That is, the connection of the hadith of Umm Ruman radi Allahu anha with the chapter is found in the statement of Aisha radi Allahu anha: ‘The example of me and you is like that of Yaqub alayhis salam and his sons.’ Thus, Yusuf alayhis salam is included among his sons.”
Furthermore, upon closer examination, it becomes apparent that Imam al-Bukhari rahimahullah is alluding to other chains of this hadith, in which the words of Umm Aisha radi Allahu anha are as follows: “I could not recall the name of Yaqub alayhis salam, so I said ‘the father of Yusuf alayhis salam.’”
Therefore, from here, the relevance between the chapter heading and the hadith is established.

Benefit:
Khatib al-Baghdadi rahimahullah raised an objection regarding the chain of this hadith, stating that the hadith of al-Ifk which Imam al-Bukhari rahimahullah narrated through «مسروق عن ام رومان», was not heard by Masruq from Umm Ruman radi Allahu anha, because Umm Ruman radi Allahu anha passed away during the lifetime of the Prophet sallallahu alayhi wa sallam, and at that time Masruq was six years old. Therefore, how can Masruq’s narration from Umm Ruman radi Allahu anha be correct? Thus, this flaw exists in the narration.
The words of Khatib are:
«وخفيت هذه العلة على البخاري رحمه الله .»
“So this flaw is present in it, which remained hidden from Imam al-Bukhari rahimahullah.”
A group of later scholars adopted this criticism, but if examined with a research-oriented perspective, the position of Khatib al-Baghdadi rahimahullah is weak; rather, the correct matter was hidden from him, not from Imam al-Bukhari rahimahullah.
Hafiz Ibn Hajar rahimahullah supported the research of Imam al-Bukhari rahimahullah, and in fact, Hafiz Ibn Hajar rahimahullah explicitly refuted Khatib rahimahullah.
Hafiz Ibn Hajar rahimahullah writes:
“The narration by which the death of Umm Ruman is established in 6 AH contains a weak narrator, Zayd ibn Jad’an. Accordingly, Imam al-Bukhari rahimahullah, in his Tarikh al-Saghir and Tarikh al-Awsat, declared the narration transmitted by him to be weak and refuted it by saying «فيه نظر».”
Furthermore, Hafiz Ibn Hajar rahimahullah also quoted the statement of the hadith scholar Ibrahim Harbi rahimahullah to remove the suspicion of disconnection between Masruq and Umm Ruman radi Allahu anha, and to establish their meeting and hearing.
«وقد جزم ابراهيم الحربي الحافظ باٴن مسروقآ انما سمع من ام رومان فى خلافة عمر رضي الله عنه»
“Indeed, Ibrahim Harbi affirmed with certainty that Masruq heard from Umm Ruman during the caliphate of Umar radi Allahu anhu.”
Therefore, the opinion of Imam Ibn Abd al-Barr rahimahullah is also easily refuted here, as he too sided with Khatib al-Baghdadi rahimahullah. On this issue, Imam Abu Nu’aym al-Isfahani rahimahullah said: “Whoever says that she passed away during the lifetime of the Prophet sallallahu alayhi wa sallam is mistaken.”
«عاشت ام رومان بعد نبي صلى الله عليه وسلم دهرا»
“That is, Umm Ruman radi Allahu anha lived for several years after the Prophet sallallahu alayhi wa sallam.”
From these quotations, it becomes clear that the hearing of Umm Ruman radi Allahu anha from Imam Masruq rahimahullah is established. Therefore, the objection of Khatib al-Baghdadi rahimahullah is nullified. For further details, refer to: [التوضيح لشرح الجامع الصحيح لابن الملقن : 19 / 38۔ 439]

Hadith Commentary:
The mention of Prophet Yusuf (alayhis salam) and his brothers is derived from the translation of the chapter heading, and perhaps Imam Bukhari rahimahullah has also alluded to another chain of this hadith, in which it is stated that during a conversation, Aisha radi Allahu anha said that she could not recall the name of Prophet Yaqub (alayhis salam), so she referred to him as "the father of Yusuf (alayhis salam)."

Hadith Commentary:
➊
From this narration, it is evident that Masruq’s hearing (sama‘) from Umm Ruman radi Allahu anha is established. Thus, in one narration it is stated that Umm Ruman radi Allahu anha narrated to me.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4691)
Therefore, to say that Masruq’s hearing from Umm Ruman radi Allahu anha is not established is questionable.

➋
In this hadith, there is mention of the brothers of Yusuf.
For this reason, Imam al-Bukhari rahimahullah has mentioned it here.
It is also possible that by this, he has alluded to another route of this hadith in which Aisha radi Allahu anha said:
During the conversation, I could not recall the name of Ya‘qub alayhis salam, so I said “the father of Yusuf.”
(Sahih al-Bukhari, al-Maghazi, Hadith: 4141)
When the brothers of Yusuf presented the shirt stained with fake blood before Ya‘qub alayhis salam and said:
“A wolf has devoured Yusuf,” he did not say anything to his sons, nor did he reproach or blame them.
Lest they commit some wrongful act, he only said:
“My complaint is only to Allah, and I seek help only from Him.”
Mother of the Believers Aisha radi Allahu anha also sought help only from Allah, so Allah Ta‘ala revealed eighteen verses of the Noble Qur’an declaring her innocence.

Hadith Commentary: Umm Ruman lived for a long time after the passing of the Prophet (sallallahu alayhi wa sallam). That is why Masruq, who is a Tabi‘i, heard from her. And the narration that Umm Ruman passed away during the lifetime of the Prophet (sallallahu alayhi wa sallam) and that he descended into her grave is not authentic.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has brought this hadith under the mentioned chapter heading because it contains a practical example of "beautiful patience" (sabr jameel). In it, the mention is of Prophet Yusuf alayhis salam and his noble father.
➋
Such was the grief of Aisha radi Allahu anha that, due to the intensity of the shock, even the name of Yaqub alayhis salam did not come to her mind.
In one narration, it is stated that I tried hard to recall, but the name of Yaqub alayhis salam did not come to mind.
So I quickly said "Abu Yusuf" instead.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4757)
However, in those narrations in which Umm Ruman radi Allahu anha is mentioned, there is explicit mention of the name of Yaqub alayhis salam from Aisha radi Allahu anha.
Hafiz Ibn Hajar rahimahullah has written that the narrations in which the name is explicitly mentioned are narrations by meaning (riwayat bil-ma'na), because in Hisham's narration it is clarified that Aisha radi Allahu anha tried to recall the name of Yaqub alayhis salam but was not able to, so she mentioned his kunyah instead.
(Fath al-Bari: 8/604)