صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ: {وَمَا خَلَقَ الذَّكَرَ وَالأُنْثَى} :Chapter. “By Him Who created male and female.” (V.92:3)
Hadith 4944
اُردوEn
حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ ، حَدَّثَنَا أَبِي ، حَدَّثَنَا الْأَعْمَشُ ، عَنْ إِبْرَاهِيمَ ، قَالَ : قَدِمَ أَصْحَابُ عَبْدِ اللَّهِ عَلَى أَبِي الدَّرْدَاءِ ، فَطَلَبَهُمْ ، فَوَجَدَهُمْ ، فَقَالَ : أَيُّكُمْ يَقْرَأُ عَلَى قِرَاءَةِ عَبْدِ اللَّهِ ؟ قَالَ : كُلُّنَا ، قَالَ : فَأَيُّكُمْ أَحْفَظُ ؟ فَأَشَارُوا إِلَى عَلْقَمَةَ ، قَالَ : كَيْفَ سَمِعْتَهُ يَقْرَأُ وَاللَّيْلِ إِذَا يَغْشَى سورة الليل آية 1؟ قَالَ عَلْقَمَةُ : 0 وَالذَّكَرِ وَالْأُنْثَى 0 ، قَالَ : أَشْهَدُ أَنِّي سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ هَكَذَا ، وَهَؤُلَاءِ يُرِيدُونِي عَلَى أَنْ أَقْرَأَ وَمَا خَلَقَ الذَّكَرَ وَالأُنْثَى سورة الليل آية 3 وَاللَّهِ لَا أُتَابِعُهُمْ " .
Narrated Ibrahim: The companions of `Abdullah (bin Mas`ud) came to Abu Darda', (and before they arrived at his home), he looked for them and found them. Then he asked them,: 'Who among you can recite (Qur'an) as `Abdullah recites it?" They replied, "All of us." He asked, "Who among you knows it by heart?" They pointed at 'Alqama. Then he asked Alqama. "How did you hear `Abdullah bin Mas`ud reciting Surat Al-Lail (The Night)?" Alqama recited: 'By the male and the female.' Abu Ad-Darda said, "I testify that I heard me Prophet reciting it likewise, but these people want me to recite it:-- 'And by Him Who created male and female.' but by Allah, I will not follow them."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Because Abu Darda radi Allahu anhu had heard from the mouth of the Prophet sallallahu alayhi wa sallam (wa adh-dhakari wal-untha), how could he possibly act contrary to this?
The scholars have said that among the matters which remained hidden from Abdullah ibn Mas'ud radi Allahu anhu, this recitation was also included. He was not informed of the other recitation, that is, (wa ma khalaqa adh-dhakara wal-untha), which is the final and mutawatir (mass-transmitted) recitation, and for this reason it was established in the Uthmani codex (Mushaf Uthmani). (Wahidi)
The mutawatir recitation is only that which is recorded in the Uthmani codex.
The name of Abu Darda is 'Uwaymir. He is the son of Amir al-Ansari al-Khazraji. He is well-known by his kunyah (patronymic), and Darda is the name of his daughter. Among his family, he was among the last to embrace Islam. He was a very righteous, intelligent scholar and a man of wisdom. He resided in Sham and passed away in Damascus in the year 32 AH.
Radi Allahu anhu wa ardah. Ameen.
Because Abu Darda radi Allahu anhu had heard from the mouth of the Prophet sallallahu alayhi wa sallam (wa adh-dhakari wal-untha), how could he possibly act contrary to this?
The scholars have said that among the matters which remained hidden from Abdullah ibn Mas'ud radi Allahu anhu, this recitation was also included. He was not informed of the other recitation, that is, (wa ma khalaqa adh-dhakara wal-untha), which is the final and mutawatir (mass-transmitted) recitation, and for this reason it was established in the Uthmani codex (Mushaf Uthmani). (Wahidi)
The mutawatir recitation is only that which is recorded in the Uthmani codex.
The name of Abu Darda is 'Uwaymir. He is the son of Amir al-Ansari al-Khazraji. He is well-known by his kunyah (patronymic), and Darda is the name of his daughter. Among his family, he was among the last to embrace Islam. He was a very righteous, intelligent scholar and a man of wisdom. He resided in Sham and passed away in Damascus in the year 32 AH.
Radi Allahu anhu wa ardah. Ameen.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4944
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
This means that the people of Sham recite (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ), but I have heard (وَالذَّكَرَ وَالْأُنثَىٰ) from the blessed mouth of the Messenger of Allah (sallallahu alayhi wa sallam), therefore I will recite it in that manner.
➋
Here, a question arises: if the hearing of Abu Darda (radi Allahu anhu) is certain, then why did the people of Sham oppose him? The answer is that the recitation of the people of Sham is also certain because the proof of their recitation is based on tawatur (continuous transmission). Furthermore, it has been established that the Uthmani codex (Mushaf Uthmani), upon which all the Companions (radi Allahu anhum ajma'in) and the Ummah have consensus, contains this verse as (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ), therefore it is obligatory to follow it.
➌
It is possible that the recitation of (وَالذَّكَرَ وَالْأُنثَىٰ) had been abrogated, but Abdullah ibn Mas'ud (radi Allahu anhu) and Abu Darda (radi Allahu anhu) were not aware of it. When the Uthmani codices were published, every abrogated recitation was removed from them, but perhaps they were not informed of this. However, it is surprising that when the Imam of the science of recitation in Sham, Abu Imran Abdullah ibn Amir, narrates a recitation, the chain of transmission includes Abu Darda (radi Allahu anhu). His recitation is also in accordance with the recitation of the majority. Similarly, when the Imams of recitation in Kufa—Asim, Hamzah, and Imam Kisai—narrate a recitation, their chain of transmission also includes Abdullah ibn Mas'ud (radi Allahu anhu). Their recitation is also in accordance with the recitation of the majority, meaning all these individuals recite (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ). It is possible that when they became certain, they retracted their previous recitation and began to recite in accordance with the majority.
➍
In any case, it is certain that (وَالذَّكَرَ وَالْأُنثَىٰ) was also among the seven modes (huruf sab‘ah), which was abrogated in the final presentation (ardh akhirah), and consensus was established upon (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ).
And Allah knows best.
➊
This means that the people of Sham recite (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ), but I have heard (وَالذَّكَرَ وَالْأُنثَىٰ) from the blessed mouth of the Messenger of Allah (sallallahu alayhi wa sallam), therefore I will recite it in that manner.
➋
Here, a question arises: if the hearing of Abu Darda (radi Allahu anhu) is certain, then why did the people of Sham oppose him? The answer is that the recitation of the people of Sham is also certain because the proof of their recitation is based on tawatur (continuous transmission). Furthermore, it has been established that the Uthmani codex (Mushaf Uthmani), upon which all the Companions (radi Allahu anhum ajma'in) and the Ummah have consensus, contains this verse as (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ), therefore it is obligatory to follow it.
➌
It is possible that the recitation of (وَالذَّكَرَ وَالْأُنثَىٰ) had been abrogated, but Abdullah ibn Mas'ud (radi Allahu anhu) and Abu Darda (radi Allahu anhu) were not aware of it. When the Uthmani codices were published, every abrogated recitation was removed from them, but perhaps they were not informed of this. However, it is surprising that when the Imam of the science of recitation in Sham, Abu Imran Abdullah ibn Amir, narrates a recitation, the chain of transmission includes Abu Darda (radi Allahu anhu). His recitation is also in accordance with the recitation of the majority. Similarly, when the Imams of recitation in Kufa—Asim, Hamzah, and Imam Kisai—narrate a recitation, their chain of transmission also includes Abdullah ibn Mas'ud (radi Allahu anhu). Their recitation is also in accordance with the recitation of the majority, meaning all these individuals recite (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ). It is possible that when they became certain, they retracted their previous recitation and began to recite in accordance with the majority.
➍
In any case, it is certain that (وَالذَّكَرَ وَالْأُنثَىٰ) was also among the seven modes (huruf sab‘ah), which was abrogated in the final presentation (ardh akhirah), and consensus was established upon (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ).
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4944
