Bukhari

Hadith Commentary:
(1)
In this hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) spoke of the severity of fever in the presence of Abdullah ibn Mas'ud (radi Allahu anhu), but this was merely a manner of expressing contentment with the decree of Allah, the Exalted.

(2)
In reality, the matter of complaint is connected to one’s intention and will.
Many people who remain silent after falling ill continue to be agitated in their hearts, which is blameworthy, while many who express themselves verbally accept the decree of Allah, the Exalted, in their hearts, and this is not blameworthy.
In any case, its basis is not on verbal expression but rather on the action of the heart.
(Fath al-Bari: 10/158)

Hadith Commentary:

And the ranks of the righteous are elevated. May Allah, the Most Pure, grant me and all the readers of Sahih al-Bukhari ease at the time of death and bless us with a good ending.

O Allah, this is my prayer as well.

رَبِّ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ (My Lord, cause me to die as a Muslim and join me with the righteous.) Ameen. O Allah, join me with the Highest Companionship by Your mercy, O Most Merciful of those who show mercy.

Hadith Commentary:
The noble Prophets (alayhimus-salam) were subjected to severe trials and hardships, because tribulation is in proportion to blessing. The one upon whom Allah’s blessings are greater, tribulations also befall him in greater measure. When an illness becomes severe, the reward is also doubled, to the extent that due to illness, all the sins of a believing servant fall away, and he is presented before Allah purified and cleansed of sins.

In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“I experience fever equal to that of two men.”
Abdullah ibn Mas’ud (radi Allahu anhu) asked:
“Then will you also receive a reward equal to that of two men?”
He (sallallahu alayhi wa sallam) replied:
“Yes.”
(Sahih al-Bukhari, al-Marḍā, Hadith: 5648, 5667)

Hadith Commentary:
It is understood that through the arrival of calamities, being afflicted with illnesses, and the coming of tribulations, a person's sins are removed—provided that the person endures all hardships with patience and gratitude.

Hadith Commentary:
(1)
In this hadith, it is mentioned that Abdullah ibn Mas'ud radi Allahu anhu touched the blessed body of the Messenger of Allah sallallahu alayhi wa sallam and realized that he had a very high fever. This is precisely in accordance with the subject.
(2)
In any case, when illness befalls, a person is afflicted with hardship, or is seized by calamities, his sins are forgiven—provided that he acts with patience and gratitude, and does not utter any word of complaint about Allah the Exalted. Through this, not only are sins forgiven, but a person's ranks are also elevated.

Chapter of Sahih Bukhari Hadith Number: 5648: «بَابُ أَشَدُّ النَّاسِ بَلاَءً الأَنْبِيَاءُ ثُمَّ الأَوَّلُ فَالأَوَّلُ:»
Relevance between the Chapter Heading and the Hadith:
In the chapter heading, Imam Bukhari rahimahullah has mentioned the Prophets (anbiya) alayhimussalam, whereas in the hadith under the chapter, the words “Prophets (anbiya) alayhimussalam” are not present.

Hafiz Ibn Hajar al-Asqalani rahimahullah states,
«ووجه دلالة حديث الباب على الترجمة من جهة قياس الأنبياء على نبينا محمد صلى الله عليه وسلم، والحاق الاولياء بهم لقربهم منهم وان كانت درجتهم منحطة عنهم، أن البلاء فى مقابلة النعمة فمن كانت نعمة (الله عليه اكثر) كان بلاؤه أشد .»
“The reason for the hadith’s indication towards the chapter heading is by analogy of our Prophet sallallahu alayhi wa sallam to the Prophets in this aspect, and by way of including the awliya (the pious, people of knowledge) because they are close to them, even though they are lesser in rank. The secret in this is that tribulation (bala) is in proportion to blessing (ni’mah); whoever receives a great blessing from Allah, tribulation upon him is also severe in accordance with that.”

From the statement of Hafiz Ibn Hajar rahimahullah, the relevance becomes clear that Imam Bukhari rahimahullah is making an analogy between our Prophet sallallahu alayhi wa sallam and the other Prophets. On this occasion, Imam Bukhari rahimahullah is establishing that just as severe trials descended upon our Prophet sallallahu alayhi wa sallam, similarly, other Prophets also went through periods of tribulation.

The words of the chapter heading are themselves a hadith, which Imam Darimi rahimahullah has mentioned. Thus, in the narration of Sayyiduna Sa’d ibn Abi Waqqas radi Allahu anhu, it is stated that he said: I asked, “O Messenger of Allah! Which people are tested most severely?” He sallallahu alayhi wa sallam replied: «الأنبياء، ثم الأمثل فالأمثل، يبتلى الرجل على حسب دينه .» [سنن دارمی كتاب الرقائق : 412/2] “The most severe trials are upon the Prophets, then those nearest to them, then those nearest to them. A person is tested according to his religion.”

Therefore, the relevance between the chapter heading and the hadith is that the Prophets alayhimussalam are afflicted with the most severe hardships, and Imam Bukhari rahimahullah has mentioned only the Prophet sallallahu alayhi wa sallam, because he sallallahu alayhi wa sallam is the Seal of all Prophets. Thus, from this aspect, if hardships descended upon him, then they would have descended upon the other Prophets as well.

Hadith Commentary:
The meaning of the chapter emerges in this way: that other prophets were analogized to the Prophet sallallahu alayhi wa sallam, and when, due to the increase in nearness to Allah, the prophets faced greater trials, then among the friends of Allah (awliya Allah) as well, this proportion will remain—the greater the nearness to Allah, the greater the hardships and trials that will come. This heading established by Imam Bukhari himself is, in fact, a hadith, which has been narrated by al-Darimi. Hafiz (Ibn Hajar) says: "And in these ahadith is a great glad tidings for every believer, because a human being is rarely free from pain due to illness, anxiety, or similar matters as mentioned." That is, in these ahadith there are great glad tidings for the believers, because hardships, trials, and illnesses continue to befall the people of faith in this world, but Allah the Exalted, in return for all these, grants them reward, recompense, and lofty ranks.

The undersigned, Muhammad Raaz, has also spent most of his life in pains and worries, and there is strong hope that the reward for all of these will be an expiation of sins.

And likewise, I hope for the mercy of my Lord. Ameen.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has drawn an analogy between other prophets (alayhimussalam) and the Messenger of Allah sallallahu alayhi wa sallam. When prophets, due to their greater closeness to Allah, are subjected to more severe trials and tribulations, then the same proportion will apply to the friends of Allah (awliya Allah) as well—that is, the greater the closeness to Allah, the greater the afflictions will be.
(2)
In any case, there is great glad tidings for the people of faith in these ahadith, for although believers continue to face hardships, tribulations, and illnesses in this world, Allah Ta'ala grants them in return much greater reward and elevated ranks.

Hadith Commentary:
The correspondence between the chapter and the hadith is evident. To encourage the patient, it is appropriate to give him glad tidings of recovery, mercy, forgiveness, and reward.

Hadith Commentary:
It is appropriate, while encouraging a sick person, to give him glad tidings of recovery, mercy, and forgiveness.
In one hadith, it is mentioned that when you visit a sick person, give him hope of a long life; doing so does not change destiny, but it does make his disposition cheerful.
(Sunan Ibn Majah, Al-Jana'iz, Hadith: 1438)
However, its chain of narration is weak, as Hafiz Ibn Hajar rahimahullah has stated.
(Fath al-Bari: 10/151, and Silsilat al-Ahadith al-Da‘ifah, 1/336, no. 184)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Tanb:
Tanab means rope.
(2)
Fustat:
A large tent.