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: Benefits and Issues: ➊ Since the Prophet (sallallahu alayhi wa sallam) is a beautiful example for the Ummah, the noble Companions (radi Allahu anhum ajma'in) would strive to adopt his attitude and way of conduct as much as possible, even enduring hardship and difficulty. Accordingly, when they learned that the Prophet (sallallahu alayhi wa sallam) practiced wisal (continuous fasting), they too began to do so. However, since wisal involves fasting continuously without breaking the fast at sunset (iftar) or eating before dawn (suhoor), both days and nights pass without eating or drinking. Such fasting, due to the hardship and difficulty it entails, causes weakness and debility. Therefore, it is not just a risk but a reality for ordinary people that a person becomes so weak that fulfilling other obligations and responsibilities becomes difficult. For this reason, the Prophet (sallallahu alayhi wa sallam) forbade the Ummah from fasting in this manner, while his own case was different, as will be explained further.

➋ (أيُّكُمْ مِثْلِي) "Who among you is like me": Some have inferred from this hadith that, in terms of existential reality, no one in the universe is like the Prophet (sallallahu alayhi wa sallam). Therefore, the statement (إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ) "I am only a human like you" is interpreted to mean: "I am not a deity like you are not deities." However, the meaning of this hadith is absolutely clear: (إنَّكم لستُمْ في ذلك مثلي) "You are not like me in this matter (of wisal)." Because my Lord feeds me and gives me drink, and this is not the case with you. Otherwise, the Prophet (sallallahu alayhi wa sallam) also ate and drank like ordinary humans, slept and woke, had wives and children, and was subject to illness. Then, from this, the issue of the impossibility of creating a likeness (nadhir) for Allah Ta'ala has been derived—that it is inherently impossible for Allah Ta'ala to create a likeness of the Prophet (sallallahu alayhi wa sallam). However, those who say that Allah Ta'ala can create persons like the Prophet (sallallahu alayhi wa sallam) only intend to establish the vastness and perfection of Allah's power—that creating someone with the perfection and beauty of the Prophet (sallallahu alayhi wa sallam) is not impossible for Allah Ta'ala. The intent is not that if He could create such a person, He would also make him the Seal of the Prophets (khatam al-anbiya), for in that case, there would be two Seals of the Prophets, which is impossible and inherently contradictory. Therefore, the likeness of the Prophet (sallallahu alayhi wa sallam) is inherently impossible. Creating someone like him does not necessarily mean making him the Seal of the Prophets; the intent is only to create human perfections and virtues. Otherwise, no one human can be an exact likeness of another; every individual has some distinguishing feature. So, what need is there to discuss the impossibility of the Prophet's likeness?

➌ (إِنِّي أَبِيتُ يُطْعِمُني رَبِّي ويَسْقِيني) "I spend the night while my Lord feeds me": (إنّي أَظَلّ- عِنْدَ رَبّي يُطْعِمُنِي وَيَسْقِينِي) "My day passes such that my Lord feeds and gives me drink." Now, based on the first statement, the question arises: if the Prophet (sallallahu alayhi wa sallam) ate and drank, then how did he practice wisal? Regarding the second statement, the question is: during the day, eating and drinking is not permissible, and whoever eats and drinks during the day cannot be considered fasting. So how was the Prophet (sallallahu alayhi wa sallam) both fasting and practicing wisal? This can be answered in two ways. The eating and drinking of the Prophet (sallallahu alayhi wa sallam) would have contradicted wisal or fasting only if his nourishment was habitual, i.e., worldly. If the Prophet (sallallahu alayhi wa sallam) had eaten in the usual manner, by mouth, or by himself, then this would have been the case. But neither was this food habitual, nor was the manner of eating habitual, nor did the Prophet (sallallahu alayhi wa sallam) eat it himself.

(b) According to the majority, "eating and drinking" here is in a metaphorical sense: without eating or drinking, despite hunger and thirst, the heart, liver, and soul of the Prophet (sallallahu alayhi wa sallam) would receive such strength and energy that his working power and health would not be affected. Or, according to some, in the state of wisal, the Prophet (sallallahu alayhi wa sallam) would attain fullness and satiation without eating or drinking, and his hunger and thirst would be quenched. Thus, according to the majority, strength and energy were attained despite the presence of hunger and thirst, and according to the other opinion, strength and energy were attained by removing hunger and thirst through satiation, but this was specific to wisal. In ordinary circumstances, the Prophet (sallallahu alayhi wa sallam) would feel hunger and thirst and would even tie stones to his stomach due to hunger. And according to Imam Nawawi rahimahullah, this was a non-material and spiritual nourishment, such that due to the love of Allah Ta'ala and attention towards Him, there was no need felt for eating and drinking. In other words, during fasting, such divine lights and manifestations would descend upon the Prophet (sallallahu alayhi wa sallam) that the pleasure of supplication and the coolness of the eyes would be attained, which would become nourishment for the heart, and thus there would be no need for material food. A poet says:

"Her conversations about your remembrance keep her busy from drink and distract her from food."

Another says:

"Your remembrance for the longing one is the best drink, and every drink besides it is a mirage and meaningless."

➍ The real purpose and intent of the narrations prohibiting wisal is that the servants should not be subjected to hardship and difficulty. Therefore, the Prophet (sallallahu alayhi wa sallam) permitted wisal up to suhoor and even had the Companions (radi Allahu anhum ajma'in) practice wisal for two days. He did not categorically prohibit it, but rather explained the reason and cause for his own wisal. Therefore, if there is an individual like Abdullah ibn Zubayr (radi Allahu anhu), who is courageous and strong-willed, and who, along with fulfilling his obligations and responsibilities, can also practice wisal, then he may fulfill his desire and try it. Thus, according to Imam Ahmad rahimahullah, Imam Ishaq rahimahullah, some Shafi'is, Malikis, and Hanafis, wisal is not haram but is makruh tanzihi (mildly disliked), although according to most of the Imams—Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Abu Hanifah rahimahullah—it is haram.