Mu'jam al-Saghir

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.