Fath al-Rabbani

Benefits: … “He neither broke his fast nor did he fast.” The meaning of not breaking the fast is clear: he refrained from eating and drinking. The meaning of not fasting is that he opposed the Sunnah method in this matter, did not become deserving of reward, and subjected himself to such hardship that it is possible he might bring destruction upon himself and become incapable of fulfilling jihad and many other rights.

A Jurisprudential Discussion Related to This Issue
From the first hadith of the next chapter and the second hadith related to this topic, it is evident that the Noble Prophet sallallahu alayhi wa sallam declared the fasts of Allah’s Prophet Dawud alayhis salam to be the most virtuous, i.e., fasting one day and breaking the fast the next day. The question arises: from the ahadith mentioned in this chapter, it appears that perpetual fasting is impermissible. Imam Ishaq, the Ahl al-Zahir, and according to one narration, Imam Ahmad, are of the opinion that the ruling regarding these fasts is that of dislike (karahah). Ibn Hazm holds that this manner is prohibited (haram), and Qadi Iyad said: The majority of scholars are of the view that if a person does not fast on Eid al-Fitr, Eid al-Adha, and the three days of Tashriq, then it is permissible for him to fast on all the remaining days. Imam Shafi’i and his companions said: When a person does not fast on the two Eids and the days of Tashriq, then it is permissible, rather recommended (mustahabb), for him to fast continuously on the remaining days, but with the condition that he does not suffer any harm and no other right is neglected; otherwise, these fasts will be disliked (makruh) for him. Their evidence is the following hadith: Sayyidah Aisha radi Allahu anha narrates that Sayyiduna Hamzah ibn Amr al-Aslami radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam and said: “O Messenger of Allah! I am a man who fasts continuously; should I fast while traveling?” She said: The Messenger of Allah sallallahu alayhi wa sallam replied: “If you wish, then fast, and if you wish, then break your fast.” (Bukhari: 1942, 1943; Muslim: 1121) The reason for this inference is that the Prophet sallallahu alayhi wa sallam allowed this Companion to continue fasting. Sayyiduna Abdullah ibn Umar, Sayyidah Aisha, Sayyiduna Abu Talhah, and many of the Salaf also used to fast continuously.

Those who hold this opinion have given the following answers to the ahadith of this chapter:
(1) These ahadith will be interpreted according to their literal meanings, i.e., what is meant is fasting perpetually including the two Eids and the days of Tashriq.
(2) Or, these ahadith refer to the person who suffers harm by fasting in this manner or neglects some right because of it. This is why the Prophet sallallahu alayhi wa sallam said to Sayyiduna Abdullah ibn Amr ibn al-As radi Allahu anhu: “He has not fasted who fasts perpetually.” The reason was that the Prophet sallallahu alayhi wa sallam knew that this Companion would become incapable of maintaining these fasts, and this is what happened: even the fasts which the Prophet sallallahu alayhi wa sallam had permitted for Sayyiduna Abdullah ibn Amr radi Allahu anhu became difficult for him, due to which he expressed regret that he had not accepted the concession of the Messenger of Allah sallallahu alayhi wa sallam.

Whereas the Prophet sallallahu alayhi wa sallam permitted Sayyiduna Hamzah ibn Amr radi Allahu anhu to fast continuously, because the Prophet sallallahu alayhi wa sallam knew that this Companion would remain safe from harm.

(3) The words “He has not fasted” are, in the case of the person who finds great hardship in these fasts, in the sense of a statement, not a supplication. As for the person who neither feels hardship nor neglects any other right nor fasts on the prohibited days, then for him continuous fasting is recommended (mustahabb). When Sayyiduna Abdullah ibn Umar radi Allahu anhu was asked about perpetual fasting, he said: “We used to count such people among us as those who had advanced ahead.” (Sunan al-Bayhaqi)

Urwah says: Whether traveling or resident, Sayyidah Aisha radi Allahu anha used to fast perpetually. (Sunan al-Bayhaqi) Sayyiduna Anas radi Allahu anhu says: Sayyiduna Abu Talhah radi Allahu anhu, due to jihad, did not fast during the time of the Prophet sallallahu alayhi wa sallam, but after the Prophet sallallahu alayhi wa sallam passed away, I did not see him leave fasting except on Eid al-Fitr and Eid al-Adha. (Sahih Bukhari) Imam Nawawi, in “al-Majmu’,” has mentioned the names of those who used to fast perpetually except for the two Eids and the days of Tashriq, among them Sayyiduna Umar radi Allahu anhu, Sayyiduna Abdullah ibn Umar radi Allahu anhu, Sayyiduna Abu Talhah al-Ansari radi Allahu anhu, Sayyiduna Abu Umamah and his wife radi Allahu anhuma, and Sayyidah Aisha radi Allahu anha. Sa’id ibn al-Musayyib, Abu Amr ibn Himas, Sa’id ibn Ibrahim, Aswad ibn Yazid, and others also fasted perpetually; Sa’id ibn Ibrahim fasted continuously for forty years. The view of the majority of scholars appears to be the strongest, and Allah knows best what is correct.