لِقَوْلِهِ تَعَالَى : ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ سورة البقرة آية 187 ، وَنَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْهُ ، رَحْمَةً لَهُمْ وَإِبْقَاءً عَلَيْهِمْ ، وَمَا يُكْرَهُ مِنَ التَّعَمُّقِ .
It is narrated from (Abu Al-‘Aliyah) the Tabi‘i that he said: Allah said, “Complete the fast until the night.” (When night came, the fast was broken; this is reported by Ibn Abi Shaybah.) Because Allah the Exalted said (in Surah Al-Baqarah): “Then complete the fast until the night.” The Prophet (peace and blessings be upon him) forbade continuous fasting (wisal) (by the command of Allah the Exalted), out of mercy and compassion for the Ummah, so that their strength would remain, and because making worship hard upon oneself is disliked.
حَدَّثَنَا
مُسَدَّدٌ ، قَالَ : حَدَّثَنِي
يَحْيَى ، عَنْ
شُعْبَةَ ، قَالَ : حَدَّثَنِي
قَتَادَةُ ، عَنْ
أَنَسٍ رَضِيَ اللَّهُ عَنْهُ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " لَا تُوَاصِلُوا ، قَالُوا : إِنَّكَ تُوَاصِلُ ، قَالَ : لَسْتُ كَأَحَدٍ مِنْكُمْ إِنِّي أُطْعَمُ وَأُسْقَى ، أَوْ إِنِّي أَبِيتُ أُطْعَمُ وَأُسْقَى .
Narrated Anas: The Prophet said, "Do not practice Al-Wisal (fasting continuously without breaking one's fast in the evening or eating before the following dawn)." The people said to the Prophet, "But you practice Al- Wisal?" The Prophet replied, "I am not like any of you, for I am given food and drink (by Allah) during the night."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
That is, in reality, the food and drink of Paradise in this case would make your fasting appear outwardly as a continuous fast, but not in its true sense.
However, some have said that by food and drink, a figurative meaning is intended: that He (Allah) continues to grant me strength, which you obtain through eating and drinking.
Sawm wisal refers to that fast in which nothing is eaten even at the time of iftar (breaking the fast) and suhoor (pre-dawn meal), and the fast is continued without interruption.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7241
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
al-ta‘am-muq:
To go into depth and profundity,
to exaggerate in a matter,
to adopt severity and extremism.
To exceed the limits.
The mention of "the beginning of Ramadan" is a mistake of the narrator, because it does not correspond or align with the subsequent words,
and it is also contrary to the aforementioned narration.
Therefore, here as well, it should be "at the end of Ramadan,"
as is found in some manuscripts.
(2)
azallu:
I spend the day.
abeet:
I spend the night.
(3)
tamadalna:
madalna:
The days become long, the days increase.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2571
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
Saum Wisal (continuous fasting) is when a person deliberately does not break his fast for two or more days, continuously fasting without eating or drinking anything at night, nor even at the time of suhoor (pre-dawn meal). Saum Wisal was permissible for the Prophet sallallahu alayhi wa sallam, but it is not permissible for the ummah.
2:
“My Lord gives me food and drink”—the majority have interpreted this figuratively, meaning that the strength which is usually obtained from eating and drinking, Allah Ta’ala grants me that strength without my eating or drinking. Some have taken it literally, understanding by eating and drinking the food and drink of Paradise. Hafiz Ibn al-Qayyim rahimahullah says: What is meant is that Allah Ta’ala nourishes you with such spiritual sustenance from His gnosis (ma‘arif) that your heart is filled with the delight of whispering and intimate conversation (munajat) with Him. Your eyes are cooled by nearness to Allah, you are intoxicated by the blessing of His love, and your longing for His presence increases. This is the nourishment that is granted to you by Allah. This spiritual nourishment is such that it would suffice you for many days, making you independent of worldly food.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 778