Bukhari

Hadith Commentary:
(1)
Imam Bukhari rahimahullah previously mentioned fasting one day and breaking the fast the next day under a separate heading in order to inform people about its superiority. And now, he has presented the fast of Dawud (alayhis salam) under a distinct heading so that the example of Sayyiduna Dawud (alayhis salam) may be followed in this regard. Hazrat Abu Qatadah radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam was asked about fasting one day and breaking the fast the next day, so he said: "My brother Dawud (alayhis salam) also used to fast in this manner." (Sahih Muslim, Kitab al-Siyam, Hadith: 2747(1162))

(2)
In one narration, the Messenger of Allah sallallahu alayhi wa sallam declared this to be the best of fasts (afdal al-siyam). (Sahih Muslim, Kitab al-Siyam, Hadith: 2742(1159)) In a narration from Sunan al-Nasa'i, it is stated: "These fasts are the most just (a‘dal) of fasts." Also, he sallallahu alayhi wa sallam said: "Despite fasting so much, whenever Dawud (alayhis salam) faced an enemy, he would confront him firmly and would never flee under any circumstances." (Sunan al-Nasa'i, Kitab al-Siyam, Hadith: 2395) In another narration from Sunan al-Nasa'i: "When Dawud (alayhis salam) made a promise, he would not break it." (Sunan al-Nasa'i, Kitab al-Siyam, Hadith: 2395)

(3)
This hadith clarifies the compassion and kindness of the Messenger of Allah sallallahu alayhi wa sallam towards his ummah. This hadith also shows that during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, the majority of the noble Companions radi Allahu anhum did not possess financial abundance, as Hazrat Abdullah ibn Umar radi Allahu anhu sufficed with laying down a leather pillow, even though the Companions were always ready to sacrifice their lives and wealth for the Messenger of Allah sallallahu alayhi wa sallam.

(4)
It is also understood from this that informing others about righteous deeds and other regular acts of worship (awrad and waza’if) is permissible, provided there is no suspicion of showing off or ostentation. (Umdat al-Qari: 201/8)

Hadith Commentary:
From this hadith, it is understood that spreading a mat and sitting upon it is permissible; this is precisely in accordance with the chapter heading.

Hadith Commentary:
This hadith mentions the prescribed periods for completing the Qur'an, and this is the point of correspondence between the chapter heading and the hadith.

Hadith Commentary:
➊
In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whoever completes the Qur’an in less than three nights has not understood the Qur’an.”
(Sunan Abi Dawud, Shahru Ramadan, Hadith: 1390)
According to another narration, Abdullah ibn Mas’ud (radi Allahu anhu) said:
“Complete the Qur’an in seven days, and it should not be completed in less than three days.”
(Sunan Sa’id ibn Mansur, Al-Tafsir, Hadith: 143)
It is narrated from Aisha (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam) would not complete the Qur’an in less than three days.
(Silsilat al-Ahadith al-Sahihah by al-Albani, Hadith: 2466)
➋
The majority of scholars hold the view that there is no fixed time limit for completing the Qur’an; rather, it depends on different circumstances and different individuals.
For the one who wishes to recite with reflection (tadabbur), it is recommended that he completes it in such a period that the main objective—reflection and contemplation—is not compromised.
And for the one who is occupied with important matters or interests, it is likewise recommended that he completes it in such a way that essential religious duties are not disrupted. However, if someone does not have significant engagements, then he should recite as much of the Qur’an as he can, so long as he does not become weary, and he should also avoid reciting it hastily.
(Fath al-Bari: 9/121)

Hadith Commentary:
In the aforementioned ahadith, there is mention of Dawud (alayhis salam).
This is the reason for its relevance to the chapter.

Hadith Commentary:
In the Noble Qur’an, it is explicitly stated regarding Dawud (alayhis salam) that he was devoted to worship and would spend the night in prayer. His worship, spiritual exercises, and turning to Allah have been described in a very beautiful manner. The statement of Allah, the Exalted, is:

“Remember Our servant Dawud; indeed, he was one endowed with strength and always turning (to Allah in repentance).” (: Sad 38:17)

Allah, the Exalted, granted him such a melodious voice that when he would sing hymns of praise and glorification of Allah, the entire atmosphere would become enchanted, birds from the surroundings would gather and join him in harmony, and even the mountains would echo those melodies.

In the following ahadith, his fasting has been praised. Despite his great diligence in fasting, he would stand firm before the enemy and never choose the path of retreat.

And Allah knows best.

Hadith Commentary:
The fast of Dawud (alayhis salam) is superior to fasting continuously.
Because in continuous fasting, the self becomes accustomed to fasting, and due to this habit, the hardship that should be present in worship no longer remains.
Dawud (alayhis salam) would rise after half the night to perform tahajjud (voluntary night prayer), then sleep again, and then rise for the morning prayer.
This is even more difficult and more burdensome upon the self.

Hadith Commentary:
➊
The fast of Dawud (alayhis salam) is superior to fasting continuously, because in fasting continuously, the soul becomes accustomed to fasting, and due to this habit, the hardship that should be present in worship no longer remains. Furthermore, doing so causes weakness, which becomes an obstacle to standing firm in the battlefield.
➋
The prayer of Dawud (alayhis salam) was such that he would rise after half the night had passed and perform tahajjud (late night prayer), then sleep again, and after that wake up for the fajr (dawn) prayer. Doing so is more difficult and more taxing on the soul.
In any case, Allah Ta’ala liked the fast and prayer of Dawud (alayhis salam), as is clarified in this hadith.

Hadith Commentary:
In the narration of Imam Muslim, it is stated that the Prophet (sallallahu alayhi wa sallam) said: "Complete the recitation of the Qur'an once in a month."
I said, "I have the strength for more than that."
The Prophet (sallallahu alayhi wa sallam) said, "Then complete it in twenty days."
I said, "I have the strength for more than that."
The Prophet (sallallahu alayhi wa sallam) said, "Then complete it in ten days."
I said, "I have the strength for more than that."
The Prophet (sallallahu alayhi wa sallam) said, "Then complete it in seven days, and do not recite more than that."
(That is, do not complete it in less than seven days.)
For this reason, most scholars have considered it disliked (makruh) to complete the Qur'an in less than seven days.
Qastallani said: I saw an old man in Bayt al-Maqdis who was called Abu al-Tahir; he used to complete the Qur'an eight times in one night, and so on.
The translator says: This is contrary to the Sunnah.
The best practice is to complete the Noble Qur'an with understanding in forty days; the limit is that it may be completed in three days.
Whoever completes the Qur'an in less than this, it is as if he has merely mowed grass, except as Allah wills.

Hadith Commentary:
There is brevity in this narration.
Imam Muslim rahimahullah has narrated it in detail, that Abdullah bin Amr radi Allahu anhu would always fast and would complete the Qur’an in a single night.
The Messenger of Allah sallallahu alayhi wa sallam advised him to fast three days in a month, then six days, then nine days, and finally twelve days, but Abdullah bin Amr radi Allahu anhu insisted that he had the strength to fast more than that.
The Prophet sallallahu alayhi wa sallam instructed him to fast one day and break the fast the next day, and declared this to be superior.
(Sahih Muslim, Kitab al-Siyam, Hadith: 2730(1159))
Similarly, the detailed legal status of completing the Qur’an in a single night will be discussed in “Fada’il al-Qur’an.”

Hadith Commentary:
Poets are accustomed to exaggeration, which is contrary to the requirements of reliability. Therefore, it has been clarified regarding Abu al-Abbas al-Makki that, despite being a poet, he was extremely reliable (thiqah), and there was no accusation against him. Thus, all his narrations are acceptable.

Hafiz Ibn Hajar states:
And al-Tirmidhi has transmitted from some of the people of knowledge that it is the most difficult fast, and along with that, one is generally safe from neglecting obligatory rights, as has been indicated earlier regarding Dawud (alayhis salam). And he does not flee when he meets (the enemy), because one of the causes of fleeing is bodily weakness, and there is no doubt that continuous fasting weakens the body. Upon this is based the statement of Ibn Mas‘ud (radi Allahu anhu), as narrated by Sa‘id ibn Mansur with a sound chain from him, that when it was said to him, “You fast little,” he replied, “I fear that it may weaken me from recitation, and recitation is more beloved to me than fasting,” etc.

That is, al-Tirmidhi (rahimahullah) has transmitted from some that the fast of Dawud (alayhis salam), although it is the most difficult fast, there is no fear in it of neglecting obligatory rights, as has been previously indicated regarding Dawud (alayhis salam). It has been described about his status that, despite fasting so much, he would not flee at the time of confronting the enemy in jihad.

That is, despite fasting so much, there was no weakness in his body, even though fasting in this manner generally weakens the body.

This is also the meaning of the statement of Abdullah ibn Mas‘ud (radi Allahu anhu).

It was said to him that you keep few voluntary fasts (nafl sawm), so he replied that I fear that by fasting excessively I may become so weak that my recitation (qira’ah) may be interrupted, whereas recitation is more beloved to me than fasting.

In summary, the fast of Dawud (alayhis salam) is the best fast.

For those who desire to fast frequently, it is appropriate for them to follow him.

� Fiqh al-Hadith
The deniers object: SA Imam Bukhari used to fast perpetually (sa’im ad-dahr), as is written in the book Tabaqat Kubra by Imam Abdul Wahhab Sha’rani, published in Egypt [50/1], regarding the state of Imam Bukhari:
«محمد بن إسماعيل البخاري، كان صائم الدھر، وجاع حتي انتھي أكله كل يوم إلي تمرة أو لوزة.»
“Muhammad ibn Isma’il Bukhari was a perpetual faster (sa’im ad-dahr), and he endured such hunger that his daily food was reduced to a single date or a single almond.” EA {أقول :} O Sir! You have not understood the meaning of Imam Bukhari rahimahullah being a perpetual faster (sa’im ad-dahr). He never acted contrary to the hadith; rather, just as the hadith instructs to fast three days in a month, Imam Bukhari rahimahullah would do so, and then spend the remaining days with extremely little food. This is the meaning of Imam Bukhari rahimahullah being a perpetual faster. Otherwise, in the sense you have understood, there would be a contradiction in Sha’rani’s statement: that Imam Bukhari rahimahullah would eat during the day (even if only a date or an almond), and yet also be fasting? «ھل ھذا إلا تناقض!»

The meaning is that his food intake was so little that it was as if he was fasting; it does not mean that Imam Bukhari rahimahullah did not eat anything at all.
In the same Tabaqat Kubra of Sha’rani, it is stated:
Abu’l-Hasan Yusuf ibn Abi Dharr says that Imam Bukhari rahimahullah did not eat cooked food for forty years, subsisting only on dry bread. When he became ill, on the advice of the shuyukh, he agreed to eat sugar with the bread. 1

From this it is known that Imam Bukhari rahimahullah did eat something, but since eating and not eating were almost the same for him, he was called a perpetual faster (sa’im ad-dahr). The meaning of sa’im ad-dahr is not what you have understood—that he always kept fasts and never ate anything at all. Rather, he certainly ate something. Thus, this practice was never contrary to the hadith. 2

The Imam lived his worldly life in the manner of the companions of the Messenger of Allah sallallahu alayhi wa sallam.
------------------
1 [ھدي الساري:ص،481], [تغليق التعليق 398/5], [الطبقات الكبري:ص:92]
2 Moreover, Sha’rani did not mention any chain of transmission (isnad) for the aforementioned practice of Imam Bukhari in Tabaqat, because only after the authenticity of the mentioned practice is established would any interpretation be necessary. «إذ ليس فيلس!»

Hadith Commentary:
(1)
The difference between perpetual fasting (siyam ad-dahr) and continuous fasting (siyam wisal) is that whoever fasts and does not break the fast during the nights in between, this is continuous fasting (siyam wisal). And whoever breaks the fast at night but always keeps fasting, this is perpetual fasting (siyam ad-dahr). Such a person is called "sa’im ad-dahr" (one who fasts perpetually). The Shari‘ah has not looked favorably upon this type of fasting. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whoever fasts perpetually, it is as if he has not fasted at all.”
(Sahih al-Bukhari, Kitab as-Sawm, Hadith: 1979)
It is narrated from Abdullah bin Shukhayr (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whoever fasts perpetually, it is as if he has neither fasted nor broken the fast.”
(Sunan Ibn Majah, Kitab as-Siyam, Hadith: 1705)
(2)
In the time of the Messenger of Allah (sallallahu alayhi wa sallam), three men considered the worship of the Messenger of Allah (sallallahu alayhi wa sallam) to be little for themselves. One of them said:
“I will always fast and never leave it.”
When this reached the Prophet (sallallahu alayhi wa sallam), he said:
“I fast and I also leave fasting; whoever turns away from my Sunnah is not from me.”
(Sahih al-Bukhari, Kitab an-Nikah, Hadith: 5063)
(3)
Whoever becomes accustomed to daily fasting, the hardship of fasting—which is the basis for its reward—disappears for him. True worship is that which goes against one’s habit. Thus, when Umar (radi Allahu anhu) learned of a man who always fasted, he raised the whip over him and said:
“O perpetual faster! Eat.”
(al-Musannaf of Ibn Abi Shaybah: 3/78)
It is narrated that Abdur-Rahman bin Abu Nu‘aym used to always fast. Amr bin Maymun said:
“If the companions of Muhammad (sallallahu alayhi wa sallam) had seen him, they would have stoned him to death.”
(Fath al-Bari: 4/282)
It is thus clear that always fasting without a break is not a commendable act.
And Allah knows best.

Hadith Gloss:
Vocabulary of the Hadith:
(1)
Hijamat:
Will sink in deeply.
(2)
Nahikat:
Will become weak.
(3)
Nuhikat:
You will become weak and emaciated.

Benefits and Issues:
The manner of performing the night prayer (salah) described here is extremely appropriate.
In it, along with fulfilling the right of Allah, consideration is also given to the right of the self (nafs).
For example, if the night is considered to be eight hours long, then the first four hours are spent sleeping, followed by two hours and forty minutes of tahajjud (late night prayer).
After that, there is again one hour and twenty minutes for sleep and rest.
The same applies to fasting.
Along with this virtue, the instruction and guidance of Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam), is the most excellent and superior.

Benefits and Issues:
The teaching and instruction of the Messenger of Allah (sallallahu alayhi wa sallam) in practice is extremely light, yet its reward is very great. However, the temperament of Abdullah (radi Allahu anhu) was inclined towards doing more, so he kept seeking permission for more. But when he became weak in old age, he used to say: "I wish I had accepted the three days as stated by the Messenger of Allah (sallallahu alayhi wa sallam); they were more beloved to me than my family and my wealth."
(Sahih Muslim, Book of Fasting, Hadith: 1159)

“The most beloved.” This is because there was moderation in the fasting and prayer of Dawud (alayhis salam). Through this, there was no deficiency in fulfilling the rights of Allah as well as the rights of the servants (‘ibad). If a person deviates from moderation—for example, if he fasts more than this or spends the entire night in standing (prayer) always—then he will be guilty of neglecting the rights of the servants, and in fact, he will also be guilty against his own self. This is precisely why the Messenger of Allah (sallallahu alayhi wa sallam) did not permit exceeding this moderation; rather, he explicitly told the Companion (radi Allahu anhu) who narrated the hadith that fasting better than this is not possible.

Urdu footnote:
"Fast for one day." If what is meant is one fast in the entire month, then this is an error on the part of a narrator, because it is not supported by any other narration. And if what is meant is fasting one day out of ten days, as is mentioned in the following hadith, then this is correct, because the reward of one fast is equal to that of ten, and this is the correct meaning. The sequence of question and answer also supports this interpretation.

Urdu marginal note:
“They did not flee.” Here, two additional attributes have been mentioned with which Dawud (alayhis salam) was characterized. Despite fasting so much, he possessed great strength. “And remember Our servant Dawud, the possessor of strength” (: Sad 38:17).

English translation:

Fasting one day out of ten carries the same reward as fasting one day out of two, but there are also other benefits to fasting. The reward for enduring hardship is also granted separately from the reward of fasting. It is evident that the hardship of fifteen fasts is, in any case, greater than that of three fasts. However, it is not correct to make a regular habit of fasting more than fifteen days in a month, because there are harms in this.

English translation:

Through fasting, the unnecessary elements of the human body are dissolved, which makes a person hardy. Endurance increases. One becomes accustomed to bearing hunger, thirst, hardship, and toil. Morally and spiritually, a person becomes strong. And these very qualities are needed in battle. However, fasting continuously without a break makes a person weak and helpless; therefore, that is not permissible.

1631. Commentary:

➊ See Benefit No. 1 of Hadith No. 1617.
➋ Perseverance in standing for the night prayer (qiyam al-layl) is a recommended (mustahabb) matter.
➌ The most virtuous way is the way of the Prophet sallallahu alayhi wa sallam. No other way can be superior to it, even if it involves more hardship than the prescribed (masnun) way in terms of quantity.

(1) In this narration, the order of the questions and answers is not correct. Some narrator has made a mistake. He has thus caused confusion by abbreviating it. The correct order is known from the forthcoming narrations.

(2) "Did not seek intimacy." That is, he never established marital relations with his wife. Abdullah radi Allahu anhu was extremely pious and God-fearing, therefore his attention did not turn towards his wife. Instead of drawing his son's attention himself, the respected father referred the matter to the Messenger of Allah sallallahu alayhi wa sallam.

It has been said that, in terms of strictness, these are the most rigorous fasts, but Prophet Dawud (alayhis salam) was endowed with great strength.

Urdu footnote:
"I would have accepted just those three fasts." This thought occurred to him in old age when it became difficult to endure such rigorous worship, but he did not consider it appropriate to discontinue or reduce a good deed that had already been initiated.

(1) "It has a right over you." Therefore, give every rightful person their due. The eye's right is sleep, the body's right is rest and food, the wife's right is spending the night with her, the guest's right is hospitality and eating together with him, the friend's right is socializing and eating together, etc.

(2) "Your life will be long." And in old age, you will not be able to maintain abundant worship, so begin only as much worship as you can maintain. However, Abdullah radi Allahu anhu, in the zeal of youth and worship, did not understand this, and in the end of his life, he found it difficult, which he described as having imposed hardship upon himself.

In this hadith as well, the narrator has been concise. From the wording narrated through other chains of this same narration, it is evident that upon their repeated insistence, the Messenger of Allah (sallallahu alayhi wa sallam) moved from one month, to twenty-five days, then twenty, fifteen, ten, seven, five, and finally settled on three days, meaning: complete the Qur’an in three nights. Permission was not granted for more than this, so that it may be recited with correct pronunciation, attention, and presence of heart.

Benefits and Issues:
➊ The quantity of voluntary acts of worship (nawafil) can vary; a person may perform more supererogatory prayers (nawafil) if he wishes, or he may perform fewer rak‘ahs. Similarly, he may fast more voluntary fasts or fewer, as he wishes. However, he must avoid those matters from which the Messenger of Allah (sallallahu alayhi wa sallam) has prohibited.

➋ Observing voluntary fasts in the manner of Dawud (alayhis salam) is the most virtuous. From this, it can be understood that performing more voluntary fasts than this will actually result in less reward.

➌ The fasts of Dawud (alayhis salam) are superior because, by this method, a person is able to fulfill the rights of his body, his family, and other people—rights which cannot be fulfilled if one is always fasting. At the same time, he attains the reward of worshipping Allah, and in one respect, it becomes a continuous deed, which is greatly beloved to Allah.

➍ The night prayer (tahajjud) can be performed at any part of the night; however, the aforementioned method is superior, because in it there is also a beautiful balance between the rights of the body and the rights of Allah.

➎ The manner of the prayer of Dawud (alayhis salam) is as follows: for example, if the night is twelve hours long, then six hours are spent resting, then one rises and spends four hours in the night prayer (tahajjud) and worship, and then rests again for two hours.

Benefit:
From this it is understood that the one who fasts continuously receives absolutely no reward.