Bukhari

Hadith Commentary:
➊
Sawm wisal is to fast continuously without eating or drinking at suhoor (pre-dawn meal) and to keep such fasts consecutively.
It was a special characteristic of the Messenger of Allah (sallallahu alayhi wa sallam) that Allah, the Exalted, granted him such strength as ordinary people obtain from eating and drinking.
The Messenger of Allah (sallallahu alayhi wa sallam) forbade ordinary people from observing the fast of wisal, even though he himself observed it.

➋
In these ahadith, the word "law" has been used. From this, Imam Bukhari (rahimahullah) has deduced its permissibility, because its usage here is for some benefit.
It is not used to object to Allah’s decree or to seek escape from it.
And Allah knows best.

Chapter of Sahih Bukhari Hadith Number: 7299: «بَابُ مَا يُكْرَهُ مِنَ التَّعَمُّقِ وَالتَّنَازُعِ فِي الْعِلْمِ وَالْغُلُوِّ فِي الدِّينِ وَالْبِدَعِ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has established a chapter, but its correspondence with the hadith is difficult, because the chapter heading clarifies the mention of severity and strictness regarding a matter, whereas the hadith under the chapter, which is narrated from Sayyiduna Abu Hurairah radi Allahu anhu, contains no such words from which the relevance to the chapter can be apparent.

Accordingly, Allamah Abdul Haqq al-Hashimi rahimahullah states:
«حديث أبى هريرة و ليس الحديث مطابقاً للترجمة فى الظاهر لكن البخاري جرى على عادته فى إيراد ما لا يناسب الترجمة فى الظاهر، تشحيذ الأذهان، فأشار إلى الرواية الأخرى التى أوردها فى التمني و فيها قوله: لو مد بي الشهر، لو اصلت وصالاً يدع المعمقون تعمقهم فحصلت المطابقة.» [لب اللباب فی تراجم والابواب : 231/5]
“The hadith of Sayyiduna Abu Hurairah radi Allahu anhu does not apparently correspond to the chapter. However, Imam Bukhari rahimahullah, according to his habit, has alluded to that narration which he mentioned in the Book of Wishes (Kitab al-Tamanni), that: ‘If the days of this month were to increase, I would have continued to observe continuous fasting (wisal) for so many days that those who are desirous would forget their desire.’ [كتاب التمنيٰ : رقم الحديث 7241] So that, through this allusion, the sharpening of minds may be produced; thus, from here the correspondence (between the chapter heading and the hadith) is obtained.”

Allamah ‘Ayni rahimahullah states:
«قيل لا مطابقة بين الحديث والترجمة هنا أصلاً، ورد بأن عادته جرت بإيراد ما لا يطابق الترجمة ظاهرًا لكن يناسبها طريق من طريق الحديث الذى يورده، و هنا كذالك.» [عمدة القاري للعيني : 59/25]
“It has been said that there is, in fact, no correspondence between the chapter heading and the hadith here; Imam Bukhari rahimahullah has brought these words in other chains, from where the relevance of the matter is established.”

Allamah Qastallani rahimahullah, while giving the correspondence between the chapter heading and the hadith, states:
“The correspondence between the chapter heading and the hadith is difficult; in reality, it is the habit of Imam Bukhari rahimahullah that the correspondence is not apparent, but for the sharpening of minds, there is relevance in other chains (to which he alludes). This other chain has already passed in the Book of Wishes (Kitab al-Tamanni).” [ارشاد الساري : 59/12]

The summary of these details is that Imam Bukhari rahimahullah, according to his habit, has alluded to other chains from where the correspondence between the chapter and the hadith becomes apparent.

Hadith Commentary:
Although this narration does not correspond exactly to the chapter heading, Imam Bukhari rahimahullah, in accordance with his usual practice, has alluded to another chain of transmission for it. In that version, it is explicitly mentioned that I would make such a determination that those who are severe in their approach would abandon their severity.

From this hadith, it is derived that in every act of worship and spiritual discipline, as well as in all matters of religion, it is necessary to follow the instruction and example of the Messenger of Allah sallallahu alayhi wa sallam. There is greater reward in this. As for excessiveness in any matter or exceeding the limits—such as staying awake the entire night or fasting continuously—this is not more virtuous.

Have you not heard that verse: "Strive for asceticism, piety, truthfulness, and purity, but do not exceed the example of Mustafa (the Prophet sallallahu alayhi wa sallam)."

Similarly, the habit that some Muslims have adopted, that upon seeing a slightly disliked (makruh) act, they declare it forbidden (haram), or they treat a Sunnah or recommended (mustahabb) act with the same strictness as an obligatory (fard) or necessary (wajib) act, or they declare a forbidden (haram) or disliked (makruh) act to be polytheism (shirk) and label Muslims as polytheists—this approach is not good and falls under excessiveness (ghuluww).

And do not say, "This is lawful and this is unlawful," so as to fabricate a lie against Allah.

Hadith Commentary:
➊
The meaning of Allah Ta’ala giving food and drink is that Allah Ta’ala creates strength within you, or that He gives you the food and drink of Paradise.
Breaking the fast does not occur through the food and drink of Paradise, nor is it contrary to the concept of wisal (continuous fasting).
Although this narration does not exactly match the chapter heading, Imam Bukhari rahimahullah, as per his usual practice, has used such words in the heading that allude to the narration which is precisely in accordance with the heading. Thus, in one narration, the Prophet sallallahu alayhi wa sallam said:
“If the days of this month had increased, I would have continued to fast consecutively for so many days that those who impose hardship upon themselves would have refrained from such self-imposed severity.”
(Sahih al-Bukhari, al-Tayammum, Hadith: 7241)

➋
It is understood from this that in every spiritual discipline, act of worship, and all religious matters, it is necessary to follow the instructions and practices of the Messenger of Allah sallallahu alayhi wa sallam.
There is greater reward in doing so; on the contrary, to be excessive in any matter, to go beyond limits, or to act with undue severity is not praiseworthy in the Shari‘ah.
For example, staying awake the entire night or always fasting are not preferred acts in the Shari‘ah.
And Allah knows best.

Hadith Commentary:
In some narrations, it is stated: "I remain constantly with my Master; He feeds me and gives me drink."
This feeding and giving to drink does not break the fast, because this is the food and drink of Paradise; its ruling is not like the food and drink of this world. As in one hadith, a golden basin was brought and my chest was washed,
even though the use of gold and silver vessels is prohibited in this world. Apart from this, the authentic narration is indeed: "At night I remain with my Master; He feeds me and gives me drink."
(Wahidi)
Hafiz (rahimahullah) states: "That is, in your case, if any of you eats or drinks, his continuous fasting (wisal) is broken. Rather, my Lord feeds me and gives me drink, and my continuous fasting is not broken by this. So my food and drink are, in both form and meaning, different from your food and drink."
That is, if any of you eats or drinks while fasting, his continuous fasting is broken, but my condition is such that my Lord feeds me and gives me drink, and my continuous fasting is not broken by this.
My food and drink, both outwardly and inwardly, are completely different from your food and drink.

Hadith Commentary:
(1)
What is meant by Allah, the Exalted, feeding and giving drink is that He creates such strength within the Messenger of Allah (sallallahu alayhi wa sallam) that there remains no need for eating or drinking.

(2)
When the Messenger of Allah (sallallahu alayhi wa sallam) forbade his Companions (radi Allahu anhum) from fasting continuously (wisal), they understood this prohibition as being of a discouraging (tanzihi) nature; their intention was not to oppose you. Upon this, the Messenger of Allah (sallallahu alayhi wa sallam) said: I continue to fast continuously (wisal) until you become incapable of it and, being compelled, you will demand a concession, just as you commanded the siege of the fortress of Ta’if to be lifted, but the noble Companions (radi Allahu anhum) considered this to be due to their own cowardice. Eventually, when they suffered severe wounds, they were compelled and requested the Messenger of Allah (sallallahu alayhi wa sallam) to end the siege.

(Fath al-Bari: 4/263)

It is mentioned in Musnad Ahmad that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Avoid fasting continuously (wisal), avoid fasting continuously (wisal).”
(Musnad Ahmad: 2/315)

In fact, according to one narration, he repeated this statement three times.
(al-Musannaf li Ibn Abi Shaybah: 3/82)

From these narrations, it is understood that there is brevity in the narration of Imam al-Bukhari (rahimahullah).
(Fath al-Bari: 4/263)

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه أحمد 237/2، والدارمي 1710، من حديث مالك به ورواه مسلم فواد 1103/58، من حديث مالك به]
Jurisprudential Understanding (Tafaqquh):
➊ Out of compassion for his followers, the Messenger of Allah (sallallahu alayhi wa sallam) forbade them from observing continuous fasting (sawm al-wisal).
➋ What is meant by continuous fasting (sawm al-wisal)? For this and further jurisprudential benefits, see: [الموطأ حديث: 209، البخاري 1962، ومسلم 1102]

Lexical Explanation 537:
Al-wisal means that a person intentionally does not break his fast for two or more days and keeps fasting continuously, not eating or drinking anything even at night. If, by coincidence, at the time of suhoor (pre-dawn meal), due to some excuse, a person is unable to eat or drink, then that will not be counted as wisal.
Wa ayyukum mithli — this is an interrogative of negation, meaning: “None of you is like me.” This statement of the Prophet sallallahu alayhi wa sallam implies that wisal was specific to him and is not permissible for anyone else.
Yut’imuni rabbi wa yasqini — “My Lord feeds me and gives me drink.” In the previous statement, the Prophet sallallahu alayhi wa sallam had negated that anyone could be like him. To clarify this, he said: “My Lord feeds me and gives me drink.” Thus, this is an explanation of the previous statement.
Hafiz Ibn al-Qayyim rahimahullah says: What is meant by this is that Allah ta’ala nourishes the Prophet sallallahu alayhi wa sallam with the food of divine knowledge, and his heart is blessed with the delight of intimate conversation and supplication. Through nearness to Allah, the Prophet sallallahu alayhi wa sallam receives the coolness of the eyes. He is intoxicated with the blessing of Allah’s love, and his longing for His presence increases. This is the nourishment that is granted to him from Allah. This spiritual nourishment is such that it makes the Prophet sallallahu alayhi wa sallam independent of worldly food for a long period. [تلخيص از زادالمعاد : 155 ، 154]
Kalmunkall lahum — al-munkall is derived from tankil, meaning rebuke and reprimand. The meaning is that the Prophet sallallahu alayhi wa sallam made them observe wisal and himself also kept continuous fasts along with them. This was not for permissibility, but rather for rebuke and reprimand, and to emphasize the prohibition. Thus, when they directly observed the fast of wisal, the wisdom behind its prohibition became clear to them. This was more effective in making them accept the prohibition of wisal.

Benefits and Issues 537:
➊ From this hadith, it is understood that wisal in fasting is disliked (makruh).
➋ Allah ta’ala does not subject a person to hardship. Fasting continuously without eating or drinking weakens the human body and faculties.
➌ The Prophet sallallahu alayhi wa sallam would receive spiritual nourishment from Allah ta’ala, which enabled him to observe wisal. Some of the noble Companions radi Allahu anhum, out of zeal for righteousness and seeing the practice of the Prophet sallallahu alayhi wa sallam, began to observe wisal. The Prophet sallallahu alayhi wa sallam forbade them from this, but when they did not desist, he began to keep continuous fasts as a lesson for them, until the new moon was sighted. The Prophet sallallahu alayhi wa sallam rebuked them, saying: “Observe wisal. How far will you go?” If the new moon had not been sighted, I would have prolonged the fast of wisal further so that you would learn a lesson.
➍ In al-Bukhari, it is narrated from Abu Sa’id radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: “Do not observe wisal. But if any of you insists on observing wisal, then let him do so until suhoor.” [صحيح البخاري ، الصوم ، باب الوصال ألي السحر ، حديث : 1967]
This supports the position of Imam Ahmad rahimahullah and others that wisal until the morning (suhoor) is permissible.
➎ Eating suhoor is among the symbols (sha’air) of Islam, so one should eat suhoor, and continuous fasting day and night was a specific characteristic of the Prophet sallallahu alayhi wa sallam.