صحيح مسلم
Muslim
كتاب الصيامThe Book of Fasting
باب النَّهْيِ عَنْ صَوْمِ الدَّهْرِ لِمَنْ تَضَرَّرَ بِهِ أَوْ فَوَّتَ بِهِ حَقًّا أَوْ لَمْ يُفْطِرِ الْعِيدَيْنِ وَالتَّشْرِيقَ وَبَيَانِ تَفْضِيلِ صَوْمِ يَوْمٍ وَإِفْطَارِ يَوْمٍ:Chapter: Prohibition of Fasting for a lifetime for the one who will be harmed by that or who will neglect other duties, or does not break his fast on the two 'Ids or during the days of At-Tashriq; It is better to fast alternate days
Hadith 1159
حَدَّثَنِي أَبُو الطَّاهِرِ ، قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ وَهْبٍ يُحَدِّثُ ، عَنْ يُونُسَ ، عَنِ ابْنِ شِهَابٍ . ح وحَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى ، أَخْبَرَنَا ابْنُ وَهْبٍ ، أَخْبَرَنِي يُونُسُ ، عَنِ ابْنِ شِهَابٍ ، أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيِّبِ ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، أَنَّ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ ، قَالَ : أُخْبِرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ يَقُولُ : لَأَقُومَنَّ اللَّيْلَ وَلَأَصُومَنَّ النَّهَارَ مَا عِشْتُ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " آنْتَ الَّذِي تَقُولُ ذَلِكَ ؟ " ، فَقُلْتُ لَهُ : قَدْ قُلْتُهُ يَا رَسُولَ اللَّهِ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " فَإِنَّكَ لَا تَسْتَطِيعُ ذَلِكَ فَصُمْ وَأَفْطِرْ وَنَمْ وَقُمْ وَصُمْ مِنَ الشَّهْرِ ثَلَاثَةَ أَيَّامٍ فَإِنَّ الْحَسَنَةَ بِعَشْرِ أَمْثَالِهَا وَذَلِكَ مِثْلُ صِيَامِ الدَّهْرِ " ، قَالَ قُلْتُ : فَإِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ ، قَالَ : " صُمْ يَوْمًا وَأَفْطِرْ يَوْمَيْنِ " ، قَالَ : قُلْتُ : فَإِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ يَا رَسُولَ اللَّهِ ، قَالَ : " صُمْ يَوْمًا وَأَفْطِرْ يَوْمًا وَذَلِكَ صِيَامُ دَاوُدَ عَلَيْهِ السَّلَام وَهُوَ أَعْدَلُ الصِّيَامِ " ، قَالَ : قُلْتُ : فَإِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا أَفْضَلَ مِنْ ذَلِكَ " ، قَالَ عَبْدُ اللَّهِ بْنُ عَمْرٍ وَرَضِيَ اللَّهُ عَنْهُمَا : لَأَنْ أَكُونَ قَبِلْتُ الثَّلَاثَةَ الْأَيَّامَ الَّتِي قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَحَبُّ إِلَيَّ مِنْ أَهْلِي وَمَالِي " .
'Abdullah bin 'Amr bin al-'As reported that the Messenger of Allah (ﷺ) was informed that he could stand up for (prayer) throughout the night and observe fast every day so long as he lived. Thereupon the Messenger of Allah (ﷺ) said: Is it you who said this? I said to him: Messenger of Allah, it is I who said that. Thereupon the Messenger of Allah (ﷺ) may peace be upon him) said: You are not capable enough to do so. Observe fast and break it; sleep and stand for prayer, and observe fast for three days during the month; for every good is multiplied ten times and this is like fasting for ever. I said: Messenger of Allah. I am capable of doing more than this. Thereupon he said: Fast one day and do not fast for the next two days. I said: Messenger of Allah, I have the strength to do more than that. The Holy Prophet (ﷺ) , said: Fast one day and break on the other day. That is known as the fasting of David (peace be upon him) and that is the best fasting. I said: I am capable of doing more than this. Thereupon the Messenger of Allah (ﷺ) said: There is nothing better than this. 'Abdullah bin 'Amr (RA) said: Had I accepted the three days (fasting during every month) as the Messenger of Allah (ﷺ) had said, it would have been more dear to me than my family and my property.
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وحَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ ابْنُ الرُّومِيُّ ، حَدَّثَنَا النَّضْرُ بْنُ مُحَمَّدٍ ، حَدَّثَنَا عِكْرِمَةُ وَهُوَ ابْنُ عَمَّارٍ ، حَدَّثَنَا يَحْيَى ، قَالَ : انْطَلَقْتُ أَنَا وَعَبْدُ اللَّهِ بْنُ يَزِيدَ حَتَّى نَأْتِيَ أَبَا سَلَمَةَ ، فَأَرْسَلْنَا إِلَيْهِ رَسُولًا فَخَرَجَ عَلَيْنَا ، وَإِذَا عِنْدَ بَابِ دَارِهِ مَسْجِدٌ ، قَالَ : فَكُنَّا فِي الْمَسْجِدِ حَتَّى خَرَجَ إِلَيْنَا ، فَقَالَ : إِنْ تَشَاءُوا أَنْ تَدْخُلُوا وَإِنْ تَشَاءُوا أَنْ تَقْعُدُوا هَا هُنَا ، قَالَ : فَقُلْنَا : لَا بَلْ نَقْعُدُ هَا هُنَا ، فَحَدِّثْنَا ، قَالَ : حَدَّثَنِي عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : كُنْتُ أَصُومُ الدَّهْرَ وَأَقْرَأُ الْقُرْآنَ كُلَّ لَيْلَةٍ ، قَالَ : فَإِمَّا ذُكِرْتُ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَإِمَّا أَرْسَلَ إِلَيَّ فَأَتَيْتُهُ ، فَقَالَ لِي : " أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ الدَّهْرَ وَتَقْرَأُ الْقُرْآنَ كُلَّ لَيْلَةٍ " ، فَقُلْتُ : بَلَى يَا نَبِيَّ اللَّهِ ، وَلَمْ أُرِدْ بِذَلِكَ إِلَّا الْخَيْرَ ، قَالَ : " فَإِنَّ بِحَسْبِكَ أَنْ تَصُومَ مِنْ كُلِّ شَهْرٍ ثَلَاثَةَ أَيَّامٍ " ، قُلْتُ : يَا نَبِيَّ اللَّهِ ، إِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ ، قَالَ : " فَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا وَلِزَوْرِكَ عَلَيْكَ حَقًّا وَلِجَسَدِكَ عَلَيْكَ حَقًّا " ، قَالَ : " فَصُمْ صَوْمَ دَاوُدَ نَبِيِّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنَّهُ كَانَ أَعْبَدَ النَّاسِ " ، قَالَ : قُلْتُ : يَا نَبِيَّ اللَّهِ ، وَمَا صَوْمُ دَاوُدَ ؟ ، قَالَ : " كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا " ، قَالَ : " وَاقْرَأْ الْقُرْآنَ فِي كُلِّ شَهْرٍ " ، قَالَ : قُلْتُ يَا نَبِيَّ اللَّهِ : إِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ ؟ ، قَالَ : " فَاقْرَأْهُ فِي كُلِّ عِشْرِينَ " ، قَالَ " قُلْتُ يَا نَبِيَّ اللَّهِ : إِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ ؟ ، قَالَ : " فَاقْرَأْهُ فِي كُلِّ عَشْرٍ " ، قَالَ : قُلْتُ يَا نَبِيَّ اللَّهِ : إِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ ؟ ، قَالَ " فَاقْرَأْهُ فِي كُلِّ سَبْعٍ وَلَا تَزِدْ عَلَى ذَلِكَ فَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا وَلِزَوْرِكَ عَلَيْكَ حَقًّا وَلِجَسَدِكَ عَلَيْكَ حَقًّا " ، قَالَ : فَشَدَّدْتُ فَشُدِّدَ عَلَيَّ ، قَالَ : وَقَالَ لِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّكَ لَا تَدْرِي لَعَلَّكَ يَطُولُ بِكَ عُمْرٌ " ، قَالَ فَصِرْتُ إِلَى الَّذِي ، قَالَ لِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " فَلَمَّا كَبِرْتُ وَدِدْتُ أَنِّي كُنْتُ قَبِلْتُ رُخْصَةَ نَبِيِّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ،
Yahya reported: I and 'Abdullah bin Yazid set out till we came to Abu Salama. We sent a messenger to him (in his house in order to inform him about our arrival) and he came to us. There was a mosque near the door of his house, and we were in that mosque, till he came out to us. He said: If you like you may enter (the house) and, if you like, you may sit here (in the mosque). We said: We would rather sit here and (you) relate to us. He (Yahya) then narrated that 'Abdullah b Amr bin al-'As (RA) told him: I used to observe fast uninterruptedly and recited the (whole of the) Qur'an every night. It (the uninterrupted fasting and recital of the Qur'an every night) was mentioned to the Apostle of Allah (ﷺ) so he sent for me, and I went to him and he said to me: I have been informed that you fast continuously and recite (the whole of the Qur'an) every night. I said: Apostle of Allah (ﷺ) , it is right, but I covet thereby nothing but good, whereupon he said: It suffices for you that you should observe fast for three days during every month. I said: Apostle of Allah (ﷺ) , I am capable of doing more than this. He said: Your wife has a right upon you, your visitor has a right upon you, your body has a right upon you; so observe the fast of David, the Apostle of Allah (ﷺ) (peace be upon him), for he was the best worshipper of Allah. I said: Apostle of Allah (ﷺ) , what is the fast of David? He said: He used to fast one day and did not fast the other day. He (also) said: Recite the Qur'an during every month. I said: Apostle of Allah (ﷺ) , I am capable of doing more than this, whereupon he said: Recite it in twenty days; recite it in ten days. I said: I am capable of doing more than this, whereupon he said: Recite it every week, and do not exceed beyond this, for your wife has a right upon you, your visitor has a right upon you, your body has a right upon you. He ('Amr bin 'As) said: I was hard to myself and thus I was put to hardship. The Apostle of Allah (ﷺ) had told me: 'You do not know you may live long (thus and bear the hardships for a long time), and I accepted that which the Apostle of Allah (ﷺ) had told me. When I grew old I wished I had availed myself of the concession (granted by) the Apostle of Allah (ﷺ) .
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وَحَدَّثَنِيهِ زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ ، حَدَّثَنَا حُسَيْنٌ الْمُعَلِّمُ ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ : بِهَذَا الْإِسْنَادِ ، وَزَادَ فِيهِ بَعْدَ قَوْلِهِ " مِنْ كُلِّ شَهْرٍ ثَلَاثَةَ أَيَّامٍ فَإِنَّ لَكَ بِكُلِّ حَسَنَةٍ عَشْرَ أَمْثَالِهَا فَذَلِكَ الدَّهْرُ كُلُّهُ " ، وَقَالَ فِي الْحَدِيثِ ، قُلْتُ : وَمَا صَوْمُ نَبِيِّ اللَّهِ دَاوُدَ ؟ ، قَالَ : " نِصْفُ الدَّهْرِ " ، وَلَمْ يَذْكُرْ فِي الْحَدِيثِ مِنْ قِرَاءَةِ الْقُرْآنِ شَيْئًا وَلَمْ يَقُلْ : " وَإِنَّ لِزَوْرِكَ عَلَيْكَ حَقًّا " ، وَلَكِنْ قَالَ : " وَإِنَّ لِوَلَدِكَ عَلَيْكَ حَقًّا " .
This hadith has been narrated by Yahya bin Abu Kathir with the same chain of transmitters and he made this addition after these words: During every month, (fasting) for three days, there is for you ten times for every good and that is perpetual fasting (for three days would bring a reward for full thirty days). I said: What is the fast of the Apostle of Allah (ﷺ) , David? He said: Half of the age (observing fast on alternate days for the whole
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حَدَّثَنِي الْقَاسِمُ بْنُ زَكَرِيَّاءَ ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى ، عَنْ شَيْبَانَ ، عَنْ يَحْيَى ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ مَوْلَى بَنِي زُهْرَةَ ، عَنْ أَبِي سَلَمَةَ ، قَالَ : وَأَحْسَبُنِي قَدْ سَمِعْتُهُ أَنَا مِنْ أَبِي سَلَمَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اقْرَأْ الْقُرْآنَ فِي كُلِّ شَهْرٍ " ، قَالَ : قُلْتُ : إِنِّي أَجِدُ قُوَّةً ، قَالَ : " فَاقْرَأْهُ فِي عِشْرِينَ لَيْلَةً " ، قَالَ : قُلْتُ : إِنِّي أَجِدُ قُوَّةً ، قَالَ " فَاقْرَأْهُ فِي سَبْعٍ وَلَا تَزِدْ عَلَى ذَلِكَ " .
'Abdullah bin 'Amr (RA) reported: The Messenger of Allah (ﷺ) said to me: Recite the whole of the Qur'an during every month. I said: I find power (to recite it) in a shorter period. He said: Then recite it in twenty nights. I said: I find power (to recite it in a shorter period even than this), whereupon he said: Then recite it in seven (nights) and do not exceed beyond it.
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وحَدَّثَنِي أَحْمَدُ بْنُ يُوسُفَ الْأَزْدِيُّ ، حَدَّثَنَا عَمْرُو بْنُ أَبِي سَلَمَةَ ، عَنِ الْأَوْزَاعِيِّ قِرَاءَةً ، قَالَ : حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ ، عَنِ ابْنِ الْحَكَمِ بْنِ ثَوْبَانَ ، حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " يَا عَبْدَ اللَّهِ لَا تَكُنْ بِمِثْلِ فُلَانٍ كَانَ يَقُومُ اللَّيْلَ فَتَرَكَ قِيَامَ اللَّيْلِ " .
'Abdullah bin 'Amr bin al-'As (RA) reported that the Messenger of Allah (ﷺ) said: 'Abdullah, don't be like so and so who observed prayer during the whole night and then abandoned it (altogether).
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وحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا ابْنُ جُرَيْجٍ ، قَالَ : سَمِعْتُ عَطَاءً يَزْعُمُ ، أَنَّ أَبَا الْعَبَّاسِ أَخْبَرَهُ ، أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا ، يَقُولُ : بَلَغَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنِّي أَصُومُ أَسْرُدُ وَأُصَلِّي اللَّيْلَ فَإِمَّا أَرْسَلَ إِلَيَّ وَإِمَّا لَقِيتُهُ ، فَقَالَ : " أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ وَلَا تُفْطِرُ ، وَتُصَلِّي اللَّيْلَ فَلَا تَفْعَلْ ، فَإِنَّ لِعَيْنِكَ حَظًّا ، وَلِنَفْسِكَ حَظًّا ، وَلِأَهْلِكَ حَظًّا ، فَصُمْ وَأَفْطِرْ ، وَصَلِّ وَنَمْ ، وَصُمْ مِنْ كُلِّ عَشْرَةِ أَيَّامٍ يَوْمًا ، وَلَكَ أَجْرُ تِسْعَةٍ " ، قَالَ : إِنِّي أَجِدُنِي أَقْوَى مِنْ ذَلِكَ يَا نَبِيَّ اللَّهِ ، قَالَ : " فَصُمْ صِيَامَ دَاوُدَ عَلَيْهِ السَّلَام " ، قَالَ : وَكَيْفَ كَانَ دَاوُدُ يَصُومُ يَا نَبِيَّ اللَّهِ ؟ ، قَالَ : " كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا ، وَلَا يَفِرُّ إِذَا لَاقَى " ، قَالَ : مَنْ لِي بِهَذِهِ يَا نَبِيَّ اللَّهِ ؟ ، قَالَ : " عَطَاءٌ " ، فَلَا أَدْرِي كَيْفَ ذَكَرَ صِيَامَ الْأَبَدِ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا صَامَ مَنْ صَامَ الْأَبَدَ ، لَا صَامَ مَنْ صَامَ الْأَبَدَ ، لَا صَامَ مَنْ صَامَ الْأَبَدَ " ،
Abdu'llah bin 'Amr bin 'As (RA) reported: It was conveyed to the Apostle of Allah (ﷺ) that I observe fast successively and pray during the whole night. He sent for me or I met him and he (the Holy Prophet) said: It has been conveyed to me that you observe fast continuously and do not break it and pray during the whole night. Don't do that. for there is share for your eyes, share for your own self, share for your family; so observe fast and break it, pray and sleep and observe fast for one day during the ten days, and there is a reward for you (for other) nine (days besides the tenth day of the fast). I said: Apostle of Allah (ﷺ) , I find myself more powerful than this. He said: Then observe the fast of David (peace be upon him). He ('Amr) said: Apostle of Allah (ﷺ) , how did David observe fast? He (the Holy Prophet) said: He used to fast one day and break it on the other day, and he did not run (from the battlefield) as he encountered (the enemy). He said: Apostle of Allah (ﷺ) , who can guarantee this for me (will I also encounter the enemy dauntlessly)? 'Ata', the narrator of the hadith, said: I do not know how there (crept in) the matter of perpetual fast. The Apostle of Allah (ﷺ) , however, said: He who observed perpetual fast did not fast at all; he who observed perpetual fast did not fast at all, he who observed perpetual fast did not fast at all.
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وحَدَّثَنِيهِ مُحَمَّدُ بْنُ حَاتِمٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرٍ ، أَخْبَرَنَا ابْنُ جُرَيْجٍ : بِهَذَا الْإِسْنَادِ ، وَقَالَ : إِنَّ أَبَا الْعَبَّاسِ الشَّاعِرَ أَخْبَرَهُ ، قَالَ مُسْلِم : أَبُو الْعَبَّاسِ السَّائِبُ بْنُ فَرُّوخَ مِنْ أَهْلِ مَكَّةَ ثِقَةٌ عَدْلٌ .
This hadith has been narrated by Ibn Juraij with the same chain of transmitters. Imam Muslim has narrated this hadith on the authority of Abu 'Abbas al-Sa'ib bin Farrukh and he was a trustworthy and reliable (narrator) among the people of Makkah.
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وحَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ ، حَدَّثَنِي أَبِي ، حَدَّثَنَا شُعْبَةُ ، عَنْ حَبِيبٍ ، سَمِعَ أَبَا الْعَبَّاسِ ، سَمِعَ عَبْدَ اللَّهِ بْنَ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " يَا عَبْدَ اللَّهِ بْنَ عَمْرٍو ، إِنَّكَ لَتَصُومُ الدَّهْرَ ، وَتَقُومُ اللَّيْلَ ، وَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ هَجَمَتْ لَهُ الْعَيْنُ ، وَنَهَكَتْ لَا صَامَ مَنْ صَامَ الْأَبَدَ ، صَوْمُ ثَلَاثَةِ أَيَّامٍ مِنَ الشَّهْرِ صَوْمُ الشَّهْرِ كُلِّهِ " ، قُلْتُ فَإِنِّي أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ ، قَالَ : " فَصُمْ صَوْمَ دَاوُدَ ، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا ، وَلَا يَفِرُّ إِذَا لَاقَى " ،
'Abdullah bin 'Amr (RA) (Allah be pleased with both of them) reported: The Messenger of Allah (ﷺ) said to me: 'Abdullah bin 'Amr (RA) , you fast continuously and stand in prayer for the whole of night. If you do like that, your eyes would be highly strained and would sink and lose sight. There is no (reward for) fasting (for him) who fasts perpetually. Fasting for three days during the month is like fasting, the whole of the month. I said: I am capable of doing more than this, whereupon he said: Observe the fast of David. He used to fast one day and break (the other) day. And he did not turn back in the encounter.
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وحَدَّثَنَاه أَبُو كُرَيْبٍ ، حَدَّثَنَا ابْنُ بِشْرٍ ، عَنْ مِسْعَرٍ ، حَدَّثَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ : بِهَذَا الْإِسْنَادِ ، وَقَالَ : " وَنَفِهَتِ النَّفْسُ " .
This hadith is narrated on the authority of Habib bin Abu Thabit with the same chain of transmitters and he said: "And you would become exhausted."
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حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ عَمْرٍو ، عَنْ أَبِي الْعَبَّاسِ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَلَمْ أُخْبَرْ أَنَّكَ تَقُومُ اللَّيْلَ وَتَصُومُ النَّهَارَ " ، قُلْتُ : إِنِّي أَفْعَلُ ذَلِكَ ، قَالَ : " فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ هَجَمَتْ عَيْنَاكَ ، وَنَفِهَتْ نَفْسُكَ ، لِعَيْنِكَ حَقٌّ ، وَلِنَفْسِكَ حَقٌّ ، وَلِأَهْلِكَ حَقٌّ ، قُمْ وَنَمْ وَصُمْ وَأَفْطِرْ " .
'Abdullah bin 'Amr (Allah be pleased with both of them) reported: The Messenger of Allah (ﷺ) said to me: I have been informed that you stand for prayer the whole of night and fast during the day. I said: I do that, whereupon he said: If you did that you in fact strained heavily your eyes and made yourself weak. There is a right of your eyes (upon you) and a right of your self (upon you) and a right of your family (upon you). Stand for prayer and sleep. Observe fasts and break (them).
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وحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَزُهَيْرُ بْنُ حَرْبٍ ، قَالَ زُهَيْرٌ ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ عَمْرِو بْنِ دِينَارٍ ، عَنْ عَمْرِو بْنِ أَوْسٍ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ أَحَبَّ الصِّيَامِ إِلَى اللَّهِ صِيَامُ دَاوُدَ ، وَأَحَبَّ الصَّلَاةِ إِلَى اللَّهِ صَلَاةُ دَاوُدَ عَلَيْهِ السَّلَامُ ، كَانَ يَنَامُ نِصْفَ اللَّيْلِ ، وَيَقُومُ ثُلُثَهُ ، وَيَنَامُ سُدُسَهُ ، وَكَانَ يَصُومُ يَوْمًا ، وَيُفْطِرُ يَوْمًا " .
'Abdullah bin 'Amr (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: With Allah the best fasting is that of David and the best prayer is that of David (peace be upon him) for he slept half of the night and stood for prayer for the third of it and (then) slept the sixth part of it and he observed fast one day and broke on the other.
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وحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا ابْنُ جُرَيْجٍ ، أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ ، أَنَّ عَمْرَو بْنَ أَوْسٍ أَخْبَرَهُ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " أَحَبُّ الصِّيَامِ إِلَى اللَّهِ صِيَامُ دَاوُدَ ، كَانَ يَصُومُ نِصْفَ الدَّهْرِ ، وَأَحَبُّ الصَّلَاةِ إِلَى اللَّهِ عَزَّ وَجَلَّ صَلَاةُ دَاوُدَ عَلَيْهِ السَّلَام ، كَانَ يَرْقُدُ شَطْرَ اللَّيْلِ ، ثُمَّ يَقُومُ ثُمَّ يَرْقُدُ آخِرَهُ ، يَقُومُ ثُلُثَ اللَّيْلِ بَعْدَ شَطْرِهِ " ، قَالَ : قُلْتُ لِعَمْرِو بْنِ دِينَارٍ : أَعَمْرُو بْنُ أَوْسٍ كَانَ يَقُولُ يَقُومُ ثُلُثَ اللَّيْلِ بَعْدَ شَطْرِهِ ؟ ، قَالَ : نَعَمْ .
'Abdullah bin 'Amr bin al-'As reported Allah's Messenger (ﷺ) as saying: The best fasting in the eye of Allah is that of David, for he fasted for half of the age (he fasted on alternate days), and the best prayer in the eye of Allah, the Exalted and Majestic, is that of David (peace be upon him), for he slept for half of the night and then stood for prayer and then again slept. He prayed for one-third of the night after midnight. He (the narrator) said: I asked 'Amr bin Dinar whether 'Amr bin Aus said that he stood for prayer one-third of the night after midnight. He said: Yes.
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وحَدَّثَنَا يَحْيَى بْنُ يَحْيَى ، أَخْبَرَنَا خَالِدُ بْنُ عَبْدِ اللَّهِ ، عَنْ خَالِدٍ ، عَنْ أَبِي قِلَابَةَ ، قَالَ : أَخْبَرَنِي أَبُو الْمَلِيحِ ، قَالَ : دَخَلْتُ مَعَ أَبِيكَ عَلَى عَبْدِ اللَّهِ بْنِ عَمْرٍو فَحَدَّثَنَا ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ذُكِرَ لَهُ صَوْمِي فَدَخَلَ عَلَيَّ ، فَأَلْقَيْتُ لَهُ وِسَادَةً مِنْ أَدَمٍ حَشْوُهَا لِيفٌ ، فَجَلَسَ عَلَى الْأَرْضِ وَصَارَتِ الْوِسَادَةُ بَيْنِي وَبَيْنَهُ ، فَقَالَ لِي : " أَمَا يَكْفِيكَ مِنْ كُلِّ شَهْرٍ ثَلَاثَةُ أَيَّامٍ ؟ " ، قُلْتُ : يَا رَسُولَ اللَّهِ ، قَالَ : " خَمْسًا " . قُلْتُ : يَا رَسُولَ اللَّهِ ، قَالَ : " سَبْعًا " . قُلْتُ : يَا رَسُولَ اللَّهِ ، قَالَ : " تِسْعًا " ، قُلْتُ : يَا رَسُولَ اللَّهِ ، قَالَ : " أَحَدَ عَشَرَ " ، قُلْتُ : يَا رَسُولَ اللَّهِ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا صَوْمَ فَوْقَ صَوْمِ دَاوُدَ ، شَطْرُ الدَّهْرِ ، صِيَامُ يَوْمٍ وَإِفْطَارُ يَوْمٍ " .
Abu Qatadah (RA) reported that Abu al Malih informed me: I went along with your father to 'Abdullah bin 'Amr (RA), and he narrated to us that the Messenger of Allah (ﷺ) was informed about my fasting and he came to me, and I placed a leather cushion filled with fibre of date-palms for him. He sat down upon the ground and there was that cushion between me and him, and he said to me: Does three days' fasting in a month not suffice you? I said: Messenger of Allah, (I am capable of observing more fasts). He said: (Would) five (not suffice for you)? I said: Messenger of Allah, (I am capable of observing more fasts) He said: (Would) seven (fasts) not suffice you? I said: Messenger of Allah, (I am capable of observing more fasts). He (the Holy Prophet) then said: (Would) nine (fasts not suffice you)? I said: Messenger of Allah, (I am capable of observing more fasts). He said: (Would) eleven (fasts not suffice you)? I said: Messenger of Allah, (I am capable of observing more fasts than these). Thereupon the Apostle of Allah (ﷺ) said: There is no fasting (better than) the fasting of David which comprises half of the age, fasting a day and not fasting a day.
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حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا غُنْدَرٌ ، عَنْ شُعْبَةَ . ح وحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، حَدَّثَنَا شُعْبَةُ ، عَنْ زِيَادِ بْنِ فَيَّاضٍ ، قَالَ : سَمِعْتُ أَبَا عِيَاضٍ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ لَهُ : " صُمْ يَوْمًا وَلَكَ أَجْرُ مَا بَقِيَ " ، قَالَ : إِنِّي أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ ، قَالَ : " صُمْ يَوْمَيْنِ وَلَكَ أَجْرُ مَا بَقِيَ " ، قَالَ : إِنِّي أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ ، قَالَ : " صُمْ ثَلَاثَةَ أَيَّامٍ وَلَكَ أَجْرُ مَا بَقِيَ " ، قَالَ : إِنِّي أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ ، قَالَ : " صُمْ أَرْبَعَةَ أَيَّامٍ وَلَكَ أَجْرُ مَا بَقِيَ " ، قَالَ : إِنِّي أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ ، قَالَ : " صُمْ أَفْضَلَ الصِّيَامِ عِنْدَ اللَّهِ ، صَوْمَ دَاوُدَ عَلَيْهِ السَّلَام ، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا " .
'Abdullah bin 'Amr (RA) reported that the Messenger of Allah (ﷺ) had said to him: Observe fast for a day and there would be reward for you for the rest (of the days). He said: I am capable of doing more than this. He then said: Observe fast for two days, and there would be reward for you for the rest (of the days). He said: I am capable of doing more than this. He (the Holy Prophet) said: Observe fast for three days and there would be reward for you for the rest of the days. He said: I am capable of doing more than this, whereupon he said: Observe fast for four days and there would be reward for you for the rest of the days. He said: I am capable of doing more than this. Thereupon he said: Then observe fast (which is the) best in the eye of Allah, the fast of David (peace be upon him); he used to observe fast one day and break on the other day.
• • •
وحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، وَمُحَمَّدُ بْنُ حَاتِمٍ جميعا ، عَنِ ابْنِ مَهْدِيٍّ ، قَالَ زُهَيْرٌ : حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ، حَدَّثَنَا سَلِيمُ بْنُ حَيَّانَ ، حَدَّثَنَا سَعِيدُ بْنُ مِينَاءَ ، قَالَ : قَالَ عَبْدُ اللَّهِ بْنُ عَمْرٍو : قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " يَا عَبْدَ اللَّهِ بْنَ عَمْرٍو ، بَلَغَنِي أَنَّكَ تَصُومُ النَّهَارَ ، وَتَقُومُ اللَّيْلَ ، فَلَا تَفْعَلْ فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَظًّا ، وَلِعَيْنِكَ عَلَيْكَ حَظًّا ، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَظًّا ، صُمْ وَأَفْطِرْ ، صُمْ مِنْ كُلِّ شَهْرٍ ثَلَاثَةَ أَيَّامٍ ، فَذَلِكَ صَوْمُ الدَّهْرِ " ، قُلْتُ : يَا رَسُولَ اللَّهِ ، إِنَّ بِي قُوَّةً ، قَالَ : " فَصُمْ صَوْمَ دَاوُدَ عَلَيْهِ السَّلَام ، صُمْ يَوْمًا ، وَأَفْطِرْ يَوْمًا " ، فَكَانَ يَقُولُ : يَا لَيْتَنِي أَخَذْتُ بِالرُّخْصَةِ .
'Abdullah bin 'Amr (RA) reported that the Messenger of Allah (ﷺ) said to me! 'Abdullah bin 'Amr, it has been conveyed to me that you observe fast during the day and stand in prayer during the whole night. Don't do that, for your body has a share of its own in you, your eye has a share of its own in you, your wife has a share of her own in you. Observe fast and break it too. Fast for three days in every month and that is a perpetual fasting. I said! Messenger of Allah, I have got strength enough (to do more than this), whereupon he said: Then observe the fast of David (peace be upon him). Observe fast one day and break it (on the other) day. And he ('Abdullah bin 'Amr) used to say: Would that I had availed myself of this concession.
• • •
Related hadith on this topic
Bukhari: 1976
Bukhari: 1978
Bukhari: 1979
Bukhari: 1980
Bukhari: 3418
Bukhari: 3419
Bukhari: 3420
Bukhari: 5052
Bukhari: 6277
Muslim: 2730
Muslim: 2736
Muslim: 2739
Muslim: 2740
Muslim: 2741
Muslim: 2742
Tirmidhi: 770
Abu Dawud: 1389
Abu Dawud: 2427
Abu Dawud: 2448
Nasai: 1631
Nasai: 2346
Nasai: 2379
Nasai: 2390
Nasai: 2391
Nasai: 2392
Nasai: 2393
Nasai: 2394
Nasai: 2395
Nasai: 2396
Nasai: 2397
Nasai: 2399
Nasai: 2401
Nasai: 2404
Ibn Majah: 1706
Ibn Majah: 1712
Explanation & Benefits
Maulana Dawood Raz
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.
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.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6277
Maulana Dawood Raz
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.
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.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5052
Shaykh Abdul Sattar al-Hammad
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)
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)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5052
Maulana Dawood Raz
Hadith Commentary:
In the aforementioned ahadith, there is mention of Dawud (alayhis salam).
This is the reason for its relevance to the chapter.
In the aforementioned ahadith, there is mention of Dawud (alayhis salam).
This is the reason for its relevance to the chapter.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3419
Shaykh Abdul Sattar al-Hammad
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.
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.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3419
Maulana Dawood Raz
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.
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.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3420
Shaykh Abdul Sattar al-Hammad
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.
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.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3420
Shaykh Abdul Sattar al-Hammad
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)
(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)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1980
Maulana Dawood Raz
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.
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.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1978
Shaykh Abdul Sattar al-Hammad
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.”
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.”
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1978
Maulana Dawood Raz
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.
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.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1979
Maulana Muhammad Abul Qasim Saif
� 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.
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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!»
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.
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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!»
Source: Defense of Sahih Bukhari, Page: 132
Shaykh Abdul Sattar al-Hammad
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.
(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.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1976
Shaykh Maulana Abdul Aziz Alvi
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.
Vocabulary of the Hadith:
(1)
Hijamat:
Will sink in deeply.
(2)
Nahikat:
Will become weak.
(3)
Nuhikat:
You will become weak and emaciated.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2736
Shaykh Umar Farooq Saeedi
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.
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.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2448
Shaykh Umar Farooq Saeedi
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 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)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2427
Hafiz Muhammad Ameen
“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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2346
Hafiz Muhammad Ameen
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.
"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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2396
Hafiz Muhammad Ameen
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).
“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).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2395
Hafiz Muhammad Ameen
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.
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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2397
Hafiz Muhammad Ameen
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.
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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2401
Hafiz Muhammad Ameen
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.
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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1631
Hafiz Muhammad Ameen
(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.
(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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2391
Hafiz Muhammad Ameen
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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2390
Hafiz Muhammad Ameen
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.
"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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2394
Hafiz Muhammad Ameen
(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.
(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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2393
Hafiz Muhammad Ameen
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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2392
Maulana Ataullah Sajid
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.
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.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1712
Maulana Ataullah Sajid
Benefit:
From this it is understood that the one who fasts continuously receives absolutely no reward.
From this it is understood that the one who fasts continuously receives absolutely no reward.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1706
