عن أنس رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم يُفْطِرُ من الشهر حتى نظن أن لا يصوم منه، ويصوم حتى نظن أن لا يُفْطِرَ منه شيئا، وكان لا تَشَاءُ أن تراه من الليل مُصَلِيًا إلا رأيتَه، ولا نائما إلا رأيتَه.
Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to leave fasting in a certain month until we would think that he has not fasted at all that month; and he used to fast in another month so much that we would think he has not stopped fasting at all in that month. If one wished to see him praying at night, one could see him (in that state), and if one wished to see him sleeping at night, one could see him (in that state) too.
Narrated by BukhariGradeAuthentic hadith
Explanation
The meaning of the Hadīth: Anas (may Allah be pleased with him) informs about the condition of the Prophet (may Allah's peace and blessings be upon him) regarding fasting and praying at night. He said that he used to leave fasting in a certain month until a person would think that he has not fasted any day of that month; for not fasting for many days. Conversely, he used to fast in a certain month so many days that one would think that he has not broken his fast at all in that month; for his consistent fasting for many days. Likewise, he has not committed himself to pray at a certain time at night. Rather, he used to pray at the beginning of the night sometimes, other times in the middle, and other at the last part of it; such that if you wished to see him praying at night, you would be able to. And if you wished to see him sleeping at night, you would be able to as well. Therefore, his deeds were moderate between excess and negligence.
Reference
- رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ.
- بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الدمام، الطبعة: الأولى 1415هـ.
- نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين، مؤسسة الرسالة، بيروت، الطبعة: الرابعة عشر 1407هـ.
- صحيح البخاري، محمد بن إسماعيل البخاري الجعفي، تحقيق: محمد زهير الناصر، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، الطبعة: الأولى 1422هـ.
عن عبد الله بن عمر رضي الله عنهما قال: «نهى رسول الله صلى الله عليه وسلم عن الْوِصَالِ، قالوا: إنك تواصل؟ قال: إني لَسْتُ كَهَيْئَتِكُمْ، إني أُطْعَمُ وَأُسْقَى».
وفي رواية أبي سعيد الخدري رضي الله عنه : «فَأَيُّكُمْ أراد أن يواصل فليواصل إلى السَّحَرِ».
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) prohibited Wisāl (continuous fasting for two days). So they said to him: "But you practice Wisāl!" He said: "I am not like you. I am provided with food and drink (by my Lord)."
The narration reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him) reads: "... so whoever of you wishes to practice Wisāl, let him do so until the pre-dawn time.”
Narrated by Bukhari & MuslimGradeAuthentic hadith
Explanation
The Prophet (may Allah's peace and blessing be upon him) forbade his Companions from Wisāl out of mercy and compassion for them. However, the Companions, out of their love for virtuous deeds and their eagerness to perform deeds that would bring them closer to Allah, wished to practice the Wisāl fast, following the example of the Prophet. They said to him: But you practice Wisāl! So he informed them that he was given (by Allah) what compensates his need for food and drink. He added that whoever wants to continuously fast, then he may do so until the time before dawn.
The Islamic Shariah is tolerant and easy and is free of whatever causes hardship and distress, and is also free of extremism and excess, because that would entail torture and exhaustion of the self, and Allah does not charge a soul except with that within its capacity.
This is also because ease and facilitation encourage the continuity of deeds and ward off boredom. Moreover, they emphasize the justice that Allah has placed on earth, which is giving Allah what He demands of worship while giving the self its essential needs.
Reference
عمدة الأحكام، تأليف: عبد الغني بن عبد الواحد المقدسي، تحقيق: محمود الأرناؤوط، دار الثقافة العربية ومؤسسة قرطبة، الطبعة الثانية، 1408هـ.
تيسير العلام، تأليف: عبد الله بن عبد الرحمن البسام، تحقيق محمد صبحي بن حسن حلاق، مكتبة الصحابة ومكتبة التابعين، الطبعة العاشرة، 1426هـ.
تأسيس الأحكام شرح عمدة الأحكام، تأليف: أحمد بن يحي النجمي: نسخة إلكترونية لا يوجد بها بيانات نشر.
تنبيه الأفهام شرح عمدة الإحكام، تأليف: محمد بن صالح العثيمين، مكتبة الصحابة ومكتبة التابعين، الطبعة الأولى: 1426هـ.
خلاصة الكلام على عمدة الأحكام، تأليف: فيصل بن عبد العزيز آل مبارك، الطبعة الثانية، 1412هـ.
صحيح البخاري، تأليف: محمد بن إسماعيل البخاري، تحقيق: محمد زهير الناصر، الناشر: دار طوق النجاة الطبعة: الأولى، 1422هـ.
صحيح مسلم، تأليف: مسلم بن الحجاج النيسابوري، تحقيق: محمد فؤاد عبد الباقي، الناشر: دار إحياء التراث العربي – بيروت.