Question:
What is the meaning of wisol (الوصال ) fasting and the ruling of it?
Answer:
Alhamdulillah, praise and thanks to Allah for the many countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.
The Definition of al-Wisol (Continuous) Fasting
According to Al-Imam al-Qadhi Iyadh Rahimahullah: “Al-wisol is continuous fasting without breaking the fast all through the night.”
Imam Ibn al-Athir said: “Al-Wisol is someone who fast without breaking his fast for two days or more.”
Imam al-Mawardi Rahimahullah defines al-Wisol fasting as: “A fasting where the person fast for the first day but when the time to break his fast arrives (night time), he refuses to eat or drink. The next day, he continues his fast without first eating or drinking anything.” See al-Hawi al-Kabir, al-Mawardi (3/471).
Imam al-Ruyani states: “Al-Wisol fasting is when someone continues his fasting all through the night and on to the next day.” See al-Majmu’ al-Nawawi (6/357).
According to the above definitions, we conclude al-wisol fasting as: Someone who purposely fast for two days or more without breaking his fast. Which means he continues fasting all through the night to the next day.
The Opinions of Fuqaha
Imam al-Haramain Abdul Malik al-Juwaini Rahimahullah state that continuous fasting is not clearly prohibited. He said: “Continuous fasting is a form of qurbah (worship) which belongs to the Prophet PBUH, while it is prohibited for his ummah.” Refer Nihayah al-Mathlab Fi Dirayah al-Mazhab, al-Juwaini (4/72).
Imam al-Nawawi Rahimahullah said: “In our opinion the ruling for al-wisol fasting (continuous fasting) is makruh (undesirable) without a doubt. The issue regarding the ruling is whether it is makruh tahrim or makruh tanzih, for there are two opinions. It is ruled as makruh tahrim according to the strongest opinion referring to a statement by Imam al-Syafie.” Refer al-Majmu’ Syarh al-Muhazzab, al-Nawawi (6/357).
Imam Ibn Qudamah al-Maqdisi Rahimahullah said: “Al-Wisol fasting (continuous fasting) is makruh (undesirable) according to many Islamic scholars.” See al-Mughni, Ibn Qudamah (4/436).
There are some scholars that prohibit continuous fasting (al-wisol fasting), such as Imam al-Rafi’e, al-Qadhi Abu al-Thayyib, al-Imam al-Khattabi, al-Syeikh Salim al-Daari, Imam al-Haramain al-Juwaini, al-Imam al-Baghawi and al-Ruyani. See al-Majmu’ Syarh al-Muhazzab, al-Nawawi (6/357).
Syeikhul Islam Zakaria al-Ansari also prohibits it. Refer Asna al-Mathalib, Zakaria al-Ansari (1/419).
Evidences that Prohibit al-Wisol Fasting
The following are the evidences of the prohibition of al-wisol or continuous fasting without breaking one’s fasting. A hadith from Abu Hurairah RA states:
نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الْوِصَالِ فِي الصَّوْمِ فَقَالَ لَهُ رَجُلٌ مِنَ الْمُسْلِمِينَ إِنَّكَ تُوَاصِلُ يَا رَسُولَ اللَّهِ قَالَ " وَأَيُّكُمْ مِثْلِي إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِ
Allah's Messenger (ﷺ) forbade al-Wisal in fasting. So, one of the Muslims said to him, "But you practice Al- Wisal. O Allah's Messenger (ﷺ)!" The Prophet (ﷺ) replied, "Who amongst you is similar to me? I am given food and drink during my sleep by my Lord."
Sahih al-Bukhari (1965)
Another hadith is a narration from Abu Sa’id al-Khudri RA, where he heard the Prophet PBUH said:
لَا تُوَاصِلُوا، فَأَيُّكُمْ أَرَادَ أَنْ يُوَاصِلَ، فَلْيُوَاصِلْ حَتَّى السَّحَر، قَالُوا: فَإِنَّكَ تُوَاصِلُ يَا رَسُولَ اللهِ، قَالَ لَسْتُ كَهَيْئَتِكُمْ، إِنِّي أَبِيتُ لِي مُطْعِمٌ يُطْعِمُنِي وَسَاقٍ يَسْقِينِ
"Do not fast continuously (practice Al-Wisal), and if you intend to lengthen your fast, then carry it on only till the Suhur (before the following dawn)." The people said to him, "But you practice (Al-Wisal), O Allah's Messenger (ﷺ)!" He replied, "I am not similar to you, for during my sleep I have One Who makes me eat and drink."
Sahih al-Bukhari (1967)
According to the above hadith, the Prophet PBUH prohibits continuous fasting. However, the Prophet PBUH commanded:
فَلْيُوَاصِلْ حَتَّى السَّحَر
“…then carry it on only till the Sahur (before the following dawn).”
Usul Fiqh scholars discussed the issue of a prohibition that was followed by a commandment saying: “Hanabilah scholars, Imam Malik and his colleagues, and the strongest opinion in mazhab Syafie state that for any commandment where a prohibition preceded it, then it is ruled as mubah or permissible.”
Thus, the commandment to continue the fasting until the time of Sahur is permissible and not obligatory.
It was said that Imam al-Nawawi would increase his sunnah fasting and break his fast during sahur. The reason is, he is concerned about his time, for time is very important in Islamic scholars’ lives.
The Prophet PBUH said:
إِنِّي أَبِيتُ لِي مُطْعِمٌ يُطْعِمُنِي وَسَاقٍ يَسْقِينِ
“…during my sleep I have One Who makes me eat and drink."
There are several commentaries of scholars explaining the above phrase from the hadith, one example is the words of Imam al-Mawardi, where he states the phrase may meant:
- Allah SWT truly give the Prophet PBUH food and drinks, just as it is literally stated.
- Allah SWT blessed the Prophet PBUH with strength, just as when he eats and drinks.
See Al-Hawi al-Kabir, al-Mawardi (3/471).
Wisdoms for the Prohibition of Continuous Fasting (al-Wisol)
The following are the wisdoms behind the prohibition of continuous fasting:
First: A form of blessing for Muslims
Continuous fasting is an act that would result in tiredness, weakness and self-harming. Ummu al-Mu’minin Aisyah R.Anha narrated the words of the Prophet PBUH:
نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الْوِصَالِ، رَحْمَةً لَهُمْ
“The Prophet (ﷺ) prohibited his Companions out of mercy for them, from observing continuous fasting without a break.”
Sahih al-Bukhari (1964)
Imam al-Mawardi states: “Continuous fasting will weaken the body and is a great burden for someone.” Refer Al-Hawi Al-Kabir, al-Mawardi (3/471).
Second: Preventing weariness and fatigue
Among the wisdoms for the prohibition of continuous fasting is to avoid being weary or tired in performing worship. Especially when the worship is performed continuously. In a narration from Aisyah R.Anha, she said the Prophet PBUH said:
مَهْ عَلَيْكُمْ مَا تُطِيقُونَ مِنَ الأَعْمَالِ، فَإِنَّ اللَّهَ لاَ يَمَلُّ حَتَّى تَمَلُّوا
“Do (good) deeds which is within your capacity as Allah never gets tired of giving rewards till you get tired of doing good deeds.”
Sahih al-Bukhari (1151)
Third: Continuous fasting would lead to negligence of rights
The reason is, continuous fasting would mean that he would neglect himself from food and drink, his wife’s rights of intimacy and others. There is a hadith from Salman RA where he said to Abu Darda’ RA:
إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلأَهْلِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ
“Indeed, your self has a right upon you, your Lord has a right upon you, your guest has a right upon you, and your family has a right upon you. So, give each the right they are due.”
Sahih al-Bukhari (1986)
Conclusion
Lastly, we would like to state that continuous fasting (al-wisol) is a specific form of worship just for the Prophet PBUH (Khususiyyah al-Rasul). Thus, it is not an obligation for us and the Prophet PBUH forbids us from performing continuous fasting. It is ruled as makruh tahrim according to mazhab al-Syafie as stated by Imam al-Nawawi.
Hence, for those who are blessed by Allah SWT to have the strength to increase their worship, we recommend performing the following sunnah fasting; such as fasting on Mondays and Thursdays, the sunnah fasting of the Prophet David (Daud), fasting on ayyam al-bidh (white days) which is on the 13,14,15 of every Hijrah month and others.
We pray that Allah SWT bless us all the ability to increase our good deeds and accept all our worship. Ameen.