The ḥadith indicates that continuous fasting (wisāl) for a day or two is forbidden.

It is permissible for one who is physically able to extend the fast up to the time of saḥar (the pre-dawn meal), yet it is still preferable to leave it, for doing so forfeits the virtue of hastening ifṭār once sunset is certain.

The mercy of the Wise and Compassionate Lawgiver toward the ummah is manifest in His forbidding whatever harms them or saps their strength.

The wisdom—Allah knows best—behind prohibiting wisāl is that it causes weakness, weariness, and incapacitates a person from persisting in many acts of worship and giving those acts their full due.

The text forbids extremism in religion, for the Muḥammadan sharīʿah is a lenient and equitable law.

All legal obligations (takālīf) have been legislated in accordance with human capacity; they are precisely measured by the All-Wise, All-Knowing Lord.

Continuous fasting is one of the Prophet’s ﷺ unique privileges, for he could practice it without hardship or strain. No one can match him in this regard, because he enjoyed a level of communion and sustenance from his Lord that others do not attain.

Sunset marks the time for breaking the fast, but it is not itself the act of breaking it; otherwise wisāl would be meaningless, since the person would be deemed to have broken his fast as soon as the sun set. As for the ḥadith narrated by al-Bukhārī (1853) and Muslim (1100): “When night advances from this side and day withdraws from that side, the fasting person has broken his fast,” its meaning is that the time for ifṭār has entered. This is corroborated by al-Bukhārī’s wording, “the time for ifṭār has become lawful.” Were the intent actual eating or drinking, there would be no rationale for recommending prompt ifṭār and discouraging wisāl.

The ḥadith shows that whatever is affirmed for the Prophet ﷺ is likewise affirmed for his community unless a separate proof restricts it to him alone. The evidence for this is the Companions’ remark, “But you practice wisāl,” for when