Zād al-Maʿād - Ibn al-Qayyim - (2/41)

Zād al-MaʿādIbn al-Qayyim

the hadith of Anas (1): “I spend the day with my Lord feeding me and giving me drink” (2).

Moreover, when the Prophet (peace and blessings be upon him) forbade them to fast continuously and they refused to stop, he continued fasting with them for one day, then another (3). They then sighted the crescent, and he said, “Had the crescent appeared later, I would have made you continue longer,” as though punishing them for refusing to stop fasting continuously (4).

In another wording (5): “Had the month been prolonged for us, we would have fasted continuously to such an extent that those who go to extremes would abandon their excesses. I am not like you.” Or he said, “You are not like me. I spend the day with my Lord feeding me and giving me drink.” Thus, he stated that he was fed and given drink while fasting continuously. He had done as they did, to punish them and demonstrate their inability to keep up (6). Had he been eating and drinking, there would have been neither punishment (7) nor any demonstration of their inability—indeed, there would not even have been continuous fasting. This, praise be to Allah, is clear.

The Prophet (peace and blessings be upon him) forbade continuous fasting out of mercy for his community, but permitted it until the time before dawn. In Sahīh al-Bukhārī (8), Abū Sa‘īd al-Khudrī reported that he heard the Prophet (peace and blessings be upon him) say: “Do not fast continuously. Whoever among you wishes to do so may continue until the time before dawn.”

(1) In al-Bukhārī (7241) and Muslim (1104/60). (2) The passage “Wa-fī al-Sahīhayn mithluhu … wa-yasqīnī” (“In the two Sahīh collections there is a similar report … and gives me drink”) is omitted from Q, M, Mb and the printed edition. (3) J adds “thumma yawman” (“then another day”) after this; it is absent from the remaining manuscripts and the two Sahīh collections. (4) Narrated by al-Bukhārī (7242) and Muslim (1103/57) from Abū Hurayra, may Allah be pleased with him. (5) Narrated by Muslim (1104/60) from Anas, may Allah be pleased with him. (6) “Lahum” (“for them”) is absent from Q. (7) Some manuscripts read “tankīlan” (“punishment”), “taʿjīzan” (“demonstrating inability”) and “wisālan” (“continuous fasting”). The adopted reading is from K. The printed edition omits “fī” (“in”), which appears in all the manuscripts. (8) Hadith nos. (1963, 1967).

حديث أنس (١): «إني أظلُّ يُطعمني ربي ويَسقيني» (٢). وأيضًا فإنَّ النَّبيَّ ﷺ لمَّا نهاهم عن الوصال فأبَوا أن ينتهوا واصلَ بهم يومًا، ثمَّ يومًا (٣)، ثمَّ رأوا الهلال فقال: «لو تأخَّر الهلال لزدتُكم» كالمنكِّل لهم حين أبَوا أن ينتهوا عن الوصال (٤). وفي لفظٍ آخر (٥): «لو مُدَّ لنا الشَّهر لواصَلْنا وِصالًا يَدَعُ المتعمِّقون تعمُّقهم، إنِّي لستُ مثلكم»، أو قال: «إنَّكم لستم مثلي، إنِّي أظلُّ يُطعِمني ربِّي ويسقيني». فأخبر أنَّه يُطعَم ويسقى مع كونه مواصلًا، وقد فعل فعْلَهم منكِّلًا بهم معجِّزًا لهم (٦)، فلو كان يأكل ويشرب لما كان في ذلك تنكيلٌ (٧) ولا تعجيزٌ، بل ولا وصالٌ، وهذا بحمد الله واضحٌ. وقد نهى ﷺ عن الوصال رحمةً بالأمَّة، وأذن فيه إلى السَّحر، ففي «صحيح البخاريِّ» (٨) عن أبي سعيدٍ الخدريِّ أنَّه سمع النَّبيَّ ﷺ يقول: «لا تُواصِلوا، فأيُّكم أراد أن يواصلَ فليواصلْ إلى السَّحر».

(١) عند البخاري (٧٢٤١) ومسلم (١١٠٤/ ٦٠). (٢) «وفي الصحيحين مثله ... ويسقيني» ساقطة من ق، م، مب والمطبوع. (٣) بعدها في ج: «ثم يومًا». وليست في بقية النسخ و «الصحيحين». (٤) رواه البخاري (٧٢٤٢) ومسلم (١١٠٣/ ٥٧) من حديث أبي هريرة ﵁. (٥) رواه مسلم (١١٠٤/ ٦٠) من حديث أنس ﵁ . (٦) «لهم» ليست في ق. (٧) في بعض النسخ: «تنكيلًا» و «تعجيزًا» و «وصالًا». والمثبت من ك. أما المطبوع فليس فيه «في»، وهي مثبتة في جميع النسخ. (٨) برقم (١٩٦٣، ١٩٦٧).