A man came to the Prophet (ﷺ) and said: How do you fast, Messenger of Allah? The Messenger of Allah (ﷺ) became angry at what he said.
When Umar observed this (his anger), he said: We are satisfied with Allah as Lord, with Islam as religion, and with Muhammad as Prophet. We seek refuge in Allah from the anger of Allah, and from the anger of His Apostle. Umar continued to repeat these words till his anger cooled down. He then asked: Messenger of Allah, what is the position of one who observes a perpetual fast?
He replied: May he not fast or break his fast. Musaddad said in his version: He has neither fasted nor broken his fast. The narrator, Ghaylan, doubted the actual wordings.
He asked: What is the position of one who fasts two days and does not fast one day?
He said: Is anyone able to do that? He asked: What is the position of one who fasts every second day (i.e. fasts one day and does not fasts the next day)?
He (the Prophet) said: This is the fast that David observed.
He asked: Messenger of Allah, what is the position of one who fasts one day and breaks it for two days? He replied: I wish I were given the power to observe that. Then the Messenger of Allah (ﷺ) said: The observance of three days' fast every month and of one Ramadan to the other (i.e. the fast of Ramadan every year) is (equivalent to) a perpetual fast. I seek from Allah that fasting on the day of Arafah may atone for the sins of the preceding and the coming year, and I seek from Allah that fasting on the day of Ashura' may atone for the sins of the preceding year.
Context and Background
This narration from Sunan Abi Dawud 2425 in the Book of Fasting (Kitab Al-Siyam) presents a profound lesson on prophetic methodology in teaching and the wisdom behind Islamic fasting practices. The initial questioner's approach, asking "How do you fast?" rather than inquiring about proper fasting methods, triggered the Prophet's righteous anger as it suggested potential criticism of divine revelation.
Umar's Wisdom and Adab
Umar ibn al-Khattab's immediate recognition of the Prophet's displeasure demonstrates his deep spiritual insight. His repetition of the declaration of faith ("We are satisfied with Allah as Lord...") served to calm the situation and redirect the conversation properly. This exemplifies the proper etiquette (adab) students must maintain when seeking knowledge from scholars.
Prohibition of Perpetual Fasting
The Prophet's response regarding perpetual fasting - "May he not fast or break his fast" or "He has neither fasted nor broken his fast" - indicates such extreme practices receive no spiritual reward. Islamic law prohibits continuous fasting without breaks, as it contradicts the balanced nature of this religion and may harm the body, which has rights over the individual.
The Superior Fast of Prophet David
When asked about fasting every second day, the Prophet identified this as the practice of Prophet David (Dawud), peace be upon him. This method - fasting one day and breaking the next - represents the most excellent voluntary fast one can maintain regularly, balancing worship with bodily needs and social responsibilities.
The Balanced Approach
The Prophet's wish for the ability to fast one day and break for two demonstrates his desire for increased worship while acknowledging human limitations. He then provided the practical middle path: fasting three days monthly plus Ramadan annually equals perpetual fasting in reward. This shows Islam's emphasis on sustainable, rewarded worship rather than extreme practices that cannot be maintained.
Special Days of Atonement
The concluding portion highlights two particularly significant fasting days: the Day of Arafah (9th Dhul-Hijjah) which expiates sins for two years, and the Day of Ashura (10th Muharram) which expiates the previous year's sins. These demonstrate Allah's immense mercy in granting disproportionate rewards for specific righteous deeds performed at optimal times.