It is disliked as a matter of etiquette, and if one breaks the fast on the prohibited days – the two Eids (Eid al-Fitr and Eid al-Adha), the three days of Tashreeq, and the Day of Doubt – because it weakens him or becomes a habit for him, and the meaning of worship is to oppose the norm, as mentioned in the margin of Tabyin 1: 332; and because it was narrated from Abdullah ibn Amr, may Allah be pleased with him, who said: "The Messenger of Allah, peace be upon him, was informed that I said: By Allah, I will fast during the day and pray at night for as long as I live. The Messenger of Allah, peace be upon him, said: You are the one who says: By Allah, I will fast during the day and pray at night for as long as I live? I said: Yes, I said it. He said: You cannot do that. So fast and break your fast, pray and sleep, and fast three days of the month, for a good deed is rewarded tenfold, and that is like fasting for a lifetime. I said: I can do better than that, O Messenger of Allah. He said: Then fast one day and break your fast for two days. I said: I can do better than that. He said: Then fast one day and break your fast one day, and that is the fasting of Dawood, and it is the best of fasting. I said: I can do better than that, O Messenger of Allah. He said: There is no better than that." This is in Sahih al-Bukhari 3: 1256. The dislike is understood as a matter of etiquette; as it was reported from Abu Musa, may Allah be pleased with him, that the Prophet, peace be upon him, said: "Whoever fasts the whole year, Hellfire will be narrowed upon him like this," and he made a gesture with his hands indicating ninety. This is in Sahih Ibn Khuzaymah 3: 313, and due to the hadiths regarding the virtue of fasting, including his saying, peace be upon him: "There is no servant who fasts one day for the sake of Allah except that Allah distances his face from the Hellfire by seventy autumns on that day," in Sahih Muslim 2: 808, and Musnad al-Mustakhraj 2: 229, and Sunan al-Nasa'i 2: 97, and Sunan al-Darimi 2: 267. 30. What is the fasting of Wisal, and what is its ruling? Abu Yusuf and Muhammad explained it as fasting for two consecutive days without breaking the fast in between; because breaking the fast between them occurs with the presence of the time for breaking the fast, which is the night. The Prophet, peace be upon him, said: "When the night comes from here and the day departs from here, then the fasting person has broken their fast, whether they have eaten or not." It was said in the interpretation of Wisal: to fast every day of the year without the night. This type of fasting is disliked as a matter of etiquette; because it weakens him from performing the obligatory acts and hinders him from the necessary earning, as mentioned in Bada'i al-Sanai' 2: 78, and Fatawa al-Khaniyyah 1: 205; as narrated from Anas, may Allah be pleased with him, that the Prophet, peace be upon him, said: "Do not practice Wisal." They said: But you practice Wisal. He said: I am not like any of you; I am fed and given drink." This is in Sahih al-Bukhari 2: 693, and a similar narration was reported from Ibn Umar and from Aisha, may Allah be pleased with her, who said: "The Prophet, peace be upon him, forbade them from Wisal as a mercy to them," in Sahih Muslim 2: 776. See also: Ma'arif al-Sunan 5: 500.