This is an
extract from the book "Al Jaami'u li Ahkaam is Siyaam" (A complete
guide to the rules of fasting) by Sheikh Abu Iyaas Mahmood bin Abdul-Lateef bin
Mahmood ('Uwaydhah). Please note this is a draft translation from Arabic. If
any confusion arises from the translation then please refer to the original Arabic book.
When does the Saa'im (fasting person) break his fast (yuftiru)?
In relation to the breaking of fast the following
Ahaadeeth have been reported:
1. On the authority of Abdullah ibn Abi Awfi (ra) who
said: "We were travelling with the
Messenger صلى الله عليه وسلم in the month
of Ramadhaan and when the sun disappeared he said: Ya Fulaan (i.e. you there)
get down and prepare a drink for us: He replied: Ya Rasoolullah there is still
part of the day left. He صلى الله عليه وسلم said: get
down and prepare the drink (a mix of water or milk and barley/wheat or
something like it). So he got down (from his mount) and prepared it. He gave to
him صلى الله عليه وسلم and the
Prophet صلى الله عليه وسلم drank and
then he said: If the sun disappears from here (indicating with his hand) and
the night comes from here, then the Saa'im breaks his fast".
Muslim
(2559), Al-Bukhaari, Abu Daawud, An-Nasaa'i and Ahmad.
2. Umar ibn Al-Kattaab (ra) said that the Messenger of
Allah صلى الله عليه وسلم said: "When the night approaches
from here and the day goes away from here and the sun has descended in the
west, then the Saa'im breaks his fast".
Al-Bukhaari
(1954), Abu Daawud, An-Nasaa'i, Ahmad, At-Tirmidhi and Ad-Daarami.
Muslim (2558)
narrated it slightly differently: "When the
night comes, the day goes and the sun disappears the Saa'im breaks his fast".
3. On the authority of Sahl bin Sa'd (ra) that the
Messenger of Allah صلى الله عليه وسلم said: "The people will remain on
the right path as long as they continue to hasten the breaking of fast".
Al-Bukhaari
(1957), Muslim, An-Nasaa'i, At-Tirmidhi, Ibn Maajah, Ad-Daarami and
Ash-Shaafi'.
4. Abu Hurairah (ra) said that the Messenger of Allah صلى الله عليه وسلم said: "The deen will remain dominant/manifest as long
as the people hasten to break their fast, the Jews and Christians use to
delay".
Ahmad (9809),
Abu Daawud, An-Nasaa'i, Ibn Maajah and Ibn Hibbaan with a Hasan Sanad (chain).
Al-Haakim and Adh-Dhahabi verified the correctness of the chain.
5. Sahl bin Sa'd (ra) said that the Messenger of Allah صلى الله عليه وسلم said: "My Ummah will remain on my Sunnah as long as
they do not wait to break their fast with the stars".
Ibn Hibbaan
(3510), Ahmad, Ibn Khuzaimah, Ad-Daarami and Al-Haakim with a Saheeh Sanad
(chain).
6. Ibn Abbaas (ra) said: I heard the Messenger of Allah صلى الله عليه وسلم saying: "Verily we the Prophets have been ordered to
make haste with our Iftaar and to delay our Suhoor and to make our Imaan a
characteristic of our Salaah".
At-Tabaraani
in Al-Mu'jam al-Awsat (1905), Ibn Hibbaan, Abu Daawud and At-Tayaalissy.
Al-Haithami said: Its people are of the people of Saheeh i.e. its narrators.
At-Tabaraani (3053) also narrated it from Ibn Umar (ra).
7. Abu Hurairah said that the Messenger of Allah صلى الله عليه وسلم said: "Verily one part of the seventy parts of
prophet hood is the delaying of Suhoor and the early taking of Iftaar".
Abd-ur-Razzaaq
in his Musannif (7610).
8. 'Amru ibn Maymoon al-Azadi said: "The companions of the
Prophet were the quickest at breaking their fast and the slowest in stopping
their Suhoor."
Al-Bayhaqi
(238/4), At-Tabaraani, Ibn Abi Shaybah and Abd-ur-Razzaq (7591).
9. Abu Hurairah (ra) said that the Prophet صلى الله عليه وسلم said: "Allah Azza wa Jalla says: Verily the most
beloved of my servants are those who make haste with the Iftaar".
Ahmad (7240),
Ibn Hibbaan, Ibn Khuzaimah and Al-Bayhaqi. At-Tirmidhi also narrated it and
classified it as Hasan Ghareeb.
The first and second Hadeeth although from different
narrators came with one lafzh (meaning): That the coming of night from the east
and the passing of the day from the west and the descent of the sun (also in
the west) marks the time of Iftaar. This means that the mere going down of the
sun in the west is sufficient for making Iftaar so there is no need to delay
and no justification to wait more time in order for the Saa'im to break his
fast like one group has said.
It might be that the fifth hadeeth is even clearer than
the first three: 'That my Ummah will remain on my
Sunnah as long as they do not make Iftaar waiting for the stars (to appear)' and waiting for the stars means until
the sky has become black and the stars are apparent and shining (in the
darkness). This means delaying the Iftaar after the ghuroob (descending) of the
sun by a minimum of fifteen minutes. So it was mentioned in the hadeeth that
this delaying opposed the Sunnah of the Prophet صلى الله عليه وسلم but agreed with the ways of the
Yahood and Nasaara (Jews and Christians) like the fourth hadeeth mentioned.
Therefore it is not allowed to delay the Iftaar for any
excuse or pretext. This is how the Sahaabah of the Messenger صلى الله عليه وسلم understood it and so they were the
hastiest of people in breaking their fasts as was mentioned in the eighth
reference.
Also if making Iftaar early is what the Prophets (as) were
ordered with, and it represents one part of the seventy parts of Prophet hood
and that those who make haste are the most beloved of Allah's سبحانه وتعالى servants, then all of this acts as a
very strong prophetic guidance emphasising the early taking of Iftaar and not
making delay in it.
I would like to make a point here: It has become normal in
our current time to make Iftaar upon hearing the Adhaan of Salaat-ul-Maghrib
and it has also become normal to delay the adhaan of Maghrib a little after the
going down of the sun. This has led to those who are fasting to delay the
Iftaar from its time and this delay is in opposition to the Sunnah of the
Prophet صلى الله عليه وسلم. It is therefore the responsibility of the fasting person
to know the length of delay of the adhaan so as to correct the situation and if
this means that he breaks his fast before the Adhaan then the Sunnah of the
prophet صلى الله عليه وسلم is more worthy to be followed than what the people have
become accustomed to follow in today's age.
What is recommended for the Saa'im to
break his fast with?
It is Mustahabb (recommended) for the Saa'im to make
Iftaar with Rutub (fresh, moist, ripe dates) and if he cannot find that then
the recommendation moves towards Tamr (dry dates). If he does not have this
then it is recommended to take mouthfuls of water and after that he can eat
what he wishes. The texts do not come with a ta'leel (legal reasoning) for this
order except for what came in the first Hadeeth that we will shortly mention
that says that water is pure. As such it is not correct for people to delve
into the reasons for choosing Rutub (wet dates) firstly, Tamr (dry dates)
secondly and Maa (water) thirdly. We follow this in worship and obedience and
it is incorrect to reason that Tamr should come first because they contain a
plentiful quantity of sugar and that is what the Saa'im loses most of and a
text has mentioned that the body should be compensated for what it has lost. Or
the reasoning that the date is digested quickly, and it gives the nutrients
that the fasting person needs and other reasons of the like that researches
have suggested. None of these attempts bring anything in terms of advancement
or decline in relation to this issue and if the upright Shar'a wanted to give a
reason it would have done so and if it was silent on providing a reason then we
must also be silent. Here are a selection of Ahaadeeth that discuss this issue:
1. Salmaan ibn 'Aamir said: The Messenger of Allah صلى الله عليه وسلم said: "If one of you is fasting then he should make
Iftaar with tamr and if he can't find any then water, because water is
pure".
Abu Daawud
(2355), An-Nasaa'i, At-Tirmidhi, Ibn Maajah, Ahmad and Ad-Daarami. Ibn Hibbaan,
Al-Haakim and Abu Haatim Ar-Raazi verified it as Saheeh and At-Tirmidhi said it
is Hasan Saheeh.
2. Anas Bin Maalik (ra) said: "The Messenger of Allah صلى الله عليه وسلم used to
break fast with Rutub before he would pray and if he did not have any then he
would use Tamr and if there wasn't any he would take sips (huswa) of water."
Abu Daawud
(2356), At-Tirmidhi and he said it is a Hadeeth hasan ghareeb. Ahmad also
narrated it and Ad-Daaraqutni verified its soundness (saheeh). Al-Haakim
narrated it and verified it and Adh-Dhahabi also verified it. Huswa with Dammah
means 'sips of drink' and Haswah with a fathah means 'one time'.
3. Anas (ra) said: "I never once saw the
Messenger of Allah pray before breaking his fast and even if it was just a
drink of water".
Ibn Hibbaan
(3504), Ibn Khuzaimah, Al-Bazzaar, Al-Haakim, Al-Bayhaqi and At-Tabaraani in
his Al'Mu'jam Al-Awsat and its chain in saheeh.
These three Hadeeth indicate that it is the Sunnah of
Iftaar to hasten it and that it comes before the Salaah of Maghrib so the Saa'im
does not pray until after he has taken his Iftaar.
What does the Saa'im say when he
breaks his fast?
When the Saa'im finishes his Ibaadah of fasting and breaks
his fast, then the Du'a that he makes at that time comes from the very mouth
that refrained from food and drink for the whole day in worship and obedience
to Allah سبحانه وتعالى. It comes from a mouth which has worshiped its Rabb
(lord) with patience enduring hunger and thirst so in this case it deserves
that Allah سبحانه وتعالى accepts and responds to the Du'a that comes from it.
It is therefore on the Muslim at the end of this 'Ibaadah,
and indeed after any act of 'Ibaadah to praise his Lord and make Du'a to him,
and to be sincere in the Du'a because the Du'a at that time is accepted and
responded to by the permission of Allah (bi idhnillah).
Abdullah ibn Abi Mulaikah said: 'I heard Abdullah ibn 'Amru bin
Al-'Aas (ra) say that the Messenger of Allah صلى الله عليه وسلم said:
"Verily at the time of Iftaar the Saa'im has a du'a that is not
rejected" Ibn Abi Mulaikah said: I heard Abdullah ibn 'Amru bin Al-'Aas
say when he broke his fast: O Allah I ask by your mercy which is more expansive
than everything to forgive me'.
Ibn Maajah
(1753) and its Sanad is saheeh and Al-Haakim. Abu Daawud and At-Tayaalissy also
narrated it without mentioning the Du'a of Ibn 'Amru.
The Dhikr (remembrance) and Du'a have been legislated to
be made using any form but it is better to use those that have been mentioned
in reports. The following are some of the Dhikr and Ad'iyah (du'as) that have
been mentioned in reports:
1. Abdullah Ibn Umar (ra) said: "When the Messenger of Allah صلى الله عليه وسلم used to
break his fast he would say: The thirst has gone, the veins have been moistened
and the reward has been confirmed by Allah's سبحانه وتعالى leave".
An-Nasaa'i in
As-Sunun Al-Kubraa (3315), Abu Daawud, Al-Haakim and Al-Bayhaqi. Ad-Daaraqutni
narrated it and said: Its Isnaad (chain) is hasan.
2. Abu Hurairah (ra) said: "When the Prophet صلى الله عليه وسلم fasted and
broke his fast he would say: For you O Allah I have fasted and I have made
Iftaar with your provision (rizq)".
Ibn Abi
Shaibah (511/2), Abu Daawud (2358) and Al-Bayhaqi by way of Mu'aadh bin Zahra
who said that he informed him that when the Prophet صلى الله عليه وسلم used to
break his fast he would say: He then mentioned the wording of the hadeeth of
Abu Shaibah. It is said that Mu'aadh was of the trustworthy Taabi'een.
3. Anas Bin Maalik (ra) said: "The Prophet صلى الله عليه وسلم used to say
when he made Iftaar with the people: Those who were fasting have broken it at
your house, and the Abraar (righteous) have eaten from your food and the Angels
have descended upon you."
Ad-Daarami
(1773), Ibn Abi Shaibah, Al-Bayhaqi and Abd-ur-Razzaaq.
In a second version from Al-Bayhaqi (240/4): "...and the angels have
prayed upon you (made du'a for you)..."
It is therefore recommended for the one who breaks his
fast to say:
O Allah I
have fasted for you and have broken my fast with your Rizq (sustenance). The
thirst has gone and the veins have been moistened and the Ajr (reward) has been
confirmed with the will of Allah. After that he can also make Du'a with
whatever he wishes to say. I am personally fond of the Du'a of Abdullah ibn
Umar (ra): 'O Allah I ask you that by your most bountiful mercy to forgive me'.
The fasting person can add it to his Du'a if he wishes.
The reward of the one who provides
Iftaar for a Saa'im
The one who provides a fasting person with Iftaar receives
the same reward as the faster so he can attain two rewards in one day without
reducing anything of from the fasting persons reward. In addition every reward
is multiplied by Allah سبحانه وتعالى up to seven hundred times like the Hadeeth in the first
part of this book indicated. There is no doubt then that anyone who realises
this great multiplied reward would dedicate the utmost attention to inviting
people to have their Iftaar at his residence.
It has been narrated from Zid bin Khaalid al-Juhanni that
the Prophet صلى الله عليه وسلم said: "Whoever provides the Iftaar
for a Saa'im then the same reward of the Saa'im is written for him without
taking anything from him. And whoever prepares a Ghaazi (warrior) in the way of
Allah or stays behind to look after his family then the reward of the Ghaazi is
written for him without diminishing anything of the Ghaazi's reward".
Ahmed
(17158), An-Nasaa'i, Ibn Maajah, Ibn Hibbaan, At-Tabaraani and at-Tirmidhi who
said it was 'Hasan saheeh'.
Ad-Daarami
(1703) also narrated the first section of this hadeeth.
Ibn Khuzaimah narrated it in the following wording: "Whoever prepares a Ghaazi or Haaji, or takes
care of his family, or feeds a Saa'im, then all of them attain the same reward
without taking away any of the others reward" and its chain is Saheeh.
Umm 'Amaarah (ra) said: "The Messenger of Allah صلى الله عليه وسلم came to us
and then we brought food to him and some of those with him were fasting. So the
Messenger صلى الله عليه وسلم said: If a
fasting person eats food in your residence (or from you) then the Angels have
prayed (made Du'a) on them".
Ibn Maajah (1748), Ahmad, Ibn Hibbaan and Ibn Khuzaimah.
At-Tirmidhi (782), An-Nasaa'i and ad-Daarami narrated it in this wording: "...The angels prey on the
fasting person when people eat in his abode until they finish or maybe he said:
until they are satisfied" and he said this hadeeth is Hasan
saheeh.
We mentioned a little while ago the Hadeeth of Anas (ra)
collected by Abi Shaibah, Abd-ur-Razzaaq and Al-Bayhaqi which stated: "The fasting people have
broken their fast in your place of abode, the righteous have eaten your food
and the angels have preyed on you".
In another narration: "...and the angels descended
on you..." and
another similar narration.
So the prayers of the Angels over the one that provides
Iftaar for another fasting person is another blessing added to the blessings
and rewards already mentioned so the Saa'im pays great attention and effort to
invite the Saa'im to take Iftaar with him. This is even if the Saa'im is Faqeer
or Miskeen (poor) and does not have anything (substantial) to break his fast with.
Breaking your fast due to
forgetfulness
The Scholars Imaam Abu Haneefah, Imaam Ash-Shaafi' and
Imaam Ahmad Bin Hanbal held the opinion that if a fasting person breaks his
fast due to forgetfulness he has not broken his fast and nothing is required
from him. This is the same whether he ate a lot or a little.
Al-Hasan al-Basri, Mujaahid, Ishaq bin Raahuwiyah, Abu
Thawr, Daawud bin 'Ali, 'Ataa, AlAwza'i and Al-Laith all held this same
opinion. Rabee'a and Imaam Maalik said: The fast is made faasid by eating
and drinking through forgetfulness and Qadaa is required.
The correct view is the first and this is supported by the
following evidences:
1. Abu Hurairah
(ra) said that the Prophet of Allah صلى الله عليه وسلم said: "Whoever eats out of
forgetfulness and he is fasting then he should complete his fast because verily
it is Allah who has given him food and drink".
Al-Bukhaari
(6669), Muslim, Abu Daawud, At-Tirmidhi and Ad-Daarami.
The lafzh (wording version) of Muslim (2716) is: "Whoever forgets that he is fasting and then
eats or drinks something then he should complete his fast for verily it is
Allah who has given him food and drink."
2. Also from Abu Hurairah (ra) that the Prophet صلى الله عليه وسلم said: "Whoever breaks his fast in Ramadhaan out of
forgetfulness then neither Qadaa nor Kafaarah are not required of him".
Ibn Hibbaan
(3521) and its Sanad is hasan. Ibn Khuzaimah, Ad-Daaraqutni, Al-Bayhaqi and
Al-Haakim reported it and verified its soundness (saheeh).
Also Ibn
Khuzaimah (1990) and At-Tabaraani in Al-Mu'jam al-Awsat mentioned another
(similar) hadeeth with the following wording: "Whoever eats or drinks in
Ramadhaan out of forgetfulness then there is no Qadaa or Kafaarah required of
him". Its Sanad (chain) is Hasan.
3. Abu Hurairah (ra) said: "A man approached the Prophet صلى الله عليه وسلم and said: O
Messenger of Allah, I ate and drank forgetfully and I was fasting. He صلى الله عليه وسلم responded:
Verily Allah provided you with food and drink".
Abu Daawud
(2398), An-Nasaa'i, Ad-Daaraqutni and At-Tirmidhi said it is a Hasan, Saheeh
Hadeeth.
4. On the authority of Umm Hakeem bint Deenaar from her
mistress Umm Ishaq (ra): "That she was at the
residence of the Messenger صلى الله عليه وسلم when some
porridge was brought so she ate and Dhul Yadayn was with him. The messenger
took a bone with a little meat and said: O Umm Ishaq, take some of this. Then I
remembered that I had been fasting, so I prevented my hand from moving forward
or back. He صلى الله عليه وسلم asked:
What's wrong? She said: I was fasting but I forgot. Then Dhul Yadayn said: Now
you say this after satisfying yourself? Then the Prophet صلى الله عليه وسلم said:
Complete your fasting because this was Rizq (sustenance) that Allah provided
for you".
Ahmad
(27609), At-Tabaraani in Al-Mu'jam Al-Kabeer.
These evidences provide ample clear proof that the one who
breaks his fast out of forgetfulness does not have to make Qadaa or Kafaarah
(expiation). This is the same in regard to the obligatory fast of Ramadhaan or
any non-obligatory (tatawwu') fasts. It also does not matter if a little was
eaten or drunk or it reached the level of satisfaction. I have not been able to
find an evidence for Maalik's view which is contrary to these evidences. I did
not find anything in his most famous recorded works except the verdict that
eating and drinking makes the fast faasid. May Allah Ta'aalaa forgive him (in
this issue).
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