PART 4: Iftaar – Breaking the fast

Tuesday, 16 August 2011 14:52 Sheikh Abu Iyaas

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 ‫ ص**لى هللا علي**ه وس**لم‬in 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 هللا عليه وسلم‬said:
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 هللا عليه وسلم‬and the Prophet ‫ صلى هللا عليه وسلم‬drank 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 ‫لم‬,‫ه وس‬,,‫لى هللا علي‬,‫ ص‬said:
"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 هللا عليه وسلم‬said:
"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 هللا عليه وسلم‬said: "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 هللا عليه وسلم‬said: "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 هللا عليه وسلم‬saying: "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 هللا عليه وسلم‬said: "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 هللا عليه وسلم‬said: "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 هللا عليه وسلم‬but
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 هللا عليه وسلم‬understood 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 وتعالى‬servants, 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 هللا 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 هللا عليه وسلم‬is 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 هللا عليه وسلم‬said: "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 هللا عليه وسلم‬used 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 وتعالى‬accepts 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 هللا عليه وسلم‬said: "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 هللا عليه وسلم‬used 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 وتعالى‬leave".

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 هللا عليه وسلم‬fasted 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 هللا عليه وسلم‬used 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 هللا عليه وسلم‬used 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 وتعالى‬up 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 هللا 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 هللا عليه وسلم‬came to us and
then we brought food to him and some of those with him were fasting. So the
Messenger ‫ صلى هللا عليه وسلم‬said: 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 pray 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
prayed 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 هللا عليه وسلم‬said: "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 هللا عليه وسلم‬said: "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 هللا عليه وسلم‬and said:
O Messenger of Allah, I ate and drank forgetfully and I was fasting. He ‫صلى هللا عليه‬
‫ وسلم‬responded: 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 هللا عليه وسلم‬when 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 هللا عليه وسلم‬asked: 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
‫ هللا علي**ه وس**لم‬said: 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).