Dua after iftar. Iftar Opening Prayer

Dua for Suhoor and Iftar

Intention (Niyat), which is pronounced during suhoor (after the morning meal).

“Nawaitu an-asuuma sauma shahri ramadaan minyal-fajri ilal-maghribi haalisan lillayahi tya’aalya”

Translation: “I intend to fast the month of Ramadan from dawn to dusk sincerely for the sake of Allah.”

Du'a, which is read after breaking the fast (iftar).

“Allahumma lakaya sumtu, wa bikya aamantu, wa ‘alaykya tavakkaltu, wa ‘ala rizkyya aftartu, fagfirlii ya gaffaaru maa kaddamtu wa maa akhhartu.”

Translation: “O Allah, for Your sake I fasted, I believed in You, I relied on You, I broke my fast with Your food.

Oh Forgiver, forgive me the sins that I have committed or will commit.”

Iftar Opening Prayer

The intention (niyat) that is pronounced after suhoor (morning meal)

“I intend to fast the month of Ramadan from dawn to dusk sincerely for the sake of Allah”

Translit: Nawaitu an-asuuma sauma shahri ramadaan minyal-fajri ilal-maghribi haalisan lillayahi tya'aala

Dua after breaking the fast (iftar)

ذهب الظمأ وابتلت العروق وثبت الاجر إن شاء الله

The Prophet, peace and blessings be upon him, after breaking the fast, said: “The thirst is gone, and the veins are filled with moisture, and the reward is already waiting, if Allah wills” (Abu Dawud 2357, al-Bayhaqi 4/239).

Translit: Zahaba zzama-u wabtallyatil-‘uruk, wa sabatal-ajru insha-Allah

Dua after breaking the fast (iftar)

“O Allah, for Your sake I fasted, I believed in You, I relied on You, I broke my fast with Your food. O Forgiver, forgive me the sins that I have committed or will commit."

Translit: Allahhumma lakaya sumtu, va bikya aamantu, wa ‘alaykya tavakkaltu, wa ‘ala rizkykya aftartu, fagfirlii ya gaffaaru maa kaddamtu wa maa akhhartu

Dua after breaking the fast (iftar)

اَللَّهُمَّ لَكَ صُمْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ بِكَ آمَنتُ ذَهَبَ الظَّمَأُ وَ ابْتَلَّتِ الْعُرُوقُ وَ ثَبَتَ الْأَجْرُ إِنْ شَاءَ اللهُ تَعَلَى يَا وَاسِعَ الْفَضْلِ اغْفِرْ لِي اَلْحَمْدُ لِلهِ الَّذِي أَعَانَنِي فَصُمْتُ وَ رَزَقَنِي فَأَفْطَرْتُ

Translation: O Supreme, I have fasted for You [so that You may be pleased with me]. I completed the fast with what You endowed me with. I trusted in You and believed in You. The thirst is gone, the veins are filled with moisture, and the reward is established, if You will. O Possessor of infinite mercy, forgive my sins. Praise be to the Lord, Who helped me to fast and endowed me with what I broke the fast with

Translit: Allahumma lakya sumtu wa ‘alaya rizkykya aftartu wa ‘alaikya tavakkaltu va bikya aamant. Zehebe zzomeu vabtellatil-‘uruuku wa sebetal-ajru in sheallaahu ta‘ala. Ya vaasial-fadligfir li. Alhamdu lillayakhil-lyazii e‘aanania fa sumtu wa razakanii fa aftart

Muslim calendar

Most popular

Halal Recipes

Our projects

When using site materials, an active link to the source is required

The Holy Quran on the site is quoted according to the Translation of Meanings by E. Kuliev (2013) Quran online

Iftar Opening Prayer

Prayer at breaking the fast

"Zahaba-z-zama" u, wa-btallyati-l- "Uruku wa sabata-l-adjru, in sha" a-Llahu.

Translation: The thirst is gone, and the veins are filled with moisture, and the reward is already waiting, if Allah wills.(Here and in all other cases, the formula "in sha" a-Llah expresses confidence, in other words, contains the good news.)

"Allahumma, inni as" alu-kya bi-rahmati-kya-llati wasi "at buying shayyin an tagfira li!"

Translation: O Allah, truly, I conjure You by Your mercy, embracing everything, forgive me!

WORDS TO SAY BEFORE EATING.

The Messenger of Allah, peace and blessings be upon him, is reported to have said:

WORDS TO ALLAH TO SAY AFTER FOOD.

"Al-hamdu li-Llahi llazi at" ama-ni haza wa razaka-ni-hi min gairy howlin min-ni wa la kuvvatin.

Translation: Praise be to Allah, who fed me with this and endowed me with this, while I myself have neither strength nor power.

"Al-hamdu li-llahi hamdan kasiran, tayiban, mubarakyan fi-hi, gaira makfiyin, wa la muwadda" in wa la mus-tagnan "an-hu! Rabba-na!"

Translation: Praise be to Allah, praise is much, good and blessed, praise that should be said more often, praise is continuous, praise that we need constantly! Our Lord!

THE WORDS OF A PRAYER THAT THE GUEST SHOULD BE UPLOADED FOR THE ONE WHO SERVED HIM.

"Allahumma, barik la-hum fi-ma razakta-hum, wa-gfir la-hum wa-rham-hum!"

Translation: O Allah, bless them in what You have endowed them with and forgive them and have mercy

WORDS OF PRAYER FOR THOSE WHO DRINKED A PERSON OR WANTED TO DO IT.

Translation: O Allah, feed the one who fed me and give drink to the one who gave me drink!

THE WORDS OF PRAYER SPOKEN BY THOSE WHO TALK IN THE FAMILY CIRCLE.

"Aftara "inda-kumu-s-saimuna, va akyalya ta" ama-kumu-l-abrar wa sallat "alay-kumu-l-malyaikatu!"

Translation: Let those who fast break your fast, and let the righteous eat your food, and let the angels bless you!

THE PRAYER OF THE FASTING ONE, WITH WHICH HE SHOULD APPLY TO ALLAH WHEN THE TREAT IS SERVED, IN THE EVENT THAT HE DOES NOT INTEND TO BREAK THE FAST.

The Messenger of Allah, peace and blessings be upon him, is reported to have said:

WHAT SHOULD YOU SAY TO A FASTING ONE IF ANYONE SCREAMS HIM.

Translation: Truly, I fast, truly, I fast!

THE WORDS OF A PRAYER WITH WHICH SHOULD BE APPEALED TO ALLAH PERSON WHO SAW THE FIRST FRUITS.

"Allahumma, barik la-na fi sa-mari-na, wa barik la-na fi madinata-na, wa barik la-na fi sa" and-na wa barik la-na fi muddi-na!

Translation: "O Allah, bless our fruits for us, and bless our city for us, and bless our sa" for us, and bless our mudds for us!(Sa "mudd - measures of volume)

Suhoor and iftar (morning and evening meals)

Eating should be stopped before it starts to get light, before the first obvious signs of approaching dawn:

“... Eat, drink until you begin to distinguish a white thread from a black one [until the dividing line between the coming day and the outgoing night appears on the horizon] at dawn. And then fast until night [before sunset, refraining from eating, drinking and intimate relationships with your spouse]…” (Holy Quran, 2:187).

If there is no mosque in a particular city and a person cannot find a local timetable for fasting, then for greater certainty it is better to complete Suhoor no later than an hour and a half before sunrise. Sunrise times can be found on any tear-off calendar.

The importance of the morning meal is evidenced, for example, by the following words of the Prophet Muhammad (peace and blessings of Allah be upon him): “Take food before dawn [on fasting days]! Verily, in suhoor - God's grace (barakat)! . Also in a reliable hadith it is said: “There are three practices, the use of which will give a person the strength to fast (he will eventually have the strength and energy to fast): (1) eat, and then drink [that is, do not drink much while eating, do not dilute the gastric juice, but drink after the feeling of thirst appears, 40-60 minutes after eating], (2) eat [not only in the evening, breaking the fast, but also] in the early morning [before the azan for the morning prayer], (3) take an afternoon nap (nap) [approximately 20–40 minutes or more between 1 pm and 4 pm]” .

If a person who intended to fast does not eat before dawn, this does not affect the validity of his fast, but he will lose some of the sawab (reward), because he will not perform one of the actions included in the Sunnah of the Prophet Muhammad.

Iftar (evening meal) it is advisable to start immediately after sunset. Postponing it to a later time is undesirable.

The Prophet (peace and blessings of Allaah be upon him) said: “My ummah will be prosperous until it starts postponing the breaking of the fast until a later time and performing suhoor from the night [and not in the morning, specifically getting up before the morning prayer time] » .

It is advisable to start breaking the fast with water and an odd number of fresh or dried dates. If there are no dates, then you can start iftar with something sweet or drink water. According to a reliable hadith, the prophet Muhammad, before performing the evening prayer, began breaking the fast with fresh or dried dates, and if there were none, then with plain water.

“Allahumma lakya sumtu wa ‘alaya rizkykya aftartu wa ‘alaykya tavakkaltu va bikya aamant. Ya waasi'al-fadli-gfir liy. Al-hamdu lil-lyahil-lyazii e‘aanani fa sumtu wa razakani fa aftart.

اَللَّهُمَّ لَكَ صُمْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ بِكَ آمَنْتُ. يَا وَاسِعَ الْفَضْلِ اغْفِرْ لِي. اَلْحَمْدُ ِللهِ الَّذِي أَعَانَنِي فَصُمْتُ وَ رَزَقَنِي فَأَفْطَرْتُ

“O Lord, I fasted for You (for the sake of Your pleasure with me) and, using Your blessings, I broke my fast. I hope in You and I believe in You. Forgive me, O He Whose mercy is infinite. Praise be to the Almighty, Who helped me to fast and fed me when I broke my fast”;

“Allahumma lakaya sumtu va bikya aamantu va aleykya tavakkyaltu wa ‘ala rizkykya aftartu. Fagfirli yay gaffaru ma kaddamtu wa ma akhhartu.”

اَللَّهُمَّ لَكَ صُمْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ. فَاغْفِرْ لِي يَا غَفَّارُ مَا قَدَّمْتُ وَ مَا أَخَّرْتُ

“O Lord, I fasted for You (for the sake of Your pleasure with me), believed in You, relied on You and broke the fast using Your gifts. Forgive me past and future sins, O All-Forgiving!

During the conversation, it is advisable for a believer to turn to God with any prayer or request, and he can ask the Creator in any language. An authentic hadith speaks of three prayers-du‘a (supplications), which the Lord certainly accepts. One of them is prayer during breaking the fast, when a person completes the day of fasting.

Please tell me how to start a meal in the holy month of Ramadan? Indira.

Water, dates, fruits.

The imam of the mosque in which I perform a collective prayer said that eating should be stopped after the call for morning prayer, and the rest of the food that is in the mouth at the time of the call should be spit out and rinsed out. In the place where I live, calls can be heard simultaneously from several mosques, with a time interval of 1 to 5 minutes. How important is it to stop eating from the moment I heard the first call? And if such omissions were made, is it necessary to make up for the post? Gadzhi.

You don't need to complete the post. In any case, the calculation is approximate, and the verse says: “... Eat, drink until you begin to distinguish the white thread from the black one [until the dividing line between the coming day and the outgoing night appears on the horizon] at dawn. And then fast until night [until sunset, abstaining from eating, drinking and intimate relationships with your spouse]” (see Holy Quran, 2:187).

On fasting days, stop eating at the start of the adhan from any local mosque, including those where 1-5 minutes later.

My friend during fasting ate from the evening and did not get up for suhoor. Is his post correct from the point of view of the canons? After all, as far as I know, you need to wake up before sunrise, say the intention and eat. Vildan.

Morning meal is desirable. Intention is, first of all, intentionality with the heart, a mental attitude, and it can be realized in the evening.

Until what time can you eat in the morning? The schedule includes Fajr and Shuruk. What to focus on? Arina.

It is necessary to stop eating about an hour and a half before dawn. You are guided by the time of Fajr, that is, by the beginning of the morning prayer time.

During Ramadan, it so happened that either I didn’t hear the alarm, or it didn’t work, I overslept Suhoor. But when I woke up for work, I spoke my intention. Tell me, does a fast observed in this way count? Arslan.

In the evening you were going to get up in the morning and fast, which means you had a heart intention. Having this is enough. Verbal intention is only an addition to the intention of the heart, in thoughts.

Why does the fast start before the morning azan? If you eat after imsak and before adhan, is fasting valid? If not, why not? Lobster.

The fast is valid, and the time reserve (prescribed in some schedules) is for safety net, but there is no canonical need for it.

Why do all sites write the time “imsak”, and it is always different, although everyone refers to the hadith that even during the adhan for the morning prayer, the Prophet allowed to chew? Gulnara.

Imsak is a desirable border, in some cases very desirable. It is better to stop fasting an hour and twenty minutes or an hour and a half before sunrise, indicated in ordinary tear-off calendars. The border that cannot be crossed is the azan for the morning prayer, the time of which is indicated in any local prayer schedule.

I am 16 years old. This is the first time I am holding an eye and I still don’t know much, although every day I find something new for myself about Islam. This morning I slept longer than usual, woke up at 7 in the morning, did not utter my intention, I was tormented by remorse. And I also had a dream that I was fasting and took food ahead of time. Maybe these are some signs? For the whole day I can not come to my senses, my heart is somehow hard. Did I break my post?

The fast was not broken, because you intended to fast on this day, and you knew about it from the evening. It is only desirable to pronounce intention. Whether it's hard at heart or easy depends to a large extent on you yourself: it's not what happens that matters, but how we feel about it. The believer is positive, enthusiastic, energizes others, optimistic, and never loses hope in God's mercy and forgiveness.

I got into an argument with a friend. He takes suhoor after the morning prayer and says that it is permissible. I asked him to provide evidence, but I did not hear anything intelligible from him. Explain, if you don't mind, is it possible to eat after the time of the morning prayer? And if so, until what period? Muhammad.

There is no such opinion and never has been in Muslim theology. If a person intends to fast, then the deadline for eating is the azan for the morning Fajr prayer.

I hold a sacred post. When the time for the fourth prayer comes, I first drink water, eat, and then go to pray... I am very ashamed that I do not pray at first, but hunger takes over. Am I committing a big sin? Louise.

There is no sin if the prayer time is not up. And it comes out with the onset of the time of the fifth prayer.

Is fasting valid if I have eaten within 10 minutes of the adhan for the morning prayer? Magomed.

You will have to make up for it with one day of fasting after the month of Ramadan.

We read a prayer before they start breaking the fast, although it says on your website that it is read after iftar. How to be? farangis.

If you mean prayer-prayer, then the first thing you should do is drink water, then pray and after that sit down to eat. If you are talking about a prayer-du‘a, then it can be read at any time and in any language.

For more information on the absence of the canonical need to stop eating in advance (imsak) before the adhan for the morning prayer, which is practiced today in places, see, for example: Al-Qaradawi Yu. Fatawa mu‘asyr. In 2 vols. T. 1. S. 312, 313.

Hadith from Anas, Abu Hurairah and others; St. X. Ahmad, al-Bukhari, Muslim, an-Nasa'i, at-Tirmizi and others. S. 197, hadith no. 3291, "sahih"; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 312, hadith No. 557; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 631.

The meaning is that, in accordance with the Sunnah, a person during, for example, an evening conversation, first of all drinks water and can eat a few dates. Then he performs the evening prayer-prayer and after that he eats. The first drink of water after a day of fasting flushes out the gastrointestinal tract. By the way, it is very useful to drink warm water with honey diluted in it on an empty stomach. In the hadith, it is recommended that food (consumed after the evening prayer) is not particularly diluted with water. Simultaneous heavy drinking and food consumption leads to difficulty in digestion (the concentration of gastric juice decreases), indigestion, and sometimes heartburn. During the fasting period, this entails inconvenience due to the fact that the evening meal does not have time to be digested, and after that the person either does not eat in the early morning, because he does not experience hunger, or eats, but it turns out “food for food”, which in more to a greater extent complicates the process of digestion of food and does not bring the expected benefits.

Hadith from Anas; St. X. al-Barraza. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 206, Hadith No. 3429, "Hasan".

Hadith from Abu Dharr; St. X. Ahmad. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 579, Hadith No. 9771, Sahih.

Hadith from Anas; St. X. Abu Dawud, at-Tirmidhi. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 437, Hadith No. 7120, "Hasan"; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 314, hadith No. 565, 566; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 632.

See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 632.

I will give the full text of the hadith: “There are three categories of people whose prayer will not be rejected by God: (1) fasting when breaking the fast, (2) a just imam (primate in prayer, spiritual mentor; leader, statesman) and (3) oppressed [ undeservedly offended, humiliated]”. Hadith from Abu Hurairah; St. X. Ahmad, at-Timizi and Ibn Maja. See, for example: Al-Qardawi Yu. Al-muntaka min kitab "at-targyb wat-tarhib" lil-munziri: In 2 vols. S. 296, hadith no. 513; al-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. S. 213, hadith no. 3520, “hasan.”

The start time of iftar (corresponds to the time of the evening Maghrib prayer), as well as the end of the suhoor in 2018 for large cities of the Russian Federation can be found in the table, which is available for download .

Breaking the fast - the evening meal during fasting - is perhaps the most anticipated time of day for Muslims. This is an opportunity not only to bring together family and friends at the same table, but also a whole holiday, which takes place almost every day during the entire Holy month of Ramadan. It is iftars, as events that unite the entire ummah, giving the opportunity to feel the festive atmosphere, that make Ramadan a special month.

When fasting falls on summer days, the time of fasting increases. Accordingly, the value of the evening meal is also growing. At such moments, it seems that the time before iftar lasts a very long time, and after it - too quickly. Therefore, the evening meal becomes long-awaited, because of which, at times, the reverse side of the situation appears. During iftar, some fasting people may overeat, literally jumping on food. It’s hard to resist, and allowing yourself to eat everything you see on the table is fraught with negative health consequences.

How not to overeat at iftar?

According to the Sunnah of the Prophet Muhammad (peace be upon him), it is advisable to start breaking the fast by drinking a glass of water (you can use water with honey) and eating an odd number of dates. The latter can be replaced with another sweetness or simply limited to water. According to a reliable hadith, the Messenger of Allah (peace and blessings of Allah be upon him) used to break his fast with fresh or dried dates, and if there were none, with plain water. He said that water cleanses.

“Allahumma lakaya sumtu wa bikya amantu wa alaikya tavakkaltu wa ‘ala rizkykya aftartu faqfirli ya gaffaru ma kaddyamtu wa ma akhhartu”

Translation:“O Allah! For Your sake, I kept a fast, I believed in You, and I only trust in You, I break my fast with what You sent me. Forgive me, O Forgiver of my sins, past and future!”

You should not immediately start eating. This will be stressful for the stomach, therefore it is recommended to first go to the evening prayer, slowly perform it, and only then proceed to the meal. In 5-7 minutes, the body will have time to prepare for eating, so after eating there will be no heaviness in the stomach.

Where to start a conversation?

Sitting down at the table, the eyes run wide from the presence of a varied and delicious food. Even if not much is cooked, the desire to "eat a whole cow" remains. Proper nutrition during iftar will help you eat properly at suhoor. After all, the stomach in a few hours should have time to digest everything eaten and make room for a new meal. Only then will the suhoor be complete and correct. Accordingly, for iftar you need to choose products that are quickly processed by the body and saturate it with moisture. Vegetables and fruits are ideal for this.

Do not start iftar with a glass of fermented milk drinks. It will be hard on the stomach. In Islam, there are no prohibitions on eating during breaking the fast, except canonically. However, the religion of the Creator adheres to the principle “do no harm to yourself”, therefore, you can eat anything that does not negatively affect your health. So, fried, fatty and, if possible, spicy foods should be excluded. Some smoked and canned foods contribute to the washing out of salts and minerals, and they also increase thirst.

It is ideal to eat diet foods for iftar: low-fat soup with chicken broth, stews, stews.

You should limit the intake of flour products, carbonated drinks. It is recommended to drink water some time after eating, otherwise it will dilute the gastric juice and complicate the digestion of food.

It is best to drink water in portions when performing tarawih prayer. Each time between rests in prayer, you can drink half a glass or a glass of pure water. This will help to gradually assimilate fluids and normalize the water balance in the body before the onset of suhoor, relieve thirst for the coming day.

Of course, a person after a long fast wants to try different foods. But it is worth remembering that these dishes can be eaten even after the month of Ramadan, and now the main thing is not food, but the atmosphere itself, the process itself. It is necessary to realize that on the days of fasting, it is important to be able to control yourself not only during daylight hours (refusing to eat and drink, watching your speech, thoughts and deeds), but also after breaking the fast, i.e. self-control continues at night. The ability not to overeat, in other words, not to take more than what the body needs, is a good habit for the future, and Ramadan is a great way to practice.

Proper nutrition allows both to alleviate uraza and to receive moral and physical benefits from it, and most importantly, the contentment of the Almighty.

Question: During fasting, what needs to be done first: evening prayer or iftar?

Answer: In an authentic hadith narrated by Bukhari from Sahl Ibn Saad (may Allah be pleased with him), it says:

لاَ يَزَالُ النَّاسُ بِخَيْرٍ مَا عَجَّلُوا الفِطْرَ

« Good things will not leave my ummah while they rush to break their fast ". (Bukhari)

Imam An-Nawawi writes that this hadeeth calls us to break the fast as soon as the breaking of the fast comes and informs us that the affairs of the ummah will be in order as long as they are in a hurry to do so.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:

قَالَ اللَّهُ عَزَّ وَجَلَّ: إِنَّ أَحَبَّ عِبَادِي إِلَيَّ أَعْجَلُهُمْ فِطْرًا

« Allah Almighty says: “My most beloved servants are people who break their fast at the very beginning of the term. ". (Tirmizi)

That is, those who, after sunset and the break of the fast, do it immediately, without delay, are closest to the reward and blessings of Allah Almighty.

As-Sayyid Abu-Bakar, referring to Ibn Qasim, conveys: “If the iqamat (call for the immediate beginning of prayer) sounds or the iqamat has already been read, or the imam has already entered the prayer, then the one who has not yet broken his fast and is not sure that he will have time to quickly break the fast and enter into prayer, so as not to miss the value of performing prayer with the imam, it is better to enter into prayer and break the fast after prayer. But for someone who is very hungry, it is better to eat first, and then enter into prayer, so that during prayer he is not distracted by thoughts of food.

As for iftar (eating), all of the above does not apply to it, that is, a fasting person, breaking his fast with dates, a sip of water or other food, can calmly perform evening prayer and then start eating, except when he is very hungry . In this case, it is better to eat a little first, and then perform the evening prayer, so that during prayer he is not distracted by thoughts about food. If a person, while performing namaz, thinks about food, then his concentration on the spiritual component of namaz may be incomplete.

The same exception is considered if the table was set by the time of the evening prayer. In this case, it is advisable to eat first, and then perform prayer, because the prayer will constantly be distracted by extraneous thoughts and wish to perform prayer as soon as possible in order to quickly sit down at the table.

It was narrated from Aisha (may Allah be pleased with her) that she heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

لَا صَلَاةَ بِحَضْرَةِ الطَّعَامِ، وَلَا هُوَ يُدَافِعُهُ الْأَخْبَثَانِ

« A full-fledged prayer will not be performed by a person when food is served and when the urge to satisfy a large or small need turns him away from prayer. ". (Muslim)

That is, in such cases, prayer will not be complete, since the aforementioned things will distract a person.

Therefore, when food is served, it is better to perform, and then, after eating a little, stand up for prayer. But it should be borne in mind that after abstaining from food and drink for a long day, a person at iftar can consume a large number of different dishes, and this can cause a feeling of heaviness, and in this state it will be uncomfortable for him to pray. In addition, a person receives more reward if he performs prayer on time, that is, at the beginning of the time of a particular prayer.

The reader is invited to translate a series of answers to questions about iftar from the Sheikh's website Muhammad Salih al-Munajid islam-qa.com.

It is sunnah not to delay breaking the fast

Question #13999:

I would like to know if breaking the fast (iftar) is mandatory. If a Muslim goes to the mosque during the evening prayer, then what should he do during iftar, first eat and then join the collective prayer, or first pray, and then eat?

Answer:

All praise belongs to Allah!

It is advisable to break the fast as soon as the time of fasting ends. Various hadiths point to this. Transmitted from words Sahl b. Sa'da that the Messenger of Allah - peace and blessings be upon him! - said: "People will be in prosperity as long as they hurry to break the fast" ( Al Bukhari(1821) and Muslim (1838)).

After fasting, a person should first of all immediately eat a few pieces of food that will satisfy his hunger, and then proceed to prayer. After completing the prayer, if he wants, he can again continue eating until he is full.

So did the Prophet, peace and blessings of Allah be upon him. They convey that Anas b. Malik said: “The Prophet, peace and blessings of Allah be upon him! - before he performed the prayer, he broke the fast with fresh dates. If there were none, then he would break his fast with dry dates. If there were none, then he broke his fast with a few sips of water. This hadith gives at-Tirmizi(as-saum / 632), and al-Albani called it reliable in "sahih Abi Daoud» (560).

In the comments on this hadeeth, al-Mubarakfuri writes: "This hadeeth is a full and sufficient indication of the desirability of breaking the fast immediately after fasting."

Breaking the fast with food provided to those who possess an unlawful state

Question #37711:

Is it permissible to accept an invitation to iftar from a person whose most of the property consists of forbidden things?

Answer:

All praise belongs to Allah!

If the majority of a person's property consists of forbidden things, then it is permissible to accept his invitation.

Prophet - peace and blessings of Allah be upon him! - accepted an invitation to the table from the Jews, despite the fact that Allah described them as engaged in usury and misappropriation of people's property. Some of the Salaf said about such things: "the benefit from him will go to you, and the sin from him will go to them."

At the same time, you are also allowed to refuse such a person to accept an invitation, in order to thereby express your reproach to him and keep him from earning a fortune in an unlawful way. It is better to do so, if it can really have an effect on leaving the sin into which he has fallen.

And Allah knows best!

Hukm of Breaking the Fast in the Society of Adherents of Innovations

Question #37742:

Does sin fall on the one who did not perform the Taraweeh prayer throughout the month of Ramadan? I work for a company where sometimes I have to stay late for work so that I have to break my fast at work. And I seem to be the only Sunni in this firm. All the rest are Shiites and Ismailis. Can I break the fast with them?

Answer:

All praise belongs to Allah!

If a Muslim does not perform the Tarawih prayer, then the sin does not fall on him for this. Regardless of whether for a good reason he did not do it, or without a good reason, since it is not mandatory. Its fulfillment is an imperative sunnah (sunnah muakkada). The Prophet himself - peace and blessings of Allah be upon him! - constantly did it and encouraged Muslims to do it. He said: “Whoever stands [night prayers] in Ramadan sincerely and with faith, all his previous sins will be forgiven!” (Al-Bukhari (37) and Muslim (760)).

A Muslim, of course, should not neglect this prayer. If he does not have the opportunity to perform it behind the imam in the mosque, then he can perform it at home. If he cannot perform eleven rak'ats, then he can perform as much as he will not be a burden to him, even if only two rak'ats, and then he will perform the vitr prayer. And Allah knows best!

As for breaking the fast with the Shiites and Ismailis, then if you think that breaking the fast in their circle can help incline their hearts to call them to observe the Sunnah and abandon those innovations that they make, then from the point of view of Sharia, this will be lawful.

If you see that there will be no benefit in sharing iftar with them, then it is better not to break your fast with them and avoid them, expressing a negative attitude towards their innovations, and being careful that you will have to face their fabrications (shubukhats) when you will not have knowledge that would reveal to you their falsity and inconsistency, by virtue of which you can subject yourself to temptation in Religion. And Allah knows best!

Where is it better to break the fast, in the mosque or at home?

Question #38264:

Which is better, to have iftar in the mosque after prayer, or to pray first, then go home and eat with the family?

Answer:

All praise belongs to Allah!

If the questioner, speaking about iftar, meant what the fasting person eats to distinguish the time of fasting from the time when it is allowed to eat, such as eating a few dates, drinking water, etc., then it is advisable to make such iftar immediately after fasting, in in accordance with the words of the Prophet - peace and blessings of Allah be upon him! - "People will be in prosperity as long as they hurry to break the fast" (Al-Bukhari (1957) and Muslim (1098). See: question no. 13999).

If he meant what people usually eat after prayer, that is, those dishes that they specially prepared for iftar (wajabat ul-iftar), then, as I know, there are no specific regulations in the Sunnah on this matter. Here the person himself must decide how best to act, taking into account various needs.

Breaking the fast in the mosque in the circle of the jamaat is useful in that it gathers Muslims, brings their hearts closer, puts them on a par with each other, introduces them, helps to revive the spirit of mutual assistance, etc. Breaking the fast at home in the circle of household members is useful in that it brings the family together, allows you to discuss its problems, helps strengthen family ties, helps to educate children in a culture of communication and a culture of eating, etc.

The head of the family is obliged to reasonably weigh all these benefits and determine on which days he will break his fast in the family circle, and on which days he will do it in the mosque, taking into account that the duty of caring for the family and children, teaching children Religion and its ethical norms is more important and significant than the simple desirability of meeting friends in the mosque, despite the fact that there is an opportunity to see them during taraweeh prayers, and at meetings where they acquire knowledge, and in other similar cases.

And Allah knows best!

Remembrance of Allah while breaking the fast.

Question #93066:

How is the appeal to Allah with prayers found in hadiths that are called unreliable, such as: (1) When breaking the fast: “Allahumma la-ka sum-tu wa 'ala rizki-ka aftar-tu / O Allah, for Your sake I fasted , and I break the fast with the inheritance provided by You! ; (2) “Ashhadu al-la ilaha illa Llah, astagfiru-Llah, as'alu-ka-l-janna, wa a'uzu bi-ka mina-n-nar / I testify that there is no other deity but Allah, I ask Forgiveness from Allah, I ask You for Paradise and I seek protection from You from the Fire! Is there such a thing in the Shariah, can they be read, not allowed, condemned, not reliable, or haram?

Answer:

All praise belongs to Allah!

First:

The words of supplication you mentioned during iftar are given in a weak hadith, which was narrated by Abu Daoud(2358). In it, according to Mu'adha b. Zahra, it is reported that when the Prophet - peace and blessings of Allah be upon him! - broke the fast, said: “Allahumma la-ka sum-tu wa ‘ala rizki-ka aftar-tu / O Allah, for Your sake I fasted, and I break the fast with the inheritance provided by You!”.

There is no need for these words, since there is something that was also reported by Abu Dawud (2357) from the words Ibn ‘Umar May Allah be pleased with him and his father! - who said: “When breaking the fast, the Messenger of Allah - peace and blessings be upon him! - said: “Zahaba-z-zamau wa-btallyati-l-‘uruku, wa sabata-l-ajru in sha’a-Llah / The thirst is gone, the veins are filled with moisture and the reward is already waiting, if Allah pleases!” .

This hadeeth was named authentic by al-Albani in Sahih Abi Dawud.

Second:

It is advisable for a fasting person to turn to Allah with prayers, both during fasting and when breaking the fast. Ahmad(8030) narrated from words Abu Hureyra- may Allah be pleased with him! - who said: “I said: “O Messenger of Allah, verily, when we see you, our hearts soften and we become people [aiming] for the eternal world, but when we leave you, this world again deceives us, and we become passionate about their wives and children.” The Prophet replied: “If you always remained in the same state in which you are in my presence, then the angels would shake hands with you and visit you in your homes, and if you did not sin, then Allah would replace you another people who would commit sins in order to forgive them.” Then we said: “O Messenger of Allah, tell us about Paradise, what are the buildings in it?” He replied: “Bricks of gold and silver, mortar from a strong-smelling bowl, crushed stone from pearls and yahonta, dust from saffron. Whoever enters it will be prosperous, will not be subjected to anything bad, will live forever and will never die. His clothes won't wear out and he won't stop being young. The prayer of three people is not rejected: a just ruler who fasts while his fast lasts, and an oppressed one. This prayer is carried in the clouds and the gates of heaven open before it, and the Lord is Almighty and Great! - says: “With My Power I will help you, even if only from this moment!”.

Hadith authentic, as established Shu'ayb al-Arnaut in "tahkyk ul-musnad".

The version of at-Tirmidhi (2525) says: "... fasting, at the moment of breaking the fast."

This version was recognized as authentic by al-Albani in Sahih at-Tirmidhi.

You should ask Allah for Paradise, ask Him for refuge from the Fire, ask Him for forgiveness of sins, and appeal to him with any other prayers legalized by Sharia. As for the prayer: “Ashhadu al-la ilaha illa Allah, astagfiru-Llah, as'alu-ka-l-janna, wa a'uzu bi-ka min-n-nar / I testify that there is no other deity but Allah, I ask Allah for forgiveness, I ask You for Paradise and I seek protection from You from the Fire! ”, - then we did not meet her.

And Allah knows best!

Time to pray to Allah during Iftar

Question #14103:

The fasting person receives an answer to the prayer with which he addresses during iftar. And at what exact moment should you cry out with a prayer: before you start breaking the fast, in the process of breaking the fast, or after breaking the fast? Are there any special prayers transmitted from the Prophet - peace and blessings of Allah be upon him! - or which you can advise to read at this time?

Answer:

All praise belongs to Allah!

This question was put to the Sheikh Muhammad b. ‘Uthaymeen- may Allah have mercy on him! and he replied:

“One should turn to Allah with a prayer before iftar, during sunset, since at this moment humility, humility and the state of fasting are united in a person. All these are the reasons for receiving an answer to a prayer. After breaking the fast, the soul receives rest, delight, and sometimes even carelessness comprehends it.

However, transmitted from the Prophet - peace and blessings of Allah be upon him! - a prayer, even if it is authentically transmitted, took place after breaking the fast, and this is “Zahaba-z-zamau wa-btallyati-l-'uruku, wa sabata-l-adzhru in sha'a-Llah / Thirst is gone, the veins are filled with moisture and the reward is already waiting, if Allah wills!

Narrated by Abu Dawud and al-Albani recognized the message as good in Sahih Sunan Abi Dawud (2066).

It is pronounced only after iftar. Also, from some companions, his words are transmitted: “Allahumma la-ka sum-tu wa ‘ala rizki-ka aftartu / O Allah, for Your sake I fasted and with what You endowed me, I break my fast!”.

You can turn to Allah with such requests that you think are more suitable.

(“Lika’u-sh-shahri”, No. 8, Sheikh Muhammad b. Salih al-‘Uthaymeen).

When does an airplane pilot break his fast?

Question #37670:

When should an airplane pilot break his fast?

Answer:

All praise belongs to Allah!

“If, while on the ground, he breaks his fast after sunset, and then takes off in an airplane and sees the sun again, then he will not be obliged to refrain from breaking the fast, since he fully completed the observance of the fast that day and there is no need for him to to repeat the performance of that rite of worship which he had already completed. If he takes off before the sun sets, and wants to complete the fast of this day, despite the fact that he is a traveler, then he will have to break his fast only when the sun sets in relation to the place in the air where he is. At the same time, the pilot is not allowed to deliberately lower the aircraft to a height where the sun is not visible in order to complete the post, since this is a trick. However, if he descends for technical reasons of flight and at the same time the solar disk disappears, then he should break his fast.

(From the oral fatwas of the Sheikh Ibn Baza. See booklet: Seventy Highlights About Fasting.)

Permanent Council He speaks:

“If the fasting person is on an airplane and finds out by means of a watch and a telephone that iftar time has come in the nearest part of the earth, but because the plane is in the air, he will still see the sun, then he will not have the right to complete the fast, for Allah Almighty He speaks: "... and then fast until night"(Holy Quran 2: 187) - and since he sees the sun, it is not considered that night has come for him.

If he is on the ground and breaks his fast when the day is over with him, and after that the plane in which he is in rises into the air and he sees the sun again, then in this case he continues to remain non-fasting, since he must act according to to the position that exists in that part of the earth in which he was until the end of the day until he flew out ”(end of quote).

In another fatwa, the Permanent Council says: “If during the daytime of Ramadan a person is in flight and desires to continue fasting until the end of the day, then he will not be allowed to break his fast except after sunset” (“Majmu' fatawa al-Lajnati-d -Daima", 10 / 136 - 137).

And Allah knows best!
Question No. 66605: What should the muazzin do first: break the fast or proclaim the adhan?

When does the muezzin break the fast: before adhan or after?

All praise belongs to Allah!

According to the basic rule, a fasting person should break his fast after the sun sets and night falls, in accordance with the words of the Almighty: “Eat and drink until you can distinguish the white thread of dawn from black, and then fast until night” (Holy Quran, 2: 187).

At-Tabari said: “As for the words: “... and then fast until night,” then the Almighty gives them a delimitation of the time of fasting, that is, indicates that its time ends with the onset of night. Similarly, He points out that the limit of the time of breaking the fast and the time in which it is allowed to eat, drink and have sexual intercourse is the moment the day begins and the night begins to fade. With the same words, He indicates that fasting is not observed at night, and that on fasting days one cannot break the fast in the daytime ”(end of quote).

"Tafsir al-Tabari", 3/532.

It is advisable for a fasting person to start breaking the fast immediately. Narrated from Sahl b. Sa'da - may Allah be pleased with him! - that the Messenger of Allah - peace and blessings be upon him! - said: "People will be in goodness as long as they quickly begin to break the fast."

Al-Bukhari (1856) and Muslim (1098).

Ibn ‘Abdul-Barr - may Allah have mercy on him! - said: “It is sunnah to break the fast and delay the suhoor. Breaking the fast should be started immediately after it becomes known exactly about sunset. No one is allowed to break his fast at the moment when he has doubts about whether the sun has set or not, since the performance of the duty is not started except when there is confidence in its occurrence, and they do not stop fulfilling it except when there is confidence in its occurrence. completion" (end of quote).

"at-Tamhid", 21/97, 98.

An-Nawawi - may Allah have mercy on him! - said: “This hadeeth encourages us to start breaking the fast immediately, immediately after it is definitely established that the sun has set. He says that the position of the Muslim community will be stable, and the Muslims themselves will be prosperous as long as they stably observe this sunnah ”(end of quote).

Sharh Muslim, 7/208.

As for the muazzin, if there are those who are waiting for him to start proclaiming the adhan in order to start breaking the fast based on his adhan, then he should immediately start proclaiming the adhan so as not to cause people to be late in breaking the fast and thereby violate the sunnah . However, there is nothing wrong if, before starting to proclaim the azan, he resorts to a light conversation, in the form of a sip of water, for example, which will not entail postponing the azan.

If no one waits until he begins to proclaim the adhan, as in the case when he proclaims it for himself (if he is alone in the desert, for example), or when he proclaims the adhan for a group of people next to him (a group of travelers, for example), there is nothing wrong with breaking the fast before the adhan is called, because his companions will break the fast with him even if he does not proclaim the adhan, and will not wait until he begins to proclaim it.

And Allah knows best!

Conversation among non-Muslims

Question #38125:

Is it possible to eat iftar together with non-Muslims, with Hindus and Christians, for example?

Answer:

All praise belongs to Allah!

Eating iftar with non-Muslims is permitted if there is a Sharia benefit in doing so, such as calling them to the Religion of Truth, or inclining their hearts to Islam, or anything similar that can be expected from their participation in eating iftar from those tables, which Muslims cover for a common iftar, as is done in some countries.

As for simply maintaining sociability with them and enjoying their company, this is a dangerous business, for one of the most important provisions of the foundations of the Religion and the duties of believers is adherence to the principle of "friendship and non-participation" (al-wala'u wa-l-bara'u ). This principle is indicated by a number of verses from the Book of Allah, and a number of hadiths from the Sunnah of the Prophet, peace and blessings be upon him. Of them:

The words of the Almighty: “You will not find people who believe in Allah and the Last Day, who would be friends with those who oppose Allah and His Messenger, even if for them these opponents are fathers, sons, brothers or relatives. Allah established faith in their hearts and strengthened them with a spirit (light) from Himself. He will lead them into the Gardens of Paradise where rivers flow. They will stay in them forever. Allah is pleased with them [for their obedience to Him], and they are pleased with Him [for the way He rewarded them]. They are the party of Allah (following His orders and avoiding His prohibitions). Verily, the party of Allah is prosperous” (Quran, 58: 22);

The words of the Almighty: “O you who believe, do not take unbelievers as your helpers and friends instead of believers. Do you really want Allah to present against you a clear argument [revealing your hypocrisy]” (Quran, 4: 144);

The words of the Almighty: “O you who believe, do not take Jews and Christians as your friends and helpers. They are friends and helpers for each other. And whoever among you takes them as his friends and helpers, he is one of them. Verily, Allah does not guide a people who commit iniquity [by taking the disbelievers as friends]” (Quran, 5:51).

The words of the Almighty: “O you who believe, do not take as your close friends (such friends who can inquire about your secrets) those who are not from you (Jews, Christians and hypocrites). They do not miss the opportunity to harm you and rejoice in your difficulties. Animosity [towards you] has already appeared on their lips, but in their hearts lies even more [enmity]. We have made clear to you the signs [regarding their enmity], if only you realize [this and do not maintain relations of friendship and mutual assistance with the infidels] ”(Quran, 3: 118).

Based on the foregoing, the answer to the question of the admissibility of sharing iftar with the unbelievers depends on the purpose for which this is done.

And Allah knows best!

Can a doctor performing surgery delay iftar?

Question #49716:

My relative is a doctor. He wanted to ask if he is performing surgery, can he postpone iftar?

Answer:

All praise belongs to Allah!

First:

It is sunnah to start breaking the fast as soon as the sun sets. This is reported in the hadith of the Prophet, peace and blessings of Allah be upon him. Al-Bukhari (1975) and Muslim (1098) narrate from Sahl b. Sa'da that the Messenger of Allah - peace and blessings be upon him! - said: "People will be in prosperity as long as they hurry to break the fast."

An-Nawawi writes: “This hadith encourages us to hurry up with breaking the fast as soon as the sun sets. Its meaning is that the position of the Muslim community will be stable, and the Muslims themselves will be in prosperity as long as they observe this sunnah. If they start postponing breaking the fast, it will be a sign of their crisis.”

Hafiz said: "According to Mukhallab, this act makes it possible to exclude the possibility of adding part of the night time to the daytime, and is also a manifestation of the greatest indulgence towards the fasting person and in the best way gives him strength for worship. Scientists unanimously agree that the moment of breaking the fast is the establishment of sunset by direct observation of it, or from information received from two reliable people. Also, according to a more reliable opinion, the testimony of one reliable person will be sufficient ”(end of quote).

“ash-sharhu-l-mumti’” (6/268) also speaks of another wisdom of timely breaking the fast: “... this is a hasty striving for what Allah has made permissible. Allah is holy and great! – Generous, and Generous loves when people use His Generosity. He loves it when His servants, as soon as the sun sets, rush in haste to what He has permitted them ”(end of quote).

Ibn Daqiq al-‘Id said that this hadeeth contains an answer to the Shiites who delay breaking the fast until the stars appear.

Second:

It is sunnah to break the fast with fresh dates. If they are not, then dry dates. If there are no dry dates, then water. If the fasting person does not find water, then he can break his fast with any food or drink that he has. If he does not have anything at all, then he breaks the fast through intention, that is, he expresses the intention to break the fast and thereby shows haste in breaking the fast and acts in accordance with the Sunnah.

Sheikh Ibn 'Uthaymeen writes in "ash-sharkh-l-mumti" (6/269): "If the fasting person does not find any water, no other drink, no food, then he simply expresses the intention to break the fast, and it will be for him sufficient."

Therefore, if this doctor cannot break his fast with fresh or dry dates, then he breaks his fast with water. If he is unable to do this due to being busy with a surgical operation, then it will be sufficient for him to express his intention for iftar, and thus the sunnah will be observed by him.

And Allah knows best!

Question from China about iftar time

Question #93148:

I am a student studying in China. The city in which I am located is surrounded by mountains from the west. The Muslim community living here breaks their fast based on the time indicated in the schedule taken from the Internet. As for me, I look at the solar disk. As soon as he enters the mountains, I break my fast and perform the evening prayer (maghrib) in order to observe the Sunnah of immediately breaking the fast and immediately performing the evening prayer, and also to be different from the Jews. Am I doing the right thing? Do I have to burden myself with climbing to a very high place, equal in height to mountains, in order to observe the solar disk?

Answer:

All praise belongs to Allah!

It is allowed to rely on the calculations of the time of prayers, if nothing confirms that there are errors in these calculations. Although errors in these calculations are often found. Not in all, of course, but it often happens that they incorrectly indicate the time of morning prayer (fajr), and in some - the time of night prayer (‘isha). As for the evening prayer (Maghrib), errors regarding its time are insignificant, and for the majority of people it is not difficult to confirm whether the time indicated in the schedule is correct, or to identify an error in it by self-observation of the sun.

In any case, the sunset, after which the fasting person is allowed to break his fast and the time for evening prayer comes, is considered to have taken place when the solar disk actually disappears behind the horizon, and not when it disappears behind a mountain or building.

From the companions - may Allah be pleased with him! - it is transmitted that they called the time of sunset the hiding of the sun under the veil (of the night). The phrases they used were different, someone said: “the sun has set” (“gabati-sh-shamsu”), others said: “hid behind a veil” (“tawarat bi-l-hijab”), still others said: “ the sun has set” (“vajabati-sh-shamsu”). All these phrases have one meaning - the setting of the entire solar disk beyond the horizon (gyyabu-l-kuliyu li-kursi-sh-shamsi).

You don't have to climb a mountain or any hill. You must account for the call based on where you are. Relative to this place, the sun should go below the horizon, but just setting it behind the mountain is not a sunset.

Since because of the mountains you do not have the opportunity to see the sun during sunset, you can determine the time of sunset by the sign mentioned by the Messenger of Allah - peace and blessings be upon him! – and this is the approach of darkness from the East.

Al-Bukhari (1954) and Muslim (1100) reported from the words ‘Umar b. al-Khattaba- may Allah be pleased with him! - about how the Messenger of Allah - peace and blessings be upon him! - said: “If the night comes from this side (from the east), the day moves away to that side (towards the west), and the sun sets, then the fasting person breaks his fast.”

An-Nawawi said: “Regarding these words of the Prophet, peace and blessings of Allah be upon him! – scientists say: “Each of these three signs presupposes the others and is accompanied by them. The Prophet mentioned them together so that a person who is in a gorge or in a similar place and does not have the opportunity to watch the sunset, based on the approach of darkness and the removal of light ”- and Allah knows best!” (end of quote).

If you cannot do this, then there will be nothing wrong with being guided by the schedule of prayers, since at least what they give you is a solid assumption (galyabatu-z-zann) about the onset of prayer time, unless, of course, nothing it has not been established that this timetable is erroneous.

And Allah knows best!

If the muazzins proclaim adhan at different times, then which one of them should be relied upon when breaking the fast?

Question #93577:

If the adhan from one mosque is distributed at a different time than in another mosque, while both of these mosques are located in the same area not far from each other, then which of them will be able to determine the start of iftar?

Answer:

All praise belongs to Allah!

When deciding on the onset of the time of breaking the fast, one should rely on the sunset. Prophet - peace and blessings of Allah be upon him! - said: "If the night comes from this side, the day goes to that side, and the sun sets, then the fasting person breaks his fast."

Al-Bukhari (1954) and Muslim (1100).

Today, most mu'azzins rely on prayer schedules. There is nothing wrong. It's just that some of the mu'azzins are indifferent to the accuracy of the time on their watches.

Therefore, if the mu'azzins announce the azan in different ways, then you should either wait until the azan begins to be announced by the one who is more scrupulous about the time than the others, so that he starts to announce the azan immediately, as soon as the time due for him comes, neither earlier nor later, and rely on his azan, and not on someone else, or you can rely on the schedule yourself, first making sure that your hours are accurate, even if the muazzin does not announce the azan at the time specified in your schedule.

And Allah knows best!

Does the excess (israf) in iftar meals reduce the reward of fasting?

Question #106459:

Does excessive fasting reduce the reward of fasting?

Answer:

All praise belongs to Allah!

“This does not reduce the reward for the post. Even committing sinful acts after fasting does not reduce the reward for it. However, this falls under the words of the Almighty: "Eat and drink, but do not overdo it; verily, He does not like those who are overbearing"(Quran, 7:31).

Israf (wastefulness) is itself forbidden, and iktisad (economical) puts life in order.

If they have a surplus, then let them give it as sadaqa (donations). It will be better that way” (end of quote). (Dear Sheikh Muhammad b. ‘Uthaymeen “Fatawa-l-Islamiyya”, 2 / 118).

Arsen Shabanov [website]

With the name of Allah the Merciful, the Merciful

Praise be to Allah - the Lord of the worlds, peace and blessings of Allah be upon our Prophet Muhammad, members of his family and all his companions!

Suhoor(pre-dawn meal)

Importance and Virtues of Suhoor

Every Muslim should observe Suhoor in the last part of the night with the intention of fasting. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Eat before dawn, for there is grace in suhoor”. al-Bukhari 1923, Muslim 1095.
Concerning the merit of performing suhoor, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Indeed, Allah and His angels bless those who perform suhoor.”. Ahmad 3/12. Sheikh al-Albani called the hadeeth good.
Suhoor is also the difference between the fast of Muslims and the fast of Christians and Jews. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Indeed, the difference between our fast and the fast of the People of the Book is suhoor". Muslim 2/770.
The importance of suhoor is mentioned in many authentic hadiths. From Ibn ‘Amr, Abu Sa’id and Anas (may Allah be pleased with them) it is reported that the prophet (peace and blessings of Allah be upon him) said: “ Do Suhoor with at least a sip of water.”. Ahmad, Abu Ya'la, Ibn Hibban. The hadith is authentic. See Sahih al-Jami' 2945.
Verily, it is good in suhoor, so do not leave it". Ahmad 11003. Good hadeeth. See Sahih al-Jami' 3683.
The Prophet (peace and blessings of Allah be upon him) also said: The best suhoor for a believer is dates". Abu Dawud. The hadith is authentic. See “Sahih at-targhib” 1/448.

Suhoor time

Suhoor time begins shortly before dawn. If a person eats a few hours before dawn or before going to bed, then this is not called suhoor. See al-Mausu'atul-fiqhiya 3/269.
It is advisable to postpone Suhoor until the last part of the night, until the morning prayer. Ibn ‘Abbas said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “We, the prophets, were ordered to break the fast early and make suhoor later”". Ibn Hibban, at-Tabarani, ad-Diya. The hadith is authentic. See as-Silsila as-sahiha 4/376.
Ibn ‘Abbas reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The dawn is of two types: the dawn, at which it is forbidden to eat and it is allowed to perform the morning prayer, and the dawn, at which it is impossible to perform the morning prayer, but it is allowed to eat.” Ibn Khuzayma, al-Hakim, al-Bayhaqi. The authenticity of the hadith was confirmed by Imam Ibn Khuzayma, al-Hakim and Sheikh al-Albani. See as-Silsilya as-sahiha 693.
A person can eat until he is convinced that it begins to get light. Allah Almighty said: “Eat and drink until you can distinguish the white thread of dawn from the black one” (al-Baqarah 2: 187).
Ibn Abbas said: Allah has permitted you to eat and drink until your doubts (regarding the dawn) disappear.”‘Abdu-Razzak, hafiz Ibn Hajar called the isnad reliable See “Fathul-Bari” 4/135.
Sheikh-ul-Islam Ibn Taymiyyah was of the same opinion. See Majmu'ul-fataawa 29/263.
The statement that the cessation of eating and drinking, in order to avoid a mistake, should be before dawn, for example, ten minutes, is an innovation (bid'ah). Some schedules even have a separate line that says “imsak” (i.e., the time to stop eating and drinking) and a separate column for the onset of morning prayers - this has no basis, and moreover contradicts reliable hadiths. Abu Hurayrah reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If any of you hears the call (adhan) to prayer and a dish (with food) is in the hand of one of you, then let him not put it down until he has finished eating from it”. Abu Dawud 1/549, Ahmad 2/423, al-Hakim 1/426, al-Bayhaqi 4/218, ad-Darakutni 2/165. The authenticity of the hadith was confirmed by Imam al-Hakim, Sheikhul-Islam Ibn Taymiyyah and Sheikh al-Albani. See “as-Silsila as-sahiha” 1394.
In this hadith, the indication that the so-called time of refusing food (imsak), which is set 15-20 minutes before the morning prayer, because of the fear of eating until the adhan, is an innovation. See “Tamamul-minna” 418.
This hadeeth is supported by many authentic traditions. Abu Umama said: “Once, when they called for prayer, Umar had a glass in his hand, and he asked the prophet (peace and blessings of Allah be upon him): “Do I drink this, O Messenger of Allah?” He said, "Yes, drink up»». Ibn Jarir at-Tabari 3017. Isnad of the hadeeth is good.
Abu Zubair said: “I asked Jabir, what should a person who wants to fast, and during the call, has a glass of drink in his hand, what should he do? He said: “We also mentioned in the presence of the Prophet (peace and blessings of Allah be upon him) about the same case, and he said: “Let him drink”". Ahmad 3/348. Hafiz al-Haysami called the isnad of the hadeeth good. See Majmu'u-Zzauaid 3/153.
Shaykh al-Albani said: “In the hadith, the words: “If any of you hears the call (adan) to prayer,” the second adhan is meant. This is not the first adhan that is incorrectly called the adhan of refusing to eat (imsak). We should know that there is no basis in the Sunnah for calling the first adhan as the adhan of refusal (imsak).”.
It is narrated from the words of Ibn Mas'ud (may Allah be pleased with him) that once the prophet (peace and blessings of Allah be upon him) said: “The call to prayer, proclaimed by Bilal at night, should in no case prevent you from eating before dawn, for he pronounces the words of the adhan to distract the awake among you and wake up the sleepers, and not to announce the time of the morning prayer”. al-Bukhari 621, Muslim 2/768.
Another version of the hadith says: "Therefore, eat and drink until the Adhan proclaims Ibn Umm Maktum". Ibn Umm Maktum proclaimed the second adhan, which meant that food from that moment became forbidden, and that now it was time for the morning (fajr) prayer. But, nevertheless, the Prophet (peace and blessings of Allah be upon him) made an exception, saying: “If any of you hears the call (adhan) to prayer and the dish is in the hand of one of you, then let him not put it down until he has finished eating from it.”
Shaykh al-Albani also said: “It is condemned by fiqh and contrary to the Sunnah, the saying of the people: “If a person hears the second adhan and there is food in his mouth, then he should spit it out.” This is excessive severity, extremeness and excess (guluu) in religion, from which Allah and His Messenger (peace and blessings of Allah be upon him) warned us, who said: “Beware of excess (guluu) in religion, for those who were before you were destroyed by excess in religion". an-Nasai 2/49, Ibn Majah 2/242. The authenticity of the hadith was confirmed by al-Hakim, al-Dhahabi, an-Nawawi, Ibn Taymiyyah.
Ibn ‘Umar reported that the Prophet (peace and blessings of Allah be upon him) said: “Indeed, Allah the Exalted loves when His relief is accepted, just as He does not love when His prohibitions are transgressed.”. Ahmad 2/108, Ibn Hibban 2742, al-Qada'i 1078. Authentic hadith. See “Sahih at-targhib” 1059.

Iftar(Conversation)

Jabir said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Indeed, Allah the Almighty and the Great has those whom He frees from the Fire during each conversation, and this happens every night!”” Ibn Majah 1643, Ibn Khuzayma 1883. Sheikh al-Albani called the hadeeth authentic.

When should you stop fasting?

On the need to hurry with conversation

All of the above applies to this section as well. Also in the hadith from Sahl ibn Sa'd (may Allah be pleased with him) it is said that the Messenger of Allah (peace and blessings of Allah be upon him) said: “ People will not cease to be in prosperity as long as they rush to break the fast.” al-Bukhari 1957, Muslim 1092.
Abu Hurayrah reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Religion will not cease to be explicit as long as people are in a hurry to break the fast, because Jews and Christians are delaying it”. Abu Dawud al-Nasai, al-Hakim. Hadith is good. See also Sahih al-Jami' 7689.
‘Amr ibn Maimun said: Companions of the Prophet Muhammad (peace and blessings of Allah be upon him) were the fastest in breaking the fast and delayed the suhoor”. Abdur-Razak. Hafiz Ibn Abdul-Barr called the isnad reliable. See also Fathul Bari 4/199.
If the fasting person cannot find anything to break his fast, he should break his fast with an intention, and not suck his thumb, as some do.

What and how should you break the fast?

Breaking the fast according to the Sunnah begins with fresh or dried dates or water. The Messenger of Allah (peace and blessings of Allah be upon him) said: “When one of you breaks his fast, let him break his fast with dates, and if he does not find dates, let him break his fast with water, for it truly cleanses.”. Abu Dawud 2355, at-Tirmidhi 658, Ibn Majah 1699. Imams Abu Hatim, ‘Abu Isa at-Tirmidhi, Ibn Khuzaymah, Ibn Hibban, al-Hakim, al-Dhahabi confirmed the authenticity of the hadith.
You should break your fast immediately with a call to the evening (maghrib) prayer, before performing this prayer, as the prophet (peace and blessings of Allah be upon him) did. Anas ibn Malik (may Allah be pleased with him) said: “I have never seen the Messenger of Allah (peace and blessings of Allah be upon him) perform the evening (maghrib) prayer when he was fasting without breaking his fast with at least water”. Abu Ya'la, Ibn Khuzayma. Sheikh al-Albani confirmed the authenticity. See “Sahih at-targhib” 1076.

You should call on Allah with prayers before breaking the fast

From ‘Abdullah ibn ‘Amr (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Indeed, the prayer of the fasting person before breaking the fast is not rejected”. Ibn Majah 1753, al-Hakim 1/422. Hafiz Ibn Hajar, al-Busayri and Ahmad Shakir confirmed the authenticity of the hadeeth.
The Prophet (peace and blessings of Allah be upon him) said after breaking the fast: “The thirst is gone, and the veins are filled with moisture, and the reward is already waiting, if Allah wills”. Abu Dawud 2357, al-Bayhaqi 4/239. The authenticity of the hadith was confirmed by Imam ad-Darakutni, al-Hakim, al-Dhahabi, al-Albani.

ذهب الظمأ وابتلت العروق وثبت الاجر إن شاء الله

/ Zahaba zzama-u wabtallyatil-‘uruk, wa sabatal-ajru insha-Allah /.
By the way, this is the only reliable hadith that indicates the prayer uttered by the prophet (peace and blessings of Allah be upon him) before the title.

And in conclusion, praise be to Allah - the Lord of the worlds!