The Prophet—peace and blessings be upon him—said, “The religion will continue to stand forth so long as people hasten to break the fast, for the Jews and the Christians delay it.”
This is a clear statement that the religion’s ascendancy, secured by hastening to break the fast, is meant precisely to differ from the Jews and Christians.
Since opposing them is a reason for the religion’s prominence—and because the purpose for which the messengers were sent is that Allah’s religion prevail over every other religion—such opposition counts among the greatest objectives of the prophetic mission.
Likewise, Abū Dāwūd transmitted from Abū Ayyūb al-Anṣārī—may Allah be pleased with him—that the Messenger of Allah, peace and blessings be upon him, said: “My community will remain in a good state—or upon the natural disposition—so long as they do not delay …”
(1) In MSS A and Ṭ the wording is “qala” (“he said”).
(2) See Sunan Abi Dawud, Book of Fasting, chapter “What is recommended regarding hastening the iftar,” hadith no. 2353 (2/763); and Sunan Ibn Majah, Book of Fasting, chapter “Reports on hastening the iftar,” hadith no. 1698 (1/541–42). Al-Hakim also recorded it in al-Mustadrak, 1:431, and said: “This hadith is sahih according to Muslim’s criteria, though the two Shaykhs did not include it.”
(3) The printed edition reads: huwa li-ajl (“it is on account of”).
(4) The printed edition reads: kanat (“was”).
(5) MS Ṭ has qulna—or perhaps fa-lana; the reading is unclear.
(6) MSS A and the printed edition read: fatakun (“so it becomes”).
(7) The Companion mentioned is Khalid ibn Zayd ibn Kulayb ibn Thalabah al-Ansari of the Banu al-Najjar, one of the earliest Muslims. He witnessed the Pledge of al-Aqabah, Badr, and every battle thereafter. When the Prophet first arrived in Madinah he lodged with Khalid until the mosque and his own quarters were built. Khalid fought in all subsequent campaigns and even joined the expedition against Constantinople under Yazid ibn Muawiyah, where he died in 52 AH. See Ibn Hajar, al-Isabah, 1:405, no. 2163.
(8) The nisbah al-Ansari is absent from MSS A, B, and Ṭ.
(9) MS B reads: la yazal (“he continues to”).
(10) The printed edition adds: aw qala ‘ala al-fitrah (“or he said: ‘in accordance with the natural disposition’”).