it derives full benefit from the food that follows. Thus, a person who is both thirsty and hungry should first drink a little water, then eat. Added to this is (1) a special property of dates and water that benefits the heart, known only to physicians of the heart.
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He would break his fast before praying. He would do so with a few fresh dates if they were available; otherwise, with a few dried dates; and if neither was available, with a few sips of water (2).
It is reported that he (may Allah bless him and grant him peace) would say when breaking his fast: “O Allah, for You we have fasted, and with Your provision we have broken our fast. Accept it from us; indeed, You are the All-Hearing, the All-Knowing” (3). This report, however, is not established.
It is also reported that he would say: “O Allah, for You I have fasted, and with Your provision I have broken my fast.” Abū Dāwūd recorded this (4) from Mu‘ādh ibn Zuhra, who said that it had reached him that the Prophet (may Allah bless him and grant him peace) used to say this.
(1) Q, Mb: “ma‘a mā” (along with what).
(2) Narrated by Ahmad (12676), Abū Dāwūd (2356), and al-Tirmidhī (696) from Anas. Al-Tirmidhī and al-Albānī, in al-Irwā’ (4/45), graded it sound; al-Dāraqutnī (2278) and al-Hākim (1/432) graded it authentic.
(3) Narrated in full by al-Tabarānī in al-Du‘ā’ (918). He also narrated it in al-Saghīr (912) and al-Awsat (7549), omitting “fa-taqabbal minnā …” (Accept it from us …). Its chain includes Ismā‘īl ibn ‘Amr al-Bajalī, whose reliability has been criticized, and Dāwūd ibn al-Zibriqān, whose weakness is more severe. Abū Zur‘a and Ya‘qūb ibn Shayba described the latter as “abandoned (matrūk).” The hadith is therefore very weak. See al-Futūhāt al-rabbāniyya (4/341), al-Irwā’ (4/37), and al-Ikhbār bi-mā lā yasihhu min ahādīth al-adhkār (p. 110).
(4) No. 2358. Also narrated by Ibn al-Mubārak in al-Zuhd wa-l-raqā’iq (1410), Ibn Abī Shayba (9837), and al-Bayhaqī (4/239) from Mu‘ādh ibn Zuhra as a mursal report. No critical assessment of Mu‘ādh’s reliability is known. Al-Albānī graded the hadith weak in al-Irwā’ (4/38) and Da‘īf Abī Dāwūd—al-Umm (2/264). Ibn al-Sunnī in ‘Amal al-yawm wa-l-layla (479) and al-Bayhaqī in al-Da‘awāt al-kabīr (501) narrated it with different wording, likewise from Mu‘ādh ibn Zuhra as a mursal report. It has the defect mentioned above and also includes an unnamed transmitter. See al-Ikhbār bi-mā lā yasihhu min ahādīth al-adhkār (p. 109).