Must we break our fasts with dates - is it ‘better’?
This post is an exploration of the view that we ought to break our fasts with dates. The assumption comes from two main hadith, one is the hadith of Salman b. Amir al-Dabbi: ‘If you break your fast then do so with dates, and if you don’t find any, then with water for it is a purifier for you’ (al-Tirmidhi) which is considered a weak by some hadith scholars. The second is the description of the Prophet, related by Anas b. Malik and reported by Abu Dawud, that the Prophet would consume a few fresh dates or dry dates if he didn't have fresh dates, or water if no dates were present, before offering the Maghrib prayer.
Thinking about the second hadith, the view of Ibn Taymiyyah came to mind:
Similarly, so when he ate dates and bread made from barley (and their like) – all the staple food of his country, does (the notion of) emulating the Prophet mean to specifically intend dates and barley to the extent that it is done by those who neither have dates growing in their lands nor does barley make up their staple diet, but where their staple consists of wheat, rice or other things? It is known that the second is legislated, the evidence of which is that upon the conquest of new regions the Companions would eat the staple of the respective country and wear the clothing of those lands, rather than intentionally seeking the staple foods of Madinah or its clothing. For if the second (i.e. seeking the staple foods of Madinah or its clothing) was better for the Companions they were worthiest of choosing the better.
Majmu’ al Fatawa, Kitab Salah
Some points:
1. It’s important to keep in mind that dates were the staple diet of the Arabs, easily and abundantly accessible, and something they’d eat everyday, all year round (dried for the off-season).
2. If we argue that the hadith establishes an istihbab (shar’i recommendation), is the only thing we take from the hadith the recommendation to break the fast with dates? The hadith ALSO states that the Prophet wouldn’t drink water, doing so only if he didn’t have dates, and that he’d only eat dates before Maghrib prayer. So is the recommendation only to eat dates, or a holistic one that says one ought to break the fast exclusively with dates (and no water) before the Maghrib prayer? If we say no, one may accompany the dates with water (and a whole host of fried fritters), and then pray, is this still ‘the sunnah’? What this speaks to is the way many enact the hadith of Anas b. Malik. They’ll staunchly argue that the hadith informs us that it’s better to break the fast with dates, but rather than follow the hadith through and offer the Maghrib prayer, they’ll follow up the dates with water and other drinks as well as a rich array of fried fritters: samosas, pakoras, falafels etc. If it’s “better” to eat dates because the hadith tells us this, then what for the rest of the hadith? This partial emulation seems inconsistent.
3. Here I’m simply critically exploring the idea that it’s a religiously obliged value to specifically eat dates and whether the Prophet doing so might have been a cultural fact rather than a religious one. The authoritative Hanbali jurist, Mansur al-Bahuti, explained in reference to the hadith of Anas b. Malik that what is analogous to fresh and dry dates is "everything sweet that isn't cooked." (Sharh al-Muntaha)
4. Given that we live in the UK and dates neither make up our staple diets nor are they relatively cheap, the extra effort to purchase dates seems unnecessary. Of course, the idea of buying dates to help Palestinians is a worthy cause, but this specific project of support seems to be one that ought to practiced the entire year - not specifically during Ramadan, and is more a political cause than related to shar’i thoughts around break-fast (iftar).
5. For those who like dates and have them available, I believe there’s value in breaking the fast with them, then praying, and then drinking water etc. However, context will heavily determine what’s optimum. For example, if you’re cutting sugars from your diet then dates may not be the best option, and likewise, if you’ve been lifting heavy in the gym and require a protein boost, then perhaps a protein smoothie is more apt.
6. Given the fact that most of our fruits in London are imports, dates can be accessed like many other fruits, so is it better to opt for dates instead of other fruits? If we argue it is mustahab (recommended) to break the fast with dates then of course yes. But if we see it as a cultural proclivity, I guess it’d be down to a matter of personal preference and looking for something analogous, a natural product that is sweet (fruits, etc).
Fajr thought
A while back someone asked me, "Don't you think it'd be an idea to change the fajr time closer to 7am all year round since that's when our day starts and getting up during summer hours is difficult?
Some thoughts:
- There's a reason the fajr call to prayer includes "Salah is better than sleep".
- As some hadith indicate, some sahabah also found waking for fajr challenging.
- If (and probably when) some research comes out that suggests waking up for a while during summer nights for some meditation is beneficial, the same folk who were complaining yesterday will say: "Look at the wisdoms of the Lawgiver!"
- It's reported that the Prophet wouldn't speak to people after Esha prayer, and would retire quite soon after. So perhaps the problem isn't about getting up early, but when we actually go to bed?
- There is a reason that the fajr Salah is the shortest of the five (two units/rakat), what do you think they are?
"But sometimes I miss fajr"
For those who are God-conscious, this can be an affair that weighs down heavy on the soul (and should do). Some live in absolute despair until it breaks their drive and motivation, and quite paradoxically, they give up altogether! But I would urge that intention is all important. The one who intends to get up and mistakenly oversleeps or presses the snooze button differs from the one who had no intent at all and made no conscious preparation.
A'ishah (related by Abu Dawud) and Abu Darda (related by Ibn Majah) narrate from the Prophet that the one who goes to bed intending to awaken during the night to pray but doesn't because his tiredness overcomes him will be recorded as he intended (i.e. rewarded) and the sleep is considered a sadaqah (charity).
Some scholars put this hadith down to the Esha prayer, some to tahajjud (the optional night prayer), and some to fajr. The Maliki jurist and hadith master, Ibn Abdil Barr, wrote in explanation of this hadith:
مَنْ كَانَتْ عَادَتُهُ الْقِيَامَ إِلَى صَلَاتِهِ الْمَكْتُوبَةِ أَوْ إِلَى نَافِلَتِهِ مِنَ اللَّيْلِ فَغَلَبَتْهُ عينه : فقد جَاءَ عَنْهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ يُكْتَبُ لَهُ أَجْرُ صَلَاتِهِ ، وَنَوْمُهُ صَدَقَةٌ عَلَيْهِ
Whoever's habit is to perform the obligatory or non-obligatory prayer during the night, and his eyes overcome him, then it comes from the Prophet that a reward for the (missed) prayer is recorded and his sleep is deemed charity (from God)."
al-Istidhkar
This is analogous with the one who mistakenly eats or drinks during Ramadan forgetting that he's fasting, for as the hadith of Abu Hurairah (Bukhari and Muslim) goes, it is God who (charitably) feeds him.
God is merciful and looks out for His sincere servants. As long as you have no intention to offend God or be consciously negligent, why assume God is mercilessly vengeful, or petty?
God is great, supreme in His power and glory, and a benign King of kings. As such, Abu Dharr relates from the Prophet that he said those who offer the fajr prayer are left "in the charge of God", meaning that He personally looks after their affairs, protecting them, for the rest of the day. From my own anecdotal experience, any day that starts with a meaningful fajr prayer, contemplating the words of the Most High and consciously expressing my subservience to Him through bowing and prostrating, sincerely trusting in His plan and divine ability to do all things, ensures that day unfolds a beneficial one.
And of course, if you have been overcome by sleep (or even if you haven't been) and the sun has risen, offer the prayer with a penitent heart to show you care, expecting God to overlook your shortcoming due to His infinite mercy.
Moonsighting: Where are you looking?
Kurayb relates that Umm Fadl sent him to Mu'awiyah in Shaam (the Levant):
I arrived in Shaam and discharged her affairs. Ramadan then dawned upon me whilst I was in Shaam and I saw the new moon myself on Friday night. Later I arrived at Madinah at the end of the month. Abdullah b. Abbas enquired, mentioning the new moon. He then said: 'When did you seen the moon?' I said: 'We saw it on Friday night.' He said: Did YOU see it?' I said: 'Yes and so did the people, they fasted and so too did Mu'awiyah (the caliph).' He said: 'We saw it on Saturday night and we'll continue to fast until we complete thirty (days) or we see the new moon.' I said: 'Does the sighting of Mu'awiyah and his fasting not suffice you?' He said: 'No, for this is what the Messenger of God commanded us to do.'
Muslim
Some interesting points:
- Al Tirmidhi titled a chapter in his Sunan: 'the people of each land/country to determine their own sighting.'
- Those who argue for global sighting do not have a specific narration, but rely on the generality of the prophetic command to fast when you see the moon, where 'you' is said in the plural. So they take the plural to infer all Muslims, rather than a specific community of believers. However, the narration of Kurayb above clarifies how the use of plural pronoun is to be taken.
- Abul Abbas Al Qurtubi inferred from Ibn Abdil Barr that the disagreement over the obligation (as stated by other Imams), or otherwise, of following other places was only if they were close. Ibn Abdil Barr relates a juristic consensus (ijma) that the moon being sighted in one location is not considered where there is significant distance between the two lands, such as between al-Andalus (Spain) and Khurasan (Afghanistan). The modern notion of global sighting was a redundant issue back then simply because of the lack of modern communication and transportation. It would have been untenable. Often, we impose the modern context on the past and miss what they were exactly debating.
- Given the concerns that some have over the processes behind sighting in other countries, bodies have already been setup in the UK to look out for the moon.
- Much of the debate in this country, in the end, tends to boil down to sectarian allegiences rather than a pragmatic resolution to administrative processes.
I believe that the longstanding debate could have (and still can be) easily resolved with a bit of intelligence, pragmatism and maturity. In fact, the whole debacle is indicative of why Muslims are woeful at politics (which is effectively communal decision making).
Are long moustaches haram? The long and short of it
I frequently highlight the prevalence of shar'i ignorance, and that it's usually those who believe they're the vanguards of the shari'ah that cause the most religious problems amongst committed Muslims. Pointing out something is fine depending on how you do it, but unless it's on a qat'i matter, laymen ought to keep their advice to themselves. The culture of misinformed zealotry causes dissonance amongst believers plus it's emotionally taxing; micro-aggressions compound to the extent that it causes Muslims to dislike one another and lead many to doubt the edifice of the shari’ah because it's consequently portrayed as ridiculously petty and dull. One of the purposes of this article is to show how shar’i ignorance, cultural imposition, and fiqh intolerance often turn mundane issues into being perceived as colossal religious ones, when in reality a little common sense goes a long way and tends to put matters into perspective.
Tarawih and "Carnal desires"
Recently, it was brought to my attention that there are men who hold prominent positions in their ethno-religious communities, espousing bizarre views on the tarawih prayer by misusing verses of the Qur'an. They apply the verse: “but there came after them generations who neglected prayer and were driven by their own desires. These will come face to face with their evil, except those who repent, believe, and work actions of righteousness…” (19:59) to those who offer 8 units of prayer in congregational tarawih to then return home whilst others remain to offer 20.
They misuses the words of God the Most High where He clearly did not intend what they claim. Ironically, they claim to champion ‘traditionalism’ yet mischaracterise what God has revealed in the same way as those they rabidly criticise. Whilst I do not personally know of, nor engage, this small cohort or the teacher who espouses this strange application of the verse, blatant misuse of God’s words for banal sectarian purposes is morally wrong and despised by God. “As for those who have divided their religion and broken up into factions, have nothing to do with them. Their case rests with God: in time He will tell them about their deeds.” (6:159)
I hold nothing personal against anyone and seek good will towards all, but very simply, we emphatically know God was not speaking about tarawih, and advocating such a thing, or applying it to tarawih, is deeply wrong. Thus I write this as a clarification and without any desire to engage in futile argumentation - it is particularly for those who have asked me about the (mis)use of the verse.
So to some brief points:
1. I really believed we were past the whole 8 vs 20 rak’at wars. The inanity of the battles that raged in the past decade, particularly between some Salafi and Deobandi groups, had little intelligence to it, absolutely no benefit ever came from it - not by way of godliness nor worship, and anybody who engages in such binary polemics simply exposes their deep ignorance of God's law. To attempt to reignite such pointless argumentation, and especially over optional prayers, evidences a questionable level of maturity (both psychological and religious).
2. “There came after them generations who neglected prayer” refers to disbelieving generations that came after Noah, Abraham and Israel (Jacob), when godlessness prevailed where people disbelieved, abandoning the prescribed prayer and subservience to God, and instead took to evil desires. Verses 41-60 clearly contextualise all of this, and even with all of the polemics of the near-past, I have never heard anyone distastefully resort to applying this verse for such sectarian purposes. It is essentially to apply a verse on disbelievers to worshipful believers!
3. For those who only see validity in what was said by scholars of the medieval period: I have yet to come across a past scholar using this verse in such an overreaching way and applying it to those who offer less or more than 20 rak’at. So unless I’ve missed something substantial from the tradition (which I’m open to), is this a new interpretation?
4. As a scholarly point, I fully affirm the use of epistemic analogies (qiyas ma’nawi) as a variable (qarinah) in determining divine intent, but the gentleman’s incoherent method has taken an ontological point on mandated prayer and applied it to matters related to legal reasoning around optional prayers. It's a fallacious analogy which has resulted in a profoundly erroneous deduction.
5. The message is clearly overdramatised: people do not ‘run off’ after 8 as if committing a crime, nor do they ‘abandon the masjid’ as if it was obligatory to be there in the first place. They simply leave to return home. To assert that doing so is to give in to ‘lustful carnal desires’ is to daftly portray active and sincere worshippers of God, who’ve just stood before God, as leaving the mosque for the whorehouse! (Perhaps he doesn’t know what ‘lustful carnal desires’ means?) Evidently, all of this hyperbolic language is misapplied from the verse which is speaking of something else. Regardless of the legal disagreement, the absence of reason and rationality in the vitriol and the unashamed sectarianism should speak volumes to those who might take such approaches to understanding what God wants as legitimate.
6. There is very little legal understanding in such vitriol. Nights are very short which leaves little space to moderately consume the sustenance the body requires, the rest required to get through 18+ hours of fasting which for many is spent at work, and this doesn't even take into consideration sexual needs. To offer optional prayers despite all of these needs is highly admirable, no matter how many the units.
There are other pertinent points, but for brevity I’ll leave it there.
As a side note: what might be of real benefit to worshippers is to address the way in which 20 rak’at is often performed: unintelligible Qur'anic recitation and hasty movements that resemble little more than bodily jerks. In the quest for numbers that God didn’t stipulate, excellence and heartfelt subservience which God did stipulate are greatly ignored.
May God guide us to what He finds most pleasing and worthy, overlook our shortcomings and weaknesses, and graciously accept the imperfect little acts that we offer.
Note: Please do not waste your day/night posting narrations and arguments about any number of rak’ats for tarawih, God is more impressed if you instead spend that actual time in prayer itself.
Thoughts for the Contemporary Mufti
There are personalities who issue fatwas on politicised matters of faith seeking to position themselves as moderate to non-Muslim liberals, or offer everything as technicalities to present a veneer of intellectualism. Desperate to demonstrate their usefulness, these muftis engage in a one-way competition attempting to outshine others, either by supposing hypothetical problems or framing problems as having a significant impact on society when in reality they only affect a handful of people.