The hadith that the Prophet (peace and blessings be upon him) used to say when breaking his fast: (O Allah, for You I fasted, and on Your provision I broke my fast)
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The questioner: The supplication of the fasting person when breaking his fast is reported in a hadith of Mu'adh ibn Abi Zahr, which I think is mursal: Sunan Abi Dawud 2358Da'if (Al-Albani). You stated in "Takhrij al-Mishkat" that it may be strengthened, and in "Irwaa' al-Ghalil" I said that all the chains are extremely weak and cannot be strengthened. Then a thesis by one of our brothers here, "The Description of the Fasting of the Prophet (peace and blessings be upon him)," appeared, and they followed the first opinion.
The Shaykh: So what did they say?
The questioner: They said that they graded the hadith as hasan.
The Shaykh: This does not align with the first opinion; it does not align with the first opinion. Therefore, when we are in a discussion with some of our brothers and his speech in completing the discussion includes that it "may be" such and such, we tell him: leave the "may" alone; because this "may" implies what? Doubt. So when I said what I said, it was because I had not yet fully grasped the details of the chains, but due to their number, they may give the hadith strength. And I am answering you now according to what you are quoting, otherwise I do not have at hand what I said there in "al-Mishkat," but you are quoting it verbatim, right?
Another questioner: His brother, meaning, contradicted him.
The Shaykh: Did you understand what I am saying?
The questioner : I understand.
The Shaykh : What should I say?
The questioner: You say: Is my quoting of your words from "al-Mishkat" verbatim? It is not verbatim.
The Shaykh : Then?
The questioner: Rather, regarding the specific point, I do not remember the grade of the hadith, whether it is hasan or otherwise, but regarding the strength, I mentioned that the hadith may be strengthened.
The Shaykh: This statement: "may be strengthened," is this the exact wording of my speech?
The questioner : Allah knows best.
The Shaykh: Do you have something?
Another questioner: Allah knows best that you mentioned that the hadith is hasan... Yes.
The questioner: When the brothers quoted it, they quoted that the chain is hasan, which was in "al-Mishkat."
The Shaykh: In this case, one should refer to the later research. There is no doubt that the commentary on "al-Mishkat" is much earlier than "Irwaa'." Then the research in "Irwaa'" also has more expansion in research than "al-Mishkat." Because "al-Mishkat" is, first of all, originally comments and is not like "Irwaa'." = -- And peace be upon you -- = Second: they were quick comments because I was on a journey to al-Madinah al-Munawwarah when I was appointed to teach the subject of hadith there. And one of the effects of this haste was that I did not discuss many of the hadiths in "al-Mishkat" and left them blank. So if what is in "al-Mishkat" differs from what is in "Irwaa' al-Ghalil," then what is in "Irwaa' al-Ghalil" takes precedence over what is in "al-Mishkat" for the two reasons mentioned earlier: the comments in "al-Mishkat" are brief and quick, and second: "Irwaa' al-Ghalil" is later in research and verification than "al-Mishkat."
O Allah, for Thee I have fasted, and with Thy provision I have broken my fast.
اللهم لك صمْتُ ، وعلى رزقك أفطرْتُThe Shaykh: So what did they say?
The questioner: They said that they graded the hadith as hasan.
The Shaykh: This does not align with the first opinion; it does not align with the first opinion. Therefore, when we are in a discussion with some of our brothers and his speech in completing the discussion includes that it "may be" such and such, we tell him: leave the "may" alone; because this "may" implies what? Doubt. So when I said what I said, it was because I had not yet fully grasped the details of the chains, but due to their number, they may give the hadith strength. And I am answering you now according to what you are quoting, otherwise I do not have at hand what I said there in "al-Mishkat," but you are quoting it verbatim, right?
Another questioner: His brother, meaning, contradicted him.
The Shaykh: Did you understand what I am saying?
The questioner : I understand.
The Shaykh : What should I say?
The questioner: You say: Is my quoting of your words from "al-Mishkat" verbatim? It is not verbatim.
The Shaykh : Then?
The questioner: Rather, regarding the specific point, I do not remember the grade of the hadith, whether it is hasan or otherwise, but regarding the strength, I mentioned that the hadith may be strengthened.
The Shaykh: This statement: "may be strengthened," is this the exact wording of my speech?
The questioner : Allah knows best.
The Shaykh: Do you have something?
Another questioner: Allah knows best that you mentioned that the hadith is hasan... Yes.
The questioner: When the brothers quoted it, they quoted that the chain is hasan, which was in "al-Mishkat."
The Shaykh: In this case, one should refer to the later research. There is no doubt that the commentary on "al-Mishkat" is much earlier than "Irwaa'." Then the research in "Irwaa'" also has more expansion in research than "al-Mishkat." Because "al-Mishkat" is, first of all, originally comments and is not like "Irwaa'." = -- And peace be upon you -- = Second: they were quick comments because I was on a journey to al-Madinah al-Munawwarah when I was appointed to teach the subject of hadith there. And one of the effects of this haste was that I did not discuss many of the hadiths in "al-Mishkat" and left them blank. So if what is in "al-Mishkat" differs from what is in "Irwaa' al-Ghalil," then what is in "Irwaa' al-Ghalil" takes precedence over what is in "al-Mishkat" for the two reasons mentioned earlier: the comments in "al-Mishkat" are brief and quick, and second: "Irwaa' al-Ghalil" is later in research and verification than "al-Mishkat."
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.