Abstaining from eating and drinking during the rest of the day when the fast has already been broken

Q. Why do you issue verdicts without there being authentic evidence to support them and without mentioning the references? For example, where is the proof to say that one should abstain from eating and drinking during the rest of the day when the fast has already been broken for one reason or another (except for haiz and nifaas)?

A. Before coming to your question, it is important to let you know that it is not correct to say that there is no authentic evidence to support a particular Mas'ala (verdict) when one does not know all the Ahaadith concerned. If one does not know a proof, this does not mean that the proof does not exist. Ignorance of something does not mean that the thing does not exist. When a proof is not mentioned, one has the right to say that the reference of a particular Mas'ala has not been mentioned, but it is an irresponsible statement to say that the proof does not exist when one does not have the knowledge. Let us come to your question.

When we mention the Mas'ala, we try our best to make the explanations simple and easy to understand. Now, in order to issue a verdict (Mas'ala) in Islam, one must refer to the Qur'an and the Hadith. In some cases, it is in the light of several verses of the Qur'an and the Ahaadith that one issues a verdict. In other cases, where nothing explicit is mentioned in the Qur'an and the Hadith regarding certain issues, one must resort to deduction by analogy and, to do this, one must observe certain principles that require a certain technicality that not everyone is able to understand. So, in such conditions, it is more appropriate not to mention all the references each time because this risks complicating rather than clarifying certain things.

Of course, our concern is also not to leave people in ignorance. It is with this in mind that we reserve a significant place in our newsletter for the "QUESTIONS AND ANSWERS" section. Here, people will be able to have explanations on the subjects that they do not understand or do not know.

Now let us come to the second part of your question.

In a Hadith of Bukhari Sharif, Hadhrat Salamah bin Al-Akwa (Radiyallahu anhu‎) reports that Rasulullah (Sallallaahu 'Alaihi Wasallam) commanded a Sahaabi (Radiyallahu anhu‎) from the tribe of Bani Aslam, on the 10^th day of Muharram, to make the following announcement:

"Those who have already taken food should abstain from it for the rest of the day and those who have not yet eaten should fast today because today is the day of 'Aa'shura'."

In another Hadith which is in Abu Dawud, a Sahaabi (Radiyallahu anhu‎) says that the Prophet (Sallallaahu 'Alaihi Wasallam) sent him to the other Sahaabah (Radiyallahu Anhum‎) on the morning of the 10^th Muharram with the following instruction:

"Say to those who did not eat as yet to fast today and those who have already eaten to abstain from it for the rest of the day and then replace a fast."

The scholars of Islam consider that it was as a sign of respect for that day (Aa'shura) that Rasulullah (Sallallaahu 'Alaihi Wasallam) commanded the people who had already eaten to abstain from it until sunset, even though the fast was not valid. It should be noted here that the fast of Aa'shura was Farz before the fast of Ramadhan became obligatory.

It is in light of these two Ahaadith that the jurists of Islam concluded that the one whose fast is broken during the month of Ramadhan for any reason (except for haiz and nifaas) must abstain from food until the time of Iftaar out of respect for this day of Ramadhan.

[English version of "S'abstenir de manger et de boire pendant le reste de la journée alors que le jeûne est déjà rompu" – Al Haadi – Vol. 1 No. 7]