The holy month of Ramadan serves as a spiritual madrasa that educates every Muslim to sharpen their inner spiritual acuity and social sensitivity. One significant manifestation of this sensitivity is the practice of muwasah (empathy and caring) toward fellow servants of Allah who are observing the fast. Within classical Islamic literature, particularly in the book Kanz al-Najah wa al-Surur authored by Shaykh ‘Abd al-Hamid Quds, the reward of providing iftar (breaking the fast) is elucidated as holding an exceptionally majestic status.
For seekers of knowledge wishing to view the complete roadmap of this month’s devotion based on this book, please refer to the main page on the practices of Ramadan in Kanz al-Najah wa al-Surur. This article will specifically elaborate on the virtues of giving food for breaking the fast and the etiquette of visiting during the holy month. This discussion serves as a natural continuation of the exposition on the Hadith of Salman al-Farisi regarding the distinct phases of divine mercy and forgiveness.
The Reward of Providing Iftar: Freeing a Slave and Forgiveness
Sharing an iftar meal is not merely a transactional matter of passing food from one hand to another. Beneath this outward act of charity lies the profound value of Ikhlas (pure sincerity) and a concerted effort to cleanse the soul from the spiritual disease of stinginess (bukhl). The Messenger of Allah ﷺ delivered magnificent glad tidings for those who provide iftar.
Shaykh ‘Abd al-Hamid Quds quotes a narration on page 58, where the Messenger of Allah ﷺ stated in his sermon:
«من فطَّر فيه صائمًا كان له عتق رقبةٍ ومغفرةً لذنوبه»
“Whoever provides a meal for breaking the fast for a fasting person in this month, they will receive the reward of freeing a slave (عتق رقبة) and the forgiveness of their sins.”
Attaining the reward of freeing a slave represents a spiritual achievement of immense value in the scales of the Shari’ah. The esoteric meaning behind this liberation implies that Allah, the Most Merciful, will similarly liberate the neck of the charitable giver from the shackles of the Hellfire’s torment.
The Hadith of a Sip of Milk and a Date
Upon hearing the sheer magnitude of the reward of providing iftar, the companions—many of whom lived in modest simplicity—felt a sense of apprehension. They recognized their material limitations, which prompted a question born out of a deep yearning to attain Allah’s pleasure.
The companions respectfully asked:
«يا رسول الله، ليس كلنا يجد ما يفطِّر به الصائم؟»
“O Messenger of Allah, not all of us possess something to offer as a meal for the fasting person to break their fast?” (p. 58)
Understanding this anxiety, the Messenger of Allah ﷺ provided an answer that brought profound tranquility to their hearts. He explained that Allah’s divine grace is not measured by the extravagance of a feast, but rather by the purity of intention and the sincere sacrifice of His servant.
He ﷺ replied:
يعطي الله هذا الثواب من يفطر صائمًا على مَذْقِة لبن أو شربة ماء أو تمرة. ومن أشبع صائمًا كان له مغفرةً لذنوبه، وسقاه ربه حوضي شربةً لا يظمأ بعدها أبدًا. وكان له مثل أجره من غير أن ينقص من أجره شيء
“Allah grants this reward to anyone who provides for a fasting person to break their fast, even if it is merely with a sip of diluted milk (مَذْقِة لبن), a sip of water, or a single date. And whoever feeds a fasting person to satiation, they will receive forgiveness for their sins, and their Lord will give them to drink from my Basin (Hawd) a drink after which they will never feel thirsty again. And they will receive a reward equal to the fasting person’s reward, without diminishing the latter’s reward in the slightest.” (p. 58)
The quotation above delineates two distinct levels of this charitable act. The first level is providing a basic, modest iftar (such as a sip of water or a date). The second level is feeding the fasting person to the point of satiation (ashba’a sa’iman). Both levels attract divine forgiveness; however, for those who are capable of satiating their brethren, Allah promises them a drink in the Hereafter from the blessed Basin (Hawd) of the Prophet ﷺ.
Supplications of Safety for the Iftar Host
Islamic Shari’ah systematically governs both our vertical relationship with the Creator and our horizontal relationships with fellow creations. When a Muslim receives the goodness of an iftar meal from their brother or sister, it is highly recommended to reciprocate that kindness with a sincere supplication (dua).
Based on the book Kanz al-Najah wa al-Surur (page 61), there is a specific etiquette for visiting that must be upheld. For those of you breaking your fast at another person’s home, recite the following special supplication for the host:
«أفطرَ عندكم الصائمون، وأكل طعامكم الأبرار، وصلت عليكم الملائكة الأخيارُ»
Aftara ‘indakum al-sa’imun, wa akala ta’amakum al-abrar, wa sallat ‘alaykum al-mala’ikat al-akhyar.
“May the fasting people break their fast at your home, and may the pious consume your food, and may the chosen angels pray for mercy upon you.”
This supplication is the most noble form of expressing gratitude. It invokes the pleasure of the angels to seek mercy for the charitable family. Additionally, the author of the book includes an authentic narration from Imam Muslim regarding the prayer of blessings recited by the Messenger of Allah ﷺ when he ate at the residence of the companion ‘Abdullah bin Bisr:
«اللهم بارك لهم فيما رزقتهم، واغفر لهم وارحمهم»
Allahumma barik lahum fima razaqtahum, waghfir lahum warhamhum.
“O Allah, bless them in what You have provided them, forgive them, and have mercy upon them.” (p. 61)
Reciting these supplications with a deep sense of Iftiqar (utter neediness) before Allah will undoubtedly unlock the gates of acceptance during that highly exalted time of breaking the fast.
Summary Table of Iftar Virtues
To facilitate memorization and understanding, here is a summary of the categories of virtues associated with providing iftar charity based on the aforementioned prophetic traditions:
| Level of Iftar Charity | Form of Provision | Divine Grace and Reward from Allah |
| Basic Level | A sip of milk/water, or a single date. | A reward equivalent to freeing a slave and forgiveness of all sins. Acquiring the fasting person’s reward without reducing the guest’s reward. |
| Perfected Level | A satiating meal (Ashba’a). | Attaining all the virtues mentioned above, plus the exclusive privilege of drinking from the Prophet’s Basin (Hawd) in the Hereafter, ensuring one will never experience thirst again. |
Conclusion
The practice of providing food for breaking the fast (iftar) during Ramadan occupies an exceptionally noble rank within Islamic Shari’ah. As elucidated in the text Kanz al-Najah wa al-Surur, this act of worship does not demand material opulence; a single date or a sip of water offered with pure sincerity is sufficient to secure the reward of liberation from the Hellfire and the forgiveness of sins. Conversely, the Shari’ah also educates the recipient of the meal to consistently show gratitude and reciprocate the kindness through beautiful supplications of blessing for the host. The synergy between this generosity and the ensuing prayers ultimately cultivates perfect social harmony and spiritual excellence during the holy month.
Frequently Asked Questions (FAQ) on Iftar Rules
What if I am financially unable to provide a lavish meal for iftar?
Based on the hadith text on page 58, Allah still bestows the majestic reward (the freeing of a slave and forgiveness of sins) even if a person only offers charity with a sip of diluted milk, a sip of pure water, or a single date. Pure intention and Ikhlas (sincerity) are the ultimate keys to acceptance.
Will the reward of the fasting person be reduced if they accept an iftar meal from someone else?
Not at all. The Messenger of Allah ﷺ affirmed categorically that the host receives a reward equal to that of the fasting person, without diminishing the fasting person’s own reward in the slightest degree.
What is the specific supplication taught by the Prophet ﷺ when we are invited to an iftar?
The recommended supplication is “Aftara ‘indakum al-sa’imun, wa akala ta’amakum al-abrar, wa sallat ‘alaykum al-mala’ikat al-akhyar,” which serves as a prayer for safety, blessings from the pious, and a request for divine mercy invoked by the angels (p. 61).
Is it permissible to add other supplications for the family providing the food?
It is highly recommended. In addition to the aforementioned prayer, we can recite a supplication for blessings in provision, just as the Messenger of Allah ﷺ prayed for the family of ‘Abdullah bin Bisr: “Allahumma barik lahum fima razaqtahum, waghfir lahum warhamhum.”
Reference
Al-Khaṭīb, ʿAbd al-Ḥamīd b. Muḥammad ʿAlī Quds b. ʿAbd al-Qādir. Kanz al-Najāḥ wa al-Surūr fī al-Ad‘iyah allatī Tashraḥ al-Ṣudūr. Al-Maktabah al-Shāmilah al-Dhahabiyyah.
