Reference: al-Mulakhkhas al-Fiqhee v1 p265-267
Allaah سبحانه و تعالى says:
1)
Regarding this, Imaam Ibn Katheer said:
The limits are clear, from the noble aayah, as regards the daily fast and it’s start and finish. It starts from the adhaan of the Fajr prayer and finishes at sunset [at the time of the adhaan of the Maghrib prayer].
The permissibility of eating and drinking [throughout the night] until the time of Fajr prayer is evidence of the recommendation of taking the suhoor (pre-dawn meal). It is mentioned in Saheeh al-Bukhaaree and Saheeh Muslim in the hadeeth of Anas رضي الله عنه, who said:
And there are many narrations encouraging the observance of the suhoor, even if it were a mouthful of water. And it is recommended to delay it until [a short time] before the time of Fajr enters.
Even if a person were to wake up in a state of janaabah or if a woman had completed her menstrual cycle before the time of Fajr, then they should first partake in the suhoor and fast, thereby delaying their ghusl until after the time of Fajr had entered.
There are some people who are prompt in taking the suhoor and remain awake most of the night eating, whereupon they go to sleep a few hours before the time of Fajr. Due to this, the people have committed a number of errors:
Firstly: Because they have started to fast before the legislated time;
Secondly: They abandon the Fajr prayer in congregation [in the masjid] and thereby commit a sin by leaving that which is more obligatory upon them, that being the congregational prayer;
Thirdly: It is quite possible they delay performing the Fajr prayer by not performing it until after sunrise. And this is extremely dangerous and more sinful, as Allaah سبحانه و تعالى says:
It is imperative to make the intention for the obligatory fast during the night prior to the fast. So if he were to make the intention and did not wake up until after the Fajr prayer, then he is required to abstain from all that breaks the fast and as such his fast is correct and complete, in shaa.-Allaah.
It is recommended to hasten to break the fast once it is confirmed the sun has set, either by witnessing it’s setting or if someone trustworthy was to inform that it has set or if the adhaan for the Maghrib prayer is called or by other [trustworthy means] than this.
It has been narrated on the authority of Sahl ibn Sa’d that the Prophet ﷺ said:
It’s authenticity is agreed upon by both al-Bukhaaree and Muslim.
And the Prophet ﷺ narrates on behalf of his Lord سبحانه و تعالى, who said:
(…this is once the sun has set).
It is from the Sunnah to break the fast with fresh dates and if these are unavailable, then the dry dates. If these too are unavailable, then with water. This is based upon the saying of Anas, who said:
This is transmitted by Imaam Ahmad, Abu Daawood and at-Tirmidhee.
And if one was unable to find fresh dates, dry dates or even water, then he is to break his fast with whatever is available from food and drink.
I wish to make mention of a very important issue here and that is that some people remain at the dinner table and continue to eat until they have had a full meal. As a consequence, they do not perform the Maghrib prayer with the congregation in the masjid. In doing this, they fall into a great sin since they have missed the congregational prayer and thereby forfeited much reward and as such are befitting of punishment.
That which is legislated is that the fasting person breaks his fast and then proceeds to perform the Maghrib prayer, after which he returns to have his full and proper meal.
At the time of breaking the fast, it is recommended to supplicate to Allaah with all that one wishes of good, because the Prophet ﷺ said:
And from the supplication which is mentioned is as follows:
And the Prophet ﷺ used to say:
And like this, it is befitting for the Muslim to learn the rulings pertaining to the fast and breaking it – in terms of the time and manner, such that he is able to fast according to that which has been legislated in adherence to the Sunnah of the Messenger of Allaah ﷺ. In doing so, his fast will be correct and his actions acceptable to Allaah (in shaa.-Allaah). Indeed, this is from the most important of affairs as Allaah سبحانه و تعالى says:
