Correct Supplication for Breaking the Fast- The Fitna of Wahhabis in Ramadan

ANOTHER FITNA OF WAHHABIS- CONCERNING THE DUA FOR BREAKING FAST:

The wahhabis were successful in creating many controversies in this Ummah. They even innovated in some established facts of Islam. One such innovation is their manipulation of "Dua of Iftar." From 1400 years, the Muslims around the world recited the dua, "Allahuma Laka- Sumtu, wa'ala rizqika aftartu". It is established in the hadith's and all the fuqaha were of the same opinion. But, a sect which grew not more than 50 years ago says otherwise, because a scholar of theirs (Albani) said it was Weak (Dh'aef). Instead of the dua stated above, they started reciting, "Dhahab Al Zama Wa’ibtalat Al Euruq Wat-thabit Al Ajr Insha’ Allah", which is not a supplication. It was the saying of RasoolAllah صلى الله عليه وسلم.

Using unlimited funds from Saudi Arabia and organizing Zakat mafia in the Sub-continent, they have been printing many promotional material ahead of Ramadan- thus manipulating masses altogether!! Let's prove the authenticity of the supplication which was agreed upon by all Muslims around the world, before wahhabism occurred. Before we jump into the topic, I would like to mention two things:

I) The Muhaddithin are experts in narrating the hadith and checking their chains of transmission. 

They can only grade the hadith on the basis of Isnad but they don't know which hadith applies to a particular condition. 

Likewise, Fuqaha lack the knowledge of the chains but are experts in analyzing the text of the hadith, compare various hadiths and apply them to a particular condition.

That is why we follow the fuqaha when it comes to fiqhi masa'il.

II) We need to have a basic knowledge of Uloom Al Hadith to completely understand this article. For convenience, I am quoting them from the book of the famous scholar, Ibn Salah (ra) (d.643H) who is accepted by Wahhabis also.

1) Fair Hadith (Hasan Hadith): ".... Most of the hadith fall into this category and it is the category which MOST SCHOLARS ACCEPT AND THE GENERALITY OF JURISTS EMPLOY..." ".... 

If a Hadith is supported by the parallelism (Shawahid) of someone else i.e appearance of an another hadith with similar text..."¹

"Whenever a Shafi'ite jurist regards that (hadiths with weak isnad support each other and is raised to the level of Hasan) with scepticism, we remind him about the provision of Shafa'i رضي الله عنه concerning the loose (Mursal) hadith of Tabi'un (followers). 

He ACCEPTED the MURSAL hadith for which THERE WAS A SIMILAR SUPPORTED VERSION (Musnad). Likewise, HE ACCEPTED A MURSAL HADITH OF ANOTHER MURSAL HADITH is transmitted by someone who had not studied with the teachers of the first follower was in agreement with it."²

~ (1) Kitab Marifat anwa Ilm Al Hadith (An Introduction to the science of Hadith), Ibn Salah Al Shahrazuri, English Trans by Dr. Eerik, Pg 40-41

(2) Ibid, Pg 42.

2) Loose Hadith (Mursal): "....From standpoint of usage, most of the hadith described being loose are those, where a Tabi'un (follower) narrated directly from Prophet صلى الله عليه وسلم..."¹

"Beware that a loose hadith is treated as if it were weak, UNLESS ITS SOURCE IS ESTABLISHED AS SOUND- BY ANOTHER LINE OF TRANSMISSION." Thus Shafa'i رضي الله عنه accepted the mursal hadith of Saeed bin Al Mussayb (ra) because supported versions of the same hadith from another lines of transmission (isnad) existed."²

"The soundness of the isnad containing the looseness becomes apparent by the virtue of the supported version. 

SO EVEN THOUGH THE ISNAD IS LOOSE, IT IS JUDGED TO BE SOUND ISNAD WHICH CAN SUPPORT A PROOF, as established in the category of Hasan Hadith. ONLY SOMEONE DEVOID OF EXPERIENCE IN THIS MATTER CAN DENY THIS!"³

~ (1) Kitab Marifat anwa Ilm Al Hadith (An Introduction to the science of Hadith), Ibn Salah Al Shahrazuri, English Trans by Dr. Eerik, Pg 55.

(2) Ibid, Pg 56.

(3) Ibid, Pg 56.

★Position of great scholars of Islam on Mursal Hadith:

وَأَصْلُ مَذْهَبِ مَالِكٍ رَحِمَهُ اللَّهُ وَالَّذِي عَلَيْهِ جَمَاعَةُ أَصْحَابِنَا الْمَالِكِيِّينَ أَنَّ مُرْسَلَ الثِّقَةِ تَجِبُ بِهِ الْحُجَّةُ وَيَلْزَمُ بِهِ الْعَمَلُ كَمَا يَجِبُ بِالْمُسْنَدِ سَوَاءً

The Usool on the Madhab of Imam Malik (ra) and my Maliki companions is that the MURSAL HADITH IS TRUSTWORTHY AND A HUJJAH..."

~ Al Tamhid la'maa fi Al Muwatta min Al Maa'ni wal Asanid, Ibn Abdil Barr (ra) (d.449H), Vol 1, Pg 2, Wizarat Umum Al Awqaf wal Shuwwun Al Islamiyyah Publications, Morocco.

وَأَصَح الْأَقَاوِيل فِي هَذَا مَا قَالَه أَبُو بكر الرَّازِيّ رَضِي الله عَنهُ أَن مُرْسل من كَانَ من الْقُرُون الثَّلَاثَة حجَّة مَا لم يعرف مِنْهُ الرِّوَايَة مُطلقًا عَمَّن لَيْسَ بِعدْل ثِقَة ومرسل من كَانَ بعدهمْ لَا يكون حجَّة إِلَّا من اشْتهر بِأَنَّهُ لَا يروي إِلَّا عَمَّن هُوَ عدل ثِقَة لِأَن النَّبِي عَلَيْهِ السَّلَام شهد للقرون الثَّلَاثَة بِالصّدقِ والخيرية فَكَانَت عدالتهم ثَابِتَة بِتِلْكَ الشَّهَادَة مَا لم يتَبَيَّن خلافهم وَشهد على من بعدهمْ بِالْكَذِبِ بقوله ثمَّ يفشو الْكَذِب فَلَا تثبت عَدَالَة من كَانَ فِي زمن شهد على أَهله بِالْكَذِبِ إِلَّا بِرِوَايَة من كَانَ مَعْلُوم الْعَدَالَة يعلم أَنه لَا يروي إِلَّا عَن عدل

Imam Abu Bakr Al Jassas (ra) (d.370H) says: "The Mursal of a Thiqa (Trustworthy) Tab’ii and Tab’i Taba’ii are accepted as Hujjah, unless there is something (bad) known against him, due to the saying of the Prophet صلى الله عليه وسلم, "The best people are those of my generation,  then those who come after them, then those who come after them.” [Narrated by Ibn Masud in Bukhari (6065) and Muslim (2533)]. 

~ Usool Al Sarkashi (d.483H), Shams Ul Aimma Al Sarkashi (ra), Vol 1, Pg 363, Dar Al Marifah Publications, Beirut, Lebanon.

In Shafa'i school of fiqh, there are two conditions on which a Mursal hadith is accepted:

1) The Mursal hadith should also come atleast from a Musnad (complete form), or as another Mursal from a different tab'ii, whose teachers were not same as the first one or if the majority of the scholars agree on the text of that Mursal hadith.

2) It should be atleast narrated from a Senior Tab'ii.

~ Risalah Al Shafa'i, Imam Shafa'i (d.204H), Pg 461-470, Maktabah Al Halabi Publications, Misr

3) Shawahid Hadith (Attestations): "The expert Ibn Hibban (ra) (d.354H) gave an example for this type of hadith:

Hammad bin Salamah relates a hadith from Ayyub from Muhammad bin sirin from Abu Hurayra from Prophet صلى الله عليه وسلم. It is examined: Did a reliable transmitter other than Ayyub relate it from Ibn Sirin? If it is found, it is known that the hadith has an original source to which it goes back (Shawahid). If it is not found, then does a reliable narrator other than Ibn Sirin relate it from Abu Hurayra? If not, does a companion other than Abu Hurayra relate it from the Prophet? If any of that is found, it is thereby known that the hadith has an original source to which it goes back i.e (it has Shawahid).¹

~ (1) Kitab Marifat anwa Ilm Al Hadith (An Introduction to the science of Hadith), Ibn Salah Al Shahrazuri, English Trans by Dr. Eerik, Pg 75.

★Conclusions: From the above stated rules of Hadith, it can be concluded that: 

1) A weak hadith or a Mursal hadith is raised to the status of Hasan and can be used as a proof, if a Musnad hadith or mursal of other Tabi'un are present with a similar text supporting it.

2) The presence of Shawahid (similar) hadiths for other weak or mursal hadiths- makes it strong enough.

- The Shawahid's for the Hadith:

أَخْبَرَكُمْ أَبُو عُمَرَ بْنُ حَيَوَيْهِ قَالَ: حَدَّثَنَا يَحْيَى، حَدَّثَنَا الْحُسَيْنُ، أَخْبَرَنَا ابْنُ الْمُبَارَكِ، عَنْ حُصَيْنٍ، عَنْ مُعَاذٍ قَالَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَسَلَّمَ إِذَا أَفْطَرَ قَالَ: «اللَّهُمَّ لَكَ صُمْتُ، وَعَلَى رِزْقِكَ أَفْطَرْتُ»

Narrated from Muadh bin Zuhrah that the Prophet صلى الله عليه وسلم recited when breaking His fast, "O Allah, for You I have fasted and with Your provision I have broken my fast." (Allahuma Laka- Sumtu, wa'ala rizqika aftartu).

~ Al Zuhad wal Raqayiq la Ibn Mubarak (d.181H), Vol 1, Pg 495, Hadith 1410, Dar Al Kutub Al Ilmiyyah Publications, Beirut, Lebanon. [MURSAL BY MUADH- ALL MEN ARE TRUSTWORTHY]

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ يُونُسَ أَبُو حَصِينٍ، أَخْبَرَنَا عَبْثَرُ بْنُ الْقَاسِمِ أَبُو زُبَيْدٍ، أَخْبَرَنَا حُصَيْنٌ، أَخْبَرَنَا مُعَاذٌ أَبُو زَهْرَةَ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا صَامَ ثُمَّ أَفْطَرَ قَالَ: «اللَّهُمَّ لَكَ صُمْتُ، وَعَلَى رِزْقِكَ أَفْطَرْتُ»

Narrated from Muadh bin Zuhrah that the Prophet صلى الله عليه وسلم recited when breaking His fast, "O Allah, for You I have fasted and with Your provision I have broken my fast." (Allahuma Laka- Sumtu, wa'ala rizqika aftartu).

~Al Zuhad wal Raqayiq la Ibn Mubarak (d.181H), Vol 1, Pg 495, Hadith 1411, Dar Al Kutub Al Ilmiyyah Publications, Beirut, Lebanon. [MURSAL BY MUADH- ALL MEN ARE TRUSTWORTHY]

قَالَ: أَخْبَرَنَا الْفَضْلُ بْنُ دُكَيْنٍ قَالَ: حَدَّثَنَا شَرِيكٌ عَنْ حُصَيْنٍ عَنْ هِلالِ بْنِ يِسَافٍ عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ أَنَّهُ كَانَ يَقُولُ: اللهم لك صمت وعلى رزقك أفطرت.

It is narrated from Rabi'a bin Khutaym said, "(If a person breaks his fast), then he should say, "O Allah, for You I have fasted and with the Provisions provided by You, I have broken it."

قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الأَسَدِيُّ قَالَ: حَدَّثَنَا سُفْيَانُ عَنْ حُصَيْنٍ عَنْ مُعَاذٍ عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ أَنَّهُ كَانَ يَقُولُ إِذَا أَفْطَرَ: اللَّهُمَّ لَكَ صُمْنَا وَعَلَى رِزْقِكَ أفطرنا.

[Same as above]

~ Tabaqat Al Kubra, Ibn Sa'ad (ra) (d.230H), Vol 6, Pg 225, Dar Al Kutub Al Ilmiyyah Publications, Beirut, Lebanon. [MURSAL FROM OTHER SENIOR TABI'UN- CHAIN NO-2, ALL MEN ARE TRUSTWORTHY].

~ As discussed already, the Maliki and the Hanafi scholars readily accept Mursal narration of a trustworthy scholar. But Imam Shafa'i puts forth two conditions. We will now prove that these narrations fullfills those conditions:

1) This hadith is also narrated from other Musnad routes of Hazrat Ibn Abbas and Hazrat Anas (رضي الله عنه) [See Below]. Also, it is narrated by another senior tab'ii who had different teachers.

[Note: Rabia bin Khaitam narrated from Abdullah Ibn Masud, Abu Ayyub Al Ansari and Umro bin Maymoon and Muadh didn't narrate from any of the above Sahaba. See Siyar Al Alam, Al Dhahabi (d.748H), Vol 5, Pg 147, Narrator no 463, Dar Al Hadith Publications, Cairo, Egypt].

2) Also, even if the narration of Muadh is considered alone, then also this hadith is a HUJJAH according to Shafa'i usool as He was a senior tab'ii. We read in Ibn Hajr's Taqreeb, Pg 536, Narrator no 6731, Dar Al Rasheed Publications, Syria that some scholars considered Muadh as a Sahabi (so atleast, he may be that senior and that's why he was considered so by the scholars)

★Hence this hadith is unequivocally accepted.

 حَدَّثَنَا مُسَدَّدٌ، عَنْ هُشَيْمٍ، عَنْ حُصَيْنٍ، عَنْ مُعَاذِ بْنِ زُهْرَةَ، أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَفْطَرَ قَالَ: «اللَّهُمَّ لَكَ صُمْتُ وَعَلَى رِزْقِكَ أَفْطَرْتُ»

Narrated from Muadh that HE LEARNED THAT RasoolAllah صلى الله عليه وسلم used to recite when He broke His fast, "O Allah, for You I have fasted and with Your provision I have broken my fast." (Allahuma Laka- Sumtu, wa'ala rizqika aftartu).

~ Al Marasil la Abi Dawud (d.275H), Pg 124, Hadith 99, Muassasah Al Risalah Publications, Beirut, Lebanon. [MURSAL BY MUADH- ALL MEN ARE TRUSTWORTHY]

 حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا هُشَيْمٌ، عَنْ حُصَيْنٍ، عَنْ مُعَاذِ بْنِ زُهْرَةَ، أَنَّهُ بَلَغَهُ " أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَفْطَرَ قَالَ: «اللَّهُمَّ لَكَ صُمْتُ، وَعَلَى رِزْقِكَ أَفْطَرْتُ»

[Same as above narration]

~ As-Sunnan, Abi Dawud (d.275H), Vol 2, Pg 306, Hadith 2358, Maktabah Al Asariyah Publications, Beirut, Lebanon.

 حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْعَسَّالُ الْأَصْبَهَانِيُّ، ثنا إِسْمَاعِيلُ بْنُ عَمْرٍو الْبَجَلِيُّ، ثنا دَاوُدُ بْنُ الزِّبْرِقَانِ، عَنْ شُعْبَةَ، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ، رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَفْطَرَ قَالَ: «بِسْمِ اللَّهِ، اللَّهُمَّ لَكَ صُمْتُ، وَعَلَى رِزْقِكَ أَفْطَرْتُ، تَقَبَّلْ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ»

Narrated from Anas bin Malik رضي الله عنه that the Prophet صلى الله عليه وسلم recited when breaking His fast, "In the name of Allah, O Allah, for You I have fasted and with Your provision I have broken my fast. Accept it (O Lord) You are the All  Hearing and All Knowing."

~ Al Dua la Tabarani (d.360H), Pg 286, Hadith 918, Dar Al Kutub Al Ilmiyyah Publications, Beirut, Lebanon. [DA'EEF- MUSNAD FROM HAZRAT ANAS, NO OF CHAINS-3]

~ Mujam Al Awsat, Al Tabarani (d.360H), Vol 7, Pg 298, Hadith 7549, Dar Al Haramain Publications, Cairo, Egypt. 

 حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَضْرَمِيُّ، ثنا يُوسُفُ بْنُ قَيْسٍ الْبَغْدَادِيُّ، ثنا عَبْدُ الْمَلِكِ بْنُ هَارُونَ بْنِ عَنْتَرَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِذَا أَفْطَرَ قَالَ: «لَكَ صُمْتُ، وَعَلَى رِزْقِكَ أَفْطَرْتُ فَتَقَبَّلْ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ»

[Same as above mentioned narration]

~ Mujam Al Kabir,  Al Tabarani (d.360H), Vol 12, Pg 146, Hadith 12720, Maktabah Ibn Taymiyya Publications, Beirut, Lebanon.[SHADEED DA'EEF- MUSNAD FROM HAZRAT IBN ABBAS- NO OF CHAINS-4].

أَخْبَرَنَا أَبُو تَمَّامٍ مُحَمَّدُ بْنُ الْحَسَنِ الْقَاضِي الْعَبْدِيُّ، أَنَا مُحَمَّدُ بْنُ الْمُظَفَّرِ، أَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ خَلَفِ بْنِ وَكِيعٍ، نا الْقَاسِمُ بْنُ هَاشِمٍ السِّمْسَارُ، نا هَاشِمِ بْنُ سَعِيدٍ، نا سَعِيدُ بْنُ زَرْبِيٍّ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَفْطَرَ، قَالَ: «لَكَ صُمْتُ وَعَلَى رِزْقِكَ أَفْطَرْتُ، فَتَقَبَّلْ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ

Narrated by Hazrat Anas bin Malik رضي الله عنه that the Prophet صلى الله عليه وسلم used to recite when breaking His fast, "For You, I have fasted and with the Provisions provided by You, I have broken my fast".

~ Talkhis Al Mutashabih fi Al Rasm, Al Khateeb Al Baghdadi (d.463H), Vol 2, Pg 659, Talas lil Darasat wal Tarjimat wal Nashr Publications, Dimashq, Syria. [MUSNAD FROM HAZRAT ANAS- ALL MEN ARE TRUSTWORTHY, CHAIN NO-5].

-The Opinion of Fuqaha:

ويستحب أن يدعو على الافطار بدعاء رسول الله صلى الله عليه وسلم "اللهم لك صمت وعلى رزقك أفطرت"

It is mustahab (recommended) to recite this Dua on breaking your fast, "O Allah, For you I have fasted and with the Provisions provided by You, I have broken it."

~ Al Tanabih fi al Fiqh Al Shaf'ai, Abu Ishaq Al Firozabadi Al Shirazi (d.476H), Pg 67, Alim Al Kitab, Beirut, Lebanon.[Shafa'i fiqh masters opinion]

والمستحب أن يقول عند إفطاره: اللهم لك صمت وعلى رزقك أفطرت لما روى أبو هريرة رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم إذا صام أو أفطر قال: "أللهم لك صمت وعلى رزقك أفطرت

It is mustahab (recommended) to say at breaking your fast, "O Allah, For you I have fasted and with the Provisions provided by You, I have broken it." as it is narrated from Muadh bin Zuhrah (رضي الله عنه) that the Prophet صلى الله عليه وسلم said when He breaks His fast, ""O Allah, For you I have fasted and with the Provisions provided by You, I have broken it."

~ Al Madhab fi Fiqh Al Imam Shaf'ai, Abu Ishaq Al Firozabadi Al Shirazi (d.476H), Vol 1, Pg 343, Dar Al Kutub Al Ilmiyyah Publications, Beirut, Lebanon.

الأول تَعْجِيل الْفطر بعد تَيَقّن الْغُرُوب بِتَمْر أَو مَاء مُسْتَحبّ وَيَقُول عِنْد ذَلِك اللَّهُمَّ لَك صمت وعَلى رزقك أفطرت

The first is to hasten the Iftar AFTER the sunset is confirmed by dates or water and it is mustahab (recommended) to say while breaking it, "O Allah, for you I have fasted, and with the Provisions provided by You, I have broken it.”

~ Al Wasit fi Al Madhab, Abu Hamid Al Ghazali (ra) (d.505H), Vol 2, Pg 536, Chapter of Sunnah during opening the fast, Dar Al Islam Publications, Cairo, Egypt

والمستحب أن يقول عِنْدَ إفْطَارِهِ اللَّهُمَّ لَكَ صُمْتُ وَعَلَى رِزْقِكَ أفطرت لما روى أبو هُرَيْرَةَ قَالَ " كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وسلم إذا صام ثم أفطر قال اللهم لك صمت وعلي رزقك أفطرت

It is mustahab (recommended) to say when you break your fast, "O Allah, for you I have fasted, and with the Provisions provided by You, I have broken it." For it is narrated by Abu Hurayra that, "The Prophet صلى الله عليه وسلم used to recite when He broke His fast, "O Allah, for you I have fasted, and with the Provisions provided by You, I have broken it.”

~ Al Majm'a Sharah Al Mazahib, Al Nawawi (ra) (d.676H), Vol 6, Pg 362, Dar Al Fikr Publications, Damascus, Syria. [NARRATED BY ABU HURAYRA (RA)- NO OF CHAINS-4].

وَالسُّنَّةُ أَنْ يَقُولَ عِنْدَ فِطْرِهِ: «اللَّهُمَّ لَكَ صُمْتُ، وَعَلَى رِزْقِكَ أَفْطَرْتُ»

It is SUNNAH to recite while breaking your fast, "O Allah, for you I have fasted, and with the provisions provided by You, I have broken it."

~ Rawdat ul Talib'ain wa Umdat Al Muftiyin, Al Nawawi (ra) (d.676H), Vol 2, Pg 368, Maktabah Al Islamiyyah Publications, Beirut, Lebanon.

ويستحب أن يقول عند الفطر ما روي عن معاذ: قال: كان رسول الله - صلى الله عليه وسلم - إذا أفطر قال: "اللهم لك صمت وعلى رزقك أفطرت

It is mustahab (recommended) to recite while breaking your fast as narrated by Muadh who said, "RasoolAllah صلى الله عليه وسلم said when He was breaking His fast- "O Allah, for you I have fasted, and with the Provisions provided by You, I have broken it.”

~ Al Tahdhib fi Fiqh Al Imam Shafa'i, Imam Baghawi (ra) (d.516H), Vol 3, Pg 183, Dar Al Kutub Al Ilmiyyah Publications, Beirut, Lebanon

وأن يقول عند فطره اللهم لك صمت وعلى رزقك أفطرت

And [the person] should say when he breaks his fast, ""O Allah, for you I have 

fasted,and with the provisions provided by you, I have broken it." 

 Al Sharah Al kabir Ila Matn Al Muqni, Ibn Qudama Al Dimishqi (d.682H), vol 3, Pg 76, Dar Kutub Al Arabiyya Publications, Aleppo, Syria

 - As for the hadith in Sunnan Abu Dawud, Nisa'i, Mustadrak Ala Sahihayn which wahhabis quote to prove their supplication:

All the chains of that hadith contains a narrator named, " مروان بن سالم المقفع", who is a Majhool narrator. Due to his status as "Tabi'i", he has been raised to the status of Marfu'a (elevated) by some scholars like Al Dhahabi. But scholars like Imam Mizzi (d.742H) writes in his book, Tadhib Al Kamal, Vol 27, Pg 390, Narrator no 5872, Muassasah Al Risalah Publications, Beirut, Lebanon:

مروان بن سالم المقفع :ذكره ابنُ حِبَّان فِي كتاب "الثقات روى له أَبُو داود، والنَّسَائي حديثا واحدا

Marwan bin Salim Al Muqafi, only mentioned in the book of trustworthy by Ibn Hibban. He narrated only a single hadith which is quoted in Abu Dawud and Al Nasa'i.

Hence it is established that this narrator of hadith is Majhool (Unknown). Even if we accept that this narrator is Trustworthy, then also this hadith cant be accepted in Fiqhi Masa'il, because this hadith is Ghareeb and Ahad. Ghareeb (strange) hadith means a Narration with only one narrator on the level of Sahaba or Tabein. The above Narration is Ghareeb on the level of both, Sahaba and Tabein.

[1] حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ الطَّبَرِيُّ، ثنا أَبُو الزِّنْبَاعِ الْمِصْرِيُّ، ثنا عَمْرُو بْنُ خَالِدٍ قَالَ: سَمِعْتُ زُهَيْرَ بْنَ مُعَاوِيَةَ، يَقُولُ لِعِيسَى بْنِ يُونُسَ: " يَنْبَغِي لِلرَّجُلِ أَنْ يَتَوَقَّى رِوَايَةَ غَرِيبِ الْحَدِيثِ. فَإِنِّي أَعْرِفُ رَجُلًا كَانَ يُصَلِّي فِي الْيَوْمِ مِائَتَيْ رَكْعَةٍ، مَا أَفْسَدَهُ عِنْدَ النَّاسِ إِلَّا رِوَايَتُهُ غَرَائِبَ الْحَدِيثِ

Iyas bin Yunus (d.187H), the Great Muhaddith and Hujjah used to say, "Men should avoid narrating Ghareeb (strange hadith). I knew a pious man who used to offer 200 rakah's of namaz in a day but what spoiled (his image) among people was his narration of Ghareeb (strange hadith).

~ Al Muhaddith Al Fasil Bayn Al Rawy wal-Wahi, Hasan bin Abdul Rahman bin Khalid (d.360H), Pg 562, Dar Al Fikr publications, Beirut, Lebanon.

~ Al Jami li-Akhlaq Al Raawi wa-Adab Al Sama'i, Al Khateeb Al Baghdadi (d.463H), Vol 2, Pg 100, Narration no 1291, Maktabah Al Maarif publications, Riyadh, Saudi Arabia.

[2] حَدَّثَنَا جَعْفَرُ الْفِرْيَابِيُّ، ثنا بِشْرُ بْنُ الْوَلِيدِ قَالَ: سَمِعْتُ أَبَا يُوسُفَ يَقُولُ: «مَنْ تَتَبَّعَ غَرِيبَ الْحَدِيثِ كَذَبَ»

It is narrated form Abu Yusuf (d.181H), the Jurist and the distinguished that, "whosoever copies (narrates) Ghareeb (strange) hadith is a liar (kazzab).

~ Al Muhaddith Al Fasil Bayn Al Rawy wal-Wahi, Hasan bin Abdul Rahman bin Khalid (d.360H), Pg 562, Dar Al Fikr publications, Beirut, Lebanon, 

 [3] حَدَّثَنَا مُحَمَّدُ بْنُ حَيَّانَ الْمَازِنِيُّ، ثنا مُسَدَّدٌ، ثنا مُحَمَّدُ بْنُ جَابِرٍ، عَنِ الْأَعْمَشِ، عَنْ إِبْرَاهِيمَ، قَالَ: «كَانُوا يَكْرَهُونَ غَرِيبَ الْحَدِيثِ وَالْكَلَامَ»

It is narrated from Imam Ibrahim al Nakha'i (d.96H) that he said, "They (the scholars of his time) hated [to narrate] Ghareeb (strange) hadith and Kalam.

~ Al Muhaddith Al Fasil Bayn Al Rawy wal-Wahi, Hasan bin Abdul Rahman bin Khalid (d.360H), Pg 565, Dar Al Fikr publications, Beirut, Lebanon,  

[4] أنا الْقَاضِي أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ الْحُسَيْنِ بْنِ رَامِينَ الْإِسْتِرَابَاذِيُّ، قَالَ: سَمِعْتُ خَلَفَ بْنَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْخَيَّامَ، بِبُخَارَى يَقُولُ: سَمِعْتُ أَبَا عَبْدِ الرَّحْمَنِ بْنَ أَبِي اللَّيْثِ، يَقُولُ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ بِشْرِ بْنِ الْحَكَمِ، يَقُولُ: سَمِعْتُ عَبْدَ الرَّزَّاقِ، يَقُولُ: «كُنَّا نَرَى أَنَّ غَرِيبَ الْحَدِيثِ خَيْرٌ فَإِذَا هُوَ شَرٌّ

It is narrated that Imam Abdur Razzaq (d.211H) said, "We have seen Ghareeb (strange) hadith Good (in chain) and evil (in matn).

~ Al Jami li-Akhlaq Al Raawi wa-Adab Al Sama'i, Al Khateeb Al Baghdadi (d.463H), Vol 2, Pg 100, Narration no 1294, Maktabah Al Maarif publications, Riyadh, Saudi Arabia.  

[5] فَقَدْ أنا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عُمَرَ بْنِ جَعْفَرٍ الْخَرَقِيُّ أنا أَحْمَدُ بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ سَلْمٍ الْخُتُلِّيُّ، نا أَحْمَدُ بْنُ عَلِيٍّ الْأَبَّارُ، نا يُونُسُ بْنُ أَحْمَدَ، نا هِلَالٌ يَعْنِي ابْنَ يَحْيَى، نا أَبُو يُوسُفَ الْقَاضِي، قَالَ: قَالَ أَبُو حَنِيفَةَ: «مَنْ طَلَبَ الْمَالَ بِالْكِيمْيَاءِ أَفْلَسَ وَمَنْ طَلَبَ الدِّينَ بِالْجِدَالِ تَزَنْدَقَ وَمَنْ طَلَبَ غَرِيبَ الْحَدِيثِ كَذَبَ

It is narrated from Imam Abu Yusuf that Imam Abu Hanifa (d.150H) said, "Those who seek wealth through Alchemy went out of cash, those who seek the religion through debates and controversies is a zindeeq (infidel) and those who seek Ghareeb (strange) hadith is a Kazzab (liar).

~ Al Jami li-Akhlaq Al Raawi wa-Adab Al Sama'i, Al Khateeb Al Baghdadi (d.463H), Vol 2, Pg 159, Narration no 1481, Maktabah Al Maarif publications, Riyadh, Saudi Arabia.    

~ Sharf Ashab Al hadith, Al Khatib Al Baghdadi (d.463H), Pg 5, Dar Al Ihya Al Sunnah Al Nabawiyya publications, Ankara, Turkey.

[6] سُئِلَ أَحْمَدُ بْنُ حَنْبَلٍ عَنْ حَرْفٍ مِنْ غَرِيبِ الْحَدِيثِ، فَقَالَ: " سَلُوا أَصْحَابَ الْغَرِيبِ، فَإِنِّي أَكْرَهُ أَنْ أَتَكَلَّمَ فِي قَوْلِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بِالظَّنِّ فَسَأُخْطِئُ

It was asked to Imam Ahmed bin Hanbal (d.240H) regarding [narration of] Ghareeb (strange) hadith. He said, "Separate yourself from the people who narrate Ghareeb. I hate to attribute to the words of RasoolAllah (saws). It is a sin.

~ Al Muqaddimah, Ibn Salah (d.643H), Pg 272, Dar Al Fikr Al Maasir Publications, Beirut, Lebanon.

Hence, it is established that the correct supplication to be recited before breaking the fast is, "Allahuma lakasamtu- Ala Rizqika Aftartu". This hadith has many shawahid narrations. The hadith which wahhabis quote has a Majhool (unknown) narrator in its chain. Moreover, it is Ghareeb-Ahad and cannot be used in Fiqhi Masa'il.