Bukhari

Hadith Commentary:
The relevance of this hadith to the chapter translation is as follows: sattu (roasted barley flour) was mixed with water, and at that time, this was what was available. Thus, breaking the fast with water or whatever is present (mahdar) is established.
Tirmidhi has narrated in a marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) form that one should break the fast with dates; if dates are not available, then with water.
(Wahidi)
Hazrat Musaddad bin Musarhad was among the eminent teachers of Imam Bukhari, and there are numerous narrations from him in the Jami‘ al-Sahih.
He was a resident of Basra.
He heard hadith from Hammad bin Zayd, Abu ‘Awanah, and others.
Besides Imam Bukhari rahimahullah, many other hadith scholars have also narrated from him.
He passed away in 228 AH.
Rahimahum Allahu ta‘ala ‘alayhim ajma‘in (Ameen).

Hadith Commentary:
(1)
Since sattu (barley flour) is prepared in water, and at that time this was all that was available, the Messenger of Allah (sallallahu alayhi wa sallam) ordered it to be prepared.
Imam Bukhari (rahimahullah) has established his chapter heading based on this.
In addition, it is mentioned in Tirmidhi that a fasting person should break his fast with dates, and if dates are not available, then he should break his fast with water.
(Sunan al-Tirmidhi, al-Siyam, Hadith: 694) (2)
Since the supplication of a fasting person at the time of breaking the fast is accepted, it is Sunnah to recite the following supplication:
(Dhahaba al-zama’u wabtallati al-‘urooqu wa thabata al-ajru in sha’ Allah)
“The thirst has gone, the veins are moistened, and the reward is established, in sha’ Allah.”
(Sunan Abi Dawud, al-Siyam, Hadith: 2357) (3)
It should be clear that the addressee of the Messenger of Allah (sallallahu alayhi wa sallam) was Hazrat Bilal (radi Allahu anhu), as is explicitly mentioned in the narration of Abu Dawud.
(Sunan Abi Dawud, al-Siyam, Hadith: 2352)
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) called the one who arranged the water; the one who performed this service for the Messenger of Allah (sallallahu alayhi wa sallam) was Hazrat Bilal (radi Allahu anhu), as is known from other narrations.
(4)
From this hadith, the freedom of expression of opinion is established, even if that opinion is contrary to the actual situation. Therefore, every person has the right to express his opinion, but when it is proven to be incorrect, it is extremely necessary to accept the truth.

Hadith Commentary: Or the fast has ended.

Some people have taken evidence from this hadith that when the time of breaking the fast (iftar) arrives, the fast is automatically broken, even if one does not actually break the fast (by eating or drinking).

We say that this hadith refutes their claim, because if the fast were to end automatically with the arrival of the time, then why would the Prophet (sallallahu alayhi wa sallam) hasten to have the barley drink (sattu) prepared?

Similarly, why would other hadiths encourage hastening to break the fast?

And if the fast were to end automatically with the arrival of the time, then why would the Prophet (sallallahu alayhi wa sallam) prohibit the fast of wisal (continuous fasting without breaking at sunset)?

This same hadith has previously been mentioned with the chain of narration from Ishaq al-Wasiti. The one whom the Prophet (sallallahu alayhi wa sallam) instructed to prepare the barley drink was Bilal (radi Allahu anhu).

He saw some light and thought that there was still some time left before sunset, which is why he presented the matter in this way before the Prophet (sallallahu alayhi wa sallam).

Hafiz Ibn Hajar (rahimahullah) says: "And in it is a reminder that a layperson may remind a scholar up to three times if it is feared that the scholar has forgotten, and that one should not refrain from reminding after three times." That is, from the incident mentioned in this hadith, it is also established that even a layperson can remind a scholar three times if it is thought that the scholar has forgotten, just as Bilal (radi Allahu anhu) reminded the Prophet (sallallahu alayhi wa sallam) three times according to his own understanding. However, since Bilal's (radi Allahu anhu) understanding was not correct,

Therefore, in the end, the Prophet (sallallahu alayhi wa sallam) informed him of the reality of the matter, and he complied with the noble instruction. It is thus understood that once the time has arrived, there is absolutely no reason to delay in breaking the fast.

Hadith Commentary:

(1)
After sunset, when darkness appears on the eastern horizon, the fasting person should break the fast.

(2)
In our era, the Shia and Rawafid wait for the stars to appear before breaking their fast. The Messenger of Allah (sallallahu alayhi wa sallam) declared such an act to be devoid of goodness and blessing. In this regard, his clear statement is that my Ummah will remain upon my way as long as they do not wait for the stars to appear before breaking the fast. (Sahih Ibn Hibban: 278/6) On this basis, one should hasten to break the fast.

(3)
The following supplication at the time of breaking the fast is not established from the Book and Sunnah: (Allahumma inni laka sumtu wa bika aamantu wa ‘alayka tawakkaltu wa ‘ala rizqika-aftartu). At the time of breaking the fast, one should adhere to the supplication that is established as Sunnah, which we have mentioned earlier.

Hadith Commentary:
There is clear correspondence between the hadith and the chapter; reciting this supplication at the time of breaking the fast is Sunnah: "Allahumma laka sumtu wa ‘ala rizqika-aftartu," meaning: "O Allah! I observed this fast for Your pleasure, and now I break it with the sustenance provided by You."
After this, these words should be recited: "Dhahaba al-zama’u wabtallati al-‘urooq wa thabatal-ajru in sha’ Allah," meaning: "Thanks be to Allah that with the breaking of the fast, thirst has gone and the veins are moistened, and, if Allah wills, the reward is established with Him."
Regarding the hadith "For the fasting person there are two joys..." etc., Hazrat Shah Waliullah rahimahullah states that the first joy is natural: when breaking the fast in Ramadan, the soul attains that which it desired. The second is a spiritual joy, because due to fasting, the fasting person becomes capable of being separated from the bodily veil, and after the effusion of certain knowledge (‘ilm al-yaqin) from the higher realm, the signs of sanctity become manifest in him—just as, through prayer, the signs of divine manifestation (tajalli) become apparent.
(Hujjat Allah al-Baligha)

Hadith Commentary:
(1)
There are differing opinions regarding fasting during travel:
The Zahiri scholars are of the view that it is obligatory to break the fast during travel. If someone fasts while traveling, he will receive no reward for it. Meanwhile, some others say that fasting and not fasting during travel are equal, and neither is superior to the other. Some scholars are of the opinion that one should adopt whichever of the two options is easier. Since the Messenger of Allah (sallallahu alayhi wa sallam) fasted during travel, in our view, fasting is superior, and not fasting is a concession, provided that there is no hardship or difficulty in fasting, nor is there any fear of falling into pride or arrogance.
(2)
For the person who turns away from accepting the concession, or for whom fasting is harmful, it is better for him to break the fast.
(3)
In the narration of Sahih Muslim, it is explicitly stated that the mentioned journey was in the month of Ramadan (Sahih Muslim, al-Siyam, Hadith: 2559(1101)). And the journey in Ramadan took place either at the time of the Battle of Badr or the Conquest of Makkah. Ibn Abi Awfa (radi Allahu anhu) did not participate in the Battle of Badr, so this journey was at the time of the Conquest of Makkah. And Allah knows best. (Umdat al-Qari: 131/8)
(4)
The sun had set, but its traces were still visible; on this basis, the Companion thought that the sun had not yet set, so he repeated his question a second and third time. This repetition was not for any ulterior motive. It should be noted that this Companion of the Messenger was Bilal (radi Allahu anhu). (Umdat al-Qari: 131/8)
(5)
The corroboration (mutaba‘at) of Jarir has been mentioned by Imam Bukhari (rahimahullah) himself. (Sahih al-Bukhari, al-Talaq, Hadith: 5297) Likewise, the corroboration of Abu Bakr ibn Ayyash has also been mentioned by Imam Bukhari. (Sahih al-Bukhari, al-Sawm, Hadith: 1958)

Hadith Commentary: Benefits and Issues: Since after sunset, some traces of the redness and brightness of twilight remain, this Companion thought that the time for breaking the fast (iftar) would be after these traces have disappeared, because in his view, this was still part of the day. Therefore, he thought perhaps the Prophet (sallallahu alayhi wa sallam) was not noticing these traces.

In order to inform you, he said: “The day is still remaining; evening has not yet come.”

So, for the awareness of all the companions, you (sallallahu alayhi wa sallam) stated that the connection and basis for breaking the fast is sunset, because it is with this that the day reaches its end. Therefore, the fasting person should break his fast as soon as the sun sets.

Benefits and Issues:
➊ The time for breaking the fast (iftar) begins as soon as the sun sets. There is no meaning in waiting or exercising caution after sunset. The hesitation of Bilal (radi Allahu anhu) in complying with the command of the Prophet (sallallahu alayhi wa sallam) was due to the whiteness in the atmosphere and similar reasons, and he thought that perhaps the sun was hidden behind a mountain or something similar. However, in reality, the sun had already set, as the narrator of the hadith has stated.

➋ From this hadith, it is also deduced that sometimes there is no harm in seeking clarification regarding apparent matters, so that any possible doubt may be removed.

➌ Likewise, reminding a person of knowledge is not something blameworthy, nor is it considered disrespectful.