Fasting does not mean keeping away from only food and drink, it also means keeping away from lying, falsehood, inanity and swearing [by Allâh without need].

It is reported that Ibrâhîm Al-Nakha’î – Allâh have mercy on him – said:

They used to say: lying breaks the fast.

It is reported that Mujâhid – Allâh have mercy on him – said:

There are two practices, if a person can keep himself from them, his fast will be secured for him: backbiting and lying.

It is related that Abul-’Âliyah – Allâh have mercy on him – said:

The fasting person is in a state of worship as long as he does not backbite. ^[1]

It is reported that Hafsah bint Sîrîn – Allâh have mercy on her – said:

Fasting is a shield as long as one does not tear it, and tearing it is when you backbite. ^[2]

It is reported that Anas b. Mâlik – Allâh be pleased with him – said:

If the fasting person backbites, his fast is broken. ^[3]

Notes

Explaining the meaning of sins breaking the fast, Shaykh Al-Islâm Ibn Taymîyah – Allâh have mercy on him – states: ^[4]

It is related from some of the Salaf that backbiting, tale carrying and the likes break the fast, and it is mentioned as one opinion in the madhab of Imâm Ahmad. The final word on this issue is that Allâh the Exalted commanded people to fast in order to achieve piety (taqwâ), and Allâh’s Messenger – praise and peace of Allâh be upon him – stated:

Whoever does not leave off false speech and acting by it; then Allâh is not in need of him abandoning his food and drink.

So if the fasting person does not achieve piety, he has not achieved what is intended through fasting, and so the reward of [his] fast will decrease in accordance [with how much he has gone against the intended goal, i.e. commensurate with his sins].

Righteous deeds have two intended goals: gaining reward and avoiding punishment. If a person fasts while also doing forbidden things, like backbiting, carrying tales between people or consuming what is forbidden and so on, he loses the reward.

Thus, when the imams say [backbiting etc.] does not break the fast, it means that the person who sins is not punished in the way a person who openly breaks his fast would be punished.

And those who said it does break the fast in the sense that the person has not achieved the intended goal behind fasting, or in the sense that he has lost the reward for fasting, then this statement is in agreement with the position of the imams.

One who says it breaks the fast in the sense that the person is to be punished for leaving [the fast], then he is in contradiction to the imams.

Conclusion

A person who disobeys Allâh while fasting hasn’t truly grasped the intent behind fasting. The real goal is to achieve piety and obedience of Allâh through the abandonment of food, drink and sin. Although a person who backbites, lies or does other sins is not considered to have physically broken his fast, he loses the reward of fasting and in this sense he has broken his fast.

Allâh knows best.

^[1] Ibn Abî Al-Shaybah, Al-Musannaf articles 8975, 8980, 8981 and 8982.

^[2] ‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf articles 8975.

^[3] Hunâd b. Al-Saree, Al-Zuhd article 1204.

^[4] Badr Al-Dîn Al-Ba’lî. Mukhtasar Al-Fatâwâ Al-Masrîyah pp288, 289. 1^st edn. 1418H. Dâr Al-Kutub Al-’Ilmîyah. Beirut, Lebanon.

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When Abû Hurayrah and his companions fasted, they would sit in the mosque and say, “let us purify our fast.”

Hunâd b. Al-Sarî, Kitâb Al-Zuhd, article 1207

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The enemy was never able to stand up to the Companions of Allâh’s Messenger – Allâh’s praise and peace be upon him, so when the news of the defeat of the Romans came to Heraclius at Antioch he asked [his people], “Woe to you, tell me about these people who fight you, are they not humans like you?” They replied, “Indeed, they are.” He asked, “So are you more in number or them?” They replied, “We outnumber them greatly in all places.” He said, “So how is it that you are defeated whenever you meet them [in battle].” A senior and esteemed elder amongst them replied, “Because they stand in prayer at night, fast during the day, fulfill their agreements and promises, enjoin what is right and forbid what is evil, they are fair and just amongst themselves; and because we drink wine, fornicate, commit sin, break our agreements, steal, oppress and do injustice, enjoin the committing of what angers Allâh and forbid what pleases Allâh the Mighty and Majestic, and we cause evil and corruption in the land.” Heraclius said, “You are the one who has told me the truth.”

Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm 4:91.

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‘Abd Al-Razzâq, Al-Musannaf 4:243; Ibn Abî Shaybah, Al-Musannaf article 9114; Al-Dâraqutnî, Al-Sunan 2:193.

Abû ‘Ubaydah b. Al-Jarrâh – Allâh be pleased with him – said, when asked about making up missed fasts of Ramadân separately, “Allâh did not legislate upon you the breaking of the fast, and then cause hardship on you when making it up, so count the days [you excusably missed] and fast them as you wish.”

Ibn Abî Shaybah, op. cit. article 9133.

Anas b. Mâlik – Allâh be pleased with him – said, “If you wish, make up [missed fasts of] Ramadân consecutively, or if you wish, make them up separately.”

Ibid. article 9115.

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‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf 4:225.

‘Amr b. Maymûn Al-Awdî reports, “The Companions of Muhammad – Allâh’s peace and blessings be upon him – used to be the quickest to break the fast and the slowest in taking the pre-dawn meal.”

Ibid. p226.

Ibn Al-Musayyib also reports that ‘Umar wrote to the commanders of the various regions, ‘Do not be of the procrastinators when breaking the fast, and nor of those who wait for the stars before they start praying [al-maghrib].’

Ibid. p225.

Mûsâ b. Anas reports that Anas [ibn Mâlik] used to have his slave-girl go to the top of his house, instructing her, ‘When the horizon becomes even (evenly lit, marking sunset), tell me.’

Ibn Abî Shaybah, Al-Musannaf 2:430.

Abû Al-Tiyâh Al-Daba’î reports that “he used to break fast with Ibn ‘Abbâs during Ramadân. When evening approached he would send a girl from his household to the roof [to look out], and when the sun set he would make the call to prayer (adhân). He would eat with us, and when he had finished, the call for the commencement of prayer {iqâmah) would be given, and he would pray, and we would pray with him.”

Ibid. p429.

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