Someone has shared an image with me saying that the dua we do at iftar “اللّهُمَّ لَكَ صُمتُ وَ عَلَي رِزقِكَ أَفطَرت” is weak and instead another dua should be recited which is hasan [ﺫَﻫَﺐَ ﺍﻟﻈَّﻤَﺄُ ﻭَﺍﺑْﺘَﻠَّﺖْ ﺍﻟْﻌُﺮُﻭﻕُ ﻭَﺛَﺒَﺖَ ﺍﻷَﺟْﺮُ ﺇِﻥْ ﺷَﺎﺀَ ﺍﻟﻠَّﻪُ]. Could you please clarify.
Bismillahi Ta’ala
Walaikum Assalam Warahmatullah
My teacher, Maulana Muhammad Abasoomer Saheb was asked about this and his reply is being reproduced here:
The words that are found in the primary sources are as follows:
Allahumma laka sumtu wa ‘ala rizqika aftartu
Translation: O Allah, I have fasted for you [your sake] and I open my fast with the sustenance that you provided.
(Sunan Abi Dawud, Hadith: 2350 & Musannaf Ibn Abi Shaybah, Hadith: 9837)
This narration is mursal (wherein a Tabi’i attributes the Hadith directly to Rasulullah sallallahu’alayhi wasallam) but suitable.
(refer to footnotes of my esteemed Shaykh Muhaddith Muhammad ‘Awwamah on Musannaf ibn Abi Shaybah, Hadith: 9837)
Other wordings of this du’a do appear in the following very weak narrations:
Allahumma laka sumtu wa ‘ala rizqika aftartu fataqabbal minni innaka anta Sami’ul ‘Alim
(Al-Mu’jamul Kabir, Hadith: 12720 & Sunan Daraqutni, Hadith: 2280 on the authority of Sayyiduna Ibn ‘Abbas, with a very weak chain. Also recorded in Kitabud Du’a of Tabarani, hadith: 918 on the authority of Sayyiduna Anas (radiyallahu’anhu) with a very weak chain too. This version begins with the word: Bismillah…)
Allahumma laka sumtu wa ‘alayka tawakkaltu wa ‘ala rizqika aftartu
(Musnadul Harith on the authority of Sayyiduna ‘Ali, with a very weak chain; refer: Al-Matalibul ‘Aliyah, Hadith: 1074)
Also refer to footnotes of my esteemd Shaykh Muhaddith Muhammad ‘Awwamah on Musannaf ibn Abi Shaybah, Hadith: 9837.
Summary
The famous words of this du’a that are recited are as follows:
Allahumma laka sumtu [wa bika amantu] wa ‘alayka tawakkaltu wa ‘ala rizqika aftartu fa taqabbal minni
Besides the bracketed part, all of these phrases are found in the different narrations cited above and can be recited.
It seems like someone formulated this combination from the different narrations, although parts are from very weak Hadiths.
As for the adoption of the alternate du’a Maulana mentions in yet another answer:
…When citing the du’as to be recited at the time of iftar (breaking the fast) ‘Allamah Nawawi (rahimahullah) has cited both of the above du’as.
(Al-Adhkar, Hadith: 575, 576)
The second du’a [the one in question] which is very popular has support from another chain of narration in Tabarani. Your friend has only cited the narration of Abu Dawud. Both these chains strengthen each other.
The latter-day Shafi’i Fiqh and Hadith master; Ibn Hajar Al-Haytami (rahimahullah) said: ‘This is sufficient to rely upon in situations like this.’ (i.e, for the purpose of du’a)
(See Majma’uz Zawaid, vol.3 pg.156 and Futuhatur Rabbaniyyah, vol.4 pg.341)
Therefore, one is allowed to recite both du’as. It is incorrect to stop people from reciting this du’a, as weak Hadiths have been declared suitable for practice in the case of du’as.
(See Mustadrak Hakim, beginning of the Chapter on du’as)
And Allah Ta’ala Knows best.
Answered by: Moulana Muhammad Abasoomar
As a reconciliatory point of action, looking at the wordings of the both the du’a some Mashayekh have suggested to recite “اللّهُمَّ لَكَ صُمتُ وَ عَلَي رِزقِكَ أَفطَرت” before breaking the fast, as it instils reliance upon Allah even at the last moment of breaking one’s fast where the food is closer to one’s lips.
And then after having eaten a morsel and drinking some water to quench one’s thirst, recite “ﺫَﻫَﺐَ ﺍﻟﻈَّﻤَﺄُ ﻭَﺍﺑْﺘَﻠَّﺖْ ﺍﻟْﻌُﺮُﻭﻕُ ﻭَﺛَﺒَﺖَ ﺍﻷَﺟْﺮُ ﺇِﻥْ ﺷَﺎﺀَ ﺍﻟﻠَّﻪ” with full pondering upon its proclamation. Even after having enjoined food and drink, one realizes that the hunger and thirst are quenched and the veins are drenched with energy to establish the rewards of the arduous worship of fasting, in sha’Allah.
This way both du’a will be benefitted from with the full extent.
Wallahu A’lam
And Allah Ta’āla Knows Best
Mufti Faisal al-Mahmudi