The Importance of Sahur

The Importance of Sahur

By Tajuddin Shu'aib

In the Name of Allāh, Most Gracious, Most Merciful;

All the praise and thanks are due to Allāh; May peace and blessings of Allāh be upon His Messenger.

 
Sahur is a light meal taken shortly before the break of dawn and that this meal is a highly recommended Sunnah. Anas ibn Malik (radiāllahu`anhu) related that the Messenger of Allāh (Sallallāhu 'alaihi wa sallam)said: "Take your early morning meal for in that is a blessing." [Bukhari and Muslim].In another report by Miqdam bin Ma'a Diyikarib (radiallāhu`anhu) the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) said: "Take this early morning meal for it is a blessed meal."

 In both Hadiths the statement underscores the importance of sahur, and to caution anyone from thinking they can just stay without a meal all night and continue with fasting. This may explain why the statement came as a command. Although it is not mandatory to eat sahur, it is highly encouraged so that anyone intending to fast will make an effort to take sahur.

The crux of the matter is not to show how strong you are, but how obedient you are. Sahur, above all, ensures that the devotee has the energy he or she will need during the course of the day, and it makes the fast easier.

What Constitutes Sahur?

Sahur can be achieved by a large meal, a small meal, or even by a sip of water or soup. In a report by Abu Sa'eed Al-Khudri (radiallāhu`anhu) the Messenger of Allāh (Sallallāhu 'alaihi wa sallam)said, "Sahur is a blessed meal; do not neglect it even if it is a mouthful of drink. For Allāh and the Angels bless those who observe it." (Ahmad)

What reaches Allāh is the intent that you have made a genuine effort to obey Allāh in fasting. This is why it is recommended to make intention with the sahur, to emulate the Prophet (Sallallāhu 'alaihi wa sallam), and to eat the food to gain strength and energy during fasting, so as to get the reward from Allāh. The hadith also contains the information that during the course of this meal the faster receives a special blessing that cannot be found elsewhere: that Allāh Subhānahu wa ta’ala  blesses your meal and that the angels seek on your behalf forgiveness for you during sahur. Thus, with sahur you receive both physical and spiritual blessings.

The Time of Sahur

The time for sahur begins from midnight until the break of dawn. It is recommended, however, to delay it till shortly before the time of Subuh (morning) prayer.

In a Hadith by Zaid bin Thabit (radiAllāhu`anhu) he related that: "We ate sahur with the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) then we went to pray Subuh". I asked the Messenger of Allāh (Sallallāhu 'alaihi wa sallam)  `What was the time period between sahur and prayer?' He responded `The time period between them is the equivalent of the time it takes to recite fifty verses in Al-Qur'an.'" [Bukhari and Muslim]

This citation is instructive in that it settles the question of whether one should stop eating before morning prayer (Subuh or Fajr), or before sunrise, as we see in certain prayer times tables showing the so-called shuruq (the sunrise, which some think is the time to stop eating). The Hadith is explicit. The recommendation to delay Sahur is only to the hour or so before (Subuh). The mentioning of the period of recitation of fifty verses (ayats) is a cushion or a grace period in which food or drink should not be taken. All the reports that recommend delay of Sahur must be understood in this way.

During the time of the Messenger of Allāh (Sallallāhu 'alaihi wa sallam), the tradition of two adzāns (or call to prayer) was established, and it has continued up until now in some Muslim countries. The first adzan is to indicate the beginning of sahur: the adzan of Abdullah Ibn Umm Maktum (radiallāhu`anhu) .The second is the adzan of Bilal Ibn Rabah (radiallāhu`anhu): the adzan of Solāh, a morning prayer.

However, if you hear the second adzan while you are eating or drinking, you should immediately stop eating in preparation for fasting.

Wallāhu’alam

[Via MSA]

Surayud Chosen Interim PM

General Surayud Chulanont, a former army chief who is currently a member of the king’s inner circle, will likely be appointed interim prime minister by Thailand’s ruling military junta. His appointment was expected to be announced after it received approval from King Bhumibol Adulyadej.

The 62-year-old is a former army commander and close adviser to the country's powerful monarch.

Gen Surayud was selected by the country's ruling military council, which ousted Prime Minister Thaksin Shinawatra in a bloodless coup on 19 September, while the premier was abroad.

The council promised to name a civilian prime minister within two weeks, after the coup.

A spokesman for the council said an interim constitution had already been completed and sent to the Royal Palace.

He hoped the constitution could be announced on Saturday or Sunday and followed by the formal announcement of the prime minister on the weekend or Monday. (AP)

Ramadhan Nightly Prayer

Solah al-Tarawīh

By Tajuddin Shu’aib

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The Ramadhan nightly prayer has a special merit over other nights. The Messenger of Allah (sallallāhu 'alayhi wa sallam) said: "Whoever observes night prayer in Ramadhan as an expression of his faith and to seek reward from Allah, his previous sins will be blotted out." (Muslim)

In this Hadith, "faith" means faith in what Allah has promised the observers of night prayers. "To seek reward" mean, the observer's intent is not for eye service or seeking special recognition from someone, but Allah Subhanahu Wa Ta'ala alone.

Tarawih is derived from the Arabic root word," rāha", which means to rest, relax and use as recreation. It is so called because the believers used to prolong it. After every four raka'ats they would stop for rest and relaxation and resume until Tarawih was complete.

Allah Subhanahu Wa Ta’ala has mandated to His servants acts of worship and made them of various kinds so as to provide them with means to pick and choose, and that others will not be bored with one act. Thus, we seek nearness to Him, through mandatory and non-mandatory deeds. Among the non-mandatory deeds, or Sunnah, is the establishment of night time prayers (solat-ul-lail), and Allah has praised those who observe them.

"Those who spend the night in adoration of their Lord, prostrate and standing." (Al-Furqan, 25:64)

"Their limbs do forsake their beds of sleep, the while they call on their Lord in fear and hope and they spend (in charity) out of the sustenance which we have bestowed on them." (As-Sajdah, 32:16)

These two verses indicate the basis for nightly prayer in Al-Qur'an and the good return awaiting those who observe it. In a Hadith, the Messenger of Allāh (sallallāhu 'alayhi wa sallam) says: "The best prayer after the obligatory ones is the night prayer." (Muslim)

Elsewhere he says: "O people! Disseminate the salutations of peace As-Salām 'Alaikum; feed the needy food, and join the blood ties among the next of kin; and observe night prayer while people are at sleep, you will enter paradise peacefully." (Tirmidzi)

Witr after Tarawih.

One of the night prayers (including Qiyam Ramadhan) is Witr, performed in  odd numbers. It should be the last of the night prayer. The minimum Witir is one raka'ah and the maximum is eleven raka'at. Ibn 'Umar (radiallāhu`anhu) reported Allāh's Messenger (sallallāhu ‘alayhi wa sallam) as saying: “Make Witr the end of your night prayer” [Muslim (1639)]

The Prophet (sallallāhu 'alayhi wa sallam) said: "Whoever wants to pray Witr with one raka'ah should do it and whoever wants to pray Witr with three raka’at should do it." (Abu Dawud).

However, the Messenger of Allah (sallallāhu 'alayhi wa sallam) was always consistent with eleven raka'at for night prayers, according to his wife, 'Aishah (radiallāhu`anha) who reported: "The Prophet (sallallāhu 'alayhi wa sallam) never observed prayers after ‘Isya' (night obligatory prayer) and before Fajar (Morning Prayer), more than eleven rak'ats. He saluted after every two raka'at, and he prayed Witir with one raka'ah". (Jama'ah, except Tirmidzi)

In a different procedure, one may make four raka'at, and salute, and continue with another four and salute, and then he caps them with three raka'at of Witr. 'Aishah (radiallāhu`anha) reported: "The Prophet (sallallāhu 'alayhi wa sallam) used to pray four raka'at and one cannot describe their beauty, and their length, (he salutes) then makes another set of four raka'at, one cannot describe their beauty and length, he then caps it with three raka'at."

Tarawih in Jama’ah

The Messenger of Allah (sallallāhu 'alayhi wa sallam) was the first to establish the Sunnah of congregational, jama’ah prayer of Tarawīh in the Masjid. Then he did not continue with the Sunnah for fear that it might be made mandatory on the Ummah in Ramadhan, and they might not be able to do it. In the books of Bukhari and Muslim, 'Aishah (radiallāhu`anha) has been reported as saying:

"The Messenger of Allah (sallallāhu 'alayhi wa sallam) observed Tarawīh prayer in the Masjid one night and people prayed with him. He repeated the following night and the number of participants grew. The companions congregated the third and fourth night, but the Messenger did not show up. In the morning he told them, "I saw what you did last night, but nothing prevented me from joining you except my fear that it might be made mandatory on you in Ramadhan."

This Hadith is a clear indication that the Tarawīh in congregation was not an innovation of 'Umar Ibn Al-Khattab (radiallāhu`anhu), the second Khalifah, despite his saying to the contrary. For it has been related that: "Umar bin Al-Khattab (radiallāhu`anhu) attended the Masjid at night in Ramadhan and saw people praying individually in every corner of the Masjid with a few in groups. He did not like the sight a bit. 'Umar said, 'I thought it would be better to gather these under one Imam'. So, he combined them under 'Ubayy bin Ka'ab and Tamimu Ad-Dari (radiallāhu`anhum) to alternate and lead the believers in eleven raka'at of night prayer. The next day `Umar was in the Masjid which was full with Tarawih prayers. He was delighted. He said: `Well, this is the best Bid'ah (innovation).'"

‘Umar's use of the word Bid’ah in this report has been presented and unjustifiably cited as justification for concocting up various so called good innovations. In truth, the Khalifah 'Umar's act to gather the believers in Jama'ah is not Bid’ah. For it was the Messenger of Allah himself who started jama'ah by praying in congregation the first and second day, then stopped only as he feared it would become mandatory? After his death, the fear of Tarawīh becoming mandatory (Fardhu) was not only remote, it was impossible. With the death of the Prophet Muhammad (sallallāhu 'alayhi wa sallam), there will be no more revelation to change any law or rule by abrogation.

Number of Rak'at in Tarawīh

As for the number of raka'at in Tarawīh and Witr, the worthy ancestor, Salaf as-Salih disagreed on the amount of Raka'at. These numbers are mentioned for raka'ats: 39, 29, 23, 19, 13, and 11 raka'at. Of all the numbers mentioned, none is sounder than 11 raka'at. 'Aishah (radiallāhu`anha) was asked how the prayer of the Prophet (sallallāhu 'alayhi wa sallam) was. She replied: "He did not pray in Ramadhan or some other times more than eleven raka'at." (Muslim; Bukhari)

However, there is nothing wrong with praying more than 11 raka'at. Perhaps that is why different numbers are observed. The Prophet (sallallāhu 'alayhi wa sallam) himself was asked about night prayer and he said: "It may be done in two raka'ats, and if anyone fears the appearance of morning, he should pray one rak'ah as a Witr for what he has already prayed." (Bukhari; Muslim)

As this hadith indicates, if a person is to pray individually at night, by daybreak he would have prayed one hundred and one raka'ah, or more.

In their desire to pray more raka'at, some people make Tarawih in extreme speed. That is wrong, especially when the speed leads to a breach of certain rules of prayer. In that case, the prayer will not be valid. Similarly, it is undesirable for an Imam to pray with such speed whereby the followers will have difficulty observing the necessary deeds in Solāt.

Neglecting Tarawīh

No one should neglect Tarawih without a good reason, for it is part of physical and spiritual training, for its observation soon after Iftar insures timely and proper digestion of food. Besides, there are spiritual rewards awaiting the observers of this prayer. No one would like to leave the Masjid before the prayer is over.

Everybody should attend the Masjid prayers, including women, provided they are properly covered. The Messenger of Allah (sallallāhu 'alayhi wa sallam) said: "Prevent not the women servants of Allah, from going to the Masjid of Allah." However, when they attend the Masjid they should wear no perfume, nor raise their voices, and or show their beauty. Allah Subhanahu Wa Ta’ala  states: "...they should not display their beauty and ornaments except what (must ordinarily) appear thereof..." (Al-Nur, 24:31)

What ordinarily appears refers to the outer garments, for when the Messenger (sallallāhu 'alayhi wa sallam) commanded women to attend Eid prayer, Umm 'Atiyah (radiallāhu`anha) said: "O Messenger of Allah, some of us do not have the outer garment (jilbab). The Messenger of Allah told her to let a sister (who has more than one) gives her one to wear."

It is Sunnah that they pray behind the men in the rear lines. The Messenger (sallallāhu 'alayhi wa sallam) has been reported as saying: "The best lines for men are the front lines and the worst lines for men are the rear lines. The best lines for women are the rear and the worst lines of women are the front line.” (Muslim)

The women should leave the Masjid as soon as the Imam says Salam

The women should leave the Masjid as soon as the Imam says: As-Salamu 'alaikum. They should not delay without a valid reason. In a hadith by Umm Salmah(radiallāhu`anha), she said: "When the Messenger of Allah (sallallāhu 'alayhi wa sallam) saluted to end prayer, the women would stand up to leave and the Messenger would remain in his place for a while." Umm Salmah (radiallāhu`anha) said: Allah is the best knower, but perhaps the Messenger did that so women would leave before men could overtake them". (Bukhari)

[Via MSA]

The Seat of Niyyat

The Seat of Niyyat is the Heart

Tajuddin Ibn Shu’aib

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

There is near consensus among the scholars that the seat of Niyyah, or intention, is the heart done for the sake none other but Allah Subhanahu Wa Ta'ala. One does not need to undertake verbal utterance with the tongue, such as "I want to pray, fast, give alms, etc." The exception is with Hajj, where verbal utterance of Talbiyah is mandated.

 In the case of Sawm (fasting), you intend in your heart that the abstinence from fast - breakers is meant to be worship for Allah alone in order to seek His pleasure. If you observe sahur (the last meal before beginning fasting) with this above intent, you will have achieved the requirement of Niyyat. If you restrain from fast - breakers during daylight hours, with the above intent, you have achieved the requirements of Niyyat, even if you did not eat sahur.


Hafsah, the Prophet's wife (radiallahu'anha) related that the Prophet (sallallāhu 'alayhi wa sallam) said: "Whoever does not make niyyah (intention for fasting) before dawn, would not have fasted." (Ahmed; Ibn Khuzaimah)


However, many scholars said this is for obligatory fasting, like Ramadhan, but when the fasting is non-essential, one can make niyyah during daytime, if he has not eaten anything. The Prophet's wife reported that the Prophet  (sallallāhu 'alayhi wa sallam) visited his wives and asked, "Do you have something to eat?" She said, "They replied 'no.' He then said, "I am fasting." (Muslim)


This hadith indicates the believer can have a valid fast, even if he decides later to hold fast, provided he did not eat or drink anything before the time he makes his decision.

Wallahu'alam

[MSA]

Basic Elements of Fasting

Basic Elements of Fasting

Tajuddin Shu’aib

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

There are two basic elements that constitute the essence of Islamic fasting. The observation of these elements makes one's fasting acceptable.

The first element of fasting is abstinence of fast breakers from the break of dawn (fajar) until sunset. For the fast breakers, the Lawgiver, in no uncertain terms and free from any ambiguity and confusion, meant abstinence from food and drink and sexual relations. Any nourishment taken by mouth or nose, or drink of any sort, water, juices, milk, etc., should be avoided. Also, sexual intercourse during daytime is prohibited.

In this element, the period of observance is daily. It is not Islamic fasting when fasting takes place at night. Indeed, we are encouraged to break the fast without any delay as soon as the sun goes down. The proof for this first element is the saying of  Allāh Subhānahu Wa Ta’ala  , Allah  the Greatest or Most High: "...And now associate with them and seek what Allah has ordained for you and eat and drink until the white thread of dawn appears to you distinct from its black thread." (Al-Baqarah, 2:187)

This verse defines the time limits in which the worshiper is obligated to exercise abstinence. The first part of the verse is an indication of Allah's mercy upon the worshipers by making it easy for them during night hours in their relations with their spouses. For when verse (Al-Baqarah, 2:185) was revealed, it restricted daily as well as nightly relations with spouses. It was obviously difficult for the believers.

Imam Al-Qurtubi and others reported: 'Umar bin Al-Khattab (radiallāhu`anhu) returned home late at night after visiting the Prophet (sallallāhu 'alayhi wa sallam). When he came home, he felt the urge for his wife, so he slept with his wife, breaking the rule. Early in the morning he went to the Prophet (sallallāhu 'alayhi wa sallam) and informed him about the incident. He said, "I seek pardon from Allah and you. My soul tempted me to have relations with my wife. Can you find permission for me in this offense?" The Prophet, (sallallāhu 'alayhi wa sallam) asked whether he really was serious about this. 'Umar (radiallāhu`anhu) replied, 'Yes.' The Prophet (sallallāhu 'alayhi wa sallam) did not have an answer for him, but told him Allah has to decide on this.

By the grace of Allāh Subhānahu Wa Ta’ala, before 'Umar arrived home, Allāh Subhānahu Wa Ta’ala revealed verse (Al-Baqarah, 2:187), permitting believers to enjoy their wives during the night. So this is what the verse is referring to. It sets the limit of abstinence. It does so in metaphorical language draped with flair and beauty, as it describes the starting and the ending time of fast. Eat and drink until the white thread, i.e., the first rays of light finds its way through the horizon, the black thread. At that time, one must stop eating and start the observance of fasting.

The second element of fasting is niyyat (intention). In Islamic practices, niyyah is highly rated. This remarkable element is not unique to fasting; it permeates every ounce of the believer's undertakings from Salat, to Zakat, to Hajj. It is the difference between whether the actions are religious or irreligious. For instance, fasting for political reasons, or as a weapon of passive resistance, or hunger strikes, or starving for dietary reasons, or weight control, or even on medical advice - all of these are not proper Islamic fasting, because they lack one main component: that is, the niyyat. This is why niyyah for fasting is to worship Allāh Subhānahu Wa Ta’ala by abstaining from fast-breakers from the break of dawn to sunset.

The act of abstinence is not meant to starve you; it is an act of worship, like Solāt. It is the lack of intention that makes ones acts non-Islamic. Interestingly, you can pursue your regular activities, which have nothing to do with religion, such as maintaining your livelihood and earn a religious reward by the intention.

The Prophet (sallallāhu 'alayhi wa sallam)  told the believers that by declaring niyyat, their relations with their spouses would become charity. The companions asked how would that be a charity (sadaqah)? The Prophet (sallallāhu 'alayhi wa sallam) responded, "Don't you know that if he does it in an unlawful way it will be a sin on him? They said, "Yes." "The same", he said, "When he does it in a legal way, it is charity." (Muslim)

The evidence for intention, niyyat, is mentioned in Al-Qur'an and Sunnah. Allāh Subhānahu Wa Ta’ala states: "And they have been commanded no more than to worship Allah, offering Him sincere devotion." (Al-Qur'an, 98:5)

"They" in this verse refers to the People of the Book, indicating that intention was part of their religious belief, or that they were commanded as the believers were through Prophet Muhammad (sallallāhu 'alayhi wa sallam)  to worship Allah sincerely. The structure of this verse is instructive. It did not mention who commanded. Of course, it is Allah. This form is used, mentioning Allah indirectly, to indicate that the acts of worship are difficult, and He did not want us to think of them as a burden for the sake of it. He commanded us to fast because he knows we cannot do without this acts of worship.

We see the same use when Allah speaks of fasting: "...Fasting is prescribed to you..." (Al-Baqarah, 2: 183) Also, "the law of equality is prescribed to you." (Al-Baqarah, 2: 178) In both verses, it did not say "who" the subject is.

It is not directly mentioned, whereas or when Allāh Subhānahu Wa Ta’ala speaks of His rahman, mercy, He mentions Himself as if He is informing us that Your Lord has inscribed for Himself mercy. This is like a father or guardian instructing his minor, "You ought to do this and that" instead of telling him "To do this." Or perhaps Allāh Subhānahu Wa Ta’ala did not mention His name directly to indicate that He Allāh Subhānahu Wa Ta’ala is not the only One who commands you to worship Him. Your intellect and reasoning also command you to worship your Creator, for He has endowed you with His mercy.

Liya'abudu (to worship) - generally means to humble - but has become a name for every type of worship rendered with humbleness and utmost respect to Allāh Subhānahu Wa Ta’ala. However, the key word is mukhlisīn, purely intending in their hearts for the pleasure of Allāh Subhānahu Wa Ta’ala the worship Allah alone. One should declare in his heart that the act he or she is about to undertake is intended for Allāh Subhānahu Wa Ta’ala. It is not for eye service (riya), ear service (sum'ah), saying to be heard, or for any other reasons.

The most important thing in Islam is not the quantity of worship ( ‘ibadah) but the quality. By quality is meant that it is intended for none but Allāh Subhānahu Wa Ta’ala. On the other hand, Allāh Subhānahu Wa Ta’ala is telling the believer and humanity, you know that I have created everything in creation just for you that is all of creation. Not half one-third, one quarter, or a fifth of it, but all of it.

"It is He who has created for you all things that are on earth." (Al-Baqarah,2:29) If that is the case, you should not intend with your acts but for Allah alone. Do not intend in your deeds half for Allah and the rest for someone else. You cannot fast three-fourths of a day for Allah and one-fourth for someone else. Nor can you sacrifice two sheep, one for Allah and the other for the ruler. Allah would never accept that. That is the proof of niyyah in Al-Qur'an.

In a hadith related by 'Umar bin Al-Khattab (radiallāhu`anhu), he said: "I heard the Messenger of Allah Messenger (sallallāhu 'alayhi wa sallam), saying:

"Deeds are but by intention, and every man shall have all but that which he intended. Thus, he whose migration was for Allāh Subhānahu Wa Ta’ala and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." (Bukhari&Muslim)

This hadith pronounced by the Prophet (sallallāhu 'alayhi wa sallam) explains, in effect, the above verse and attempts to educate the believers before they embark on a course of action. At the outset, as the persecution of the believers reached its peak, the Prophet and the believers were ordered to immigrate to Abyssinia, then finally to Medinah, where the Prophet and the believers settled. Migration was, and still is, a sign of faith and a great honor in the sight of Allāh Subhānahu Wa Ta’ala. He Allāh Subhānahu Wa Ta’ala described those men and women who endured that experience as "Al-Muhajirun," declared in Surah Al-Baqarah, 2: 218.

“Those who believe and adopted exile and fought (and strove and struggled) in the path of Allah...."

So every person who has an ulterior motive claims he is emigrating to Medinah, to please Allāh Subhānahu Wa Ta’ala. But the Prophet (sallallāhu 'alayhi wa sallam) made it clear to the believers that Hijrah is not the pain and hardship of traveling and missing the loved ones, but the intent behind it. The hadith defines what constitutes Allah's perception of the deeds of the believer. Hence, the elements of fasting are two: to worship Allāh Subhānahu Wa Ta’ala by abstaining from fast - breakers, combined with intention.

Wallahu’alam

[MSA]