Virtues of Ramadhaan
HADITH - 7
Ibn Umar (Radhi Allaho anho) relates: Rasulullah (Sallallaho alaihe
wasallam) said: 'Verily Allah and His Malaa'ikah send Mercy upon
those who eat 'Sehri' (sower-Suhoor)."
COMMENTARY
How great is Allah's favour upon us that even the partaking of
food before dawn for fasting is so greatly rewarded. There are
many
Ahaadith in which the virtues of "Sehri" are expounded
and the rewards mentioned. Allaamah Ain - Commentator on Bukhari
- has quoted the virtues of "Sehri" from seventeen different
'Sahaabah' and all the "Ulama" are agreed on its being
"Mustahab" (desirable). Many people are deprived of this
great reward because of their own laziness. Some even go so far
as to finish 'Taraweeh', eat (what they suppose to be "Sehri'!)
and go to bed. What great blessings do they lose! "Sehri"
actually means partaking of food shortly before dawn. Some
authorities
say that the time for "Sehri" commences after half the
night has passed (Mirquat). The author of Kash-shaff (Zamakhshari)
divided the night into six portions, stating that the last one of
these is the time of "Sehri"; so that, when the night
(from sunset till dawn) extends over twelve hours, the last two
hours would be the correct time for "Sehri". Then it must
also be remembered that to eat at the latest possible time is
better
and greater in reward than eating earlier, subject to the
condition
that no doubt remains as to whether "Sehri" had been eaten
before the time of dawn. The Ahaadith are full of virtues of
"Sehri".
Rasulullah (Sallallahu alaihe wasallam) said: 'The difference
between
our fasting and that of the Ahlul-Kitaab (Jews and Christians)
lies
in our partaking of food at "Sehri" which they do not."
The Prophet has said, "Eat Sehri, because in it lie great
blessings;
and again. "In three things, are the great blessings: in "Jama'ah"
(company), in eating "Thareed" and in "Sehri".
In this Hadith, the use of the word "Jama'ah" is general,
wherefrom we deduce that it includes "Salaat" with "Jamaa'ah"
and all those righteous deeds done in company, as thus Allah's
help
comes to them. "Thareed" is a tasty preparation, in which
baked bread is cooked with meat. The third thing mentioned in this
Hadith is "Sehri". When Rasulullah (Sallallaho alaihe
wasallam) used to invite any of the companions to eat "Sehri"
with him, he used to say: "Come and partake of blessed food
with me." One Hadith says: "Eat 'Sehri' and strengthen
yourself for the fast. And sleep in the afternoon (Siesta), so as
to gain assistance in waking up in the latter portion of the night
(for "Ibaadah")." Abdullah bin Haarith (Radhiallahu
Anhu) reports that one of the Sahaaba said: "I once visited
Rasulullah (Sallallaho alaihi wasallam) at a time when he was busy
in partaking of 'Sehri'. Rasulullah then said: "This is a thing
full of blessings, which Allah has granted you. Do not give it
up."
Rasulullah (Sallallaho alaihe wasallam) in urging us repeatedly
for 'Sehri' has said: "Even though there be no food, then one
date should be eaten or a drink of water taken." Thus, when
there are definitely great advantages and reward in 'Sehri',
Muslims
should endeavour to observe this practice as much as possible.
However,
in all things moderation is important, and going beyond the bounds
of moderation is harmful: neither should so little be eaten that
one feels weak throughout the period of fasting, nor should so
much
be eaten that it causes discomfort. Repeatedly, we have been
prohibited
from filling the stomach excessively.
In his commentary on "Sahih Bukhari", Ibne Hajar has
mentioned various reasons for the blessedness of "Sehri":
Because in it, the 'Sunnah' is followed.
Through "Sehri", we differentiate ourselves from
the ways of Ahlul-Kitaab, which we are at all times called upon
to do.
It provides strength for "Ibaadah"
It promotes greater sincerity in "Ibaadah"
It aids in elimination of bad temper, which normally comes
about as result of hunger.
'Sehri' is the time when prayers are accepted.
At the time of 'Sehri', one gets the opportunity to remember
Allah, makes Dhikr and lifts up the hand to Him in prayer.
These are a few of the major reasons; there are many others as
well. Some 'Sufis' are in doubt as to whether the eating of
'Sehri'
conflicts with the object of fasting or not. They maintain that
the object of fasting is to stay away from food, drink and
sexual
desires, therefore 'Sehri' is against the object of fasting. In
my opinion the amount to be eaten varies according to different
persons and their activities. Foe example, for those students
who are busy seeking knowledge of 'Deen', too little food at
'Sehri'
as well as 'Iftaar' will be harmful; for them it is better not
to have too little, because they seek 'Deeni' knowledge, which
is very important (for the preservation and spread of Islam).
similar is the case of those who are busy with 'Dhikr' and other
'Deeni' activities. Other people who have no such hard work to
do should eat little at 'Sehri'.</p>
Once Rasulullah (Sallallaahu Álayhi Wasallam) announced
to those proceeding for 'Jihaad': 'There is no virtue in fasting
while travelling.' That was in the month of Ramadhaan, when some
Sahaaba were fasting. Allamah Sha'raani mentions in Sharh Iqna:
'A covenant was made with us that we shall not fill our stomachs
(completely) when eating, especially in the nights of Ramadhaan.'
It is better that one should eat less in the nights of Ramadhaan
than on other nights. After all, what is the utility of fasting
after having filled oneself at 'Sehri' and 'Iftaar'? the religious
divines have said, 'Whoever remains hungry in Ramadhaan shall
remain
safe from the evil of 'Shaytaan' throughout the year, until the
next Ramadhaan.'
Sharah Ihya Ulumuddin mentions the experiences of some saints,
such as Sahl bin Abdullah Tastari, who used to eat only once every
fifteen days, while in Ramadhaan he ate only one morsel; but in
order to follow the Sunnah, he used to have a drink of water daily
for 'Sehri' and 'Iftaar'. Shaykh Junayd always used to fast
throughout
the year. However, when his noble friends would visit him
occasionally,
he used to break his fast and eat with them, saying, 'The virtue
of breaking fast and eating with (such noble) friends is not less
than that of 'Nafl' fasting.
Similarly, we can mention the experiences of numerous saints who
through eating less used to discipline their inner-selves, but let
us bear in mind that it should not be carried to such extremes
that
the'religious' activities and responsibilities are neglected, as
a result of weakness of the body.
