The Barakah of Suhur
Following the hijrah (emigration) to Madinah, Anas b. Malik (radiyallahu anh) spent most of his time next to the Prophet (sallallahu alayhi wa sallam), and he narrated Allah's Messenger (sallallahu alayhi wa sallam) as saying: “Take suhur, for there is a blessing in suhur.” (Bukhari, Sawm 2/678; Muslim, Siyam 2/770)
Suhur, as a word, originates from the Arabic word for “Sahar,” which describes the end of the night and the moment just before the dawn of fajr, the early, linear twilight on the horizon marking the beginning of daytime in Islam. It is the final eating and drinking period allowed for someone who has the intention to fast. A meal consumed exclusively in this time period is called suhur. The command “take suhur” in the hadith implies “to take the meal.” As it is a meal taken with the intent of worship, it is also known as “blessed food.” It is vital to comply with the usul (principles) and fasting rules to attain the maximum benefits from fasting as an act of worship. To have the suhur meal consistently is one of the essentials of fasting.
Suhur and iftar (the evening meal for breaking the fast at sunset) are two vital sunnahs of Rasulullah (sallallahu alayhi wa sallam). Suhur is considered a means to prepare the nafs for fasting, and iftar is an occasion intended as a reward for the body exhausted from fasting. Although both acts involve eating and drinking, there is a blend of physical and spiritual gratification during these blessed moments. They are both considered genuine acts of worship.
The fundamental rule in any act of worship is to accomplish it with a true niyyah (intention) and ikhlas (sincerity). Although all acts of worship are embedded with many worldly benefits and ḥikmah (wisdom), they are performed only for the sake of Allah (subhanahu wa ta'ala) and to be a righteous servant to Him. Any religious deed performed without genuine intent and sincerity is not accepted as an act of worship. The same rule also applies to fasting and other acts of worship related to it. Once a Muslim complies with this rule, they can receive rewards and hikmah from these acts of worship.
Mercy within mercy
Ramadan is a time during which further blessings are piled on acts of worship and good deeds. It is a unique opportunity to attain spiritual fulfillment, realize the struggle against and discipline the nafs, and learn to refrain from sins. It is human nature to have an aversion to laborious tasks. One's nafs always commands the person to shrink from taking responsibilities. It is difficult for the nafs to accept fasting and the obligations it entails. Considering that a person's sleep is at its deepest level during the time of sahar, it is no wonder that it is difficult for the nafs to sacrifice this part of sleep for suhur by waking up. It is also a fact that the best deeds are the hardest for the nafs to obey. Only people with unwavering diligence and determination can achieve this. Our beloved Prophet Muhammad (sallallahu alayhi wa sallam) encourages Muslims to take suhur by implying it’s a barakah (flow of blessings and grace from Allah Almighty).
The meaning of barakah
The word barakah as a religious term implies an abundance of rewards granted for acts of worship and righteous deeds. In other words, it indicates Allah (subhanahu wa ta'ala) providing blessings and grace towards deeds that are most beloved by Him. A sincere servant must believe in the barakah that Allah bestows on His servants and do whatever it takes to fulfill the requirements of this belief. The servant turns to Allah the Most High with acts of worship and supplication and expects all khayr (good) and barakah from Him alone. For this reason, a mumin always has inner peace.
Imam Kalabazi (rahmatullahi alayh) explains the source of barakah related to suhur and states: “Barakah here implies growth and abundance. Suhur is an important sunnah, filled with barakah if it's done with the right intention and by conforming to its rules.” From the aspect of abundance, the barakah of suhur means strength for the person to accomplish additional acts of worship.
With the suhur meal, one can get the necessary energy level for a day-long fasting and performing acts of worship. This boost of strength grants us the capability to do more good deeds and perform ibadah; in other words, it corresponds to barakah. There are various hadiths describing suhur as reinforcement for daily fasting. One hadith states: “Take suhur as there is blessing and strength in it” (Bukhari, Sahih, Sawm 2/678).
The permission from Allah the Exalted
It is bestowal and help from Allah the Most Merciful to allow a fasting person to take suhur and iftar. Suhur is a permit to eat and drink during the night for fasting individuals. Therefore, there is an increase in halal provisions as one wakes up at night and consumes food until fajr. In the early times of Islam, it was unlawful for one to take suhur if they slept in. Later Allah (subhanahu wa ta'ala) bestowed upon servants the permission to eat and drink until fajr. In the holy Qur'an, it is translated as, “…eat and drink until the white thread of the dawn becomes distinct from the black thread; then complete the fast up to the night” (Al-Baqarah, 187).
Allah (jalla jalaluhu) describes the wisdom behind this permit: “Allah knows that you have been betraying yourselves, so He turned to you in mercy and pardoned you” (Al-Baqarah, 187).
In general terms, permits represent blessingsand convenience granted upon the ummah. For instance, tayammum (purification and preparing oneself to pray in the absence of water) is a form of blessing granted when there is no water for ablution. In this regard, our beloved Prophet (sallallahu alayhi wa sallam) states: “Indeed, Allah loves that His permissions (rukhsa) be practiced just as His commands are being followed.” (Ibn Hibban, Sahih, 3568; Tabarani, Mu’jamu’l-Awsat, 3/89). Suhur is an act of worship and convenience, encouraged by Allah the Most Merciful, upon His servants. Therefore, by making fasting easier, suhur is considered a source of blessing and an increase in moral and righteous earnings.
An increase in the barakah of human life
Imam Kalabazi (rahmetullahi alayh) describes the barakah of suhur as the barakah of time. Suhur is placed within a blessed time frame. It is undeniable that time is one of the most valuable blessings given to a person. All material and spiritual blessings occur within a time frame and spread across time. A Muslim does not waste away his time and life. The time of suhur is an important occasion for the Muslim to increase the blessings of life. If utilized well, it is promised that the returns are multiplied during this sacred time frame.
The barakah of suhur also means barakah unto one’s life. As we all know, there is an end to human life. This unknown length of time regarded as ‘life’ is spent between being asleep and being awake. The state of sleep is similar to death, where life stops. The state of being awake is the time when our senses are activated, alive. Therefore, in the Holy Qur’an, sleep is referred to as death, while being awake is considered wakefulness or one’s coming to life.
For a Muslim, “coming to life” has two meanings. One meaning entails a person causing their akhirah (afterlife) to flourish; it bears the connotation of a person getting ready for the day of judgment by undertaking righteous deeds during their lifetime. The other meaning is to enrich one’s own life; in other words, to protect and nourish the physical body with beneficial means until the time of death. Considering this description, eating and drinking are regarded as part of these beneficial means. Allah (jalla jalaluhu) states in the following verse: “O messengers, eat from the good things, and act righteously. Of whatever you do, I am fully aware.” (Al-Mu’minun, 51).
As a result, the two meanings of “coming to life” eventuate simultaneously by taking the suhur. Suhur leads to prosperity both in this life and the hereafter. Suhur is a sacrifice we have to make to bring us from sleep to wakefulness. It is time spent awake instead of asleep so that more can be achieved in our waking moments. For that reason, a person gains more time by taking suhur.
In addition, someone who takes suhur is more likely to spend more time engaged in salah, dua (supplications), and dhikr (remembrance of Allah the Exalted). As a result, more barakah is accomplished by taking suhur. Even if a person does not spend time doing the additional acts of worship during suhur, by simply reciting the basmalah (with the name of Allah) and making dua, they are at least remembering Allah (subhanahu wa ta'ala), which is an essential key to barakah. It is considered an act of worship to take the time of suhur to eat something regardless of the amount with the intention of fasting. About the importance of taking suhur, our beloved Prophet (sallallahu alayhi wa sallam) said: “Take suhur, even if it is only a mouthful of water” (Ibn Hibban, Sahih, 3476).
By summarizing the preceding, we understand that a Muslim increases the blessings of his own life by performing worship, staying obedient, and hence achieving inner peace. By taking suhur, one receives more enlightenment in their inner world, becomes more time-efficient, fortifies their physical strength, and adds to the tally of their good deeds.
A blessed time
The barakah of suhur is associated with the value of the time period it resides in. Let us expand on this: Allah (jalla jalaluhu) regards the time of sahar (dawn) as a noble hour, just like the time of salah. Towards the end of each night, the divine doors of blessings swing wide open, an outflow of barakah and favor is sent down on us, sins are forgiven, and prayers are accepted. It is a time of divine benevolence. Most people are in a state of ghaflah regarding the benefits of this time, but those whose hearts are awake and vigilant turn to Allah the Most High and pray during this time. As He is the Most Gracious, He does not leave the prayers of his servants withering on the vine or deny them His mercy when they turn to Him in worship and supplication.
The Holy Qur’an also praises the servants who are mindful of these occasions and make good use of them. This is interpreted as: “The patient, the true, the obedient, those who spend [in the way of Allah], and those who seek forgiveness before dawn” (Ali-Imran, 17), “And pray for forgiveness before dawn” (Dhariyat, 18). Regarding the virtues of the time of sahar, our beloved Prophet (sallallahu alayhi wa sallam) offered the following words: “When half of the night or two-thirds of it is over. Allah the Blessed and the Exalted sends his mercy to the lowest heaven and says: Is there any askers so that he be given (from the endless wealth of the Almighty)? Is there any supplicator so that he be answered? Is there any beggar of forgiveness so that he be forgiven? (And Allah continues it saying) till it is daybreak.” (Muslim, Salah, 1/522).
When the Messenger of Allah (sallallahu alayhi wa sallam) asked about the worthiest portion of the night, when acts of worship and prayers are accepted, he replied that it was the final one third. The suhur can lessen the hardships that may harrow a person during the judgment day. One of the blessings of the time of suhur is not being accountable for the food we consume during this time.
Considering the explanations mentioned above, it is evident that suhur is no ordinary meal. Besides its physical and spiritual benefits, it is also an act of worship unique to Muslims. Above all, suhur is an act of worship in which one can attain the pleasure of Allah the Almighty and observe one of the essential sunnah of Rasulullah (sallallahu alayhi wa sallam). For this reason, in various hadiths, it was advised against ‘not taking the suhur meal’ and recommended to comply with it at least by drinking a sip of water. Those who raise for suhur meal will be bestowed with the mercy of Allah the Almighty and receive supplications from the angels (Ahmad b Hanbal, Musnad, 3/12). According to narrations, Rasulullah (sallallahu alayhi wa sallam) assigned Bilal al-Habashi (radiyallahu anh) to perform the call for prayer to encourage his companions to wake up and take the suhur meal. (Bukhari, Sawm, 2/124)
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