Reflections on Suhoor

All praise is due to Allah alone, and peace and blessings be upon the one after whom there is no prophet, and upon his family and all his companions.

Ramadan is the month of goodness and blessing; it is the season of harvest for what the servant has sown in Rajab and nurtured and cultivated in Sha‘ban.

Among the distinctions with which Allah, Exalted is He, has honored the Muslims in the month of Ramadan is suhoor. In this article, we present a brief outline of its most important rulings.

First: The Terminology

Suḥūr (with ḍammah on the sīn) refers to eating during the time of sahar (the last part of the night). With fatḥah on the sīn (saḥūr), it refers to the food that is consumed at that time.[1]

Suhoor has been given various names that indicate its virtue, goodness, and blessing. The Prophet ﷺ called it “the blessed meal.” Al-‘Irbāḍ ibn Sāriyah (may Allah be pleased with him) reported: The Messenger of Allah ﷺ invited me to suhoor in Ramadan and said, “Come to the blessed meal.” (Sunan Abī Dāwūd, Vol.2/P.303)

It has also been called al-falāḥ (success), as reported by Abū Dharr al-Ghifārī (may Allah be pleased with him), who said: “He ﷺ led us in prayer until we feared we would miss al-falāḥ.” I said: “What is al-falāḥ?” He replied: “Suhoor.” (Sunan Abī Dāwūd, Vol.2/P.50)

Second: Its Virtue

• Suhoor is among the distinctive characteristics of the Muslim Ummah. The People of the Book were not permitted suhoor at all. Likewise, in the early stages of the legislation of fasting, Muslims were prohibited from eating after sleeping until the time of ifṭār. Then Allah, Exalted is He, bestowed His favor upon this Ummah by permitting suhoor. ‘Amr ibn al-‘Āṣ (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: “The difference between our fasting and the fasting of the People of the Book is the meal of sahar.” (Ṣaḥīḥ Muslim, Vol.2/P.770)

Among what has been narrated regarding the legislation of suhoor is the report of al-Barā’ ibn ‘Āzib (may Allah be pleased with him), who said:

“When a man among the companions of Muhammad ﷺ was fasting and if the time of ifṭār came and he slept before breaking his fast, he would not eat that night or the following day until evening. Qays ibn Ṣirmah al-Anṣārī was fasting, and when the time of ifṭār came he went to his wife and asked, ‘Do you have any food?’ She said, ‘No, but I will go and look for something for you.’ He had been working that day, so sleep overcame him. When his wife returned and saw him, she said, ‘What a loss for you!’ At midday he fainted. This was mentioned to the Prophet ﷺ, and then the verse was revealed: “It has been made lawful for you, on the night of fasting, to approach your wives” (al-Baqarah/187).

They rejoiced greatly at it. And it was also revealed:“And eat and drink until the white thread becomes distinct to you from the black thread of dawn” (al-Baqarah/187).” (Ṣaḥīḥ al-Bukhārī,Vol.3/P.28)

• Suhoor is a source of blessing for the fasting person. Anas ibn Mālik (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: “Partake in suhoor, for indeed in suhoor there is blessing.” (Ṣaḥīḥ al-Bukhārī, Vol.3/P.29)

The blessing in suhoor is both worldly and otherworldly. Its aspects of blessing include:

• It strengthens the body to endure the fast of the day. Ibn ‘Abbās (may Allah be pleased with them both) reported that the Messenger of Allah ﷺ said: “Seek help in the meal of sahar for the fast of the day, and in the midday nap for the night prayer.” (al-Mustadrak, Vol.1/P.588)

• It helps establish the intention for fasting and cuts off doubts regarding it. If one partakes in suhoor with the intention of strengthening oneself for the fast of Ramadan, this suffices as a valid intention. It is stated in Mughnī al-Muḥtāj: “The relied-upon view is that if one takes suhoor intending to fast, or drinks to repel thirst during the day, or refrains from eating, drinking, or intercourse out of fear of the break of dawn, that constitutes an intention-if fasting in the required manner has occurred to his mind-since each of these includes the intent to fast.”[2]

• The time of suhoor is a time for striving in supplication, remembrance of Allah, and night prayer. Whoever awakens for suhoor can benefit from this blessed time. Allah, Exalted is He, says {what means}:“And in the last hours before dawn, they would seek forgiveness.” (al-Dhāriyāt/18)

• Suhoor is a blessing in enabling the fasting person to perform the Fajr prayer at its earliest time, which is among the most beloved deeds to Allah.

Imam al-Nawawī (may Allah have mercy on him) summarized these aspects of blessing by saying: “His ﷺ statement: ‘Partake in suhoor, for indeed in suhoor there is blessing’ — the blessing in it is clear, for it strengthens one for fasting, energizes him for it, and leads to a greater desire to fast due to the reduced hardship upon the one who takes suhoor. This is the correct and relied-upon meaning. It was also said that it includes awakening, remembrance, supplication in that noble time — a time when mercy descends, supplications are answered, and forgiveness is sought — and perhaps the person partaking in sahoor performs ablution and prays, or remains awake in remembrance, supplication, prayer, or preparation for it (sahoor) until dawn.”[3]

Third: The Ruling of Suhoor

Suhoor is recommended (mustaḥabb) and not obligatory for the fasting person. If one leaves it on some days or altogether, his fast remains valid; however, he deprives himself of its blessing. Imam al-Nawawī (may Allah have mercy on him) said: “The scholars are unanimously agreed that it is recommended and not obligatory.”[4]

Fourth: The Time of Suhoor

The time for suhoor begins from midnight until the second adhān of Fajr. Eating before that is not considered suhoor in the jurisprudential sense and does not fulfill the Sunnah. It is preferable to delay suhoor until shortly before the second adhān of Fajr, estimated as the time needed to recite fifty verses of the Qur’an.

Zayd ibn Thābit (may Allah be pleased with him) said: “We took suhoor with the Prophet ﷺ, then he stood for prayer.” I asked, “How much time was there between the adhān and suhoor?” He said, “The time of reciting fifty verses.” (Ṣaḥīḥ al-Bukhārī,Vol.3/P.29)

However, if one doubts whether the time of suhoor remains or not, it is not recommended to delay it further; rather, he should proceed and ensure before eating that the night still remains. If it becomes clear that he ate after the beginning of the fasting time, he must abstain for the rest of the day and make up that day later.[5]

Fifth: The Ruling on Suhoor after the Second Adhān of Fajr Begins

One must be cautious about eating or drinking after the start of the second adhān, in adherence to the apparent meaning of the hadith: “If one of you hears the call while the vessel is in his hand, he should not put it down until he fulfills his need from it.” (Sunan Abī Dāwūd 2/304)

Some scholars have judged this hadith to be weak (see ‘Ilal Ibn Abī Ḥātim, nos. 340, 759). It also appears to conflict with the statement of Allah, Exalted is He: “And eat and drink until the white thread of dawn becomes distinct to you from the black thread.” (al-Baqarah/187)

Even if the hadith were authentic, scholars have interpreted it as referring to the first adhān, which is given during the night, not the second. It is not permissible to eat after the second adhān, based on the statement of the Prophet ﷺ: “Indeed Bilāl calls the adhān at night, so eat and drink until Ibn Umm Maktūm calls the adhān.” (Ṣaḥīḥ al-Bukhārī, Vol.7/P.52)

Sixth: What Suffices for Suhoor

The Sunnah of suhoor is fulfilled whether one consumes a large amount of food and drink or only a small amount — even if it is merely a sip of water. ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: “Partake in suhoor, even if with a sip of water.” (Ṣaḥīḥ Ibn Ḥibbān, Vol.8/P.253)

Accordingly, suhoor is a blessing in this world and in the Hereafter, and it is befitting for the Muslim to be keen on attaining its virtue in this noble month.

Our final supplication is that all praise is due to Allah, Lord of the worlds, and peace and blessings be upon our master Muhammad, and upon his family and all his companions.

[1] Lisān al-‘Arab (1/195); see also Bushrā al-Karīm (1/562).

[2] Mughnī al-Muḥtāj (2/148).

[3] Sharḥ al-Nawawī ‘alā Muslim (7/206).

[4] Sharḥ al-Nawawī ‘alā Muslim (5/138).

[5] See: Bushrā al-Karīm bi-Sharḥ Masā’il al-Ta‘līm (1/564).