Sahur

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A laid Suhur table in Jordan

Sahūr ( Arabic سحور, DMG saḥūr ) is in the Islamic fasting month Ramadan the last meal before sunrise and thus before the start of the daily fast . It takes place in the last third of the night. The term describes the food and drinks that are consumed during the period mentioned, which is called the "time of Saḥar". The term suḥūr is the infinitive form (maṣdar) and describes the action itself.

In this sense the prophet is allowed to say in a hadith : “How excellent is the food (saḥūr) of the believer made from dates.” The saying is supplemented in a variant recorded by Ibn ʿAsākir with: “How excellent is vinegar as an ingredient in food. May God have mercy on those who eat these foods. ”In addition to dates ( tamr ), some traditions also recommend porridge ( sawīq ) and water as a drink. The consumption of the saū desserts and drinks is recommended directly by the prophet and is therefore considered in jurisprudence as Sunna or as a recommended action ( mandūb ): "Take the saūr meal, because there is blessing in the saḥūr meal". The saying is passed down several times in the great hadith collections .

An instruction ascribed to the Prophet and recorded in an-Nasāʾī (d. 915) points towards the obligation of the saūr meal : “The saḥūr meal is your responsibility, for it is the blessed meal” . A tradition preserved in as-Sunan al-kubrā from an-Nasāʾī points in the same direction , which is traced back to a key witness, not named, who claims to have seen the Prophet eating the Saḥūr meal, who in turn is said to have said: “This is a blessing that God has given you. Do not omit it (suḥūr)! ”In view of a considerable group of hadiths which only go back to the generation of the Sahāba , or anonymous, as in this case, indicate as key witnesses, it is questionable whether the suḥūr habits and their position in the fasting ritual are consistently considered Prophetsunna have to apply. The end of the saḥūr meal is specified in the Koran, sura 2, verse 187:

"... and eat and drink until you can distinguish a white thread from a black thread at dawn!"

- Translation by Rudi Paret

The Qur'anic verse says nothing concrete about the obligatory termination of the Saḥūr, because in the Islamic tradition and the Koran exegesis a distinction is made between the (first) dawn ( fajr ) with the first rising light and the second dawn, which is a fine strip over the horizon spreads. It was left to the adīth, in different and controversial statements that are attributed to both the Prophet and his successors, to begin the fast on the new day only with the onset of the second dawn. It is even recommended and, according to the practice of the prophets, felt to be emulated to postpone the Saḥūr time until this point in time ( taʾḫīr as-saḥūr ). The law , however, felt that legislation not as a prophet Unna, but merely "recommended" as ( Mandub ) or mustahabb without binding character. According to tradition, u. a. by Muhammad ibn ʿĪsā at-Tirmidhī (d. 892), the Saḥūr meal up to the first prayer, which introduces the beginning of the fasting of the new day, should be as long as the recitation of fifty verses from the Koran.

A report by the companion of the Prophet Sahl ibn Saʿd ibn Mālik (d. 706 as the last companion of the Prophet in Medina ) speaks for a possible individual arrangement of the Saḥūr meal and for its delay until the beginning of the second dawn : “I performed the Saḥūr in the circle of my family, and then I had to hurry to come to the suǧūd (ie the first prostration at the beginning of the prayer) with the Messenger of God (still) at the right time. "

See also

Individual evidence

  1. al-mausūʿa al-fiqhīya. Kuwait 2005. Volume 24, p. 269
  2. al-mausūʿa al-fiqhīya . Kuwait 2005. Volume 24, p. 269; Edward William Lane : Arabic-English lexicon , Vol. 1/4, London 1872, p. 1317; Hans Wehr : https://archive.org/stream/Dict_Wehr.pdf/Wehr#page/n417/mode/2up
  3. al-mausūʿa al-fiqhīya. Kuwait 2005. Volume 24, p. 270
  4. http://library.islamweb.net/hadith/display_hbook.php?bk_no=798&hid=72368&pid=395557
  5. Klaus Lech: History of the Islamic Cult. Legal historical and ḥadīṯ-critical studies on the development and systematics of ʿIbādāt. Volume 1: The ramaḍān fast. Part 1. Otto Harrassowitz, Wiesbaden 1979. p. 189
  6. al-mausūʿa al-fiqhīya. Kuwait 2005. Volume 24, p. 269
  7. http://library.islamweb.net/hadith/display_hbook.php?bk_no=146&hid=1798&pid=100093 ; http://library.islamweb.net/hadith/display_hbook.php?bk_no=158&hid=1842&pid=106769 ;
  8. http://library.islamweb.net/hadith/display_hbook.php?bk_no=319&hid=2145&pid=149163 ; see also: Klaus Lech: History of Islamic Cults. Legal historical and ḥadīṯ-critical studies on the development and systematics of ʿIbādāt. Volume 1: The ramaḍān fast. Part 1. Otto Harrassowitz, Wiesbaden 1979. p. 180
  9. an-Nasāʾī: as-Sunan al-kubrā . Dār ar-Rušd. Riyadh. 2006. Volume 1. P. 404, No. 2483; see also: http://library.islamweb.net/hadith/display_hbook.php?bk_no=315&hid=2453&pid=140113
  10. Further information: Klaus Lech: History of Islamic Cults. Legal historical and ḥadīṯ-critical studies on the development and systematics of ʿIbādāt. Volume 1: The ramaḍān fast. Part 1. Otto Harrassowitz, Wiesbaden 1979. pp. 182-183
  11. Klaus Lech: History of the Islamic Cult. Legal historical and ḥadīṯ-critical studies on the development and systematics of ʿIbādāt. Volume 1: The ramaḍān fast. Part 1. Otto Harrassowitz, Wiesbaden 1979. pp. 170-173; 177-188
  12. al-Ǧāmiʿ aṣ-Ṣaḥīḥ (Edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Cairo 1956), Volume 3. pp. 84–85; Klaus Lech: History of the Islamic Cult. Legal historical and ḥadīṯ-critical studies on the development and systematics of ʿIbādāt. Volume 1: The ramaḍān fast. Part 1. Otto Harrassowitz, Wiesbaden 1979. p. 277. Note 53
  13. IbnʿAbd al-Barr: al-Istiʿāb fī maʿrifat al-aṣḥāb . (Edited by ʿAlī Muḥammad al-Biǧāwī. Cairo). Volume 2. pp. 664-665
  14. Klaus Lech: History of the Islamic Cult. Legal historical and ḥadīṯ-critical studies on the development and systematics of ʿIbādāt. Volume 1: The ramaḍān fast. Part 1. Otto Harrassowitz, Wiesbaden 1979. S. 188 - after al-Buḫārī