The Importance of the Pre-Dawn Meal

     Anas (radhi Allah ‘anhu) relates that the Prophet (salla Allah ’alaihe wa sallam) said, “Take the pre-dawn meal for in it there is blessing” (‘Umdat al-Ahkam, Hadith 182).

     Siraj al-Din Ibn al-Mulaqqin explains in his commentary that the word al-sahur in the hadith refers to the meal one takes when there is a fathah on the -s. In this way, sahur is similar to al-barud: what one uses to cool down, al-sanun: what one uses to clean one’s teeth, and al-raqu: what one uses to stop the flowing of blood. However, al-Suhur, with a dammah on the -s, refers to the act of eating the pre-dawn meal. This is the most-popular view according to Ibn Daqiq al-’Eid. But Ibn al-Mulaqqin states that some prefer the view that the word al-suhur is a verbal noun named after the time in which the act takes place. In this instance, al-suhur occurs shortly before dawn and its time begins halfway through the night. This is mentioned by al-Nawawi in Kitab al-Siyam in Sharh al-Muhadhdhab, and at the end of Kitab al-Iman in al-Rafi’s Fath al-’Aziz.

     Thereafter, Ibn al-Mulaqqin elucidates the meaning of blessing in the aforementioned hadith. Literally meaning growth or increase, blessing (ar: baraka) which is a result of the pre-dawn meal can refer to blessings in the hereafter. The blessing in the hereafter being attained through following the sunna which brings about reward. Taking the pre-dawn meal can also be the means by which one remembers Allah, engages in supplication, performs the ablution, performs prayers, and seeks Allah’s forgiveness at a blessed time wherein Allah’s mercy descends and prayers are answered up until dawn. All of these actions are a means for an increase in reward. It is equally possible that the blessings from the pre-dawn meal are earthly, for one’s body is nourished and strengthened by the pre-dawn mean, thus resulting in greater zeal to fast more often since the difficulty of the fast has been lightened through the pre-dawn meal. Ibn Daqiq al-’Eid mentions that the blessings mentioned in the hadith can apply to the act of taking the pre-dawn meal and the actual meal itself. Finally, the blessings from the pre-dawn meal can be attained in this world and the next. In summary, the blessing from al-suhur is attained in different ways, among them:

1. Following the sunna
2. Differing from the people of the book who would eat more when breaking their fast.
3. Gaining strength, energy, and zeal to fast, especially for youngsters.
4. Giving charity to those who ask for food at pre-dawn.
5. Remembrance, supplication, and a means of seeking mercy at a time when prayers are answered.
6. Showing better character. For it is likely that if one neglects the pre-dawn meal one may show bad character simply out of hunger
7. Renewing one’s intention, thereby avoiding differences of opinion among the scholars who say that one must renew the intention after having risen from sleep.

Concluding, Ibn al-Mulaqqin states that the scholars agree that the pre-dawn meal is wholly recommended and not obligatory, and the imperative nature of the hadith’s wording is merely for instruction and advice. The pre-dawn meal is among the many distinguishing features of this ummah; for the Prophet (salla Allah ‘alaihe wa sallam) said, “the difference between our fast and the fast of the people of the book is the pre-dawn meal” (Muslim). During the early days of Islam, whenever one slept after breaking fast, it became unlawful to resume eating and drinking. Thereafter, the ruling was lightened and food and drink became permissible until dawn (al-’Ilam bi-Fawa’id ‘Umdat al-Ahkam 3/76-77).

Reference:
Ibn al-Mulaqqin, Siraj al-Din. Al-’Ilam bi-Fawa’id ’Umdat al-Ahkam. Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 2007. Print.

Using a Siwak After Noon to Remove Changes Unrelated to Fasting

According to Sheikh Ibn Hajar, it is disliked to use a siwak after noon, even to remove changes to the mouth unrelated to fasting, such as sleep. However, Sheikh Muhammad al-Ramli held that using a siwak after noon in such instance is not disliked (BaFaraj 831).
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The scholars agree that it is disliked to use a siwak after noon so long as the mouth does not change through an event unrelated to fasting. But when such event that normally calls for the use of siwak, such as sleep, does the disliked-nature remain, or does it goes away--since one is essential using the siwak to remove a change unrelated to the fast? Sheikh Ibn Hajar inclined to the view that the disliked-nature remains. In Tuhfat al-Muhtaj, Ibn Hajar states,

If one absentmindedly eats after noon, thereby causing a change in the mouth, or sleeps and wakes up,  it is still disliked to use the siwak according to the soundest-view. The reason for this is that an unrelated change does not entirely consume the     changes brought about through fasting. Even in this scenario the change brought about through fasting is removed…

Sheikh Shihab al-Din al-Ramli held the view that using a siwak in the aforementioned situation not disliked. Shihab al-Din from al-Tabari who wrote in his commentary of al-Tanbih that: “If one’s mouth changes after noon by sleep or something with a bad smell reaching the mouth, it is not disliked to use a siwak in such case (qtd in Hashiyah Asna al-Mutalib). Shihab al-Din’s son followed this view and wrote in Nihayat al-Muhjat: “If one’s mouth changes from sleep and the like after noon one may use the siwak to remove the change. This is what my father gave fatwa upon…” Sheikh Khatib al-Shirbini also inclined towards this view in Mughni al-Muhtaj (Hitou 831-832). 

Reference: BaFaraj, Umar. Fath al-'Aliyy. Editor. Dr. Shifa Hitou. Dar al-Minhaj 2010, Jeddah. 

Taking From Mawquf Water

Sheikh Muhammad Salih al-Ra'is al-Makki was asked about washing more than three times in water which is mawquf for wudhu and ghusl when the water is more than two qullahs. Below is the fatwa printed in the margins of Sheikh Ibrahim al-Maghribi's Qurrat al-Ayn bi-Fatawa 'Ulama al-Haramayn. Q. Regarding water in a large tub--containing two qullahs or more--which has been endowed for ablution and the purificatory bath, is it permissible to wash each limb more than three times since the water will fall from the limb back into the tub? Some fiqh books mention that it is disliked to wash more than three times when the water belongs to one, and it is unlawful when the water is an endowment. However, the scholars do not differentiate between water from a tap and water from a tub. In the first instance, the extra water (used to wash more than three times) is wasted, while in the second scenario the water goes back into the tub. Is the unlawful nature of washing more than three times from endowed water absolute (mutlaqan) or is it restricted to water from a tap? A. Yes, it is absolutely unlawful to wash more than three times from endowed water. This has been explicitly stated by Ibn Hajar and Ramli in their works. The reason for this is that the waqif has not allowed the water to be used in this way. As for the the questioner's statement that the water returns back into the tube, certainly not all of the water returns, for some water remains on the limbs. And Allah knows best (5).

Is'ad al-Rafiq wa Bughyat al-Sadiq

Is'ad al-Rafiq wa Bughyat al-Sadiq, by Sheikh Muhammad bin Salim bin Sa'id BaBusayl al-Shafi'i. The work is a commentary of Habib 'Abd Allah bin Husayn bin Tahir's famous Sullam al-Tawfiq. http://www.mediafire.com/?g4kcjqk76ecmio5

Latest Publications (Dar al-Minhaj)

as Salamu alaikum,

For the past decade, Dar al-Minhaj Pub. in Jeddah has published an array of hi-quality Shafi'i fiqh works. Their publications of various mutun have been and are currently used by teachers and students in Tarim and other places. Dar al-Minhaj has edited and published works such as: al-Risalat al-Jami'ah, Nayl al-Raja, Bushra al-Karim, Abu Shuja'a, Kifayat al-Akhyar, al-Yaqut al-Nafis, Safwat al-Zubad, 'Umdat al-Salik and Minhaj al-Talibin. All of these mutun make up a traditional Shafi'i fiqh syllabus. Dar al-Minhaj has also published extraordinary encyclopedic-reference works such as: Nihayat al-Matlab, al-Bayan and al-Najm al-Wahhaj.

This year, Dar al-Minhaj printed a number of key reference works and study mutun. Below are some of these publications:

1. al-'Ubab al-Muhit bi-Mu'dham Nusus al-Shafi'i wa al-Ashab, by the judge, jurist and scholar of exacting verification Ahmad bin Muhammad al-Zabidi, famously known as al-Muzajjad(847-930)

al-Muzajjad described this work as, "a treasure drove that a faqih can carry in his sleeve, and a swelling wave condensing the major works..."

al-'Ubab is, in its very essence, a summary of Rawdhat al-Talibin by Imam al-Nawawi, and the author added additional furu' from the various works of the Ashab.

Ibn Hajar al-Haytami and Muhammad al-Ramli both wrote commentaries on al-'Ubab.

al-'Ubab was printed a number of times by Dar al-Kutub al-'Ilmiyyah but none of these prints were critical editions.

Why do Hadramis prefer Imam Ibn Hajar?

بسم الله الرحمن الرحيم

I submitted a question to the ifta department of Ribat Tarim regarding Hadramis inclination towards the views of Imam Ibn Hajar al-Haytami in cases where Ibn Hajar and Imam Muhammad al-Ramli differ. Below is a translation of my question and their answer:

It is well-known that the scholars of Hadramawt follow Ibn Hajar in formal-
legal verdict. Why do the scholars prefer Ibn Hajar over al-Ramli when al-Ramli was also a high-ranking faqih with an expansive breadth of knowledge?

In the name of Allah, Most Merciful, Most Compassionate. All praise is due to Allah, lord of the entire universe. Blessings and peace on our master Muhammad, the noblest of all prophets and messengers, and on his family and companions, one and all.

To commence;

The questioner asks, "Why do the scholars of Hadramawt prefer Ibn Hajar over al-Ramli in formal legal verdict and what is the reason for their inclination towards Ibn Hajar?"

A 13th century scholar of Hadramawt by the name of Habib 'Abd Allah bin 'Umar bin Yahya was asked this very same question. Habib 'Abd Allah bin Yahya stated that there are four reasons why the Hadramis prefer Ibn Hajar over al-Ramli:

1. Ibn Hajar's knowledge of hadith sciences was extensive.

2. Ibn Hajar practiced tasawwuf and he did not oppose Sufis.

3. Ibn Hajar had extreme love for the Ahl al-Bayt.

4. Ibn Hajar possessed a firm understanding of usul al-fiqh, and because of that, his argument and evidence is usually strong.

It is for these four reasons that the scholars of Hadramawt favor Ibn Hajar; however, al-Ramli's position is followed in some issues.

(Conclusion of the answer)



I remember my teacher in Ribat stating a fifth reason: Ibn Hajar had an enormous amount of adab with Imam al-Nawawi. My teacher explained that some fuqaha dealt with al-Nawawi's inaccurate views in a harsh manner, but Ibn Hajar refrained from a stern tone in dealing with such issues.

Also, one should not deduce from Habib 'Abd Allah bin Yahya's statement that al-Ramli was weak in hadith, opposed Sufism, did not love the Ahl al-Bayt or was not well-versed in usul al-fiqh. Additionally, I have not al-Ramli harshly criticize any views of al-Nawawi in his central work, Nihayat al-Muhtaj.



Allah Most High knows best

Fath al-Mu'in (explained)

as Salamu alaikum,

Find below: Fath al-Mu'in Sharh Qurrat al-'Ayn of Imam Zayn al-Din al-Mallibari explained by the Syrian scholar Sheikh Rushdi al-Qalam.

http://www.archive.org/details/FathAlMo3en