VIRTUES OF SEHRI or SUHUR & ITS RULINGS

1. NIYAT (Intention) FOR SUHUR (SEHRI) :

The niyat (intention) for every action is a must but people have started practising a bid'ah (innovation) in this regard, i.e to speak the niyat out loud for fasting or before praying and etc. this is a cursed bid'ah. the Prophet (s.a.w) never spoke out his intention verbally (either slowly or loudly) for fasting and neither did his companions (sahaba) may allah be pleased with them spoke out their niyat verbally either for salah or fasting. They travelled to great distances, different countries for jihad and to teach different people,  yet they (sahabas) never taught any Muslim to speak his niyat verbally for salah or fasting. 

Every new action in Islam which is not in accordance to what rasool (s.a.w) taught is rejected and cursed (Bukhari, Muslim and etc - Agreed Upon)

Link 1 : Learn why Bid'ah is the most dangerous thing ever !

2. THERE IS NO FAST FOR A PERSON WHO DID NOT INTEND TO FAST BEFORE FAJR

The Prophet (peace and blessings of Allaah be upon him) said: “There is no fast for the person who did not intend to fast from the night before.” 

[Ref: Reported by Abu Dawood, no. 2454. A number of the scholars, such as al-Bukhaari, al-Nisaa'i (2334), al-Tirmidhi and others thought it was likely to be mawqoof. See Talkhees al-Hubayr, 2/188]

The intention may be made at any point during the night, even if it is just a moment before Fajr because of the evidence :

It is essential to make the intention to fast the month of Ramadan at night, before Fajr. It is not sufficient to start fasting it that day without the intention. Whoever finds out at the time of Duha that today it is Ramadan and makes the intention of fasting has to refrain from eating until sunset, and he also has to make up that day, because it was :

Narrated by Ibn ‘Umar from Hafsah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not have the intention of fasting before Fajr, there is no fast for him.”

[Ref:  Narrated by Imam Ahmad, the authors of al-Sunan, Ibn Khuzaymah and Ibn Hibbaan; they classed it as saheeh and marfoo’]

This is with regard to obligatory fasts. With regard to naafil fasts it is permissible to make the intention to fast on the day, if you have not eaten or drunk or had intercourse after Fajr, because it was proven in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) entered upon her one day at duha time and said, “Do you have anything (any food)?” She said, “No.” He said, “Then I am fasting.” Narrated by Muslim in his Saheeh. 

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.


[Source: Standing Committee for Research and Issuing Fatwas. 10 / 244]

3. DUA BEFORE SUHOOR OR BEFORE STARTING TO FAST 

There is no sahih hadeeth which shows us that rasool (s.a.w) prescribed any specific dua for us to begin our fast or suhoor with. One may say whatever he wishes "pre-conditioned" he is aware that so and so method or dua is not a condition or sunnah for eating suhoor. One may simply say Bismillah or Bismillahir rehmanir raheem and eat his suhoor. 

4. GETTING UP IN A STATE OF JANAABAH (SEXUAL DEFILEMENT)

As long as a person has intended to fast from the previous night he can fast. what one is supposed to do under this condition is as mentioned below : 

Narrated Aaishah and Umm Salamah (may Allaah be pleased with them both): “At times Allaahs Apostle (peace be upon him) used to get up in the morning in the state of Janaabah after having sexual relations with his wives. He would then take a bath and fast.”

[Ref:  Saheeh Bukhaari, Volume 3, Book 31, Number 148; Saheeh Muslim, Book 006, Number 2452]

Some people feel guilty if they wake up in janabah (defilement due to sleeping with one's spouse). To those we say there should be no guilt, complete your fast. The Prophet  used to be in janabah when dawn came and he would take a bath and fast.


Shaykh Abdul-'Azeez Ibn Baaz  was asked if a fasting person has a wet dream on a Ramadhaan morning, does it ruin the fast and does that person have to take a bath? He replied that wet dreams do not ruin the fast because it is not a voluntary act and that a bath is necessary if semen is secreted. It's okay to delay the washing until Thuhr prayer if the wet dream occurred after fajr salah. The same goes for janabah, you can take a bath after dawn if it occurred at night because it was proven that the Prophet  used to wake up in janabah then wash and fast. It is better to wash from janabah before Fajr prayer in order to be able to make prayer in congregation.

[Source: http://www.islamweb.net/emainpage/index.php?page=articles&id=135757] 

5. ITS WISDOM - A DIFFERENTIATION BETWEEN MUSLIMS & NON MUSLIMS

'Amr Ibn al-Aas reported that the Messenger of Allah (SAW) said: "The distinguishing feature between our fast and the fast of the People of the Book (christians and jews) is in the eating at the time just before dawn (i.e suhoor)." 

[Ref: Muslim Book 6 Hadith 2413; Sunan Al Nasaee, Vol 3 Book 2 Hadith 2168]

Why should we distinguish ourselves from them? 

Allaah has forbidden the Muslims to imitate the disbelievers, and the Prophet (blessings and peace of Allaah be upon him) spoke very sternly concerning that, as he said: “Whoever imitates a people (Kuffar) is one of them.” 

[Ref: Narrated by Abu Dawood (4031) and classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood]

Note : The imitation here is in regards to those actions which are exclusively done by the kuffars because it is a part of their religion or culture. it may be clothes (christian nuns) or may be a festival (Christmas, Holi etc) or may be their beard (jewish or sikh beard) or etc.  The imitation here includes any and every action or behavior found similar with the non Muslims in such regards that if a Muslim copies that, he may or could be liable of being understood or perceived as a Non muslim and then this would become haraam. 

In the case of "electricity, housing, shoes and etc" it does not come under imitation because these things are not related to the religious practices and rulings of the kuffar, rather these are merely basic necessities or scientific explorations and the likes of it. To know this ruling in details click on the below link : 

Link1 : Learn more about what includes imitation and what does not

6. ITS EXCELLENCE (THE SUHOOR IS BLESSED) 

Sayyidunah Ibn Umar (radiallah anhu) narrated:

إن الله وملائكته يصلون على المتسحرين

"Certainly Allaah and his Angels send blessings upon those who eat Suhoor"

[Authenticated by Shaykh Albaani in Silsilah al-Ahaadeeth as-Saheehah (3409)]


Abdullah Ibn Haarith said that one of the Sahabah (companion) said: 'I entered the house of the Messenger (SAW) whilst he was taking the Suhoor (pre-dawn meal), and he (SAW) said: "Indeed it (the Suhoor) is blessing that Allah has given to you so do not leave it out, even if one of you just takes a (gulp) of water, since Allah sends mercy and His angels seek forgiveness for those who take the suhoor" 

[Ref: Ahmad] 

Anas ibn Maalik (may Allaah be pleased with him) said: The Prophet the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Eat suhoor for in suhoor there is blessing.” 

[Ref: Narrated by al-Bukhaari, 1923; Muslim, 1059]

[Ref: Sunan Al Nasaee , Vol 3, Book 2 , Hadith 2152]

It was narrated that AL-'Irbad bin Sariyah said: "I heard the Messenger of Allah inviting people to have Sahur in Ramadan. He said: 'Come to the blessed breakfast." (Hasan)

[Ref: Sunan Al Nasaee Vol 3 book 2 hadith 2165 and another narration in 2167]

7. RASOOL (S.A.W)'S FAVIORATE FOOD IN SUHOOR


The Messenger (SAW) said: "The best Suhoor for the believer is dates."

[Abu Dawood, Al-Baihaqee and Ibn Hibbaan, Reported by Abu Dawood, no. 2345; Saheeh al-Targheeb, 1/448)] 

Note: This does not mean that we cannot or should not eat anyting else ! 

9. WHEN SHOULD WE STOP EATING? OR TILL WHEN CAN WE DO SUHOOR?


“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”
[al-Baqarah 2:187] 

It was narrated that Abu 'Atiyyah said: "I said to 'Aishah:' Among us there are two men, one of whom hastens Iftar (i.e is quick in opening his fast) and delays Sahur (eats suhur until dawn or fajr adhan), and the other (person) delays Iftar (i.e breaks his fast late) and hastens Sahur (stops eating suhoor early) . ' She said; 'Which of them is the one who hastens Iftar and delays Sahur?' I said: "Abdullah bin Masud. ' She said; 'This is what the Messenger of Allah used to do. "'

[Ref: Sunan Al Nasaee, Vol. 3 Book 2 , hadith 2161, 2160 and etc]

Narrated from ‘Aa’ishah (may Allaah be pleased with her) that Bilaal used to give the adhaan at night, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Eat and drink until Ibn Umm Maktoom gives the adhaan, for he does not give the adhaan until the dawn comes.” 

[Ref:  Al-Bukhaari (1919) and Muslim (1092)]

Ibn Mas'ud (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying The Adhan of Bilal should not restrain anyone among you from eating Sahur (last meal before daybreak during the month of Ramadan) for he announces Adhan (or he calls) at (the fag end of) the night to make him turn who stands for prayer among you, and to awaken those who are sleeping among you. And he said: The dawn is not like it, as one says (and he lifted his hand) till he (dispersed his fingers) and said: It is like this.

[Ref: Sahih Muslim, Book 6, Hadith 2404]

View of Muhaditheen and Islamic Jurists on this topic: 

Imam Nawaawi (r.h) says :

We have stated that if dawn breaks and a person has food in his mouth, he should spit it out and complete his fast. If he swallows it after knowing that dawn has come, his fast is invalidated. There is no difference of scholarly opinion on this point. The evidence for that is the hadeeth of Ibn ‘Umar and ‘Aa’ishah (may Allaah be pleased with them both), according to which that Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bilaal gives the call to prayer at night, so eat and drink until Ibn Umm Maktoom gives the call to prayer.” Narrated by al-Bukhaari and Muslim. There are many ahaadeeth in al-Saheeh with similar meanings. 

[Ref: al-Majmoo’ 6/333]

Ibn al-Qayyim (may Allaah have mercy on him) stated :

The majority are of the view that sahoor should stop when dawn breaks. This is the view of the four imams, and the majority of fuqaha’ of the regions, and was also narrated from ‘Umar and Ibn ‘Abbaas.

[Ref:  Tahdheeb al-Sunan]

Shaikh Saleh Al Munajjid says : 

So it is permissible to have intercourse, eat and drink during the nights of Ramadaan from the beginning of the night (i.e when we break our fast) until dawn (or fajr adhan) has approached. in other words , one can eat as long as the muaddhin gives the fajr adhan or if one cannot hear the adhan then he can eat as long as the dawn hasn't approached. But if one does not know how to recognize or when is the exact time of stopping then he must rely on the adhan or timings of the adhan to stay safe sided because prophet (s.a.w) said "whoever leaves the doubtfull matters has saved his honor and eeman but whosoever has fallen into doubtful matters has sinned" (Sahih Muslim)

Also when one is chewing or drinking a sip and hears the adhan then he should complete that particular sip or chew that which is already in his mouth or he may spit it out - as he wills but he should not continue eating or drinking the remaining portion of the food or drink (i.e he should leave it)

[Author's note: It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”

(Ref: Narrated by Ahmad, 10251; Abu Dawood. 2350; classed as saheeh by al-Albaani in Saheeh Abi Dawood)]

Those who insists on eating till the white light of dawn appears then they should be very careful because the ruling of adhan varies according to countries. if the Muadhin gives the Adhan before the the Dawn breaks (the white streak appearing in the sky) we can continue eating till we are sure the Dawn break and if the Muadhin gives the Adhan on Dawn Break then we should even spit what is in our mouths. . 

[Ref: Combined details from Fataawa Ramadaan, compiled by Ashraf ‘Abd al-Maqsood, p. 201, Also similar to the fatwa of shaikh uthaymeen on pg. 204, Stated by Abu Bakr al-Jassaas in Ahkaam al-Qur’aan, 1/265 and by others elsewhere] 

Note : the modern time calenders and fajr adhan time tables are not accurate. they may be wrong and may be right, hence one must stop eating when he hears the fajr adhan in order to stay at the safe side 

IS SUHOOR OBLIGATORY OR MUSTAHHAB? - AN ANSWER FROM THE SHAF`I MADHAB 

The correct ruling irrespective of any Madhabi inclination is that suhoor is not fardh but mustahhab (recommended) and the fast is valid even without the suhoor. However i'll enlist the view of the shaf`i jurists as well for knowledge base.

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. 


FREQUENTLY ASKED QUESTIONS :  

Question :  from the below hadeeth it seems as if it is a sunnah to stop eating a few minutes before the fajr Adhan, yet you claim the opposite?


The Prophet  and Zayd ibn Thaabit  had Suhoor. When they finished, the Prophet  left for the prayer. Anas  was asked how much time was there between their finishing Suhoor and entering the prayer; he said: ‘Enough time for the recitation of fifty verses (of the Quran).’” [Al-Bukhaari]

Answer : 

This hadeeth indicates that the Prophet (peace and blessings of Allaah be upon him) used to eat suhoor this amount of time before the adhaan, not that the Prophet (peace and blessings of Allaah be upon him) started to fast or in other words stopped eating and drinking this amount of time before Fajr. There is a difference between the time of suhoor and the time of stopping eating and drinking. This is clear, praise be to Allaah. It is like saying, “I ate suhoor two hours before Fajr.” This does not mean that you started fasting from that time (2 hours before), rather you are simply stating what time you ate suhoor.

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall” [Al-Baqarah 2:187] 

Narrated from ‘Aa’ishah (may Allaah be pleased with her) that Bilaal used to give the adhaan at night, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Eat and drink until Ibn Umm Maktoom gives the adhaan, for he does not give the adhaan until the dawn comes.” 

[ Al-Bukhaari (1919) and Muslim (1092) ]

Question : The ruling that a person has to make an intention a night or before fajr to keep his fast applies to the obligatory fasts or voluntary (nafil/sunnat) fasts? 

Answer :

It applies only to the obligatory (e.g ramdan) fasts because of the below hadeeth wherein the prophet (s.a.w) kept a voluntary (nafil) fast without sehri and intention:

‘Aa’ishah (may Allaah be pleased with her) narrated that the Prophet (peace and blessings of Allaah be upon him) entered upon her one day at duha time and said, “Do you have anything (any food)?” She said, “No.” He said, “Then I am fasting. [Ref: Sahih Muslim, Jami` at-Tirmidhi 733, Al Nasaee Book 22, Hadith 2339]

Question : I couldn't get up for suhoor (sehri) in the morning, so will my fast count? 

Answer : 

Suhoor is not a condition for fasting to be valid, rather it is mustahabb (recommended), because the Prophet (peace and blessings of Allaah be upon him) said: “Have suhoor, for in suhoor there is blessing.” (Agreed upon). 

[Ref: Fataawa al-Shaykh Ibn Baaz, vol. 4, p. 259.]

Question : Is it permissible to eat until the muaddhin says "Hayya 'Alal falah" or etc ?

Answer : 

No. the conditions or ruling regarding when a person must stop his fast has been mentioned above i.e. upon hearing the adhan one must stop eating completely.

Some people keep eating or drinking even after the mu'athen starts the call for Fajr prayer. If you advise them, they say it is allowed until the person calling the Athaan says: Come to success, "haya ala fallah." Afterwards they start their fasting. Something like this should have a firm daleel. Research and investigation revealed no such evidence. It is something some people prefer. This is rejected according to the Prophet  who said: "Anything added to our religion, which is not in it, is rejected." Another narration says: "Whoever does a deed, not in our religion, is rejected." In addition, the Quran and Sunnah stated that abstinence is when we can detect the white line from the black line at dawn. When they are detected, everyone has to stop eating and drinking. Allaah Says (what means): "Eat and drink until you can distinguish between the black line and white line at dawn." [Quran; 2:187] The Prophet  said: "Bilal calls for salah at night. Eat and drink until Ibn Um Maktoom calls." Ibn Um Maktoom  was a blind man who did not call for prayer until he was told it is time. From the previous verse and narration, it is clear that abstinence should be at dawn and that the Athaan is a sign of it. Therefore when the Athaan starts, it is time for abstinence and not when he says "haya ala assalah."

Question: "What is the ruling on eating and drinking while the Mu'adhdhin is calling the Adhaan, or after the Adhaan by a little, especially if the exact time that Fajr begins is not known?"

Answer: "The deciding factor which prevents the fasting person from eating and drinking is the entrance of the Fajr time due to the statement of Allah, the Most High,

"So now you may have sexual relations with the women (i.e. your wives) and seek what Allah has written for you, and eat and drink until the white thread can be distinguished from the black thread (i.e. the light on the horizon) of Fajr time..." [Al-Baqarah: 187]

It is also due to the statement of the Prophet (peace and blessings of Allah be upon him), "Eat and drink until Ibn Umm Maktoom calls the Adhaan, for verily he does not call the Adhaan until Fajr comes in."

(Al-Bukhaaree in the chapter of Al-Adhaan, #617, and Muslim in the chapter of the Fast, #1092.)

Thus, the consideration is in whenever the Fajr time commences. Thus, if the Mu'adhdhin is reliable and he says that he does not call the Adhaan until Fajr comes in, then verily when he calls the Adhaan it is obligatory to stop eating and drinking simply due to hearing his Adhaan. However, if the Mu'adhdhin gives the Adhaan based upon his best effort to tell when Fajr is in, then verily it is safer for the person to stop eating upon hearing the Adhaan of the Mu'adhdhin, unless the person is in a rural area with open space where he can see the start of the Fajr time himself . In that case it is not obligatory upon him to abstain from eating and drinking - even if he hears the Mu'adhdhin - until he sees that the time of Fajr is beginning, if there is nothing preventing him from seeing it, because Allah, the Most High, attached the ruling to distinguishing of the white thread from the black thread on the horizon at the time of Fajr. And the Prophet (peace and blessings of Allah be upon him) said regarding the Adhaan of Ibn Umm Maktoom, "For verily he does not make the call to prayer until Fajr time begins."

And verily I would like to draw attention to a matter here that some of the Mu'adhdhins do, and it is that they call the Adhaan before Fajr time begins by about 5 minutes or 4 minutes claiming from them that this is in order to be cautiously safe regarding the fast.

This caution is what we describe as exaggerating, and it is not an Islamically legislated type of caution. And indeed the Prophet (peace and blessings of Allah be upon him) said, "The exaggerators will be destroyed."
(Muslim, in the chapter of Knowledge, #2670.)

Thus, this is a type of caution that is not correct. The reason is that if they are considered as being cautious about the fasting, they have done something wrong regarding the prayer. For verily a lot of people get up and pray Fajr when they hear the Mu'adhdhin. Therefore, in that case the person who stood and prayed based upon hearing the Adhaan of the Mu'adhdhin which he called before the Fajr time was actually in, they in fact prayed the Fajr prayer before its time, and the prayer prayed before its time is not valid. In this is doing wrong to the people who want to pray.

Then, verily it also contains the matter of doing wrong to those who are fasting, because it prevents the one who wants to fast from eating and drinking while Allah has made it permissible for them to do that (during that time). So in this case the Mu'adhdhin is considered to be transgressing against the fasting people in that he is forbidding them from what Allah has made lawful for them, and he is transgressing against those who want to pray by their praying before the time of the prayer is actually in, and that nullifies their prayer.

Thus, it is obligatory upon the Mu'adhdhin to fear Allah, the Mighty and Majestic, and that he traverses in his seeking to do what is right upon what is proven by the Book (Al-Qur'an), and the Sunnah.

Shaykh Muhammad bin Saalih Al-'Uthaymeen
Source: "Fataawaa 'Ulamaa' il-Balad il-Haraam," pg. 226-227
Translated by Dr. Aqeel Walker for "Authentic" Hadeeth of the Day page
7/28/13

Question : What if i have a cup or a plate or a bite in my hand or in my mouth and he (muaddhin) gave the Adhaan? 

Answer :

 The Messenger of Allaah - صلى الله عليه وسلم - said:

    “If one of you hears the call [to prayer] while a cup is in his hands, let him not put it down until he has fulfilled his need from it.”

Collected by Abu Dawood: 1/549, ibn Jareer at Tabaree in ‘At Tafseer’: 3/526 and 3015, Abu Muhammad al Jawharee in ‘Al Fawaa-id al Muntaqaa’: 1/2, al Haakim, 1/426, al Bayhaqee: 4/218 and Ahmad: 2/423 and 510 through Hammaad ibn Salamah, on the authority of Muhammad ibn ‘Amr, on the authority of Abu Salamah, on the authority of Abu Hurayrah who said: The Messenger of Allaah - صلى الله عليه وسلم - said: and he mentioned the Hadeeth.

Another Hadeeth on the authority of the Messenger - صلى الله عليه وسلم - narrated by al Hasan ibn Waaqid…on the authority of Abu Waaqid who said: “The Adhaan was called while a cup was in ‘Umar’s hand, he said: “Should I drink it O Messenger of Allaah?’ He said: ‘Yes.’ So he drank it.” Collected by ibn Jareer: 3/527 and 3017 with two chains of narrators, this chain is ‘Hassan’.

Ibn Lahee’ah narrated on the authority of az Zubayr who said: “I asked Jaabir about a person who wants to fast, and he hears the Adhaan while the cup is in his hands. Jaabir said: “We used to say that the Messenger of Allaah said: ‘Let him drink.” Collected by Ahmad: 3/348…This chain is not bad as a witness [for another Hadeeth – Shaahid]…The narrators in the chain are trustworthy, they are the narrators that Muslim uses except Ibn Lahee’ah, he has a weak memory…

Qays ibn ar Rabee’ narrated…on the authority of ibn ‘Umar: “’Alqamah ibn ‘Alaathah was with the Messenger - صلى الله عليه وسلم - when Bilaal entered to call the Adhaan for the Salaat, so the Messenger - صلى الله عليه وسلم - said; ‘At ease Bilaal, ‘Alqamah is eating Sahoor…” Collected by at Tayaalsee (#885), at Tabaraanee in ‘Al Kabeer’… Qays ibn ar Rabee’ is in the chain he is ‘Hassan’ in a Hadeeth for a witness because he is ‘Sadooq’ within himself but is feared due to his weak memory. If he narrates a Hadeeth that is in agreement with other trustworthy narrators, his Hadeeth can be used as a witness or to strengthen another Hadeeth.

Amongst the Athaar that bear witness to this Hadeeth is what Shabeeb…on the authority of Hibaan ibn al Haarith who said: “We ate Sahoor with ‘Alee ibn Abee Taalib, may Allaah be pleased with him, when we were done, he ordered the Mu-adhin to call the Iqaamah.” Collected by At Tahaawee in ‘Sharh al Ma’aanee’…

[Translator’s note: All the above Shawaahid are weak and not evidence within themselves but are used by al Muhaddith al Albaanee as witnesses to strengthen the initial Hadeeth mentioned . Taken from Al Albaanee's ‘Tamaam al Minah’ 1/417 and Silsilah al-Saheeha 3/381.  However some scholars have declared it to be weak but there is a difference of opinion among the scholars] 



All good is from Allah and all mistakes are mine. May Allah have mercy on the one who corrects me. 

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