To take the Sahra, or meal taken just before sunrise in the month of Ramazán, is a Sunnat act. The great Traditionists, Bukhárí, Muslim and Tirmízí, all agree that the Prophet said: "Eat Sahra because there is a blessing in it. The difference between our fast and that of the men of the Book (Christians) is the partaking of Sahra."
The meal eaten immediately after sunset is called Iftár, or the breaking of the fast. In India it is the custom to eat a date first, or if that fruit is not procurable to drink a little water. In Turkey an olive is chosen as the fruit with which the fast should be broken.
The distinctive feature of a Muhammadan fast is, that it is a fast during the day only. The rich classes by turning day into night avoid much of its rigour.
They, however, frequently break the fast, though any such action must be done in secret, for popular opinion all over the Musalmán world is strongly against a man who does not outwardly, at least, observe the fast of Ramazán. In this matter it may be said
"Pecher en secret, n'est pas pecher,
Ce n'est que l'éclat qui fait le crime."
Those who have to work for their living find the observance of the fast very difficult, for however laborious may be their occupation they must not swallow any liquid; yet as
a rule the lower classes observe it strictly.[[225]] In hot climates this is often exceedingly distressing. In such circumstances the evening twilight is anxiously looked for, as then the Iftár can be commenced. The month of Ramazán brings with it other duties than that of fasting. These will be described in the next chapter.
4. Zakát.—There are two terms in use to express almsgiving. The first is Zakát (literally, "purification") or the legal alms due, with certain exceptions, from every Muslim. The second is Sadqa, or offerings on the feast day known as 'Íd-ul-Fitr, or alms in general.[[226]] It is the first of these that has now to be considered.
On the authority of the Qurán and the Ijmá'-i-Ummat it is declared to be a farz duty for every Muslim of full age, after the expiration of a year, to give the Zakát on account of his property; provided that, he has sufficient for his subsistence and is a Sáhib-i-Nisáb, or one who possesses an income equivalent to about £5 per annum. The Qurán says: "Observe prayer (Salát) and the legal impost (Zakát)." (Súra ii. 40). The Khalíf 'Umr Ibn 'Abd-ul-'Azíz used to say: "Prayer carries us half way to God, fasting brings us to the door of His palace, and alms procure us admission." The three conditions without which Zakát would not be compulsory are Islám, Hurriat (freedom) and Nisáb (stock). The reason for this is, that Zakát is said to be a fundamental part of 'Ibádat (worship), and that, as the Infidels cannot perform acceptable worship, they have nothing to do with Zakát. Freedom is necessary, for slaves hold no