Practical Advice to Take Advantage of the Power of Early Morning Worship
Many people struggle to wake up early, with some praying Fajr before returning to sleep. Consequently, we miss out on the spiritual treasures that the early hours provide. Staying awake after the Fajr prayer to engage in an intimate session of worship in the presence of Allah can greatly strengthen our holy relationship with Him.
The Albukoor initiative was launched by Nooralhuda Alhudaib, co-founder of the Albukoor initiative and co-author of the Albukoor book. Its aim is to provide individuals with the necessary tools to worship easily and to help them overcome the obstacles they face. To date, the initiative has benefited approximately 2,000 people.
Named Albukoor, which means "the early morning" in Arabic, the initiative seeks to facilitate ritual worship through knowledge and innovative collective support, particularly focusing on the Fajr prayer and the worship associated with it during these blessed early hours. Nooralhuda Alhudaib articulates this vision clearly: 'The idea behind the initiative is to make ritual worship more accessible through knowledge and support.'
Practical Advice to Take Advantage of the Power of Early Morning Worship
The Messenger of Allah, Mohammed, said: 'O Allah, bless my nation in its early mornings.' This highlights the importance of cherishing early morning moments filled with worship, experiencing spiritual calm and reassurance as we prepare to face the day. 'The early morning I refer to isn't about being part of a 5 AM or 4 AM club; it's about setting our intentions toward the most significant meanings in life. If I rise, pray Fajr, engage in remembrance (Dhikr), recite the Qur'an, and focus calmly on a task I love, I will receive the blessings that accompany this time, which the Prophet prayed for,' Nooralhuda shared.
The initiative outlines four stages of early morning prayer to deepen the believer's connection with the Creator. The first stage involves performing the Fajr prayer on time, along with its Sunnah Rak`ahs. Following this, the believer sits comfortably on their prayer rug, reciting and repeating the after-prayer and morning remembrances. At this initial stage, ensuring that the Fajr prayer is performed on time is crucial, laying the foundation for progressing through the rest of this enlightening journey.
'The second stage is the night prayer, Tahajjud, performed during the last sixth of the night, just before the call to the Fajr prayer. Even if it's just the Witr prayer, along with seeking forgiveness and making supplications, this virtuous prayer will help us perform the Fajr prayer on time,' Nooralhuda noted. Numerous Quranic verses extol the virtues of praying at night, such as in Surah Adh-Dhariyat (51:18): 'And in the hours before dawn, they were (found) asking (Allâh) for forgiveness.'
She emphasised, 'The third stage is the most crucial, as it ensures the continuity of morning spiritual worship: staying awake until sunrise. This was customary for the Prophet Mohammed and the noble companions, who would remain in their places of prayer until the sun rose, engaged in the remembrance of Allah and recitation of the Qur'an.'
Practical Advice to Take Advantage of the Power of Early Morning Worship
Practical Advice to Take Advantage of the Power of Early Morning Worship
Practical Advice to Take Advantage of the Power of Early Morning Worship
The fourth and final stage is about sustaining the habit of waking up at the same time throughout the year, avoiding any delays in winter, even when the sun rises later. This consistency fosters the continuation of the same acts of worship.
The changing meal schedules and social commitments during Ramadhan often disrupt sleep. Nooralhuda highlighted the significance of understanding Albukoor as a religious obligation, emphasising that waking up early is a natural human instinct rather than a burden. She remarked, 'The sun rises for us to awaken, and the night for us to sleep. How could one disregard such a vital religious duty and jeopardise their biological clock?'
She advises against drinking coffee after Iftar, suggesting that families take a break after Tarawih, and strive to wake refreshed for Tahajjud and Suhoor, while extending Tahajjud before Fajr, as this time is replete with exceptional merit and great reward. She also clarified misconceptions surrounding Albukoor, such as the belief that waking up early decreases sleep. Instead, it shifts sleep hours; for instance, one might sleep from 10:00 PM to 4:00 AM, gradually adjusting as needed. These ideas are explored in her book, Albukoor.
'Negative habits can derail our efforts; for instance, some mothers set aside the night for relaxation once the family is asleep, but this often extends due tosocial media and unhealthy eating habits, making it difficult for them to wake up for the Fajr prayer. I also recommend gathering the family during the day instead of at night and avoiding caffeine after noon, as it can disrupt sleep,' she shared.
To learn more about the Albukoor initiative and its objectives, you can follow them on Instagram @albukoor. This platform offers valuable insights and updates that can support your spiritual journey and help incorporate the principles of worship and community into your daily life, especially during the blessed month of Ramadhan. By embracing these practices, you can enrich your experience, deepen your connection to faith, and discover the numerous spiritual rewards that await you in the early hours of the morning.
Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles
Observer
14-07-2025
- Observer
Places of worship, rituals, and security in the Arab world
It is truly unfortunate that entering a place of worship can make one feel uneasy or unsafe due to heightened security checks. These measures have become common in recent decades, especially following attacks on churches, mosques and Hussainiyas. One recent example is the bombing of Saint Elias Church on the outskirts of Damascus. In Kuwait, the Ministry of Interior decided to relocate Ashura rituals to school premises instead of traditional Hussainiyas, citing security concerns. Similar examples can be found elsewhere across the region. For centuries, Arab societies have coexisted horizontally across their diverse components. It has long been a familiar sight to see mosques and churches side by side in Egypt, Iraq, the Levant and Sudan. Christians of various denominations lived among Muslims, sharing in their joys and sorrows, business ventures and daily lives. Muslims were accustomed to the sound of church bells and took part in Christian celebrations. Likewise, Christians lived with the sound of the call to prayer and joined their Muslim neighbours in festivities. Even today, the keys to the Church of the Holy Sepulchre — among the most sacred Christian sites in the world — remain in the custody of two Muslim families. Despite their numerical majority, Muslims have never sought to damage or desecrate it. On the contrary, they have contributed to its preservation and upkeep. While in Djerba, Tunisia, I visited Shaikh Mahfoudh Dahman in his workshop dedicated to bookbinding and restoration. Among his collection was a Hebrew manuscript. When I asked about it, he explained: 'We have Jews in Djerba who need copies of their religious texts for prayers and supplications. They come to us for transcription and binding. This particular manuscript is a copy of the Psalms of David. Half of it is written in Arabic using Hebrew script, and the other half is in Hebrew. It's about 150 years old. The Jewish community here numbers around 1,500 people, comprising roughly 150 to 200 families. Each group freely practises its faith and rituals.' Mariwan Naqshbandi, Director of Interfaith Relations at the Ministry of Awqaf and Religious Affairs in Iraqi Kurdistan, shared a powerful story: 'During IS assault on the Yazidi town of Sinjar, a Muslim soldier from Kurdistan was selected by lottery to perform Haj. He had already paid $4,000 for the pilgrimage. But four days before his departure, IS attacked Sinjar. He gave up his Haj and went to defend the Yazidis. He died in the battle.' This reflects the natural human solidarity that emerges from long-standing coexistence. The Holy Quran states: 'Were it not that Allah repels some people by means of others, monasteries, churches, synagogues and mosques — wherein Allah's name is often mentioned — would surely have been destroyed' (Al Hajj: 40). According to Father Hanna Iskandar, a Maronite priest, the term 'biya' in this verse refers to churches with dome-shaped ceilings, the word being derived from Syriac, meaning 'egg", referring to the rounded architecture. Abu Bakr al Siddiq is also reported to have said during military campaigns: 'Do not betray, do not steal, do not mutilate the dead, do not kill children or those in monasteries.' Today, unfortunately, we occasionally witness attacks on churches, mosques, Hussainiyas, and other places of worship. These acts raise troubling questions: Are they part of a political scheme to incite sectarian unrest? Or do they stem from ideological extremism that justifies such violence? Or are they a result of inflammatory rhetoric that fuels division and undermines peaceful coexistence? We need serious reflection — not just to protect sacred sites but to guarantee individual freedoms. Every Arab country should be spacious enough to accommodate its diverse religious expressions, dealing with citizens on the basis of shared humanity. Only then can true security and belonging emerge from within, not merely from state authorities, and withstand political or security upheaval. Translated by Badr al Dahfri. The original version of this article was published in the print edition of the Oman Arabic on July 9
Observer
05-07-2025
- Observer
475 new teachers to join Ministry of Education
Staff Reporter Muscat, July 5 A total of 475 graduates are undergoing their appointment procedures to join the Ministry of Education as new teachers starting from the 2025-2026 academic year. The formalities take place at Dohat Al Adab School in the Wilayat of Bausher. The would-be teachers will undergo several appointment procedures including personal interviews, filling in security forms and administrative forms as well as the verification of academic qualifications. The candidates for teaching jobs will also complete appointment forms for employees subject to the Civil Service Law and its executive regulations, as well as completing procedures for receiving medical examinations and opening bank accounts. The new teachers' specialisations include mathematics, physics, information technology, music skills, fine arts, first and second fields, Arabic language, English language, chemistry and biology. — ONA
Observer
29-06-2025
- Observer
When the moon turns the page
Some years arrive like parades — loud, bright, bustling with fireworks and clock towers. But the New Hijri Year arrives not with noise and celebration, but with reflection and the sacred stillness of faith. It comes like a whisper through the air; no countdown, just a small crescent in the dark sky, quietly turning the page of time. As the sky dims and the first slight curve of Muharram appears, a quiet moment washes over the hearts of millions. It is not marked by fireworks or fanfare, but with something deeper: a pause, a prayer, a promise. The Islamic calendar is lunar. It does not chase the sun, but follows the moon, measuring time in silver arcs and silent revolutions. It begins not with conquest, but with migration — not with celebration, but with sacrifice. Its first breath was drawn on the sands between Mecca and Madinah, in the exhausted, but faithful steps of the Prophet Muhammad (Peace Be Upon Him) and his companions, who left behind maltreatment not in fear, but in faith. The Prophet's migration (Hijrah) was more than just a change in location. It was a movement of the soul: from oppression to liberation, from fear to trust, from survival to purpose. As the clock resets, we are called not merely to celebrate, but to transform. The first month of the Islamic year, Muharram, is cloaked in stillness and sacredness. It is one of the four months honoured by Allah, where peace is not only encouraged, but divinely prescribed. The battlefield of anger, hatred and injustice is laid to rest. Even the word 'Muharram' means 'forbidden' — a divine signpost reminding us to choose restraint over reaction, mercy over revenge. The arrival of the Hijri New Year is a time to pause and reassess one's spiritual path. Muslims around the world use this time to reconnect with Allah, seek forgiveness and set intentions for self-improvement in the year ahead. It is a reminder that time is a blessing — and every new year, a sacred opportunity for growth, gratitude and service. The New Hijri Year is more than a date on a calendar; it is a divine invitation. In Islam, time is not something to spend; it is something to honour. Like a traveller in the desert cherishing every drop of water, the believer treats each moment as a trust from Allah. This occasion reminds us that every heart has its own journey to take in the year ahead. And so, each year, the New Hijri Year calls on us not just to remember history, but to live its spirit. It asks: What must we leave behind? And what must we move towards? What did we do with the year that passed? What did we nurture? Whom did we help? Which wounds did we heal — and which did we ignore? For Muslims, welcoming the New Hijri Year is not merely a commemoration of a historical event; it is a living tradition — one that emphasises spiritual resilience, community and hope. In a fast-paced world, the Islamic New Year offers a sacred pause to reflect, recalibrate and realign with higher values. Let the New Hijri Year be a garden for your soul. Plant seeds of new intentions and water them with prayer. Uproot the weeds of regret and resentment. Watch as something beautiful grows — not instantly, but with patience and purpose. Start again, not because the past year failed, but because every sunrise is a mercy, and every new moon a reminder that it is never too late to return, to apologise, to restart. The New Hijri Year doesn't just begin on a calendar page; it begins in you. Each of us journeys from one chapter of our soul to the next: from ego to surrender, from noise to stillness, from shadows to light.
