Sahoor and Iftaar
It is related by Anas that the Apostle of God (SAW) said:
"Eat saheri for there is propitiousned in it." (Bukhari and Muslim)
Commentary: A common practice of seheri is that it sustains the person who fasts and helps in mitigating the rigours of fasting while the other, the inner and exceptional, aspect what has been indicated in the tradition quoted in Musnad-i-Ahmad, on the authority of Abu Sa'eed Khadri. It says:
"There is auspiciousness in saheri. Do not forgo it. If nothing else, a drought of water should be taken at that time for God bestows mercy upon those who eat saheri and angels pray for their well being."
It is related by Amr bin-el-'Aas that the Apostle of God (SAW) said: " What distinguishes our fasting from the fasting of the other people of the scripture is the eating of saheri." (Muslim)
Haste in Saheri, delay in Iftari
It is related by Abu Hurairah (RA) that the apostle of God said: "God says: More beloved among my bondsman is the bondsman who makes haste in breaking the fast (i.e., does not delay it after the setting of the sun)." (Tirmizi)
It is related on the authority of Sahl bin Sa'ad (RA) that the Apostle of God (SAW) said: "So long as people are prompt in Iftar, they will remain on the side of virtue." (Tirmizi)
Commentary: Another tradition bearing the same import is quoted in Musnad-i-Ahmad, on the authority of Abu Zarr Ghifari (RA), but in it delay in saheri is, also, mentioned along with promptitude in Iftar. It says that the Muslims will remain on the side of virtue along as they adhere to the routine of hastening and not delaying the Iftar and of delaying and not hastening Saheri. It is so because haste in Iftar and delay in Saheri is the requirement of shariat and the will of God, and it also suits the convenience of the common people which is pleasing to the lord. Hence, as long as the Ummah acts on it, it will be on the path of goodness. On the contrary, as there is hardship for everyone in delaying Iftar and hastening the Saheri and it, also, is a kind of innovation, it is a source of displeasure of God. When the Muslims will adopt this practice they will forfeit the good pleasure of the Lord and sink to a lower condition. Haste in Iftar means that breaking a fast should not be deferred when it becomes clear that the sun has set, and in , the same way, delay in saheri denotes that it should not be taken much before dawn but when the break of day is near. This, also, was the regular practice of the sacred Prophet (SAW).
Anas (RA) related to us, saying that Zaid bin Sabit (RA) told him that "We took saheri with the Apostle of God (SAW), and then, he (quickly) stood up for the Fajr service." Upon it, Anas (RA) asked Zaid (RA), " How much time would have passed between the eating of Saheri and the Azan of Fajr." Zaid (RA) replied, "It was equal to what was needed for the recitation of 50 verses of the Quran." (Bukhari and Muslim)
Commentary: If the recitation is
properly done, it takes less the five minutes to complete fifty verses of the Quran. It
can thus, be said that there was merely a gap of five minutes between the Saheri of the
Prophet (SAW) and the Azan of Fajr.
FROM MEANING AND MESSAGES OF THE TRADITIONS
BY SHAYKH MOHAMMAD MANZOOR NOMANI (RA).