Ibn Umar (radialláhu ‘Anhumas) said that Rasulullah (sallallahu’ alayhi wa sallam) said: “Verily Allah Ta’ala and His angels have mercy to those who eat suhoor.”
Commentary
How vast is the bounty of Allah Ta’ala upon us that, due to the baraka of fasting, even participation in suhoor, is an environment in which this Ummah can earn rewards. There are many Ahadith in explaining the virtues and rewards of suhoor. ‘Allamah’ Aini (rahmatulláhi’aleihi) commentator on Al Bukhari, met seventeen-Sahabah ahadith about the excellence of suhoor, and has mentioned that there is consensus that mustahabb (recommended). Many are deprived because of laziness. Some even end the day in Ramadan and eat as if it were their Suhoor and then go to bed. What great blessings they are missing!
(Suhoor actually means taking the meal before fajr-ref: Qamus Dictionary Arabic-).
Some authorities are of the view that the time of Suhoor begins after you have spent half the night (mirqát, commentary on Mishkat). The author of “Kash-Shafer (Zamakhshari) divided the night into six parts, where the last one is the time of Suhoor. When the night is over twelve hours, then the last two hours is the time to take suhoor. We must remember to eat at the end of the period, it is best to do it in the beginning, on condition that there be no doubt as to whether suhoor has eaten before or after the time of fajr.
The Ahadith are replete with the virtues of suhoor. Rasulullah (sallallahu ‘alayhi wa sallam) said: “The difference between our fasting and the people did Ahlul Kitab (Jews and Christians, people of the book) is part of the meal of suhoor, for they never did.”
Mentioned in a hadith take suhoor, as there are great blessings in it. Also says: “Great blessings are three things in the Yama` ah (congregation), eating and suhoor thar. ” In this hadith the use of the word Jamaa’ah is general, and it follows that refers to all work performed in congregation as salah or other areas where Muslims are coming together and the help of Allah Ta’ala. Thar is a type of food that mixes dry bread with meat and sauce. The third thing mentioned is the Suhoor, where the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) invited some of his companions to eat suhoor said “Come and share a meal with me blessed.”
Another hadith says: “Eat suhoor and be strong to fast and nap so that you raised during the last third of the night (to make your ‘Ibadat).” ‘Abdullah bin Harith (radialláhu’ anhu) narrated that once one of the Sahabah said: “Once I visited Rasulullah (sallallaahu ‘alayhi wa sallam) while he was busy sharing suhoor and said:” This is a thing full of blessings Tá Allah Allah has given you, do not ever leave. “
Rasulullah (sallallahu ‘alayhi wa sallam) encouraged to take Suhoor in various ahadith: “No food, then a date and some water should be taken.”
With so many blessings to take suhoor, Muslims should make every effort to get it. In all cases it is important moderation, and go beyond always be harmful, therefore, should not eat so little that does not have the strength to fast, not too much, that may cause stomach upset. In several ahadith we have been warned about not overfill the stomach to eat.
In his commentary of Sahih Bukhari, Ibn Huyar (rahmatulláhi `alayhi) lists several reasons why there is such a blessing in suhoor:
1. Because it is following a sunnah.
2. For us apart from Ahlul Kitab, because they did not take suhoor in the fast.
3. Delivery for our forces’ Ibadat.
4. It promotes greater sincerity to our `Ibadat.
5. Helps eliminate bad mood that occurs when you are hungry.
6. Given the opportunity to help those in need in those early hours, especially our poor neighbors.
7. During the time of the du’aa Suhoor is accepted.
8. During the time of suhoor is an opportunity to remember Allah Ta’ala and to raise your hands to Him in du’aa.
Here are some of the main reasons but there are others as well. Daqiqul Ibn Eid, said that some scholars of Tasauwuf (method of personal reform) have doubts about whether eating suhoor is against the objective of fasting, they argue that this implies a deviation from the desire to eat, drink and sex . Many reviews say that the amount of food must be low, both suhoor as the iftar, however, this varies with different people and activities. For example, those students who take little food Din in suhoor and iftar could be harmed, so they should eat well during these two times, for the preservation and dissemination of religious knowledge are very important. Similarly, in the case of those engaged in dhikr and other activities related to the Deen. Once Rasulullah (sallallahu ‘alayhi wa sallam) said to those who marched to the jihad: “There is no virtue in fasting during the journey.” This was during the month of Ramadan, while some of the Sahabah were doing their obligatory fast, for the sake of jihad. However, if eating less does not cause weakness or tiredness for important works by the din, then no problem with eating little. `Allamah Sha’ráni (rahmatulláhi ‘alayhi) said in” Sharh Ignacio: “A commitment was made with us that we should not completely fill our stomachs, especially during the nights of Ramadan.” One point is better than less in the nights of Ramadan, then what kind of fast when we could have filled the stomach during suhoor and iftar? The masháij of Tasauwuf have said: “Whoever stays with hunger during Ramadan, is free from the evils of Shaytan throughout the year until the month of Ramadan.” Other scholars have noted the same.
The commentary Ihya, Awárif says Sahl bin ‘Abdullah Tastari (rahmatulláhi’ alayhi) used to eat only once a fortnight, while in Ramadan he ate only a bite. To follow the Sunnah, he would drink some water at the time of Suhoor and Iftar. Shaykh Yunaid (rahmatulláhi `alayhi) was a man who used to fast during the year. However, when he received occasional visits from his noble friends, he broke his fast by saying that the virtues of eating in the company of noble friends, no less than the voluntary fast. “
Likewise we can cite the experiences of many righteous people who, through eating little internal training, but did not reach the point that this could mean that the neglect of their religious obligations due to body weakness and fatigue .
