Shaykh Ahmad ibn Ahmad Shamlaan (may Allaah preserve him) mentioned thirteen mannerisms that are to be observed for the one eating the Sahoor:
- Sincerity of the intentions
- Saying Bismillaah when one is about to eat, eating with the right hand and eating from that which is closer to you. Based upon the Hadeeth Umar ibn Abee Salamah.
- Gathering together upon the food. Indeed in that there’s a blessing.
- Not being wasteful in the meal and praising Allaah for it.
- The the meal is from lawful wealth. Indeed it is stronger for the (carrying out) the act of worship. Indeed Allaah is good and He only accepts that which is good.
- Having concern for the (proper) time (regarding the Suhoor)
- Seeking the forgiveness and making supplication in abundance during the time of as-Sahar (last part of the night shortly before the break of dawn). For indeed it is a blessed time (period).
- Give Sadaqah during that time and being diligent to be one who aids the one who has the ability to fulfill the fasting by feeding him the sahoor.
- Washing the mouth good along with the usage of the Siwaak. This is in order that the traces of the food do not remain in the mouth which will cause the one fasting doubt if it was to overwhelm him and enter down his throat.
- Waiting after the eating of the Sahoor for the purpose of performance of the dawn prayer. How praise worthy it is if the person was to go to the Masjid and wait for the prayer. Indeed that is stronger for him upon that (matter of praying the Fajr prayer on time). This is the case especially when many from amongst the people stay awake during the nights of Ramadaan up until the (time for) Sahoor. They eat the Sahoor then lay down. As a result of that, sleep overcomes and they miss the prayer. It’s possible that the person doesn’t get up until after the sun rise and some mid-day.
- Taking the food that is suitable for the condition of the one fasting. Like eating the dates along drinking milk and that which is similar to it.
- Getting the children accustomed to eating the Sahoor and fasting.
- Giving precedence (to others over oneself).
Taking from “Ad-Dururul-Manthoor fee Ahkaamil-Iftaar was-Suhoor” pg. 79-80 by Shaykh Ahmad ibn Ahmad Shamlaan (may Allaah preserve him)
Translated by Abu Yusuf Khaleefah USA NYC
8th day of Ramadaan 1433/ 27th of July 2012
All praise is due to Allah, and may exaltation and safety be granted to Muhammad, his family, his companions, and those who aid them. To proceed:
The esteemed Islamic jurist and scholar, Muhammad Ibn Saalih al-‘Uthaymeen [d. 1420 AH], may Allah have mercy on him, delivered the following edict:
…Concerning this issue, there is another position in the Hanbali school of fiqh. It states that phlegm that reaches the mouth and is swallowed does not break the fast. And this is the most valid position.
This is because it didn’t leave one’s mouth, and swallowing is not considered eating nor drinking. So, if someone swallows it after it reaches his mouth, this action does not break his or her fast.
However, before someone swallows it, we say: ‘Don’t. Stay away from this affair,’ since the issue is one of differing.
Swallowing phlegm is not like swallowing saliva, rather, phlegm is something willingly brought to the mouth, and it is not normally present in one’s mouth. This is the distinction between it and saliva.
Thus, bringing phlegm to one’s mouth and swallowing it is more probable to break one’s fast than gathering saliva in one’s mouth and swallowing it. This is clear.
(1) Muhammad al’Uthaymeen, Sharh al-Mumti’, 6/424
Taken from : http://embodyislam.org/2012/07/26/phlegm-and-fasting/
Abu Adam Jameel Finch
Umm al-Quraa University, Faculty of Sharee’ah
Makkah, Kingdom of Saudi Arabia
It was narrated by Ahmad and by al-Tabaraani in al-Mu’jam al-Kabeer that Waathilah ibn al-Asqa’ (may Allaah be pleased with him) said:
The Messenger of Allaah (sal allahu ‘alayhi wa sallam) said:
The Scriptures of Ibraaheem were sent down on the first of the month of Ramadaan.
The Tawraat was sent down on the sixth of Ramadaan.
The Injeel was sent down on the thirteenth of Ramadaan.
The Zaboor was sent down on the eighteenth of Ramadaan, and
The Qur’aan was sent down on the twenty-fourth of Ramadaan.
Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.
Courtesy: SalafisOfFlorida Yahoo groups
In the name of Allaah, the Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;
Is it from the sunnah when breaking the fast to eat some dates and drink water then pray maghrib and afterwards eat and drink whatever he wishes?
Sheikh ‘Abdul ‘Azeez bin Baaz, may Allaah have mercy upon him, says:
“Yes (it is from the sunnah), because this is what empowers (one with) a type of advantage. He rushes to break the fast with what Allaah has made easy from dates and water then goes to pray maghrib along with the congregation so that he doesn’t miss it then returns and eats whatever he wishes to eat and like this.
If they are a group however on a journey for example, then they can eat and have dinner then pray. If they delay the maghrib prayer until ‘ishaa or pray after they have eaten then nothing is wrong with that.
As for being in the cities and towns, i.e. residents, then a person should eat what Allaah makes feasible then proceed to the prayer so that he doesn’t miss the congregation.
Translated by Abu Fouzaan Qaasim
The Chaining of the Shayātīn during a Month of Mercy 
Compiled and translated by Abū al-Ḥasan Mālik al-Akhḍar (hafidhahullah)
http://rahmaniyyahpublishing.wordpress.com – Blog of Abū al-Ḥasan Mālik (hafidhahullah)
Download PDF from author’s blog here
The Messenger of Allāh (sallallahu alayhi wa sallam) said, “When Ramaḍān begins, the gates of the heavens are opened, and the gates of the Hell-fire are closed, and the Shayātīn (devils) are chained.”
The questioner may ask, “If the Shayātīn are chained up during the blessed month of mercy, Shahr Ramaḍān, then why does evil and sin still occur?” First, before elucidating the meaning of the narration, using the well-known explications of the scholars of Ḥadīth, we begin by mentioning its derivation in the books of Sunnah. It is collected by Imām al-Bukhārī,  Imām Muslim3, Imām al-Nisa’ī  and Imām Aḥmad.
The great scholar of Ḥadīth Ibn Ḥajr, may Allāh bestow His Mercy upon him, says in the explication of this narration, found in his classical work Fatḥ al-Bārī: “And the Shayātīn [here] are those from amongst them who eavesdrop [on the revelation], and their being chained up takes place during the nights (of Ramaḍān), not its days, because they were forbidden from eavesdropping at the time of the Qur’ān’s revelation; so they were chained up as an additional measure of protection (for the revelation). And it is possible that what is intended is that the Shayātīn are not as determined to tempt the Muslims as they are able to outside of it (i.e. Ramaḍān), because of them (the Muslims) being busy with fasting, which suppresses the desires, recitation of the Qur’ān, and the remembrance [of Allāh]. And others have said: ‘What is intended by Shayātīn here are some of them, and they are the evil ones from amongst them…’”
After further clarification, Ibn Ḥajr continues by quoting the statement of al-Qāḍī ‘Iyāḍ: ‘…and it is possible that this alludes to the abundance of reward and forgiveness (in Ramaḍān), and that the temptation of the Shayātīn is decreased, so they become as if they are locked up.’ He (‘Iāyd) says: ‘And what supports this second view is his statement in the narration of Yūnus on the authority of Ibn Shihāb in Ṣaḥīḥ Muslim, ‘the gates of mercy are opened,’ and it is possible that the opening of the gates of Paradise means what Allāh has facilitated for His worshippers from the acts of obedience, and these are the reasons for entering Paradise; and the closing of the gates of the Hell-fire means a diversion from the desire to commit sins, which leads the sinner to the Hell-fire, and the chaining of the devils means the weakening of their ability to tempt and beautify desires.’”
He (Ibn Hajar) then quotes al-Qurtubī, may Allāh bestow his Mercy upon him, when he says: “If it is asked, how do we see so much evil and sin occurring in Ramaḍān? Since the Shayātīn are chained up, why does this still occur? The answer to this is that few of those who fast do so in a manner that meets these conditions, or that those intended [in the narration] are only some of the Shayātīn, specifically the evil ones from among them, not all of them, as has proceeded in some of the narrations; or that what is intended is a reduction in evil during it (Ramaḍān). And this can be felt, for indeed this (evil) occurs less during Ramaḍān than at any other time. Yet, the chaining of all of the devils would not necessitate that evil and sin would not occur, because there are other reasons for this besides the Shayātīn, like evil natures, wicked customs, and the Shayātīn from the humans.’ And others have said, ‘The chaining up of the Shayātīn in Ramaḍān points to the removal of the person’s excuse; it is as if it is said to him, ‘The Shayātīn have been restrained, so do not use them as an excuse for the abandonment of acts of obedience or the commitment of sin.’” 
al-Imām al-Nawawī, may Allāh bestow his Mercy upon him, says in the explication of Ṣaḥīḥ Muslim, “…the gates of Paradise are opened and the gates of the Hell-fire are closed and the Shayātīn are locked up. Al-Qāḍī ‘Iyāḍ says: ‘It is possible that this is literal, and that the opening of the gates of Paradise, the closing of the gates of the Hell-Fire, and the chaining of the Shayātīn are signs of entering Ramaḍān and magnification of its sanctity; and that they (the Shayātīn) are chained up to prevent them from harming the believers and inciting them.’ He also said: ‘And it is possible that what is intended is a figurative meaning, and that it means an abundance of reward and forgiveness, and that the temptation and harm of Shayātīn is decreased so they become as if they are locked up; and that they are locked away from some things as opposed to others, and some people as opposed to others…’” 
In summary, we discover in this narration myriad blessings and glad tidings for those who believe. Ramadan is a month of forgiveness wherein Allah, the Most Merciful, has opened the gates of mercy and locked shut the gates of punishment. It is therefore crucial that people of fasting seize the advantage of the shackling of the devils, the malevolent troops of al-Shaytan, and pray that Allah, the Granter of Favor, rewards them with entry through the gate of al- Rayyān. Indeed Allah is the Bestower of Mercy, Hearer of supplication.
Written by the one in need of his Lord’s Favor,
Abū al-Ḥasan Mālik Ādam al-Akhḍar
 This version was revised on July 2, 2012 corresponding with 13 Sha’bān 1433 Hijrī
 al-Sahih (no.1899) in the “Book of Fasting” on the authority of Abū Hurayrah
 al-Sahīh (no. 2492-2493) in the “Book of Fasting” on the authority of Abū Hurayrah
 al-Sunan (no. 2104-2106) in the “Book of Fasting” on the authority of Abū Hurayrah
 al-Musnad (2/281) on the authority of Abū Hurayrah
 Fatḥ al-Bārī (4/706, 707)
 Sharḥ Ṣahih Muslim (7/186-187)
 This refers to the narration collected by al-Bukhari in his Sahih (no. 1762) in the “Book of Fasting” and Muslim in his Sahih in the “Book of Fasting” on the authority Sahl ibn Sa’d from the Messenger of Allah: “Verily, in Paradise there is a gate called al-Rayyān; the people of fasting will enter through it on the Day of Judgement, and no one besides them will be permitted entry. It will be said, ‘Where are the people of fasting?’ They will stand, and no one besides them will enter through it. Once they enter, it will be locked.”
– End of Article –
بسم الله الرحمن الرحيم
“Muhammad bin Bahr said regarding the prohibition of searching and attending Masaajid due to the beauty of the recitation of the Imam (as quoted in Badaa’i al Fawaa’id 4/111):
‘I saw Abu Abdullah (i.e. Imam Ahmad) in the Ramadhan and Fadl bin Ziyaad was leading him in Taraweeh. He had beautiful recitation and thus many mashaayikh and many locals gathered together until the Masjid was full. Then Abu Abdullah climbed the staircase of the Masjid and looked to the congregation and said: “What is this! Why are you all leaving your [local] Masjid and attending other Masaajid?”
Thereafter, [Fadl] lead them in prayer for a few more nights and then [Abu Abdullah] stopped him from leading the prayers due to disliking what he saw, i.e. the emptying of other Masaajid. Thus it is upon the neighbour of a Masjid pray in his local Masjid.’
[End of quote from Badaa'i]
And from Ibn al Qayyim’s research of the principle ‘Sadd adh-Dharaa’i’ in his book ‘I’laam al Muwaqqi’een 2/160 he says:
‘The 54th point: The Prophet (صلى اللهُ عليه وآله وسَلَّم)forbade the man to disregard the Masjid which is closest to him and opt for another Masjid as is in the narration of Baqiyyah on the authority of al Majaashi’ bin ‘Amr on the authority of ‘Ubaydullah on the authority of Naafi’ on the authority of Ibn ‘Umar that the Prophet (صلى اللهُ عليه وآله وسَلَّم) said: “One of you must pray in the Masjid which is closest to him and should not disregard it for another Masjid.”
And that is so in order to prevent the abandonment of the Masjid which is closer and to prevent the Imam from feeling abandoned and lonely.
However, if the Imam was of the habit of not performing the prayer correctly, or he was accused of innovations or openly expressed evilness, then there is no harm for a person to pray in another Masjid.”
[end of quote from 'i'laam]
The hadeeth which was reported in at-Tabaraani’s al Awsat as well as al-Jaami’ as-Sagheer and Kanz al ‘Ummaal 6/659 as well as Majma’ az-Zawaa’id of al Haythami who said: “Its [i.e. chain of narration] is trustworthy except for the Shaykh of at-Tabaraani: Muhammad bin Ahmed bin Nasr al Marwazi as I have not seen anyone who wrote a biography of him.” [end of quote]. at-Tabaraani also reported it in al Mu’jam al Kabeer 12/370….
And on the authority of Nawfal bin Iyaas who said: “We used to pray in the time of ‘Umar ibn al Khattab in the Masjid. A group of people would pray here and another group in another place and the people would choose to pray with the one with the best voice. Thus Umar said: “I see that they have taken the Qur’an as melodious tunes! By Allah if I am able, I will change this matter. Three nights did not pass by except that he commanded Ubayy to lead them in prayer.” This was reported by al Bukhaari in khalq af’aal al ‘ibaad p.51 and Ibn Sa’ad in at-Tabaqaat (5/51) and al Marwazi in Qiyaam al-Layl.
And I have only brought your attention to this matter because it is exemplifying our circumstances today on a wide scale. Furthermore, virtuous deeds are not attained by committing prohibited deeds. And likewise because it is a trial for the Imam of the congregation. And Allah knows best.” [End of translation]
The hadeeth of the Prophet (صلى اللهُ عليه وآله وسَلَّم) was also declared authentic by Al-Albani to be saheeh in Saheeh al Jaami’ (2/5456) which a slightly different wording as well as in as-Saheehah (2200).
And Allah knows best.
Note: The original post was sent out on the The Way of the Salaf us-Saalih mailing list.
Post Courtesy: KSA_Dawah Google group. I (Abu Bilaal) have modified the email for presentation purposes and made some changes such as the words: mosque and mosques have been changed to Masjid and Masaajid. I remember reading a while ago that the scholars of Sunnah had discouraged us from using the word mosque and advised us to stick the word Masjid and Masaajid, respectively.