The Noble Prophet ﷺ and Ramadan

The Relationship of the Noble Prophet ﷺ with Ramadan

The fasts of the blessed month of Ramadan were made obligatory in the second year after Hijrah. After that, Ramadan came approximately nine times during the life of the Noble Prophet ﷺ. However, the connection of the Noble Prophet ﷺ with Ramadan goes back even earlier — in fact, even before the declaration of Prophethood. Ibn Ishaq narrates that before the public declaration of Prophethood, the Noble Prophet ﷺ would go to the Cave of Hira for worship for one month each year. This continued until the month arrived in which Allah Most High commanded him to proclaim Prophethood — and that month was none other than that month, the month of Ramadan. Before the arrival of the blessed month of Ramadan, the Noble Prophet ﷺ would make special preparations for it, which are as follows: 1. He would supplicate to attain Ramadan The Noble Prophet ﷺ loved Ramadan so much that from the very beginning of Rajab he would begin supplicating to attain Ramadan with these words: اللَّهُمَّ بَارِكْ لَنَا فِي ‌رَجَبٍ وَشَعْبَانَ، وَبَلِّغْنَا رَمَضَانَ۔ Translation: O Allah, grant us blessings in Rajab and Sha‘ban, and allow us to reach the month of Ramadan. 2. He would begin preparing for Ramadan from Sha‘ban As preparation for Ramadan, the Noble Prophet ﷺ would increase his acts of worship from the month of Sha‘ban itself. Sayyidatuna Aishah رضي الله عنها narrates: وَمَا رَأَيْتُهُ أَكْثَرَ صِيَامًا مِنْهُ فِي ‌شَعْبَانَ۔ “I did not see him fasting more in any month than he fasted in Sha‘ban.” Just as practice is done before an important task, similarly, the Noble Prophet ﷺ would begin preparing from Sha‘ban so that the عبادات (acts of worship) in Ramadan could be performed in the best manner. He certainly had no need for such preparation; rather, this was for the instruction of his Ummah. (Al-Du‘a by al-Tabarani: 911) (Sahih Bukhari: 1868) 3. He would give special attention to sighting the moon of Sha‘ban For the sake of preparing for Ramadan, the Noble Prophet ﷺ would give special attention to sighting the moon of Sha‘ban. He would not only take care himself but would also instruct others to be mindful of the moon of Sha‘ban, because the determination of Ramadan depends upon it. In Sunan Abu Dawud it is narrated: كان رسولُ الله -صلَّى الله عليه وسلم- يتحفظ من شعبانَ ما لا يتحفَّظ مِن غيرهِ۔ Meaning: The Messenger of Allah ﷺ would be more careful regarding Sha‘ban than he was regarding any other month. Just as he fasted more in Sha‘ban than in any other month, he also paid greater attention to the moon of Sha‘ban than to that of any other month. Both narrations clearly show that the inclination of the Noble Prophet ﷺ toward Ramadan was extraordinary.

4. He would deliver a sermon before Ramadan The extent to which the Noble Prophet ﷺ would prepare for Ramadan can be understood from his Sermon of Ramadan. Sayyiduna Salman al-Farsi رضي الله عنه narrates that on the last day of the month of Sha‘ban, the Noble Prophet ﷺ delivered a sermon to us regarding the greatness and virtues of Ramadan. It is as follows: أيها الناس قد أظلكم شهر عظيم شهر مبارك O people! A great and blessed month has come upon you. شهر فيه ليلة خير من ألف شهر A month in which there is a night better than a thousand months. جعل الله صيامه فريضة وقيام ليله تطوعا Allah has made its fasting obligatory and the standing in its nights voluntary. من تقرب فيه بخصلة من الخير كان كمن أدى فريضة فيما سواه، ومن أدى فريضة فيه كان كمن أدى فريضة فيما سواه Whoever draws near in it with a single act of goodness is like one who has performed an obligatory act in other months; and whoever performs an obligatory act in it is like one who has performed seventy obligatory acts in other days. وهو شهر الصبر، والصبر ثوابه الجنة وشهر المواساة، وشهر يزاد فيه رزق المؤمن It is the month of patience, and the reward of patience is Paradise. It is the month of compassion and kindness, and in it the provision of a believer is increased.

من فطر فيه صائما كان له مغفرة لذنوبه وعتق رقبته من النار، وكان له مثل أجره من غير أن ينتقص من أجره شيء Whoever gives food to a fasting person to break his fast in this month will have his sins forgiven, will be freed from the Fire, and will receive a reward equal to that of the fasting person, without any reduction in the fasting person’s reward. قلنا: يا رسول الله كلنا يجد ما يفطر الصائم فقال رسول الله صلّى الله عليه وسلّم: يعطي الله هذا الثواب من فطر صائما على مذقة لبن أو تمرة أو شربة من ماء، ومن أشبع صائما سقاه الله من حوضي شربة لا يظمأ حتى يدخل الجنة We said: O Messenger of Allah ﷺ, not all of us are able to provide enough for a fasting person to break his fast. The Messenger of Allah ﷺ replied: Allah will grant this reward even to the one who gives a fasting person a sip of milk, a date, or a sip of water to break the fast. And whoever feeds a fasting person to his fill, Allah will give him to drink from my Pond, a drink after which he will never feel thirst until he enters Paradise. وهو شهر أوله رحمة وأوسطه مغفرة وآخره عتق من النار It is a month whose beginning is mercy, whose middle is forgiveness, and whose end is freedom from the Fire. فاستكثروا فيه من أربع خصال، خصلتان ترضون بها ربكم، وخصلتان لا غنى لكم عنهما So increase in it four qualities: two by which you will please your Lord, and two which you cannot do without. فأما الخصلتان اللتان ترضون بهما ربكم فشهادة أن لا إله إلا الله وتستغفرونه As for the two by which you will please your Lord, they are bearing witness that there is no deity except Allah and seeking His forgiveness. وأما اللتان لا غنى لكم عنهما فتسألون الله الجنة وتعوذون به من النار۔ And as for the two which you cannot do without, they are asking Allah for Paradise and seeking His protection from the Fire. From this sermon, it becomes clear how the Noble Prophet ﷺ would describe the greatness and virtues of Ramadan so that hearts would become more inclined toward worship in this blessed month. Some important practical lessons derived from this Sermon of Ramadan are: • To be consistent in fasting, Tarawih, and other righteous deeds • To show kindness to fellow Muslims • To provide Iftar for those who are fasting • To frequently recite La ilaha illa Allah and engage in abundant istighfar • To supplicate for Paradise and seek refuge from the Fire (Sha‘ab al-Iman: 3608)

What was the state and feeling of the Noble Prophet ﷺ upon the arrival of the blessed month of Ramadan? And what actions would he perform on this occasion? They are as follows: 1. Reciting a special supplication upon sighting the moon of Ramadan Sayyiduna Anas bin Malik رضي الله عنه narrates: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا رَأَى هِلَالَ رَمَضَانَ قَالَ: هِلَالُ خَيْرٍ وَرُشْدٍ ثَلَاثَ مَرَّاتٍ آمَنْتُ بِالَّذِي خَلَقَكَ۔ Translation: When the Noble Prophet ﷺ would see the crescent of Ramadan, he would say: “A crescent of goodness and guidance” (he would say this three times), “I believe in the One who created you.” 2. Welcoming the blessed month of Ramadan Upon the arrival of Ramadan, the Noble Prophet ﷺ would express joy and welcome the month warmly. It is narrated from Sayyiduna Abdullah bin Abbas رضي الله عنهما that at the coming of Ramadan he would say: أَتَاكُمْ شَهْرُ رَمَضَانُ، أَتَاكُمْ سَيِّدُ الشُّهُورِ، ‌فَمَرْحَبًا وَأَهْلا بِشَهْرِ مَصَحَّةٍ وَأَجْرٍ وَخَيْرٍ، وَهُوَ شَهْرُ الصَّبْرِ، تُغَلُّ فِيهِ الشَّيَاطِينُ، وَتَنْزِلُ فِيهِ الرَّحْمَةُ ، وَتُبْسَطُ فِيهِ التَّوْبَةُ، وَتُغْلَقُ فِيهِ أَبْوَابُ النَّارِ، وَتُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ۔ Translation: O people, the month of Ramadan has come to you; the leader of the months has come to you. Welcome and greetings to a month of reform, reward, and goodness. It is the month of patience. In it, the devils are chained, mercy descends, repentance is accepted, the gates of Hell are closed, and the gates of Paradise are opened. (Al-Du‘a by al-Tabarani: 906) (Juz’ bi Intikhab Abi Tahir: 19)

3. Offering a Special Supplication at the Beginning of Ramadan The blessed hours of Ramadan hold immense importance. This can be understood from the supplication of the Noble Prophet ﷺ. When Ramadan would begin, he would present this special supplication before his Lord: اللَّهُمَّ ‌سَلِّمْنِي ‌لِرَمَضَانَ، وَسَلِّمْ رَمَضَانَ لِي، وَتَسَلَّمْهُ مِنِّي مُتَقَبَّلًا۔ Translation: O Allah, keep me safe for Ramadan and keep Ramadan safe for me, and accept it from me with acceptance. In other words, due to the abundance of worship in this month, the Noble Prophet ﷺ would especially ask his Lord for health and well-being. In this supplication, there is also guidance for the Ummah that they should increase their acts of worship as much as possible during Ramadan. 4. Congratulating the Noble Companions رضي الله عنهم اجمعين on the Arrival of Ramadan When Ramadan would begin, the Noble Prophet ﷺ would congratulate the Noble Companions رضي الله عنهم اجمعين with the following words: أَتَاكُمْ رَمَضَانُ شَهْرٌ مُبَارَكٌ، فَرَضَ اللهُ - عَزَّ وَجَلَّ - عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ السَّمَاءِ وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ مَرَدَةُ الشَّيَاطِينِ، لِلهِ فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِمَ۔ Translation: O Companions, the blessed month of Ramadan has come to you. Allah Almighty has made its fasting obligatory upon you. In this month, the gates of the heavens are opened, the gates of Hell are closed, and the rebellious devils are chained. By Allah, in it there is a night better than a thousand months. Whoever is deprived of its goodness has truly been deprived. From this blessed hadith, it is understood that one should also offer congratulations upon the arrival of Ramadan. (Al-Dua by al-Tabarani: 913) (Sunan al-Nasai: 2106)

5. Being Cautious at the Arrival of Ramadan The Noble Prophet ﷺ regarded every moment of Ramadan as extremely precious. Therefore, he disliked even the slightest shortcoming in fulfilling the rights of Allah during this month. Sayyidatuna Aishah Siddiqah رضي الله عنها narrates: كَانَ إِذَا دَخَلَ رَمَضَانُ تَغَيَّرَ لَوْنُهُ۔ Translation: When Ramadan would begin, the blessed color of the Noble Prophet’s ﷺ face would change (become reddish). It has been explained that the reason for this was that the Noble Prophet ﷺ would feel concerned lest any situation arise during this month that might prevent him from properly fulfilling any right due to Allah Almighty. On one hand, this was the attitude of the Noble Prophet ﷺ toward Ramadan—that he would become cautious out of fear that there might be any deficiency or shortcoming in fulfilling the rights of Allah, even though such a thought concerning his noble being is inconceivable. On the other hand, there are we who spend even the blessed hours of Ramadan in heedlessness. In this conduct of the Noble Prophet ﷺ, there is a lesson for us: that every single moment of Ramadan should be devoted to the worship of Allah.

The special practices of the Noble Prophet ﷺ that he maintained consistently throughout Ramadan are as follows: 1. Devotion to Recitation of the Qur’an and its Abundance The connection between Ramadan and the Qur’an is very deep, as the Qur’an was revealed in this blessed month. Although the Noble Prophet ﷺ recited the Qur’an throughout the year, in the month of Ramadan he would give it special attention and recite it abundantly. Sayyiduna Abdullah bin Abbas رضي الله عنهما narrates: كان جبريل يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ۔ Translation: During the nights of Ramadan, Sayyiduna Jibraeel عليه السلام would come to the Noble Prophet ﷺ, and he would study the Qur’an with him—that is, he would recite it to him and listen from him. From this hadith, it becomes clear how much the Noble Prophet ﷺ emphasized Qur’anic recitation in Ramadan. Every night, Jibraeel عليه السلام would come to his presence, and the Beloved Prophet ﷺ would not only recite the Qur’an to him but also listen from him. In the year in which the Noble Prophet ﷺ passed away, he recited it twice. He ﷺ said: إن جبريل كان يعارضني القرآن كل سنة مرة، وإنه عارضني العام مرتين، ولا أراه إلا حضر أجلي۔ Translation: Jibraeel would review the Qur’an with me once every year, but this year he reviewed it twice, which made me understand that my time of departure from this world was near. (Sahih Bukhari: 3048) (Sahih Bukhari: 3426)

2. Abundance in Charity and Good Deeds The Noble Prophet ﷺ is the most generous of all people, and his generosity increased even more during Ramadan. Sayyiduna Abdullah bin Abbas رضي الله عنهما narrates: فَلَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حين يلقاه جبريل أجود بالخير من الريح المرسلة۔ Translation: During Ramadan, whenever Jibraeel عليه السلام would come to him every night, the Noble Prophet ﷺ would spend in the way of Allah even more rapidly than the wind. In a narration from Sunan al-Tirmidhi, when the Noble Prophet ﷺ was asked which charity is the best, he replied: صَدَقَةٌ فِي ‌رَمَضَانَ۔ Translation: The best charity is that which is given in Ramadan. From these ahadith, it is clear that during Ramadan, the Noble Prophet ﷺ not only gave charity and performed good deeds abundantly himself, but also encouraged the Ummah to do so. 3. Abundance in Supplications (Du’as) Supplication is a highly important act of worship through which a servant strengthens their relationship with Allah, yet many people today do not give it the importance it deserves. One of the special practices of the Noble Prophet ﷺ during Ramadan was engaging in abundant du’a. Sayyidatuna Aishah رضي الله عنها narrates that when the month of Ramadan arrived, he ﷺ اِبْتَهَلَ فِي الدُّعاءِ, meaning he showed great humility and intensity in his supplications and increased their frequency. (Sahih Bukhari: 3048) (Sunan al-Tirmidhi: 663) (Jami’ al-Saghir: 9877)

This hadith clearly emphasizes the abundance of supplication (du’a) in Ramadan. Furthermore, if we observe the practices of the Noble Prophet ﷺ from the beginning to the end of Ramadan, we see that du’a is present everywhere: before the arrival of Ramadan, he ﷺ makes du’a; at the start of Ramadan, he ﷺ makes du’a; in the Ramadan sermon, he ﷺ encourages du’a; the special act for the last ten days that he ﷺ gave the Ummah is also du’a; and even at the time of iftar, he ﷺ teaches the Ummah to supplicate. 4. Observing Qiyam al-Layl and Encouragement The fourth practice that the Noble Prophet ﷺ consistently performed in Ramadan is Qiyam al-Layl, i.e., the night prayer (Taraweeh). During the nights of Ramadan, he ﷺ would perform 20 rak‘ahs of Qiyam al-Layl (Taraweeh). Sayyiduna Abdullah bin Abbas رضي الله عنهما narrates: أن رسول اللہ صلى اللہ عليه وسلم ‌كان ‌يصلي ‌في ‌رمضان ‌عشرين ‌ركعة ‌والوتر۔ Translation: The Messenger of Allah ﷺ would pray twenty rak‘ahs along with Witr during the nights of Ramadan. The Noble Prophet ﷺ encouraged the performance of Qiyam al-Layl by saying: مَنْ ‌قَامَ ‌رَمَضَانَ، إِيمَانًا وَاحْتِسَابًا، غفر له ما تقدم من ذنبه۔ Translation: Whoever stands (in prayer) during the nights of Ramadan with faith and seeking reward from Allah, all their past minor sins will be forgiven. The Taraweeh prayer consists of twenty rak‘ahs and is a Sunnah Mu’akkadah (emphasized Sunnah), meaning it is highly recommended to perform. This is not only confirmed by the above hadith but also by other evidences. The companions, the Tabi‘in, the early Imams, and scholars of every era have consistently followed this practice. (Musannaf Ibn Abi Shaybah: 7902) (Sahih Bukhari: 37)

Apart from acts of worship, a few other practices of the Noble Prophet ﷺ in Ramadan are as follows: 1. Using the Miswak (tooth-stick) while fasting The Miswak is an excellent means of oral cleanliness and purification, and it is an important Sunnah of the Prophet ﷺ, which he also observed during fasting. Abdullah ibn Amr narrates from his father that he saw the Prophet ﷺ using the Miswak while in a state of fasting. The Prophet ﷺ not only used the Miswak himself during fasting but also encouraged others to do so. He said: مِنْ ‌خَيْرِ ‌خِصَالِ ‌الصَّائِمِ السِّوَاكُ۔ Translation: The best habit of a fasting person is to use the Miswak. 2. Seeking coolness while fasting Another beloved practice of the Beloved Prophet ﷺ while fasting was that, in the heat or due to thirst, he would pour water over his head to cool himself. A companion narrates that while on the way to the Conquest of Makkah, the Beloved Prophet ﷺ instructed his companions to break their fast, but he himself remained fasting. At a place called Arj, the companion observed: يَصُبُّ عَلَى رَأْسِهِ الْمَاءَ، وَهُوَ صَائِمٌ مِنَ الْعَطَشِ، أَوْ مِنَ الْحَرِّ۔ Translation: Due to heat or thirst, the Beloved Prophet ﷺ poured water over his noble head while fasting. This was a natural way to cope with the summer heat, and whenever one performs this action, one should also remember the manner of the Prophet ﷺ. (Sunan Abu Dawood: 2364) (Sunan Ibn Majah: 1677) (Sunan Abu Dawood: 2365)

3. Freeing prisoners Abdullah ibn Abbas رضي الله تعالى عنهما narrates: كان رسول الله - صلى الله عليه وسلم - إذا دخل شهر رمضان أطلق كل أسير۔ Translation: When the month of Ramadan arrived, the Noble Prophet ﷺ would free every prisoner. Similarly, in the narration regarding the Ramadan sermon in Sahih Ibn Khuzaymah, it is mentioned: مَنْ خَفَّفَ عَنْ مَمْلُوكِهِ غَفَرَ اللَّهُ لَهُ، وَأَعْتَقَهُ مِنَ النَّارِ۔ Translation: Whoever shows leniency and eases the work of his servant during this month, Allah Almighty will forgive him and free him from Hellfire. In today’s times, we may not have actual slaves, but there are people working under us. In the light of this Hadith, it is recommended that during Ramadan, the workload of subordinates should not be excessive, and some facilitation or ease should be provided—for example, reducing work hours or other ways to make their work lighter. (Shu’ab al-Iman: 3357) (Sahih Ibn Khuzaymah: 1887)

Fasting is the third fundamental and important pillar of Islam, and it is the most significant act of worship in the month of Ramadan. Therefore, it is essential to understand the teachings of the Noble Prophet ﷺ regarding fasting so that one can fully attain its benefits and blessings. The following three hadiths illustrate this: 1. In Sunan An-Nasa’i, the Beloved Prophet ﷺ said: الصَّوْمُ ‌جُنَّةٌ ‌مَا ‌لَمْ ‌يَخْرِقْهَا۔ Explanation: Fasting serves as a protective shield for a person, and “piercing it” refers to breaking this protection through wrongful speech or behavior, such as backbiting. 2. In Sahih Bukhari, the Beloved Prophet ﷺ said: وَإِنِ امْرُؤٌ قَاتَلَهُ أَوْ شَاتَمَهُ، فَلْيَقُلْ إِنِّي صَائِمٌ۔ Explanation: If a fasting person is confronted with conflict or insult, they should merely respond by reminding the other person that they are fasting, avoiding retaliation. 3. In another hadith in Sahih Bukhari, the Beloved Prophet ﷺ said: مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ، فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وشرابه۔ Explanation: Simply refraining from eating and drinking is insufficient if one continues to speak or act wrongly. Common Lesson from These Hadiths: The main emphasis of fasting is the control of one’s tongue. During fasting, one must avoid backbiting, arguing, cursing, or any other sinful speech. When such strict control is required over speech, it becomes clear how important it is to control one’s actions as well. Therefore, while fasting involves restraint of the appetite, it is equally—if not more—necessary to control the tongue and other parts of the body; otherwise, the true sweetness and benefit of fasting cannot be attained. References: (Sunan An-Nasa’i: 2233) (Sahih Bukhari: 1795) (Sahih Bukhari: 1804)

In the Holy Quran, Allah Almighty has declared that the purpose of fasting is to attain taqwa (piety and God-consciousness). Taqwa means fulfilling obligations and refraining from what is forbidden. Fasting develops taqwa in such a way that a believer, during fasting, abstains not only from what is explicitly haram (forbidden) but also temporarily refrains from halal (permissible) things like food and drink, purely for the sake of Allah’s command. This instills in the person the awareness that just as today we are refraining from permissible things for a limited time at Allah’s command, we should remain refraining from forbidden actions permanently. Thus, fasting strengthens a person’s ability to abstain from halal as well, which in turn supports them in avoiding what is haram, helping them attain taqwa. However, if a person cannot refrain from evil deeds during fasting and engages in sinful acts despite abstaining from food and drink, then merely abstaining from halal items has no real benefit. Their fast will fulfill the outward obligation, but they will not achieve the true purpose of fasting.

Fasting is the most important act of worship in the month of Ramadan, and the starting point of the fast is Suhoor. Suhoor is not merely eating and drinking; rather, it is a very blessed act because through it an important obligation begins. 1. The Virtue of Suhoor The Noble Prophet ﷺ described Suhoor as الغداء المبارک, meaning the blessed morning meal. 2. The Importance of Suhoor Sayyiduna Amr ibn As رضي الله عنه narrates that the Noble Prophet ﷺ said: فَصْلُ مَا بَيْنَ صِيَامِنَا وَصِيَامِ أَهْلِ الْكِتَابِ أَكْلَةُ السَّحَرِ ۔ Translation: The difference between our fasting and the fasting of the People of the Book is the partaking of Suhoor. 3. Encouragement for Suhoor A Companion narrates that he came to the Noble Prophet ﷺ while he was taking Suhoor, and he ﷺ said: إِنَّهَا ‌بَرَكَةٌ أَعْطَاكُمُ اللهُ إِيَّاهَا فَلَا تَدَعُوهُ۔ Translation: It is a blessing that Allah Almighty has specially granted to you, so do not abandon it. In another narration, it is mentioned: السَّحُورُ أَكْلُهُ بَرَكَةٌ، فَلَا تَدَعُوهُ، وَلَوْ أَنْ يَجْرَعَ أَحَدُكُمْ جُرْعَةً مِنْ مَاءٍ، فَإِنَّ اللهَ عَزَّ وَجَلَّ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى الْمُتَسَحِّرِينَ۔ Translation: Suhoor, all of it, is a blessing. So do not leave it, even if one of you only takes a sip of water. Indeed, Allah Almighty and His angels send blessings upon those who partake in Suhoor. Consider how important Suhoor is—that even if it is only a sip of water, one should still partake in it. Most importantly, Allah Almighty and His angels send mercy upon those who take Suhoor. This shows that fasting without Suhoor is not excellence; rather, true excellence lies in observing Suhoor. (Sunan Abu Dawood: 2344) (Sahih Muslim: 1096) (Sunan al-Nasa’i: 2162) (Musnad Ahmad: 11086)

4. The Benefit of Suhoor Just as the Noble Prophet ﷺ emphasized the importance of Suhoor and encouraged it, he ﷺ also explained its practical benefit. Sayyiduna Abdullah ibn Abbas رضي الله عنهما narrates that the Noble Prophet ﷺ said: اسْتَعِينُوا ‌بِطَعَامِ ‌السَّحَرِ ‌عَلَى ‌صِيَامِ ‌النَّهَارِ، وَبِقَيْلُولَةِ النَّهَارِ عَلَى قِيَامِ اللَّيْلِ۔ Translation: Seek strength for fasting during the day by eating Suhoor, and seek strength for the night prayer by taking a midday nap. 5. Delaying Suhoor The Noble Prophet ﷺ would take Suhoor late, and he instructed the Ummah to delay it as well. Sayyiduna Anas رضي الله عنه narrates from Sayyiduna Zayd ibn Thabit رضي الله عنه that Sayyiduna Zayd took Suhoor with the Noble Prophet ﷺ and then went with him for prayer. Anas رضي الله عنه was asked how much time elapsed between their Suhoor and the prayer. He replied: the amount of time required to recite fifty verses. This indicates that the Noble Prophet ﷺ would delay Suhoor. Likewise, he ﷺ instructed: تَسَحَّرُوا مِنْ ‌آخِرِ اللَّيْلِ۔ Translation: Take Suhoor in the latter part of the night. The wisdom behind delaying Suhoor is also apparent: the later Suhoor is taken, the shorter the duration of hunger and thirst during the fast. 6. Eating Dates in Suhoor Sayyiduna Anas رضي الله عنه narrates that once, at the time of Suhoor, he was present in the company of the Noble Prophet ﷺ, and the Prophet ﷺ said to him: “O Anas, I intend to fast, so bring something for me to eat.” Anas says that he presented some dates and water to him. Not only this, but the Noble Prophet ﷺ described dates as the best Suhoor. He ﷺ said: نِعْمَ ‌سَحُورُ الْمُؤْمِنِ التَّمْرُ۔ Translation: The best Suhoor for a believer is dates. According to Sayyidatuna Aishah رضي الله عنها: رُبَّمَا ‌لَمْ ‌يَكُنْ ‌إِلا ‌تَمْرَتَيْنِ Translation: Often, the Suhoor of the Noble Prophet ﷺ consisted of only two dates. Summary of the Suhoor of the Noble Prophet ﷺ • He ﷺ would observe Suhoor with care and consistency. • He ﷺ would delay Suhoor. • He ﷺ would take Suhoor with dates. • Most often, he ﷺ would consume only two dates. (Al-Mustadrak ‘ala al-Hakim: 1551) (Sahih Muslim: 1097) (Al-Mu‘jam al-Kabir: 322) (Sunan al-Kubra: 2488) (Sahih Ibn Hibban: 1720) (Musnad Abu Ya‘la: 4679)

Iftar completes the fast; therefore, it is necessary to know the proper etiquettes of Iftar as well. 1. Hastening the Iftar Sayyiduna Abdullah ibn Abi Awfa رضي الله عنه narrates that we were traveling with the Noble Prophet ﷺ during the month of Ramadan. When the sun set, he ﷺ said to Sayyiduna Bilal رضي الله عنه: “O Bilal, dismount and prepare sawiq (a drink made from roasted barley) for us.” Sayyiduna Bilal رضي الله عنه submitted, “O Messenger of Allah, it is still daytime.” The Beloved Prophet ﷺ again said, “O Bilal, dismount and prepare sawiq for us.” So he dismounted, prepared it, and the Noble Prophet ﷺ drank it. Then he ﷺ said: إِذَا غَابَتِ الشَّمْسُ مِنْ هَا هُنَا، وَجَاءَ اللَّيْلُ مِنْ هَا هُنَا، فَقَدْ أَفْطَرَ الصَّائِمُ ۔ Translation: When the sun sets from this direction and the night approaches from that direction, then the fasting person should break the fast. From this hadith, it is clear that as soon as the Noble Prophet ﷺ knew that the sun had set, he would immediately break his fast and would not delay it. His practice is a model for the Ummah. In fact, he ﷺ said: لَا يَزَالُ النَّاسُ بِخَيْرٍ ‌مَا ‌عَجَّلُوا ‌الفطر۔ Translation: The people will remain upon goodness as long as they hasten in breaking the fast. 2. Supplication at the Time of Iftar The time of Iftar is very special for a fasting person and is a moment when supplications are accepted. The Noble Prophet ﷺ said: إِنَّ لِلصَّائِمِ عِنْدَ فِطْرِهِ لَدَعْوَةً مَا تُرَدُّ۔ Translation: At the time of breaking the fast, the supplication of a fasting person is not rejected. It was also the practice of the Noble Prophet ﷺ to make du’a at the time of Iftar. He ﷺ would supplicate: اللَّهُمَّ لَكَ صُمْتُ، وَعَلَى رِزْقِكَ أَفْطَرْتُ۔ Translation: O Allah, I fasted for Your sake and I break my fast with the provision You have granted. It should also be kept in mind that the du’a of Iftar should be made after breaking the fast. (Sahih Muslim: 1101) (Sahih Bukhari: 1856) (Sunan Ibn Majah: 1753) (Sunan Abu Dawood: 2358)

3. Accepting Invitations for Iftar Sayyiduna Anas رضي الله عنه narrates that the Noble Prophet ﷺ once visited Sayyiduna Saad ibn Ubadah رضي الله عنه. He presented bread and olive oil to the Beloved Prophet ﷺ, and the Beloved Prophet ﷺ ate from it. Then he ﷺ said: “The fasting people broke their fast with you, the righteous ate your food, and the angels sent mercy upon you.” From this hadith, it is understood that the Noble Prophet ﷺ would accept invitations for Iftar. 4. The Iftar of the Noble Prophet ﷺ Regarding what the Noble Prophet ﷺ preferred at the time of Iftar, various narrations mention the following: 1. Sayyiduna Anas ibn Malik رضي الله عنه narrates: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُفْطِرُ قَبْلَ أَنْ يُصَلِّيَ عَلَى رُطَبَاتٍ، فَإِنْ لَمْ تَكُنْ رُطَبَاتٌ فَتُمَيْرَاتٌ، فَإِنْ لَمْ تَكُنْ تُمَيْرَاتٌ حَسَا حَسَوَاتٍ مِنْ مَاءٍ۔ Translation: The Noble Prophet ﷺ would break his fast before offering prayer with fresh dates. If fresh dates were not available, then with a few dry dates; and if those were not available, he would take a few sips of water. 2. In another narration, it is mentioned: كان يستحب إذا أفطر أن ‌يفطر ‌على ‌لبن۔ Translation: The Noble Prophet ﷺ liked to break his fast with milk. 3. It is also narrated: كانَ يُحِبُّ أَنْ يُفْطِرَ عَلَى ‌ثَلَاثِ ‌تَمَرَاتٍ أَوْ شَيْءٍ لَمْ تُصِبْهُ النَّارُ۔ Translation: The Noble Prophet ﷺ loved to break his fast with three dates or with something that had not been cooked over fire. Summary of the Iftar of the Noble Prophet ﷺ • He ﷺ would hasten in breaking the fast. • He ﷺ would make du’a after Iftar. • He ﷺ would accept invitations for Iftar. • He ﷺ would usually break his fast with dates and water. (Sunan Abu Dawood: 3854) (Sunan al-Tirmidhi: 696) (Kanz al-Ummal: 18075) (Jami‘ al-Saghir: 10013)

The entire month of Ramadan is special, but its last ten days hold even greater significance. Some unique practices of the Noble Prophet ﷺ related to the last ten days are as follows: 1. Increased Devotion in the Last Ten Days Although the Noble Prophet ﷺ remained engaged in worship and spiritual devotion throughout the year, he would increase his worship greatly during Ramadan—especially in its last ten days. Narrations mention that during the last ten days, he would apply himself with utmost effort in worship, meaning he would exert himself intensely in worship. In Sahih Muslim, Sayyidatuna Aishah رضي الله عنها narrates: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَجْتَهِدُ فِي ‌الْعَشْرِ الْأَوَاخِرِ، مَا لَا يَجْتَهِدُ فِي غَيْرِهِ۔ Translation: The Messenger of Allah ﷺ would strive in worship during the last ten days in a way that he would not do at any other time. 2. Staying Awake at Night and Awakening His Family One remarkable practice of the Noble Prophet ﷺ during the last ten days was that he would not only stay awake himself throughout the night but would also awaken his family for worship. In another narration of Sahih Muslim, it is reported: كَانَ رسول الله صلى الله عليه وسلم، إذا دَخَلَ ‌الْعَشْرُ، أَحْيَا اللَّيْلَ وَأَيْقَظَ أَهْلَهُ وَجَدَّ وشد المئزر۔ Translation: When the last ten days of Ramadan began, the Noble Prophet ﷺ would stay awake at night, awaken his family, strive intensely in worship, and apply himself with utmost effort in worship (i.e., devote himself fully to worship). (Sahih Muslim: 1175) (Sahih Muslim: 1174)

From this practice of the Noble Prophet ﷺ, we also learn that during the last ten days we should encourage our family members toward worship and devote as much of our own time as possible to acts of devotion. 3. Seeking Laylat al-Qadr The last ten days of Ramadan are the most special, and within them lies Laylat al-Qadr, the night on which the Holy Qur’an was revealed. According to the explicit text of the Qur’an, Laylat al-Qadr is better than a thousand months. Since this is a night of immense value, we have been commanded to seek it. The Noble Prophet ﷺ instructed that this night be sought in the odd nights of the last ten days. In fact, he ﷺ himself actively sought it. He said: إِنِّي اعْتَكَفْتُ الْعَشْرَ الْأَوَّلَ. أَلْتَمِسُ هَذِهِ اللَّيْلَةَ. ثُمَّ اعْتَكَفْتُ الْعَشْرَ الْأَوْسَطَ. ثُمَّ أُتِيتُ. فَقِيلَ لِي: إِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ۔ Translation: I observed i‘tikaf during the first ten days seeking this night. Then I observed i‘tikaf during the middle ten days. Then I was informed that it is in the last ten days. This shows that in order to seek Laylat al-Qadr, the Noble Prophet ﷺ observed i‘tikaf, and thus i‘tikaf itself was closely connected to the pursuit of this blessed night. From this, we learn that we too should strive to seek Laylat al-Qadr in the last ten days and, if possible, attempt to attain this blessed night through i‘tikaf. 4. Observing I‘tikaf The most special act of worship in the last ten days of Ramadan is i‘tikaf, and the Noble Prophet ﷺ observed it every year. Sayyiduna Abdullah ibn Umar رضي الله عنهما narrates: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعْتَكِفُ ‌الْعَشْرَ ‌الْأَوَاخِرَ مِنْ رَمَضَانَ۔ Translation: The Noble Prophet ﷺ used to observe i‘tikaf during the last ten days of Ramadan. (Sahih Bukhari: 1931) (Sahih Muslim: 1167)

And Sayyidatuna Aishah رضي الله عنها narrates: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَعْتَكِفُ ‌الْعَشْرَ ‌الْأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللَّهُ، ثم اعتكف أزواجه من بعده۔ Translation: The Noble Prophet ﷺ continued observing Itikaf during the last ten days of Ramadan until Allah took him unto Himself. After him, his wives also observed Itikaf. And Sayyiduna Abu Hurairah رضي الله عنه narrates: وكان يعتكف كل عام عشرا، فاعتكف عشرين في العام الذي قبض فيه۔ Translation: The Noble Prophet ﷺ observed Itikaf for the last ten days every year, but in the year in which he passed away, he observed Itikaf for twenty days. From these narrations, it becomes clearly evident how important an act of worship Itikaf is, as the Noble Prophet ﷺ observed it consistently every year. 5. His Observance of Night Prayer and Supplication on Laylat al-Qadr Since Laylat al-Qadr is an extremely special night, it is also very important to know how the Noble Prophet ﷺ spent this night and what he instructed regarding its observance. Sayyidatuna Aishah Siddiqah رضي الله عنها narrates that she asked the Noble Prophet ﷺ, “If I find Laylat al-Qadr, what should I supplicate on that night?” He replied that one should supplicate to Allah Almighty in the following words: اللَّهُمَّ إِنَّكَ ‌عَفُوٌّ ‌تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي۔ Translation: O Allah, You are Most Forgiving, You love forgiveness, so forgive me. It becomes clear that this supplication is among the most special acts of Laylat al-Qadr. Another particularly important act of Laylat al-Qadr is standing in night prayer. The Noble Prophet ﷺ said: مَنْ ‌قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ۔ Translation: Whoever stands in prayer on Laylat al-Qadr with faith and seeking reward, his previous sins will be forgiven. (Ṣaḥiḥ Bukhari: 1921) (Ṣaḥiḥ Bukhari: 1922) (Ṣaḥiḥ Bukhari: 4712) (Sunan Tirmidhi: 3513) (Ṣaḥiḥ Bukhari: 1802)