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Supplication in Ramadan
Author : An Article by the Secretary General Dr. Ahmad Al-Hassanat
Date Added : 07-12-2025

Supplication in Ramadan

Praise be to Allah who has enabled His servants to observe fasting and recite the Qur’an, and perpetual, complete prayers and peace upon the best of the sons of ʿAdnān, our master Muḥammad, whom Allah the Most High favored with the Qur’an and preferred over all creation, and upon his family and his noble, honorable Companions.

We live, during these few blessed days, the joy of Ramadan which Allah the Most High has bestowed upon us. He has made its fasting an obligation through which our souls are purified, and its night prayers a voluntary act through which our ranks are elevated. This is the month which Allah the Most High has chosen from among all other months and endowed with distinguishing merits surpassing all times. Allah the Most High has made it a season for acts of obedience and devotion, such that an obligatory act performed within it carries the reward of seventy obligations, and a voluntary act carries the reward of an obligation. Whoever fasts it with faith and seeking reward will have his previous sins forgiven, and whoever stands in prayer during its nights with faith and seeking reward will have his sins forgiven and attain the fullest portion.

During the month of Ramadan, people turn to their Lord, so the sinner returns to obedience, and the obedient increase in good deeds and acts of devotion. The gates of heaven are opened for the answering of supplications. It is therefore no wonder that Allah the Most High mentions verses concerning supplication amidst the verses on fasting. Allah the Most High says {what means}: "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be rightly guided." [Al-Baqarah/186].

Thus, through fasting, the Muslim resembles the angels of the Most Merciful. His soul becomes purified and cleansed of its deficiencies, his heart softens and submits to his Lord, and his tongue is inspired to supplicate to Allah the Most High. At that point, he becomes close to his Lord—that spiritual proximity whose delight is known only to one whose heart has prostrated to Allah the Most High before his body prostrates. The Muslim feels the reality of pure servitude to Allah the Most High and perceives the Lordship of Allah the Most High, the Possessor of grandeur, majesty, might, and omnipotence. He thereby comes to know the greatness of the Creator through his humility before Him, and through the weakness experienced by the fasting person, he is made aware of the strength of Allah the Most High. It is then that pure servitude, which is a cause for the acceptance of supplication and closeness to Allah the Most High, is realized within him. Indeed, He, glorified be He, has said: "I am with those whose hearts are broken," and He has said: "Grandeur is My cloak and majesty is My garment. Whoever contends with Me regarding either of them, I will cast him into the Fire." [Sunan Abī Dāwūd].

From this, we understand the secret behind the answering of supplications in Ramadan and the reasons for the delay in response at other times. When a Muslim supplicates to Allah the Most High with a heart that is submissive, broken, and humble before Allah, he finds Allah the Most High answering him. However, when he asks Allah the Most High while being arrogant, haughty, thinking himself deserving of a response, and swearing oaths against Allah the Most High, then Allah the Most High rejects him and leaves him to his own soul, his whims, his desires, and what misleads him. It has been reported in some narrations that the Messenger of Allah, peace and blessings be upon him, related that: "A man said, 'By Allah, Allah will not forgive so-and-so.' Thereupon Allah the Most High said, 'Who is he who swears by Me that I will not forgive so-and-so? Verily, I have forgiven so-and-so and nullified your deed.'" [Ṣaḥīḥ Muslim].

Thus, fasting becomes one of the most hopeful means for the acceptance of supplications. From this originates the encouragement of the Prophet, peace and blessings be upon him, for the fasting person to supplicate before breaking his fast. He said: "The supplication of the fasting person at the time of breaking his fast is not rejected." [Musnad Abī Dāwūd al-Ṭayālisī]. The Prophet, peace and blessings be upon him, concluded our fasting with the supplication he legislated for us at the time of breaking the fast: "O Allah, for You I have fasted, and with Your provision I break my fast." [Sunan Abī Dāwūd]. Therefore, the servant, while fasting, should remember his closeness to Allah the Most High and that his supplication during these moments is answered. He should resort to Allah the Most High in supplication for himself regarding what he desires of worldly and hereafter wishes, and he should not forget his believing brothers. He should supplicate for the servants of Allah the Most High and supplicate for his nation for honor, victory, and empowerment, so that perhaps Allah the Most High will answer him, thereby relieving the nation of His Prophet, peace and blessings be upon him, from calamity, trial, and the dominance of enemies. And the promise of Allah the Most High is fulfilled: "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be rightly guided." [Al-Baqarah/186]. We ask Allah the Most High to realize our hopes, accept our supplications, overlook our sins, and grant us a good end. Indeed, He is the All-Hearing, the Responsive.

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Summarized Fatawaa

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

Does sacrificing one sheep avail for the entire household?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Offering an Udhiyah (sacrificial offering) is a communal Sunnah (Sunnah Kifayah) for members of the same household, provided that their financial maintenance is undertaken by a single provider. By "communal Sunnah," we mean that when one person performs it, the religious recommendation is fulfilled on behalf of the entire household, though the spiritual reward itself belongs uniquely to the one who offered it.
 
Therefore, if any member of the household performs the sacrifice—even if it is someone who is not legally responsible for the household's expenses, such as the wife or one of the children—the recommendation is fulfilled for everyone in that home. However, the reward does not automatically extend to the other members unless the person offering the sacrifice explicitly intends to share the reward with them—similar to how performing a funeral prayer (Janazah) fulfills the communal obligation for everyone, yet the specific reward is earned by those who actually prayed.
 
Additionally, a single sacrifice is sufficient for a man who is married to more than one wife. And Allah the Almighty Knows Best.

What is the ruling on istibra' and how is it performed?

Istibra' (cleansing from urine) is recommended. It is for a person to ensure that nothing remains of urine in its passage before performing istinja'. Its method is: to clear the throat (or cough slightly), shake the penis (meaning to pass fingers along it to expel any remaining urine if needed), and walk a few steps to the extent that one thinks nothing of urine remains if walking is needed. Each person knows his own nature best. The preferred opinion is that this differs among people. The objective is for one to think that nothing remains in the urinary passage that he fears will exit later. And Allah the Almighty knows best.

What is the ruling on performing the Witr prayer as a single rak`ah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to perform the Witr prayer as a single unit (rak‘ah). It was narrated from Ibn ‘Umar that a man asked the Messenger of Allah ﷺ about the night prayer, and the Messenger of Allah ﷺ replied: 'The night prayer is offered two by two (mathna mathna). If one of you fears the approach of dawn, let him pray a single rak‘ah to make what he has prayed odd-numbered (Witr) for him.' (Related by al-Bukhari & Muslim)). However, limiting the prayer to only one rak‘ah is considered 'contrary to the preferred way' (Khilaf al-Awla).
 
It is stated in Al-Minhaj al-Qawim Sharh al-Muqaddimah al-Hadramiyyah (p. 137): 'The minimum of Witr is one rak‘ah, but limiting it to that is contrary to what is best.'
 
The most complete form of Witr is eleven units, while the minimum level of 'perfection' is three units. It is stated in ‘Umdat al-Salik (p. 60): 'The minimum of Witr is one rak‘ah, and its maximum is eleven, performing the taslim (salutation) after every two units. The lowest level of perfection is three units with two separate taslims (meaning 2+1).' And Allah the Exalted knows best.

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