The Virtue of Fasting and Standing for Prayer at Night During Ramadhan

All praise is due to Allah and may blessings and peace be upon the Messenger of Allah, his family, his Companions and whoever follows his guidance. To proceed:

This is a brief word of advice related to the virtue of fasting and standing at night for prayer during Ramadhan, and the virtue of competing to do righteous deeds during it. Along with this is an explanation of some important rules that some people are not aware of.

It is confirmed from the Messenger of Allah that he used to give his Companions the good news of the coming of the month of Ramadhan. He informed them that it is a month in which the Gates of Mercy and the Gates of Paradise are opened and the Gates of Hell are closed. During it the devils are chained. He said:

"When it is the first night of Ramadhan the Gates of Paradise are opened and not a single one of them is closed, and the Gates of Hell are closed and not a single one of them is opened. The devils are fettered and a caller calls out saying, '0 seeker of good, come forth (with your good), and 0 seeker of evil, restrain yourself' Allah has people that He frees from the Fire and that is every night (of Ramadhan). (A1-Tirmithi no. 682 and Ibn Majah no. 1642. )

He also said:

"The month of Ramadhan has come to you all. It is a month of blessing. Allah covers you all during it. He sends down the Mercy, removes the sins and answers the supplication. Allah looks at your competing for good works during it and He tells proudly to the angels about you all. Therefore, show Allah goodness from yourselves. For verily the wretched person is the one who is deprived of Allah’s Mercy during it (Ramadhan). (Majma'uz-Zawa'id 3:142.)

He also said:

"Whoever fasts Ramadhan with faith and hoping for reward, he will be forgiven for all of his previous sins. Whoever stands (for prayer at night) during Ramadhan with faith and hoping for reward, he will be forgiven for all of his previous sins. Whoever stands (for prayer at night) during Laylatul-Qadr (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins.”( AI-Bukhari no. 2014 and Muslim no. 759-760. )

He also stated that Allah said:

"Every (good) deed of the son of Adam will have ten rewards like it up to seven hundred times in increase, except for fasting. For verily it is for Me and I will give the reward for it. He (the fasting person) leaves off his desire, his food and his drink for My sake. " (The Prophet continued:) "The fasting person has two times of delight. He is delighted when he breaks his fast and delighted when He meets his Lord. And verily the foul odor from the mouth of the fasting person is better to Allah than the fragrance of musk perfume.” (Al-Bukhari no. 1904 and Muslim no. 161/1151)

The Hadiths regarding the virtue of fasting and standing for prayer during Ramadhan and the virtue of fasting itself (as a type of worship) are many.

Therefore, the Muslim should take advantage of this opportunity, which is Allah's blessing upon him by allowing him to catch the month of Ramadhan. Thus, he should make haste in performing acts of obedience (to Allah) and he should avoid the evil deeds. He should strive hard to perform all that Allah made obligatory upon him, especially the five prayers, for they are the pillars of Islam. The prayer is the greatest of the obligations after the two Testimonies of Faith. Therefore, it is obligatory upon every Muslim man and woman to guard the prayers and offer them in their times with humbleness and tranquility.

From the most important obligations related to men is offering the prayers in congregation in the Houses of Allah (i.e., Masjids), which Allah ordered to be raised, and in which His Name is mentioned (or remembered). This is as Allah said:



"And establish the prayer (As-Salah) and give Az-Zakah and bow down along with those who bow down.” (Al-Baqarah 2:43.)

And He, the Most High said:


"Guard strictly the prayers and (particularly) the middle prayer (i.e., Salatul- 'Asr), and stand devoutly (in prayer) for Allah” (Al-Baqarah 2:238)

And He, the Mighty and Majestic said:


"Verily, the believers are successful. They are those who are humble and submissive in their prayer (As-Salah). ( Al-Mu’minun 23: 1-2)

Then Allah continues (in this same Surah) until He says:


''And they (the believers) are those who guard strictly their prayers. It is these who are the inheritors. Those who inherit AI-Firdaws (the loftiest place in Paradise) and they will abide therein forever.”( Al-Mu’minun 23:9-11)

The Prophet said:

"The covenant that separates between us and them is the prayer (As-Salah). So, whoever abandons it, he has disbelieved.” (At-Tirmidhi 2621)

The most important of the obligations after the prayer is paying Az-Zakah. This is as Allah, the Mighty and Majestic said:


"And they were not commanded other than to worship Allah making the religion solely for him, being upright monotheists (Hunafa'), and to establish the prayer (As-Salah) and give Az¬-Zakah, and that is the right religion.” (Al-Bayyinah 98: 5)

Indeed the Noble Book of Allah and the Sunnah of His noble Messenger prove that whoever does not give the Zakah due on his wealth, will be punished by it on the Day of Resurrection.

The most important of matters after the prayer and Az-Zakah is fasting Ramadhan. It is one of the five pillars of Islam that are mentioned in the Prophet's statement:

"Islam is built upon five (pillars): the testimony that none has the right to be worshipped but Allah and Muhammad is the Messenger of Allah, the establishment of the prayer, paying Az-Zakah, fasting Ramadhan and performing Hajj (pilgrimage) to the House (the Ka'bah).”( A1-Bukhari no. 8 and Muslim no. 16. )

It is obligatory upon the Muslim to protect his fasting and his standing for prayer (at night) from that which Allah has made forbidden for him of statements and deeds. This is because the intent of the fast is obedience to Allah, honoring the things He has made sacred, forcing the soul to oppose its desires for the sake of obeying its Master and accustoming it to being patient in avoiding what Allah has forbidden. The purpose of the fast is not merely leaving off food, drink and other things that break the fast. For this reason it has been authenticated from the Messenger of Allah that he said:

"Fasting is a shield. So, if it is a day that one of you is fasting, he should not say obscene things nor should he raise his voice in anger. If someone verbally abuses him or fights him, he should say, 'Verily I am fasting.”( Al-Bukhari no. 1904 and Ahmad 6:244)

It has also been authenticated from him that he said:

"He who does not abandon false speech, acting according to it and ignorant behavior, then Allah has no need of him abandoning his food and his drink.” ( AI-Bukhari no. 1903. )

From these texts and other than them it is known that it is obligatory upon the fasting person to beware of all that Allah has made forbidden for him and to take care in guarding all of what Allah has obligated him with. In this way it is hoped that he will gain forgiveness, freedom from the Fire and the acceptance of his fasting and standing at night for prayer.

To continue Insha Allah

There are some matters that some people are unaware of:

From them is that it is obligatory upon the Muslim to fast with faith and hoping for reward and not to be seen or heard of the people or follow the customs of the people or follow his family or the people of his country. Rather, it is obligatory upon him that that which has caused him to fast be his belief that Allah has made it a duty upon him. He should fast hoping for the reward with his Lord in that. Likewise for standing in prayer at night, it is obligatory that the Muslim does it with faith and hoping for reward, and not for any other reason. This is why the Prophet said:

"Whoever fasts Ramadhan with faith and hoping for reward, he will be forgiven for all of his previous sins. And whoever stands for prayer (at night) during Ramadhan with faith and hoping for reward, he will be forgiven for all of his previous sins. And whoever stands for prayer (at night) during Laylatul-Qadr (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins” (AI-Bukhari no. 2014 and Muslim nos. 759-760)

From the matters which some of the people are unaware of, their ruling is when the fasting person happens to have wounds or a nose bleed or vomiting or the passing of water or gasoline fumes to his throat unintentionally. All of these things do not break the fast. However, whoever intentionally vomits, he breaks his fast. This is due to the statement of the Prophet

“Whoever is overcome by vomiting, he does not have to make up for the day, and whoever causes himself to vomit, he must make up for the day.” (Abu Dawud no. 2380.)

From this is that which happens to the fasting person of delaying the bathing for sexual impurity until the Fajr time begins and what some women experience of delaying the bathing for menses or postnatal bleeding until the time of Fajr begins if she thinks she is pure before Fajr. She is still obligated to fast and her delaying her bathing until after the Fajr time begins does not prevent her fasting. However, she should not delay the bathing until sunrise. Rather, she must bathe and pray the Fajr prayer before sunrise. Likewise is the case for the sexually impure person. He should not delay bathing until after sunrise. Rather, he must bathe and pray the Fajr prayer before sunrise. The man must make haste in this so that he can catch the Fajr prayer with the congregation.

From the matters that do not nullify the fast is having blood tests or an injection, as long as that is not intended to provide nourishment (i.e., like an IV). However, it is better and safer to delay this until nighttime if that is easy, due to the statement of the Prophet

"Leave whatever causes you to doubt for that which does not cause you to doubt.” (Al-Bukhari no. 2518.)

It is also due to his statement:

"Whoever avoids the doubtful matters, then verily he has freed his religion and his honor (from blame).” (Al-Bukhari no. 52 and Muslim no. 1599.)

From the matters which some of the people are unaware of their rulings is lacking tranquility in the prayer, regardless of whether it is an obligatory prayer or voluntary prayer. The authentic Hadiths from the Messenger of Allah prove that tranquility in the prayer is a pillar from the pillars of the prayer. The prayer is not correct without it. This means to have stillness and humbleness in the prayer and not rushing. In this manner each joint returns to its place (in the positions). Many of the people pray Salatut-Tarawih during Ramadhan in a manner such that they do not understand it (the recitation), nor are they tranquil in it. Rather, they peck it out like pecking (of a chicken). The prayer performed in this fashion is not valid and the person who prays like this is a sinner who is not rewarded.

From the matters which some of the people are unaware of their ruling is some people's thinking that it is not permissible to pray less than 20 Rak'ahs (units) of Salatut-Tarawih. Also, some people mistakenly think that it is not permissible to pray more than 11 or 13 Rak'ahs of Salatut-Tarawih. All of this is incorrect thinking, and it is a mistake that is opposed to the evidences.

Verily, the authentic Hadiths from the Messenger of Allah prove that the night prayer is an easy matter. There is no fixed limit that is impermissible to oppose concerning it. Rather, it is confirmed from the Prophet that he used to pray 11 Rak'ahs during the night and sometimes he might pray 13 Rak'ahs. Sometimes he would pray less than that, both during Ramadhan and in other times. When he was asked about the night prayer he said:

"In sets of two, in sets of two. Then when one of you fears the coming of morning, he prays one (Rak'ah) that will serve as a Witr (i.e., make the number odd) of what he has prayed.”(Al-Bukhari no 990 and Muslim no 749)

The authenticity of this Hadith has been agreed upon.

He (the Prophet ) did not fix a specific number of Rak'ahs, neither in Ramadhan nor in any other time. For this reason, the Companions (Radhi Allahu Anhum) sometimes prayed 23 Rak'ahs, and sometimes 11 Rak'ahs in the time of 'Umar . All of that has been confirmed from 'Umar and the Companions in his time.


Some of the Salaf used to pray 36 Rak'ahs during Ramadhan and then pray three Rak'ahs of Witr prayer. Some of them prayed 41 Rak'ahs. Shaykhul-Islam Ibn Taimiyyah mentioned this from them and that the matter concerning this is broad (i.e., easy). He also mentioned that it is better for whoever lengthens his recitation, bowing and prostrating, to lessen the number of Rak'ahs, and whoever lightens (shortens) the recitation, bowing and prostrating, to increase the number of Rak'ahs. This is the meaning of his statement, may Allah have mercy on him.

Whoever pays close attention to his (the Prophet's ) Sunnah will know that what is best in regard to all of this is to pray 11 or 13 Rak'ahs during Ramadhan and other times. This is because that is in agreement with the practice of the Prophet in most of his situations (i.e., what he usually did). Also, this is easier for those who are offering prayer and better for humility and tranquility (in the prayer). Whoever prays more, there is no harm in that nor any dislike, as was mentioned previously. What is best for whoever prays with the Imam (of the Masjid) in the night prayer of Ramadhan is that he does not stop until the Imam stops praying. This is due to the statement of the Prophet

"Verily, if the man stands for night prayer with the Imam until he finishes, Allah will write for him (the reward of) standing the entire night (in prayer).” (Abu Dawud 1375, At-Tirmidhi no 806, Ibn Majah no 1327 and Ahmad 5:159)

It is legislated for all of the Muslims to strive hard in the various types of worship during this noble month. They should strive to pray voluntary prayers and recite the Qur'an with reflection and thinking. They should increase in the glorification of Allah, declaring his right to be worshipped alone, praising Him, declaring his greatness and seeking His forgiveness. They should say legislated supplications, command the good, forbid the evil, invite to Allah, be generous to the poor and needy, strive to be kind to parents, keep good family ties, honor the neighbor, visit the sick and other types of good deeds. This is due to the Prophet's statement in the aforementioned Hadith:

''Allah looks at your competing for good works during it and He tells proudly to the angels about you all. Therefore, show Allah goodness from yourselves. For verily, the wretched person is the one who is deprived of Allah's Mercy during it (Ramadhan)” (Majma'uz-Zawa'id 3:142 and Kanzul-'Ummal no. 23692. )


This is also due to what is reported from him that he said:

"Whoever draws near to Allah during it (Ramadhan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.”( Sahih Ibn Khuzaymah no. 1887. )

This is also due to his statement in the authentic Hadith:

''An 'Umrah performed during Ramadhan is equal to a performance of Hajj - or he said - a Hajj with me.” (Al-Bukhari no. 1863 and Muslim no. 1256.)

The Hadiths and narrations that prove the sanctioning of competing and being aggressive in performing the various acts of goodness in this noble month are numerous.

Allah is the One Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous and unite their word upon the truth. Verily, He is the Guardian of that and He is capable of doing it.

As-Salamu 'Alaykum wa Rahmtullahi wa Barakatuhu.
(May peace be upon you, the Mercy of Allah and His Blessings)

His Eminence, Ash-Shaykh 'Abdul-'Aziz bin 'Abdullah bin Baz

General President for the Administration of Scientific Re¬searches, Religious Verdicts, Preaching and Guidance

Reference: Fatawa Islamiyah Volume 3 Pages 211-221