Islamic Fiqh > Fasting > Ramadan: fasting, rules and dispensations > The sunnas of the Ramadan fast
Contents
Updated on 27 September 2026 at 3:52 AM
The sheets on this page gather the sunnas attached to the fast of Ramadan as the four-school mawsu'a presents them: the du'a said by the fasting person, at any time and at the moment of breaking the fast, the promise of an answer attached to it, then generosity and the multiplication of good deeds during this month.
Each point is reported as the sheet assigns it, with its hadiths, the grades the sheet gives them and their exact references.
It is recommended that the fasting person say, at the moment he breaks his fast: dhahaba az-zama'u wa-btallat al-'uruqu wa-thabata al-ajru in sha'a Allah, thirst is gone, the veins are moistened and the reward is confirmed, if Allah wills. The origin is the hadith of Ibn Umar:
The Messenger of Allah, whenever he broke his fast, said: thirst is gone, the veins are moistened, and the reward is confirmed, if Allah wills.
sahih hadith, reported by Abu Dawud (2357)
It is likewise recommended that the fasting person call upon Allah at all times, and especially when breaking his fast. Abu Hurayra reports that the Messenger of Allah said:
Three du'as are answered: the du'a of the fasting person, the du'a of the wronged and the du'a of the traveler.
sahih hadith, reported by at-Tabarani in ad-Du'a (1313) and al-Bayhaqi in Shu'ab al-Iman (3594, 7463)
The door of du'a thus stays open to the fasting person from morning to evening: his spoken request is counted among those Allah does not turn away, and it reaches its highest degree at the moment the fast ends, when the heart of the servant turns to his Lord.
The sheet then mentions the recommendation of generosity (al-jud), of effort and of multiplying good deeds in Ramadan. Generosity is recommended at all times; it is stronger in Ramadan, and best of all during the last ten nights, following the example of the Messenger of Allah and the righteous predecessors (as-salaf as-salih). Al-Nawawi gives the reason in al-Majmu' (7/630): it is a noble month, so the good deed is worth more in it than elsewhere; and people are busy in it with their fast and with extra acts of obedience, to the point of setting their earnings aside, so they need to be comforted and helped.
The foundation is the hadith of Ibn Abbas in the two Sahihs:
The Messenger of Allah was the most generous of men, and he was at his most generous in Ramadan, when Jibril met him; he met him every night of Ramadan and they reviewed the Quran together; so the Messenger of Allah was quicker to spread good than the sent wind.
reported by al-Bukhari (1902, 322, 3554) and Muslim (2308)
His quickness to spread good, the sheet explains, means speed and universality: giving to all.
The fasting person holds an answered du'a from the start of the fast to its end: let him say the words transmitted from Ibn Umar when breaking it, let him multiply his requests throughout the day, and let him imitate the Prophet by opening his hand during the month, more widely still during the last ten nights.