The holy month of Ramadan holds a majestic position in Islamic law (Shari’ah). The pious predecessors (ulama salaf) paid profound attention to the spiritual preparation required to welcome this blessed month. One primary reference containing authentic proofs regarding the practices of the fasting month is the book Kanz al-Najah wa al-Surur. Within its pages lies a lengthy narration detailing the virtues of Ramadan fasting based on the Hadith of Salman al-Farisi (may Allah be pleased with him).
This narration originates from the sermon of the Messenger of Allah ﷺ delivered on the last day of Sha’ban. This text serves as a fundamental framework for Muslims to align their intentions and deeds. You may refer to the comprehensive guide on Ramadan practices in Kanz al-Najah wa al-Surur to view the complete context of this classical text.
Shaykh ‘Abd al-Hamid Quds, the author of Kanz al-Najah wa al-Surur, quotes this magnificent sermon on page 58. The Messenger of Allah ﷺ addressed the companions, saying:
أيها الناس، قد أظلكم شهر عظيم، شهر مبارك فيه ليلة القدر خير من ألف شهر، جعل الله تعالى صيامه فريضة، وقيام ليله تطوُّعًا
“O people, a great month has shadowed you, a blessed month in which there is Lailat al-Qadr, which is better than a thousand months. Allah the Exalted has made fasting during its days an obligation (faridah), and standing (in prayer) during its nights a voluntary act of worship (tatawwu’).”
This hadith delineates the theological dimensions of the holy month, ranging from the immense multiplication of rewards to specific recommended acts a servant must increase to achieve the ultimate station of piety (maqam al-taqwa).
The Multiplication of Rewards for Sunnah Acts
The first distinction explained by the Messenger of Allah ﷺ is the divine gift of multiplied rewards, a privilege not found in other months. Allah, the Most Generous, elevates the status of voluntary sunnah prayers and acts in this month to be parallel with obligatory acts outside of Ramadan.
In the original text, the Messenger of Allah ﷺ asserts:
من تقرّب فيه بخصلة من الخير كان كمن أدَّى فريضةً فيما سواه، ومن أدّى فريضةً فيه كان كمن أدّى سبعين فريضة فيما سواه
“Whoever draws near (taqarrub) in it with a single act of goodness (sunnah), it is as if they performed an obligatory act (fard) in other months. And whoever performs an obligatory act in it, it is as if they performed seventy obligatory acts in other months.” (p. 58)
The concept of drawing near (taqarrub) here applies to all forms of nawafil (supererogatory) acts, whether it be offering charity, reciting the Quran, or observing I’tikaf in the Shafi’i school during the last ten nights. Furthermore, the Prophet ﷺ referred to Ramadan as shahr al-sabr (the month of patience). Patience in restraining carnal desires holds a singular, unparalleled reward: Paradise.
Ramadan is also termed shahr al-muwasah (the month of empathy and sharing). The hunger felt by the fasting person should intrinsically soften the heart to care for the destitute. A tangible manifestation of this empathy is the strong prophetic recommendation to provide food for breaking the fast (iftar).
The Prophet ﷺ promised that providing iftar yields the reward of freeing a slave and the absolute forgiveness of sins, without diminishing the fasting person’s own reward in the slightest. This divine grace is granted by Allah even if one can only offer a sip of diluted milk (madhqati labanin), a sip of water, or a single date.
The Three Spiritual Phases in the Hadith of Salman al-Farisi
One of the most renowned core teachings derived from the Hadith of Salman al-Farisi is the division of Ramadan into three distinct spiritual phases. Every ten days features a unique outpouring of divine grace, demanding the spiritual seeker (salik) to continuously elevate the quality of their devotion.
The reference text (p. 58) records the saying of the Prophet ﷺ:
«وهو شهر أوله رحمة، وأوسطه مغفرة، وآخره عتقٌ من النار»
“It is a month whose beginning is mercy, its middle is forgiveness, and its end is liberation from the Hellfire.”
To facilitate a clearer understanding of these spiritual states (hal), below is a detailed table of the three phases:
| Ramadan Phase | Divine Characteristic | Explanation Based on the Hadith |
| First Third | Awwaluhu Rahmatun (Mercy) | Allah’s mercy descends abundantly to welcome His servants who willingly fulfill the fasting obligation at the month’s onset. |
| Second Third | Awsatuhu Maghfiratun (Forgiveness) | Allah cleanses the sins of His servants who observe the fast with pure sincerity (ikhlas) and steadfast patience. |
| Final Third | Akhiruhu ‘Itqun min al-Nar (Liberation from Hellfire) | The pinnacle of fasting, where Allah decrees absolute freedom from the torment of Hellfire for servants whose deeds are accepted. |
These progressive phases signify that Allah’s mercy descends initially to soften the servant’s heart. Once the heart is softened and imbued with obedience, Allah sends down His forgiveness (maghfirah). When the servant is entirely cleansed of sins, they become worthy to receive the ultimate grace: liberation from the Hellfire.
Four Highly Recommended Practices During Ramadan
As a form of practical guidance, the Messenger of Allah ﷺ concluded this Sha’ban sermon with an actionable testament. He commanded his Ummah to increase four matters or traits (khishal) while undergoing the fasting worship.
The original text of this testament reads:
«فاستكثروا فيه من أربع خصال: خصلتين تُرضُون بهما ربكم، وخصلتين لا غِنَى لكم عنهما»
“So increase in it four matters: two by which you will please your Lord, and two which you cannot do without.” (p. 58)
These four matters are divided into two primary categories:
Two Matters to Attain Allah’s Pleasure:
- Reciting the Shahadah (Shahadatu an la ilaha illallah): Renewing faith and establishing pure monotheism (tawhid) in the heart. This declaration is the absolute foundation of salvation.
- Multiplying Istighfar: Continuously seeking forgiveness, actualizing sincere repentance (Tawbah Nasuha) for all past transgressions and shortcomings.
Two Matters Absolutely Needed by the Servant:
- Asking for Paradise: Pleading for the gift of Jannah as the eternal abode. This reflects the servant’s inherent destitution and neediness (iftiqar) before Allah’s ultimate greatness.
- Seeking Refuge from the Hellfire: Requesting divine protection from the torment of Hell, practicing the state of fear (khawf) which runs parallel with hope (raja’) in Sufi methodology.
Conclusion
Through the profound sermon narrated in the Hadith of Salman al-Farisi (may Allah be pleased with him), the Messenger of Allah ﷺ laid down an incredibly comprehensive framework of practices for his Ummah. A servant is mandated to guard the jurisprudence of their fast, show deep empathy to others through providing iftar, and enliven their nights with dhikr and supplications (specifically the Shahadah, Istighfar, seeking Paradise, and seeking refuge from Hellfire). By traversing the three spiritual phases—from mercy to forgiveness—a Muslim is expected to emerge from the holy month of Ramadan bearing the majestic status of a servant liberated from the torment of Hellfire.
Frequently Asked Questions (FAQ)
Which companion narrated the Prophet’s sermon regarding the virtues of Ramadan on the last day of Sha’ban?
The sermon was narrated by the noble companion Salman al-Farisi (may Allah be pleased with him), as documented completely with its chain of transmission (sanad) in the classical book Kanz al-Najah wa al-Surur on page 58.
What is the ratio of rewards between sunnah and fard worship in Ramadan based on this narration?
Performing a single act of goodness (sunnah) in Ramadan is equal in reward to fulfilling an obligatory (fard) act outside of Ramadan. Meanwhile, fulfilling an obligatory act in Ramadan multiplies its reward to equal seventy obligatory acts performed outside the holy month.
What are the four matters the Prophet advised to increase during the fasting month?
The four matters that must be increased are: (1) Declaring the Shahadah (La ilaha illallah), (2) Increasing istighfar (seeking forgiveness) to Allah, (3) Asking to be admitted into Paradise, and (4) Seeking refuge from the Hellfire.
Why is Ramadan referred to as the month of Muwasah?
Ramadan is called the month of muwasah (empathy/sharing) because a believer is strongly encouraged to assist others and share provisions during this time. A primary example is providing iftar (food for breaking the fast) for fasting individuals, even if it is simply a single date or a sip of water.
Reference
Al-Khaṭīb, ‘Abd al-Ḥamīd bin Muḥammad ‘Alī Quds bin ‘Abd al-Qādir. Kanz al-Najāḥ wa al-Surūr fī al-Ad‘iyah allatī Tashraḥ al-Ṣudūr.
