Cairo’s Ramadan cannon: A tradition that spread through the Arab world

Workers build a mosque in the New Administrative Capital, east of Cairo. (Reuters)
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Updated 08 May 2020
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Cairo’s Ramadan cannon: A tradition that spread through the Arab world

  • According to ‘The Month of Ramadan in Islam in the Pre-Islamic Era’ by Ahmed El-Manzalawy, the idea of a Ramadan cannon began in Egypt, but there are conflicting stories its origins

CAIRO: Before Maghreb prayers every day during Ramadan, most Cairo residents hear a cannon going off, signaling the breaking of the fast. They call it the Ramadan cannon and it is a tradition now followed in many other Islamic countries.

Since the dawn of Islam, and when the Prophet’s companion Bilal ibn Rabah would offer the adhan for iftar and sahoor, the cannon has alerted the Muslim public when to start eating. According to “The Month of Ramadan in Islam in the Pre-Islamic Era” by Ahmed El-Manzalawy, the idea of a Ramadan cannon began in Egypt. However, there are conflicting stories as to its origins.

One version says the Ramadan cannon began during the Burji Mamluk era in the 15th century, during the reign of Sultan Kho Shoqdum. The sultan wanted to test one of his cannons around sunset on the first day of Ramadan and the people mistakenly believed he had deliberately planned the event to mark iftar. They headed to his palace in the citadel and thanked him. So, he decided to fire the cannon throughout the holy month.

The second story claims the tradition started during the reign of Mohammed Ali Pasha, founder of modern Egypt in 1805, when he wanted to test a cannon he had received from Germany on the first day of Ramadan. The response from people was so positive, that he continued to fire the cannon throughout the month.

Yet another story suggests that the tradition started during the reign of Khedive Ismail, when a cannon went off accidentally at sunset on the first day of Ramadan as maintenance work was being carried out on it. The khedive’s daughter, Princess Fatma Ismail, reportedly ordered that the cannon continue to be fired at sunset each day. As a result, it was called Hajja Fatma Cannon.

During Khedive Ismail’s reign the cannon was moved to Moqattam mountain so that its sound would travel further. People would line the streets to watch the cannon be hauled up the mountain in a chariot with huge wheels. It would return to the citadel on the first day of Eid.

In the middle of the 19th century, during the reign of Abbas Helmy I, there were reportedly two cannon shots for iftar in Cairo — the first from the citadel and the second from Abbas Pasha palace in the suburb of Abbaseya.

Historian Abdel Meguid Abdel Aziz said the Ramadan cannon was silenced in 1987 when the Ministry of Antiquities warned that the blasts were damaging the walls of the citadel and other monuments in the area. However, Interior Minister Ahmed Roshdy ordered that the daily cannon shots recommence from the rooftop of the citadel throughout Ramadan and during Eid holidays.

Abdel Aziz added that, until last year, there were six cannons in Cairo: Two at the citadel, two in Abbaseya, one in Heliopolis and one in Helwan. All are fired simultaneously so that most of Cairo’s residents can hear. Last year, another cannon was added near Cairo University.


Decoding villains at an Emirates LitFest panel in Dubai

Updated 25 January 2026
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Decoding villains at an Emirates LitFest panel in Dubai

DUBAI: At this year’s Emirates Airline Festival of Literature in Dubai, a panel on Saturday titled “The Monster Next Door,” moderated by Shane McGinley, posed a question for the ages: Are villains born or made?

Novelists Annabel Kantaria, Louise Candlish and Ruth Ware, joined by a packed audience, dissected the craft of creating morally ambiguous characters alongside the social science that informs them. “A pure villain,” said Ware, “is chilling to construct … The remorselessness unsettles you — How do you build someone who cannot imagine another’s pain?”

Candlish described character-building as a gradual process of “layering over several edits” until a figure feels human. “You have to build the flesh on the bone or they will remain caricatures,” she added.

The debate moved quickly to the nature-versus-nurture debate. “Do you believe that people are born evil?” asked McGinley, prompting both laughter and loud sighs.

Candlish confessed a failed attempt to write a Tom Ripley–style antihero: “I spent the whole time coming up with reasons why my characters do this … It wasn’t really their fault,” she said, explaining that even when she tried to excise conscience, her character kept expressing “moral scruples” and second thoughts.

“You inevitably fold parts of yourself into your creations,” said Ware. “The spark that makes it come alive is often the little bit of you in there.”

Panelists likened character creation to Frankenstein work. “You take the irritating habit of that co‑worker, the weird couple you saw in a restaurant, bits of friends and enemies, and stitch them together,” said Ware.

But real-world perspective reframed the literary exercise in stark terms. Kantaria recounted teaching a prison writing class and quoting the facility director, who told her, “It’s not full of monsters. It’s normal people who made a bad decision.” She recalled being struck that many inmates were “one silly decision” away from the crimes that put them behind bars. “Any one of us could be one decision away from jail time,” she said.

The panelists also turned to scientific findings through the discussion. Ware cited infant studies showing babies prefer helpers to hinderers in puppet shows, suggesting “we are born with a natural propensity to be attracted to good.”

Candlish referenced twin studies and research on narrative: People who can form a coherent story about trauma often “have much better outcomes,” she explained.

“Both things will end up being super, super neat,” she said of genes and upbringing, before turning to the redemptive power of storytelling: “When we can make sense of what happened to us, we cope better.”

As the session closed, McGinley steered the panel away from tidy answers. Villainy, the authors agreed, is rarely the product of an immutable core; more often, it is assembled from ordinary impulses, missteps and circumstances. For writers like Kantaria, Candlish and Ware, the task is not to excuse cruelty but “to understand the fragile architecture that holds it together,” and to ask readers to inhabit uncomfortable but necessary perspectives.