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In the name of God, Most Merciful, Most Kind

Fasting (Siyam) Fasting (Siyam) Fasting (Siyam) Fasting (Siyam)
The Qur'an says:
"Ramadan is the (month) in which was sent down the Qur'an, as a "Ramadan is the (month) in which was sent down the Qur'an, as a "Ramadan is the (month) in which was sent down the Qur'an, as a "Ramadan is the (month) in which was sent down the Qur'an, as a
guide to mankind, also clear (Signs) for guidance and judgment guide to mankind, also clear (Signs) for guidance and judgment guide to mankind, also clear (Signs) for guidance and judgment guide to mankind, also clear (Signs) for guidance and judgment
(Between right and wrong)." (2:185) (Between right and wrong)." (2:185) (Between right and wrong)." (2:185) (Between right and wrong)." (2:185)

O you who b O you who b O you who b O you who believe! fasting is prescribed for you, as it was prescribed for elieve! fasting is prescribed for you, as it was prescribed for elieve! fasting is prescribed for you, as it was prescribed for elieve! fasting is prescribed for you, as it was prescribed for
those before you, so that you may guard (against evil)." (2:183) those before you, so that you may guard (against evil)." (2:183) those before you, so that you may guard (against evil)." (2:183) those before you, so that you may guard (against evil)." (2:183)

An Introduction to Fasting
Ahadith on Fasting
A Message from the Holy Prophet about Ramadhan (s)
Dua of Imam Sajjad (a) to Welcomes the Month of
Ramadhan
The Ramadhan Checklist
Eighteen reasons why a Muslim Fasts
Fasting and the purification of souls
SOME HEALTH GUIDELINES FOR RAMADAN
E'tikaf is a form of worship
The position of the Holy Quran in the Islamic Traditions
About the rank and position of the Holy Quran:
The Recitation Of The Holy Quran And Contemplating
And Deliberating On It.
Daus for opening and closing the fast and Dau al-
Iftitah
RULES OF FASTING In Accordance with the the Rulings
of Ayatullah Sistani


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http://www.ezsoftech.com/ramadan/ http://www.ezsoftech.com/ramadan/ http://www.ezsoftech.com/ramadan/ http://www.ezsoftech.com/ramadan/

An Introduction to Fasting An Introduction to Fasting An Introduction to Fasting An Introduction to Fasting

Originally, in Arabic the word 'as-Sawm' meant 'al-Imsak', that is, to abstain totally from any
act including eating, drinking, walking, speaking, etc. Thus, the Arabs used to refer to a horse
refusing to run or to be fed, as 'Sa'im', that is, fasting. As is clear, the word 'Sawm' is ancient
and was used in a different context by the Arabs before Islam. Then, however it did not have
the specific meaning given to it by Islam as a term denoting a certain religious obligation. As an
Islamic term, it means to refrain intentionally from what breaks fasting.

To a Muslim, fasting is not just refraining from eating and drinking but carries the added
significance of worship, psychological comfort, morality and legislation. It is neither the
irrational motionless 'Imsak' of pre-Islamic Arabs nor the mere abstaining from eating and
drinking, but is, in fact, the building of one's character, control over desires, and an inspiration
towards social and scientific creativity.

God has commanded this sanctified duty and enjoined it on the Muslims, as He had enjoined it
on the believing nations before. He assigned the blessed month, the month of Ramadan, for
every adult and healthy Muslim as a period of fasting. This sacred ordinance was prescribed by
God, for all believers and revealed in the preceding month of Sha'aban, nearly a year and a half
after the Hijra (the Prophet's auspicious migration from Mecca to Medina [in 622 BC] which
marks the start of the Islamic calendar).

Gradually, God revealed numerous other verses about the month of Ramadan and the rules of
fasting. In light of these divine injunctions, the Prophet (S.A.W.) expounded the merits of
fasting, its significance, regulations, effects, benefits and great reward. Hence, fasting is one of
the pillars of Islam and a religious duty for all those who believe in monotheism, and
consequently, whoever denies it is an unbeliever.

It is an apparent sign of obedience, submission and servitude to God, the Exalted. By fasting, a
Muslim expresses his submission to Allah's command, his response to His will, and control
over his own desires and wishes at the God's behest.

In the holy month of Ramadan, a Muslim's abstaining from food, drink, sexual intercourse, etc.,
during the prescribed hours is the very manifestation of obedience to the Creator's will. This
self-deprivation represents a state of self-control and of overcoming carnal pleasure, desire, and
enjoyment, for the blissful love of God, His proximity, and the eagerness to desires. It is a
triumph of pristine love over one's pleasures for the eternal ones promised by God, the
Almighty. This response to the Divine commandments represents and incarnates true servitude
and is a brilliant display of spirit, intellect and decisive willpower.

By fasting, a person keeps himself from the pleasures of life, with no preventive or hindering
factor, except that of obeying God and showing genuine devotion to His commands. Traditions
(ahadith) succinctly explain this fact: "A fasting person is in a state of worship, even when
(asleep) in bed, except when he backbites another Muslim." (Al-Kafi, al- Kulayni, "The Book of
Fasting" 3rd Edition, vol.4, p.190) "... Every breath you take is (has the reward of) Tasbih (praise
to Allah) and your sleep is worship..." (Uyun al-Akhbar al-Rida - the Prophet's sermon).

In a moving speech, the Prophet of Allah described the believing soul that fasts for love of Allah
out of truthfulness and sincerity, and thus the whole day becomes an alter of worship, and each

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and every activity of the fasting body, provided it abstains from loathsome acts, is nothing but
worship embodied.

A fasting person is in a state of worship, even when (asleep) in bed, except when he backbites
another Muslim.

The Prophet of Islam The Prophet of Islam The Prophet of Islam The Prophet of Islam

The Holy Prophet (S.A.W.) described the sleep of a fasting Muslim, even the very breathing, as
acts of worship, because they emanate from a body regarded as being in a state of continual
worship through abstaining from tasting delicious and lawful things, solely out of obedience to
the Creator. He Himself extols fasting and attributes as a special blessing for mankind as is
clear from a 'Hadith-e-Qudsi': The Holy Prophet (S.A.W.) said:
"God, the Exalted says: 'Fasting is (exclusively) for Me and I will reward it."

Ali ibn Musa al-Rida (A.S.), the Eighth Imam quoted his ancestor the Holy Prophet (S.A.W.)
on the chain of authority of his noble forefathers: "O people, any body who in this month
(Ramadan) cultivates good manners, will walk over the 'Sira' (Paradise's bridge) on the Day
when feet will tend to slip...." ('Uyun alAkhbar, al-Rida - Prophet's sermon).

Ahadith on Fasting Ahadith on Fasting Ahadith on Fasting Ahadith on Fasting

One who while fasting does not guard his One who while fasting does not guard his One who while fasting does not guard his One who while fasting does not guard his tongue from telling lies and does not refrain from bad tongue from telling lies and does not refrain from bad tongue from telling lies and does not refrain from bad tongue from telling lies and does not refrain from bad
deeds, is not respecting his fast. Allah does not approve of mere abstention from food deeds, is not respecting his fast. Allah does not approve of mere abstention from food deeds, is not respecting his fast. Allah does not approve of mere abstention from food deeds, is not respecting his fast. Allah does not approve of mere abstention from food.
Holy Prophet (s)

When you are fasting, you should not speak ill of anybody, nor should you be rough and noisy. When you are fasting, you should not speak ill of anybody, nor should you be rough and noisy. When you are fasting, you should not speak ill of anybody, nor should you be rough and noisy. When you are fasting, you should not speak ill of anybody, nor should you be rough and noisy.
If anybody speaks ill of you or tries to pick a quarrel with you, reply him not, but say to him If anybody speaks ill of you or tries to pick a quarrel with you, reply him not, but say to him If anybody speaks ill of you or tries to pick a quarrel with you, reply him not, but say to him If anybody speaks ill of you or tries to pick a quarrel with you, reply him not, but say to him
that y that y that y that you are fasting ou are fasting ou are fasting ou are fasting.
Holy Prophet (s)

A person gets the same reward by reciting in this month, one verse o A person gets the same reward by reciting in this month, one verse o A person gets the same reward by reciting in this month, one verse o A person gets the same reward by reciting in this month, one verse of the Holy Qur'an, as f the Holy Qur'an, as f the Holy Qur'an, as f the Holy Qur'an, as
others do by reciting the whole of the Qur'an in other months. others do by reciting the whole of the Qur'an in other months. others do by reciting the whole of the Qur'an in other months. others do by reciting the whole of the Qur'an in other months.
Holy Prophet (s)

The day of your fast should not be like any ordinary day. When you fast, all your senses The day of your fast should not be like any ordinary day. When you fast, all your senses The day of your fast should not be like any ordinary day. When you fast, all your senses The day of your fast should not be like any ordinary day. When you fast, all your senses - -- - eyes, eyes, eyes, eyes,
ears, tongue, hands and feet must fast with you ears, tongue, hands and feet must fast with you ears, tongue, hands and feet must fast with you ears, tongue, hands and feet must fast with you.
Imam Ja`far as-Sadiq (a)

O Jabir! Whoever during the month of Ramadhan, fasts in its days, stands up for prayers in O Jabir! Whoever during the month of Ramadhan, fasts in its days, stands up for prayers in O Jabir! Whoever during the month of Ramadhan, fasts in its days, stands up for prayers in O Jabir! Whoever during the month of Ramadhan, fasts in its days, stands up for prayers in
parts of the night, controls his desires and emotions, puts a rein on his tongue, keeps his ey parts of the night, controls his desires and emotions, puts a rein on his tongue, keeps his ey parts of the night, controls his desires and emotions, puts a rein on his tongue, keeps his ey parts of the night, controls his desires and emotions, puts a rein on his tongue, keeps his eyes es es es
down, and does not injure the feelings of others, will become as free of sins as the day he was down, and does not injure the feelings of others, will become as free of sins as the day he was down, and does not injure the feelings of others, will become as free of sins as the day he was down, and does not injure the feelings of others, will become as free of sins as the day he was
born. born. born. born.
Imam Muhammad al-Baqir (a)

The sleep of a fasting person is worship, his silence is glorification (of Allah), his prayers are The sleep of a fasting person is worship, his silence is glorification (of Allah), his prayers are The sleep of a fasting person is worship, his silence is glorification (of Allah), his prayers are The sleep of a fasting person is worship, his silence is glorification (of Allah), his prayers are
answered and his actions are multiplied answered and his actions are multiplied answered and his actions are multiplied answered and his actions are multiplied.
Imam Ali (a)

The prayer of a fasting person at the time of Iftar is never rejected The prayer of a fasting person at the time of Iftar is never rejected The prayer of a fasting person at the time of Iftar is never rejected The prayer of a fasting person at the time of Iftar is never rejected
Imam Ali (a)

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Whoever is prevented from food that he likes, because of his fast, Allah will feed him from the Whoever is prevented from food that he likes, because of his fast, Allah will feed him from the Whoever is prevented from food that he likes, because of his fast, Allah will feed him from the Whoever is prevented from food that he likes, because of his fast, Allah will feed him from the
food of Heaven and from its drink. food of Heaven and from its drink. food of Heaven and from its drink. food of Heaven and from its drink.
Holy Prophet (s)

There are two pleasures for a fasting person; one when he breaks his fast, and one when he There are two pleasures for a fasting person; one when he breaks his fast, and one when he There are two pleasures for a fasting person; one when he breaks his fast, and one when he There are two pleasures for a fasting person; one when he breaks his fast, and one when he
meets his Lord. meets his Lord. meets his Lord. meets his Lord.
Imam Ja`far as-Sadiq (a)

Unfortunate is the person who is deprived of the forgiveness of Allah during this great month Unfortunate is the person who is deprived of the forgiveness of Allah during this great month Unfortunate is the person who is deprived of the forgiveness of Allah during this great month Unfortunate is the person who is deprived of the forgiveness of Allah during this great month
(of Ramadhan) (of Ramadhan) (of Ramadhan) (of Ramadhan)
Holy Prophet (s)

Fasting is a protection from the fire. Fasting is a protection from the fire. Fasting is a protection from the fire. Fasting is a protection from the fire.
Imam Ja`far as-Sadiq (a)

Fast, and you shall be healthy Fast, and you shall be healthy Fast, and you shall be healthy Fast, and you shall be healthy.
Holy Prophet (s)

If people understood what good there was in the month of Ramadhan, they would have liked If people understood what good there was in the month of Ramadhan, they would have liked If people understood what good there was in the month of Ramadhan, they would have liked If people understood what good there was in the month of Ramadhan, they would have liked
that it last for a year that it last for a year that it last for a year that it last for a year.
Holy Prophet (s)

Whoever is not forgiven in the month of Ramadhan, then in which month will he be forgiven Whoever is not forgiven in the month of Ramadhan, then in which month will he be forgiven Whoever is not forgiven in the month of Ramadhan, then in which month will he be forgiven Whoever is not forgiven in the month of Ramadhan, then in which month will he be forgiven?
Holy Prophet (s)

A Message from the Holy Prophet about A Message from the Holy Prophet about A Message from the Holy Prophet about A Message from the Holy Prophet about Ramadhan (s) Ramadhan (s) Ramadhan (s) Ramadhan (s)

O People! The month of Allah has come with His mercies and blessings. This is the month that
is the best of all months in the eyes of Allah. Its days are the best of days, its nights are the best
of nights, its hours are the best of hours. This is a month in which you have been invited by
Him. You have been given the opportunity in this month to receive the honors from Allah, the
Merciful.
In this month if you fast as ordained by Allah, every breath you take has the reward of Tasbeeh,
and your sleep has the reward of worship. Your good deeds are rewarded more than usual, and
your duas are accepted
Therefore you must invoke your Lord in earnest, with hearts that are free from sin and evil, and
pray that Allah may help you keep the fasts, and to recite the Holy Qur'an. Surely the person
who in this month does not receive the mercy and benevolence of Allah is most unfortunate.

O people! You have made your conscience the slave of your desires. Make it free by invoking
Him for forgiveness. Your back is breaking under the heavy load of your sins, so prostrate
yourself before Him for long intervals and make it lighter.

Anybody who does not annoy others in this month, Allah will keep him safe from His anger on
the day of Judgement. . . Anybody who treats well his relatives in this month, Allah will bestow
His mercy on him on the day of Judgement.

Whoever offers sunnat prayers in this month, Allah will save him from Hell. Whoever, in this
month, offers one wajib prayer, the angels will write the rewards of seventy such prayers that
were offered by him in other months. Whoever recites salawat often, Allah will keep the scales

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of his good deeds heavy . .. whoever recites in this month, only one ayat of the Holy Qur'an, he
will be rewarded in a manner as if he had recited the entire Qur'an in other months

Dua of Imam Sajjad (a) to Welcomes the Month of Ramadhan Dua of Imam Sajjad (a) to Welcomes the Month of Ramadhan Dua of Imam Sajjad (a) to Welcomes the Month of Ramadhan Dua of Imam Sajjad (a) to Welcomes the Month of Ramadhan

Praise be to Allah, who ordained this month, the month of Ramadhan, the month of fasting, the
month of Islam, the month of purity, the month of purification, and the month of prayers. In
this month the Qur'an was made to descend as a guidance to mankind and contains clear
instructions and distinctions. He gave this month superiority over all other months by giving it
abundant honor and dignity. He prohibited in it what He has allowed in other months in order
to exalt it, and forbade in it food and drink in order to honor it.

O Lord! Bless Muhammad and his family, and inspire us to know this month's excellence, and
to honor its dignity, and to abstain from whatever You have forbidden in it. Help us to observe
its fast, by restraining our limbs from disobeying You, and by employing them in that which
would please You, so that we may not lend our ears to any vain speech, and may not direct our
eyes, hands and feet towards anything forbidden, and that nothings fills our stomachs except
what You have made lawful, and our tongues may not utter anything except what You have
allowed.

O Lord! Bless Muhammad and his family, and give us grace to perform timely the five prayers
with due regard to their limits which You have enjoined, and the rites which You have
prescribed. In this respect, raise us to the rank of those who performed them with success, who
duly observed their essential points, who always performed them at proper times, in most
perfect and complete humility according to the rules laid down by Your Prophet, may You
blessings be on him and his family.

And our Lord, give us grace in this month, to show favors to our relations, and do good to them,
and to take care of our neighbors and do good to them, to take care of our neighbors with
kindness and benevolence, to purge our property of obligations, and purify it by giving charity,
and to call back those who have left us, and be just to those who were unjust to us, and make
pace with those who were hostile to us.

O Lord! Erase our sins with the disappearance of this month's crescent, and free us from our
penalties with the completion of its days, so that the month may pass from us while You have
cleansed us of our guilts, and freed us from our sins. O Lord! Fill this month with our worship
of you alone, and adorn its moments with our service to You, and help us in the daytime to
observe the fast, and at night to pray and beseech You, help us to humble ourselves before you
and lower ourselves in Your presence.

The Ramadhan Checklist The Ramadhan Checklist The Ramadhan Checklist The Ramadhan Checklist

When starting on a journey, most people like to have a list of items that they will need. Before
departure they make sure they have all the items. That is to ensure they do not spoil their trip
by forgetting something, or not being well equipped for the trip. A journey is usually exciting,
and travellers like to make the most of the opportunity to enjoy themselves.
Ramadhan is a spiritual journey for the believer. For the whole month, he travels to get nearer
to Allah. On the way he will pass many obstacles and diversions which may hinder and slow
his passage. To make sure that his journey is swift and progressive, he needs many items.
Preparing for Ramdhan means to ensure one has the necessary equipment for the journey.


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The following are some of the necessary items for a believer's trip towards Allah.

An Attitude of Anticipation and Enthusiasm An Attitude of Anticipation and Enthusiasm An Attitude of Anticipation and Enthusiasm An Attitude of Anticipation and Enthusiasm
A believer looks forward to the month of Ramadhan. He enjoys the beauty of spirit that
Ramadhan begins, the warmth of carrying out the orders of Allah, the hope of achieving His
pleasure, and the happiness at being able to obey the commands of Allah. He is happy when the
month arrives and sad when it departs.

Flexible Flexible Flexible Flexible Time and Schedule Time and Schedule Time and Schedule Time and Schedule
Ramadhan requires that we set aside more time than normal for worship and prayers. A
believer plans his time in such a way that in Ramadhan he is not overwhelmed by the demands
of the world. He lessens work if possible and cuts down on activities which can be put to a halt
for a little while. The chance to earn rewards and blessings from Allah in this special time will
only last a limited time. Believers must make sure their daily schedules allow maximum benefit
of this special time.

A A A A Qur'an with a good translation Qur'an with a good translation Qur'an with a good translation Qur'an with a good translation
An important part of worship in Ramadhan includes reciting the Qur'an regularly. A Hadith
tells us, Ramadhan is the Spring of the Qur'an. Understanding the word of Allah, and pondering
over it should be daily activities in this holy month. A believer makes sure he has a copy of the
Qur'an which is easy to read, and which has a simple translation which he can understand. If
time permits, he should also read the commentary of the Qur'an. It is also important to have the
right books for the Duas and A`amaals for this month.

A Donation to a Worthwhile Charity A Donation to a Worthwhile Charity A Donation to a Worthwhile Charity A Donation to a Worthwhile Charity
Ramadhan is the best time to donate in the way of Allah. To feed the hungry or give to the
needy is an act of great reward, especially during the holy month. Before the month of
Ramadhan, a believer decides how much he can afford to give, chooses a worthwhile charity and
sends his donation. This is a recommended charity, different from the zakatul Fitra which is
obligatory for Eid. Hadith tells us that charity cools the anger of Allah and brings down many
blessings on the giver. In the month of Ramadhan this rewards is multiplied many times.

A Determination to Avoid Sins A Determination to Avoid Sins A Determination to Avoid Sins A Determination to Avoid Sins
Fastings is not mere abstinence from food and drink, as we have heard many times. It is also
staying away from all sins. While fasting, all the organs of the body fast, and refrain from doing
anything which would displease Allah. A believer makes a firm decision to avoid all sins that he
commits most often, and plans how he will stay away from them during the month. This
conscious preparation of a war against sins is a very necessary item in the baggage of a believer
in his journey towards Allah.

A Desire to Help Others A Desire to Help Others A Desire to Help Others A Desire to Help Others
In his sermon at the approach of the holy month of Ramadhan, the Prophet (s) said: Whoever
lightens the work of his workers in this month, Allah will make easy his accounting on the Day of
Judgement. This does not only apply to those who have workers working for them. To help and
lessen the work of others: parents, siblings, relatives, friends, etc. during the holy month is an
act of great virtue. It eases the load of the other person, and brings about kindness and affection.
Cooperating and assisting one another is greatly loved by Allah.

These and other similar important items are necessary for a successful journey during the
month of Ramadhan. Each believer must try to be prepared as possible, lest the opportunity to
redeem himself pass away. It is a great loss for the believer if the whole month of mercy and
blessings passes, and he has not been able to achieve forgiveness of his sins, and has not won the

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pleasure of Allah, and the rewards that He gives so abundantly during Ramadhan. To avoid
such a failure, it is necessary to keep a Ramadhan checklist that is regularly updated.

Eight Eight Eight Eighteen reasons why a Muslim Fasts een reasons why a Muslim Fasts een reasons why a Muslim Fasts een reasons why a Muslim Fasts

Every year the month of Ramadhan comes and goes; every year we fast, yet without proper
appreciation of the potentials of character building that the fasts hold for us. We find ourselves
as spiritually backwards after the fast are over as when the month began. In fact our lack of
knowledge of the real objectives of fasts often tends to produce an adverse effect in us, for, as is
well known, the best of medicines could have ill effects if not taken in accordance with the
physician's directives and instructions.

Thus it is, that the fast tends to make many of us irritable and quick tempered (expecting, as we
do, VIP treatment from others, especially our subordinates and family members because of our
fast) while the fast was in fact meant to mellow us into exhibiting the finer tracts of human
character as illustrated by our Imams.

Imam Zaynul Abidin (a) would record the lapses of his servants during the month of
Ramadhan, without telling them anything at the time. As the month would draw to its close, he
would gather the servants before him and apprise them of their mistakes, for giving them at the
same time and beseeching the Lord to forgive him, even as he had forgiven them. The holy
Imam, Masoom that he was, only sought by this practical demonstration to draw attention of
his followers to the fact that they would be accountable to God for their actions and should they
desire

His forgiveness, they would have to forgive their subordinates as well. This practical lesson
taught by the Imam ought to be rigorously pursued during the month of Ramadhan by the
followers of the Imam.

As in this case, so in other spheres of life, our attitude to fasts ought indeed to be radically
changed. We ought to welcome fasts as a practical means of reforming ourselves rather than
nearly consider them as an inevitable religious bondage, eagerly awaiting to free ourselves there
from at the month end to resume our ways of old again.

Besides of course being a means to acquiring the pleasure of God, for which all acts of devotion
are basically meant, fasting could be used as a stepping stone to build up the various traits of
character in accordance with the clear injunctions of the Qur'an itself that fasts have been
prescribed with a view to developing piety in man.

In the hurry and bustle of the present day life, man often finds himself ill-equipped to battle
through life's odds if he is not equipped with the proper attitude to face the various problems.
While we find ourselves frustrated or look to other directions in such difficulties, we have most
unfortunately overlooked the character building force that the fasts provide us every year.

Ramadhan is a month of fasting and prayers for the Muslims.
The fast consists of total abstinence from food and drink from dawn to dusk. There is however,
a greater significance to fasts than mere abstinence from eating and drinking. The real objective
of fasts is to inculcate in man the spirit of abstinence from sins, and cultivation of virtue.


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Thus the Qur'an declares that the fasts have been prescribed with a view to developing piety in
man. How are the many facets of piety sought to be cultivated through fasts? This article tries
to list as concisely as possible, the various benefits the fasts would confer upon Muslims.

1. The most important consideration in undertaking a fast, as in any act of devotion, is to
seek nearness to God, and seek His pleasure and Forgiveness. This itself generates a
spirit of piety in man.

2. Creating the conditions of hunger and thirst for oneself, simply in obedience to the
Divine order, measures the faith of man in God and helps strengthen it by putting it to a
severe test.

3. Fasting enhances through creation of artificial non-availability, the value of the bounties
of God which man often takes for granted. This inculcates in man a spirit of gratitude
and consequent devotion to God. Nothing else can bring home to a man the worth of
God's bounties than a glass of water and a square meal after a day long fast. This also
reminds man that the real joy in enjoying God's bounties lies in moderation and
restraint and not in over indulging.

4. Fasting makes us deeply conscious of the pangs of hunger and discomfort suffered by the
less fortunate among our brethren. They have to put up with difficult conditions all
through their lives. It thus kindles in man a spirit of sacrifice leading to change towards
his suffering brethren.

5. Fasting gives man an unfailing training in endurance, a spirit of acceptance. This could
well prepare him to put up with the unchangeable situations in life in the same spirit of
resignation as cultivated during the fasts.

6. Fasting develops courage, fortitude, and a fighting spirit in man to surmount the heavy
odds in life with a cool and tranquil mind. It sharpens his power of concentration to
overcome obstacles through a vigorous exercise all throughout the month, leading to a
steeling of his will power and resolve, that could help him in challenging situations in
life. It is seen than many an undesirable habit which is difficult to give up, is more easily
given up during the days of fasting.

7. Fasting teaches man reliance on God, and confidence in Him. Just as the vigorous state
of fasting for a whole month is undertaken with His assistance, bitter situations in life
could also be surmounted with His help.
8. Fasting develops a spirit of patience in man, with the realization that the days of fasting,
though seemingly unending, do have a successful and happy end. Thus is life. All bitter
situations pass, and come to an end.

9. Fasting is meant to conquer anger and develop self-control in man. The vigorous effort
required to put up with hunger and thirst can well be extended to conquer other
infirmities of human character that lead man into error and sin.

10. Fasting inculcates a spirit of tolerance in man to face unpleasant conditions and
situations without making his fellow beings the victim of his wrath. Many people, when
facing discomfort and deprivation, become irritable and annoyed. This anger is then
vented on those around them. Fasting helps a man become more tolerant despite his own
discomfort.


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11. Fasting mellows a man and enhances his character, giving a jolt to the human instincts
of pride, haughtiness, jealousy and ambition. Fasting softens his character, and clears his
heart and mind of many negative emotions.

12. Fasting exposes the weakness of man in the event of his being deprived of two basic
bounties of God; food and drink. It infuses into him a spirit of weakness and submission,
generating humility and prayer in an otherwise arrogant being.

13. Fasting breathes the spirit of forgiveness in man towards others, as he seeks God's
forgiveness through fasts and prayers.

14. Fasting gives lessons in punctuality. Man has to adhere to a strict schedule of time in the
observance of the fast.

15. Fasting could affect the economy of the individual as he is less wasteful on food and
meals.

16. Fasting demands a rigid sense of discipline, mental, spiritual and physical. This forms
characteristics which are an essential ingredient to success in life.

17. Fasting creates spiritual reformation in man, infusing him with a spirit of enthusiasm
and zest to change and become a better human being in the eyes of God. This is an
excellent opportunity, given to believers each year, to change themselves and
consequently their destinies.

18. On the physical side, fasting cleanses the human system of the accumulated impurities
of uninterrupted eating throughout the year. It prepares the body to face diseases or
conditions of scarcity. The rigid abstinence of a fast regulates man's health, sharpens his
intellect and enhances the qualities of his heart.

Fasting is thus a bounty in itself, encompassing within itself many bounties. It instills a spirit
of reformation in man, creating a wide awakening in him to fulfil his duties towards God and
man, and towards himself.

(Adapted from an article by Marhum Ahmed Sheriff Dewji, published in the Light Magazine)

Fasting and the purification of souls Fasting and the purification of souls Fasting and the purification of souls Fasting and the purification of souls

The Holy Qur'an refers to two features of fasting in Ramadan: mental and practical. These are
like the wings of a bird on which man flies through the heavenly space of spirituality in the
month of Ramadan.

The Qur'an says: "Ramadan is the (month) in which was sent down the Qur'an, as a guide to "Ramadan is the (month) in which was sent down the Qur'an, as a guide to "Ramadan is the (month) in which was sent down the Qur'an, as a guide to "Ramadan is the (month) in which was sent down the Qur'an, as a guide to
mankind, also cle mankind, also cle mankind, also cle mankind, also clear (Signs) for guidance and judgment (Between right and wrong)." (2:185) ar (Signs) for guidance and judgment (Between right and wrong)." (2:185) ar (Signs) for guidance and judgment (Between right and wrong)." (2:185) ar (Signs) for guidance and judgment (Between right and wrong)." (2:185)

This means that in the month of Ramadan, one should get to know the Qur'an better and,
through the clearance of guidance, take a broader view of the right and wrong of life. The
Qur'an says: "O you who believe! fasting is prescribed for you, as it was prescribed for those "O you who believe! fasting is prescribed for you, as it was prescribed for those "O you who believe! fasting is prescribed for you, as it was prescribed for those "O you who believe! fasting is prescribed for you, as it was prescribed for those
before you, so that you may guard (against evil)." (2:183) before you, so that you may guard (against evil)." (2:183) before you, so that you may guard (against evil)." (2:183) before you, so that you may guard (against evil)." (2:183)


10
Here the Qur'an emphasizes piety; that means fighting against and having victory over the false
deity of the soul. Imam Ali (A.S.) said: "The bravest are those who gain victory over the false "The bravest are those who gain victory over the false "The bravest are those who gain victory over the false "The bravest are those who gain victory over the false
deity of their souls." (Safinatul deity of their souls." (Safinatul deity of their souls." (Safinatul deity of their souls." (Safinatul- -- -Bihar; vol.1, P.689). Bihar; vol.1, P.689). Bihar; vol.1, P.689). Bihar; vol.1, P.689).

In the holy month of Ramadan, human beings are the guests of God; therefore they have to be
eligible for His divine honor. The Qur'an says: "We purified him so that he could be saved." We purified him so that he could be saved." We purified him so that he could be saved." We purified him so that he could be saved."
(91:9) Also the Qur'an says: "We created man of the best stature. Then We reduced him to the (91:9) Also the Qur'an says: "We created man of the best stature. Then We reduced him to the (91:9) Also the Qur'an says: "We created man of the best stature. Then We reduced him to the (91:9) Also the Qur'an says: "We created man of the best stature. Then We reduced him to the
lowest degree." (95:4 lowest degree." (95:4 lowest degree." (95:4 lowest degree." (95:4- -- -5) 5) 5) 5)

God has given man the power and insight to choose his course in life. God has also given man
the attribute of knowledge in an abstract form. This is the divine trust that man has assumed.
The Qur'an says: "Surely We offered the trust to the heavens and the earth and the mountains,
but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it;
surely he is unjust, ignorant." (33:72) Satan, who symbolizes the wrong and animal dimensions
of man, refused out of arrogance to prostrate before Adam and was cast out of Paradise. So, in
order to retaliate, he has been tempting man ever since. For salvation, man needs the
purification of his soul in addition to knowledge and insight. Such purification is obtained by
having heartfelt faith in God. Man's soul should enjoin him unto good, not unto evil.

The Qur'an says: "And I do not declare myself free, most surely (man's) self is wont to "And I do not declare myself free, most surely (man's) self is wont to "And I do not declare myself free, most surely (man's) self is wont to "And I do not declare myself free, most surely (man's) self is wont to
command (him to do) evil, except such as my Lord has had mercy on, surely my Lord is command (him to do) evil, except such as my Lord has had mercy on, surely my Lord is command (him to do) evil, except such as my Lord has had mercy on, surely my Lord is command (him to do) evil, except such as my Lord has had mercy on, surely my Lord is
Forgiving, Merciful." (12:53) Forgiving, Merciful." (12:53) Forgiving, Merciful." (12:53) Forgiving, Merciful." (12:53)

Man should not be a prisoner of his soul enjoining himself unto evil. Imam Khomeini (r.a.) said
that if man wanted to attain human perfection, he should avoid worldly pleasures and strive to
get nearer to God. The Qur'an says:"It is He who has placed you as viceroys of the earth....".
Then how can man, as a viceroy of God, be without the divine attributes of his Lord?" A true
man of faith has kindled the fire of faith within him, and fasting is something that enhances his
faith. The Holy Prophet (S.A.W.) said: "Fasting is prescribed for man to purify his soul." In
Ramadan, the month of fasting, you become the guest of God. Do praise Him with devotion.
God will answer all your prayers in this month. Fasting is the glad tidings of God's all-
embracing mercy.

Imam Ali (A.S.) asked the Prophet on the last Friday of the month of Shaaban: "What is the
best thing to do in Ramadan?" The Prophet answered: "The best thing is to avoid committing "The best thing is to avoid committing "The best thing is to avoid committing "The best thing is to avoid committing
sins." sins." sins." sins." (Yun al-Akhbar ar-Ridha, vol.1). It is also stated that eating and drinking alone do not
cause refraining from fasting. It should be known that refraining from everything that causes
man to part from God is also counted.

Fasting has many advantages. God calls man to His feast while he is hungry, so then man can
best appreciate the value of His bounties. The month of Ramadan is the spring of the Qur'an.
The Holy Prophet (S.A.W.) said: "He who reads a verse of the Qur'an in Ramadan is equal to He who reads a verse of the Qur'an in Ramadan is equal to He who reads a verse of the Qur'an in Ramadan is equal to He who reads a verse of the Qur'an in Ramadan is equal to
having read all of the Holy Qur'an in other months." having read all of the Holy Qur'an in other months." having read all of the Holy Qur'an in other months." having read all of the Holy Qur'an in other months." (Bihar alAnwar, vol.16).

Imam Ali (A.S.) said: "Do muse about the Qur'an w Do muse about the Qur'an w Do muse about the Qur'an w Do muse about the Qur'an whose teachings make your heart bloom with hose teachings make your heart bloom with hose teachings make your heart bloom with hose teachings make your heart bloom with
divine guidance". divine guidance". divine guidance". divine guidance". (Baharul-Anwar, vol.2). Imam Muhammad Baqir (A.S.) said: "Read the Read the Read the Read the
Qur'an while regarding God Who manifests Himself unto man in His words." Qur'an while regarding God Who manifests Himself unto man in His words." Qur'an while regarding God Who manifests Himself unto man in His words." Qur'an while regarding God Who manifests Himself unto man in His words."

On the Night of Power pray to God with all your heart and He will definitely answer all your
prayers. The Qur'an says : "Surely We revealed it (the Holy Qur'an) on the grand night. And
what will make you comprehend what the grand night. The grand night is better than a

11
thousand months. The angels and Gibreel descend in it by the permission of their Lord for
every affair, Peace! It is till the break of the morning." (97:1-5)

Believers should keep themselves wide-awake and perform the act of worship unto their Lord
overnight, especially on the Night of Power. The Prophet (S.A.W.) said: "Those who are
deprived of the divine forgiveness are indeed ill fated." He also said: "Pray to God, repent and
He will answer all your prayers." (Uyun alAkhbar, al-Rida, vol.1)


The Feast of Eid The Feast of Eid The Feast of Eid The Feast of Eid- -- -e ee e- -- -Fitr (Bairam): Fitr (Bairam): Fitr (Bairam): Fitr (Bairam):

The feast of Fitr is God's reward for those who fast during the holy month of Ramadan. In this
month, man should try to add to his true knowledge of God, do acts of charity for the needy
renew his beliefs towards his Lord and this will be a real Bairam (the feast of Eid-e-Fitr) for
him. The prayers of the day of Bairam a reason of unity and solidarity of Muslims all over the
world. On this day do honor God for His endless and all-enhancing mercy.

Fasting Fasting Fasting Fasting - -- - Key to a good Health Key to a good Health Key to a good Health Key to a good Health

Fasting has its advantages from the point of view of health and hygiene. Islam wants a Muslim
to be healthy, clean, alert, agile and energetic. "Fast to be healthy," had said the Holy Prophet
(S.A.W.). And physicians today acknowledge the many benefits of fasting that ensure health
and the soundness of one's body and mind. Some of these positive points have a direct influence
on psychology and physique of the fasting individual.

Fasting has been found to be an effective treatment for psychological and emotional disorders.
It helps a person to firm up his will, cultivate and refine his taste and manners, strengthen his
conviction of doing good, avoid controversy, petulance and rashness, which all contribute
towards a sane and healthy personality. Besides nurturing resistance and ability to face
hardships and endurance, fasting reflects on outward physical appearance by cutting out
gluttony and getting rid of excess fat. The benefits of fasting on health do not stop there but are
instrumental in alleviating a number of physical diseases, including those of the digestive
systems, such as chronic stomachache, inflammation of the colon, liver diseases, indigestion,
and conditions such as obesity, arteriosclerosis, high blood pressure, asthma, diphtheria and
many other maladies.

A Swiss physician Dr. Barsilus noted that: The advantages of hunger as a remedy exceed those
ingesting medicine several times.

As readers are well aware, several physicians advise patients to skip meals, sometimes for a few
days, before prescribing them a controlled diet.

Generally speaking, fasting hastens the destruction of the decaying tissues of the body by
means of hunger, and then builds new tissues through nutrition. This is why some scientists
suggest that fasting should be regarded as an effective means of restoring youthfulness and
longevity. However, Islam exempts from fasting sick and old people whose health is bound to
deter.

But fasting should have its regulations too, and not simply the in orderly skipping meals, that is
bound to harm health and stamina, rather than improving them. Here again Islam provides the
answer, and in order to realize the benefits of fasting, it recommends the late midnight meals

12
called 'Sahar' (before the formal start of a fast) and the breaking of the fast at the time
prescribed. Of course, to ensure good health one should abstain from gluttony after breaking
fast.

SOME HEALTH GUIDELINES FOR RAMADAN SOME HEALTH GUIDELINES FOR RAMADAN SOME HEALTH GUIDELINES FOR RAMADAN SOME HEALTH GUIDELINES FOR RAMADAN

This article provides useful advice on how to avoid some common problems encountered in
Ramadan. If followed, it would enable one to fast comfortably and enjoy fully the spiritual
benefits of Ramadan.

During the holy month of Ramadan, our diet should not differ very much from our normal diet
and should be as simple as possible. The diet should be such that we maintain our normal
weight, neither losing nor gaining. However, if one is over-weight, Ramadan is an ideal time to
normalize one's weight.

In view of the long hours of fasting, we should consume slow digesting foods including fiber
containing-foods rather than fast-digesting foods; slow digesting foods including fiber
containing-foods rather than fast-digesting foods. Slow digesting foods last up to 8 hours, while
fast-digesting foods last for only 3 to 4 hours.

Slow-digesting foods are foods that contain grains and seeds like barely, wheat, oats, millet,
semolina, beans, lentils, whole meal flour, unpolished rice, etc. (called complex carbohydrates).

Fast-burning foods are foods that contain sugar, white flour, etc. (called refined carbohydrates).

Fiber-containing foods are bran-containing foods, whole wheat, grains and seeds, vegetables like
green beans, peas, sem (papry), marrow, mealies, spinach, and other herbs like methie, the
leaves of beetroot (iron-rich), fruit with skin, dried fruit especially dried apricots, figs and
prunes, almonds, etc.

The foods eaten should be well balanced, containing foods from each food group, i.e., fruits,
vegetables, meat/chicken/fish, bread/cereals and dairy products. Fried foods are unhealthy and
should be limited. They cause indigestion, heartburn, and weight problems.

AVOID: AVOID: AVOID: AVOID:

Fried and fatty foods.
Foods containing too much sugar.
Over-eating especially at sehri.
Too much tea at sehri: Tea makes you pass more urine taking with it valuable mineral salts that
your body would need during the day. Smoking cigarettes: If you cannot give up smoking, cut
down gradually starting a few weeks before Ramadan. Smoking is unhealthy and one should
stop completely.

EAT: EAT: EAT: EAT:

Complex carbohydrates at sehri so that the food lasts longer making you less hungry. Haleem is
an excellent source of sugar, fiber, carbohydrates, potassium and magnesium. Almonds are rich
in protein and fiber with less fat. Bananas are a good source of potassium, magnesium and
carbohydrates.


13
DRINK: DRINK: DRINK: DRINK:

As much water or fruit juices as possible between iftar and bedtime so that your body may
adjust fluid levels in time.

CONSTIPATION: CONSTIPATION: CONSTIPATION: CONSTIPATION:

Constipation can cause piles (hemorrhoids), fissures (painful cracks in anal canal) and
indigestion with a bloated feeling.
Causes: Too much refined foods, too little water and not enough fiber in the diet.
Remedy: Avoid excessive refined foods, increase water intake, and use bran in baking, brown
flour when making roti.

INDIGESTION AND WIND: INDIGESTION AND WIND: INDIGESTION AND WIND: INDIGESTION AND WIND:

Causes: Over-eating. Too much fried and fatty foods, spicy foods, and foods that produce wind
e.g. eggs, cabbage, lentils, carbonated drinks like Cola also produce gas.
Remedy: Do not over-eat, drink fruit juices or better still drink water. Avoid fried foods, add
ajmor to wind-producing foods.

LETHARGY (low blood pressure) LETHARGY (low blood pressure) LETHARGY (low blood pressure) LETHARGY (low blood pressure)

Excessive sweating, weakness, tiredness, lack of energy, dizziness, especially on getting up from
sitting position, pale appearance and feeling faint are symptoms associated with "low blood
pressure". This tends to occur towards the afternoon.
Causes: Too little fluid intake decreased salt intake.
Remedy: Keep cool, increase fluid and salt intake.
Caution: Low blood pressure should be confirmed by taking a blood pressure reading when
symptoms are present. People with high blood pressure may need their medication adjusted
during Ramadan. They should consult their doctor.

HEADACHE HEADACHE HEADACHE HEADACHE:

Causes: Caffeine and tobacco-withdrawal, doing too much in one day, lack of sleep, hunger
usually occurs as the day goes by and worsens at the end of the day. When associated with "low
blood pressure", the headache can be quite severe and can also cause nausea before Iftar.
Remedy: Cut down caffeine and tobacco slowly starting a week or two before Ramadan. Herbal
and caffeine-free teas may be substituted. Reorganize your schedule during the Ramadan so as
to have adequate sleep.

LOW BLOOD SUGAR: LOW BLOOD SUGAR: LOW BLOOD SUGAR: LOW BLOOD SUGAR:

Weakness, dizziness, tiredness, poor concentration, perspiring easily, feeling shaky (tremor),
unable to perform physical activities, headache, palpitations are symptoms of low blood sugar.
Causes in non-diabetics: Having too much sugar i.e., refined carbohydrates especially at suhur
(sehri). The body produces too much insulin causing the blood glucose to drop.
Remedy: Eat something at sehri and limit sugar-contaning foods or drinks.
Caution: Diabetics may need to adjust their medication in Ramadan, consult your doctor.

MUSCLE CRAMPS: MUSCLE CRAMPS: MUSCLE CRAMPS: MUSCLE CRAMPS:

Causes: Inadequate intake of calcium, magnesium and potassium foods.

14
Remedy: Eat foods rich in the above minerals e.g. vegetables, fruits, dairy products, meat and
dates.
Caution: Those on high blood pressure medication and with kidney stone problems should
consult their doctor.


PEPTIC ULCERS, HEART BURN, GASTRITIS AND HIATUS HERNIAB: PEPTIC ULCERS, HEART BURN, GASTRITIS AND HIATUS HERNIAB: PEPTIC ULCERS, HEART BURN, GASTRITIS AND HIATUS HERNIAB: PEPTIC ULCERS, HEART BURN, GASTRITIS AND HIATUS HERNIAB:

Increase acid levels in the empty stomach in Ramadan aggravate the above conditions. It
presents as a burning feeling in the stomach area under the ribs and can extend up to the throat.
Spicy foods, coffee, and Cola drinks worsen these conditions.
Medications are available to control acid levels in the stomach. People with proven peptic ulcers
and hiatus hernia should consult their doctor well before Ramadan.

KIDNEY STONES: KIDNEY STONES: KIDNEY STONES: KIDNEY STONES:

Kidney stones may occur in people who have less liquid to drink. There fore, it is essential to
drink extra liquids so as to prevent stone formation.

JOINT P JOINT P JOINT P JOINT PAINS: AINS: AINS: AINS:

Causes: during Ramadan, when extra salah are performed the pressure on the knee joints
increases. In the elderly and those with arthritis this may result in pain, stiffness, swelling and
discomfort.
Remedy: Lose weight so that the knees do not have to carry any extra load. Exercise the lower
limbs before Ramadan so that they can be prepared for the additional strain. Before physically
fit allows greater fulfillment, thus enabling one to be able to perform salah with ease.

Eid Eid Eid Eid- -- -ul ul ul ul- -- -Fitr Fitr Fitr Fitr

Eid-ul-Fitr is linked with the Holy month of Ramadan. It signifies the end of the month of
fasting.

In view of the great significance attached to this day of Eid, numerous traditions consisting of
prayers and worship of God on this day, have been quoted from the Holy Prophet and his Ahl-
al-Bait.

Taking a solemn bath (Ghusl) on the night preceding Eid is highly recommended (Sunnat).
This is a night of great sanctity and profound virtues, and should be preferably spent in worship
and prayer to God.

Imam Zainul Abedin (A.S.) used to spend this whole night in devotion, and has said: "This This This This
night is as important as that of Shab night is as important as that of Shab night is as important as that of Shab night is as important as that of Shab- -- -e ee e- -- -Qadr" (that is to say, the odd night towards the latter Qadr" (that is to say, the odd night towards the latter Qadr" (that is to say, the odd night towards the latter Qadr" (that is to say, the odd night towards the latter
part of Ramadan when the Holy Qur'an was first revealed to our Holy Prophet part of Ramadan when the Holy Qur'an was first revealed to our Holy Prophet part of Ramadan when the Holy Qur'an was first revealed to our Holy Prophet part of Ramadan when the Holy Qur'an was first revealed to our Holy Prophet [S.A.W.]).

It is quoted from the Holy Prophet (S.A.W.) that "one who offers six Rakat prayers on this one who offers six Rakat prayers on this one who offers six Rakat prayers on this one who offers six Rakat prayers on this
night reciting in each Rakat Sura 'Al night reciting in each Rakat Sura 'Al night reciting in each Rakat Sura 'Al night reciting in each Rakat Sura 'Al- -- -Hamd' once and Sura 'Qul Huwallah' five times God will Hamd' once and Sura 'Qul Huwallah' five times God will Hamd' once and Sura 'Qul Huwallah' five times God will Hamd' once and Sura 'Qul Huwallah' five times God will
pardon his sins". pardon his sins". pardon his sins". pardon his sins".

Haris Aawar narrates that Hazrat Ali (A.S.), on this night, after Maghrib prayers, used to offer
two Rakats prayers. In the first one he used to recite Sure 'Al-Hamd' once and Sura 'Qul

15
Huwallah' one hundred times, and in the other both the Suras only once. After completion of
the prayers he would bow his head in prostration and recite "Atubo Ellallah" 100 times and then
would say, "I swear by one (God)! He has the sole command over my life". Whoever will, in
this way, offer two Rakats prayers, the Beneficent will positively fulfill any wish begged from
Him. (Aamal-e-Shabe Eid Al-Fitr)

The conception of Eid in Islam is not confined only to celebration extravagance, luxurious
feasts, friendly handshakes and embraces. The Muslims should rather devote this day to the
worship of God and should beseech Him to approve their virtuous deeds and forgive their sins.
This is because the doors of God's pardon are kept open this day and His Blessings are
bountiful.

Once Imam Hassan (A.S.) noticed some folks in a most jovial mood merry making on the
occasion of Eid. He, turning to his companions said. "God has made this month of Ramadan, a
course of action for His slaves to render their due homage to their Lord and earn His pleasure.
Some of them who have fasted successfully reached their goal, and those who did not fast have
lingered behind and have missed a golden opportunity. When reward is assured for fasting, how
strange it is on the part of those who do not fast to indulge in idle pastimes. I swear by God, if
the curtains of Divination (Ghaib) wore to be lifted today, both the virtuous and the sinful
could afford the physical sight of the rewards of their good and evil deeds respectively".

Eid Prayers Eid Prayers Eid Prayers Eid Prayers

It is considered by tradition to be an obligatory [Wajib - prayer, though technically it is an
optional prayer with the injunction that it is preferable to offer even if optional (Sunnat-e-
Muvakkadah)].

Ghusl (Purification Bath) on Eid day is sunnat, which should preferably be taken under a
shelter and not under the open sky.

Before offering Eid prayers it is recommended to have a breakfast of dates. The specified time
of Eid prayer is between sunrise and the sun's initial decline (Zawal). If this prayer happens to
be missed it cannot be offered late as 'Qaza'. Women are exempted from this prayer.

It is 'Mustahab' (recommended) to offer Eid prayers with two Kutbas.

Takbir before Namaz-e-Eid: "Allaaho Akbar, Allaaho Akbar, Laa ilaaha illallaah wallaaho
Akbar, Allaaho Akbar, Wa lillaahil hamd. Alhamdulillah alaa maa hadaanaa walahu Shukr alaa
maa aulana."

The meaning of the above is: Allah is Great, Allah is Great there is no one worthy of prayer but
Allah, and Allah is Great; Allah is Great, all praise be to Allah, it is He Who guides."

This prayer consists of two Rakats. Niyyat (Intention) should be in these words: "I resolve to
offer two Rakats Namaz-e-Eid, Sunnat Qurbatan Ellallah". This should be followed by "Takbir"
(Allah-Ho-Akber). In the first Rakat after Sura 'Al-Hamd', recite Sura 'Ala' or The Most High.
Then five times Dua-e-Qunoot, followed by Ruku and then Sajda. Then up again for the second
Rakat. In the second Rakat after Sura 'Al-Hamd' recite Sura 'Shams' or The Sun and four times
'Dua-e-Qunoot'. After this the namaz should be completed like the Morning Prayer.



16
E'tikaf is a form of worship E'tikaf is a form of worship E'tikaf is a form of worship E'tikaf is a form of worship

E'tikaf is a form of worship. It is formed by staying in a Mosque for a certain time. It is Ehtiyat
that one should stay with the intention to worship Allah by praying formal or informal prayers
although prayer is not a condition therein.
The time for this form of worship could be anytime when one is allowed to fast. The best time
is the month of Ramadan, especially, the last ten days.

Conditions: Conditions: Conditions: Conditions:
1. Intention as in the rest of the worship acts. It is necessary that the intention be made at the
beginning of E'tikaf so that the rule, requiring the worship act to be completed with intention,
be followed thoroughly from the beginning to the end. The decision made at the beginning of
the night to start E'tikaf from the beginning of the following day will be open to objection.
However, if one decides to start it from the beginning of the night it is not an offense to do so.
One is not allowed to change one's mind from one E'tikaf to another of the same qualities or
different.
2. Belief in Islam.
3. Freedom from mental illness.
4. Fasting; thus the E'tikaf of one who cannot fast for some reason is not valid.
5. Duration; which is three continuous days at least. It could be more but not less than three
days.

If it is started from the beginning of a day the two nights in between will be part of the
duration. Less than three days is not considered E'tikaf.
That it must take place in one of these Mosques: (a) The holy Mosque in Mecca, (b) the holy
Mosque of the Prophet in Medina, (c) the holy Mosque of Kufa, (d) the holy Mosque of Basrah,
and (e) the Mosque which is assigned for the Friday prayer in any town or city. It is Ehtiyat,
however, to complete it in any of the first four Mosques.

The roof and basement of a Mosque is part of the same and it is valid to complete Etikaf in such
places of a Mosque.
Permission of the people whose permission are required such as the master for the slave,
husband and parents for the wife and children if this will be against the right of the husband or
causes trouble to the parents.

6. Completing it in the Mosque where it was started. Thus, going out of the Mosque without an
acceptable reason will invalidate the E'tikaf, regardless, one knows the rule or is ignorant or has
gone out because of forgetfulness, except in the case of an emergency or one being forced or it is
because of some need such as using wash room or having Taharat.

One is allowed to come out of the Mosque during E'tikaf to take part in the burial of a deceased
or to visit an ailing one; Going out of the Mosque for a time long enough to cause the E'tikaf to
become as non-existing will be considered as invalidating the same, even if one has not done it
out of one's own choice.
If one needs to have Ghusl/bath during the E'tikaf and it is possible for him to have it inside
the Mosque, and is not allowed to go out unless the reason for Ghusl requires him not to stay
inside the Mosque.





17
Etikaf is originally an optional worship act but it may become obligatory because of a vow etc.

Things to avoid during E'tikaf: Things to avoid during E'tikaf: Things to avoid during E'tikaf: Things to avoid during E'tikaf:

1. Having sex and also according to Ehtiyat kissing or playing with one's wife;
2. According to a necessary Ehtiyat causing a semen discharge,
3. And smelling perfumes for enjoyment; it is not an offense if one cannot enjoy the perfume
because of some defect in his smelling ability.
4. Selling or buying in the form of a business deal, according to a necessary Ehtiyat; there is no
offense to be occupied with allowable activities as sewing or writing etc., although it is a
Mustahab Ehtiyat to avoid them too.
If one needs to buy something for food and there is no one to do the buying for him, it is not an
offence for him to do it.
5. Expressing bitterness in talking about worldly or religious matters in order to prove one's
ability, not the truth which is one of the best worships.

The contracts of buying or selling during E'tikaf invalidate E'tikaf, but such contracts will be
valid.

If E'tikaf is invalidated because of having sex even, during the night, expiation will be due; if it
is invalidated by other things, there will be no expiation, although it is a Mustahab Ehtiyat in
this case too.
The expiation for invalidating an E'tikaf is to set free a slave or if this is not possible, fast for
two consecutive months or if this also is not possible, feed sixty poor people.

The posit The posit The posit The position of the Holy Quran in the Islamic Traditions ion of the Holy Quran in the Islamic Traditions ion of the Holy Quran in the Islamic Traditions ion of the Holy Quran in the Islamic Traditions
About the rank and position of the Holy Quran: About the rank and position of the Holy Quran: About the rank and position of the Holy Quran: About the rank and position of the Holy Quran:

Learning and teaching, reading and memorizing, planning and acting on the contents, there are
numerous traditions in the Sunni and Shiite sources that its studying can display and manifest
the importance and greatness of the Heavenly book. These traditions have been compiled in the
books of traditions under the headings of "books of traditions", the "book of the excellence of
Quran", and the "book of the Merits of Quran". The commentators of the Holy Quran
especially the commentators living in the beginning of Islam have narrated these traditions in
their books. In addition to the above, some of the earlier scholars have made efforts to write
books under the heading of "the book of the Fazl-ul-Quran or the book of Navader-ul-Quran."

Ofcourse, some of these writings could not be transferred to the other periods. But, in the
periods of recent scholars, the late Allama Majlisi has allocated a part of the nineteenth volume
of his book "Behar-ul-Anwar" to the Book of Quran. This part has been printed in the volumes
89 and 90. Besides, this point that this part of the book of Behar-ul-Anwar, like the other parts
of this magnificent treasure, not only includes numerous writings of scholars of the earlier
centuries, but implicitly it contains many traditions from the Holy Prophet (S.A.W.) and the
Holy Imams (A.S.). It is a very useful reference.

Lastly, in the selection of the traditions of these writings, great emphasis has been laid on
selecting the short Quranic traditions. In some cases, a part of the tradition has been mentioned
from summary viewpoint. We have refrained from mentioning the reference of the tradition so
that it will be easier to read or memorize them. But, those interested for finding the references
of every tradition can refer to their sources.


18
The superiority and excellence of the Holy Quran. The superiority and excellence of the Holy Quran. The superiority and excellence of the Holy Quran. The superiority and excellence of the Holy Quran.

a) The Holy Prophet (S.A.W.) said:
"The superiority and preference of the Holy Quran on all other books and "The superiority and preference of the Holy Quran on all other books and "The superiority and preference of the Holy Quran on all other books and "The superiority and preference of the Holy Quran on all other books and sayings is the same sayings is the same sayings is the same sayings is the same
as the superiority of Almighty over His creatures." as the superiority of Almighty over His creatures." as the superiority of Almighty over His creatures." as the superiority of Almighty over His creatures."

b) The Holy Prophet (S.A.W.) said:
"The Holy Quran is superior and excellent to everything other than Almighty Allah." "The Holy Quran is superior and excellent to everything other than Almighty Allah." "The Holy Quran is superior and excellent to everything other than Almighty Allah." "The Holy Quran is superior and excellent to everything other than Almighty Allah."

c) The Holy Prophet (S.A.W.) said:
"One who reads the Holy Qura "One who reads the Holy Qura "One who reads the Holy Qura "One who reads the Holy Quran, then he imagines that somebody (else) has received better and n, then he imagines that somebody (else) has received better and n, then he imagines that somebody (else) has received better and n, then he imagines that somebody (else) has received better and
superior than him, then most certainly he has considered it insignificant the thing that is superior than him, then most certainly he has considered it insignificant the thing that is superior than him, then most certainly he has considered it insignificant the thing that is superior than him, then most certainly he has considered it insignificant the thing that is
honorable and great before the Almighty." honorable and great before the Almighty." honorable and great before the Almighty." honorable and great before the Almighty."

d) The Holy Prophet (S.A.W.) said:
"Whenever mischief an "Whenever mischief an "Whenever mischief an "Whenever mischief and seditions surround you like a part of the darkness of the night then d seditions surround you like a part of the darkness of the night then d seditions surround you like a part of the darkness of the night then d seditions surround you like a part of the darkness of the night then
(take refuge and) go towards the Holy Quran." (take refuge and) go towards the Holy Quran." (take refuge and) go towards the Holy Quran." (take refuge and) go towards the Holy Quran."

e) The Holy prophet (S.A.W.) said:
"The Holy Quran is a wealth that no wealth can equal (or reach) it. And there will be no "The Holy Quran is a wealth that no wealth can equal (or reach) it. And there will be no "The Holy Quran is a wealth that no wealth can equal (or reach) it. And there will be no "The Holy Quran is a wealth that no wealth can equal (or reach) it. And there will be no
poverty after poverty after poverty after poverty after it." it." it." it."

T TT The Comprehensiveness and value of Holy Quran. he Comprehensiveness and value of Holy Quran. he Comprehensiveness and value of Holy Quran. he Comprehensiveness and value of Holy Quran.

a) The Holy Prophet (S.A.W.) said:
"The Book of the Almighty comprises of the narratives and incidents of the ancients; the news "The Book of the Almighty comprises of the narratives and incidents of the ancients; the news "The Book of the Almighty comprises of the narratives and incidents of the ancients; the news "The Book of the Almighty comprises of the narratives and incidents of the ancients; the news
of the future ones; and the rules and regulations amongst you. The Holy Q of the future ones; and the rules and regulations amongst you. The Holy Q of the future ones; and the rules and regulations amongst you. The Holy Q of the future ones; and the rules and regulations amongst you. The Holy Quran was the uran was the uran was the uran was the
measure and weight of the truth and falsehood and it is not facetious and in vain." measure and weight of the truth and falsehood and it is not facetious and in vain." measure and weight of the truth and falsehood and it is not facetious and in vain." measure and weight of the truth and falsehood and it is not facetious and in vain."

b) Amir-ul- Momenin Ali (A.S.) said:
"The Holy Quran is beautiful apparently and it is deep and profound inwardly. Its wonder is "The Holy Quran is beautiful apparently and it is deep and profound inwardly. Its wonder is "The Holy Quran is beautiful apparently and it is deep and profound inwardly. Its wonder is "The Holy Quran is beautiful apparently and it is deep and profound inwardly. Its wonder is
everlasting and the curtains everlasting and the curtains everlasting and the curtains everlasting and the curtains of darkness will not be removed when refraining from it." of darkness will not be removed when refraining from it." of darkness will not be removed when refraining from it." of darkness will not be removed when refraining from it."

Learning and teaching the Holy Quran. Learning and teaching the Holy Quran. Learning and teaching the Holy Quran. Learning and teaching the Holy Quran.

a) The Holy Prophet (S.A.W.) said:
"The best of you are those who have learned the Holy Quran and teach to the others". "The best of you are those who have learned the Holy Quran and teach to the others". "The best of you are those who have learned the Holy Quran and teach to the others". "The best of you are those who have learned the Holy Quran and teach to the others".

b) The Holy Prophet (S.A.W.) said:
"O "O "O "One who teaches an Ayat of the Holy Quran, the Sawab (good deed) will be earned and ne who teaches an Ayat of the Holy Quran, the Sawab (good deed) will be earned and ne who teaches an Ayat of the Holy Quran, the Sawab (good deed) will be earned and ne who teaches an Ayat of the Holy Quran, the Sawab (good deed) will be earned and
returned to them so long as the Ayat is being recited." returned to them so long as the Ayat is being recited." returned to them so long as the Ayat is being recited." returned to them so long as the Ayat is being recited."

c) The Holy Prophet (S.A.W.) said:
"For the teacher of the Holy Quran, all the particles of the world seek forgivene "For the teacher of the Holy Quran, all the particles of the world seek forgivene "For the teacher of the Holy Quran, all the particles of the world seek forgivene "For the teacher of the Holy Quran, all the particles of the world seek forgiveness and ss and ss and ss and
supplicate for him even the fishes of the oceans." supplicate for him even the fishes of the oceans." supplicate for him even the fishes of the oceans." supplicate for him even the fishes of the oceans."

d) Amir-ul-Mimenin Ali (A.S.) said:
"Learn and study (Holy) Quran. It is the best of the sayings. Peruse and think and deliberate on "Learn and study (Holy) Quran. It is the best of the sayings. Peruse and think and deliberate on "Learn and study (Holy) Quran. It is the best of the sayings. Peruse and think and deliberate on "Learn and study (Holy) Quran. It is the best of the sayings. Peruse and think and deliberate on
it as it is the spring of the hearts." it as it is the spring of the hearts." it as it is the spring of the hearts." it as it is the spring of the hearts."

e) Imam Sadiq (A.S.):

19
"I "I "I "It is deserving and worthy of a believer that he should not depart from this world but that he t is deserving and worthy of a believer that he should not depart from this world but that he t is deserving and worthy of a believer that he should not depart from this world but that he t is deserving and worthy of a believer that he should not depart from this world but that he
has learned the (Holy) Quran or is in the path of learning it." has learned the (Holy) Quran or is in the path of learning it." has learned the (Holy) Quran or is in the path of learning it." has learned the (Holy) Quran or is in the path of learning it."

f) The Holy Prophet (S.A.W.) said:
"The (Holy) Quran is the (dining) table of the Almighty. There "The (Holy) Quran is the (dining) table of the Almighty. There "The (Holy) Quran is the (dining) table of the Almighty. There "The (Holy) Quran is the (dining) table of the Almighty. Therefore, utilize it and learn as far fore, utilize it and learn as far fore, utilize it and learn as far fore, utilize it and learn as far
as possible." as possible." as possible." as possible."

The Recitation of The Holy Quran; Its Effect and Its Usefulness. The Recitation of The Holy Quran; Its Effect and Its Usefulness. The Recitation of The Holy Quran; Its Effect and Its Usefulness. The Recitation of The Holy Quran; Its Effect and Its Usefulness.

a) The best of the worships is the recitation of the (Holy) Quran. The traditions that have been
narrated about reward and good deeds for the recitation of the Holy Quran is considered as the
best of worships. It is important to mention that during the period of the Holy Prophet
(S.A.W.); the learning of the word and meaning of the Holy Quran was considered jointly. The
Holy Prophet (S.A.W.) recommended the recitation of the Holy Quran along with
understanding their meanings. The conduct of the Holy Prophet (S.A.W.) shows us that he
would teach ten Ayats of the Holy Quran to his companions and till the time they would not
learn and understand the practical rules and science of the ten Ayats, he would not commence
the next ten Ayats. Thus, the reader of the Holy Quran was aware and well conversant of their
meanings.

b) Imam Sadiq (A.S.) said:
"The Quran is the covenant and programs the Almighty f "The Quran is the covenant and programs the Almighty f "The Quran is the covenant and programs the Almighty f "The Quran is the covenant and programs the Almighty for His creatures. It is deserving that or His creatures. It is deserving that or His creatures. It is deserving that or His creatures. It is deserving that
every Muslim should look at this divinely testament every day and recite fifty Ayats from every Muslim should look at this divinely testament every day and recite fifty Ayats from every Muslim should look at this divinely testament every day and recite fifty Ayats from every Muslim should look at this divinely testament every day and recite fifty Ayats from
them every day." them every day." them every day." them every day."

c) The Holy Prophet (S.A.W.) said:
"One who recites ten Ayats of the (Holy) Quran during the night is from am "One who recites ten Ayats of the (Holy) Quran during the night is from am "One who recites ten Ayats of the (Holy) Quran during the night is from am "One who recites ten Ayats of the (Holy) Quran during the night is from amongst the ongst the ongst the ongst the
negligent and the heedless. One who recites fifty Ayats is from amongst the recites and negligent and the heedless. One who recites fifty Ayats is from amongst the recites and negligent and the heedless. One who recites fifty Ayats is from amongst the recites and negligent and the heedless. One who recites fifty Ayats is from amongst the recites and
commemorators. One who recites hundred Ayats is from amongst the humble and meek ones. commemorators. One who recites hundred Ayats is from amongst the humble and meek ones. commemorators. One who recites hundred Ayats is from amongst the humble and meek ones. commemorators. One who recites hundred Ayats is from amongst the humble and meek ones.
One who recites two hundred Ayats will be counted from amongst the one One who recites two hundred Ayats will be counted from amongst the one One who recites two hundred Ayats will be counted from amongst the one One who recites two hundred Ayats will be counted from amongst the one who fears the who fears the who fears the who fears the
Almighty and from amongst the special ones. One who recites three hundred Ayats will be Almighty and from amongst the special ones. One who recites three hundred Ayats will be Almighty and from amongst the special ones. One who recites three hundred Ayats will be Almighty and from amongst the special ones. One who recites three hundred Ayats will be
from amongst the delivered and saved ones. And one who recites five hundred Ayats, he will be from amongst the delivered and saved ones. And one who recites five hundred Ayats, he will be from amongst the delivered and saved ones. And one who recites five hundred Ayats, he will be from amongst the delivered and saved ones. And one who recites five hundred Ayats, he will be
from amongst the jurisprudents." from amongst the jurisprudents." from amongst the jurisprudents." from amongst the jurisprudents."

d) Amir-ul-Mimenin Ali (A.S.) said:
"In the day of Resurrection, it will be said to the reciter of the Holy Quran (Qaari) that recite "In the day of Resurrection, it will be said to the reciter of the Holy Quran (Qaari) that recite "In the day of Resurrection, it will be said to the reciter of the Holy Quran (Qaari) that recite "In the day of Resurrection, it will be said to the reciter of the Holy Quran (Qaari) that recite
(The Holy Quran) and step above. Recite as you have recited in the (previous) world. Your (The Holy Quran) and step above. Recite as you have recited in the (previous) world. Your (The Holy Quran) and step above. Recite as you have recited in the (previous) world. Your (The Holy Quran) and step above. Recite as you have recited in the (previous) world. Your
status and position is up to the last Ayats that you have status and position is up to the last Ayats that you have status and position is up to the last Ayats that you have status and position is up to the last Ayats that you have recited." recited." recited." recited."

e) Amir-ul-Momenin Ali (A.S.) said:
"One who recites the (Holy) Quran is like the one on whose heart has been inserted the Prophet "One who recites the (Holy) Quran is like the one on whose heart has been inserted the Prophet "One who recites the (Holy) Quran is like the one on whose heart has been inserted the Prophet "One who recites the (Holy) Quran is like the one on whose heart has been inserted the Prophet
hood except that "Wahi" (revelations) have not been revealed for him." hood except that "Wahi" (revelations) have not been revealed for him." hood except that "Wahi" (revelations) have not been revealed for him." hood except that "Wahi" (revelations) have not been revealed for him."

f) The Holy Prophet (S.A.W.) said to Salman Mohammadi:
"O Salman! Upon you be about the recitation of the (Holy) Quran. Its recitation is kaffarah "O Salman! Upon you be about the recitation of the (Holy) Quran. Its recitation is kaffarah "O Salman! Upon you be about the recitation of the (Holy) Quran. Its recitation is kaffarah "O Salman! Upon you be about the recitation of the (Holy) Quran. Its recitation is kaffarah
(atonement) of sins." (atonement) of sins." (atonement) of sins." (atonement) of sins."

g) Imam Sadiq (A.S.) said:
"One who recites the Holy Quran and he is a young believer, then his body and blood will be "One who recites the Holy Quran and he is a young believer, then his body and blood will be "One who recites the Holy Quran and he is a young believer, then his body and blood will be "One who recites the Holy Quran and he is a young believer, then his body and blood will be
blended a blended a blended a blended and mixed with it." nd mixed with it." nd mixed with it." nd mixed with it."


20
H) The Holy Prophet (S.A.W.) said:
"Surely, these hearts are rusts like rusted irons. Surely (the thing) which gives it luster and "Surely, these hearts are rusts like rusted irons. Surely (the thing) which gives it luster and "Surely, these hearts are rusts like rusted irons. Surely (the thing) which gives it luster and "Surely, these hearts are rusts like rusted irons. Surely (the thing) which gives it luster and
polish is the recitation of the (Holy) Quran." polish is the recitation of the (Holy) Quran." polish is the recitation of the (Holy) Quran." polish is the recitation of the (Holy) Quran."

The ways and the Manners of The Recitation of The Holy Qu The ways and the Manners of The Recitation of The Holy Qu The ways and the Manners of The Recitation of The Holy Qu The ways and the Manners of The Recitation of The Holy Quran. ran. ran. ran.

a) The Holy Prophet (S.A.W.) said:
"Discharge (your duty towards the Holy) Quran in a good way and search for its wonders and "Discharge (your duty towards the Holy) Quran in a good way and search for its wonders and "Discharge (your duty towards the Holy) Quran in a good way and search for its wonders and "Discharge (your duty towards the Holy) Quran in a good way and search for its wonders and
strangeness." strangeness." strangeness." strangeness."

b) The Holy Prophet (S.A.W.) said:
"Recite the (Holy) Quran in the tone of the Arabs and with their dialects "Recite the (Holy) Quran in the tone of the Arabs and with their dialects "Recite the (Holy) Quran in the tone of the Arabs and with their dialects "Recite the (Holy) Quran in the tone of the Arabs and with their dialects and accents." and accents." and accents." and accents."

c) Imam Sadiq (A.S.) said:
"The (Holy) Quran has been revealed in a sad and sorrowful manner. So, you also recite it "The (Holy) Quran has been revealed in a sad and sorrowful manner. So, you also recite it "The (Holy) Quran has been revealed in a sad and sorrowful manner. So, you also recite it "The (Holy) Quran has been revealed in a sad and sorrowful manner. So, you also recite it
humbly and sadly." humbly and sadly." humbly and sadly." humbly and sadly."

d) Amir-ul-Momenin Ali (A.S.) said:
"During the recitation of the (Holy) Quran, express it in a good man "During the recitation of the (Holy) Quran, express it in a good man "During the recitation of the (Holy) Quran, express it in a good man "During the recitation of the (Holy) Quran, express it in a good manner. And do not hurry in it ner. And do not hurry in it ner. And do not hurry in it ner. And do not hurry in it
like as reciting the poems and do not scatter it like the pebbles." But, install fear and alarm in like as reciting the poems and do not scatter it like the pebbles." But, install fear and alarm in like as reciting the poems and do not scatter it like the pebbles." But, install fear and alarm in like as reciting the poems and do not scatter it like the pebbles." But, install fear and alarm in
your hard hearts through it. Your efforts should not be that you should recite and reach the end your hard hearts through it. Your efforts should not be that you should recite and reach the end your hard hearts through it. Your efforts should not be that you should recite and reach the end your hard hearts through it. Your efforts should not be that you should recite and reach the end
of the Ayat. of the Ayat. of the Ayat. of the Ayat.

e) The Holy Prophet (S.A.W.) said:
"Learn the (Holy) Quran in Arabic. Refrain from adding an extra word or alphabet in it." "Learn the (Holy) Quran in Arabic. Refrain from adding an extra word or alphabet in it." "Learn the (Holy) Quran in Arabic. Refrain from adding an extra word or alphabet in it." "Learn the (Holy) Quran in Arabic. Refrain from adding an extra word or alphabet in it."

The Recitation Of The Holy Quran in a beautiful and Melodious Tone. The Recitation Of The Holy Quran in a beautiful and Melodious Tone. The Recitation Of The Holy Quran in a beautiful and Melodious Tone. The Recitation Of The Holy Quran in a beautiful and Melodious Tone.

a) The Holy Prophet (S.A.W.) said:
"For everything there is an adornment and a d "For everything there is an adornment and a d "For everything there is an adornment and a d "For everything there is an adornment and a decoration. The adornment of the (Holy) Quran is ecoration. The adornment of the (Holy) Quran is ecoration. The adornment of the (Holy) Quran is ecoration. The adornment of the (Holy) Quran is
a beautiful voice and tone." a beautiful voice and tone." a beautiful voice and tone." a beautiful voice and tone."

b) The Holy Prophet (S.A.W.) said:
"Adorn and decorate the (Holy) Quran with your (good) voice." "Adorn and decorate the (Holy) Quran with your (good) voice." "Adorn and decorate the (Holy) Quran with your (good) voice." "Adorn and decorate the (Holy) Quran with your (good) voice."

c) It was asked from the Holy Prophet (S.A.W.) that which of the peoples voice in the
recitation of the (Holy) Quran is better. He said; "The voice of that person is better who while "The voice of that person is better who while "The voice of that person is better who while "The voice of that person is better who while
reciting the Holy Quran and his recitation reaches you, you feel that he is feaful of Allah." reciting the Holy Quran and his recitation reaches you, you feel that he is feaful of Allah." reciting the Holy Quran and his recitation reaches you, you feel that he is feaful of Allah." reciting the Holy Quran and his recitation reaches you, you feel that he is feaful of Allah."

d) Imam Hadi (A.S.) said:
"Ali ibn Hussain (Zainul Abedin) "Ali ibn Hussain (Zainul Abedin) "Ali ibn Hussain (Zainul Abedin) "Ali ibn Hussain (Zainul Abedin) would recite the (Holy) Quran in such a beautiful voice the would recite the (Holy) Quran in such a beautiful voice the would recite the (Holy) Quran in such a beautiful voice the would recite the (Holy) Quran in such a beautiful voice the
passer byes who would pass from his house would swoon and (would be overcome) by his passer byes who would pass from his house would swoon and (would be overcome) by his passer byes who would pass from his house would swoon and (would be overcome) by his passer byes who would pass from his house would swoon and (would be overcome) by his
voice." voice." voice." voice."

e) Imam Sadiq (A.S.) said:
While interpreting the Ayat of the Holy Quran, "The meaning of this Ayat i While interpreting the Ayat of the Holy Quran, "The meaning of this Ayat i While interpreting the Ayat of the Holy Quran, "The meaning of this Ayat i While interpreting the Ayat of the Holy Quran, "The meaning of this Ayat is that one should s that one should s that one should s that one should
recite the Holy Quran in a slow and pauseful manner and make your voice beautiful with its recite the Holy Quran in a slow and pauseful manner and make your voice beautiful with its recite the Holy Quran in a slow and pauseful manner and make your voice beautiful with its recite the Holy Quran in a slow and pauseful manner and make your voice beautiful with its
recitation." recitation." recitation." recitation."

] ]] ]

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Memorizing The Holy Quran and Its Effects. Memorizing The Holy Quran and Its Effects. Memorizing The Holy Quran and Its Effects. Memorizing The Holy Quran and Its Effects.

a) The Holy Prophet (S.A.W.) said:
"The most honorable and noble from amongst my Ummat "The most honorable and noble from amongst my Ummat "The most honorable and noble from amongst my Ummat "The most honorable and noble from amongst my Ummat are the memorizers of the (Holy) are the memorizers of the (Holy) are the memorizers of the (Holy) are the memorizers of the (Holy)
Quran and those who (stay) awake (for worshipping)." Quran and those who (stay) awake (for worshipping)." Quran and those who (stay) awake (for worshipping)." Quran and those who (stay) awake (for worshipping)."

b) The Holy Prophet (S.A.W.) said:
"The carriers of the (Holy) Quran are those who are included and covered by the Mercy of "The carriers of the (Holy) Quran are those who are included and covered by the Mercy of "The carriers of the (Holy) Quran are those who are included and covered by the Mercy of "The carriers of the (Holy) Quran are those who are included and covered by the Mercy of
Allah." Allah." Allah." Allah."

c) Imam Sadiq (A.S.) said:
"Recite t "Recite t "Recite t "Recite the (Holy) Quran and memorize it. Allah will not punish the heart in which the Quran he (Holy) Quran and memorize it. Allah will not punish the heart in which the Quran he (Holy) Quran and memorize it. Allah will not punish the heart in which the Quran he (Holy) Quran and memorize it. Allah will not punish the heart in which the Quran
has been placed (in it)." has been placed (in it)." has been placed (in it)." has been placed (in it)."

d) Imam Sadiq (A.S.) said:
"The memorizer of the Quran and the one who acts on it will be the companions with the "The memorizer of the Quran and the one who acts on it will be the companions with the "The memorizer of the Quran and the one who acts on it will be the companions with the "The memorizer of the Quran and the one who acts on it will be the companions with the
preferable divine ambassadors preferable divine ambassadors preferable divine ambassadors preferable divine ambassadors - -- - the Angels." the Angels." the Angels." the Angels."

e) And from amongst the Duas and supplications of Imam Sadiq (A.S.):
"O Allah, select and approve for us two works: to recite the Quran in a good manner and to "O Allah, select and approve for us two works: to recite the Quran in a good manner and to "O Allah, select and approve for us two works: to recite the Quran in a good manner and to "O Allah, select and approve for us two works: to recite the Quran in a good manner and to
memorize their Ayats." memorize their Ayats." memorize their Ayats." memorize their Ayats."

f) Imam Kazim (A.S.) narrates from the Holy Prophet (S.A.W.) who said:
"The carriers of the (Holy) Quran are the learned persons of the inhabitants of the Heavens." "The carriers of the (Holy) Quran are the learned persons of the inhabitants of the Heavens." "The carriers of the (Holy) Quran are the learned persons of the inhabitants of the Heavens." "The carriers of the (Holy) Quran are the learned persons of the inhabitants of the Heavens."

The Recitation of The Holy Quran While Looking At The Moshaf. The Recitation of The Holy Quran While Looking At The Moshaf. The Recitation of The Holy Quran While Looking At The Moshaf. The Recitation of The Holy Quran While Looking At The Moshaf.

a) The Holy Prophet (S.A.W.) said:
"Looking at the Moshaf (Holy Quran) is (considere "Looking at the Moshaf (Holy Quran) is (considere "Looking at the Moshaf (Holy Quran) is (considere "Looking at the Moshaf (Holy Quran) is (considered as) worship." d as) worship." d as) worship." d as) worship."

As per some traditions, Moshaf is a name, which has been ascribed to the Holy Quran. This
word has not come in the Holy Quran in this form, but its derivative of "Sohof" has been used
in the Holy Quran on 8 occasions.

b) The Holy Prophet (S.A.W.) said:
"The recitation of the Holy Quran from the Moshaf (Book) is better that its recitation from "The recitation of the Holy Quran from the Moshaf (Book) is better that its recitation from "The recitation of the Holy Quran from the Moshaf (Book) is better that its recitation from "The recitation of the Holy Quran from the Moshaf (Book) is better that its recitation from
memory." memory." memory." memory."

c) The Holy Prophet (S.A.W.) said:
"Nothing is more difficult and harder for the Shaitan than the recitation of the Quran from the "Nothing is more difficult and harder for the Shaitan than the recitation of the Quran from the "Nothing is more difficult and harder for the Shaitan than the recitation of the Quran from the "Nothing is more difficult and harder for the Shaitan than the recitation of the Quran from the
Moshaf ( Moshaf ( Moshaf ( Moshaf (book)." book)." book)." book)."

d) Imam Sadiq (A.S.) said:
"One who recites the Quran from the Moshaf (Book) then his eyes will enjoy and profit (from "One who recites the Quran from the Moshaf (Book) then his eyes will enjoy and profit (from "One who recites the Quran from the Moshaf (Book) then his eyes will enjoy and profit (from "One who recites the Quran from the Moshaf (Book) then his eyes will enjoy and profit (from
its good deeds and blessings)." its good deeds and blessings)." its good deeds and blessings)." its good deeds and blessings)."






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The Recitation Of The Holy Quran And Contemplating And The Recitation Of The Holy Quran And Contemplating And The Recitation Of The Holy Quran And Contemplating And The Recitation Of The Holy Quran And Contemplating And
Deliberating On It. Deliberating On It. Deliberating On It. Deliberating On It.

a) The Holy Prophet (S.A.W.) said:
"Woe is upon the one who recites the divine Ayats, but dose not contemplates and thinks about "Woe is upon the one who recites the divine Ayats, but dose not contemplates and thinks about "Woe is upon the one who recites the divine Ayats, but dose not contemplates and thinks about "Woe is upon the one who recites the divine Ayats, but dose not contemplates and thinks about
it." it." it." it."

b) Amir-ul-Momenin Ali (A.S.) said:
"Beware, there is no good in recitation (of the Holy Quran) and not deliberating and thinking "Beware, there is no good in recitation (of the Holy Quran) and not deliberating and thinking "Beware, there is no good in recitation (of the Holy Quran) and not deliberating and thinking "Beware, there is no good in recitation (of the Holy Quran) and not deliberating and thinking
on it. on it. on it. on it." "" "

c) Amir-ul-Momenin Ali (A.S.) said:
"Learn the (Holy) Quran as it is the best of the speeches and think and reflect on it as it is the "Learn the (Holy) Quran as it is the best of the speeches and think and reflect on it as it is the "Learn the (Holy) Quran as it is the best of the speeches and think and reflect on it as it is the "Learn the (Holy) Quran as it is the best of the speeches and think and reflect on it as it is the
spring of the hearts." spring of the hearts." spring of the hearts." spring of the hearts."

d) Imam Sadiq (A.S.) while interpreting the Ayats of the Holy Quran, the right to the
recitation of the Quran is thinking and pause over every Ayat, which propounds about the
Heaven and the Hell.

The Recitation of The Holy Quran And Acting On It. The Recitation of The Holy Quran And Acting On It. The Recitation of The Holy Quran And Acting On It. The Recitation of The Holy Quran And Acting On It.

a) The Holy Prophet (S.A.W.) said:
"How numerous are the reciters of the Holy Quran, and the Quran cu "How numerous are the reciters of the Holy Quran, and the Quran cu "How numerous are the reciters of the Holy Quran, and the Quran cu "How numerous are the reciters of the Holy Quran, and the Quran curses them." rses them." rses them." rses them."

b) The Holy Prophet (S.A.W.) said:
"The one who does not consider the Haram (forbidden) acts of the Quran as Halal "The one who does not consider the Haram (forbidden) acts of the Quran as Halal "The one who does not consider the Haram (forbidden) acts of the Quran as Halal "The one who does not consider the Haram (forbidden) acts of the Quran as Halal
(permissible) does not believe and has no faith in the Quran." (permissible) does not believe and has no faith in the Quran." (permissible) does not believe and has no faith in the Quran." (permissible) does not believe and has no faith in the Quran."

c) The one who learns the Quran and does not act on it, Allah wi c) The one who learns the Quran and does not act on it, Allah wi c) The one who learns the Quran and does not act on it, Allah wi c) The one who learns the Quran and does not act on it, Allah will raise him as a blind (person) ll raise him as a blind (person) ll raise him as a blind (person) ll raise him as a blind (person)
on the day of Resurrection." on the day of Resurrection." on the day of Resurrection." on the day of Resurrection."

d) Amir-ul-Momenin Ali (A.S.) said:
"By Allah, pay attention to the Quran. It should not be that others overtake and take precedence "By Allah, pay attention to the Quran. It should not be that others overtake and take precedence "By Allah, pay attention to the Quran. It should not be that others overtake and take precedence "By Allah, pay attention to the Quran. It should not be that others overtake and take precedence
over you in acting and practicing (on the Quran)." over you in acting and practicing (on the Quran)." over you in acting and practicing (on the Quran)." over you in acting and practicing (on the Quran)."

e) Imam Reza (A.S.) said:
"(Quran) is the word of Allah. Do not exceed and trespass from its boundary. Do not seek "(Quran) is the word of Allah. Do not exceed and trespass from its boundary. Do not seek "(Quran) is the word of Allah. Do not exceed and trespass from its boundary. Do not seek "(Quran) is the word of Allah. Do not exceed and trespass from its boundary. Do not seek
guidance other than from its shadow and protection or you will be deviated and misguided." guidance other than from its shadow and protection or you will be deviated and misguided." guidance other than from its shadow and protection or you will be deviated and misguided." guidance other than from its shadow and protection or you will be deviated and misguided."

f) Amir-ul-Momenin Ali (A.S.) said:
"One who recites the "One who recites the "One who recites the "One who recites the (Holy Quran) and then enters the Hell, he is from those who have (Holy Quran) and then enters the Hell, he is from those who have (Holy Quran) and then enters the Hell, he is from those who have (Holy Quran) and then enters the Hell, he is from those who have
ridiculed and mocked at the Ayats of the Holy Quran." ridiculed and mocked at the Ayats of the Holy Quran." ridiculed and mocked at the Ayats of the Holy Quran." ridiculed and mocked at the Ayats of the Holy Quran."

Courtesy: Naba Organization

The Spring of the Holy Qur'an The Spring of the Holy Qur'an The Spring of the Holy Qur'an The Spring of the Holy Qur'an

The month of Ramadhan has been aptly named the spring of the Qur'an. During this month,
believers set aside more time than usual to understand the word of Allah, to learn and ponder
over its verses. Muslim homes and mosques ring with the beautiful recitation of this glorious

23
book. It is the season of Qur'an reciting, when the desire to learn and understand the word of
Allah blooms and flourishes, just as the natural world blossoms in the Spring.
The following Ahadith show the importance of reciting the Qur'an in the holy month:
Invoke your Lord in right earnest, with hearts that are free of sin and evil, to enable you
to fast and to recite His Book (the Qur'an).
Holy Prophet (s)
Whoever recites an ayat from the Qur'an (in Ramadhan) will receive a similar reward as
the one who recites the entire Qur'an in other months.
Holy Prophet (s)
Everything has a springtime, and the springtime of the Qur'an is the month of
Ramadhan.
Imam Muhammad al-Baqir (a)
Invoke Allah, ask for forgiveness, recite the Qur'an, and repent to Allah for your sins
more frequently, so that the blessings of the month of Ramadhan may come to you,
while you are sincere to Allah, the Exalted.
Imam Ali ar-Ridha (a)
The Holy Qur'an contains great cures for mankind, beautiful gems of wisdom for life, and the
best instructions for happiness in this world and the Hereafter. God speaks to human beings
through it, and it is incumbent upon all believers to find out for themselves what God has said
to them.

Reciting the Holy Qur'an Reciting the Holy Qur'an Reciting the Holy Qur'an Reciting the Holy Qur'an

Many Muslims like to complete the recitation of the entire Qur'an in this blessed month. If that
is not possible, at least a portion of the holy Book should be read during this month. The reward
for it is much greater than in other months.
Recitation of the Holy Qur'an has many benefits. The following Hadith illustrate some of these
benefits:
Illuminate your homes by reciting the Holy Qur'an . . for if the Holy Qur'an is recited Illuminate your homes by reciting the Holy Qur'an . . for if the Holy Qur'an is recited Illuminate your homes by reciting the Holy Qur'an . . for if the Holy Qur'an is recited Illuminate your homes by reciting the Holy Qur'an . . for if the Holy Qur'an is recited
frequently in a house, it brings blessings for the family, and the house will give light to frequently in a house, it brings blessings for the family, and the house will give light to frequently in a house, it brings blessings for the family, and the house will give light to frequently in a house, it brings blessings for the family, and the house will give light to
those in Heaven as the stars of Heaven give light to those on the e those in Heaven as the stars of Heaven give light to those on the e those in Heaven as the stars of Heaven give light to those on the e those in Heaven as the stars of Heaven give light to those on the earth. arth. arth. arth.
Holy Prophet (s)
The heart gathers rust like iron. Remove this rust by the recitation of the Qur'an The heart gathers rust like iron. Remove this rust by the recitation of the Qur'an The heart gathers rust like iron. Remove this rust by the recitation of the Qur'an The heart gathers rust like iron. Remove this rust by the recitation of the Qur'an.
Holy Prophet (s)
Whoever derives pleasure from the recitation of Qur'an, will not be depressed by the Whoever derives pleasure from the recitation of Qur'an, will not be depressed by the Whoever derives pleasure from the recitation of Qur'an, will not be depressed by the Whoever derives pleasure from the recitation of Qur'an, will not be depressed by the
departure of friends departure of friends departure of friends departure of friends.
Imam Ali (a)

How t How t How t How to recite the Qur'an o recite the Qur'an o recite the Qur'an o recite the Qur'an

1. Do wudhu before reciting. It is forbidden to touch the writings of Qur'an without
wudhu. Even when not touching the writings, it is recommended to do wudhu before
reciting the Qur'an.
2. See protection of Allah from the Shaytan.
3. Recite with a beautiful voice. The Holy Qur'an should be read slowly, with a beautiful
voice and consideration for the rules of recitation. The Holy Prophet (s) says: Give
beauty to the Qur'an with your voices. And when he was asked as to who had the best
voice for recitation, he said: The person who, when you listen to him, you realize that he
fears Allah. The Holy Prophet (s) has also said: Everything has a decoration, and the
decoration for the Qur'an is a beautiful voice.

24
4. Interact with the Qur'an. Another important point to remember is to interact with the
Qur'an when reciting it. When reading verses which promise blessings and reward for
the believers, one should be excited and hopeful. But on reading descriptions of
punishments meted out to those who disbelieved and displeased Allah, a believer is
fearful and seeks refuge in Allah. Sometimes Allah asks a questions, as in Sura ar-
Rahman, Which of the bounties of your Lord will you two deny?. Commentators say a
recitor of the Qur'an should answer that by saying None of your bounties, my Lord, do I
deny. This type of interacting with the Qur'an makes the Qur'an alive, not just a book to
be read.

Understanding the Holy Qur'an Understanding the Holy Qur'an Understanding the Holy Qur'an Understanding the Holy Qur'an

It is important that believers try to understand what Allah has revealed in the Holy Qur'an. It
is a book of guidance, and to derive and act upon this guidance, we need to read and understand
its verses. The fourth Imam (a) says:
The Qur'anic verses are treasures of Knowledge and whenever a treasure is opened, you
have to see what lies therein.
Ponder over the verses of the Qur'an, and learn from them, for they are the best of
lessons.

Understanding the Qur'an could be done through reading the translation, thinking about the
words used in the verse, the causes of revelation, and reading and discussing the commentary
provided by knowledgeable scholars.
Understanding and pondering over the verses of the Holy Qur'an is an important duty of all
Muslims. Allah talks to us through the Qur'an, and we need to read and understand what He
says in it. Many Muslims believe that understanding the Qur'an is the duty of scholars, and
they are content to just recite the verses without giving them much thought. The Holy Prophet
(s) will complain about such Muslims on the day of Judgement. The Qur'an says he will say: O
my Lord! My people took the Qur'an very lightly. By studying and pondering over the verses of
the Qur'an,
we will not be among the group the Prophet (s) will complain about on the day of Judgement.

Exercises Exercises Exercises Exercises

These exercises are to familiarize students with the contents of the Qur'an. This will Inshallah
bring an appreciation for the holy Book, and an increased understanding of what God has sent
us for guidance.
1. Choose one surah of the holy Qur'an for students to memorize, understand, ponder over,
and read commentary of. Surahs could be chosen according to Grade level and available
material. Some good sources of commentary for surahs are:
2. Choose some Qur'anic verses on important topics for students to learn. They could
memorize them, understand them, ponder over them, and read or discuss relevant
commentary. Some verses which could be included are:
3. Let students make their own schedules for Quranic recital during the holy month. This
could include reading of translation and/or commentary.
4. Let the students memorize the hadith on importance of reciting and understanding the
Qur'an.
5. Discuss the following important topics with the students during the holy month:
Revelation and compilation of the Qur'an
Miracles of the Qur'an
The need of guidance for human beings

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Daus for opening and closing the fast and Dau al-Iftitah

Dau for closing the Fast SAHEREE (Morning Meal)

Source http://www.ezsoftech.com/ramadan/ramadan04.asp

The time for the completion of your morning meal is about ten minutes before 'Subh-e-Sadiq'. And
'Subh-e-Sadiq' is 80 minutes before sunrise.

Always take Saheree food, even if very little or just a sip of water. Because it is 'Sunnat-e-Moakada'
& it distinguishes us from other religions.

The Dua mentioned in "Misbah" and "Iqbal", for the time of Saher (Dawn).

O my Ultimate Sanctuary when troubles surround me! O my Last Hope when difficulties
trouble me! Unto Thee I turn to, before Thee I stand to get help, with Thee I take refuge,
except Thee there is no
refuge; I do not seek joy after
sorrow from anyone save
Thee, so come to my help and
free me from cares O He who
accept even the smallest
(efforts) but excuses from
restrictions, accept whatever
little there is and release from
hardships frequently, Verily
Thou art Oft-forgiving,
Merciful. O Allah I ask for
the faith which gives joy,
satisfaction and confidence to
my heart till I am positively
aware that I will not have my
fill unless it has been
approved for me, and
happiness will agree with me
only whereby justly and
fairly distributed, O the Most
Merciful. O my "means" in
my troubles! O my
Companion in my difficulties!
O my Guardian in my
happiness! O the ultimate of
my inclinations! Thou covers up my shortcomings, affords security in the event of crisis end
fearful disasters, therefore, overlook my transgressions, O the Most Merciful.

The Niyat (Intent) for keeping fast.

The fasts of the month of Ramadan are obligatory. When the Crescent is sighted we should declare
to ourselves that, we will keep all fasts during this month wajib qurbatan ilallah i.e., to attain
nearness to Allah. Just like Salat/Namaz (prayers) the Niyat of fasting is mental, and is the case
with Niyat of every action. To declare it in words cannot only be defined as Niyat.

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Dau for Iftaree (Breaking of Fast)

The time for this is 12 to 15 minutes after Sunset. It is better to offer 'Magrib Namaz' and then
break one's fast, preferably with water, milk or dates.
The following Dua may be recited at the time of breaking one's fast:



O my Allah, for Thee, I fast, and with the food Thou gives me I break the fast, and I rely on
Thee

Ameer ul-Moomineen Ali Ibne Abi Taalib (A.S.) used to recite the following du'a before Iftaar:

In the name of Allah, O Allah, we fast, and with the food Thou gives us we break the fast, an
obligation we fulfill, and Thou art Hearer, Knower

While taking the first mouthful recite:

In the name of Allah, the
Beneficent, the Merciful, O
He whose indulgence is
boundless, forgive me

Recite Soorah Al-Qadr.
Give alms in the name of Allah.

Every night do the following:

Recite Soorah Al-Qadr 1000 times.
Recite Soorah Al-Dukhaan 100 times.
Recite
O Allah, the Lord, (this is) the
month of Ramazan, in it Thou
revealed the Holy Quran, and in
it made obligatory "fasting"
upon Thy servants, send
blessings on Muhammad and on
the children of Muhammad, and
provide us with the means to go
to Thy Sacred House for "Hajj"
this year and every year; and in
this month forgive my grave sins,
verily, other than Thee, no one
can liberate (me) from its
consequences, O Beneficent, O
Omniscient.

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Dua'a Iftitah Dua'a Iftitah Dua'a Iftitah Dua'a Iftitah
(recommended to be recited every Night in Ramadhan)
An Introduction to Dua al-Iftitah

Du' alIftitah was taught by our twelfth Imam (a) for Shi'as to recite every night
during the month of Ramadhan. The Du'a is excellent for moulding man's attitude
towards his Creator as it discusses many aspects of the wretchedness of the human
being, and the Grace of Allah.
The Du'a can be divided into two parts:

1)Man's relationship with Allah.
2) Divine leaders.

The first section of the Du'a describes different qualities of Allah, and reveals the
graciousness and love of Allah for the human being. This section of the Du'a can
further be divided into the following parts:

a) Praise of Allah. As is the etiquette of Du'a, Du'a alIftitah begins with the praise
and glorification of Allah. This is not because Allah needs to be praised before He
answers our Du'as, but to remind the supplicant of the Supreme Being he is
addressing, and consequently put the awe of Allah into hearts which are often
heedless.
The beginning of the Du'a also places the supplicant between hope and fear, the ideal
attitude while praying. Allah is most merciful, but is also severe in punishment.
Humans are not to despair, nor to be too confident butconstantly strive in His way.

b) Emphasis on the Oneness of Allah. Allah has no partner nor son, and has complete,
undivided power and control over creation. The inhabitants of theskies and the
heavens depend on Him.This is to strengthen reliance of the supplicant on Allah, as
there is none else he can turn to.

c) The Generosity of Allah. The treasures of Allah do not cease, and are always
liberally bestowed on His creatures. The needs of the human beings are enormous,
and by placing open the door of Du'a, Allah has given them the keys to His treasures.
His doors are always open, and no supplication to Him is rejected without some
answer.
But man is often ungrateful, and always greedy. He expects that his du'as will always
be immediately granted. When such gratification is not forhtcoming, he turns away,
instead of reminding himself of all the favours he enjoys.

d) Relationship of Allah and the human being. A strange relationship indeed! Although
it is the human who needs Allah, and should strive towrds Him, it is Allah who invites

28
and encourages him to come, who shows love and mercy and continues to favour him in
many ways. As the 4th Imam says in Du'a e Abu Hamza Shimali: Praise be to Allah
who answers me when I call Him, although I am reluctant when he calls me, and Praise
is for Allah who gives me when I ask Him, although I am miserly when he asks me.
This is worth pondering over for those who think of Allah as a tyrannical master
imposing His rules over humans.
This section of the Du'a is an excellent lesson in the Islamic view point of the
qualities of Allah. The God of Islam is a loving, gracious God who treats the human
being better than he deserves. The root of the relationship between Allah and man is
the love of the Creator for His creatures. It is on man to search his heart for a
reciprocal response.

The second section of the Du'a send blessings on the Holy Prophet (s) and the
M'asumeen, and then discusses the role of the twelfth Imam (a).

a) Salawat on the Prophet(s). After faith in Allah, the next most important part of
religion is faith in His sent ones. Thus after acknowledging the greatness and
graciousness of the creator, the Du'a teaches us to acknowledge the Divine leaders
as our guides towards Him. Blessings are sent to the Prophet (s) as a sign of love and
appreciation for the Prophet (s) and as an acknowledgement that he is a human being
and needs mercy and blessings from Allah. It also strengthens rememberance of the
Prophet (s) and the inspiration to follow his path.

b) Blessings on the M'asumeen. After the Holy Prophet (s), his successors are
remebered and prayed for. These are the true leaders of the Muslim Ummah who
were Divinely appointed by Allah. Belief in them, and love for them, is an important
part of the Shi'a faith.

c) Role of the Twelfth Imam (a). In every era Allah has His representative who guides
His creatures towards establishing truth and justice on earth. The Twelfth Imam is
the leader of our time, who will come and Allah's religion on earth. The last part of
Du'a alIftitah talks about his coming, preparing believers for the anticipated
establishment of the rule of Allah on earth.

Praying for help and victory for the twelfth Imam reminds us that we are waiting for
him, and need to prepare for his coming. We become aware of our responsibilities in
his ghaybat, and the importance of training ouselves as his helpers. We pray for the
ultimate dream of a Muslim, a state in which the religion of Allah is paramount, and
disbelief and hypocrisy are degraded.

Du'a alIftitah reminds us that both faith and action are necessary to be a true
believer. Faith in Allah entails acting on His message brought by His messenger, and
establishing His religion on earth. While that can only be done through the Imam, we

29
should work and pray for his arrival. Human beings can only enjoy true justice and
peace, and a fulfilment of all their needs, under the leadership of a Divine leader.
Du'a alIftitah is not only a supplication for our needs, but a teaching of the roots of faith, and
a planning for a way of life. It remains on us to plot the chart of our life as we recite this
beautiful du'a during the nights of Ramadhan.

Dua'a Iftitah

In the Name of God, Most Merciful, Most Kind

O Allah, I begin the glorification with praise of You; You, from Your bounties, gives
out freely the truth and salvation; I know for certain that You are the most merciful
in disposition of forgiveness and mercy, [but] very exacting at the time of giving
exemplary punishment and chastisement to wrongdoers, the Omnipotent in the domain
of absolute power and might.

O Allah, You has given me permission to invoke You and beseech You, so listen, O
Hearer, to my words of praise, and give a favourable reply to my supplication, and
minimize my falling into misery, O the often-forgiving.

O my Allah, many a trouble You hath removed; many a sorrow You have dispelled; many
a misery You have mitigated; and at all times You spread out Your mercy, and cut
short the tightening circles of misfortunes.

All praise be to Allah, Who has not taken unto Himself a wife, nor a son, and Who has
no partner in sovereignty, nor any protecting friend through dependence. Magnify
Him with all magnificence.
All praise be to Allah, with full gratitude for all his bounties.
All praise be to Allah, Who has no opposition to His rule, nor any challenge to His
commands.
All praise be to Allah, Who has no counsel to meddle with His operation of creation,
nor is there anything similar to Him in His greatness.

All praise be to Allah, Whose commandments operate in Creation; His glory is evident
through love and kindness. His distinct overflowing generosity is freely available
through His unlimited bestowals which do not exhaust His resources, and He does not
swell the numerous benefits except because of generosity and kindness. Verily He is
mighty, generous.

O Allah, I ask for some from much, in the midst of my very many needs for which I
entirely depend on You, and, since eternity, You are able to do without it but for me it
is a titanic effort and for You is very easy and simple.


30
O Allah, truly, when You pardon my sins, overlook my mistakes, take a lenient view of
my disorderly conduct, cover up my foul actions, show consideration in spite of my
many transgressions committed willfully or negligently, I am tempted to ask for that
which I do not deserve, from You Who, through Your mercy, gives me the daily bread
provides me with that which is suitable for me, through Your control; and
distinguishes me with a favourable reply to my requests.

So I persist in calling out, believing in You, and I invoke You, talking familiarly, not
afraid, nor shy, but assured of Your love and kindness whenever I turn to You
A temporary setback, and I, out of ignorance, begin to despair, although perhaps
slowing down may be a blessing in disguise. because You alone knows [all] the
consequences. I know no generous master who is more accommodating to dissatisfied
servants that You art to me.

O Lord, You give an invitation but I turn it down. You become familiar with me but I
do not care for You. You love me but I do not correspond to You as if You are
overreaching me. Yet You do not abstain from bestowing favours and blessings on me
from Your mercy and generosity so have mercy on Your ignorant servant Verily You
are generous and kind.

Praise be To Allah the owner of sovereignty, Who sets the course of the skies and
the stars controls the winds, causes the daybreak, and administers authority, the
Lord of the worlds.

Praise be to Allah for His indulgence in the wake of His all-awareness.

Praise be to Allah for His amnesty ensuing from His omnipotence.

Praise be To Allah for the respite He allows In spite of provocation. He is able to do
what He wills.

Praise be to Allah, the creator of all the created beings, Who makes sustenance
freely available, starts the day, the owner of glory, might, favours, and bounties, Who
is far away, invisible, and nearest, so near that He is fully aware of the whispered
secrets, the Blessed, the Praised.

Praise be to Allah, Who has no equal to challenge Him, nor is there an image
comparable to Him, nor a helper to assist Him. He tames the powerful by His force,
and disgraced are the terrible before His greatness; so He, through His power,
fulfils that which He wills.

Praise be to Allah, Who gives answer to me whenever I call Him; covers up my
shortcomings yet I disobey Him; gives me the largest part of the bounties yet I want

31
more. Many favours He has sanctioned; many terrible dangers He has averted; and
many blossoming joys he has made available for me. Therefore, I sing His praises and
recite His glorifications.

Praise be to Allah. None can disclose anything hidden by Him; none can shut the doors
kept open by Him; no one who makes a request is sent away disappointed by Him; and
no one who looks long and attentively is deluded in his hopes.

Praise be to Allah, Who gives protection to the frightened; comes to the help of the
upright; promotes the cause of the weak and the enslaved; annihilates the autocrats;
destroys rulers and appoints the 'awaited saviors' in their place.

Praise be to Allah, Who breaks everything belonging to the oppressors; puts an end to
the tyrants; watches over the fugitives; brings assistance to those who cry out for
help; meets and clears up the demands of the needy beseechers; supports the
faithful.

Praise be to Allah. In his awe-inspiring fear the heavens and its dwellers tremble and
shiver; the earth and its inhabitants shake and quiver; the oceans and all that floats
and swims in its waters flow together in excitement and tumult.

Praise be to Allah, Who has guided us to this. We could not truly have been led aright
if Allah had not guided us.

Praise be to Allah, Who creates but is not created; gives subsistence but needs no
provisions; gives food to eat but takes no nourishment; makes the living dead and
brings the dead to life; and He is the everliving, there is no death for Him; in His
hands is all the good and He is able to do all things.

O Allah, send blessings on Muhammad, Your servant, Messenger, confidant, friend,
beloved intimate, mercy unto all the created beings, bearer of Your sacraments,
quotient of Your messengers, the most superior, the exquisite, the most handsome,
the most perfect, the upright, the more prospering, the more pleasant, the
thoroughly purified, the sublime; who has more and better blessings, advantages,
mercies, affections and salutations than You made available to any one of Your
servants, prophets, messengers, friends, and those honoured by You from among Your
created being.

O Allah send blessings on 'Ali the Leader of the Faithful, the successor to the
Messenger of the Lord of the worlds, Your servant, Your beloved representative,
brother of Your Messenger, Your decisive argument over mankind, Your most
important sign, the great news from You.


32
O Allah, send blessings on the truthful pure Fatima, the chosen leader of the women
of the worlds.

O Allah, send blessings on the sons of 'the mercy unto the worlds', the leaders and
guides, the Imams al-Hasan and al-Husayn, the leaders of the dwellers of Paradise.

O Allah, send blessings on the Leaders of the Muslims, 'Ali ibn al-Husayn, Muhammad
ibn 'Ali, Jafar ibn Muhammad, Musa ibn Jafar, 'Ali ibn Musa, Muhammad ibn'Ali, 'Ali
ibn Muhammad, al-Hasan ibn'Ali, and his son, the rightly guided Guide, Your decisive
argument over Your servants, Your trustworyour confidant on Your earth; blessings,
numerous, and for ever.

O Allah, send blessings on the Custodian of your commandments, the vigilant
Guardian, the reliable Patron, the awaited Justice, surrounded by Your favourite
angels, assisted by the Holy Spirit.

O Lord of the worlds. O Allah, send him to call the people to Your Book for
establishing Your religion, and make him succeed in the earth, as You caused those
who were before him to succeed, and establish for him his faith which You has
approved for him, and give him in exchange safety after fear. He serves You. He
ascribes nothing as partner to You.

O Allah, give him power and authority, and through him strengthen the people. Give
him the necessary assistance, and through him support the people, and make him
prevail over all, a final decisive victory, and delegate him Your controlling authority.

O Allah, give currency to Your religion, and the way of life of Your Prophet, through
him till nothing which is just and genuine is kept concealed from any human being.
O Allah, we ardently desire that in [his] kind, just, and fair era, You should reactivate
Islam and stimulate its followers, and humble and humiliate the imposters and their
double-dealing, and include us among those who invite people unto Your obedience, and
lead them to Your approved path, and give us the good of this world and the world to
come.

O Allah, let us bear out and hold up that which You make known to us as the truth,
and let us be fully aware of that which we fall short of doing.

O Allah, through him, set in order our disorder; gather and unite our flock; stitch
together our sundered separation; turn our want and poverty into sufficiency; lift us
up from our degradation; free us from our misery; pull us out from our debts; help us
to get out from the ditch of cares and sorrows; fill the gap created by confusion
among us; let our difficulties be easy to deal with; refine our substance and style;
untie our ropes and straps; let our efforts succeed well and secure success; make us

33
fulfill our promises; give answers to our prayers; listen to our requests; cause us to
obtain the good of this world and the hereafter; give us much and more than our
expectations, O the best of givers and bestowers; and cleanse our hearts, unburden
our emotions from hate and anger, and, in the event of dispute in the matter of
truth, show us the right path.
Verily, You guides whoever You will to the right path. Let us, through him, get the
better of Your enemies and our opponents, O True God. Be it so.

O Allah, we feel uneasy about and are disturbed by the departure of our Prophet,
Your blessings be on him and on his family, the absence of our guardian-friend, too
many enemies, our numerical scarcity, widespread disorder, and the vicissitudes of
time.
So send blessings on Muhammad and on his family, and help us to overcome this state
of affairs at once.

Disperse the ominous clouds hanging over our heads; lend a helping hand to achieve
success; bring in the rule of justice and fair play; make us bright, free from grief;
and take care of us. Through Your mercy, O most Merciful.





































34
RULES OF FASTING
In Accordance with the the Rulings of Ayatullah Sistani

Fasting means that a person must, in obedience to the commands of Allah, from the time of Adhan for Fajr prayers up
to Maghrib, avoid nine things which will be mentioned later.

Niyyat for Fasting :

1559. It is not necessary for a person to pass the niyyat for fasting through his mind or to say that he would be fasting
on the following day. In fact it is sufficient for him to decide that in obedience to the command of Allah he wilt not
perform from the time of Adhan for Fajr prayers up to Maghrib, any act which may invalidate the fast. And in order to
ensure that he has been fasting throughout this time he should begin abstaining earlier than the Adhan for Fajr prayers,
and continue to refrain for some time after sunset from acts which invalidate a fast.

1560. A person can make niyyat every night of the holy month of Ramadhan that he would be fasting on the following
day, and it is better to make niyyat on the first night of Ramadhan that he would fast throughout that month.

1561. The last time for making niyyat to observe a fast of Ramadhan for a conscious person, is moments before Adhan
of Fajr prayers. This means he must be intent upon fasting at that time, even if he later became heedless of his intention
due to sleep etc.

1562. As for Mustahab fast one can make its niyyat at any time in the day, even moments before Maghrib - provided he
has not committed any such act which invalidates the fast.

1563. If a person sleeps before Adhan for Fajr prayers in Ramadhan or any other day fixed for an obligatory fast
without making a niyyat, and wakes up before Zuhr to make a niyyat of fast, his fast will be in order. But
if he wakes up after Zuhr, as a precaution, he should continue with the abstinence with the niyyat of Qurbat and then
give its qadha also.

1564. If a person intends to keep a fast other than the fast of Ramadhan, he should specify that fast; for example, he
should specify it as the qadha fast or a fast to fulfil a vow. On the other hand, it is not necessary that a person should
specify in his niyyat that he is going to observe a fast of Ramadhan. If a person is not aware or forgets that it is the
month of Ramadhan and makes a niyyat to observe some other fast it will be considered to be the fast of Ramadhan.

1565. If a person knows that it is the month of Ramadhan, yet intentionally makes an intention of observing a fast other
than the fast of the month of Ramadhan his fast will not be reckoned a fast of the month of Ramadhan nor the fast of
which he made the niyyat.

1566. If a person observes fast with the niyyat of the first day of the month and understands later that it was the second
or third of the month, his fast is in order.

1567. If a person makes an intention before Adhan for dawn prayers to observe a fast and then becomes unconscious
and regains his senses during the day time, he should, on the basis of obligatory precaution, complete the fast on that
day, and if he does not complete it, he should observe its qadha.

1568. If a person makes niyyat before the Adhan for Fajr prayers to observe a fast and then gets intoxicated and comes
to senses during the day he should, on the basis of obligatory precaution, complete the fast of that day and should also
give its qadha.

1569. If a person makes a niyyat before the Adhan for Fajr prayers to observe a fast, and then goes to sleep, and wakes
up after Maghrib his fast is in order.

1570. If a person did not know or forgot that it was the month of Ramadhan, and takes notice of this before Zuhr and if
he has performed some act which will invalidates a fast, his fast is void. But, he should not perform any act till Maghrib
which invalidates a fast and should also observe qadha of that fast after Ramadhan. The same rule applies if he learns
after Zuhr that it is the month of Ramadhan. But if he learns before Zuhr, and if he has not done anything which would
invalidate his fast, his fast will be valid.

1371. If a child reaches the age of puberty before the Adhan for Fajr prayers in the month of Ramadhan he/she should
keep fast and if he/she reaches the age of puberty after the Fajr Adhan, the fast of that day is not obligatory for him/her
except if he/she intended to observe a Mustahab fast on that day, then he/she should complete it as a precaution.


35
1572. If a person who has been hired to observe the fasts of a dead person or has fasts of Kaffarah upon him as an
obligation, observes Mustahab fasts, there is no harm in it. However, if a person has his own qadha of fasts, he cannot
observe Mustahab fasts. If he forgets this and observes a Mustahab fast and remembers it before Zuhr his Mustahab fast
will be void and he can convert his intention to the fast of qadha, and if he takes notice of the situation after Zuhr his
fast is void as a precaution, and similarly if he remembers this after Maghrib, the validity of his fast is a matter if Ishkal.

1573. If it is obligatory for a person to observe a specific fast other than the fast of the month of Ramadhan, for example
, if he has vowed that he would observe fast on a particular day, and he does not make an intention purposely till the
Adhan for Fajr prayers, his fast is void. And if he does not know that it is obligatory for him to fast on that day or
forgets about it and remembers it before midday, and if he has not performed any act which invalidates the fast and
makes an intention to fast his fast is in order, and if he remembers after zuhr, he should follow the precaution applied to
the fast of Ramadhan.

1574. If a person does not make an intention till near Zuhr for an obligatory fast which has no fixed time, like a fast of
Kaffarah, there is no harm in it. In fact, if he had decided before making a niyyat that he would not fast, or was
undecided as to whether he should or should not fast, if he has not performed any act which invalidates a fast, and
decides before Zuhr to fast, his fast will be in order.

1575. If a non-Muslim embraces Islam in the month of Ramadhan before Zuhr, he should, on the basis of obligatory
precaution, make an intention to fast, and complete it provided that he had not committed any act which would make a
fast void. And if he does not observe fast on that day he should give its qadha.

1576. If a patient recovers from his illness in the middle of a day in the month of Ramadhan, before Zuhr, and if he has
not done anything to invalidate the fast, he should make niyyat and fast. But if he recovers after Zuhr, it will not be
obligatory on him to fast on that day.

1577. If one doubts whether it is the last day of Shaban or the first day of Ramadhan then the fast on that day is not
obligatory. If however, somebody wants to observe fast on that day he cannot do so with the intention of observing the
Ramadhan fast, but if he makes an intention that if it is Ramadhan then it is the Ramadhan fast and if it is not Ramadhan
then it is qadha fast or some other fast like that, his fast will be valid. But it is better to observe the fast with the
intention of qadha fast or some other fast, and if it is known later that it was Ramadhan then it will automatically be
Ramadhan fast. And even if he makes a niyyat of a natural fast, and later it becomes known that it is Ramadhan, it will
be sufficient (i.e. that fast will be counted as the Ramadhan fast).

1578. If it is doubtful whether it is the last day of Sha'ban or the first of Ramadhan, and a person observes a qadha or a
Mustahab fast or some other fast on that day, and later comes to know the same day that it is the first of Ramadhan, then
he should convert the intention to the Ramadhan fast.

1579. If somebody is undecided in his niyyat whether to break or not an obligatory fixed fast, like that of Ramadhan, or
decides to do so, immediately his fast becomes invalid even if he does not actually break it or is repentant of his
intention.

1580. If, while observing a Mustahab fast or an obligatory fast the time of which is not fixed (e.g. a fast for Kaffarah) a
person intends to break the fast or wavers whether or not he should do so, and if he does not break it he should make a
fresh niyyat before Zuhr in the case of an obligatory fast, and before Maghrib in the case of a Mustahab fast. That way
his fast will be in order.

Things which make Fast void :

1581. There are nine acts which invalidate fast:

(I) Eating and drinking
(ii) Sexual intercourse
(iii) Masturbation (Istimna) which means self abuse, resulting in ejaculation
(iv) Ascribing false things to Almighty Allah, or his Prophet or to the successors of the Holy Prophet
(v) Swallowing thick dust
(vi) Immersing one's complete head in water
(vii) Remaining in Janabat or Haidh or Nifas till the Adhan for Fajr prayers
(viii) Enema with liquids
(ix) Vomiting

Details of these acts will be explained in the following articles:


36
Eating and Drinking :

1582. If a person eats or drinks something intentionally, while being conscious of fasting, his fast becomes void,
irrespective of whether the thing which he ate or drank was usually eaten or drunk (for example bread with water) or not
(for example earth or the juice of a tree) and whether it is more or less; even if a person, who is fasting, takes the tooth
brush (Miswak) out of his mouth and then puts it back into his mouth, swallowing its liquid, his fast will be void, unless
the moisture in the tooth brush mixes up with the saliva in such a way that it may no longer be called an external
wetness.

1583. If while eating and drinking a person realises that it is Fajr, he should throw the food out of his mouth, and if he
swallows it intentionally, his fast is void, and according to the rules which will be mentioned later, it also becomes
obligatory on him to give Kaffarah.

1584. If a person who is fasting eats or drinks something forgetfully, his fast does not become invalid.

1585. There is no objection to an injection which anaesthetises one's limb or is used for some other purpose being given
to a person, who is observing fast, but it is better that the injections which are given as medicine or food are avoided.

1586. If a person observing fast intentionally swallows something which remained in between his teeth, his fast is
invalidated.

1587. If a person wishes to observe a fast it is not necessary for him to use a toothpick before the Adhan of Fajr prayers.
However, if he knows that some particles of food which have remained in between his teeth, will go down into his
stomach during the day, then he must clean his teeth with toothpick.

1588. Swallowing saliva does not invalidate a fast, although it may have collected in one's mouth owing to thoughts
about sour things etc.

1589. There is no harm in swallowing one's phlegm or mucous from head and chest as long as it does not come up to
one's mouth. However, if it reaches one's mouth, the obligatory precaution is that one should not swallow it.

1590. If a person observing fast becomes so thirsty that he fears that he may die of thirst or sustain some harm or
extreme hardship, he can drink as much water as would ensure that the fear is averted. However, his fast becomes
invalid, and if it is the month of Ramadhan, as an obligatory pre caution, he should not drink more than that, and then
for the rest of the day, refrain from all acts which would invalidate the fast.

1591. Chewing food to feed a child or a bird and tasting food etc. which does not usually go down the throat will not
invalidate the fast, even if it happens to reach there inadvertently. However, if a person knows before hand that it will
reach the throat, his fast becomes void, and he should observe its qadha and it is also obligatory upon him to give
Kaffarah.

1592. A person cannot abandon fast on account of weakness. However, if his weakness is to such an extent that fasting
becomes totally unbearable, there is no harm in breaking the fast.

Sexual Intercourse :

1593. Sexual intercourse invalidates the fast, even if the penetration is as little as the tip of the male organ, and even if
there has been no ejaculation.

1594. If the penetration is less than the tip of the male organ, so that it cannot be said that intercourse has taken place,
also if no ejaculation takes place, the fast does not become invalid. This applies to both, circumcised and uncircumcised
men.

1595. If a person commits sexual intercourse intentionally and then doubts whether penetration was upto the point of
circumcision or not his fast, as an obligatory precaution, becomes invalid, and it is necessary for him to observe its
qadha. It is not, however, obligatory on him to give Kaffarah.

1596. If a person forgets that he is observing fast and commits sexual intercourse or he is compelled to have sexual
intercourse in a manner that makes him helpless, his fast does not become void. However, if he remembers (that he is
observing fast) or ceases to be helpless during sexual intercourse, he should withdraw from the sexual intercourse at
once, and if he does not, his fast becomes void.
Istimna (Masturbation) :


37
1597. If a person, who is observing fast, performs masturbation (Istimna), his fast becomes void (The explanation of
Istimna has been given in rule 1581/fli).

1598. If semen is discharged from the body of a person involuntarily, his fast does not become void.

1599. Even if a person observing fast knows that if he sleeps during the day time he will become Mohtalim (i.e. semen
will be discharged from his body during sleep) it is permissible for him to sleep, even if he may not be inconvenienced
by not sleeping. And if he becomes Mohtalim, his fast does not become void.

1600. If a person who is observing fast wakes up from sleep while ejaculation is taking place, it is not obligatory on him
to stop it.

1601. A fasting person who has become Mohtalim can urinate even if he knows that by urinating the remaining semen
will flow from his body.

1602. If a fasting person who has become Mohtalim, knows that some semen has remained in his body and if he does
not urinate before taking Ghusl, it will come out after Ghusl, he should on the basis of recommended precaution, urinate
before taking Ghusl.

1603. A person who indulges in courtship with an intention to allow semen to be discharged, will complete his fast and
also observe its qadha, even if semen is not discharged.

1604. If a fasting person indulges in courtship without the intention of allowing the semen to be discharged and also if
he is sure that semen will not be discharged, his fast is in order, even if semen may be discharged unexpectedly.
However, if he is not sure about the discharge and it takes place, then his fast is void.

Ascribing Lies to Allah and His Prophet :

1605. If a person who is observing fast intentionally ascribes something false to Allah and the Prophet (s.a.w.a.) and his
vicegerents (a.s.), verbally or in writing or by making a sign, his fast becomes void, even if he may at once refract and
say that he has uttered a lie or may repent for it. And, as a recommended precaution, he should refrain from imputing
lies to Bibi Fatema Zahra (a.s.) and all the Prophets and their successors.

1606. If a person observing fast wishes to quote something about which he has no authority or he does not know
whether it is true or false, he should, as an obligatory precaution, give a reference of the person who reported it or of the
book in which it is written.

1607. If a person quotes something as the word of Allah or of the Holy Prophet with the belief that it is true, but realises
later that it is false, his fast does not become void.

1608. If a person ascribes something to Almighty Allah or the Holy Prophet knowing it to be false and understands later
that it was true, as an obligatory precaution, he should complete his fast and should also observe its qadha.

1609. If a person intentionally ascribes to Allah or the Holy Prophet or the successors of the Holy Prophet a falsehood
fabricated by some other person, his fast becomes void. However, if he quotes the person who has fabricated that
falsehood, his fast will not be affected.

1610. If a person who is observing fast, is asked whether the Holy Prophet said such and such thing and he intentionally
says 'No' where he should say 'Yes' or intentionally says 'Yes' where he should say 'No', his fast becomes void, as an
obligatory precaution.

1611. If a person quotes a true word of Allah or of the Holy Prophet, and later says that he had uttered a lie, or if he
described something false to them at night and says on the following day when he is observing fast that what he said on
the previous night was true, his fast becomes void, except when his intention is to convey his newly acquired
information.

Letting Dust Reach One's Throat :

1612. On the basis of obligatory precaution, allowing thick dust to reach one's throat makes one's fast void, whether the
dust is of something which is halal to eat, like flour, or of something which is haraam to consume like dust or earth.

1613. Allowing thin dust to reach one's throat will not invalidate the fast


38
1614. If thick dust is whipped up by the wind and if a person does not take care in spite of taking notice of it, allowing
the dust to reach his throat his fast becomes void on the basis of obligatory precaution.

1615. As an obligatory precaution, a person who is observing fasts, should not allow the smoke of cigarettes, tobacco,
and other similar things to reach his throat.

1616. If a person does not take care to prevent dust, smoke, etc. from entering his throat, and if he was quiet sure that
these things would not reach his throat, his fast is in order; but if he only felt that they might not reach his throat, it is
better that he should observe that fast again as qadha.

1617. If a person forgets that he is fasting and does not exercise care, or if dust or any other similar thing enters his
throat involuntarily, his fast does not become void.

Immersing One's Head in Water :

1618. If a fasting person intentionally immerse his entire head in the water, his fast is known to be void, even if the rest
of his body remains out of water. But this act does not invalidate the fast; it is a Makrooh act, and as a measure of
precaution, should be avoided.

1619. If a person immerses half of his head in the water once, and the other hail the second time, his fast is not affected.

1620. If the entire head is immersed under the water, leaving some hair out the rule applied will be that mentioned
above in 1618.

1621. There is no harm in immersing one's head in liquids other than water like, in milk. Similarly, fast is not affected
by immersing one's head in mixed water that is, Mudhaaf.

1622. In If a fasting person falls into the water involuntarily, and his entire head goes into the water, or if he forgets that
he is fasting and immerses his head in the water, his fast is not affected.

1623. If a person throws himself into the water thinking that his entire head will not go down into the water, and water
covers his entire head, his fast remains in order.

1624. If a person forgets that he is fasting and immerses his head in the water, and he remembers under the water that he
is fasting, it is better that he takes his head out of water at once, but if he does not do so, his fast will not be void.

1625. If a person is pushed into water and his head is immersed in water, the fast is not affected at all. But if the fellow
who pushed him and forced his head under water releases him, it is better that he raises his head out of water
immediately.

1626. If a fasting person immerses his head under water with the Niyyat of Ghusl, both his fast and Ghusl will be in
order.

1627. If a person dives headlong in the water to save scone one from drown-ins, although it may be obligatory to save
that person, as a recommended precaution, he should give qadha for that fast.

Remaining in Janabat or Haidh or Nifas Till Fajr Time :

1628. If a person in Janabat does not take Ghusl intentionally till the time of Fajr prayers, his/her fast becomes void.
And if a person whose obligation is to do tayammum, wilfully does not do it, his/her fast will be also void. This rules
apply to the qadha of the fasts of Rarnadhan, also.

1629. If a person in Janabat does not take ghusl intentionally till the time of Fajr prayers, for obligatory fasts other than
those of the month of Ramadhan and their qadha, those fasts which have fixed days, like those of Ramadhan, his/her
fast will be in order.

1630. In If a person enters the state of Janabat during a night in the month of Ramadhan, and does not take Ghusl
intentionally till the time left before Adhan is short, he/she should perform tayammum and observe the fast. However, it
is a recommended precaution that its qadha is also given.

1631. If a person in Janabat in the month of Ramadhan forgets to take Ghusl and remembers it after one day, he should
observe the qadha of the fast of that day. And if he remembers it after a number of days he should observe the qadha of

39
the fasts of all those days, during which he is certain to have been in Janabat. For example, if he is not sure whether he
was in Janabat for three days or four, he should observe the qadha of three days.

1632. If a person who does not have time for Ghusl or performing tayammum in a night of Ramadhan gets into state of
Janabat, his fast will be void and it will be obligatory upon him to give qadha of that fast, as well as Kaffarah.

1633. If a person investigates whether or not he has enough time at his disposal, and believing that he has time for
Ghusl, goes into state of Janabat and when he learns later that actually the time was short he performs tayammum, his
fast will be in order. And if he presumes without any investigation that he has enough time at his disposal and gets into
Janabat and when he learns Later that the time was short, keeps the fast with tayammum, he should, as a recommended
precaution, observe the qadha of that fast.

1634. If a person is in Janabat during a night in Ramadhan and knows that if he goes to sleep he will not wake up till
Fajr, he should not sleep before Ghusl and if he sleeps before Ghusl and does not wake up till Fajr, his fast is void, and
qadha and Kaffarah become obligatory on him.

1635. when a person in Janabat goes to sleep in a night of Ramadhan and then wakes up, the obligatory precaution is
that if he is not sure about waking up again, he should not go to sleep before Ghusl, even if he has a faint hope that he
might wake up before Fajr if he sleeps again.

1636. If a person in Janabat in the night of Ramadhan feels certain that if he goes to steep he will wake up before the
time of Fajr prayers, and is determined to do Ghusl upon waking up, and oversleeps with that determination till the time
of Fajr prayers, his fast win be in order. And the same rule applies to a person who, though not absolutely certain, is
hopeful about waking up before the time of Fajr prayers.

1637. If a person in Janabat in a night of Ramadhan is certain or reasonably hopeful that if he sleeps he will wake up
before the time of Fajr prayers but he is not heedful of the fact that after waking up he would do Ghusl, if he oversleeps
till the time of Fajr prayers, the qadha of that fast will be obligatory on him as a precaution.

1638. If a person in Janabat in a night of Ramadhan is sure or fairly hopeful that if he sleeps he will wake up before the
time of Fajr prayers, but he does not intend to do Ghusl then, or is undecided about it, his fast is void.. And if he sleeps
and does not wake up the qadha and Kaffarah will be obligatory on him.

1639. If a person in Janabat sleeps and wakes up during a night of Ramadhan and is certain or fairly hopeful that if he
sleeps again, he will wake up before the time of Fajr prayers, with full determination to do Ghusl after waking up, and
oversleeps till the time of Fajr, he should observe the qadha of the fast of that day. And if he goes to sleep for the third
time and does not wake up till the time of Fajr prayers, it is obligatory on him to observe the qadha as well as give the
Kaffarah, as a recommended precaution.

1640. when a person becomes Mohtalim during sleep, the first, second and third sleep means the sleep after waking up;
and the sleep in which he became Mohtalim will not be reckoned to be the first sleep.

1641. If a person observing fast becomes Mohtalim during day time, it is not obligatory on him to do Ghusl at once.

1642. When a person wakes up in the month of Ramadhan after the Fajr prayers and finds that he has become Mohtalim
his fast is in order, even if be knows that he became Mohtalim before the Fajr prayers.

1643. When a person who wants to observe the qadha of Ramadhan, remains in Janabat intentionally till the time of
Fajr prayers, he cannot fast on that day. And if it was not intentional, he can fast, but as a precaution, it should be
avoided.

1644. If a person wants to observe the qadha of Ramadhan and wakes up after the time of Fajr prayers finding himself
Mohtalim, and knows that he became Mohtalim before the time Fajr prayers, he can fast on that day with the niyyat of
qadha.

1645.11 a person remains in Janabat intentionally till the time of Fajr prayers in an obligatory fast which does not have
fixed days, like, the fast of Kaffarah, apparently his fast is in order, but it is better that he should observe fast on some
other day.

1646. If a woman becomes Pak from Haidth or Nifas before the time of Fajr prayers in the month of Ramadhan or, as a
precaution, on a day she wants to give qadha of Ramadhan, and does not do Ghusl - or in the case of time being short,
tayammum - intentionally, her fast will be void. And if it is not the fast of Ramadhan or its qadha, her fast will be in
order, but as a pre caution, she should do Ghusl. And if the obligation of a woman is tayammum instead of Ghusl for

40
Haidth or Nifas and she does not do it intentionally, in the month of Ramadhan or for its qadha, before the time of Fajr
prayers, her fast is void.

1647. If a woman becomes Pak from Haidh or Nifas before the time of Fajr prayers in the month of Ramadhan and she
has no time to do Ghusl, she should perform tayammum. But it is not necessary for her to remain awake till the time of
Fajr prayers. The same rule applies to a person whose obligation is tayammum after getting into the state of Janabat.

1648. If a woman gets Pak from Haidh or Nifas just near the time of Fajr prayers in the month of Ramadhan, and has no
time left for Ghusl or tayammum, her fast is valid.

1649. If a woman gets Pak from Haidh or Nifas after the Fajr or if Haidh or Nifas begins during the day though just near
the Maghrib time, her fast is void.

1650. If a woman forgets to do Ghusl for Haidh or Nifas and remembers it after a day or more, the fasts that she has
observed will be valid.

1651. If a woman gets Pak from Haidh or Nifas before the time of Fajr prayers in the month of Ramadhan but neglects
her obligation and does not do Ghusl before Fajr, nor does she resort to tayammum as time becomes
short, her East will be void. But if she is not negligent, like when she waits for her turn in a public bath, then even if she
sleeps three times without doing Ghusl till Fajr, her fast will be valid if she does not ignore tayammum.

1652. If a woman is in a state of excessive Istihadha, her fast will be valid even if she does not carry out the rules of
Ghusls as explained in rule no.
402.Similarly, her fast will be in order if she does not do the Ghusls prescribed for medium Istihadha.

1653. A person who has touched a dead body (i.e. has brought any part of his own body in contact with it) can observe
fast without having done Ghusl for touching a dead body, and his fast does not become void even if he touches the dead
body during the fast.
Enema :

1654. If liquid enema is taken by a fasting person, his fast becomes void even if he is obliged to take it for the sake of
treatment.
Vomiting :

1655. If a fasting person vomits intentionally his fast becomes void, though he may have been obliged to do so on
account of sickness. However, the fast does not become void, if one vomits forgetfully or involuntarily.

1656. If a person eats something at night knowing that it will cause vomiting during the day time, the recommended
precaution is that he should give the qadha of that fast.

1657. If a fasting person can stop vomiting without causing any harm or inconvenience to himself, he should exercise
restraint.

1658. If a fly enters the throat of a fasting person, it will not be necessary to throw it out if it has gone deep down the
gullet, and his East will be valid. But if it has not descended deep down, it must be coughed out, even by vomiting, if it
is not harmful to do so. If one does not do so, fast will be void.

1659. If a person swallows something by mistake and remembers before it reaches the stomach that he is fasting, it is
not necessary for him to throw it out, and his fast is in order.

1660. If a fasting person is certain that if he belches, something wilt come out from the throat, he should not, as a
precaution, belch intentionally, but there is no harm in his belching if he is not certain about it.

1661. If a fasting person belches and something comes from his throat or into the mouth, he should throw it out and if it
is swallowed unintentionally, his fast is in order.

Rules Regarding Things which Invalidate a Fast :

1662. If a person intentionally and voluntarily commits an act which invalidates fast, his fast becomes void, but if he
does not commit such an act intentionally, there is no harm in it (i.e. his fast is valid). However, if a person in Janabat
sleeps and does not do Ghusl till the time of Fajr prayers, as detailed in rule no.1639, his fast is void. Similarly, if a
person due to utter ignorance of the rule that a certain act will invalidate the fast, or due to reliance upon some authority

41
which he thought was genuine, unhesitatingly commits an act which invalidates the fast, his fast will not be void, except
in the cases of eating, drinking and sexual intercourse.

1663. If a fasting person forgetfully commits an act which invalidates fast and thinking that since his fast has become
void, commits intentionally another act which invalidates fast, his fast will be void.

1664. If something is dropped forcibly down the throat of a fasting person, his fast does not become void. But, if he is
compelled to break his fast by intimidation, like, if he is warned that his life or wealth would be at stake, and he
willingly breaks the fast to ward off the danger, his fast will be void.

1665. A fasting person should not go to a place where he knows that something will be put down his afloat or that he
will be compelled to break his fast by his own hands. And if he goes there and he is compelled to commit an ad by his
own hands which invalidates a fast, his fast will be void. The same will apply, as an obligatory precaution, if something
is forcibly put down his throat.
Things which are Makrooh while Fasting :

1666. Certain things are Makrooh for a person observing fast, some of
them are mentioned below:
(i) Using eye drops and applying Surma if its taste or smell reaches the throat.
(ii) Performing an act, which causes weakness, like blood-letting (extracting the blood from the body) or going for hot
bath.
(iii) Inhaling a snuff if one is not aware that it might reach the throat; and if one is aware that it will reach the throat its
use is not permissible.
(iv) Smelling fragrant herbs.
(v) For women, to sit in the water.
(vi) Using suppository, that is, letting into rectum a stimulant for bowels.
(vii) Wetting the dress which one is wearing.
(viii) Getting a tooth extracted or doing something as a result of which there is bleeding in the mouth.
(ix) Cleaning the teeth with a wet toothbrush.
(x) Putting water or any other liquid in the mouth without a good cause.
It is also Makrooh for a fasting person to court or woo his wife without the intention of ejaculation; or to do something
which excites him sexually. And if he does it with the intention of ejaculation, and no ejaculation takes place, his fast,
as an obligatory precaution, will be deemed void.

Obligatory Qadha Fast and Kaffarah :

1667. In the following situations, both qadha and Kaffarah become obligatory, provided these acts are committed
intentionally, voluntarily and without any force or pressure, during the fasts of Ramadhan:

(i) Eating
(ii) Drinking
(iii) Sexual Intercourse
(iv) Masturbation
(v) Staying in the state of Janabat till the time of Fajr prayers

And as a recommended precaution, invalidating the fast due to reasons other than those mentioned above, should also
be recompensed with Kaffarah, besides the obligatory qadha.

1668. If a person commits any of the foregoing acts with an absolute certitude that it does not invalidate fast, Kaffarah
will not be obligatory on him.
Kaffarah for Fast :

1669. To 'be Kaffarah of leaving out a fast of Ramadhan is to.

(a) free a slave, or ~) fast for two months or (c) feed sixty poor to their fill or give one mudd (=3/4 kg.) of food-stuff,
like, wheat or barley or bread etc. to each of them. And if it is not possible for him to fulfil any of these, he should give
Sadaqa according to his means and seek Divine forgiveness. And the obligatory precaution is that he should give
Kaffarah as and when he is capable to do so.

1670. A person who intends fasting for two months as a Kaffarah for a fast of Ramadhan, should fast continuously for
one month and one day, and it would not matter if he did not maintain continuity for completion of the remaining fasts.


42
1671. A person who intends fasting for two months as a Kaffarah for a fast of Ramadhan, should not commence fasting
at such time when he knows that within a month and one day, days like Eid-ul-Azha will fall when it would be haraam
to fast.

1672. If a person who must fast continuously, fails to fast on any day in the period without any just excuse, he should
commence fasting all over again.

1673. ' If a person who must fast continuously, is unable to maintain the continuity due to an excuse beyond control,
like, Haidh or Nifas or a journey, which one is obliged to undertake, it will not be obligatory on him/her after the excuse
is removed, to commence fasting again from the beginning. Re/she should proceed to observe the remaining fasts.

1674. If a person breaks his fast with something haraam, whether it is haraam in itself, like, wine or adultery or has
become haraam due to some reason like, any food which is normally permissible but it is injurious to his health, or if he
has sexual intercourse with his wife during Haidth, he will have to observe all the three Kaffarah, as a recommended
precaution. It means that he should set free a slave, fast for two months and also feed sixty poor to their fill, or give one
mudd of wheat, barley, bread etc. to each of them. If it is not possible for him to give all the three Kaffarah, he should
perform any one Kaffarah which he can possibly give.

1675. If a fasting person intentionally imputes lies to Allah or the Holy Prophet (s.a.w.a.), the recommended precaution
is that he should give all the three Kaffarah as detailed above.

1676. If a fasting person engages in sexual intercourse several times a day during Ramadhan or commits masturbation,
one Kaffarah becomes obligatory on him. But, as a recommended precaution, he should give a Kaffarah each time he
engages in sexual intercourse.

1677. If a fasting person repeats an ad which invalidates fast of Ramadhan other than sexual intercourse and
masturbation, one Kaffarah will be sufficient for all.

1678. If a fasting person commits an act which invalidates a fast other than sexual intercourse, and then has sexual
intercourse with his wife, one Kaffarah will suffice for both the acts.

1679. If a fasting person commits a halal act to invalidate a fast like, if he drinks water and thereafter commits another
act which is haraam and invalidates a fast, like, if he eats haraam food, one Kaffarah will suffice.

1680. If a fasting person belches and swallows intentionally that which comes in his mouth, his fast becomes void, and
he should give its qadha and Kaffarah also. And if the thing which comes to his mouth is haraam to consume, like,
blood or some food which no more looks like food, and he swallows it intentionally, he will give the qadha of that fast
and as a recommended precaution, give all the three Kaffarah.

1681. if a person takes a vow that he would fast on a particular day, and if he invalidates his fast intentionally on that
day, he should give Kaffarah, the one for which one becomes liable upon breaking a vow. The details will come in the
relevant Chapter.

1682. If a fasting person breaks his fast when someone unreliable informs him that Maghrib has set in, and he later
learns that Maghrib had not set in, or doubts whether it had set in or not, it is obligatory on him to give qadha and
Kaffarah.

1683. If a person who has intentionally invalidated his fast travels after Zuhr or before Zuhr to escape the Kaffarah, he
will not be exempted from the Kaffarah. In fact, if he has to proceed unexpectedly on a journey before zuhr, even then it
is obligatory for him to give Kaffarah.

1684. If a person invalidates the fast intentionally and then an excuse like Haidth, Nifas or sickness arises, the
recommended precaution is that he/she should give a Kaffarah.

1685. If a person was certain that it was the first day of Ramadhan and invalidated his fast intentionally, and it
transpired later that it was the last day of Sha'ban it would not be obligatory on him to give Kaffarah.

1686. If a person doubts whether it is the last day of Ramadhan or the first day of Shawwal and invalidates his fast
intentionally, and it transpires later that it is the first day of Shawwal, it will not be obligatory on him to give Kaffarah.

1687. If a man who is fasting in the month of Ramadhan has sexual intercourse with his wife who is also fasting and if
he has compelled her for that, he should give Kaffarah for his own fast and as a precaution, also for his wife's. And if
she had wilfully consented to the sexual intercourse, a Kaffarah becomes obligatory on each of them.

43

1688. If a woman compel her fasting husband to have sexual intercourse with her, it is not obligatory on her to give
Kaffarah for her husband's fast.

1689. If a man who is fasting in Ramadhan compels his wife for sexual intercourse, and if the woman expresses her
agreement during the intercourse, the man should, on the basis of obligatory precaution, give two Kaffarah and the
woman should give one Kaffarah.

1690. If a man who is observing fast in Ramadhan has sexual intercourse with his fasting wife who is asleep, one
Kaffarah becomes obligatory on him. But the wife's fast is in order and she will not give any Kaffarah.

1691. If a man compels his wife or a woman compels her husband to commit an act which makes the fast void, other
than the sexual intercourse, it will not be obligatory upon any of them to give any Kaffarah.

1692. A man who does not observe fast due to travelling or illness, cannot compel his fasting wife to have sexual
intercourse. But, if he compels her, Kaffarah will not be obligatory on him either.

1693. One should not be negligent about giving Kaffarah. But, it is not necessary to give it immediately.

1694. If Kaffarah has become obligatory on a person and if he fails to fulfil it for some years, no increase in the
Kaffarah takes place.

1695. when a person is required to feed sixty poor by way of Kaffarah for one fast and if he has access to all of them, he
cannot give to any one of them more than one mudd of food, or feed a poor man more than once, calculating it as
feeding more than one person. However, he can give to a poor person one mudd of food for each member of his family,
even if they may be minors.

1696. If a person offering qadha of a fast of Ramadhan intentionally breaks his fast after Zuhr, he should give food to
ten poor persons, one mudd to each, and if he cannot do this, he should observe fast for three days.


When it is Obligatory to Observe Qadha Only :

1697. In the following cases it is obligatory on a person to observe a qadha fast only and it is not obligatory on him to
give a Kaffarah:

(I) If a person is in Janabat during a night of Ramadhan and as detailed in rule no.1639 does not wake up from his
second sleep tilt the time of Fajr prayers.
(ii) If he does not commit an act which invalidates a fast but did not make Niyyat to observe fast, or fasts to show off
intends not to fast at all, or decides to commit an act which invalidates a fast, then as an obligatory precaution, he must
give its qadha.
(iii) If he forgets to do Ghusl of Janabat during the month of Ramadhan and fasts for one or more days in the state of
Janabat.
(iv) If in the month of Ramadhan, a man without investigating as to whether Fajr has set in or not commits an act, which
invalidates a fast, and it becomes known later that it was Fajr, he should as a precaution and with the Niyyat of Qurbat,
refrain from committing any further acts which invalidate the fast, and give its qadha also.
(v) If someone else informs that it is not Fajr yet, and on the basis of his statement one commits an act which invalidates
a fast and it is later found out that it was Fajr.
(vi) If someone informs that it is Fajr and not believing his word or thinking that the fellow is joking, he commits,
without investigating, an act which invalidates a fast and it becomes known later that it was Fajr.
(vii) If a blind person, or any one like him, breaks his fast relying on the statement of another person, and it is known
later that Maghrib had not set in.
(viii) when a person is certain that Maghrib has set in, and breaks his feet accordingly, and later he learns that it was not
Maghrib, he must give qadha. But if he believed that Maghrib had set in because of cloudy weather, and broke his fast,
and later it became evident that Maghrib had not set in, he will observe qadha of that fast as a precautionary measure.
(ix) when one rinses his mouth with water because it has dried due to thirst and the water uncontrollably goes down
one's throat, qadha has to be given. Similarly, as a recommended precaution, one should give a qadha if the mouthwash
was for a wudhu for Mustahab prayers, and the water went down the throat. But if he forgets that he has kept a fast, or if
he does the mouthwash, not because of thirst, but for a wudhu for an obligatory prayers and water is uncontrollably
swallowed, there will be no qadha.
(x) If a person breaks his fast due to duress, helplessness or taqayyah, he will observe qadha of the fast, but it is not
obligatory on him to give a Kaffarah.


44
1698. If a fasting person puts something other than water in his mouth and it goes down the throat involuntarily, or puts
water in his nose and it goes down involuntarily, it will not be obligatory on him to observe qadha of the fast.

1699. It is Makrooh to do excessive mouth washing for a fasting person, and after the mouthwash if he wishes to
swallow saliva, it is better that he spits it out three times before doing so.

1700. If a person knows or feels that if he does a mouthwash water will seep down his throat involuntarily, he should
avoid it. And as an obligatory precaution, he should avoid the mouthwash if he knows or feels that water may trickle
down his throat due to his own forgetfulness.

1701. If in the month of Ramadhan, a person becomes sure after investigation that it is not Fajr and commits an act
which invalidates a fast, and it is later known that it was Fajr already, it will not be necessary for him to offer qadha of
that fast.

1702. If a person doubts whether or not Maghrib has set in, he cannot break his fast. But if he doubts whether or not it is
Fajr he can commit, even before investigation, an act which invalidates a fast.




Rules Regarding Qadha Fast :

1703. If an insane recovers and becomes sane, it will not be obligatory on him to offer qadha for the fasts which he did
not observe when he was insane.

1704. If an unbeliever becomes a Muslim, it is not obligatory on him to offer qadha for the fasts of the period during
which he was an unbeliever. However, if a Muslim apostatises and becomes Muslim again, he must observe qadha for
the fasts of the period during which he remained an apostate.

1705. A person must offer qadha for the fasts left out due to being intoxicated, even if the intoxicant was taken by him
for the purpose of medical treatment.

1706. If a person did not fast on certain days because of some excuse and later doubts about the exact date on which the
excuse was over, it will not be obligatory on him to offer qadha basing his calculation on the higher number. For
example, if a person travelled before the commencement of the month of Ramadhan, and now does not remember
whether he returned on the 5th of Ramadhan or on the 6th, or if he travelled in the last days of the month of Ramadhan
and returned after Ramadhan, and now does not remember whether he travelled on the 25th of Ramadhan or on the
26th, in both the cases, he can observe qadha based on the lesser number of days, that is, five days. However, the
recommended precaution is that he should offer qadha for the higher number of days, that is, six days.

1707. If a person has to give qadha for Ramadhan fasts of several years, he can begin with the qadha of Ramadhan of
any year as he likes. But, if the time for qadha fasts of the last Ramadhan is short like, if he has to observe five qadha
fasts of the last Ramadhan and only five days are left before the commencement of approaching Ramadhan, it is better
to observe qadha fasts of last Ramadhan.

1708. If a person has qadha fasts of the month of Ramadhan for several years, and while making Niyyat he does not
specify to which year the fasts belong, they will not be reckoned to be the qadha of the last year.

1709. A person who observes a qadha for the fast of Ramadhan can break his fast before Zuhr. However, if the time for
qadha fast is short it is better not to break it.

1710. If a person observes qadha fast of a dead person, it is better not to break the fast after Zuhr.

1711.If a person does not observe the fasts of the month of Ramadhan due to illness, Haidh or Nifas and dies before
he/she can give qadha in time, he/she will not have any qadha liability.

1712. If a person does not fast in the month of Ramadhan due to illness and his illness continues fill next Ramadhan, it
is not obligatory on him to observe qadha of the fasts which he had not observed, but for each fast he should give one
mudd of food like, wheat, barley, bread etc. to poor. And if he did not observe fast owing to some other excuse, like, if
he did not fast because of travelling and his excuse continued till next Ramadhan, he should observe its qadha fasts, and
the obligatory precaution is that for each day he should give one mudd of food to poor.


45
1713. If a person did not fast in Ramadhan due to illness, and his illness ended after Ramadhan, but there emerged
another excuse due to which he could not observe the qadha fasts till next Ramadhan, he should offer qadha for the fasts
which he did not observe. Also, if he had an excuse other than illness during Ramadhan, and that excuse ended after
Ramadhan, but he then fell ill and could not give qadha till next Ramadhan because of that illness, he will offer the
qadha for the fasts he did not observe and, on the basis of obligatory precaution, he wilt give one mudd of food to poor
for each day.

1714. If a person does not observe fasts in the month of Ramadhan owing to some excuse and his excuse is removed
after Ramadhan, yet he does not observe the qadha fasts intentionally till next Ramadhan, he has to give qadha of the
fasts and should also give one mudd of food to poor for each fast.

1715. If a person deliberately ignores observing qadha till the time left is short and during that short time he develops an
excuse, he has to give qadha and as a precaution, give one mudd of food to poor for each day. Similarly, if after the
excuse is over, he firmly decides to give qadha, but is unable to do so because of some fresh excuse during that short
time, he will follow the above rule.

1716. If the illness of a person continues for very long, protracted over many years, he should, after being cured,
observe the qadha fasts of the last Ramadhan, and for each day of the earlier years he should give one mudd of food to
poor.

1717. A person who has to give one mudd of food to poor for each day, can give food of Kaffarah of a few days to one
poor person.

1718. If a person delays observing qadha fasts of the month of Ramadhan for a few years, he should give the qadha and
should on account of delay in the first year, give one mudd of food to a poor person for each day. As for the delay in the
subsequent years, nothing is obligatory on him.

1719. If a person does not observe fasts of the month of Ramadhan intentionally, he should give their qadha and for
each day left out, he should observe fast for two months or feed sixty poor persons or set a slave free, and if he does not
observe the qadha till next Ramadhan, he should also give one mudd of food for each day as a Kaffarah.

1720. If a person does not observe fast of the month of Ramadhan intentionally, and commits sexual intercourse or
masturbation several times during the day, the Kaffarah does not multiply together with it. Similarly, if he performs
other acts which invalidate the fast, like eating several times, one Kaffarah will suffice.

1721. After the death of a person his eldest son, as an obligatory precaution, should observe his qadha fasts as explained
in connection with the prayers earlier.

1722. If a father had not observed obligatory fasts other than the fasts of the month of Ramadhan, like, a fast of Nadhr,
the recommended precaution is that his eldest son should observe its qadha. However, if the father was hired for
observing fasts on behalf of a dead person, but he did not observe them, it is not obligatory for the eldest son to offer
them.

Fasting by a Traveller :

1723. A traveller for whom it is obligatory to shorten a four Rak'ats prayers to two Rakats, should not fast. However, a
traveller who offers full prayers, like, a person who is a traveller by profession or who goes on a journey for a haraam
purpose, should fast while travelling.

1724. There is no harm in travelling during the month of Ramadhan, but it is Makrooh to travel during the month to
evade fasting. And similarly, it is Makrooh to travel before the 24th of Ramadhan unless travelling is undertaken for the
purpose of Hajj or Umrah or for some important work.

1725. If it is obligatory on a person to observe a particular fast other than the fasts of Ramadhan, like, if he has
undertaken to fast on behalf of someone against payment or if it is the fast of the third day of I'tekaf, he cannot travel on
that day, and if he is already on journey then he should make a Niyyat to stay there for ten days, if possible, and keep
the fast. And if it is an obligatory fast of Nadhr, travelling on that day is permissible, and it is not necessary to make an
intention of staying there for ten days. Though, it is better not to travel unless it is absolutely necessary, and if he is
already on a journey, he should have the Niyyat to stay there for 10 days.

1726. If a person makes a vow to observe a Mustahab fast and does not specify any day for it, he cannot keep the fast
while travelling. However, if he makes a vow that he will observe fast on a particular day during a journey, he should

46
observe that fast during the journey. Also, if he makes a vow that he will observe a fast on a particular day, whether he
is journeying on that day or not, he should observe the fasts on that day even if he travels.

1727. A traveller can observe Mustahab fasts in Madinah for three days with the Niyyat of praying for the fulfilment of
his wish, and as a precaution, those three days be Wednesday, Thursday and Friday.

1728. If a person does not know that the fast of a traveller is invalid and observes fast while journeying, and learns
about the rule during the day, his fast becomes void, but if he does not learn about the rule till Maghrib, his fast is valid.

1729. If a person forgets that he is a traveller or forgets that the fast of a traveller is void, and observes fast while
journeying, is fast is invalid.

1730. If a fasting person travels after Zuhr, he should, as a precaution, complete his fast. If he travels before Zuhr and
had an intention from the previous night to do so, he cannot fast on that day. As a precaution, he can-not fast on that day
even if he had no intention to travel from the previous night. In both the cases, he cannot break the fast till he has
reached the limit of Tarakkhus. If he does, he will be liable to give Kaffarah.

1731. If a traveller in the month of Ramadhan, regardless of whether he was travelling before Fajr, or was fasting and
then undertook the journey, reaches his hometown before Zuhr or a place where he intends to stay for ten days, and if
has not committed an act which invalidates a fast, he should fast on that day. But if he has committed such an act it is
not obligatory on him to fast on that day.

1732. If a traveller reaches his hometown after Zuhr, or a place where he intends to stay for ten days, he cannot fast on
that day.

1733. It is Makrooh for a traveller and for a person who cannot fast owing to some excuse, to have sexual intercourse or
to eat or drink to his fill, during the day time in Ramadhan.

People on Whom Fasting is Not Obligatory :

1734. Fasting is not obligatory on a person who cannot fast because of old age, or for whom fasting causes extreme
hardship. But in latter case, he should give one mudd food to a poor person for every fast.

1735. If a person who did not fast during the month of Ramadhan owing to old age, becomes capable of fasting later, he
should, on the basis of recommended precaution, give the qadha.

1736. Fasting is not obligatory on a person who suffers from a disease which causes excessive thirst, making it
unbearable, or full of hardship. But in the latter case, that is, of hardship, he should give one mudd of food to poor, for
every fast. At the same time, as a recommended precaution, such a person may not drink water in a quantity more than
essential. If he recovers later, enabling him to fast, then as a recommended precaution, he should give qadha for the fast.

1737. Fasting is not obligatory on a woman in advanced stage of pregnancy, for whom fasting is harmful or for the child
she carries. For every day, however, she should give one mudd of food to poor. In both the cases, she has to give qadha
for the fasts which are left out.

1738. If a woman is suckling a child, whether she is the mother or a nurse, or suckles it free, and the quantity of her
milk is small, and if fasting is harmful to her or to the child, it will not be obligatory on her to fast. And she should give
one mudd of food per day to poor. In both the cases, she will later give qadha for the fasts left out. But this rule is
specifically applicable in a circumstance where this is the only way of feeding mill' to the child (as an obligatory
precaution). But if there is an alternative, like, when more than one woman offer to suckle the child, then establishing
this rule is a matter of Ishkal.


Method of Ascertaining the First Day of a Month :

1739. The 1st day of a month is established in the following four ways:

(i) If a person himself sights the moon.
(ii) If a number of persons confirm to have sighted the moon and their words assure or satisfy a person. Similarly, every
other thing which assures or satisfies him about moon having being sighted.
(iii) If two just (Adil) persons say that they have sighted the moon at night. The first day of the month will not be
established if they differ about the details of the new moon. This difference can be either explicit or even implied. For
example, when a group of people goes out in search of a new moon and none but two Adils claim to have seen the new

47
moon, though, among those who did not see, there were other Adils equally capable and knowledgeable, then the
testimony by the first two Adils will not prove the advent of a new month.
(iv) If 30 days pass from the first of Shaban - the 1st of Ramadhan will be established, and if 30 days pass from the 1st
of Ramadhan the 1st of Shawwal will be established.

1740. The 1st day of any month will not be proved by the verdict of a Mujtahid and it is better to observe precaution.

1741. The first day of a month will not be proved by the prediction made by the astronomers. However, if a person
derives full satisfaction and certitude from their findings, he should act accordingly.

1742. If the moon is high up in the sky, or sets late, it is not an indication that the previous night was the first night of
the month. Similarly, if there is a halo round it, it is not a proof that the new moon appeared in the previous night.

1743. If the first day of the month of Ramadhan is not proved for a person and he does not observe fast, and if it is
proved later that the preceding night was in fact the night of Ramadhan, he should observe qadha of that day.

1744. If the first day of a month is proved in a city, it is also proved in other cities if they are united in their horizon.
And the meaning of having a common horizon in this matter is that if new moon was sighted in a city, there would be a
distinct possibility of sighting it in the other cities, if there were no impediments, like, the clouds etc.

1745. The first day of a month is not proved by a telegram except when one is sure that the telegram is based on the
testimony of two Adils, or on a source which is reliable in the eyes of Shariah.

1746. If a person does not know whether it is the last day of Ramadhan or the first of Shawwal, he should observe fast
on that day, and if he comes to know during the day that it is the first of Shawwal, he should break the fast.

1747. If a prisoner cannot ascertain the advent of Ramadhan, he should act on probability and he should act on a
probability which in his estimation is stronger. But if even that is not possible, he may consider a month which he
strongly feels to be Ramadhan and fast; however, he should keep that month in view so that if it later transpires that he
kept fasts before Ramadhan, he will give the qadha. And if it transpired that it was Ramadhan or after it, he does not
have any liability of qadha.

Haraam and Makrooh Fasts :

1748. It is haraam to fast on the day of Eid-ul-Fitr and Eid-ul-Azha. It is also haraam to fast with the Niyyat of first fast
of Ramadhan on a day about which he is not sure whether it is the last day of Sha'ban or the first of Ramadhan.

1749. It is haraam for a wife to keep a Mustahab fast if by so doing she would not be able to attend to her duties to her
husband. And the obligatory precaution is that even if she can attend to her duties towards her husband, she should not
observe a Mustahab fast without his permission.

1750. It is haraam for the children to observe a Mustahab fast if it causes emotional suffering to their parents.

1751. If a son observes a Mustahab fast without the permission of his father, and his father prohibits him from it during
the day time, the son should break the fast if his disobedience would hurt the feeling of his father.

1752. If a person knows that fasting is not harmful to him, he should fast even if his doctor advises that it is harmful.
And if a person is certain or has a feeling that fasting is harmful to him, he should not fast even if the doctor advises for
it and if he fasts in these circumstances, his fast will not be valid if it turns out that the fast was actually harmful, or if it
was not kept with the niyyat of Qurbat.

1753. If a person has a strong feeling that it is harmful for him to fast, and owing to that feeling, fear is created in his
mind, and if that feeling is commonly acceptable, he should not observe fast and if he does, it will not be valid in the
way described in the foregoing rule.

1754. If a person who believes that fasting is not harmful to him, observes fast and realises after Maghrib that it was
considerably harmful to him, he should, on the basis of obligatory precaution, give the qadha of that day.

1755. Besides the fasts mentioned herein, there are other haraam fasts also, the details of which are found in relevant
books.

1756. It is Makrooh to fast on 'Ashura (10th of Muharrarn). It is also Makrooh to fast on the day about which one is not
sure whether it is the day of 'Arafa or Eid-ul-Azha.

48

Mustahab Fasts :

1757. Fasting is Mustahab on every day of a year except those on which it is haraam or Makrooh to observe a fast.
Some of them which have been strongly recommended, are mentioned here:

(I) The first and last Thursday of every month and the first Wednesday after the 10th of a month. If a person does not
observe these fasts it is Mustahab that he gives their qadha. And if he is incapable of fasting, it is Mustahab for him to
give one mudd of food or prescribed coined silver to poor.
(ii) 13th, 14th and 15th day of every month.
(iii) On all days of Rajab and Shaban or on as many days as it is possible to fast, even though it may be one day only.
(iv) The day of Eid Nawroz.
(v) From the 4th up to the 9th of the month of Shawwal.
(vi) The 25th and 29th day of the month of Ziqa'da.
(vii)From the 1st day to the 9th day (i.e. 'Arafa day) of the month of Zil hajj. But if, it is not possible for one to recite
the Duas of 'Arafa due to weakness caused by fasting, it is Makrooh to fast on that day.
(viii) The auspicious day of Ghadir (18th Zil hajj).
(ix) The auspicious day of Mubahila (24th Zil hajj).
(x) The 1st, 3rd and 7th day of Muharram.
(xi) The birthday of the Holy Prophet (17th Rabihul awwal).
(xii) 15th day of Jumadi'ul oola.

Fasting is also recommended on 27th of Rajab - the day the Prophet (s.a.w.a.) declared his Prophethood.

If a person observes a Mustahab fast, it is not obligatory on him to complete it. In fact, if one of his brethren-in-faith
invites him to a meal, it is Mustahab that he accepts the invitation and breaks the fast during the day time even if it may
be after Zuhr.

Mustahab Precautions :

1758. It is Mustahab for the following persons that even if they may not be fasting, they should refrain from those acts
in the month of Ramadhan which invalidate a fast:
(i) A traveller who has committed an act during his journey which makes a fast void and reaches his hometown before
Zuhr, or the place where he intends to stay for ten days.
(ii) A traveller who reaches home after Zuhr or at a place where he intends to stay for ten days. The same rule applies if
he reaches such places before Zuhr and if he has already broken his fast while journeying.
(iii) A patient who recovers after Zuhr or even if he recovers before noon, though he may have committed acts which
invalidate fast. And if he has not committed any such act, then his obligation has been explained in rule no.
1576.
(iv) A woman who becomes Pak from Haidh or Nifas during day time.

1759. It is Mustahab that a person breaks his fast after offering Maghrib and Isha prayers. However, If he feels terribly
inclined to eat so much that he cannot concentrate on the prayers, or if someone is waiting for him, it is better that he
should break his fast first and offer the prayers later. However, as far as possible, he should try to offer the prayers
during the prime time (Fadheelat).