Category Archives: Ramdhan Ul Mubarak



(21 July 2012)

The Office of His Eminence Ayatullah Al-Udhma Seestani (long may he live) – in Najaf has issued a statement informing Momineen that the sighting of the Ramadhan moon crescent has been ascertained by His Eminence (long may he live) and that tomorrow Saturday is the first day of Ramadhan in Iraq and all Arab and nearby Islamic countries as well as African countries, Australia, New Zealand and North and South America.
As for the United Kingdom, Germany, France, Italy and related European countries the first day of the blessed month of Ramadhan will be Sunday.
We ask Allah Almighty to let this be a month of goodness and blessings upon all Muslims for ‘He is All hearing and answers prayers.



Welcome: The Month of Ramadhan

30th day of Shaban is called Yamul Shak (doubtful day) if you do not receive news about Ramadan moonsighting on 29th evening or before the end of 30th day.
It is haram to fast on 30th Shaban with the niyat intention of 1st of Ramadan.
It is Mustahab to keep fast on 30th Shaban but the Niyyat (intention) should be either
(a) with the Niyyat of Mafiz-zimma (to discharge my responsibility), or
(b) with the Niyyat of any Qaza fast of previous Ramadan, if any, or
(c) with the Niyyat of Mustahab Shaban fast.
If you do a double Niyyat of fasting (i.e. 30th Shaban or 1st Ramadan), then such a Niyyat is wrong according Ayatullah Khui, but it is OK according to Ayt Khomeini and Ayt Seestani.
If you are fasting on 30th Shaban, and if, at any time on that day, you get the news of moon sighting of 29th Shaban, then you must immediately change Niyyat to Niyyat of 1st of Ramadan.
If you have fasted on 30th Shaban (with any Niyyat), and afterwards you come to know that it was 1st of Ramadan, then your fast will automatically be counted as fast of 1st of Ramadan.
If you are not fasting on 30th Shaban, then following actions are necessary on you:
(a) If you get the news after sunset of 30th Shaban or later that the moon had been actually sighted on evening of 29th Shaban, then you have to keep Qaza of 1st Ramadan after the month of Ramadan.
(b) If you get the news of moon sighting after Zawal time (Islamic mid-day), then it is haram to eat or drink or do anything, which is not allowed during fasting from that time onward until Iftar time on that day, and you have to do Qaza of 1st of Ramadan later on.
(c) If you get the news of moon sighting before Zawal time (Islamic mid-day), then
(i) if you have not eaten or drunk anything or done anything which breaks fast, you must immediately do the Niyyat of fasting of Ramadan for  that day,
(ii) if you have eaten or drunk something or have done anything which breaks fast, then you have to act as if fasting for the rest of the day, and then do Qaza of 1st of Ramadan later on.


(According to the FATAWA of Ayatullah Al-Uzma Seyyid Ali-Husaini Seestani Dama-Dhilluhu)

Compiled by Yusuf G. Kermalli


Fasting is a protection from the fire and the alms (zakaat) of the body,

and through it a servant enters Paradise.

The sleep of the person fasting is worship, his breath and his silence are glorification of Allah (tasbih), his actions are accepted and his supplication is answered.

The odor of his mouth, in the sight of Allah, the Exalted, is sweeter than the fragrance of musk.

The angels pray for him until he breaks his fast, and he has two joys – the joy when he breaks the            fast and the joy when he will meet Allah, the Exalted.                                                                  (Minhaaj Al-Salihin of Ayatullah Al-Sistani Dama-Dhilluhu) ___________________________________________________________________________________

FASTING ON “YAUMUL SHAK”                                      

(Doubtful whether it is the last day of Shaaban or the first day of Ramadhan)


If one doubts whether it is the last day of Sha’baan or the first day of Ramadhan then the fast on that day is not obligatory.   However, if one wants to 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 if he learns on the same day before Maghrib  that it is the first day of Ramadhan, then he should convert the intention to the Ramadhan fast.

If you are NOT fasting on the 30th day Shaaban, then you are required to act as follows:

  • If you get the news after sunset of 30th Shaaban or later that the moon was sighted on 29th Shaaban, then you have to keep qadha of 1st Ramadhan after the month of Ramadhan.
  • If you get the news of moon sighting after zawal time (Islamic mid-day), then you should observe precaution by abstaining from eating for the rest of the day with the intention of absolute nearness (qurbat), and perform its qadha after the month of Ramadhan.
  • If you get the news of moon sighting before zawal time (Islamic mid-day), then:

a)         if you have not eaten or drunk anything or done anything which breaks fast, you must      immediately do the niyyah of fasting of       Ramadhan for that day.

b)         if you have eaten or drunk something or have done anything which breaks fast, then you should observe precaution by abstaining from eating for the rest of the day with the intention      of absolute nearness (qurbat), and perform its qadha after that.






(a)           A person who cannot fast because of old age, or for whom fasting causes extreme hardship.  But in the latter case, he should give  one mudd  (¾ kg. [750 gms.] of food-stuff, like, wheat or barley or bread, etc.)  to a poor person for every fast.  However, if he becomes capable of fasting later, he should, on the basis of recommended precaution, give the qadha.


(b)           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, hardship, he should give one  mudd of food to a poor person 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.


Note:          Weakness is not a sufficient excuse for the permissibility of not fasting, even if excessive, unless it is distressing.  In that case breaking the fast is permissible and it is obligatory to perform its qadha after the month of Ramadhan.  Similarly if the weakness leads to the inability of doing the work necessary to earn one’s living and one is unable to do any other work, or if the worker cannot continue with the fast due to being overcome by thirst. It is necessarily more prudent for them to restrict their eating and drinking to the necessary amount and restrain themselves from eating more than necessary.


(c)           A woman who is 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 (3/4 kg. [750 gms.]) of food to poor.  In both the cases, she has to give qadha for the fasts left out.


(d)           If a woman is suckling a child and the quantity of her milk is small, and if fasting is harmful to her or to the child.  But she will give one mudd of food per day to poor.  In both the cases, she will later giveqadha  for the fasts left out.


Note:          This rule is specifically applicable in a circumstance where this is the only way of feeding milk 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.


(e)           A woman who is in the state of Haidh or Nifas.  She has to give qadha for the fasts left out.


(f)            If a person knows that fasting is not harmful to him, he should fast and his fast will be valid even if his doctor advises him that it is harmful.  And if a person is certain or has a strong feeling that fasting is harmful to him, he should not fast even if the doctor advises for it.  He/she is required to give qadha for the fasts left out.


It is permissible to break the fast on the basis of a doctor’s statement, if it induces the presumption (zann) or possibility of harm resulting in actual fear.  If it is not so, then it is not permissible to break the fast based on his statement.  If the doctor says that there is no harm in fasting and the person under an obligation to fast is afraid, then it is permissible for him to break the fast.  In fact, it is obligatory if the suspected harm is to a forbidden degree.  Otherwise it is permissible for him to fast in the hope of divine acceptance (raja’), and to be content with it if it later becomes evident that it was not harmful.


Note:       It is permissible to give the fidya of several days of one month and several months to                             one person.

It is not sufficient to give the value of the redemption (fidya).  Rather, the goods must                             be given i.e. the food.






If the fast has been invalidated deliberately, then it makes no difference whether it was done by one who had knowledge of the rulings or was ignorant of them.  If a person intentionally and voluntarily commits an act  which invalidates fast, his/her fast becomes void and besides giving qadha, he/she is also  required to givekaffara.  However, if a person who is fasting eats or drinks something forgetfully, his/her fast remains valid.


3)         KAFFARAH


The kaffarah of leaving out a fast of Mahe Ramadhan intentionally without any shari’i valid excuse   is,     besides giving qadha of the missed fast, he is required to:

  1. free a slave, or
  2. fast for consecutively two months, or
  3. feed sixty poor people to their fill or give one mudd  (3/4 kg.) of food-stuff, like, wheat or barley or bread, etc. to each of them. For the Kaffarah it is not sufficient to feed one person twice or more, or to give him 2 mudd or more.  Rather it must be 60 people.


If a person breaks his/her fast with something haraam it is not obligatory for him/her to observe all the threekaffarah.  However, as a recommended precaution he/she should do so. The kaffarah of emancipating a slave is waived when it is no more possible.


Note:    If it is not possible for him/her to fulfill any of the above, he/she should give sadaqa according to his/her means and seek Divine forgiveness.  And the obligatory precaution is that he/she should give kaffarah as and when he/she is capable to do so.




(a)    Fasting means that a person must, in obedience to the commands of Allah, from the time of adhan forfajr prayers up to the time of adhan for maghrib prayers, avoid nine things for nearness to Allah, the Exalted (qurbatan ila’llāh).


(b)    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 will not perform from the time of adhan for fajr prayers up to the time of adhan for maghrib prayers, 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 time of adhan for fajr prayers, and continue to refrain for some time after the adhan  for maghrib prayers from acts which invalidate a fast.


(c)    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.


(d)    The last time for making niyyat to observe a fast of Ramadhan for a conscious person, is moments before the time of adhan for fajr prayers.


(e)    If a person sleeps before the time for fajr prayers in Ramadhan 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.




(f)     It is obligatory to continue the intention of fasting till the end of the day.  If somebody is undecided in his niyyat whether to break the fast or not in 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.


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


(h)    If a child reaches the age of puberty before the time of  adhan for fajr prayers in the month of Ramadhan he/she should keep fast, and if he/she reaches the age puberty after the adhan for fajr prayers, the fast on that day is not obligatory for him/her.


(i)     If a patient recovers from his illness before zuhr in the month of Ramadhan, 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.




There are nine acts which invalidate fasts:


(i)             Eating and drinking.

(ii)            Sexual intercourse.

(iii)           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 head completely in water according to the common opinion (among Jurists).

(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:




(a)           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 something normally eaten or drunk or whether it was small or large amount; even if a person, who is fasting, takes the tooth brush 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.


(b)           If a person who is fasting eats or drinks something forgetfully, his fast does not become invalid but the moment he realizes he should immediately throw out the food or drink from his mouth.


(c)           If a person observing fast intentionally swallows something  which remained in between his teeth, his fast will be invalidated.


Note:          If a person knows that some particles of food  which has remained in between his teeth, will go down into his stomach during the day, then he must clean his teeth with toothpick.


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



(e)           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 recommended precaution is that one should not swallow it.


(f)            Putting water in the mouth for gargling etc., in order to ease one’s thirst, and it happens to enter the stomach.  It necessitates qadha without kaffarah.  If one forgets and swallows the water, then there is no qadha.


Note:                            Brushing the teeth using toothpaste does not invalidate the fast as long as the person does not swallow the saliva that has mixed with the toothpaste.  However, the lingering flavor or taste of the paste that mixes with saliva does not affect the fasting.




(a)           Sexual intercourse invalidates the fast, even if the penetration of the male organ was only up to the point of circumcision, and even if there has been no ejaculation.


(b)           If a fasting person indulges in courtship without the intention of allowing 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.


(iii)       ISTIMNA (self abuse, resulting in ejaculation).


(a)           If a person, who is observing fast, performs Istimna, his fast becomes void.


(b)           If a person involves himself in Istimna  with the intention of allowing semen to be discharged, even if he does not discharge, his fast will be void.


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





(a)           If a person who is observing fast, intentionally ascribes something false to Allah, the Holy Prophet (s.a.w.w.) or his vicegerents (a.s.), verbally or in writing or by making a sign, his fast becomes void, even if he may at once retract 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  the rest of the Prophets and their successors.


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




(a)           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 something which is haraam to consume like dust or earth.


(b)           Allowing thin dust to reach one’s throat will not invalidate the fast.


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


(d)           Allergy sufferers are allowed to use an apparatus called “inhalator” to assist them in easy breathing.


(e)           Q]         Would the use of the nozzle spray that facilitates breathing invalidate the fast?

A]         If the spray that comes out of the nozzle enters respiratory tract and not the passage      of food and drink, it does not invalidate the fast.




(a)           If a fasting person intentionally immerses his entire head in the water, his fast is known to be void according to the common opinion (among Jurists), even if the rest of his body remains out of water.  But, according to the ruling of Ayatullah As-Seestani Dama Dhilluhu, this act does not invalidate the fast; it is an extremely makrooh act, and as a measure of precaution, should be avoided.


(b)           If a fasting person immerses his head under water with the niyyat of ghusl, both his fast and ghuslwill be in order.




Intentionally remaining in a state of Janabat until dawn.  What is more apparent is that it is specifically for the month of Ramadan and its Qadha fasts.  It does not impair other obligatory or    recommended fasts.


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, willfully does not do it, his/her fast will also be void.


(a)        If a person gets into 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.


(b)        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 performing ghusl and if he sleeps without performing ghusl and does not wake up till fajr, his fast is void, and qadha and kaffarah become obligatory on him.


(c)        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 performingghusl, even if he has a faint hope that he might wake up before fajr if he            sleeps again.


(d)        If a person in janabat in the night of Ramadhan feels certain or fairly hopeful that if he goes to sleep 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 will be in order.


(e)        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 wakes up from his second sleep and      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 thekaffarah, as a recommended precaution.


(f)         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.


(g)        If a person observing fast becomes mohtalim during day time, it is not obligatory on him to do   ghusl at once.


(h)        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 he knows that he became mohtalim before   the fajrprayers.


(i)         If a person whose obligation is tayammum after getting into the state of janabat, after     performing tayammum it is not necessary for him/her to stay awake till the time of fajr prayers.


(j)         A person who has touched a dead body 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.




(a)           If a woman becomes paak from haidh or nifas before the time of fajr prayers in the month of Ramadhan and does not do ghusl  before fajr – or in the case of time being short, tayammum – intentionally, her fast will be void.


(b)           If a woman becomes paak  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.


(c)           If a woman becomes  paak from haidh or nifas after the fajr or if haidh or nifas begins during the day, even just before the maghrib time, her fast  is void.


(d)           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.


(e)           If a woman is in a sate of medium or excessive istihadha, her fast will be valid even if she does not carry out the rules of ghusls she is normally required to undertake when she is in the state of medium or excessive istihadha.


(viii)     ENEMA.


(a)           If liquid enema is taken by a fasting person, his fast becomes void even if he/she is obliged to take it for the sake of treatment. There is no harm in taking an enema with a dry substance but it is makruh to do so.


(ix)       VOMITING.


(a)           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.


(b)           If a fasting person is certain that if he belches, something will 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.



(c)           If a fasting person belches and something comes from his throat into the mouth, he should throw it out, and if it is swallowed unintentionally, his fast is in order.  If he  swallows it voluntarily, his fast is invalid and he must give Kaffarah,




                        (a)        It is permissible to travel during the month of Ramadan, voluntarily, even if in order to escape fasting, but it is Makruh.


(b)        A traveler for whom it is obligatory to shorten a four rak’ats prayers to two rak’ats,          should not fast.  However, a traveler who offers full prayers, like, a person who is a traveler by profession or who goes on a journey for a haraam purpose, should fast while traveling.


(c)        If a person does not know that the fast of a traveler 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.


(d)        If a person forgets that he is a traveler or forgets that the fast of a traveler is void,          and observes fast while journeying, his fast is invalid.


(e)        If a fasting person travels after zuhr, he should, as a precaution, complete his fast.


(f)         If a fasting person travels before zuhr and had an intention from the previous night to do so, he cannot fast on that day.  As a precaution, he cannot fast on that day even if he had no intention to travel from the previous night.


(g)        A traveler is not permitted to break his fast until he reaches the limit of Tarakhkhus. If he breaks it before that, knowing the rule, then it is obligatory for him to give the Kaffarah.


(h)        If a traveler reaches his hometown or a place where he intends to stay for ten days or      more before Zuhr, and if he has not committed an act which invalidates a fast, he should fast on that day.  But if he reaches after Zuhr, he cannot fast on that day.


Note:       What is apparent is that the beginning of the journey before or after Zawal, and similarly the return from the journey, is dependent on the town and not the limit of Tarakhkhus.  Yes, the traveler is not permitted to break his fast unless he reaches the limit of Tarakhkhus.  If he breaks it before that, knowing the rule, then it is obligatory for him to give the Kaffarah.




(a)        It is not obligatory to perform the Qada fasts immediately, although it is more prudent – commendably – not to delay performing the Qada of the month of Ramadan until the next Ramadan.

(b)        It is obligatory, according to what is more prudent, for the guardian of the deceased – the eldest son – to perform the Qadha fasts missed by his father due to an excuse, if the Qadha was obligatory for him.  This is if he was not incapable at the time of his death – due to insanity or being a minor.


Note:    As regards those fasts that the deceased missed intentionally or performed incorrectly, there is ishkal and in fact prohibition in attaching them to those missed by him due to an excuse.  If the deceased missed fasts whose Qadha is not obligatory for him, such as if he died during his illness, it is not necessary to perform the Qadha.


(c)        If a person misses all or some of the fasts of the month of Ramadan due to an illness, and that illness continues till the following Ramadan, his Qadha fasts are annulled.  Instead, he should give charity of one Mudd for each fast he missed.  But if he missed the fasts due to an excuse other than illness, the Qadha is obligatory on him and he must also give the redemption (fidya).  It is the same if the fasts have been missed due to illness and the excuse for the delay in performing the Qadha is travelling, and the reverse.


(d)        If the illness continues for 3 Ramadhans it is obligatory to give the fidya once for the first and once for the second.  So also if it continues for 4 Ramadhans it is obligatory to give a third time for the third Ramadan, and so on.


(e)         If a person, without any shari’i reason does not observe qadha of the fasts left out                         during Mahe Ramadhan  till next Ramadhan, then in addition to offering the qadha of the fasts he/she left , on the basis of obligatory precaution, he/she will give one mudd of food to poor for each fast left out.

Imam Sajjad (A) Welcomes The Month Of Ramadhan

Imam Sajjad (A) 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.

Imam Zaynul Abidin (a): The right of charity is that you know that it is a storing way with your Lord, and a deposit for which you will have no need of witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public. You should know that it repels affliction and illnesses from you in this world and it will repel the fire from you in the next world. REF: Risalatul Huqooq by Imam Zaynul Abidin (a)

Dua’a Khatmul Quran- after finishing Quran

Dua’a Khatmul Quran- after finishing Quran


Jaan na chaiyae ke Quran majeed ke kuch adaab hain,jismae ek DUAA–E–KHATME QUR’AN hai. Lehaza Quran ki tiulawat aur Quran khwani kae baad is dua ka padhna munasib hai, Jissae inshallah kafi faeda pahunchega. Khuda wanda kareem paak kitaab ki tilawat kaernae waloon kae dil ki naek muraad poori kere kae jo Quran kae waastae sae baaragah e nilahi mmain talab karae. Aameen

Recite this Duaa after Khitma of the Holy Qur’an, it is narrated by Imam Ali (A.S.)


Allaahummashrah Bil Qur’ani Swadree Wasta’amil Bil Qur’ani Badanee Wa Nawwir Bil Qur’ani Baswaree Wa Atliq Bil Qur’ani Lisaanee Wa A’innee Alayhi Maa Abqaytanee Fa Innaahoo Laa Hawla Walaa Quwwata Illaa Bika. ( Dua e ameerul momineen(a.s)


Khudaya kushadah kar ba tuhfail e quran maera seenae ko aur amaal main la ba waastae Quran maerae badan ko aur munawwar farma ba tuhfail quran maeri binaee ko aur goya ker ba waastae Quran maeri zabaan ko aur madad farma. iskae padhnae main jab tak ki tu mujhae baqi rekh pas koi nahin qudrat aur quuwatwala mager tu.

Then recite this Duaa:

Bismillaahir-Rahmaanir-Raheem. Allaahummaa Innee As’aluka Ikhbaatal Mukhbiteen Wa Ikhlaaswal Mooqineen Wa Muraafaqatal Abraari Wa Istihqaaq Haqaaikil Eemaani Wal Ghaneemata Min Kulli Birrin Was-Salaamata Min Kulli Ismin Wa Wujooba Rahmatik Wa Azaaima Maghfiratik Wal Fawza Bil Jannati Wa Najaatam-Minan-Naar.

Then recite this Duaa:





(According to Fataawa of Ayatullah Sayyid Ali al-Husayni Seestani) Q. What is Zakatul Fitrah?
A: It is religious tax/alms (zakat) paid on the day when Muslims break the fasting period at the end of the month of Ramadhan. This alms is known as Zakat al-Fitrah.Q. What do the Qur’an and Hadith say about Fitrah?
A: Imams (a) say that the verses: Indeed whosoever purifies himself shall achieve success, and glorifies the Name of his Lord and prays (87:14 & 15) refer to giving of Fitrah and saying prayers on Eid al-Fitr. Imam Ja`far as- Sadiq (a) said: for your fast to be accepted, give zakât.

Q. When does Fitrah become wajib?
A. Payment of Fitrah becomes obligatory after sunset on the eve of Eid al- Fitr. The Fitrah should be kept aside and paid on Eid al-Fitr before Eid prayers or before midday for those who cannot say their Eid prayers. It is necessary to have obligatory intention (niyyah) of giving Fitrah for God’s pleasure only.

Q. What happens if someone forgets or does not give Fitrah on time?
A. If one does not give out or set aside the Fitrah within the due time, he should give the Fitrah later, on the basis of precaution, without making the niyyah of adaa or qadhaa but only Qurbatan Ilallah.

Q. Can we give Fitrah in advance?
A. Giving Fitrah before the eve of Eid al-Fitr is not permissible. However, if you wish to send Fitrah earlier so that it reaches the needy on time, then you can send it as a temporary loan to the needy and then change your intention from loan to Fitrah on the eve of Eid al-Fitr.

Q. To whom is Fitrah obligatory?
A. Paying Fitrah is obligatory on every Muslim who is mature (baligh), sane, financially able, and conscious on the eve of Eid al-Fitr. Fitrah should also be paid on behalf of all dependents (e.g. wife, children) whom one supports financially.

Q. When is a host required to pay Fitrah for his guest?
A. If a person invites another person to his house on the eve of Eid al-Fitr and if the guest is present at the host’s place at the time of the sunset then it is obligatory for the host to pay Fitrah for his guest.

Q. What happens if the guest arrives after the sunset on Eid night?
A. In this case the guest will pay his/her own Fitrah and it is not obligatory on the host to pay Fitrah for the guest.

Q. What happens if a guest comes uninvited and is present at the time of the sunset on the eve of Eid al-Fitr?
A. Ayatullah Sayyid As-Sistani says that the host should still pay the Fitrah as an obligatory precaution. However, Marhum Ayatullah Sayyid al-Khui was of the opinion that is recommended for the host to pay Fitrah of an uninvited guest.

Q. How much should we pay for Fitrah?
A. Fitrah for a person is given on a weight of three kilograms (one sa`a) on any food commodity like wheat, barley, rice, millet, raisins or dates. Ayatullah Seestani is of the opinion that the item that is not a staple food in your town should not be given in Fitrah. Say, for example, if millet is not a staple in Vancouver then Vacouver mumineen should not pay Fitrah on millet.

Q. Can we give cash value of any commodity mentioned above?
A. Yes, cash value in lieu of any foodstuff mentioned can be given as Fitrah. Thus, if a kilo of rice costs $2.00, the cash value of Fitrah on rice per person would be $6.00. We recommend, Fitrah on basmati rice to be Canadian Dollars 7.00 for residents of Canada and US Dollars 6.00 for US residents. (Please check prices for other items in your areas.)

Q. Whom should we give the Fitrah to?
A. It is given to the needy who are unable to meet their own or their dependants annual living expenses, nor do they have the means to do so through earning. Ayatullah As-Seestani says that the needy who is given the fitrah must be a Shi`ah Ithna `Ashari.

Q. Who should not be given the Fitrah?
A. A needy who: consumes alcohol, does not say his daily prayers (salat), commits sins openly, or he who is known to use the Fitrah in sinful way.

Q. Are there any additional rules that we need to be aware of?
A. Following are some important rules: (i) Fitrah should not be sent outside the town one resides in, if there are deserving mumineen in that town. (ii) Fitrah from a non-Sayyid cannot be given to a needy Sayyid; the reverse is permissible. (iii) A needy should be given at least one Fitrah (iv) Amongst the needy, relatives should be preferred over others when giving Fitrah, next in line are neighbors and then the learned.

Reproduced with permission from the Academy for Learning Islam.

The numbered rulings are according to the fatawa of
Ayatullah Al-Udhma Seyyid Ali Al-Husaini Seestani, Dama Dhilluhu

The rulings in brackets are according to the fatawa of
Ayatullah Al-Udhma Seyyid Abulqassim Al-Khui, Ridhwanullahi Alayhi

  1. Payment of fitrah becomes wajib (obligatory) after sunset on the eve of Eid-ul-Fitr on a person who is baligh (attained puberty), aqil (sane), and is neither needy, nor indigent nor unconscious for himself and all his dependants wherever and whoever they are.

  2. For the purpose of fitrah, dependants include guests who are present at the host’s house at the time of sunset on the eve of Eid-ul-Fitr. However, if a guest comes without the consent of the host, his fitrah becomes wajib upon the host on the basis of ehtiyat wajib (obligatory precaution). This ruling also applies to a person who is forcibly made to maintain another person. The fitrah of a guest arriving after sunset even if he was invited earlier is not upon the host, unless he is a dependant of the host. (Ehtiyat Mustahab to pay for uninvited guest or one forcibly maintained.)

  3. Fitrah should be given from wheat, barley, raisins, rice or millet or its cash value at the rate of one sa’a (about 3 kg.) per head. On the basis of obligatory precaution (ehtiyat wajib), one should not give fitrah from that food which is not staple in his place, even if it be wheat, barley, dates or raisins. (Staple food has not been made a condition).

  4. Fitrah is given to a needy person who, according to the shari’a is a faqeer, that is, a person who is not able to meet his living expenses for himself and for his dependants for one whole year, nor does he possess the means to earn a livelihood for himself and his dependants. It is ehtiyat wajib that the fitrah is given to a faqeer who is a Shia Ithna-Asheri. (Ehtiyat Mustahab to give to a Shia Ithna-Asheri Faqeer.)
    Note: The faqeer to whom fitrah is given need not necessarily be adil, but it is ehtiyat wajib that fitrah should not be given to a person who drinks liquor, or one who does not perform his daily salaat or one who commits sins openly or one who will use the fitrah in a sinful way.

  5. A non-Seyyid cannot give fitrah to a Seyyid even if he maintains a Seyyid and pays his fitrah.

  6. It is ehtiyat mustahab (recommended precaution) that a faqeer be given a minimum of one full fitrah. More can be given to one person also. (Ehtiyat Wajib to give a minimum of one full fitrah to a person).

  7. If a servant is employed on the condition that the employer will pay all his expenses, then the servant’s fitrah becomes wajib upon the employer. But if the condition is the payment of the salary only, then his fitrah is not wajib upon the employer.

  8. If the price of one type of grain is double that of the other, one cannot give half the measure of the better grain nor its cash value as fitrah.

  9. It is recommended to give preference to one’s relatives when giving fitrah, then to the neighbors and then ahlul ilm (people of learning). Preference, however, can be given to another category of people if there is a good reason to do so.

  10. For those who pray Salatul Eid, it is ehtiyat wajib to give the fitrah before the Eid prayers and for those not praying Salatul Eid the time extends up to before Dhuhr. If fitrah is set aside but not distributed by Dhuhr, then whenever it is disbursed, the niyyah (intention) of fitrah should be made. If one does not give out or set aside the fitrah within the due time, he should give the fitrah later, on the basis of precaution, without making the niyyah of adaa or qadhaa but only qurbatan Ilallah.

  11. An item set aside for fitrah cannot be used or substituted by another item.

  12. On the basis of ehtiyat wajib, fitrah should not be sent outside the town one resides in if there are deserving people in that town. If one does so and the fitrah gets spoiled or lost then it must be given again.

  13. Fitrah cannot be given before the month of Ramadhan and it is better not to give it during the month of Ramadhan. However, if a loan was given to a person who deserves to receive fitrah, then when the fitrah becomes due that amount can be set off against the fitrah.

Blessings of Fasting


  • “Our Lord! Give us good in this world and good in the Hereafter,
    and defend us from the torment of the Fire!” (Qur’an 2:201)
  • Rabbanā ‘Ātinā Fī Ad-Dunyā Ĥasanatan Wa Fī Al-‘Ākhirati Ĥasanatan
    Wa Qinā `Adhāba An-Nāri
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The benefits of the Ramadhan month of fasting are too many to be counted. If one does recognize them and realize their importance, he wishes to have the month of Ramadhan to be throughout the whole year.These blessings are given by Allah to the fasting Muslims, who are to fast with full faith and expectation.

These blessings and benefits of the month of fasting during Ramadhan have been grouped and summarized into different categories. They are summarized here without commentary. It should be remembered that all of these blessings were taken directly from Holy Quran and Hadith.

The following is a partial list for the blessings and benefits of the month of fasting during Ramadhan:

01. Taqwa:
Fearing Allah(SWT)
Practicing the Revelations of Allah(SWT)
Accepting the little things that one has achieved
Preparing for departure from this world to the Hereafter

By accepting these criteria and by practicing them, the Muslim will achieve the concept of Taqwa in his private and public life.

02. Protection:
Avoiding Immorality
Avoiding anger/outcry/uproar
Avoiding stupidity
Avoiding all makrooh/mashbooh/haram
By achieving these good manners, a Muslim will come out of fasting a better human being in the society.

03. Revelation of Holy Quran:
The Holy Quran was revealed during the month of Ramadhan. The Holy Quran is meant to be:
A Guidance to mankind
A Manifestation of right from wrong
A Summation and culmination of all previous revelations
A Glad-tiding to the believers
A Healer
A Mercy

04. Doors of heaven are open

05. Doors of hell are closed

06. Devils are chained down

07. Fasting with Iman (faith) and expectation:
Such type of intention leads to forgiveness by Allah (SWT) to the individual’s sins.

08. Door of Rayyan:
There is in Paradise a door called Al-Rayyan. It is for the fasting Muslims. Only those who fasted the month of Ramadhan are the ones to enjoy the bliss of Paradise inside that area.

09. Rejoices:
There are two types of rejoices for the Muslims who fast. These are:
When breaking fast
When meeting Allah (SWT) on the day of Judgment

10. Mouth Smell:
The smell of the mouth of the fasting Muslim will be better than the smell of musk during the day of Judgement. (Bad Breath)

11. Glad-Tidings:
These glad-tidings are given to the well-wishers while the ill-wishers are to be stopped during fasting.

12. Ramadhan -to- Ramadhan:
Whoever fasts two consecutive months of Ramadhan with good intention will receive forgiveness for the mistakes committed throughout the year.

13. Multiplication of Rewards:
Doing good = 10x, 70x, 700x or more during the month of Ramadhan.

14. Feeding Others:
Whoever invites others to break the fast, and whoever takes care of the hungry, needy, during the last ten days of Ramadhan will receive equal rewards to the fasting person(s).

15. Blessing of Iftar:
Dua is accepted by ALLAH (SWT) at Iftar time.

16. Blessings of Sahoor (The late night meal):
This meal time gives the opportunity for:
Night Prayers
Zikr, Remembrance, Contemplation
Recitation of Holy Quran
Fajr Salat in Jamaat
Dua of Fajr

17. Night Prayers:
Whoever performs the Night prayers with sincerity and good intention will receive forgiveness of his past mistakes.

18. Shafa’at (Pleading One’s Case for Forgiveness):
Whoever fasts Ramadhan will receive on the day of Judgement the Shafa’at of:

Holy Quran

19. Ihya (Passing Nights Awake):
Last ten days of Ramadhan. When a Muslim makes this type of effort, he will get rewards, forgiveness, and multiples of blessings.

20. Itikaf (Retreat):
A Muslim who performs Itikaf during the last ten days of Ramadhan will get:

Blessings and rewards
Peace of mind
Contemplation and evaluation
Better citizen

21. Lailatul Qadr (The Night of Power):
Whoever observes it with sincerity and good intention will get the following benefits:
Forgiveness of mistakes
Better than 1,000 months
Reading Holy Quran
Better human being

22. Generosity:
Kindness, hospitality, visitation, etc. All of these and many more are among the benefits of Ramadhan.

23. Zakat al-Fitrah (Charity on Eid Day):
The benefits of paying such as charity to the needy are tremendous, among which are the following:

Feeding the needy
Sharing happiness
Improving human relations
Improving society

24. Sadaqah (Charity):
The benefits of paying sadaqah are many. These are summarized as follows:
Flourishing of wealth
Improving economy
Circulation of wealth
Elimination of inflation
Elimination of poverty

25. Fasting and Health:
By fasting, one gets the following benefits:
Purification of body from toxins
Reducing of weight
Purity of brain
Rejuvenation of body
Living of life with happiness
Looking younger

26. Change of Lifestyle:
By living a different life style, one gets rid of the monotony of life and hence enjoys his life span.

27. Sharing:
Of hunger, thirst and rituals with others in the society.

28. Eid-ul-Fitr (Feast):
Sharing of happiness and visitation of one another as members of the society.

29. Graveyards Visitation:
One will get the following benefits by visiting graveyards.
Dua for the deceased
Preparing oneself for departure from this world
Feeling respect for the deceased
Making the person to be humble in his life

30. Every breath is Tasbiih:
Every breath and even sleep is Ibadah and awarded.

31. Umrah in Ramadhan:
Visiting Makkah during the fasting month of Ramadhan is:

Equal to one Hajj (pilgrimage)
Equal to one Hajj with Prophet Muhammad (pbuh)

32. Historical Successes and Victories in Ramadhan:
Muslims throughout their history received many benefits during Ramadhan the month of fasting, among which are the following:
Battle of Badr
Battle of Khandaq
Opening of Makkah
Battle of Tabuk
Tariq Ibn Ziyad opened Europe
Salahuddin liberated Jerusalem from the crusaders
Egypt and Israel, 1973 – Egyptians kicked the Israelis out of Egypt during Ramadhan the month of fasting, etc.

33. Learning lessons from historical incidents that happened during Holy Ramadhan the month of fasting:, e.g.
Wafaat Hazrat Khadijeh(A).
Wiladat Imam Hasan bin Ali(A).
Shahadat Imam Ali bin Abi Talib(A).