FASTING BY A TRAVELLER.

1. 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.
2. 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.
3. 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.
4. If a fasting person travels after zuhr, he should, as a precaution, complete his fast.
5. 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. 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. Note: Masaels relating to the limit of tarakkhus can be obtained from your Resident Aalim or refer to Taudhihul Masael book in the section of Prayers of a traveler.)
6. 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.

CONTEMPORARY RULINGS.
Q. What about one whose duty is to fast while traveling. After dawn has appeared in his city, he
travels by air with the intention to fast. He arrives in another city where the dawn has not yet
emerged. Is he permitted to eat, drink, etc.?
A. Apparently, it is permissible.

Q. What about one who travels from his city in the month of Ramadhan after noon and arrives in
a city where the sun has not begun its descent. Is it obligatory for him to abstain (from things
that break the fast) and complete his fast?
A. That is a better precaution.

Q. If a fasting person in the month of Ramadhan travels by air in a westenrly direction after maghrib --
without breaking (iftar) his fast in his city -- and arrives at a place where the sun has not yet set, is
it obligatory for him to abstain from things (that break the fast) until maghrib?
A. Apparently, it is not obligatory although it is a better precaution.

Q. What about one whose duty is to fast while traveling. If he travels from his city, in which the
crescent of Ramadhan has been seen, to a city where the crescent has not yet been seen
because of a variation in their horizon?
A. He is not obliged to fast on that day.

Q. What if he observes the Eid in a city in which the crescent of Shawwal has been seen, and then
travels to a city where the crescent has not been seen due to a variation in their horizon?
A. It is a better precaution for him to abstain (from things that break the fast) for the rest of the day
and, also, to observe its qadha.

NOTE: RELEVANT DETAILS OF THINGS OR ACTS WHICH ARE MAKROOH/MUSTAHAB FOR A PERSON OBSERVING FAST, QADHA FASTS, KAFFARA, ETC. CAN BE OBTAINED
FROM YOUR RESIDENT AALIM OR REFER TO THE ISLAMIC LAWS BOOK.

THINGS WHICH MAKES A FAST VOID

There are nine acts which invalidate fasts:
(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 head completely 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:

(i) EATING AND DRINKING. 

• 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 and it is more or less; 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.
• 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.
• 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 have remained in between his teeth, will go down into his stomach during the day, then he must clean his teeth with toothpick.
• Swallowing saliva does not invalidate a fast, although it may have collected in one’s mouth owing to thoughts about sour things, etc..
• 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.

(ii) SEXUAL INTERCOURSE.

• 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.
• 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.
• If a fasting person indulges in courtship without the intention of allowing semen to 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 (MASTURBATION).

• If a person, who is observing fast, performs masturbation, his fast becomes void. 
• If a person involves himself in masturbation with the intention of allowing semen to be discharged, even if he does not discharge, his fast will be void.
• If semen is discharged from the body of a person involuntarily, his fast does not become void.

(iv) ASCRIBING LIES TO ALLAH, HIS PROPHET AND TO THE SUCCESSORS OF THE HOLY PROPHET.

• 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 all the Prophets and their successors.
• 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.

(v) LETTING DUST REACH ONE’S THROAT.

• 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.
• Allowing thin dust to reach one’s throat will not invalidate the fast.
• 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.

(vi) IMMERSING ONE’S HEAD IN WATER.

• If a person intentionally immerses 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.
• If a fasting person immerses his head under water with the niyyat of ghusl, both his fast and ghusl will be in order.

(vii) REMAINING IN JANABAT OR HAIDH OR NIFAS TILL FAJR TIME.

• 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.
• 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.
• 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.
• 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 performing ghusl, even if he has a faint hope that he might wake up before fajr if he sleeps again.
• 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.
• 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.
• 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.
• If a person observing fast becomes mohtalim during day time, it is not obligatory on him to do ghusl at once.
• 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 fajr prayers.
• 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.
• 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.

FOR WOMEN ONLY

• 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 - or in the case of time being short, tayammum - intentionally, her fast will be void.
• 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.
• If a woman gets paak 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.
• 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.
• 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. 

• 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.

(ix) VOMITING.

• 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.
• 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.
• 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.

NIYYAT FOR FASTING.

1. Fasting means that a person must, in obedience to the commands of Allah, from the time of adhan for fajr prayers up to the time of adhan for maghrib prayers, avoid nine things which will be mentioned later.
2. 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.
3. 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.
4. 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.
5. 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.
6. 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.
7. 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.
8. 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.
9. 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, 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.
10. If somebody is undecided in his niyyat whether to break the fast or not, or decides to do so, immediately his fast becomes invalid even if he does not actually break it or is repentant of his intention.

According to FATAWA of Ayatullah Al-Uzma Seyyid Ali-Husaini Seestani

PEOPLE ON WHOM FASTING IS NOT OBLIGATORY DURING THE MONTH OF RAMADHAN.

1. 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’ .
2. 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: A person cannot abandon fast on account of weakness unless it is to such an extent that fasting becomes totally unbearable.
3. 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 of food to poor. In both the cases, she has to give qadha’ for the fasts left out.
4. 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 give qadha’ 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).
5. A woman who is in the state of Haidh or Nifas. She has to give qadha’ for the fasts left out.
6. If a person knows that fasting is not harmful to him, he should fast 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. Note: 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.

(According to FATAWA of Ayatullah Al-Uzma Seyyid Ali-Husaini Seestani

Mahe Ramdan etiquette at the time of opening the Fast

The holy month of Ramadan is a Divine banquet. He has invited His servants to this banquet and kept open His hand of giving and bestowing. We need to acquire maximum benefits from all the bounties laid out by the Most Generous One. According to the sermon in which the Holy Prophet (s), welcomed the month of Ramadan, he said that the days of Ramadan are the best of the days (compared to days of other months); its nights are the best of the nights and its hours are the best of the hours.1 Additionally, the reward of fasting is so great that in Prophetic Hadith, we are told that‚ Allah says, ‘Fasting is for Me, and I (alone) will compensate for it.‛2 It has also come in Hadith that the Almighty frees a million souls from hellfire at the time of Iftar; and when the eve of Friday and the day of Friday enter, He frees a million souls every hour.3 Therefore fasting in the month of Ramadan undoubtedly carries a huge reward which is beyond our imagination.

A devout servant after fasting for the entire day in obedience to the command of his Lord and Master is eager to achieve these rewards. The foremost of these rewards is the acceptance of the fast by the Master. It is unlikely that the all-Merciful God will reject the efforts of a person who has fasted during month of Rama¤¡n for the sole purpose of achieving His great pleasure. However, to achieve the rewards and His pleasure one needs to prepare for that moment when Divine bounties are being distributed. This is similar to preparing for the graduation day after working for a degree over several years. The Holy Masumin (a) have taught us certain etiquette at the time of Iftar, i.e. when we open our fast. Some of these etiquettes are elaborated here.

1. Give Sadaqa (charity) and feed those who are fasting. It is said that charity wards off evil consequences. Having fasted the entire day, if there are any shortcomings in our efforts, the charity will help us purify our fast. Moreover it is also rewarding. Imam Ali al-Rida (a) advised, One who gives charity of one loaf of bread to a destitute at the time of iftar, Allah forgives his sins, and records for him the reward of freeing a slave from the progeny of [Prophet] Ismail. As for feeding those who are fasting there are numerous Hadiths that encourage this noble act. Imam Ja‘far al-Sadiq (a) said, When a believer feeds a (fellow) believer in Ramadan, Allah records for him the reward of freeing thirty believing slaves, and he has with Allah a prayer that is answered.‛

2. Precede prayers over ifttar. Where possible say your prayers (i.e. Maghrib Salat and its nafilah)  before opening your fast. Of course, if someone cannot extend the fast beyond Maghrib time on account of feeling hunger, thirst, and tiredness then it is better to that one should hasten to open the fast (ta‘j|l al-iftar). However, majority of Hadith quoted by him are from Sunni sources. Some scholars have suggested opening fasts after ‘Isha Salaat, presumably when one combines the two prayers. See Islamic Laws of Ayt Sayyid Ali Seestani and Mafatehul, p. 319. open the fast and then say prayers. The same is the case if others (e.g. family members) are waiting for you to open the fast first, then you should not delay in doing iftar. [Mafati¦ p. 319] Imam Mu¦ammad al-Baqir (a) said, Precede the salat over iftar; provided if you are with a community that begins with iftar, in that case then do not oppose them and join them in iftar. Otherwise, begin with salat because it is better (afdhal) than iftar, and it is more beloved to me that your prayers are recorded whilst you are in the state of fasting.‛ [Shahrullah p. 173]

3. Do not say your prayers so fast that you no longer feel the pleasure of worshipping the Almighty at the end of the fasting day. The Holy Prophet (s) advised Muslims in his famous sermon welcoming Ramadan, 'O people . . . your backs have been burdened on account of your sins and disobedience, so lighten them through lengthening your prostrations. And know that Allah, the Exalted, does not punish those who say their prayers (well) and prostrate (for long).' Do not forsake nafilah prayers in Ramadan, especially the nafilah after Maghrib and ‘Isha salat. So important are the nafilah prayers after the Maghrib that in a Hadith from Imam al-Sadiq (a) we have been advised not to abandon them whilst traveling and when at home. As for the nafilah of ‘Isha, Imam Ja‘far al--Sadiq (a) has said that whoever performs this prayer and dies that night, he will be included amongst those who performed salat of witr in the last part of the night. In the sermon of Ramadan, the Prophet said, 'One who performs a recommended prayer [in Ramadan,] an acquisition from the hellfire is written for him.'

Question: If I’m attending jama‘at (congregational) prayers in a masjid/center where attendants are not given enough time between Maghrib and ‘Isha to say the nafilah, then what is the best course of action?
Answer: You should say your ‘Isha prayers in jama‘at with rest of the participants and say the missed nafilah of Maghrib after ‘Isha prayers with the intention of raja’ (hoping that the Almighty will accept your prayers said a little late). In a Hadith, Angel Jibra’el said to the Prophet Muhammad (s), 'The (first) takber that a believer performs with the Imam (of congregational prayer) is better than performing 60,000 hajj and ‘Umrah and better than 70,000 times what is in this world. For every rak‘ah that a believer prays in congregation is better than 100,000 dinar (gold coins) given in charity to the poor. For every sajdah that a believer performs in congregational prayer is better than freeing 1,000 slaves.' 

4. Open your fast with halal food. These are food items that are: free from any illegal or doubtful earning, are tahir (ritually pure) and if made from meat then the animal should have been slaughtered according to Islamic guidelines.
 
5. It is recommended to open your fast with dates, or something sweet & lukewarm water. Opening fast with halal dates increases the reward of one’s payers manifold.14 Imam al--Sadiq (a) has suggested that when a person breaks his fast with lukewarm water, it cleans his liver, washes away his sins from the heart, and strengthens one’s eyesight and eye-pupil.

6. Recite Surat al-Qadr, i.e. chapter 97 of the Holy Qur’an. Imam Ali Zaynul Abiden (a) said, 'One who recites inna anzalnahu fe laylatil qadr at the time of opening and closing of fast, he is between these two occasions like the one who is stranded with his blood for the sake of Allah.'

7. Plead to the Almighty for forgiveness. The Holy Prophet (s) advised in his sermon, 'O people, your souls have been mortgaged by your deeds, so free them through your istighfar.' Having fasted for the entire day, this is the best time for us to plead for forgiveness. The Holy Prophet (s) has suggested following when taking the first morsel.
In the name of Allah, the Beneficent, the Merciful. O, He Who is great in forgiving, forgive me.
بِسمِ الله الرحمن الرحيمِ،
يَا وَاسِعَ الْمَغْفِرَةِ اغْفِرْلِْ
 
8. Recite some of the recommended Du‘as. The Holy Prophet (s) said, 'Supplication of a fasting person at the time of iftar is answered.' 

Following Du‘as are from Mafateh.
Allahumma laka sumtu, wa ‘ala rizqika af§artu, wa ‘alayka tawakkaltu
O Allah, I have fasted for You, opened my fast from Your sustenance, and I have relied upon You.
اَللهُمَّ لَكَ صُمْتُ، وَعَلَى رِزْقِكَ
اَفْطَرْتُ، وَعَلَيْكَ تَ وَكَّلْتُ

In the name of Allah. O Allah, we have fasted for You, opened our fast from Your sustenance. So accept it from us; surely You are all-Hearing, all-Knowing.
بِسْمِ اللهِ، اَللهُمَّ لَكَ صُمْنَا، وَعَلَى
رِزْقِكَ اَفْطَرْنَا، فَ تَ قَبَّ لْهُ مِنَّا، اِنَّكَ اَنْتَ
السَّمِيْعُ الْعَلِيْمُ

Excellence of Ramadan Month and reward of fasting

Imam Muhammad Baqir (a.s) says, "O Jabir! One who happens to have the month of Ramadan and he fasts in that month and worships Allah for a part of night, guards his tongue and private parts, saves his eyes from what is prohibited and does not hurt anyone, his sins would be wiped off like the day when he was born from the womb of his mother." Jabir said, "May I be sacrificed, what an excellent tradition it is!" Imam replied, "(also) see its conditions, which are difficult."

- Sawaabul A'amaal

Effects of Fasting and Hunger

1.. One of the effect of less eating is purity of heart and insight, because, over-eating and fullness creates a state similar to drunkenness within a human being which slows down his sense of perception, reducing his power of quick grasping, thus, ultimately resulting in his heart's blindness. Opposite to that, hunger results in the mind becoming sharp, bestows comprehension upon conscience, thus, making the heart readied for enlightenment. In this regard the following tradition has been
narrated from the Holy Prophet [s]: "Whoever keeps his stomach hungry his thinking culminates to the highest level, thus, making his reflections stronger."

2.. The other effects of less eating are humility, hospitality, self-breaking, earthiness, and freedom from arrogance, egotism, and haughtiness, because these are the by-products of transgression, rebellion, and ill-servitude towards Ãlläh (the Glorious, the Exalted). The one who frees himself from these calamities through hunger will also make himself readied for humility, obedience, and surrender before the Lord.

3.. The other effects of less eating are lowering of intensity of sensual passions and other such motivations which invite a human being towards sinning and other deviations. As we know in most of the cases sins and transgressions are committed as a result of passionate talks and other sensual motivations, therefore, controlling these passions through hunger might free us from getting entrapped into many dangerous situations.

4.. Another effect of less eating is less sleeping, we know that oversleeping is one of the most important factor of wasting of our age which is the precious sum at our disposal for our hereafter's affairs. But hunger reduces sleep, thus, providing opportunities for night vigil, the source of all blessings and bounties, and helps a human being in worshipping and supplications which is the ladder for his attaining the most desirable spiritual station (Maqam-e-Mahmud).

5.. Another effect of less eating is the ease of worshipping rather servitude, because, the one who is used to less eating will save a lot of time which otherwise must have been spent for making arrangements, purchasing, cooking, consuming, and relieving, as well as time spent for medical treatment, since in many cases the sickness is the cause of over-eating. Therefore, he will utilize all this available time in worship and servitude; in addition to that he will free himself from the hardships of arranging good foods and medical treatments, which means that he will be having more free time as well as more ease and comfort.

6.. Another effect of less eating is the financial ability of a person to spend for charity, benevolence, pilgrimage, and other acts of worship which require expenses, because, a lot of expenses spent only for providing unnecessary food items or for medical treatment as a result of over-eating, could be utilized for the above-mentioned worships. The advantages described are so vast in scope that the faculty of reason is helpless to describe their profundities.Especially, the prime advantages are purity of heart, sharpness of mind and thinking, because, thinking is tantamount to ultimate result while our other actions and deeds are tantamount to preliminaries. Even thinking or meditating in itself is spiritual journey while the other actions and deeds constitute the preliminaries and background of this spiritual journey.

With the above-mentioned introduction we may see the numerous advantages and important points including:
1.. One can discover with certainty that why Ãlläh (the Glorious, the Exalted), treats his guests with hunger. Is not hunger is the best means of attaining His knowledge, nearness, and countenance? Are not Ãlläh's knowledge, nearness and countenance the most dearest and esteemed things?

2.. It also becomes clearly explicit that fasting is not a divine obligation, rather is a invitation for attaining divine ceremonies, whose requirement is a divine Grace bestowed upon us for which we must be thankful to Ãlläh. Awareness of this point makes clear the divine proclamation in the following verse:
"O' ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that you may ward off (evil)." -Holy Qur'an (2:183) is a proclamation, extremely honourable, esteemed, distinguished, and sweet, because, it is an invitation to sit upon the table full of His generosity and to attain the sacred spiritual station of His union (wasal) and countenance (laq'a).

3.. Realization of the fact that the wisdom behind the indispensability of fasting that is less eating, is to weaken the sinful sensual passions; therefore, we should not indulge in over-eating and consuming more food than the daily requirements after fast-breaking (iftar), thus, in this manner making the fasting and hunger of the whole day as useless.

4.. Awareness about the merits and advantages of fasting would reveal that in order to observe it properly with devotion, we must make our best efforts so that we are not deprived from utilizing its vast benefits.

5.. Pondering about the indispensability of fasting would reveal things, which enhance the value and worth of fasting, things which decrease its worth, and things which contradict and oppose fasting. It is from these considerations that the meanings of the following tradition can be appreciated, which says: "Fasting is not only renunciation of food and drink, while observing fasting your flesh, eyes, tongue, and in accordance with certain traditions even skin and hairs must observe fasting and must remain pious and ascetic."

6.. The above explanation would also reveal that our aim and objective for fasting should not be either for the sake of freedom from Hell's punishment or for receiving the bounties of Paradise, even though both of these objectives are achieved through fasting. Rather our aim and intention from fasting should be that this deed would make us closer to Ãlläh (the Glorious, the Exalted), thus, helping us attaining union with Him. It would lead a human being farther apart from bodily sensual desires and would make him closer to angelic and spiritual virtues.

Refrences: Chapter 3 of 'Spiritual Journey of the Mystics' by Haj Mirza Javad Agha
Maliki Tabrizi (r.a.)

Mahe Ramadan 2011: May Be Your Last Mahe Ramadan!

We are once again blessed with the Honorable month of Ramadan. A month for renewing our Imaan (faith), strengthening our willpower and seeking Taubah (forgiveness), a unique opportunity to strengthen the bond of love with our Creator, through fasting, recitation of Holy Quran, Nawafil Salaah and through acts of charity.

People approach Mahe Ramadan in different ways. Mahe Ramadan means different things to different people.

Some people (first group) view Mahe Ramadan as a period of expressing their undying love for the Beloved. For them, Mahe Ramadan is a valuable, precious and rare occasion. They spend all their time doing good, convinced that the reward of each act is multiplied manifold. Patience, sympathy and generosity beautify the demeanour. They guard their tongues and remain preoccupied in chanting Laa ilaha illallah (there is no god but Allah), seeking forgiveness, begging for Jannah (Paradise) and seeking protection from Jahannam (Hellfire).

They are driven by the words of Rasulullah (Sallallahu alayhi wa sallam) that say: "The fish in the sea, seek forgiveness for them until they break their fast. Everyday Allah (SWT) decorates Jannah for them and says to it: The time is near when my faithful servants shall cast the great trials (of the world) and come to you ... On the last night of Ramadan they are forgiven ..." (Ahmad)

Imam Muhammad ibn Ali al-Baqir (as) said: "O Jabir! One who happens to have the month of Ramadan and he fasts in that month and worships Allah (SWT) for a part of night, guards his tongue and private parts, saves his eyes from what is prohibited and does not hurt anyone, his sins would be wiped off like the day when he was born from the womb of his mother." Jabir said, "May I be sacrificed, what an excellent tradition it is!" Imam Muhammad ibn Ali al-Baqir (as) replied, "(Also) see its conditions, which are difficult."

There are others (second group) who 'welcome' Mahe Ramadan with sighs of reluctance. To them Mahe Ramadan is an unfair imposition, a month of deprivation and hardship. They grudgingly keep fast and drag themselves to the Masjid for the Salaah (prayer). Their concept of fasting is limited to physical abstention of food, drink and marital relationship with wife. They spend their time in gossip, watching TV and wasting their nights parked at cafe corners and restaurants. They are hardly ever stirred to Tilawah, Zikr and Dua, nor are they careful of their Salaah. They are not ever inclined towards Khairat (Charity), nor are they careful of their Ibadah (Worship). Their goal in Ramadan is to prepare for Eid ul Fitr (Feast).

The words of Rasulullah (Sallallahu alayhi wa sallam) aptly describes their spiritless endeavours: "Many are the ones who fast attaining nothing by such fasting except hunger and many perform Salaah by night attaining nothing by it except the discomfort of staying awake." (Ibn Majah)

There is yet a third group who is hardly ever moved by Mahe Ramadan. They neither read Salaah nor fast. They continue living recklessly in sin. They neither have the will or the time to make any sort of change in their daily routines, as per injunctions of the Shariah.

Rasulullah (Sallallahu alayhi wa sallam) also said: "Whoever does not fast for even one day in Mahe Ramadan, without a valid excuse, shall never be able to repay that day even if he fasts for the rest of his life." (Ahmad)

Mahe Ramadan is a sacred training school which after completion of one month course gives result to each believer, to evaluate his position. Mahe Ramadan is a sacred training School where a believer learns how to recharge ones spiritual batteries to gain ones provision for the Akhirah (Hereafter). If one can not attain advantage from this month then when will he do so?

It is a noted fact that after each Mahe Ramadan, on Mahe Ramadan Eid holidays many people indulge in immoral, shameless and indecent activities of enjoyment, which Shariah condemns. People revert to entertainment of music, forbidden films and women displaying their beautification etc.

They spend lavishly on gambling and profligacy, and consider it as a part of joy of the festival. Involvement of the Muslims in such nefarious activities is the major cause of humiliation and fall of Muslim Power worldwide. When non Muslims observe the ugly life style of Muslims they enjoy, and support them. Mahe Ramadan ends with Eid ul Fitr but the deeds and actions displayed during Mahe Ramadan should serve as facilitator which should be followed throughout the next year. Eid is a bliss occasion of Islam which has no concern with the festivities of other faiths.

Brothers and sisters in Islam! Fear Allah (SWT) and beware of wasting your life away in futile activities. Make use of your time by being positive and constructive, for it is by doing so you can achieve the pleasure of Allah (SWT).

This may well be your last Ramadan Kareem, your last opportunity to benefit from the special blessings and forgiveness that accompanies this holy month. Know that Mahe Ramadan is a manifestation of Allah's (SWT) bountiful blessings on His slaves. Use it as a turning point in your life; a time for transformation towards a better way of life; a change from the ignominy of sins to the glory of obedience; from weakness and laziness to strength and vigour; from bad customs and detestable habits to righteousness and upright conduct.

Perhaps it may be our last Ramadan Kareem, our last opportunity to benefit from the special blessings and forgiveness that accompanies this holy month, for who knows we may be there or not to receive the blessings next year.

Fast of Shabaan

I.BAQIR(A) Jo shaks M.Shaban k roze rakhe to Allah(swt) ose tamam kharabi aur buraiyon se paak kar dega & ospe Jannat wajib kardega (WILADAT MUBARAK)

Muharram explained by Imam Ridha [a]

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
 "Surely there exists in the hearts of the mo'mineen, with respect to the martyrdom of
  Husayn [a], a heat that never subsides" 
                                          - The Holy Prophet [s]     Mustadrak al-Wasail, vol.10, pg.318
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Salaamun 'alaykum,

As we approach the Month of Muharram, the lovers of the Ahlul-bayt [a] prepare to send condolences to Sayyida Fatima Zahra [a] for the tragedies that befell Imam Husayn [a], his family, and his companions on the Day of Ashura and the events that followed Ashura.

Mothers are preparing the black clothing for their children, homes and religious centers prepare for the Majaalis of Aza, and the Zuwwar are getting set to travel to Kerbala. Mo'mineen from all walks of life will participate, for this is the Aza of Aba-Abdillah [a]! The institution of Aza is the lifeblood of the Shia; which is revived each Muharram. Ulema worldwide will deliver sermons and majaalis to convey the mission, purpose, and message of Imam Husayn [a]. What follows after the lectures is the outpouring of emotion that is unparalleled in history for anyone else. But it is with this grief, the matam, the distribution of water, and the Aza rituals, that the message of Ashura is passed on from generation to generation.

Today, Kerbala is the name of Jannah on earth for it is the resting place of the Imam [a] who gave up everything in the way of Allah [swt]. Ashura is that fine line which distinguishes haqq from batil. Ashura not only exposes the oppression on the Ahlul-bayt [a] after the death of the Holy Prophet [s], it also defines the mission of Imam al-Hujjah [a], and our responsibilities as his followers.

What better way to prepare for Muharram than to understand the following hadith from Imam 'Ali bin Musa al-Ridha [a]:

Muhammad ibn Ali Majiluwayh - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Rayyan ibn Shabib":

“I went to see Al-Ridha [a] on the first day of the month of Muharram.

The Imam [a] said, ‘O Son of Shabib! Are you fasting?’ I answered, ‘No.’

The Imam [a] said, ‘Today is the day on which Zakariya prayed to his Lord - the Honorable the Exalted, ‘There did Zakariya pray to his Lord, saying, ‘O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!’’ [Holy Qur’an, 3:38]

And God fulfilled his prayer and ordered the angels to call Zakariya ‘While he was standing in prayer in the chamber, the angels called unto him, ‘(Allah) doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a Prophet, of the (goodly) company of the righteous.’’ [Holy Qur’an, 3:39]

Therefore, just as God fulfilled the prayers of Zakariya, the Honorable the Exalted God will fulfill the prayers of whoever fasts on this day, and asks God for something.’

Imam al-Ridha [a] said, “O Son of Shabib! Muharram is a month in which even the people of the former age of ignorance forbade oppression and bloodshed due to its sanctity. However, this nation did not honor the sanctity of this month nor did they honor the sanctity of their Prophet [s]. In this month, they killed the Prophet’s progeny, enslaved his women, and plundered his belongings. May Allah never forgive them for these crimes.

O Son of Shabib! If you wish to cry for anything or anyone, cry for al-Husayn ibn ‘Ali [a] for he was slaughtered like a sheep. Eighteen members from his family who were unparalleled on earth were also killed along with him. Certainly, the seven heavens and earths cried because of the murder of al-Husayn [a]. Four thousand Angels descended on earth to aid him, but (when they were allowed to reach there) they found him martyred. So they remained at his grave, disheveled and dusty, and will remain there until the rising of al-Qa’im (Imam al-Mahdi [a]), whereupon they will aid him. Their slogan will be, ‘Vengeance for the blood of al-Husayn.’ O Son of Shabib! My father related to me from his father, who related from his grandfather that when my grandfather Imam al-Husayn [a] was martyred, the sky rained blood and red sands.

O Son of Shabib! When you weep over the afflictions of al-Husayn [a] so that tears flow from your eyes onto your cheeks, Allah will forgive all your sins, big or small, few or numerous. O Son of Shabib! If you wish to meet Allah, the mighty and the majestic, free of sin, then perform the Ziyarat of al-Husayn [a].

O Son of Shabib! If it pleases you to abide in the palaces of Paradise in company of the Prophet [s] and his family, then invoke Allah’s curse upon the murderers of Imam al-Husayn [a]. O Son of Shabib! If you wish to earn the reward of those who were martyred with al-Husayn [a], then whenever you remember him, say, ‘If only I had been with them so that I would have attained the great felicity.’

O Son of Shabib! If you desire to be with us in the highest degree of Paradise, then grieve in our sorrows and rejoice in our happiness. Remain attached to our love, for even if a person loves a stone, Allah shall resurrect him with it on the Day of Judgment.”

Uyun Akhbar al-Ridha [a], Part 1, Chapter 28: No. 53, Hadith 58; Bihar al-Anwar, vol. 44, p.285, Hadith 23.

Arabic Text:

حَدَّثَنا مُحَمَّدِ بْنِ عَلِى ماجِيلوَيْه رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىِّ بْنِ إِبراهِيمِ بْنِ هاشِم، عَن أَبيهِ، عَن الرَّيانِ بْنِ شَبِيبٍ قالَ دَخَلْتُ عَلَى الرِّضَا عَلَيْهِ السَّلامُ فِي أَوَّلِ يَوْمٍ مِنَ الُْمحَرَّمِ فَقَالَ لِي يَا ابْنَ شَبِيبٍ أَصَائِمٌ أَنْتَ؟ فَقُلْتُ لا. فَقَالَ إِنَّ هَذَا الْيَوْمَ هُوَ الْيَوْمُ الَّذِي دَعَا فِيهِ زَكَرِيَّا رَبَّهُ عَزَّ وَجَلَّ فَقَالَ: (رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعاءِ).

فَاسْتَجَابَ اللَّهُ لَهُ وَأَمَرَ الْمَلائِكَةَ فَنَادَتْ زَكَرِيَّا وَهُوَ قائِمٌ يُصَلِّي فِي الِْمحْرابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيى‏. فَمَنْ صَامَ هَذَا الْيَوْمَ ثُمَّ دَعَا اللَّهَ عَزَّ وَجَلَّ اسْتَجَابَ اللَّهُ لَهُ كَمَا اسْتَجَابَ لِزَكَرِيَّا عَلَيْهِ السَّلامُ.

ثُمَّ قَالَ يَا ابْنَ شَبِيبٍ إِنَّ الُْمحَرَّمَ هُوَ الشَّهْرُ الَّذِي كَانَ أَهْلُ الْجَاهِلِيَّةِ فِيَما مَضَى يُحَرِّمُونَ فِيهِ الظُّلْمَ وَالْقِتَالَ لِحُرْمَتِهِ. فَمَا عَرَفَتْ هَذِهِ الأُمَّةُ حُرْمَةَ شَهْرِهَا وَلا حُرْمَةَ نَبِيِّهَا. لَقَدْ قَتَلُوا فِي هَذَا الشَّهْرِ ذُرِّيَّتَهُ وَسَبَوْا نِسَاءَهُ وَانْتَهَبُوا ثَقَلَهُ، فَلا غَفَرَ اللَّهُ لَهُمْ ذَلِكَ أَبَداً.

يَا ابْنَ شَبِيبٍ إِنْ كُنْتَ بَاكِياً لِشَيْ‏ءٍ فَابْكِ لِلْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ‏ عَلَيْهِ السَّلامُ، فَإِنَّهُ ذُبِحَ كَمَا يُذْبَحُ الْكَبْشُ، وَقُتِلَ مَعَهُ مِنْ أَهْلِ بَيْتِهِ ثَمَانِيَةَ عَشَرَ رَجُلاً مَا لَهُمْ فِي الأَرْضِ شَبِيهُونَ، وَلَقَدْ بَكَتِ السَّمَاوَاتُ السَّبْعُ وَالأَرَضُونَ لِقَتْلِهِ، وَلَقَدْ نَزَلَ إِلَى الأَرْضِ مِنَ الْمَلائِكَةِ أَرْبَعَةُ آلافٍ لِنَصْرِهِ فَوَجَدُوهُ قَدْ قُتِلَ، فَهُمْ عِنْدَ قَبْرِهِ شُعْثٌ غُبْرٌ إِلَى أَنْ يَقُومَ الْقَائِمُ فَيَكُونُونَ مِنْ أَنْصَارِهِ وَشِعَارُهُمْ يَا لَثَارَاتِ الْحُسَيْنِ.

يَا ابْنَ شَبِيبٍ لَقَدْ حَدَّثَنِي أَبِي، عَن أَبِيهِ، عَن جَدِّهِ أَنَّهُ لَمَّا قُتِلَ جَدِّيَ الْحُسَيْنُ أَمْطَرَتِ السَّمَاءُ دَماً وَتُرَاباً أَحْمَرَ.

يَا ابْنَ شَبِيبٍ إِنْ بَكَيْتَ عَلَى الْحُسَيْنِ حَتَّى تَصِيرَ دُمُوعُكَ عَلَى خَدَّيْكَ غَفَرَ اللَّهُ لَكَ كُلَّ ذَنْبٍ أَذْنَبْتَهُ صَغِيراً كَانَ أَوْ كَبِيراً قَلِيلاً كَانَ أَوْ كَثِيراً.

يَا ابْنَ شَبِيبٍ إِنْ سَرَّكَ أَنْ تَلْقَى اللَّهَ عَزَّ وَجَلَّ وَلا ذَنْبَ عَلَيْكَ فَزُرِ الْحُسَيْنَ‏ عَلَيْهِ السَّلامُ.

يَا ابْنَ شَبِيبٍ إِنْ سَرَّكَ أَنْ تَسْكُنَ الْغُرَفَ الْمَبْنِيَّةَ فِي الْجَنَّةِ مَعَ النَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَالْعَنْ قَتَلَةَ الْحُسَيْنِ.

يَا ابْنَ شَبِيبٍ إِنْ سَرَّكَ أَنْ يَكُونَ لَكَ مِنَ الثَّوَابِ مِثْلَ مَا لِمَنِ اسْتُشْهِدَ مَعَ الْحُسَيْنِ فَقُلْ مَتَى مَا ذَكَرْتَهُ يا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزاً عَظِيماً.

يَا ابْنَ شَبِيبٍ إِنْ سَرَّكَ أَنْ تَكُونَ مَعَنَا فِي الدَّرَجَاتِ الْعُلَى مِنَ الْجِنَانِ فَاحْزَنْ لِحُزْنِنَا وَافْرَحْ لِفَرَحِنَا وَعَلَيْكَ بِوَلايَتِنَا فَلَوْ أَنَّ رَجُلاً تَوَلَّى حَجَراً لَحَشَرَهُ اللَّهُ مَعَهُ يَوْمَ الْقِيَامَةِ.

Labbayk Ya Husayn,

Abu Ali

--
"Anyone (of the believers) who recites poetry about al-Husayn [a] and cries and makes another
 one cry, Paradise will be written for both of them. Anyone (of the believers) in whose presence
 al-Husayn [a] is mentioned, and tears come to his eyes even to the extent of a wing of a fly,
 his reward is with Allah, and Allah will not be pleased with anything less than Paradise for him"
                           - Imam Ja'far al-Sadiq [a]     Bihar al-Anwar Vol. 44, pg. 288

Day-wise Rewards of Fasting in the month of Ramadhan

Saeed bin Jubair says that he asked Ibne Abbas, "What is the reward of a person who fasts in the month of Ramadan knowing its importance?" He replied, "O Ibne Jubair! Get ready for I am going to narrate such a tradition that you would never have heard with your ears nor it has passed your heart. Get your mind ready for the answer for it is the matter of beginning and the end."

Saeed bin Jubair went away and came back next day at dawn after preparing himself for the answer. After offering Salaat, he reminded Ibne Abbas of the tradition. He looked towards Saeed and said, "Listen carefully to what I say. I have heard the Holy Prophet (s.a.w.s.) say, 'If you had known the reward in the month of Ramadan you would have thanked Allah much more. The Almighty Allah wipes out all the apparent and hidden sins of the people of my Ummah on the first night of Ramadan and increases the position of people by two hundred thousand levels and builds fifty cities in Paradise for them. He grants the reward of worship of one year, the reward of a prophet and the reward of fasting of one year for each step taken on the next day."

Reference:

• Sawaabul A'amaal, English (As-serat Publications)

Dua at the time of Iftaar

Once Moosa (AS) asked Allah Subhaana'O'Ta'ala: O Allah! You have granted me the honor and privilege of talking to you directly, Have you given this privilege to any other person?

Allah Ta'ala replied, O!! Moosa during the last period I am going to send an Ummat, who will be the Ummat of Mohammed (SAW) with dry lips, parched tongues, emaciated body with eyes sunken deep into their sockets, with livers dry and stomachs suffering the pangs of hunger will call out to me (in dua) they will be much much closer to me than you O Moosa! while you speak to me there are
70000 veils between  you and me but at the time of iftaar there will not be a single veil between me and the fasting Ummati of Mohammed (SAW) O!! Moosa I have taken upon myself the responsibility that at the time of iftaar I will never refuse the dua of a fasting person!

The Brilliance of the Month of Shabaan

It is narrated from Ibn Abbas that the companions of the Holy Prophet (saw) were discussing the brilliance of the month of shabaan. The Holy Prophet (saw) said, "This is a blessed month and my month. The people of Heavens consider it holy and honor it. The earnings of the believers are increased during this month for the month Ramadhan and the gardens of Paradise are decorated for them. It is called shabaan because of the earnings of believers are increased in it. The deeds performed in this month are counted multiples of seventy. Calamities end, sins are wiped off, good deeds are accepted and Allah becomes proud of His slaves in this month. He sees who fast and worship Him from Divine throne and expresses His Pride in front of the people of Heaven."

Imam Ali (a.s) stood up and asked, "O Messenger of Allah! May my parents be scarified for you, please narrate some excellence of fasting in the month of shabaan so that we are motivated to fast and perform Allah's worship and stay a wake during nights."

Imam Jafar Sadiq (a.s) says, "My father used to take a day's gap between the fasts of the months of Shabaan and Ramadan. However Imam Zainul Abideen (a.s) used to fast for two months continuously and used to say, 'Fasting for these two months continuously is like repenting before Allah. These are the months of Allah and they compensate for the sins of the two months of past and present each."

Imam Muhammad Baqir (a.s) says, "The Holy Prophet (a.s) used to fast in the months of Shaban and Ramadan continuously. However he used to stop people from doing so. These are the months of Allah and they compensate for the sins of previous and next months."

The Holy Prophet (saw) said, "One who fasts for one day in shabaan, Allah writes for him seventy rewards and each reward will be equal to that of worshipping Allah for a year. One who fasts for two days, He would save him from those sins, which destroy a person. One who fasts for three days, his position in Paradise would increase by seventy levels with pearls and rubies. One who fasts for four days in paradise his earnings would increase greatly. One who fasts for five days would be loved by the people. One who fasts for six days Allah would keep away seventy types of calamities from him. One who fasts for seven days, he would remain safe from the mischief and evil thoughts of Satan and his gangs. One who fasts for eight days won't go thirsty from this world and would be satisfied by a pure cistern. One who fasts for nine days, Munkir and Nakir would be lenient with him while questioning in the grave. One who fasts for ten days, his grave would expand by seventy spans. One who fasts for eleven days his grave would be lit up by eleven minarets of lights. One who fasts for twelve days, seventy thousand angels would visit his grave every day till the day of Judgment. One who fasts for thirteen days angels of all seven heavens would repent for him. One who fasts for fourteen days a;; the terrestrial and aquatic animals will be ordered to seek forgiveness for him. One who fasts for fifteen days, the Almighty Allah calls out, 'I assure you by My Honor that I won't burn you in the fire of hell.' One who fasts for sixteen days, seventy rivers of fire will be extinguished for him. One who fasts for seventeen days all the doors of the hell would be closed for him. One who fasts for eighteen days on Shabaan all the doors of paradise would be opened for him. One who fasts for nineteen days would be given seventy thousand palaces made of pearls and rubies in paradise. One who fasts for twenty days would be married to seventy thousand hoorul ein. One who fasts for twenty one days angels would congratulate him and keep moving their wings on his body. One who fasts for twenty two days would be made to wear seventy thousand dresses made of satin and brocade. One who fasts for twenty three days would be made to sit on a bright mount and roam throughout paradise. One who fasts for twenty four days would intercede for seventy thousand people who believed in the oneness of Allah. One who fasts for twenty five days hypocrisy would be kept away from him. One who fasts for twenty six days Allah would give him permit to pass through the sirat bridge. One who fasts for twenty seven days Allah orders to give him freedom from hell. One who fasts for twenty eight days his face would be illuminated and light would emanate from his face. One who fasts for twenty nine days Almighty Allah would please him. One who fasts for thirty days in shabaan Jibrael (a.s) would stand in front of Divine Throne and call out, 'O person! your deeds have a new beginning for your past sins have been forgiven.' Almighty Allah would say, 'I would forgive you even if the number of your sins is equal to the number of stars in the skies, or drops of rain, or leaves of tress, or grains of sand, or drops dew or number of days of the world. This reward and forgiveness for fasting in the month of shabaan is not much for Allah. ' "
Ibne Abbas says that this reward is for the month of shabaan only.

Reference: Sawaabul Amaal

Reward of a fast in the month of Shabaan

Imam Jafar Sadiq (a.s) says, 'One who fast continuously from shaban to the month of ramdhan then by Allah, these fasts would be counted among repentance of Allah, the Might and Sublime.'

The narrator says that he heard Imam Jafar Sadiq (a.s) say, 'one who fasts on first of shaban then surely, Paradise would be made obligatory for him. If he observes two fasts, the Almighty Allah would look at him with mercy in this world every day and night. He would also shower His mercy on him in Paradise. One who fasts for three days would get to visit Allah daily on the Divine throne in Paradise.'

It is narrated from Imam Jafar Sadiq (a.s) that he said, 'By Allah, the fasts of shaban and Mahe Ramdhan are like repenting before Allah.'

The Holy Prophet (saw) was asked, 'Which fast is supreme?' He said, 'The fasts of Shaban for the welcoming of Mahe Ramadhan.'

Imam Muhammad Baqir (a.s) says, 'One who observes fast in shaban it would keep him away from every defect and anger.' Abu Hamza says, 'I asked the Imam as to what he meant by that defect.' Imam replied, 'It is the oath of Allah's disobedience.' I asked, 'What is the meaning of that anger?' He replied, 'Taking an oath out of anger and then repenting it.'

The narrator says that a discussion of the fast of the month of shaban was held with Imam Jafar Sadiq (a.s). Imam went on narrating the excellence of this fast until he said, 'The fast of shaban would benefit him a lot; even if he has murdered a respected person he would be forgiven."

Imam Jafar Sadiq (a.s) narrates that the Holy Prophet (saw) said, 'Shaban in my month and Mahe ramadan is the month of Allah. it is the spring for the poor. The Almighty Allah has made Eid-ul-Azha so that the poor get to eat meat and hence you should perform Qurbani and offer meat to them."

Refrence: Sawaabul Aamaal

SHA’BAAN - The great spiritual blessing

The Holy Prophet said Sha’baan is my month”.
Imam Ali bin Husayn Al Zaynul Aabideen (A.S.) told his companions: “The Holy Prophet (Saww) used to observe fast during the whole month of Sha’baan. Therefore whosoever, in love of the Holy Prophet (S.A.), wishes to seek nearness to Allah and receive bounties, favours and rewards in this world and in the Hereafter, must connect Sha'baan with Ramadhan (in the matter of fasting and special prayers). 1) It is highly desirable to observe fast on 1st, 2nd and 3rd of Sha’baan, &  Pray a 2 Rak-a’t Namaaz every night  In every Rak-a’t, after the recitation of Soorah Al Faatih’ah, recite Soorah Al Ikhlaas 11 times.. 2) Give Alms/Charity  in HIS name “What are the best deeds that should be done in Sha`ban.” The Imam (a.s) answered, “Alms giving and seeking forgiveness are the best deeds in Sha`ban. Verily, if anyone of you gives alms in Sha`ban, Almighty Allah will breed that alms in the very same way as you breed your small camels. Hence, this alms will be as huge as Mount Uhud on the Resurrection Day.” (use www.Eternal-Investment.org )
3) Recite 70 times daily: ASTAGHFIRULLAAHALLAD’EE LAA ILAAHA ILLA HUWAR RAHMANO RAH’EEMUL H’AYYUL QAYYOOMU WA ATOOBU ILAYHI According to narrations, the best supplications and invocations that are advisably recited in Sha`baan are the prayers of seeking forgiveness of Almighty Allah (swt) (i.e. istighfar). Hence, to seek Almighty Allah’s (swt) forgiveness seventy times a day in Sha`baan is equal to seeking His forgiveness seventy Thousand times a day in the other months 4) Recite the following 1000 times, whenever the count reaches 1000, at any time within the month, the a’mal is complete: LAA ILAAHA ILLALLAAHU  WA LAA NAA’-BUDU ILLAA IYYAAHU MUKHLIS’EENA LAHUD DEEN WA LAW KARIHAL MUSHRIKOON
5) On every Thursday Fasting is recommended & Recite 2 Rak-a’t Namaaz. In every Rak-a’t, after the recitation of Soorah Al Fatih’a, recite Soorah Al Ikhlaas 100 times. After the Salaam recite Salawaat 100 times  اللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ In this respect, a Hadith reads that the heavens decorate themselves each Thursday in Sha`ban and the angels pray Almighty Allah, saying, “O our God: (please do) forgive him who observes fasting on this day and respond to his prayers.” The Holy Prophet (saww) is also reported as saying, “If one observe fasting each Monday and Thursday in Sha`baan, Almighty Allah will settle forty of his needs— twenty appertained to the worldly life and twenty to the Hereafter.” 6) Recite the Special Salawaat taught by Imam Ali bin Husayn Al Zaynul Aabideen (A.S.)  7) Recite Munajat e Shabaniyah with presence of heart.

Last Days of Rajab

 Imām Ja'far ibn Muhammad al-Sādiq  (A.S.) said:

 

"For the person who fasts on the last day of the month of Rajab, Allah will save him from the after effects of death"

 

[Reference: Manazile Akherah, Chap # 1, By Shaikh Abbas Qummi]

 

 

It is highly recommended to Observe Fast on 28, 29 and 30 of Rajab

Those deeds which are beneficial for warding off fear of the grave

One of them is performing Ruku' with entire recitation. Imam Mohammad-al-Baqir (A.S.) says, that a person reciting entire recitation of Ruku' in Namaz will be saved from the fear of the grave. And one who recites.

لااله
الاالله
الملك
الحق
المبين

100 times daily, will be saved from anxiety in the grave, will become prosperous, and the doors of Paradise will be opened for him. It is also related that the person who recites Surah-al-Yaseen before going to bed, and the following Namaz (Namaze Lay latur Raghaib), he will be saved from the terror of the grave. The first night of the month of Rajab is known as Laylatur Raghaib.
The Holy Prophet Mohammad (S.A.W.S.) used to fast on the first thursday of the month of Rajab, and between Maghrib and Isha Prayers recite twelve Rak'at Namaz (in Si sets of two units) as under:
In every Rak'at after Surah-al-Hamd recite three times Surah-al-Qadr and twelve times Surah-an-Naas. After Salaam recite seventy times:

اللهم صل على محمد النبي الامي وعلى اله

Then go into prostration (Sajdah) and say seventy times:

سبوح قدوس رب الملائكة والروح
Then sit erect and say seventy times:

رب اغفر وارحم وتجاوز عما تعلم انك انت العلي الا عظم
 Then again go into Sajdah and say seventy times:

سبوح قدوس رب الملائكة والروح
 It has been related that a person who fasts for twelve days in the month of Sha'ban, Allah will send seventy thousand Angels daily to his grave. And if a person visits an ailing man, Allah appoints an Angel for him who accompanies him in his grave till Qayamat.
 Abu Sa'eed Khudri says, that he heard the Holy Prophet (S.A.W.S) telling Amirul Mo'mineen Ali (A.S.), "O Ali! Give glad tidings to your Shi'ahs that their death will be eased, and they will be saved from the terror of the grave and Qayamat".

Ref :Manazale Akherah

The Reward of fast of the Month of Rajab

Imam Jafar Sadiq (a.s) says, "Nuh (a.s) boarded his ark on the first of Rajab and ordered his companions to fast on that day. He said that hell goes away to a distance of one year from the one who fasts on this day. One who fasts for seven days all the seven doors of hell would be closed for him. One who fasts for eight days all eight doors of paradise would be opened for him. One who fasts for fifteen days would have his problems solved. One who fasts for more than this Allah, the mighty and sublime would grant him a greater reward."

Imam Musa Kazim (a.s) says, "Rajab is a river of Paradise whiter than milk and sweeter than honey. One who observes one fast in the month of Rajab, Allah, the Mighty and Sublime would satisfy him with this river."

Imam Musa Kazim (a.s) says, "Rajab is the glorious month. Allah doubles good deeds and wipes the sins in this month. One who observes one fast in Rajab, Hell would go away from Him to a distance of a year and Paradise would be made obligatory on one who fasts for three days."

The Holy Prophet (saw) says, "Know that Rajab is a great month of Allah. It is called Asam because there is no month so dear and excellent for Allah except this. It was respected even during the time of ignorance. When Islam arrived, it too increased the greatness and excellence of this month. Know that Rajab is the month of Allah, Shaban in my month and Mahe Ramazan is the month of my ummah. Know that if a faithful person fasts seeking reward from Allah he has gained lots of pleasure of Allah. The fast of that person would end the anger of Allah upon him; a door of Hell would be closed for him. The reward of this fast with pure intention is better than giving an earth filled with gold as charity. No object in this would can make his reward complete except good deeds. As soon as night falls, Allah would fulfill his ten wishes. If he prays for worldly life his prayers would be accepted. One who prays for his friends, lovers and chosen people, Allah would accept his prayers. One who observes two fasts in the month of Rajab nothing in the earth and heavens can imagine the greatness of that person . He would get the reward of a truthful person who has never lied in his whole life time. He would appear on the Day of Judgement in the similar state. That person would do intercession of others along with other truthful people till they all enter Paradise and settle down with those truthful persons. One who fasts for three days in Rajab, Allah would erect a barrier between him and Hell whose distance would be equal to travel of seventy years. Allah would say at the time of Iftar, 'You have right upon Me and My love for you has becomes obligatory, O Angels! I hold you witness that I have forgiven his sins from start till the end'. One who fasts for four days in the month of Rajab, he will remain safe from calamities like the evil of Jinns, Leprosy, Leucoderma, mischief of Dajjal and the punishment of grave. He would get the reward of wise person who repent. He would be handed over the scroll of deeds in his right hand and made to stand in the right row of worshippers. One who fasts for five days in the month of Rajab it is the duty of Allah to please him on the Day of Judgment. His face would be shining like the full moon when he is resurrected on the Day of Judgement.  Rewards equal to the number of grains of sand would be written for him and he would be made to enter Paradise without any accounting. He would be given choice to ask whatever he wants from Allah. One who fasts for six days in the month of Rajab, his face would be brighter than sun when he is resurrected on the Day of Judgement. Apart from this, he would be given extra light which would light up all those gathered on that day. He would be gathered along with protected people and would pass through the sirat bridge without any accounting. His sins will be forgiven. His sins as great as disobeying parents and breaking relations will be forgiven. One who fasts for seven days in the month of Rajab, Allah would close all the seven doors of Hell for him and prohibit the fire of Hell for his body. One who fasts for right days in the month of Rajab, Allah would open all the eight doors of Paradise for him one by one and he would be given choice to enter Paradise from whichever door he wishes. One who fasts for nine days in Rajab would come out of his grave saying La ilaaha illallaah and would not see anything except Paradise. The light of his face would brighten the people gathered on that day and people would think of him as a prophet.  The minimum reward given to him at that time is entrance to Paradise without any accounts. One who fasts for ten days in Rajab would be given two emerald wings decorated by illuminating pearls and rubies. He would enter Paradise flying over the Sirat Bridge with the help of these wings. He would be counted among the just and dear ones of Allah. He is like one who prayed for a hundred years with the pure intention of seeking the reward from Allah. One who fasts for eleven days in RajabRajabRajab, a table would be spread under the shade of the Divine Throne and a number of eatables would be laid on it for him. The span of this table would be seventy times the area of this earth. Trays made of brocade and rubies will be laid on it. Every tray would have seventy thousand types of eatables each having distinct aroma and color. That person would have food from this table while others would be involved in a great difficulty. One who fasts for fourteen days in Rajab, Allah would grant him huge palaces made of pearls and rubies of such kind that eyes have neither seen nor ears heard about nor can a human mind imagine them. One who fasts for fifteen days in Rajab would stand at the place of faithful people. Every angel, messenger and apostle passing by him would say, 'Congratulations for you are in peace near to Allah, honest, fortunate and happy and would rest in gardens.' One who fasts for sixteen days in Rajab would be among those who are first to ride upon the vehicles of bright light. He would fly from Paradise to the door of Mercy in these vehicles. One who observes seventeen fasts in Rajab, seventy thousand lamps would be illuminated for him at the Sirat Bridge so that he enters Paradise passing the bridge in the light of these lamps. Angels would welcome him saying, 'Well done' and 'Peace be upon you' . One who fasts for eighteen days in Rajab would be given a place on the thrones made of pearls and rubies in the Minaret of Ibrahim in Paradise. One who fasts for nineteen days in Rajab, Almighty Allah would construct a palace of pearls for him facing the palaces of Adam (a.s) and Ibrahim (a.s). He would salute them and they too would salute him and respect his position. He would be given the reward of a thousand fasts for each fast. One who observes fast for twenty days in Rajab it is as if he has worshipped Allah for thousand years.One who fasts for twenty one days in Rajab, on the day of Judgement he would get to intercede for people numbering the sinners of Rabi and Mudhir tribes. One who fasts for twenty two days in Rajab a caller would give call from Heaven, 'O friend of Allah! There are glad tiding for you. There is great honor for you in Allah's eyes. You are friend of Prophets, truthful ones, martyrs and the virtuous upon whom Allah has revealed His bounties and mercy. They are your best friends.' One who fasts for twenty three days in Rajab call would be given from Heaven, 'O slave of Allah! You are fortunate. You have taken less pain and you are getting much more benefit. The veil is taken off from you. You are rewarded greatly by your Lord. You will be a neighbour of Khaleel (Prophet Ibrahim) in Darus Salaam. One who observes fast for twenty four days in Rajab the angel of death would come to him in the form of a handsome youth wearing a green brocade dress mounted on a green horse of Paradise. He would be holding a golden cup decorated with a green silk more fragrant than musk filled with the pure wine of Paradise. He would make that person drink that wine while taking his soul away. The difficulties of death bed would be erased for him and his soul would be wrapped in green silk. Such a sweet fragrance would come out of it that all the inhabitants of seven heavens would be scented with it. He would remain satisfied in his grave as well when he would be resurrected until he reaches the cistern of the Holy Prophet (saw). One who fasts for twenty five days in Rajab would be surrounded by seventy thousand angels, each holding an umbrella made of pearls and rubies when he is resurrected from the grave. They would have ornaments and excellent dresses. They would say, 'O dear one of Allah! Let us go to Him soon.' Then he would go to Paradise first along with the dear ones of Allah. Indeed it is a great success. One who fasts for twenty six days in Rajab the Almighty Allah would build a hundred palaces of pearls and rubies under the shade of His Throne. There would be a tent made of red silk of Paradise in front of each palaces. While people would be busy in accounting of their deeds, this person would rest over here peacefully. One who observes fast for twenty seven days in Rajab the Almighty Allah will expand his grave to the distance covered in four hundred years and the whole area would be fragranced with amber and musk. One who fasts for twenty eight days in Rajab Allah would create a distance of nine barriers between him and the fire of Hell. The width of each barrier is equal to the distance covered in five hundred years between the earth and heaven. For a person who fasts for twenty nine days in Rajab Allah would forgive him even if he would have robbed every man on the order of an unjust or even if she is a woman who has been unchaste seventy times. One who fasts for thirty days in the month of Rajab a caller would call out, 'O slave of Allah! Your past sins are forgiven. Your deeds can have a new beginning.' Allah would grant him all the gardens and every garden would have forty thousand cities. Every city would have forty palaces and every palace would have forty thousand houses and every house will have forty dining tables and every dining table would have forty thousand dishes and every dish would have forty thousand cuisines each having a dis tint color and aroma. Every house will have forty thousand golden thrones and the span of those thrones would be equal to two thousand hands. A virgin Hoorul Ein would be seated on each throne having three hundred thousand dazzling hair on their head and each lock hair would be held by one thousand slave girls who will be scenting it with musk and amber so that the person who fasted during Rajab comes near her. All this is for the person who fasted for the whole month of Rajab."

Someone asked, "O Messenger of Allah! what should a person do who is not able to observe fast for the whole month due to weakness, menstruation or some other reason?'
The Holy Prophet (saw) said, "They should give food as per charity. I swear by Him in Whose control is my life that they would get much more than what i have said if they give charity daily. Allah the creatures if this earth and the heavens cannot even estimate one-tenth of the reward, which that person would get in Paradise."

Someone asked, "O messenger of Allah! What should a person do who is not able to pay charity also?"
The Holy Prophet (saw) said, "He should recite the following tasbeeh of Allah a hundred times daily for thirty days in the month of Rajab: 'Sub-h'annal ilaahil jaleeli sub-h'aana malla yambaghit tasbeeh'u illaa lahu sub-h'aanal a-a'zil akrami sub'h'aana mallabisal i'zza wahuwa lahu ahl.'

Imam Reza (a.s) says, The Almighty Allah appointed Muhammad (saw) as His Apostle after three nights of the month of Rajab had passed. Hence observing fast on this day has reward equal to fasting seventy years." Saad bin Abdullah says that according to our elders, there is a mistake and the real saying is that Allah appointed him as apostle when three nights were left in the month of Rajab."

- Sawaabul Aa'maal

Types of Fasting

There are three types of fasting:

1. The fasting of commons, which is the renunciation of eating and drinking, and observance of other fasting requirements as described in the Books of Jurisprudence.
2. The fasting of nobles, which in addition to the above also includes renunciation of sins i.e. controlling eyes, ears, tongue, and other bodily parts from sinning and transgression.
3. The fasting of most distinguished nobles which in addition to the renunciation of the above also includes relinquishment of everything, be it permissible or forbidden, which makes mind and conscience negligent from Allah's remembrance.

Of course, it must be understood that even the fasting of noble and the fasting of most distinguished notables in itself contains infinite degrees and ranks, i.e. like the believers containing various degrees and ranks in accordance with their piety and asceticism, inevitably their fasting too will differ on the basis of the magnitude of their piety and asceticism.
Considering that each believer possesses a particular degree of faith and piety, it could be said that faith, piety, and fasting have as much as ranks and degrees as there are the number of believers.
Ref: Spiritual journey of the mystics

Classification of Fast observers On the Basis of Their Food Consumption

From the point of view of eating and drinking the fast observers differ as follows:
The fast observers whose eating and drinking is provided through forbidden means are like the ones, who carry the burden of things belonging to others upon their shoulders. The things ultimately reach to their owner and the exhaustion and fatigue remain with these people. The reward of fast of such fast observers is given to the real owners of those eatables or drinks which were illegally consumed by these fast observers, and for them nothing remains except tyranny, wrath, and usurpation of people's wealth. Or they are like those who undertake pilgrimage to Mecca riding upon an usurped animal, in which case the reward of the Hajj pilgrimage reaches to the owner of that animal and exhaustion and fatigue remain for the usurper.
The fast observers whose eating and drinking consist of doubtful material, (i.e. there being lawful (halal)[13] or unlawful (haram)[14] is not confirmed), could be further classified into two groups:

1. The first group consists of those fast observers whereby the consumption of such eating and drinking items apparently is lawful (halal) for them.
2. The second group consists of those whose consumption of such eating and drinking items apparently is not lawful (haram). These people, with slight variation, are similar to those fast observers whose eating and drinking is provided by unlawful (haram) means.

The fast observers whose eating and drinking consist of lawful (halal) means, but are excessive in their consumption in quality as well as in quantity. That is they fill their tablecloth with colourful delicious dishes at dawn (saheri) and at the time of fast breaking (iftar), and in their consumption of these foods indulge in over-eating. Their story resembles that of a low ambitious miserly person who in the presence of his beloved amuses himself with something else, while his beloved desires that his lover should pay attention only towards him, and should enjoy his companionship. Such low ambitious miserly ones do not possess the decency and worthiness to be invited for the union with their beloved, they deserve only to be amused in their petty amusements. Because, these are the slaves of their stomachs and not the bondsman of Allah (the Glorious, the Exalted). It would be more appropriate to consider them as worshippers of belly instead of calling them as Allah's worshippers.
The fast observers, who in their qualitative and quantitative consumption of eatables go further deeper as compared to the previous group, reaching to the level of extravagance. Their situation is similar to those fast observers whose eating and drinking consist of unlawful (haram) means because, lavishness and extravagance is forbidden and is tantamount to a sin. Therefore, it would be more appropriate to consider them as disobedient and sinners, instead of knowing them as obedient bondsman of Allah (the Glorious, the Exalted).
The fast observers whose eating and drinking as well as their level of consumption consist of lawful (halal) and is permissible; are not indulged in any sort of waste and extravagance; neither they fill their tablecloth with colourful delicious dishes nor they practice over-eating and belly-filling; limit themselves to consume only a single food and abstain themselves from eating with the intention of enjoyment; Allah (the Glorious, the Exalted), will reward them with best of His bounties; with His infinite generosity will bless them, and no one knows or could imagine what sort of special rewards have been accumulated for them by Him.

[13] Halal: things which are allowable by religious law.
[14] Haram: categorically forbidden by religious law [Tr].
Ref: Spiritual Jouney of the mystics