Understanding the Amaals of Laylatul Qadr

Seeking forgiveness 70 times:

This should not be something that we pay lip-service - rather, we should recall all of our past sins and transgressions which we committed against All{h while we repeat this line 70 times.

Supplications with the Quran on the Head:

This is the month in which the Quran was revealed to mankind for guidance and without doubt, in it is a cure for all spiritual and physical illnesses and ailments.

By placing the Quran  on our heads and reading these prayers and seeking Allah and the Ahlul Ba|t (prayers be upon all of them), we remember that Allah is the all-Powerful and sole granter of intercession for all of our illnesses – whether they be spiritual or physical and it is through the Quran and the permission of Allah at this first stage that these sicknesses can be cure. After this, at the second level, by calling upon the 14 Ma`sumin (prayers be upon all of them) in the proceeding prayer, we recall the words of the Prophet (blessings of All{h be upon him and his family) that we must stick to both the Quran and the Ahlul Ba|t if we wish to stay on the right path until the Day of Judgment – as they shall never separate from one another. In addition, the Quran has told us seek an intermediary to Him, and we do so through the Ahlul Ba|t (prayers be upon all of them).

Dua No 2:

We acknowledge that we ourselves are weak and humble servants and that only Allah has power to assist us. Not only do we ask Allah for our material needs in his short prayer, but we also implore Him for our spiritual needs. We also thank Him for all that we have: both in times of happiness and sorrow both; times of difficulty or ease; times of health or sickness; and times of misfortune, blessings.

Dua 3:

This is a general prayer in which we praise and mention some of the characteristics of Allah.

Dua4:

{ refers to the fact that on this night – the 19^th of the Month of Ramadhan, the affairs for our next year are decreed by Allah, and thus, we ask Him for the greatest gifts which He can shower upon us in the next year: that we can go for Hajj; our Hajj is accepted; our sins are forgiven and our evil deeds are all pardoned. We also ask All{h for other things such as: our life span is increased (obviously so that we can continue to glorify and thank Him and not to continue to perform more sins) and that our sustenance is increased, and we close off with asking Him for all of our other legitimate desires  – both of this world and the next world – for ourselves, families, friends and relatives and the Muslims around the world.

Seeking forgiveness 100 times:

Once again, once we have asked for all our needs in the previous Duas and have turned to those whom He has appointed as guardians of His faith – namely the Ahlul Ba|t (prayers be upon all of them) through the Ziyarat of Imam Husain (peace be upon him), we again recall all of our past sins and transgressions  while we repeat the line of asking for forgiveness 100 times.

Cursing the killers of Am|r al Mo’min|n `Ali ibn Ab| Ta;ib (prayers be upon him):  

The curse or asking Allah to remove His mercy from wicked people is a Quranic injunction – especially on those who INTENTIONALLY kill believers and thus, we are required to carry this commandment of Allah out. It is for this reason that we sincerely ask Allah to condemn to the hell fire the one who killed the brother of the Prophet and the father of the A’immah (prayers be upon all of them) – Am|r al-Mo’min|n `Ali ibn Abi Talib (prayers be upon him).

PREPARING FOR LAYLATUL QADR

           

1. Is there a need to prepare for Lailatul Qadr?
In order to answer this, let us define what the word to PREPARE means?
Simply, put it means to make ready or fit, to bring into a suitable state, to make oneself ready
For e.g. when we want to prepare a meal, or go out for an event, we must a GOAL in mind.
As in what is my end result, the final dish or my final destination where I wish to end up.
And as per the subject under discussion i.e “Preparing for Lailatul Qadr” our GOAL is to take full benefit/make full use of the BOUNTIES & RAHAMA that Allah (swt) bestows opens us in this night of  LAYLATUL QADR.

It is important that we first understand the significance of LAYLATUL QADR in order that we know what sort of  ‘ingredients’  are required for our preparation to reach the Ultimate Goal which is earning the pleasure of Allah (swt)

2. What is Laylatul Qadr therefore?
You are all aware of its importance so I will just briefly re-run through it
In surah AL Qadr Allah (swt) clearly states: "Surely We revealed it (the Holy Qur'an) on the grand night. And what will make you comprehend what the grand night. The grand night is better than a thousand months. The angels and Gibreel descend in it by the permission of their Lord for every affair, Peace! It is till the break of the morning." (97:1-5)

Allah (swt) is inviting all the believers for a Divine feast; the invitation which has been brought by the messengers. Allah (swt) is the host, his most favorite angels are the servants and the believers are the guests. The table is spread with Divine blessings containing all sorts of rewards and favors. Though the eyes cannot see them nor the ears hear them not the human hearts imagine them, yet the bounties are all kept in readiness to be awarded to the guests in accordance to her actions.

Lailatul-Qadr is a blessed night because the Almighty brings down during it goodness, bliss, and forgiveness for His servants. It is a feast which has come with a message that shows one the way to achieve happiness in both the worlds. Laylatul Qadr is a feast for the spirit, a feast of worship and prayers.
Ahadith indicate that the fate of every believer for the coming year is decreed on this night.       
When our Prophet (saw) was asked how man could enjoy the favours and good grace of proximity to, and mercy of, Allah (swt) he quoted Nabi Musa’s (as) supplication:
“Oh My God, I seek proximity to You;                                                                                                           

He (Allah) said: Proximity to Me is for him who stays awake on Laylatul Qadr
“Oh My God, I am in need of Your Mercy;                                                                                                

He said: My Mercy is for him who shows mercy to the poor on Laylatul Qadr
“Oh My God, I am in need of the passport to cross the bridge;                                                               
He said: that is for him who give alms on Laylatul Qadr
“Oh My God, I am in need of the trees in Paradise and their fruits;                                             
He said: that is for him who seeks forgiveness on Laylatul Qadr
“Oh My God, I seek deliverance from fire;                                                                                
He said: that is for him who remembers Allah on Laylatul Qadr
“Oh My God, I seek Your good pleasure;                                                                                 
He said: that is for him who says a two rakat prayer on Laylatul Qadr
On another occasion Nabi Musa (as) said: “Oh My God, are You far away that I shout at You, or are You near that I whisper to You?”   He said: “O Musa, I am sitting together with you!”

3. What do we therefore have to remind ourselves about Laylatul Qadr?                              
That it is:

1. A unique once in a year opportunity to do a life times worth of activity.
2. Full of long lasting blessings
3. The night of unsurpassed grandeaur when the absolute Grand God revealed the Grand qur’an through the Grand Wahy – gibraeel into the heart of the Grand Holy Prophet (saw)
4. A once in a year occasion for influencing our future destiny – “QADR” – taqdeer.                       The Masumeen have explained to us that god in his infinite wisdom had planned the system of the universe in such a way that every persons destiny will be determined on an yearly basis in the angelic spheres through the agency of the imam of the age. Who is the leader and focus of the whole spiritual world) this gives MANKIND a unique opportunity to influence his own future (gains, loss/health/sickness, richness/poverty/ etc by performing certain acts, e.g. dua salat, sadaqah, jihad, acquiring knowledge, quran recitation etc.
5. The night when the whole multitude of angels and the great spirit (ruh) descend on earth, greeting and praying for the believers and conveying messages to the Imam of age.

4. Do we than still need to PREPARE OURSELVES FOR LAYLATUL QADR after knowing its significance??

Yes, Let us imagine for a moment that we are invited for a special feast by the president of our country, who also tells us in advance that he is going to reward us with magnificent gifts as per the way we present and behave ourselves during the feat - What would we do ?
After the initial euphoria, we would leave no stone unturned to present themselves in the best possible manner. Preparations of what to wear, how to get there, what will I speak with the president, If I have to go through his secretary what will I say to him, what sort of gifts will I take with me, what sort of conversation with I have with him, all this and more will be thought about, rehearsed and re-rehearsed. Correct me if I am wrong!!

All this ‘tension’ in honour of an invitation from the President of a country.  Lailatul Qadr is an invitation form the President of all Presidents, The Supreme One. Do we need to make  preparations for this night ?

Undoubtedly, we must start our preparations way ahead of time, after all going by human fitra, there is more than profit that can be got from this feast of Lailatul Qadr unless out of sheer carelessness we end up amongst those negligent and idle ones, who do not achieve anything except tiredness, loss and eternal doom, who will gain nothing except regret and cry out aloud on the day of Reckoning:
"Ah! Woe upon me! In that I neglected (my duty) towards Allah."

5. What sort of Pre-preparations are needed before the advent of this grand Qadr?
Gibrael was asked; "What has the Almighty Allah done on this night with the wishes of the believers among the nation of Muhammad (pbuh)?" He answered, "The Almighty Allah has looked upon them on this night and forgiven them, all of them, except the following:
“One who is addicted to drinking, One who severs his ties with his kin,                                          and One who is a trouble-maker."

We have been advised to beseech Allah (swt) during the whole year before the arrival of the Night of Power,

• to keep us alive for this night,
• to bestow upon us the towfiq to remain vigilant during this night and pray for blessings and forgiveness.
• to bless us that we are able to do the best of deeds on this night
• to comprehend fully the importance of this night which is superior than one thousand months.
• To pray that we can become one of the favourites of Allah (swt) and be blessed with His love, learning, nearness, union, pleasure, together with health, happiness, and welfare;
• To yearn and act so that Allah (swt) be so pleased with us in such a manner, that after this night He would never be displeased us again.
• To pray that our Aimma esp the Imam-ul-Asr be pleased with us & intercede on our behalf

6. How to Prepare oneself for The Night of Power (Lailatul-Qadr).

(i) Preparing Mentally

• Strive to keep Allah (swt) at the fore of one’s mind the whole night long.
• All the Ibadah done should be recited in the state of being completely awake, aware, conscious, and with a live heart

If one feels that one will not be able to concentrate then start reciting from now "We are from Allah and towards Him is our return. " - Holy Qur'an (2:156) for it is considered as a tragedy if one can not in this night receive the divine grace in supplications
"Their prayers ascend upwards and reaches Allah, their words are accepted, and Allah loves to listen to their prayers the way a mother likes her own child."
Is not it shameful that the prayers which ascend upwards should be recited from the tip of the tongue, while the heart and soul remain occupied in worldly affairs?

Many a times, one feels that one cannot ‘properly’ perform a certain ibadah and so decided to forgo it.  One should not do listen to this ‘waswas’ instead, one should perform it & more, for acceptance lies in the Hand of the Mercy of Allah (swt).


Preparing Physically
 The other preparations to be done for this night are,

• for worshipping in this night a suitable place, dress, and perfume should be arranged in advance (comfortable dress/pacheri which does not distract us)
• paying alms during this night  - to the people who really deserve financial support
• Follow the translation of the duas in order to understand what you are reciting

Preparing spiritually

• increase ones eagerness for receiving the promised bounties and blessings;
• select worships and deeds which are more in harmony with ones mood 
• When one stands for prayer, or any other ibadah, to briefly spare a moment to think about the wisdom of that action/its meaning etc for e.g Why am I standing towards Mecca?  To realize that when I stand on my two feet, it indicates my hope and fear about the acceptance of my worship
• Resorting (Tawassul) to Ahlul-Bait [a] - With persistence, supplicating in a polite and soft manner, with words and content arousing their sympathies, should beseech them for bestowing upon us the grace of being vigilant during this night.
• Crying and Shedding Tears: that during these nights ones fear, humility, tears, crying, anguish, and lamentation be increased as much as possible. The Learned Scholar Haj Mirza Javad Agha Maliki Tabrizi (r.a.) in his book (Suluk-i Arifan) Spiritual Journey of the Mystics tell us that One of the best method is that one should tie ones hands around ones neck; should pour dirt           upon ones head; should place ones head against a wall; sometimes one should stand and sometimes one should cry; should imagine oneself at the scene of Judgement Day; and the way sinners are rebuked with harshness, then one should imagine and be scared least Allah (the Glorious, the Exalted) orders: "Seize ye him, bind ye him, burn ye him in the blazing fire, and make him march in a chain whereof the length is seventy cubits." - Holy Qur'an (69:30-32)
• Then one should cry: "O' Thou are the most compassionate, and Thou Who are the shelter of unsheltered ones!"  "Where is Your vast blessing? Where is Your infinite forgiveness? Where are Your love and benevolence?"
• Ask for forgiveness of past sins in the most appealing manner with a promise to try never to return to the sins again – a TAWBA in every sense of the word
• Present ones requests before the Almighty with full hope that they will be answered.
• The Prophet (S.A.W.) when asked what should one invoke Allah during these nights, said: "Ask for your safety (here and in the hereafter)".

7. Recommended Ibadah to be performed on The Night of Qadr:
    WE are advised that this night be divided into 3 parts –
1st part to be allocated for Gaining Knowledge – Najhul Balagha, Tadabbur etc
2nd part to be allocated for Meditation (not when you are too sleepy)
One should not forget to select a period for having a private union between oneself and ones Creator and
3rd part to be allocated for Salatul Layl to connect with Nawafile Subh with Subh prayer

Suggested ways to get the maximum of this blessed opportunity”

• Imam al- Sadiq (as) quotes “On all these nights, it is recommended that you perform the ghusl twice: once at the beginning of the night, and once at its end”.

      When performing the recommended ghusl, to remember that while god likes physical
      cleanliness, more important He loves inner cleanliness of the heart, from immoral
      character e.g. jealousy, greed, etc. Thus resolve to clean the soul also by TAUBAH +
      JIHAD of NAFS

• When praying 2 rakat namaz of recommended prayers with 7 times surah tawheed, make efforts to concentrate on the message of tawheed and get the heart to believe that truly GOD ALONE is ALL –powerful/All Merciful/Independent etc. therefore we should fear none BUT HIM, hope from none  BUT HIM, we should ask from none BUT HIM

• After the salaah when repeating ISTEGHFAR 70 times try to first be really repentant for serious mistakes done, sincerely ask for forgiveness either by:                                                                       a) recalling 70 different sins OR

b) feeling remorseful for 10 sins of the 7 main organs: eyes, ears, tongue, hands, mouth, stomach + private parts OR
c) some particular sins that you may have committed repeatedly OR
d) recalling the variety of punishments of different sins and finally resolve NOT TO Repeat them in the future, then only can one realistically expect to deserve the reward the HP has promised “Whoever performs this act will surely be forgiven by the Almighty even before here rises from his place.

• When opening the qur’an and praying for your needs with the intercession of the qur’an, realise that while the qur’an is a cure for spiritual illness, it only benefits the pious ones and the evil doers are deprived of its illumination. Thus increase the chances for qur’an intercession to work on your behalf by earnestly following the rulings of the qur’an.

• While placing the qur’an on the head. Remind yourself that true salvation can only be achieved by always keeping the rules of qur’an ahead of us to follow. The fact that we put the Qur’an on our head is a sign of respect and reverence. We beseech Allah by the thaqalayn - the speaking and the silent Qur'an. - Holy Qur'an (39:56)   

• As you seek intercession of the Al mighty (bika ya al…) and the 14 infallibles, realize that God is limitless Ounces of Mercy and the MASumeen are pure agencies for the distribution of divine mercy to all creations.

• While performing Ziyarah of Imam Husein (as), remind yourself that on this august night, the souls of 124,000 Prophets (peace be upon them all) visit Imam, who is aware of our inner spiritual reality and is hurt and repulsed by our record of repeated evil deeds, indifference to God’s commandments; thus, we should avoid disgracing ourselves in that great audience of Imam. Also, associate the themes in the ZIYARAH of:

(i)    Firm bond of love and obedience of God (SALAT).
(ii)    Economic betterment of community (ZAKAT).
(iii)    Overall mobilization of forces towards virtue (AMR BIL MA`RUF).
(iv)    Overall cleansing of evil from society.
(v)    All-out war in all spheres of life to promote truth (JIHAD).
(vi)    Tremendous endurance of all ensuing difficulties (SABR).
(vii)    Complete distancing (LA`NAH) from all forms of injustice (DHULM) with destiny- shaping opportunity of this night and resolve to become on active player in improving the future in preparation for the REAPPEARANCE OF AL-MAHDI.

8. How to Farewell the Night of Power (Lailatul-Qadr)                                                                                       
One should resort (tawassul) to the M'asumin  - to whom that night belongs - should submit ones deeds & worship to those exalted ones, with a heart broken, with grief & shedding tears, should request them to make those deeds as righteous, and request them to intercede with Allah (swt)

9. The Day of Power (Qadr)
According to Ahadeeth both the night and day are interconnected, as far as their worth, value, esteem, and splendour are concerned, i.e. if the day is esteemed and honourable, the night of that day also possesses the same distinction and vice versa. Therefore, we must appreciate the importance of the Days of Power and like the Nights of Power, should celebrate them by sincerely performing worships and righteous deeds.

On a final note, our destiny to large extent can be changed in this very night and much depends on us, how we decide to utilize both the night and the day of Qadr and for that matter each single moment of this blessed month of Ramadhan.

Let us therefore pray together that we may be granted the Tawfiq to be able to do the A’maals of Laylatul Qadr in its correct essence, that we may be granted the Maghferah and that we may earn the Pleasure of Allah (swt) in such a manner that our lives take a positive turn in a manner that we may earn the  salvation for both this world and the Hereafter. Ameen

A humble request that we remember each other in our prayers and especially                                      that we do not forget our Marhumeen..

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

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

Why do the Shi’ah avoid Tarawih congregations?

Brothers and sisters from the Ahl al-Sunnah come together in Tarawih congregations during the early evenings of the month of Ramadan.  They stand in prayer and recite the Qur’an, and may Allah (swt) reward them for their sincere intentions and actions.  However, the word Tarawih was never mentioned by the Qur’an or the Prophet (s) to describe these extra congregational prayers during the evenings of the month of Ramadan. It is a term developed later amongst Muslims.  Linguistically, the word “Tarawih” is the plural of the word ‘tarwiha’ referring to the short period of rest between every four units of the prayer. Later, the entire congregational prayers in the nights of Ramadan were called by this term.

Origins of Tarawih as a Congregational Prayer

It is a well-established fact that the Tarawih, as a congregational night prayer of Ramadan, owes its existence to the order of the second caliph, ‘Umar b. al-Khattab.

q  Narrated Abu Hurayra: Allah's Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) said, “When Allah's Apostle died, the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as such during the Caliphate of Abu Bakr and in the early days of ‘Umar's Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups – a man praying alone or a man praying with a little group behind him. Then, ‘Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (reciter) [i.e. let them pray in congregation!]'. So, he made up his mind to congregate them behind Ubayy bin Ka’b. Then, on another night, I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, 'What an excellent bid'a (innovation in religion) this is; but the prayer which they do not perform, but rather sleep at its time, is better than the one they are offering.' He meant the prayer in the last part of the night."

[Sahih al-Bukhari, volume 3, book 32, number 227]

q  “It was called bid’ah because the Prophet (s) did not use to pray it in congregation, and neither was it prayed like that in the time of al-Siddiq (referring to the first Caliph), nor in the early part of night or with these number of units.”

[al-Qastallani, Irshad al-Sari Sharh Sahih al-Bukhari, volume 5, page 4]

[al-Nawawi, Sharh Sahih Muslim, volume 6, page 287]

q  “‘Umar was the first who set the example of the night prayer of Ramadan, the Tarawih, and gathered people for it, and instructed different regions regarding it.  This was during the month of Ramadhan of the year 14 (hijri).  He appointed for the people reciters of the Qur’an who led the Tarawih prayer for men and women.”

[Ibn Sa’d, Kitab al-Tabaqat, volume 3, page 281]

[al-Suyuti, Tarikh al-Khulafa', page 137]

[al-‘Ayni, ‘Umdat al-Qari fi Sharh Sahih al-Bukhari, volume 6, page 125]

Congregation in Mosque or Individually at Home?

Offering the optional prayers individually inside the home and away from congregation in mosque is highly recommended by the Prophet (s) as it brings more blessings for the home and family and helps in the Islamic upbringing of children.

q  The Prophet (s) said: “O people! Perform your prayers at your homes, for the best prayer of a person is what he performs at his home, except the compulsory (congregational) prayer."

[Sahih al-Bukhari, volume 9, book 92, number 393]

[al-Nasa’i, Sunan, volume 3, p. 161, p. 198]

q  Once Abdullah bin Mas’ud asked the Prophet (s): “Which is better; to pray in my house or in the mosque?” The Prophet (s) replied: “Do you not see how near to the mosque my house is? To pray in my house is more beloved to me than to pray in the mosque except for the obligatory prayers.”

[Ibn Majah, Sunan, volume 1, page 439, number 1378]

q  Narrated Zayd bin Thabit: Allah's Apostle (s) made a small room (with a palm leaf mat). He (s) came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but the Prophet (s) delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of anger, saying, “You are still insisting (on your deed) that I fear this prayer might become obligatory on you. So, O you people! offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer.”

[Sahih al-Bukhari, volume 8, book 73, number 134]

Didn’t the Shi’ah Imams Pray Tarawih ?

Imam al-Baqir (‘a) and Imam al-Sadiq (‘a) were asked about the permissibility of praying optional prayers in congregation during the nights of Ramadan.  They both narrated a tradition of the Prophet (s) where he said:

q   “Verily, the offering of nafila (recommended prayers) in congregation during the nights of Ramadan is an innovation… O people! do not say nafila prayers of Ramadan in congregation…. Without doubt, performing a minor act of worship which is according to the sunna is better than performing a major act of worship which is an innovation.”

[al-Hurr al-`Amili, Wasa’il al-Shi`ah, volume 8, page 45]

This view of the Imams from the Prophet’s progeny is confirmed by a scholar well-known amongst the Ahl al-Sunnah who writes:

q  “The progeny of the Prophet (s) say that congregation in Tarawih is an innovation”.

[al-Shawkani, Nayl al-Awtar, volume 3, page 50]

What do Sunni scholars say about praying Tarawih at home ?

q  “The scholars agree on its merit, but they differ on whether it is better to pray it in one’s home individually or in congregation in a mosque.”  Al-Nawawi, the famous commentator of Sahih Muslim, then goes on to list scholars who support the second and dominant view.  He then writes: “Malik, Abu Yusuf, some Shafi’i scholars, and others say that it is better to pray it individually in the home”.

[al-Nawawi, Sharh Sahih Muslim, volume 6, page 286]

Conclusion

The Shi’ah always aspire to pray the night prayer – called the Tahajjud or Qiyam al-Layl or Salat al-Layl – in the last part of the nights of every month, particularly during Ramadan.  They are also commended to offer additional nawafil prayers during the nights of Ramadan.  However, they offer these optional prayers mostly in their homes and never in congregation.  By doing so they abide by the Qur’an and the sunnah of Prophet Muhammad (s).

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.)