Chirag-e-Deen-e-Nabavi -- Ramazan

Orders for Observing Fast (Soum)

Allah says:-

(S2-A183) O, people who have faith in Allah, fasting is made obligatory for you,
just as it was obligatory for those people who lived before so that you may become pious.

Allah says:-

(S2-A184-185) 'O’ People observe fast and it is better for you, if you only know that during
the month of Ramazan the Holy Quran was sent".

Hadees Shareef:-

Hadees Shareef
"Hzt. Nabi Kareem Sallah-alaihis-Sal'am said, Allah says that the fast is specially for me and
I am its special reward. Allah promised the observers of fast enable them to see Him.
(Mala budh).

Hadees Shareef:-

Hadees Shareef
Hzt. Nabi Kareem Sal'am said, that Allah likes the smell of the mouth of the fast observer.
It is better, than the smell of Mushk (scent). (Saheeh Bukhari)

Hadees Shareef:-

Every bodys action is his own, but observing fast is mine (Allah) and
I am the reward for this fast. (Fathul Aziz )

Hadees Shareef:-

Hadees Shareef
Ali Bin Abdullah Madani narrated that we were told by sufyan bin Aina that we remembered
through Zahri and he through Abu Salama and he through Abu Huraira Raz. and he through
Anhazrat Sal'am, the prophet said, one who had faith and takes account of himself with
intention of getting virtues, observes Ramazan fast, his past sins will be excused, and one
who stands in Shabe Qadr for prayer with full faith and taking account of himself (Mohasibah)
and with an intention of getting reward, his account of sins committed before will be pardoned. Alongwith Sufyan, also Sulaman Bin Kaseer had narrated the same hadees through Zahri.
(Saheeh Bukhari,Tirmizi)

Abu Sayeed Kudri Raz. narrated through Haz. Nabi Kareem Sal'am that one who observes fast one day for the sake of Allah, then Allah will keep that person away from the Hell at a distance of ‘70’ years journey. (Bukhari)

Hzt. Nabi Kareem Sal'am said, one who does not observe fast without any valid excuse for a day during the month of Ramazan, and keep fast for his whole life to compensate that fast, it will not be sufficient. (Tirmizi)

Important:- Fast is a very accepted, special and best kind of worship. It is the source of increasing the spiritual power, reaching closer to Allah and improvement in position. Among the principles and obligatory acts of Islam fasting during the month of Ramazan is made obligatory on every person who is capable of doing so. One who denies it, is an infidel, and one who leaves it without any valid reason is a Fasikh (Transgressor/Sinner)

Allah says:-

“Fasting is made an obligation (Farz) on you”.

There is unanimous verdict on it. (Noorul Hadaya)

Important:- It (i.e. The fasting during the month of Ramazan) was declared obligatory on 10th of Shaban in 2nd Hijrah, one and half years after the Hijrat (Migration to Madina).
(Durre Mukhtar)

Conditions for Fast being Obligatory (Farz)

A muslim who is matured, wise and having knowledge about its obligatory importance, fasting is essential, unless he is residing in a state where there is prohibition on fasting, and having excuse on account of which observing fast is relaxed. i.e. Going on journey and a pregnant woman on condition that she has a fear that it is harmful for her health or the health of the child, or for a woman breast feeding to a child or foster mother if it is felt harmful to the child or if fasting may increase the ailment or cause diseases or death.

If due to old age or ailment one has become so weak and feeble that he is unable to observe the fast and there is no surety of recovering health and there may be danger to life, increasing illness or cutting any part of the body or to participate in Jihad (Religious war) provided there is fear of getting weak and suffering losses in fighting and feeling hungry and thirsty beyond tolerance then the exemption is given from observing fast. (Durre Mukhtar)

Kinds of Fast

There are six kinds of Fasts :-
1. Obligatory (Farz) fast (During the month of Ramazan)
2. Missed Qaza fast.
3. Fixed offering (Nazr Mo’ian) fast.
4. Non fixed offering (Nazr Ghair Mo'ian) fast.
5. Fast in expiation (Kaffara) (compensatory fast).
6. Nafil fast. (Mala Budh)

If for any reason the obligatory (Farz) fast is missed, its observation subsequently is also obligatory (Farz). (Mala Budh, Noorul Hadaya)

The offering Nazr fast and the expiation (Kaffara) fast is essential (Wajib). All other fasts are nafil. (Noorul Hadaya)

Allah says:-

(S23-A29) They should perform their offering Nazr.

Important:- Nazr-e-Mo'ian fast is the offering on fixed day, such as a person makes up his mind to keep the fast on a particular day, if his wish is granted. If the day is not fixed it is called a Ghair Mo'ian fast. (Noorul Hadaya)

Important:- For keeping fast intent (Niyyat) and purification from menses etc. is a pre-condition. (Mala Budh)

The intention (Niyyat) to keep fast is that a muslim should make up his mind to observe fast for the sake of Allah alone. (Alamgiri)

Uttering Intention (Niyyat) of fast with tongue is tradition (Sunnah) of the Prophet Sal'am. (Durre Mukhtar)

Niyyat (Intention) of Ramazan Fast

Niyyat (Intention) of Ramazan Fast
I intend to observe Ramazan fast which is obligatory on me from Allah. O’ Allah accept it from
me and complete it with pleasure by Thy grace and mercy O’ the Most, Kind and Merciful.
(Zaoq Shaoq Namaz)

Important:- If it were to be the Nafil fast the words () may be used. If the fast is fixed offering fast, then () words may be used for nafil, Saati (60) days, compensantory the words () may be used. Kuffarra of 60 days the words ()
(Zaoq Shaoq Namaz)

After making intent (Niyyat) if one decides before the sunrise, not to keep the fast, then the intent (Niyyat) for the fast will become invalid. (Durra Mukhtar)

The desirable time for making intent (Niyyat) is from sunset to sunrise, but for nafil fast it is permissible before sunset. But according to Hzt. Imam Shafai Rah, Imam Ahmed Rah. and Imam Malik Rah. intent (Niyyat) of nafil too is not permissible after dawn. With Imam Azam Rah. the intent (Niyyat) for Ramazan fast, Nafil fast, fixed offering and expiation (Kuffara) is permissible before noon. The intent for the missed fast, the unfixed offering fast and expiation fast is to be made before dawn. After dawn it is unanimously not permissible. In view of the three A’imma for all the thirty days of fasting in Ramazan intent (Niyyat) is a compulsary condition for every fast in the night separately. Eating Sahri itself is an intention of observing fast. And in the eyes of Imam Malik Rah. making intent (Niyyat) on the first night of Ramazan is enough for the whole of Ramazan. If any person made intent (Niyyat) of fast on the first night and gone mad during the Ramazan, if he had performed a few days fast and did not do anything to break his fast, then his fasts are correct, but according to other three Imams, the fast observed during the period of insanity should be repeated. If one remains insane for the whole of Ramazan he need not repeat the cancelled fasts. But even if he recovers for a moment during the Ramazan then it is necessary to offer the missed fasts of Ramazan after recovery. (Mala Budh Minho)

During the month of Ramazan and for other fasts also taking Sahri (Before dawn food taken for fasting) amounts to be an intent (Niyyat) for the fast. But if one takes Sahri without any intention of keeping fast in the morning, then the Sahri will not stand for intent (Niyyat). If one makes intent (Niyyat) for fast at night and breaks it before down, then the intent (Niyyat) for all kinds of the fasts will not stand correct. And the fast will not be necessary. And if the fast observer during the fast recites the fast breaking invocation and except this does nothing to break the fast, then the fast will not break. (Alamgiri)

Important:- At the sight of Ramazan moon or when thirty days of Shaban month are over, it becomes obligatory (Farz) for every Muslim to observe fast. If the sky is dusty cloudy, it is enough that a wise, matured and honest man or woman stands witness for it. For the month of Shawwal, in the similar conditions, the witness of two men or one man and two women, is compulsory condition. If the sky is clear, then it is necessary to have the witness of large number of peoples. (Noorul Hadaya, Mala Budh)

It is narrated through Ibne Abbas Raz, that an 'Arabi came to Hzt. Nabi Kareem Sal’am, that he has seen new moon, Hzt. Sal’am asked him, whither he bear witness to Allah and his prophethood, he replied in affirmative. Hzt. Sal’am ordered Hzt. Bilal Raz. to inform the people to observe fast from the next day. (Saheeh Bukhari)

The witness for the Ramazan moon is to be made even without asking for it. (Durre Mukhtar)

Important:- If on 29th of Shaban, the new moon was accepted with the witness of a single person and on the 30th day of Ramazan, the moon could not be seen due to clouds, breaking of fast is not permissible. If it was witnessed by two persons and the moon could not be sighted due to clouds on 30th of Ramazan then the breaking of fast is permitted. (Noorul Hadaya, Mala Budh)

Important:- If any person sees the new moon of Ramazan or Shawwal with his own eyes no matter if the Islamic Judge (Khazi) takes it as witness or not in both the cases, that person is bound to observe fast. If he does not observe fast even after sighting the moon himself then he has to observe the missed fast. But compensation for the missed fast (Kaffarah) will not be necessary. (Noorul Hadaya, Mala Budh)

The Day of Doubt

If on 29th of Shaban, the sky is not clear and the moon is not visible, then observing fast with an intention that if Ramazan is declared, it may be considered as Ramazan fast, otherwise Nafil fast is not correct and it is undesirable (Makrooh). (Ghayatul Autar)

One who observes fast on the day of doubt is not obedient to Allah and the Holy Prophet.
(Noorul Hadaya)

But on that day particularly the Nafil fast can be observed. As per Hzt. Imam Azan Rah, if it is declared as first of Ramazan first, then the fast with intention of nafil fast will be treated as Ramazan fast. (Noorul Hadaya)

Observing nafil fast on the doubtful day is preferable unanimously, the nafil fast should be broken after sunset only. (Noorul Hadaya)

Intentionally Breaking of Fast (Before Time) Its Expiation and
Observing Missed Fast

If a person observing fast, commits sexual intercourse or eats food or medicine intentionally, the fast breaks and it becomes essential for him to keep fast in lieu of the vitiated fast and offer expiation (Kaffara) for it. (Noorul Hadaya)

Qaza (Compansatory fast) means keeping fast for the fast which is spoiled or vitiated and Kaffara (Expiation) is to free a slave. If one is not in a possition to do so then observe fast for two months continueously. But in these two months, the month of Ramazan, Eidain and Ayyam-e-Tashreeq should not occur. During these two months if any fast is missed due to some excuse or with out any excuse, one should observe fast from the beginning for two months. During observation of sixty days fast of expiation, menses period is not a cause of disturbance of the period of sixty days, because it is prohibited to keep fast during menses period. Therefore the woman should continue fast soon after this period is over and complete her sixty days fast without break. But flow of blood due to puerperal haemorrhage (Post natal bleeding) cuts the (stop) continuity. For example a pregnant woman commences sixty days fast of Expiation and completes one month fast she gives birth to child and the post delivery bleeding begins during these days the fasting is prohibited and owing to this the sixty days fast breaks. She ought to observe complete sixty days fast from the beginning after purity. In the same way if an aged woman (Aisa) whose menses has stopped, begins sixty days fast, then again menses begins flowing her (Sathi) sixty days fasting will also break and she should commence her Sathi (Sixty fast) after purification and complete it. (Radul Mukhtar etc.)

And if it is not possible to keep fast for two months continuously, should give full food to sixty poor people for two times, care is to be taken to feed the same 60 poor people in the evening who were fed in the morning. Giving food grains equavalent to Fitra to each one of these 60 poor persons is also permissible. (Mala Budh Minh, Alamgiri)

If during one Ramazan one, two or three, or more fast are broken, which require expiation (Kaffarah), if after payment of first expiation (Kaffarah), the second fast is broken then the expiation (Kaffarah) should be made separately. And if expiation (Kaffarah) is not offered during the Ramazan month then only one expiation (Kaffarah) will be enough for all the broken fasts. But as per Imam Malik Rah. and Imam Shafai Rah. in any condition expiation (Kaffarah) is to be offered for every broken fast seperatly. If two fast are broken in two different month of Ramazan the expiation (Kaffarah) should be offered separately. If the compensatory fast or fast of Sathi (Expiation fast) or the Nazar fasts are broken unanimously the expiation (Kaffarah) of such broken fast is not essential (Wajib). (Noorul Hadaya)

CIrcumstances under which the Qaza (Missed Fast) Fast is Necessary

If the fast is broken due to mistake such as during the fasting, while gargling or cleaning nose, etc. unintentionally water enters in the throat or some one breaks the fast forcibly or enema is taken or drops are put into the nose or ears or ointment is applied on the wounded head and it enters into the brain or ointment or medicine is applied and it enters into the stomach or vomits mouthful or eats sahri or breaks the fast (Iftar) doubting the night but it was day time or eats by mistake and suspected that the fast is broken and then eats intentionally or did sexual-intercorse with a sleeping woman or neither made intention to fast whole of Ramazan month nor for breaking fast or does not make intent till day and then eaten, in all such circumstances one should keep missed fast (Qaza fast), Expiation (Kaffarah) is not essential (Wajib). (Noorul Hadaya)

Somebody kept fast and on the same day happened to make journey and so breaks the fast. In this case it is essential to observe the missed fast (Qaza), and not expiation (Kaffarah), and in the same way the traveller who makes stay and does not observe fast, should observe the missed fast (Qaza). (Noorul Hadaya)

If there is fear of death due to hunger and thirst one should break the fast and later observe the missed (Qaza) fast only. (Alamgiri)

It is narrated by Hzt. 'Aisha Siddiqua Raz. she said, that Hzt. Nabi Kareem Sal’am ordered to observe the missed (Qaza) fast only after the purification from the menses period, and not for the missed prayer. (Tirmizi)

CIrcumstances under which the Fast will not be Treated as Broken

If during the fast one forgets it and eats and drinks or had nocturnal pollution (Wet dream) during the sleep or caused seminal discharge while looking towards some woman or rubbed oil or applied antimony (Surma) got scarificated (Pichana) or commits backbiting or vomited or was in polluted condition till the dawn or the whole day he was in polluted condition or pours oil in the penis hole or dust or smoke or fly enters into the throat. In all such circumstances the fast does not break. If any person takes bath and feels its coolness in himself his fast does not break in view of all the scholars of Islamic law. (Noorul Hadaya, Ghayatul Autar)

"One who breaks fast in Ramazan due to forget fulness he need not keep missed fast nor
offer expiation for it. It is narrated by Hakim and confirmed by Baihaqui". (Noorul Hadaya)

It is narrated by Hzt. Abu Huraira Raz. that Hzt. Nabi Kareem Sal’am said, "if any of you forgets fast and eats and drinks then should complete the fast, since only Allah gave him food and drink". (Bukhari Shareef, Noorul Hadaya)

If somebody sees the fast observer forgetfully eating or drinking and he knows that the person is strong enough to observe fasts without difficulty, then not reminding him of the fast is undesirable (Makrooh). If the fast observer is old, weak then not reminding him about fast is permissible. (Alamgiri)

Hadees Shareef:-

Hadees Shareef
Vomiting, hair dressing, nocturnal pollution (Wet dream) do not break the fast. This tradition
is perfect (Ahsan) and according to the sources it is very correct among the traditions.
(Noorul Hadaya)

If immatured children break their fast, they need not offer expiation (Kaffarah) or compensation (Khaza) fast. (Noorul Hadaya)

If anybody ate mutton in the night, a small piece of mutton larger than a gram remained in the teeth and he swollowed then he should keep compensatory fast. If the quantity was lesser than a gram or equal to it, it is not necessary to observe the missed fast. But if takes it out and eats it again, even if it is lesser then a gram he should observe the compensantory fast. If a person swallows sesame seed the fast will break, if he only breaks it with his teeth then the fast will not break. (Noorul Hadaya)

If mouthful vomit reverses into the belly or one himself swallows it, the fast will break. If he vomits a little, the fast will not break in either conditions. However according to Imam Mohammed Rah. the fast will break. If vomit in large quantity goes back in to the stomach automatically then according to Abu Yousuf Rah. the fast will break and as per Imam Mohammed Rah. it will not break. (Noorul Hadaya)

It is narrated by Hzt. Abu Huraira Raz. that Hzt. Nabi Kareem Sal'am said, one who vomits unintentionally (Helpless) he need not observe the compensatory fast and one who vomits intentionally he should observe the missed fast. (Tirmizi)

If a fast observer is bitten by a snake and knows that medicines will cure him and for the sake of it he breaks the fast then it does not matter. (Qazi Khan)

Undesirable (Makrooh) acts in Fast

Tasting or chewing anything without necessity. Taking long time in gargling, cleaning nose, keeping water in mouth for a long time, gathering spittle inside mouth and then swallowing it, eating Sahri late that there may be fear of dawn, crushing coal in the mouth and rubbing teeth. Back biting, speaking lies, abusing, using foul language, breaking fast late in the evening are all undesirable acts during fast.

As per Imam Azam Rah. taking bath to get relief from heat and covering with a wet cloth is seriously undesirable (Makrooh-e-Tahreemi), because this act shows slackness in performing prayers to Allah, though not a cause of breaking the fast. According to Abu Yousuf it is not undesirable. (Ghayatul Autar)

An old and weak person who is unable to keep fast, need not observe it. In lieu of every fast should give food to a poor man equivalent to one fitrah in chairty. In future whenever enough stength is restored to observe fast, should observe the missed fasts for which he had given charity. If he cannot offer charity he should recite Astagfar and pray Allah for giving him salvation. (Sharhe Vaqaya, Durre Mukhtar, Noorul Hadaya)

Allah says:-

(S2-A184) And for the people who are capable should give food to poor in lieu (of the fasts).

Important:- If a pregnant woman or an woman who breast feeds the baby fears that there is danger to the life or to her baby in observing fast, or a patient fears that his illness will increase if he observes the fast and a traveller feels it inconvenient during his journey, under these conditions, can break the fast. When there remains no excuse, should observe these missed fast without offering charity (Fitra). (Noorul Hadaya)

If a person keeping fast is unable to offer prayer (salat) standing and while not observing fast he is able to say prayer in standing position, then he should observe fast and offer prayer in sitting position so that he may perform both the obligatory actions simultaneously (Qazi Khan)

Allah says:-

(S2, A184) If any of you is ill or goes on a journey, should count to equal number of days
(Keep the missed fasts) only in other days.

But a traveller who has no harm in keeping fast, it is essential (Wajib) for him to observe the fast. But according to Imam Shafai Rah. not observing fast is preferable. According to Hadees Shareef it is narrated that Anhazrath Sal’am was in journey. He saw that many people have gathered at a place and making shelter on a person. Anhazrat Sal’am asked about him. They said that he is a fast keeper, then Anhazrat Sal’am said

"It is not virtue to observe fast while travelling". (Noorul Hadaya)

If a person dies in disease or while making journey, it is not necessary to offer alms or charity (Fitrah for each fast) for his missed fasts. If after recovery from sickness or after returning from the journey that person lives for the period, for which he missed the fast during the journey or illness the number of fasts he missed. If a will is made at the time of death, then his successors should give the charity (One fitrah for each missed fast) from out of the 3rd part of the deceased property. (Noorul Hadaya)

During the month of Ramazan at day time if the traveller stays, or a woman under menses period or puerperal haemorrage (Post delivery bleeding) is purified or a person becomes sane or a sick person recovers or an immature attains maturity or an infidel accepts Islam, in all these conditions as a mark of respect it is essential (Wajib) that during the rest of that day to avoid all things which break the fast. Expect the newly converted muslim or one who has attained maturity, the rest of the people should observe compensatory fast for that missed fast. (Durre Mukhtar, Tatahvi)

During Ayyam-e-Baiz, i.e. The 13th, 14th and 15th of every (Hijrah) month it is desirable (Mustahab) to observe fast. Anhazrath Sal’am used to observe these fast both at time of journey as well as stay at his place. He used to order his companions to observe fast during these days. It is narrated by Abu Dawood and Nisai. (Noorul Hadaya)

These fasts were obligatory on Hzt. Adam Alaihis Salam.

It is narrated in Saheeh Bukhari that every virtue will be rewarded ten times during these days. In this way these three fasts make thirty fasts. So those who observe these three days fast every month will be awarded virtues for observing fast for the whole life.

Important:- Keeping fast on one day and breaking fast (Iftar) on the other day is called Soem-e-Dawoodi (Fast of Dawood). It is the fast of Hzt. Dawood Alaihis Salam. Hzt. Nabi Kareem Sal'am said that this fast is the best of all. (Saheeh Bukhari)

Eating Sahri (Eating food before dawn) is traditional (Sunnath). Hzt. Nabi Kareem Sal'am ordered to eat Sahri and said that it is a blessing and the difference between our fast and the fast of the people of Books. It is narrated by Muslim, Tirmizi and Abu Dawood. Eating Sahri is allowed up to before dawn. (Noorul Hadaya)

Allah says:-

(S2-A187) Eat and drink until white thread of dawn could be distinguished from the black
thread of night and then complete your fast till night appears.

When the fast was made obligatory, muslims kept themselves away from their women for the whole of Ramadan, and like the followers of other prophets did not eat anything after eating the dinner in the night. But some people could not bear this and expressed it before to Prophet Sal'am. Then this verse of the holy Quran was revealed. In the subsequent verses the fast observers were permitted to eat, drink and meet their wives in the night.

Important:- The time for Sahri is that part of the night which begins after the end of the two parts of the night and remains till dawn. It is time for taking sahri for the observers of the fast in the month of Ramadan. It is necessary that there is sufficient time for reciting fifty verses of the Holy Quran, in between the sahri and the morning prayer (Fajr).

Hadees Shareef:-

Hadees Shareef
“It is narrated through Anas Raz. that Rasoolullah Sal’am and Hzt. Zaid Bin Sabth ate sahri
then both of them stood upon and joined Fajr prayer (Morning prayer). The narrater asked
Hzt. Anas Raz. how much time after sahri they joined Fajr prayer. He said as long as fifty
verses of the Holy Quran were recited.

The Days during which Observing Fast is Prohibited (Haram)

Observing fast on Eid-ul-Fitr and Ayyam-e-Tashreeq i.e. 10th to 13th of month of Zilhajja is prohibited (Haram). If any body started observing fast during these days it is not necessary to complete it. (Noorul Hadaya)

It is narrated by Bukhari, Muslim, Abu Dawood, Tirmizi and Nisai from Abu Sayeed Raz. that Haz. Nabi Kareem Sal’am said we should not observe fast during two days, one Eid-ul-Fitr day and another the day of Sacrifice (Eid-uz-Zuha). It is because the Tashreeq days are happy days and the days of eating (good food). On the day of Arfa during Haj observing fast at the place of Arfat is undesirable (Makrooh). If we are not at the Arfat place then keeping fast on that day is a desirable act (Mustahab). (Noorul Hadaya)

It is narrated by Abu, Qatada Raz. that Hzt. Rasoolullah Sal’am said that observing fast on the day of Arafa, will be expiation (Kaffarah) for sins of the previous and the future two years. (Safar-us-Sadat)

Important:- According to a narration, breaking the Nafil fast before time without any excuse is permissible, but according to another narration it is not permissible. Breaking Nafil fast on some excuse is permissible in all narrations, because offering the missed fast is necessary. Breaking Nafil fast in order to attend feast is permissible. It is permissible for both the host and the guest, such Nafil fast should be compensated afterwards by offering it again. The breaking of Nafil fast should be done only before noon but never afternoon. (Noorul Hadaya, Ghayatul Autar, Alamgiri)

It is narrated from Hzt. Abu Hurairah Raz. that Hzt. Nabi Kareem Sal’am said, that it is not permissible for woman to observe fast, except during the month of Ramadan, without permission of her husband in case her husband is at home. (Tirmizi)

Intent for Ending the Fast (Iftar)

O’ Allah I kept fast for Thy sake and break this fast with Thy food only.

It is narrated by Abu Dawood Raz. that Anhazrat Sal’am used to tell like this. For breaking the fast, dates (Khajoor) are preferable otherwise water may be taken. (Noorul Hadaya)

Important:- In the Grohe Mubarak (Mahdavi community) for ending the fast the Paskhurda (left over food) of the saint or godly person available at that time, is used traditionally.

Important:- Making haste in ending the fast before appearing of stars on the sky is desirable (Mustahab). But if the sky is covered by clouds it is not desirable. But Sahri can be delayed. (Fatawi Qazi Khan)

It is narrated by Suhail Bin S’ad Raz. that Hzt. Nabi Kareem Sal’am said, people will be on the path of virtue till they make haste in breaking their fasts. (Bukhari)

The Six Fasts of Shawwal Month

Hadees Shareef:-

Hadees Shareef
"In muslim it is narrated through Hzt. Abu Huraira and Abu Ayyub Raz. that Anhazrath Sal’am said that one who kept Ramazan fast and the six days of Shawwal fast which is called ‘Shash Eid’, it is deemed that he observed fast for the whole year. The experts in traditions (Mohaddes) have given reason for this by quoting this verse from the Holy Quran":-

"One who does a virtuous deed will be rewarded ten times".

Thus it is confirmed from the Quranic order that whoever keeps Ramadan fast for the whole month will get reward equal to ten months fast, and by observing six days fast in Shawwal month will get reward for keeping sixty days fast. In this way those who observe one month six days fast every year will be rewarded the benefits of observing fasts for one full year.

Important:- It is narrated in Tirmizi that one who observed fast in Ramazan and then observed six days Shawwal fast along with it, will be counted as fasts observed for the whole year. (Ghayatul Autar)

It is the opinion of some scholars that observing six fast of Shawwal continously soon after Eid-ul-Fitr is undesirable (Makrooh), because it is similar to the practice of the Christians who used to observe fast seven days continuously from Eid-ul-Fitr. But there is religious verdict (Fatwah) that it is not undesirable. Since observing fast on the day of Eid-ul-Fitr is prohibited and no fast is observed on that day. Hence observing fasts continuously will not have any similarity with the practice of the Christians. Therefore it is correct to observe six days fast continuously after Eid-ul-Fitr . Observing fast for six days during Shawwal on different days is desirable (Mustahab). (Noorul Hadaya)

Retreat (EtEkaf)

Allah says:-

(S2-A187) "And you are one who retire to Mosque (For continued prayer)".

Important:- Hzt. Nabi Kareem Sal’am liked Etekaf very much, and he was habituated to observe Etekaf in the last ten days of Ramadan. In the last ten days of Ramadan a particular place in the mosque was selected and curtain raised or a tent was fixed. Anhazrat Sal’am used to go there on 20th of Ramadan after morning (Fajr) prayer, and come out after sighting the new moon of Shawwal month. During these days Anhazrat Sal’am ate, drank water and took rest at that place and did not come out without very urgent need. Whenever the holy wives wanted to see the Holy prophet Sal’am they used to go there stay for some time and then go back home. (Saheeh Bukhari)

Hzt. Abu Huraira Raz. narrates that Hzt. Nabi Kareem Sal’am used to do ‘Etekaf for ten days in Ramadan every year. The year in which Anhazrat Sal’am passed away he observed ‘Etekaf, for twenty days. Haz 'Aisha Rz narrates that "whenever Aanhazoor Sal'am used to be in Etekaf he kept his holy head near me and I used to comb the hair. He never came home without human necessity". (Saheeh Bukhari)

Important:- The meaning of ‘Etekaf in dictionary is to stay. It means staying in a corner of the mosque for prayer and remembrance of Allah (Zikr). Fasting is a compulsory condition for it. The Etekaf is of three types.

1. On making a vow of offering it. It is essential (Wajib), i.e. If one says that if his wish is granted (Fulfilled) he will observe Etekaf for so many days.

2. Observing Etekaf in the last ten days of Ramadan is Sunnat- e-Maukada (i.e. Persistent action of the Prophet Sal’am).

3. Apart from these it is a desirable action. **
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** It is desirable to make intend of Etekaf whether one enters a Mosque since if something is eaten or someone takes a little rest or some talks are made in the Mosque, it will not be a sin if one enters a Mosque with the intention of Etekaf. (Mustahab) (Ghayatul Autar, Fathul Qadeer) (Translator)
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Important:- For observing ‘Etekaf a mosque is required where daily prayers are offered in congregation. If no such mosque is available, then atleast it should be a place where prayers (Sallah) are offered and is known as mosque. It is not proper to come out of the mosque during the ‘Etikaf except for attending to the call of nature or for taking pollution bath for wet dream. If the Motakif (a person in ‘Etikaf) remains out of mosque without reason for an hour and half (One s’aat) ‘Etikaf will break. But after sunset if there is no one to bring food, coming out of the mosque will be taken as attending to nature calls. The Motakif is permitted to eat, drink and sleep in the mosque. Sexual intercourse will break the ‘Etikaf, even if the ejection has not occured, whether done during night or day either intentionally or unintentionally. (Ghayatul Autar)

Keeping completely quiet in the mosque is undesirable for Motakif, idle and indecent talk is most undesirable (Makrooh). (Mala Budh)

Important:- It is undesirable for a woman to observe Etikaf in a mosque, but she can do so in the home, mosque or consider some other place as mosque and observe Etikaf there. (Ghayatul Autar)

Important:- It is mentioned in Sharah-e-Tavilat that (Sahaba Karam) the companions of the Prophet Sal'am used to go out of the mosque to attened the calls of nature and used to go home for sexual intercourse, take bath and return to mosque for Etikaf. On this Allah sent this Ayat: —-

(S2-A185) "Do not commit intercourse with your wives while you are observing Etekaf in mosque".

If the woman is observing Etekaf in the house mosque and her husband did intercourse, then her Etekaf will break.

Etekaf will be void by kissing or touching with hand which results in ejection because the ejection is treated as copulation. If there is no ejection Etekaf will not break. (Ghayatul Autar)

Visiting a sick person or attending funeral prayers breaks the Etekaf. (Ghayatul Autar)

If ejaculation takes place after seeing or thinking (of opposite sex), losing senses and going mad will not break the Etekaf. (Ghayatul Autar)

According to Imam Azam Rah. the minimum period of Etekaf is one day and one night, and maximum period is not fixed. And as per Imam Abu Yousuf Rah. it is more than half a day. And as per Imam Mohammed Rah. it is an hour. (Ghayatul Autar, Mala Budh)

Important:- One night and one day’s Etekaf is from sunset (Maghrib prayer) to another sunset (Maghrib prayer) and the day’s Etekaf begins from morning prayer (Fajr) to the evening prayer (Maghrib prayer). Only the night Etekaf is not permissible.

Important:- In Grooh Mubarak (The Mahdvia community) most of the saints observe Etekaf from Shab-e-Qadar till the appearance of new moon of Shawwal.

Etekaf is an excellent thing because during the Etikaf period one gets a chance of staying in the mosque, away from worldly pleasures and can engage with all solitude and privacy, completely in prayer and remembrance of Allah (zikr). During Etekaf the eyes, tongue, hands and feet are safe from committing sins. Therefore every momin and the true Mussadaq (Mahdavi) in his short span of life should observe Etekaf often to get the benefit, bless and benevolence.