Is Ayatullah Khameini's Kashmir Statement a Call for Jihad ?

The Spiritual leader of the Islamic Republic of Iran, Ayatullah Syed Ali Khameini has once again reiterated his support for Kashmir cause and in his recent statement on Eid ul Fitr sermon, the leader voiced his support to the oppressed people in Palestine, Bahrain, Yemen and Kashmir. The supreme leader has always been  supporting oppressed people world wide. He said that Islamic world should support Yemen, Bahrain and Kashmir. This statement was widely hailed by the people in Kashmir. Prominent Kashmiri leaders and political activists welcomed it whole heartedly. 

Kashmir is without any doubt an international dispute which no one can deny. There are number of resolutions pending in the United Nations on the Kashmir imbroglio and many world leaders have expressed their concerns about the negative impact of this long pending issue on world peace. This issue is being discussed in world forums including OIC. Iran is one of the few countries who is supporting the Kashmiri people's right to determine their political destiny. It comes under the important parameters of Iranian policy to support the oppressed people throughout the world irrespective of caste, creed and religion. This isn't the first time Iran's leader has spoken about the Kashmir issue. He like his predecessor, Imam Khomeini has time and again expressed his support for the oppressed people of Kashmir who are caught in the vortex of conflict not of their making and expressed his concern on the existing human rights violations in Kashmir. In his views, "what Kashmir express is nothing but truth and justice and those who silence them have an unjust cause. Those who attack them are the ones who are doing the wrong action." 

Ayatullah Khameini also said in his sermon that, when an enemy takes over Muslim lands, jihad in any possible form becomes everyone's duty, according to Islamic jurisprudence. But he hastened to add that "Palestine is the number one issue of the Islamic world, but some Islamic countries are acting in such a way as if the Palestinian case had been ignored and forgotten,”
Supreme leader equated the on-going Kashmir conflict with that of Yemen and Bahrain saying that Muslim world must express their disdain against 'oppressors' who have attacked people in such horrible ways even during the holy month of Ramadhan.
Since Ayatullah Khameini is Wali-e-faqih (top most jurist) his statements are binding not only upon his Muqalideen (followers) but all who believe in Wilayat Faqih. The statement has created great confusion among certain circles in Kashmir. Observing the statement in the context of Kashmir, many people have expressed their own views based on their understanding of Islamic jurisprudence. Perhaps, people here, mostly Shias, have failed to get the essence of this message. Whether he has validated jihad in Kashmir or it is only a political statement. By naming Kashmir does he calls for jihad and do we have to follow the likes of Zakir Moosa in this regard or the statement had more to do with the humanitarian crisis and killings of innocents more than anything else. This confusion needs to be clarified as some believe that according to Ja'fari Fiqh (Shiite Jurisprudence) he can't issue Fatwa of Jehad during the time of occulation of Imam of Age but can only call for Defence as Ayatullah Sistani did in Iraq in 2014 or Imam Khomeini prior to him during Saddam Hussain's invasion of Iran in early eightees. Ayatullah Khameini has already communicated his response to several queries from Kashmir some 18 years before, where he stated in unambiguous terms that defending ones honour, dignity and self respect is Wajib (obligatory) upon all Muslims.

First let's see the timing of the statement. Daesh or ISIS has failed in Iraq & Syria and Iran is emerging as an influential power in the region. It has everything to do with the turmoil that US President Donald Trump’s visit to Saudi Arabia has plunged the Islamic/ Arab world into. The calling out of Qatar for its links with Iran and subsequent developments has further divided the already fractured polity of the Middle East.

On Eid, the Supreme Leader of the Islamic Republic of Iran gave a very chilling address in Teheran. Ayatollah Ali Khamenei publicly called for wiping of terrorists from Islamic land and in other words called for Jihad. According to Islamic jurisprudence, when an enemy takes over Muslim lands, jihad in any possible form becomes everyone’s duty.

Then came the word kashmir in his speech. “Muslims the world over should also openly support the people of Bahrain, Kashmir and Yemen and repudiate oppressors and tyrants who attacked people in Ramadan,” Khamenei said.

Supreme Leader equated the on-going Kashmir conflict with that of Yemen and Bahrain saying that the Muslim world must express their disdain against 'oppressors' who have attacked people in such horrible ways even during the holy month of Ramadan. Though Iran has earlier voted against India on the issue of Kashmir in the Organization of Islamic Cooperation (OIC), this is the first time the situation in the Valley has been given a religious colour by Iran’s Supreme leader. Even those who are fighting against the Indian establishment in J&K have refrained from labelling their movement as “Islamic,” much less “jihadi.”

It is only one or two Hizbul Mujahideen “activists,” Zakir Rashid Bhat among them, who have tried to give militancy an Islamic colour. In a video that went viral, he said, “When we pick up stones or guns it should not be with this intention that we are fighting for Kashmir (as a nation). The sole motive should be for the supremacy of Islam so that Shariah is established here.”

Another activist, Zakir Musa, who made a similar exhortation, was quickly denounced by the other separatist leaders.

However the fact that a Shia religious leader of Iran has clubbed Kashmir, a predominantly Sunni area with causes like Yemen and Bahrain should worry New Delhi, because Iran backs up its rhetoric with logistical support, be it to the Hezbollah, Hamas, Islamic Jihad or the Houthis in Yemen, to name but a few.

This support from Iran coincidentally comes at a time when the predominantly Salafi ISIS, or Daesh, is trying to strike roots in Jammu & Kashmir. Among the shittee youth of Kashmir, General Qasem Soleimani, the once reclusive head of the Revolutionary Guards and its elite Quds Force and Abu Izrael of Imam Ali brigade of Iraq are very famous. General Soleimani has suddenly surfaced from an era in the dark leading clandestine processes overseas, to attain virtually iconic prominence in Iran, Iraq, Syria & Arab world and Abu Izrael has emerged as the Angel of death for foreign terrorists in Iraq. These two personalities are equally famous in Pakistan & kashmir too. Soleimani and the Quds Force have successfully converted erstwhile territorial struggles into religious battles. One can only hope that Kashmir is not their next frontline.

At the same time we need to accept this fact that Islamic Republic has always called for peaceful resolutions of the disputes worldwide and has never advocated violence of any type as violence of any sort can never bring any solution. This applies to Kashmir conflict also. Killings and counter killings in Kashmir are only piling up but have not done any good to Kashmir cause. Since last many decades thousands have become victim of Kashmir conflict. This has only done damage rather than creating a favorable condition for the solution of Kashmir problem. Imam Khamenei wants humanity to solve the Kashmir dispute as per the wishes and aspirations of people of Kashmir and that’s the main reason his eminence has said that Kashmir is an issue of humanity. He called upon humanity to support Yemen, Bahrain and Kashmir But he can never allow violence of any measure in Kashmir perpetrated by any party or group. He can never say anything which goes against the principles of Islam. That's why he clubbed Kashmir with Yemen and Bahrain, where innocent blood is shed day in and day out. India and Pakistan need to follow the human approach towards Kashmiris and solve this long pending issue according to the wishes and aspirations of its own people. Imam Khameini calls to fight for the cause of Kashmir in the true spirit of Islam without any violence or bloodshed which I believe is the just reflection of recent statement of Imam Khamenei.

The last ten days of Ramadhan

Though all parts of Ramadhan are full of blessings & rewards, its last ten days hold a special status reflected in the recommendations & practices of the Messenger of Allah (PBUH&HF) and the infallible Imams (AS) of his household.

The Holy Prophet (PBUH&HF) said: "Ramadhan is a month, the first part of which brings Allah's Mercy, the middle of which brings Allah's forgiveness, and the last part of which brings emancipation from the hellfire."

So the last ten days (20-30) of Ramadhan are to seek Refuge in Allah from the Hellfire. So we should prat to protect ourselves from the fire.

Here I will focus here on some major practices of the Prophet and Imams during these days.

1. Praying in the last ten nights of Ramadhan

Praying during all the nights of Ramadhan has a great reward.  Prophet Muhammad (PBUH&HF) urged us to do that. Imam Muslim narrated from the Prophet that Allah forgives the previous sins of the one who prays all the nights of Ramadhan out of believing in Allah and for His sake.”

We are now in the month of Ramadhan. The blessings are coming down to earth to us. Many opportunities are open for us to acquire these blessings and the gate of repentance is open for those who want to repent.  May Allah guide us. Let us take this great opportunity before we lose it.

O Allah, You are the One who forgives a great amount and You love forgiveness so forgive us.

A large number of traditions record that during the last ten days of Ramadhan, the Messenger of Allah (PBUH&HF) would wake his wives up during the night and then remain apart from them (that is, being busy in acts of worship). A narration states that: "He would strive [to do acts of worship] during the last ten days of Ramadhan more than he would at any other time."

Aisha (RA) reported that with the start of the last ten days of Ramadhan, the Prophet used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers.

Hazrat Fatimah (SA) devoted herself to Allah and resorted to Him totally in all of her affairs. This was clear in her du’as. Fatimah (SA) spent all the night in worshipping and supplicating, and she encouraged all those in her house to spend these nights in worshipping and supplicating. Her feet swelled because of her long standing before Allah the Almighty. ( Fatimah Ummu Abeeha, p.64)

2. Performing I`tikaf in the Masjid (seclusion in the Mosque)

Before going to the essential of this section, let us stop by the definition & literal and technical meaning of Iʿtikāf. Iʿtikāf (الاعتكاف) is a mustahab (recommended) worship in Islam that consists of at least three days of fasting in a masjid. Although there is no specific time to perform I'tikaf during a year, the last ten days of Ramadan, as the Prophet (PBUH&HF) did so, is the most recommended days to do it.

I'tikaf is derived from " 'a-k-f " (عکف) which mostly means adhering to, devoting to or dedicating to something as a sign of honoring.[Rāghib, Mufradāt, p. 355] Derivatives form this word has been used in the Qur'an in this meaning.[See, 2: 125; 7: 138; 20: 97; 26: 71] In spite of that, "'Akif" (عاکف) (Q 22:25; meaning resident) and "Ma'kuf" (معکوف) (Q 48:25; meaning forbidden) are two derivatives from the same root used in the Qur'an.

In fiqh, I'tikaf is defined as staying and residing in a mosque for at least three days and also observing required conditions with the intention of getting close to God.[Rāghib, Mufradāt, p. 355]

There is no information whether the Prophet (s) performed I'tikaf in Masjid al-Haram before Hijra (emigration to Medina). However, in his first year in Medina, he performed I'tikaf in the first ten days of the month of Ramadhan, the next year in the second ten days and afterward in the last ten days of the month of Ramadhan. A tent was set up for him in the mosque during these days.[Kulaynī, al-Kāfī, vol. 4, p. 175]

Time: There is no special time for I'tikaf. However according to hadiths, the Prophet (s) did it in the month of Ramadhan;[Kulaynī, al-Kāfī, vol. 4, p. 175] thus this month is the best time for it, especially the last ten days.[Shahīd al-Thānī, al-Rawḍat al-Bahīyya, vol. 2, p. 149; Jazīrī, al-Fiqh ʿala l-madhāhib al-arbaʿa, vol. 1, p. 582] Based on these hadiths, I'tikaf during these days is very Mustahab (highly recommended) although it remains Mustahab in other times. Nowadays, holding the ritual of I'tikaf during Ayyam al-Bid of the month of Rajab is very prevalent in Iran.

Duration: According to Shi'a jurisprudence, duration of I'tikaf must not be less than three days (from the dawn of the first day to the sunset of the third day). If the I'tikaf is Mustahab (the performer did not make compulsory by making vow or oath) Mu'tkif may quit it before the sunset of the second day. But after the sunset of the second day, finishing it to the end of the third day is obligatory (Wajib). [Muḥaqiq al-Ḥillī, Sharāyiʿ al-Islām, vol. 1, p. 216] The same ruling is applied to the sixth, ninth, twelfth day and so on.

There are many different opinions about the duration of I'tikaf among Sunnis, most of which believe that there is no minimum duration for it.[Ibn Rushd, Bidāyat al-mujtahid, vol. 1, p. 314]

Place: According to some hadiths, Masjid al-Haram, al-Masjid al-Nabawi, Masjid al-Kufa and the mosque of Basra are the only places for I'tikaf, but according to some others, every Masjid al-Jami' (the main and usually biggest mosque of a city) or every mosque that a just Imam has performed Jum'ah or Congregational prayer in it is suitable for I'tikaf.[Kulaynī, al-Kāfī, vol. 4, p. 176; Mufīd, al-Muqnaʿa, p. 363]

Based on hadiths, Shi'a jurists (faqih) have different opinions here. Most of the earlier faqihs supported the first group of hadiths [Ṣadūq, al-muqniʿ, p. 18; also see: Sayyid Murtaḍā, al-Intiṣār, p. 72; Ṭūsī, al-Khilāf, vol. 2, p. 272] while in the following centuries this speciality were doubted. For instance, al-Shahid al-Awwal and al-Shahid al-Thani [Al-Rawḍat al-Bahīyya, vol. 2, p. 150] said that limiting the place of I'tikaf to the Four Mosques, is a very weak opinion. Moreover, some faqihs allowed I'tikaf in every mosque with the intention of Rajāʾ(hoping to receive a probable reward rather than the assured one, because the faqih is not sure whether this act is really Mustahab or not). [Khomeini, Taḥrīr al-wasīla, vol. 1, p. 305] Nowadays most of contemporary faqihs permit performing I'tikaf in Masjid al-Jami' and some other important mosque of each city.

Fasting: Fasting is one of the necessary conditions of I'tikaf according to Shi'a's fiqh.[Mālik, al-Muwaṭṭaʾ, vol. 1, p. 315; Muḥaqiq al-Ḥillī, Sharāyiʿ al-Islām, vol. 1, p. 215] Therefore, Mu'takif should fast during the I'tikaf and If someone couldn't fast such as, passenger, sick people, Ha'id (a woman during her Menstruation), Nufasa' -- or did not fast deliberately, his/her I'tikaf is void. Also, since fasting is haram (forbidden) in Eid al-Fitr and Eid al-Adha, I'tikaf in these Eids and from two days before these Eids, so that the third day of the I'tikaf coincide with the Eid, is void.

There is no necessity that the fasting to be especial for I'tikaf and it is allowed to take compensation fasting or a fasting which has became obligatory because of nadhr (vow).

Maliki and majority of Hanafis consider fasting as a necessary element for I'tikaf too (rest of Hanafis say fasting is not compulsory in Mustahab I'tikaf). [Samarqandī, Tuḥfat al-fuqahāʾ, vol. 2, p. 372; Shaykh Niẓām al-Dīn, al-Fatāwa l-Hindīyya, vol. 1, p. 211] On the other hand, Shafi'i and Ahmad b. Hanbal - in the most famous narration from him - basically believe that fasting is not a condition at all.[Shāfiʿī, al-Umm, vol. 2, p. 107; Ibn Hubayra, al-Ifṣāḥ, vol. 1, p. 170; also see: Marwzī, Ikhtilāf al-ʿulamāʾ, p. 75]

Staying in Mosque: Leaving the mosque during I'tikaf is not permitted. However there are exceptions such as: participation in Salat al-Jum'a, participation in funeral (tashi'), giving testimony, visiting a sick and preparing food and water. Even in these cases, Mu'takif must not sit while being out of the mosque and must not walk in shade as much as possible.[Kulaynī, al-Kāfī, vol. 4, p. 178; Ibn Rushd, Bidāyat al-mujtahid, vol. 1, p. 317; Muḥaqiq al-Ḥillī, Sharāyiʿ al-Islām, vol. 1, p. 217]

Forbidden Acts in I'tikaf: Sexual activities - even kissing -, using perfumes, selling and buying - except for food and other necessary things - and arguing about worldly affairs are forbidden to the Mu'takif. Some of the above-mentioned activities void the I'tikaf and also cause Kaffara (atonement).[Ibn Hubayra, al-Ifṣāḥ, vol. 1, p. 171; Muḥaqiq al-Ḥillī, Sharāyiʿ al-Islām, vol. 1, p. 219-220; Jazīrī, al-Fiqh ʿala l-madhāhib al-arbaʿa, vol. 1, p. 585-587]

Conclusion: Since the hearts' rectitude and firmness upon the path towards Allah the Most High, rests upon directing it solely upon Allah and causing it to turn and give all its attention to Allaah the Most High. Since the disorder of the heart cannot be rectified except by turning to Allah the Most High, and its disorder will be increased by eating and drinking too much, mixing with the people excessively, speaking profusely and sleeping too much. These will cause it to wander into every valley, and cut it off from its path to Allah, weaken it, divert it or put a halt to it.

From the Mercy of the Mighty and Most Merciful is that He has prescribed for them fasting, which will cut off the excesses of eating and drinking, and empties the hear of its desires which divert it on its journey to Allah the Most High. He prescribed it in due proportion as will be appropriate and will benefit the servant, with regard to this world and the Hereafter, and does not harm him, nor damage what is beneficial for him.

He also prescribed i`tikaf for them, by which is intended that the heart is fully occupied with Allah, the Most High, concentrated upon Him alone, and cut off from preoccupation with the creation. Rather it is engrossed with Him alone, the One free of all defects, such that remembering Him, loving Him and turning to Him takes the place of all anxieties of the heart and its suggestions, such that he is able to overcome them. Thus all his concerns are for Him. His thoughts are all of remembrance of Him, and thinking of how to attain His Pleasure and what will cause nearness to Him. This leads him to feel contented with Allah instead of the people, so that prepares him for being at peace with Him alone on the day of loneliness in the grave, when there is no one else to give comfort, nor anyone to grant solace except Him. So this is the greater goal of I'tikaf"

One who is performing Sunnah (like in Ramadan) i'tikaf (i.e. not the obligatory one that is made after a vow) may end his i`tikaf at any time, even if it is before the period he intended to stay.

I`tikaf is not restricted to men only, women also can do it :

'Aisha (the wife of the Prophet) reported that the Prophet, used to practice I`tikaf in the last ten days of Ramadan till he died and then his wives used to practice I`tikaf after him.[Bukhari]

3. Seeking Laylatul-Qadr (the Night of Decree)

Laylat al-Qadr (The Night of Power, Night of Value, Night of Measure, Night of Decree) is the best and most sacred night in the year based on Islamic teachings. In the Qur'an, Laylat al-Qadr is mentioned in two Suras: Sura al-Qadr and Sura al-Dukhan.

The exact date of Laylat al-Qadr is unknown. However, according to many traditions, it is in the last days of month of Ramadan. Shi'a believe that it is the night of 19th or 21st or 23rd of the month of Ramadan. Majority of Sunni Muslims mark 27th of the month of Ramadan as Laylat al-Qadr.

On these nights, Shi'a follow their Imams (AS) in staying awake the whole night, reciting the Qur'an, praying and performing other rituals. According to hadiths, Laylat al-Qadr is not only for the Prophet's time, rather there is Laylat al-Qadr in every year. Based on these hadiths, Shi'a demonstrated that there must be a living Imam so that the angels who descend on that night would descend on him, an Imam with similar characteristics as of the Prophet (s).

Naming: Qadr, (قدر) in Arabic, means measure and limit or value of something or destiny.[Qarashī, Qāmūs al-Qurʾān, vol. 5, p. 246-247] It is also used about the measure and the limits of existence.[Ṭabāṭabāʾī, al-Mīzān, vol. 12, p. 144]

Some reasons have been offered for its naming:

•  It is said that it was called al-Qadr because the annual destiny of every person will be determined by God, as it is mentioned in Sura al-Dukhan verse no.4: "Every definitive matter is resolved in it" and also in many hadiths that indicate the destiny of a year for everyone including the deeds, sustenance, births, deaths, etc. is determined at this night.

•  Some say that if one stay awake at this night, one will reach a high state.

•  Some have said that it was called al-Qadr because it is a grand and high-value night, as the Qur'an was revealed at this night to the Prophet's (s) heart by an archangel.[Malikī Tabrīzī, al-Murāqibāt, p. 237-252]

Other names such as "Laylat al-'azama" and "Laylat al-sharaf" have also been mentioned for this night.

Importance: According to the Islamic teachings, Laylat al-Qadr has a special sacredness and holiness. At this night the destiny of the coming year will be determined.

Occurrence of some events at this night has increased its importance.

1. The whole Qur'an was sent down on the Prophet's (s) heart at this night as it is mentioned in Surat al-Qadr:

"Indeed We sent it (the Qur'an) down on the Night of Qadr."

2. The anniversary of Imam 'Ali's martyrdom at 21st of Ramadan has increased the importance of these days among Shi'a. Imam Ali (a) was martyred in this night. Shi'a mark this event every year by mourning their Imam in this night besides practicing Mustahab (recommended) acts of the night.

3. Exegetes of Qur'an believe that the verses of Sura al-Qadr connote that Laylat al-Qadr is repeated every year and it is not the only night that the Qur'an was sent down to the Prophet (s), or the ones in the Prophet's (s) time. In addition, many hadiths, which are about to be Mutawatir, support this idea. [Makārim Shīrāzī, Tafsīr-i nimūnih, vol. 27, p. 197]

It is the greatest night of the year like the Day of `Arafah is the greatest day of the year. According to some hadiths, Laylat al-Qadr is one of the blessings of God to the Islamic Nation (Umma). The Prophet (s) said "Allah has bestowed the Night of Qadr to my Umma and non of the past nations have been blessed with this."[Makārim Shīrāzī, Tafsīr-i nimūnih, vol. 27, p. 190]

4. It is the night when the Message (the Final and seal of all messages) sent to Mohammad (s) started, It is the night when the light, that would illuminate mankind to the end of life, started and It is the night when every matter of ordainment is decreed.

Allah says in what can be translated as: "Verily! We have sent it (this Qur'aan) down in the Lailatul-Qadr. This Night of Decree is better than a thousand months.” In Surat ad-Dukhan: "We sent it (this Qur'aan) down on a blessed Night. Verily, we are ever warning (mankind of Our Torment). Therein (that Night) is decreed every matter of ordainment.

Merits: Here are some attributes of this night which were mentioned in the Qur'an and hadiths:

(a). It is better than one thousand months: the Qur'an explicitly denotes this in Surat al-Qadr "The night of Qadr is better than a thousand months." Imam al-Sajjad (a) says in the 44th supplication of Sahifat al-Sajjadiyya, which is about coming of the month of Ramadan "… Then He made one of its nights surpass the nights of a thousand months, and named it the Night of Qadr."[Al-Ṣaḥīfa al-Sajjādīyya, p. 187]

(b). The night of revelation of the Qur'an: according to the verses of Qur'an and hadiths, the Qur'an was sent down as a whole on the Night of Qadr from al-Lawh al-Mahfuz (preserved tablet) to the sky of this world or Bayt al-Ma'mur or the heart of the Prophet (s). It is extensively explained in Quranic Studies that there are two revelations for the Qur'an: as a whole and gradual over 23 years of the prophethood of the Prophet Muhammad (s). The latter was a verbal revelation unlike the former.

(c). The night of forgiveness of sins: The Prophet (s) has been quoted, "Whoever stays up the Night of Qadr (performing Mustahab acts) and is faithful and believes in the Day of Judgment, all his sins will be forgiven."[Kāshānī, Manhaj al-Ṣādiqīn, vol. 10, p. 308]

(d). The heart of the month of Ramadan: Imam al-Sadiq (a) said, "... the master of the months is the month of Allah, the Ramadan month, and the heart of the Ramadan month is the Night of Qadr..."[Ḥuwayzī, Tafsīr nūr al-thaqalayn, vol. 5, p. 918]

(e). Master of the nights: It has been narrated from the Prophet (s) "The Night of Qadr is the master of all nights."[Majlisī, Biḥār al-anwār, vol. 40, p. 54]

Merits of the Days of Qadr: According to narrative and jurisprudential sources, the days of the presumed nights of Qadr are similar to their night in merits and attributes.[Shaykh al-Ṭūsī, al-Tahdhīb, vol. 4, p. 331]

In the Quran: Sura al-Qadr, the 97th sura of Qur'an is about Lalyat al-Qadr:

In the Name of God the All Merciful the Ever Merciful

Indeed we sent it down on the Night of Qadr (1) What will show you what is the night of Qadr? (2) The night of Qadr is better than a thousand months (3) In it the angles and the Spirit will descend by the leave of their Lord, with every command (4) It is peaceful until the rising of the dawn (5)”

Also, the few beginning verses of Surat al-Dukhan (44) are about Laylat al-Qadr:

In the Name of God the All Merciful the Ever Merciful

Ha Mim (1) By the manifest Book (2) Indeed We sent it down on a blessed night and indeed We have been warning [mankind] (3) Every definitive matter is resolved in it (4) as an ordinance from Us, Indeed We have been sending [apostles] (5) as a mercy from your Lord —indeed He is the All-hearing, the All-knowing (6)   ”

Specifying Laylat al-Qadr: There is no explicit narration specifying the exact date of Laylat al-Qadr in Islamic sources. However, there are several presumptions according to hadiths.

Shi'a Viewpoint: According to Shi'a hadiths, the Night of Qadr is either 19th or 21st or 23rd of the month of Ramadan. The most probable of the three is the latter. Al-Shaykh al-Saduq said, "Our elite anonymously said that Laylat al-Qadr is the 23rd of the month of Ramadan."[Ṣadūq, al-Khiṣāl, p. 519] It is been narrated from Imam al-Sadiq (a) that there is Laylat al-Qadr to the Day of Judgment and it is in the month of Ramadan. [Ṭabrisī, Majmaʿ al-bayān, vol. 10, p. 786] In another hadith, it is reported that the night of 19th is the night of assessment (Taqdir), the night of 21st is the night of confirmation (Ibram) and the night of 23rd is the night of determination (Imda').[Kulaynī, al-Kāfī, vol. 2, p. 772]

Sunni Viewpoint: Based on a narration from the Prophet (s), Sunni believe that Laylat al-Qadr is one of the last ten nights of the month of Ramadan. According, to hadiths in their Sihah[Muslim, Ṣaḥīḥ Muslim, vol. 8, p. 65] most of them mark the night of 27th of Ramadan as Laylat al-Qadr. On the other hand, some Sunni believe that the Night of Qadr was repeated in every year only in the time of the Prophet (s) and after his demise there is no Laylat al-Qadr.[Qāsimī, Tafsīr al-Qāsimī, vol. 17, p. 217]

Some other believe that the Night of Qadr is an unspecified night in the year. In the year of Bi'tha it was in the month of Ramadan, but in other years it can be in other months. [Ibn al-Miftāḥ, Sharḥ al-Azhār, vol. 1, p. 57]

Signs of laylatul-Qadr

Among the signs that show the person that he saw (witnessed) the Night of Qadr are:

1. To see a great, clear light during the night other than the light of the sun, the moon, or electricity;

2. To see the trees prostrating;

3. To hear the voices of angels;

4. To see the angels in their original form with two (2), three (3), four (4) or more wings, or to see them in the shape of a human being, i.e. the shape of a man (however, without genitalia).

Also, the way the sun rises the next morning is an indication that the previous night was the Night of Qadr. When the sun is rising its light and heat are not intense.

Allah's Messenger (s) described the morning after Lailatul-Qadr, so that the Muslim may know which day it is. From Ubayy, radhiya Allahu 'anhu, who said: that He said: "On the morning following Lailatui-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up."[Muslim, Abu Dawud, Tirmithi and Ibn Majah]

Abu Hurairah said: "We were discussing Lailatul-Qadr in the presence of Allah's Messenger so he said: 'Which of you remembers [the night] when the moon arose and was like half a plate? [Muslim]

Ibn 'Abbaas said: Allaah's Messenger (s) said: "Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning being feeble and red." [at-Tayaalisee, Ibn Khuzaimah and al-Bazzaar with a Hasan Isnad]

It is a very good sign for the person who sees the Night of Qadr and makes supplication (dua) during it.  A very great goodness is hoped for this person, and, insha’ Allah, the supplication would be answered.

Why is it hidden: There is wisdom in hiding from the slaves exactly which night is the Night of Qadr. This is so they put forth effort during all the nights of Ramadan hoping that by that they would acquire the reward of praying during the Night of Qadr. One would get the aforementioned multiplication of the reward, promised in the verses of the Qur’an, by praying during that night whether one prays many optional rak^ahs or a few, even two (2) rak^ahs. Reciting for a long time during the prayer is better than reciting for a short time.  If one has the choice between praying a few number of rak^ahs with a longer recitation in each and praying more (many) rak^ahs but reciting for a short time during each rak^ah, then the first is better.  It is not a condition that one actually witnesses the signs of the Night of Qadr to get the promised reward of praying in that night.

Laylat al-Qadr and Imams

There are hadiths in Shi'a sources that presented the night of Qadr and Surat al-Qadr as evidence for existence of an Imam in every time. According to these hadiths, angels were sent down to the Prophet (s) on that night and because the Qadr night is not only for the Prophet's (s) time, every year they will be sent down on his successors, Infallible Imams (a) who are the nearest and most similar people to him (s). Here are two of these hadiths:

Ibn 'Abbas narrated: Imam 'Ali (a) said, "There is a Qadr night in every year, in which the affairs of the year will sent down. There are guardians for those affairs after the Prophet (s)." Ibn 'Abbas asked, "Who are they?" Imam said "I and eleven of my descendants, the Muhaddath (the one to whom the angels speak) Imams."[ Kulaynī, al-Kāfī, vol. 1, p. 247-248]

Imam al-Baqir (a) said, "O, community of Shi'a! Argue with your opponents by Surat al-Qadr, so that you succeed. By God! It (Surat al-Qadr) is about the Proof of God (Hujjat Allah) on people after the Prophet (s) and it (Surat al-Qadr) is the master of your religion and the extend of our knowledge."[Kulaynī, al-Kāfī, vol. 1, p. 249]

In other words the summary of the argument will be as following:

1. In the Night of Qadr the fate of the year was sent down to the Prophet (s)

2. Laylat al-Qadr is not only for the Prophet's (s) time

3. There must a person with the same characteristics of the Prophet (s), to whom the angels would be sent down on the Night of Qadr

4. According to hadiths, this person is an infallible Imam (AS) who succeeds the Prophet (s)

5. So there must be an existent infallible Imam in every time to whom the angels would descent, and presently - according to reliable hadiths - he is no one except for Imam al-Mahdi (a), the last infallible Imam.

A’amal Laylatul-Qadr? (What should one do?)

There are two types of A’amal for Laylatul Qadr. One is specific Duas and prayers for a particular night and other is commom Duas & prayers for all the nights believed to be Laylatul Qadr.

(a) Specific A,amal for 19th, 21st & 23rd Night:

Eve of Destiny (Laylatul Qadr) is the night, which is the most blessed and excellent of all nights. A prayer during this night is superior to the prayer of a thousand months. The destiny for the year is decided on this night. The Angels and Roohul Ameen (a highly dignified Angel) descend on this earth, with the permission of Allah (swt) & call on the Imam of the time, and what is ordained (by Allah) for everybody is presented before the Imam.

(b) Common A’amal for Laylatul-Qadr:

1. Take a Ghusl preferably near sunset time (wudhu also required) and Give/pre arrange for Sadqa/Charity tonight.

2. Recite two Rakats Salat. In every Rakat recite Sura-al-Hamd, and Sura Ikhlaas seven times. (for seeking protection against sinning for the seven organs) After finishing Salat ask for forgiveness and recite 70 times “I seek the forgiveness of Allah and I repent before Him.”

 إلَيْهِ وَأَتُوبُ اللّهَ أَسْتَغْفِرُ

3. Remember your sins & seek forgiveness & Recite 100 times:

إلَيْهِ أَتُوبُ رَبِّي اللّهَ أَسْتَغْفِرُ

(I seek the forgiveness of Allah, my Lord, and I repent before Him)

Recite other Duas related to Repentance:-Munajat e Taebeen , Dua Tauba  & Dua Kumayl.

4. Amal with Holy Quran:

(a) The Holy Qur'an should be opened and placed in front, then one should recite as under:

Translation: O Allah , in the name of this Holy Book sent by Thee, whatever there be in the Book. Including Ism-e-A'azam and Asmaa-e-Husnaa and the things to be dreaded, the things that may be expected and desired,( like blessings of Heaven). treat me as one of those who are free from Hell fire

(b) Place the Holy Qur'an on ones head and say

Translation: O Allah! I appeal to Thee in the name of this Qur'an and the Rooh that was sent along with it, and in the name of the Momin (believer) whose praise is contained in this Book and The obligation that is on them. No one else recognizes the right and truth more than Thee

(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) Pray for Aql/Intelligence to be Kamil ( complete) ,it is Kashe (submits) to quran & acquires Noor ( light) from it.)

(c) After this repeat 10 times each: As you seek intercession of the Almighty (bika ya al…) and the 14 Infallibles( Ahlulbayt as) realize that God is limitless in Mercy and the Infalliables are pure agencies for the distribution of divine mercy to all creations.

For Your sake, O Allah

For the sake of Muhammad

For the sake of Ali

For the sake of Fatimah

For the sake of Hassan

for the sake of Hussain

For the sake of Ali ibn Hussain

For the sake of Muhammad ibn Ali

for the sake of Jaffar ibn Muhammad

For the sake of Musa abn Jaffar

For the sake of Ali ibn Musa

For the sake of Muhammad ibn Ali

For the sake of Ali ibn Muhammad

For the sake of Hassan ibn Ali

For the sake of Al Hujjah

(One should then pray to Almighty Allah to fulfill one’s desires.)

5. Recite the Ziarat of Imam Hussain (AS). According to Hadith, during Lailat-e-Qadr an angel proclaims from the Arsh (throne) on the Seventh sky that Allah has forgiven who have visited the grave of Imam Hussain (as).  While performing Ziyarah of Imam Hussain (as), remind yourself that on this 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: - Firm bond of love and obedience of God (SALAT). -Economic betterment of community (ZAKAT).  -Overall mobilization of forces towards virtue (AMR BIL MA`RUF). -Overall cleansing of evil from society.  -All-out war in all spheres of life to promote truth (JIHAD). -Tremendous endurance of all ensuing difficulties (SABR). -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.

6. Recite Duas Jawshan Kabir (1000 names of Allah) & Jawshan Saghir.

7. Pray for others - Think of the many people all over the world who are in great difficulty & pray for them. He accepts

8. Keep awake the whole night. Ensure that you dont doze /nap at all. It has been reported that whoever keeps awake during Laylatul Qadr will have all his sins forgiven even if they number the stars in the sky, the stones in the mountains and are of the quantity of water in the seas.

9. Remember Imam Mahdi (atfs) much throughout the night & recite Dua Faraj for Imam atfs as many times as possible intermittently. Ziarat Ale Yasin & Dua Nudba may also be recited.

10. Reading some Fiqh rules is highly recommended.

11. Recite Dua Makarem akhlaq (noble traits) &  Dua Afiyat  & 15 Whispered prayers from Sahifa Sajjadia.

12. Recite Salaat of Jafar e Tayyar & Tahajjud Salaat at the end of the night.

13. Allama Majlisi has stated that the best prayer during these nights is to seek forgiveness and seek ones wishes for this world and the hereafter and recite as much salwaat as possible. The Holy Prophet (pbuh) was asked what should be sought from Allah (swt) on Laylatul Qadr and he replied, "Health".

14. Recite a hundred rakats and it is preferable that in each rakat after the recitation of Sura Fatiha, Sura Ikhlaas be recited ten times.(It can be recited as 6 day salat if someone has Qaza or sitting )

            

The martyrdom of Imam Ali (AS)

Each year, when the Night of Qadr occurs, great angels and great mercies come down to earth. This night is not a night specific to the nation of Muhammad which occurred after the revelation to Prophet Muhammad(s). It is known that the Night of Qadr occurred during Ramadan in the eras of the previous prophets. However, what is a specific for the nation of Prophet Muhammad is that Allah guided them to know that the month of Ramadan would be their fasting month

Imam Ali (AS) had prophesied his departure from this world several days before hand, and on the day of his martyrdom he mysteriously desired his sons Hasan and Husain to offer their morning prayers in the house and not to accompany him as they usually did to the mosque. When Ali was leaving his abode, observes S. Ockley in his famous work the History of the Saracens, the household birds began making a great noise and when one of Ali's servants attempted to quieted them, Ali said, "Leave them alone, for their cries are only lamentations foreboding my death."

The fateful nineteenth of Ramadhan

On the 19th of Ramadhan Hazrat Ali came to the mosque in Kufa for his morning prayers. Ali gave the call for prayer and became engaged in leading the congregation. Abdur Rahman Muljim pretending to pray, stood just behind Ali, and when Ali was in a state of prostration, Abdur Rahman dealt a heavy stroke with his sword, inflicting a deep wound on Ali's head.

The Holy Prophet(PBUH&HF) had prophesied the assassination of Ali and his issues. Regarding Ali he had said, "O Ali! I see before my eyes thy beard dyed with the blood of thy forehead."

His last moments His blood-drenched lips parted into a thanksgiving prayer and he said, "Lord! I thank Thee for rewarding me with martyrdom; how kind art thou and how gracious. May thy mercy further lead me to the realm of Thy grace and benevolence."

Ali was taken home from the mosque, and lay mortally wounded, yet he was answering all questions put to him. Right until the end Ali continued to talk of the good of the Muslim community, to fulfil the commands embodied in the Holy Qur’an and to submit to the will of God. Repeatedly calling upon the name of God and constantly re-affirming the belief in the Unity of God and in the Divine Mission of the Holy Prophet. Ali was to survive the mortal wound for three days. Speech was finally silenced at the approach on the third day.

His sons Hasan and Husain were given the last advice, and finally Ali told them that his coffin was to be lifted only from behind, as the front would of itself be automatically carried, and they would have to take the route guided by the coffin itself. At the place where the coffin would stop, they would find a grave already dug for him. Hazrat Ali also requested his sons that he should be buried secretly, because he feared that his enemies would desecrate his grave. The coffin stopped at Najaf, which is about four miles from Kufa.

Invitation for Iftar (breaking of the day’s fast)

These days, one of the common traditions of Muslims is invitation of others to Iftar or the breaking of the day’s fast a little after dusk. This is part of a Muslim’s generosity. In the month of Ramadhan, God invites Muslims to be more generous and spend part of their incomes by inviting others to join them for Iftar. One of the beautiful traditions of this blessed month is to hold iftar and to share one’s food with others. The Prophet of Islam said invite those who fast, to Iftar, even if it is only a few dates and a sip of water.

Arranging Iftar for others leads to forgiveness of one’s sins. Many a hadith emphasize inviting others to Iftar. The Prophet of God has considered honouring guests to ensure the health and freshness of the society. The Prophet has also reportedly said: As long as my Ummah enjoys amity and harmony with each other; avoiding Haram; hosting guests; performing prayers; and paying Zakat, they will flourish in goodness and health.

Also, Islam has put emphasis on eating with the family members, servants, and orphans. Hosting guests is highly recommended. The first step is to honor and endear the guest. One of the measures that can be taken to this end is for the host to prepare good and healthy food for the guest. During a meal, it is important not to extensively stretch one’s hands for grabbing dishes which are further apart from us. The rights of guests should be observed in regard to the dishes which are available on the tablecloth. The host should continue to sit at the table until all guests have finished their meal, otherwise, the guests would feel embarrassed in the absence of their host, and may leave the table, while hungry.

Giving Zakat al Fitrah (Religious tax/alms) & other penalties

FITRAH: Zakāt al-Fitrah is paid on the day when Muslims break the fasting period at the end of the month of Ramadhān. According to ruling number 1181 of Minhaj al-Saliheen of Sayyid Sistani, “It is permissible to pay Zakat al-Fitrah in the month of Ramadhan, although the recommended precaution is that it should be paid as a loan and then considered as Zakat al-Fitrah when the time arrives (night of Eid).”

It is obligatory on every sane adult, who is not poor nor a slave, to pay on his and all his dependents’ behalf about 3 kilos of an item of food that is a staple food in his locality; he can also pay the equivalent in cash.

It is obligatory for a host to pay Zakat ul Fitrah for his guest who arrives at his house before sunset, if he becomes his temporary dependent.

Ihtiyate Wajib is that the Fitrah should be distributed to someone who is Shia and poor and according to Ihtiyate Wajib, it should not be given to someone who is an open sinner, or who drinks or who does not offer his prayers, or will use it on sinful acts.

If a person claims to be poor, Fitrah cannot be given to him unless one is satisfied with his claim; or, if one knows that the claimant has been poor previously.

One should give Fitrah with the intention of seeking nearness to Allah and fulfilling His orders.

If a deserving person is available in the hometown of a person, it is Ihtiyate Wajib that the Fitrah money is not transferred to another place.

Payment of Fitrah becomes wājib (obligatory) after sunset on the eve of Eid ul Fitr. The Fitrah should be paid by the day of Eid ul Fitr before Eid prayers or before midday (the time of zuhr prayers) for those who do not perform Eid prayers. It is necessary to have the intention (niyyah) of giving Fitrah to fulfill God’s obligation and for His pleasure only.

FIDYA: Fidya is payable when a person misses a fast due to legitimate reasons and then cannot fulfil its qada.

1. Fidya is one mudd = 3/4 kg of food (better to give wheat) to a poor Muslim shi`ah *  (This is different than just feeding someone a meal)

2.  Fidya for multiple days can be given to one person

3. Must be delivered as food (not as money to buy food)

4. Can appoint a wakieel (like a trusted charity) who will take money and distribute

5. Does not need to be given right away but shouldn’t be delayed negligently

KAFFARAH (atonement): Kaffarah is a penalty. It becomes payable, as well as the Qada of that fast, for those fasts that were missed intentionally, voluntarily and without any force or pressure (i.e. without a valid excuse) by doing any of the following:

Eating

Drinking

Sexual intercourse

Masturbation

Staying in the state of Janabat until the time for Fajr prayers

According to the ruling of Ayatullah Sistani, according to recommended precaution, invalidating to the fast without a valid excuse for reasons other than those mentioned above should also be recompensated with Kaffara and Qada.

1. The Kaffarah of leaving out a fast of Ramadhan is to:

free a slave, or fast for two months, or feed 60 poor people to their fill (or give one mud =3/4 kg of food stuff such as wheat, barley or bread, etc to each of them)

And if it is not possible to fulfil any of these, then you should give Sadaqa according to your means and seek Divine forgiveness. The obligatory precaution is that you should give kaffarah as and when you are able to do so.

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