Wudhu of the Shia Muslims is based on the following verse from the Holy Quran:

[5:6] "O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution (ghusl), then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful."

In Wudhu, it is obligatory to wash the face and hands, and to wipe the front portion of the head and the upper part of two feet.

More details: Read the Wudhu section of the book "Islamic Laws" by Grand Ayatullah Sayed Ali Al-Hussaini Al-Sistani. Link to Wudhu section is provided below:

Check the videos below: (Under Related Links)

BY THE ACTIONS SHIA DO, THEY AREN'T EVEN CONSIDERED AS MUSLIMS.

This is referred to in Arabic as Wudu, translating to ablution in English.

It says in the Qur'an 2:222 that "Indeed, Allah loves those who are constantly repentant and loves those who purify themselves"

Wudhu and Ghusl is allowed with the following water:

1. Rain water, well water, spring, sea or river water, water of melting snow or hail, water of a big tank or pond.

2. Water left over after drinking by human beings, halal animals (e.g. cows, goats) or halal birds (e.g. pigeons) is clean.

Wudhu and Ghusl is not allowed with the following water:

1. All impure water.

2. Water (juices) extracted from fruits and trees.

3. Water that has changed its colour, taste or smell or has become thick because something was soaked in it.

4 Small quantity of water in which something Najis (impure) has fallen, e.g. urine, blood, stool or wine or some animal had died after falling into it.

5. Used water of wudhu or ghusl.

MASAH (PASSING WET HANDS) OVER LEATHER SOCKS

If someone's "Wudhu", becomes nullified, then, when performing asubsequent Wudhu, it is allowed to wipe over his leather socks with wethands, instead of washing both feet on condition that the socks were puton after washing the feet in the first Wudhu or before it was nullified.

A traveler may benefit from this privilege continuously for threeconsecutive days and nights (72 hours), but a resident may do so foronly one day and one night continuously (24 hours). (The benefits are really only seen in cold climates)

HOW MASAH OVER THE LEATHER SOCKS IS PERFORMED

Wiping is done according to the tradition of the Prophet PBUH, as follows: After removing the shoes, three wet fingers are passed over the upper surface of socks. There is no need to wipe the bottom parts.

TYPES OF SOCKS ON WHICH MASAH IS PERMITTED

1. Leather socks (genuine or PVC - be they entirely made of leather or only the soles)

2. Non-leather socks can also be used for Masah, provided they fulfil the following criteria:

3. They are strong enough to walk in for three miles (without shoes) and they will not tear.

4. They are non-porous i.e. they will not allow water through.

5. They are of such material which will cover the feet up to and including the ankles without the need of fastening (this does not mean you cannot fasten them), and they will not sag.

Masah will not be permitted on those socks which do not meet the above criteria. In addition to this those socks which have holes amounting to more than three centimeters in length are also excluded from being able to afford the privilege of Masah.

When the Wiping Privilege Ceases

The wiping privilege becomes invalid in the event that one or more of the following cases occur:

1. When the maximum timings allowed (as mentioned earlier) lapse

2. The moment the socks are removed (even partial removal, i.e. one ankle being exposed will nullify Masah privileges).

3. The socks rip, and the rip is three centimeters in length.

4. When any of the cases requiring "Ghusl" occur.

In all cases, barring the case of Ghusl being required, only the Masah period will break, not the Wudhu (provided none of those acts which nullify Wudhu transpired). After washing the feet and donning the socks again the privilege of Masah will again be granted.

PRE-REQUISITES FOR SALAAH (Shara'it)

The offering of salaah is obligatory upon every Muslim, male and female,

Eight pre-requisites that must be observed before one performs salaah.

1. To perform ghusl if necessary.

2. To make wudhu if necessary.

3. Taharah (cleanliness) of the entire body and all clothing.

4. Taharah (cleanliness) of the place where one intends performing salaah.

5. Facing towards the Qiblah.

7. Niyyah (intention) for salaah.

8. Performing salaah at the prescribed times.

If any one of these requirements are omitted, salaah will not be accepted.

WUDHU (Ablution)

To wash one's hands, face and feet, etc. Before performing salaah is called Wudhu. No salaah is accepted without wudhu.

One should sit on a high, clean place to perform wudhu. Face the direction of the Qiblah if possible.

DU'A BEFORE COMMENCING WUDHU

BISMILLAHI WALHAMDULILAH

I begin with the name of Allah And all praises are due to Allah.

The four essentials (Fardh) of wudhu

1. Washing the face from the forehead to the lower portion of the chin and from one ear lobe to the other.

2. Washing of both the arms upto and including the elbows.

3. Performing masah of a quarter of the head once.

4. Washing of both the feet including the ankles once.

There are 13 Sunan in wudhu

1. Niyyat (intention)

2. Reciting of Bismillaahir-rahmaanir-rahim

3. Washing of the hands thrice up to the wrists.

4. Brushing the teeth with Miswaak.

5. Gargling three times.

6. Passing water into the nostrils thrice.

7. Khilal of the beard, i.e. to pass wet fingers into the beard.

8. Khilal of the fingers and toes.

9. Washing of each part three times.

10. Masah of the whole head once.

11. Masah of both ears once.

12.Wudhu done systematically.

13.Washing of each part, one after the other without pause, so no part

dries up before the next part is washed.

DUA WHILE PERFORMING WUDHU

ALLAHUM MAGHFIRLIL DHAMBI WA WASSI LI FI DARI WA BARIKLI FI RIZQI

O Allah! Forgive my sins and give expansion (abundance) in my home and grant me blessings in my sustenance.

DU`A AFTER PERFORMING WUDHU

ASH-HADU ALLAA ILAHA ILLAL-LAHU WAHDAHU LASHARIKA LAHU WA'ASH-HADU ANNAMUHAMMADAN ABDUHU WARASULUH ALLAHUM-MAJ`ALNI MINAT TAWWABINA WAJ`ALNIMINAL MUTAT AH-HIRAN

I bear witness that there is no god but Allah, who is without partner and I bear witness that Muhammad is His Servant and Apostle. O Allah make me from among those who repent for their sins and from among those who keep themselves pure.

THE EIGHT NAWAQIDH OF (Acts That Nullify) WUDHU

1. Discharging of urine, stool or the emitting of any substance from

the private parts.

2. Vomiting a mouthful(i.e. cannot be stopped)

3. Discharging of gases (from the rear).

4. To fall asleep lying down or by resting the body against something.

5. To faint due to some illness or any other reason.

6. Becoming insane or going mad.

7. Laughing aloud whilst in salaah.

8. Flowing of blood or matter from any part of the body.

COMPLETE SUBSTITUTE FOR ABLUTION (TAYAMMUM)

Tayammum or "to resort to pure earth" may substitute for the ablution and even the bath. This is allowed in any of the following cases:

1. When a person is sick and cannot use water;

2. When one has no access to water in sufficient quantity;

3. When the use of water is likely to cause one harm or make one succumb to disease;

4. When performing the ablution will cause the person to miss a prayer which cannot be substituted (e.g. Funeral prayer).

In any of these instances it is permissible to do tayammum as follows:

1. Strike both hands lightly on pure earth, sand or stone.

2. Shake the hands off and wipe the face with them once in the same way as in the ablution.

3. Strike the hands again and wipe both hands to the elbows.

The tayammum is a symbolic demonstration of the importance of the ablution, which is so vital for both worship and health. When Islam introduced this regular ablution, it instituted an excellent hygienic measure which no spiritual doctrine or medical prescription had anticipated.

MASAH (PASSING WET HANDS) OVER LEATHER SOCKS

If someone's "Wudhu", becomes nullified, then, when performing a subsequent Wudhu, it is allowed to wipe over his leather socks with wet hands, instead of washing both feet on condition that the socks were put on after washing the feet in the first Wudhu or before it was nullified. A traveler may benefit from this privilege continuously for three consecutive days and nights (72 hours), but a resident may do so for only one day and one night continuously (24 hours). (The benefits are really only seen in cold climates)

HOW MASAH OVER THE LEATHER SOCKS IS PERFORMED

Wiping is done according to the tradition of the Prophet SAW, as follows: After removing the shoes, three wet fingers are passed over the upper surface of socks. There is no need to wipe the bottom parts.

TYPES OF SOCKS ON WHICH MASAH IS PERMITTED

1. Leather socks (genuine or PVC - be they entirely made of leather or only the soles)

2. Non-leather socks can also be used for Masah, provided they fulfil the following criteria:

3. They are strong enough to walk in for three miles (without shoes) and they will not tear.

4. They are non-porous i.e. they will not allow water through

5. They are of such material which will cover the feet up to and including the ankles without the need of fastening (this does not mean you cannot fasten them), and they will not sag.

6. Masah will not be permitted on those socks which do not meet the above criteria. In addition to this those socks which have holes amounting to more than three centimeters in length are also excluded from being able to afford the privilege of Masah.

When the Wiping Privilege Ceases

The wiping privilege becomes invalid in the event that one or more

of the following cases occur:

When the maximum timings allowed (as mentioned earlier) lapse

1. The moment the socks are removed (even partial removal, i.e. one ankle being exposed will nullify Masah privileges).

2. The socks rip, and the rip is three centimeters in length.

3. When any of the cases requiring "Ghusl" occur.

In all cases, barring the case of Ghusl being required, only the Masah period will break, not the Wudhu (provided none of those acts which nullify Wudhu transpired). After washing the feet and donning the socks again the privilege of Masah will again be granted.

Before prayng namaaz you have to be clean and it is fardh (compulsory to have wudhu. Without wudhu namaaz will not be accepted by Allah. Nammaz should be prayed with clean clohtes and in a clean place. Your body should also be covered and you should also face the Qiblah:Makkah where the Kabah is situated. Below is the namaaz insructed for MEN only.

1. First You need to make Niyyat (intention) on praying namaaz. Without niyyat namaaz will not be accepted by Allah.
2. Second you say Takbeer (Allahu Akbar) and raise your palms up to the ear lobes (but don't touch it).Then place your right hand over your left hand and place then betwen your navel and your waist. After that say Thannah.
3. Thirdly you have to read Taawouz and then Tasmiyyah (Bismillah). After, read Suratul Fatihah. After softly read Aameen. After read any verse from the quraan. After finishing this proceed to Ruku (bowing).
4. When proceeding into ruku, your back has to be 90 degrees and place your palms on your kness and spread your fingers and read Tasbeeh 3a times. After proceed to Qaumah (standing up).
5. When standing up read Samiallah~hulimanhamidah. Then read Rabanah~huwalaqalhamd. Then proceed to Sajdah.
6. When proceeding to sajdah first you go down to your knees then place you palms then your forhead then your nose (the forehead and nose must be touching the prayer mat) Also your feet should be touching each other. Then read Tasbeeh 3 times. Then sit up. Then proceed to the 2nd sajdah and follow the procedures of the 1st sajdah. Then stand up again for the 2nd rakaat.
7. The 2nd rakkat is the same as the 1st rakaat but the verse after Surah Fatihah should be after the verse on the 1st rakaat. e.g If you read Surah Kauthar on the 1st rakaat, on the 2nd raaat you have to read something after it.
8. Then go into the 2nd rukuh and follow the procedures of the 1st rukuh.
9. Then proceed again to sajdah ad follow the procedurs of the 1st rakaat's sajdah.
10. After the 2nd sajdah sit up again and this read Tashahud. When saying AshaduAllahillaha~illalahu you should raise up your index finger. After this read Durood-e-Ibraheem. And then after that read Dua-e-Mathoora. After finishing this say sallam softly first to the right of and then to the left. This is 2 rakaats finished.
11. For the 3rd and 4th rakaats you should stand up after reading Tashahud and read Surah Fatihah in the 3rd and 4th rakaats and follow the same procedures for finishing namaaz on the last rakaat.
12. For 3 rakaat salahs the third rakaat you should read it the same as the last rakkat of 4 and 2 rakkat salahs.
13. For witr salah on the last rakaat after Surah Fatihah read another verse and after that say takbeer and raise your hands to the earlobes and put your right hand over the left handand place them between your navel and your waist. Then read Dua-e-Qunoot and then follow the procedures of the last rakaat.

Other rules for namaaz:

1. Your feet have to be apart for 4 fingers. Your both foot has to face the Qiblah. Your foot has to be straight and it cannot be bent.
2. You cannot look look sideways or upwards you can't even move your eyes. If this is ommited your namaaz will be broken.
3. You cannot talk either or laugh. If you laugh your wudhu will be broken.
4. You cannot make any excessive movement e.g nudging.
5. If you happen to have a phone and it rings turn it of quickly without looking at it and making a fuss.
6. You cannot pass wind in namaaz or your wudhu will be broken.

GHUSL (Bath)

Ghusl becomes compulsory in the following cases:

• After sexual intercourse.
• After ejaculation of semen for any reason.
• When the monthly menstruation of a woman has ended.
• When a woman's postnatal bleeding stops.
• And when a non-Muslim embraces Islam.

To make the niyyah for ghusl is sunnah

One should make the intention of becoming Tahir (Paak-pure) from that impurity which he wishes to get himself clean from, e.g. "I am making ghusl to become clean from janabah (that impurity which cannot be seen and makes ghusl compulsory)".

The three essentials (Fardh) of ghusl

1. Passing water into and out of the mouth; i.e. gargling.

2. Putting water into the nostrils.

3. Pouring water over the entire body. i.e. not even the hair's breadth is left dry.

There are five Sunan in ghusl

1. Intention to wash off impurities and become paak (pure).

2. Washing hands up to the wrists.

3. Washing the private parts and the parts upon which uncleanliness is found.

4. Making wudhu before washing the body.

5. Then passing water over the whole body three times.

OCCASIONS FOR WHICH GHUSL IS PREFERRED

Ghusl is recommended in the following cases:

1. Before going to Jumah Congregational (Friday Prayer).

2. Before going to Eid Prayers (Muslim annual feast prayers).

3. Before undertaking Umrah or Hajj (Pilgrimage to Makkah).

4. Upon washing a corpse. (According to many scholars, the performance of Ghusl is preferred for a person who washes a corpse).

5. When a person reverts to Islam.

METHOD OF PERFORMING ISTIKHARAH SALAAH:

Perform two rak'at nafl salaah. Thereafter praise Allah SWT by saying alhamdulillah. Thereafter recite durud upon Nabi PBUH and recite the du'a

of Istikharah:

O Allah, I seek good from You, in that which You know. And I seek ability from You, in Your power. And I ask You from Your great benevolence. For You possess power while I have no power, and You are the knowledgeable, while I have no knowledge. And You are the Knower of the unseen. O Allah, if in Your knowledge this action is good for me in so far as my religion, my living and in the consequences of my actions are concerned, then ordain it for me, and make it easy for me, then bless me in it. And if in Your knowledge this action is bad for me in so far as my religion, my living and in the consequences of my actions are concerned, then turn it away from me, and turn me away from it. then destine for me that which is better, in whatever form it may be, then make me content with it.

Note: while reciting this du'a, one should at the places where the words are underlined, think specifically about the action for which help is sought.

Whilst reciting the du'a of Istikharah think of the purpose and work for which Istikharah is being made. Thereafter sleep on a clean bedding with wudhu facing the Qiblah. Upon awaking carry out that task on which the heart is firm. If one cannot reach a solution on the first day, Istikharah should be continued until the seventh day. Insha-allah by this period the doubt will be over. One should not make Istikharah for performing a Fardh duty, for examples (Should I perform haj or not. Istikharah should rather be made to determine the time of travel for hajj, e.g. When should I travel for hajj?).

NAMAZ FOR THE SICK

If a person due to illness cannot stand and pray Namaz then they should sit and pray Namaz. Whilst seated he should perform Rukooh by leaning far forward and pray 'Subhana Rabbial Azueem' and then sit back up straight and then go into Sijdah as normal. If he is not able to pray Namaz whilst being seated then he should lay down and pray. The method is to lay down flat and point the feet towards Qibla and keep the knees up and keep a pillow underneath the head so that the face is pointing towards Qibia and the head is higher than the rest of the body. To perform Rukooh and Sijdah by actions, for the Sijdah lean the head completely forward and for the Rukooh lean the head slightly forward. In the same way Namaz can also be prayed lying on your left or right side.

When can an ill person miss Namaz. ?

• Rule:When an ill person cannot even move his head then the Namaz is forgiven and there is no need to use the eyes to perform the actions or eyebrows or to pray with an intention only in the heart. If six Namaz pass like this then there is no need to perform Qaza as this is also forgiven and there is no need for Fidya (monetary compensation). If the time like this is less than six Namaz then Qaza is obligatory even if the health is only a little better that the person can now move his head to perform the actions [Durr-e-Mukhtar, Bahar etc.].
• Rule: If an ill person is in a state whereby he cannot keep count of the Rakats and Rukoohs or Sijdahs then there is no need for him to perform Namaz on time [Durr-e-Mukhtar etc.].
• Rule: To stand in all Farz Namaz, Witr, Eid Namaz and the Sunnats of Fajr is obligatory and if Namaz is prayed whilst sitting down without genuine reason then the Namaz will not count [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: Because the Qayam is Farz therefore without a genuine religiously recognised reason it cannot be missed, otherwise the Namaz will not count. Upto the extent that if you can lean on a stick, servant or wall then it is Farz to do this and if you can only stand for a small amount of time like whilst saying Allaho Akbar in Takbeer-e-Tahrimah then it is Farz to start the Namaz whilst standing and then sit down afterwards otherwise the Namaz will not count. If you have a slight headache or flu or a cold or a small wound where people can walk about, is in no way a reason to pray the Namaz whilst being seated and if you have done so then it has not counted and you must pray Qaza for them [Guniya, Bahar-e-Shariat].
• Rule: If a person leaks drops of urine or blood if he stands and doesn't if he sits then it is Farz for him to pray whilst seated as long as there is no other way of stopping his illness.
• Rule: A person is so weak that if he goes to the mosque to pray the Namaz with Jamaat then he will have to sit down and pray Namaz, but if he remains at home then he can pray the Namaz standing, then it is Farz for him to pray the Namaz at home with Jamaat if possible otherwise alone [Durr-e-Mukhtar, Radd-ul-Mohtar].
• Rule: If an ill person prays whilst standing then he cannot pray the Quran at all and if he prays whilst seated he can pray the Quran, then it is Farz for him to pray whilst sitting down and if he can pray a little bit of the Quran whilst standing then it is Farz to pray as much as he can whilst standing and then the remainder whilst seated [Durr-e-Mukhtar, Radd-ul-Mohtar].Rule: If a blanket is put underneath the ill person praying Namaz and it has become impure but if you were to change it, it will become impure' again then continue to pray the Namaz on the original blanket and if the blanket is changed then the new blanket will not become as impure as quickly but by changing the blanket it will cause great distress to the ill person then do not change it [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
• Rule: If a person is drowning and he can gain support from a stick then it is Farz for him to pray the Namaz as long as Amar-e-Kasir is not performed and if he does not pray and he survives then he must perform Qaza [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].

PRE-REQUISITES FOR SALAAH (Shara'it)

The offering of salaah is obligatory upon every Muslim, male and female,

Eight pre-requisites that must be observed before one performs salaah.

1. To perform ghusl if necessary.

2. To make wudhu if necessary.

3. Taharah (cleanliness) of the entire body and all clothing.

4. Taharah (cleanliness) of the place where one intends performing salaah.

5. Facing towards the Qiblah.

7. Niyyah (intention) for salaah.

8. Performing salaah at the prescribed times.

If any one of these requirements are omitted, salaah will not be accepted.

Perform two rak'at nafl salaah. Thereafter praise Allah SWT by saying alhamdulillah. Thereafter recite durud upon Nabi PBUH and recite the du'a

of Istikharah:

O Allah, I seek good from You, in that which You know. And I seek ability from You, in Your power. And I ask You from Your great benevolence. For You possess power while I have no power, and You are the knowledgeable, while I have no knowledge. And You are the Knower of the unseen. O Allah, if in Your knowledge this action is good for me in so far as my religion, my living and in the consequences of my actions are concerned, then ordain it for me, and make it easy for me, then bless me in it. And if in Your knowledge this action is bad for me in so far as my religion, my living and in the consequences of my actions are concerned, then turn it away from me, and turn me away from it, then destine for me that which is better, in whatever form it may be, then make me content with it.

Note: while reciting this du'a, one should at the places where the words are underlined, think specifically about the action for which help is sought. Whilst reciting the du'a of Istikharah think of the purpose and work for which Istikharah is being made. Thereafter sleep on a clean bedding with wudhu facing the Qiblah. Upon awaking carry out that task on which the heart is firm. If one cannot reach a solution on the first day, Istikharah should be continued until the seventh day. Insha-allah by this period the doubt will be over. One should not make Istikharah for performing a Fardh duty, for examples (Should I perform haj or not. Istikharah should rather be made to determine the time of travel for hajj, e.g. When should I travel for hajj?).

________________________________________________________________

According to the authentic hadith, salatil istikharah (the prayer of guidance), should be done in the following steps:

1. Make wudoo and make intention to pray this salah.

2. Pray 2 rak'ahs (units) not within the 5 daily prayers. The sunnah is as follows:

- 1st rak'ah: read surah alkafiroon after alfatihah.

- 2nd rak'ah: read surah al-ikhlaas after alfatihah.

3. After ending your prayer, raise your hands and say:

"Thank Allah and praise him, then say:

. اللّهُمَّ صَلّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحمَّدٍ كمَا صَلَّيْتَ عَلَى إبراهيم وَعَلَى آلِ إبْرَاهيمَ وَبَارِكْ عَلَى مُحمَّدٍ وعَلَى آلِ مُحمَّدٍ كمَا بَارَكْتَ عَلَى إبْرَاهيمَ وَعَلَى آلِ إبْرَاهيمَ في العالمينَ إنَّكَ حَمِيدٌ مَجِيدٌ

4. After that, say the following dua of istikharah:

اللّهم أني أستخيرُك بعلمك وأستقدرك بقدرتك وأسألك من فضلك العظيم فإنك تَقْدِرُ ولا أَقْدِر وتعلَمْ ولا أَعْلَمْ وأنت علاَّمُ الغيوب .

خيرٌ لي في ديني ومعاشي وعاقبة أمري فاقْدُرْه لي (( mention your concern here )) اللّهم إن كنت تعلمُ ويسِّرْه لي .

وإن كان هذا الأمرُ شراً لي في ديني ومعاشي وعاقبة أمري فاصرفّهُ عني

وأصرفني عنه واقْدِرْ لي الخير حيث كان ، ثم رَضّتَيِ به .

5. Finally, you mention the salah of the prophet again:

" WA salli allahumma 'ala sayyidina WA nabiyyina mohammadin WA 'ala aalihi WA sahbihi ajma'een.

After the Durud recite this du`a:
ALLAHUMMA INNI ¨ZALAMTU NAFSI ¨ZULMAN KATHIRAW WALA YAGHFIRUDH-DHUNUBA ILLA ANTA FAGHFIRLI MAGHFIRATAM-MIN `INDIKA WARHAMN INNAKA ANTAL GHAFURUR-RAHIM
O Lord! Make me and my children steadfast in prayers; Our Lord! Accept my prayer. Our Lord! Forgive me and my parents and all the believers on the Day of Judgement

SALAAM
Complete the salaah by turning the face to the right saying:

ASSALAMU `ALAYKUM WA RAHMATUL-LA
Peace be on you and Allah's Mercy.

Then turn the face to the left, and repeat the salaam.
ASSALAMU `ALAYKUM WA RAHMATUL-LA
Peace be on you and Allah's Mercy.

When making salaam one should make intention of greeting the angels. When making salaam the eyes should be fixed onto the respective shoulders.

DU`A AFTER COMPLETION OF SALAAH
On completing the salaah one should recite "Astaghfirullah" three times softly. Then one should raise both hands to the level of the chest and make du'a (supplicate) to Allah I, the one below is a typical example;

O Allah pardon us. O Allah pardon us. O Allah pardon us.
O my Lord! You are the source of peace;
You confer peace; Blessed are you and full of majesty and honour.
O Allah help us in remembering You and thanking You and worshiping You in the best manner.
Our Rabb, accept from us (this duty).
Definitely You only are the Hearer, the (all) Knower.
Surely You only are the Most Relenting, the Most Merciful.
O Allah, Our Rabb, grant us good in the world and good in the Aakhiraat and save us from the punishment of the fire (Jahannum).
Glorified is the Lord, the Lord of Might above that which is ascribed upon him and peace be on the Prophets.
And praise to Allah the Lords of the worlds.
Ameen

AYATUL KURSI
This ayah should be memorised and read once after every Fardh salaah and also before sleeping:

BISMILLAHIR-RAHMANIR-RAHIM
ALLAHU LAA ILAHA ILLAA HUWAL-HAY-YUL-QAYÛM. LAA TA'KHUDHUHÛ SINATUW-WA LAA NAWM. LAHÛ MAA FIS-SAMAAWATI WA MAA FIL-ARZ. MAN DHAL-LADHI YASHFA`U `INDAHÛ ILLA BI IDHNIH. YAA`ALAMU MAA BAYNA AYDIHIM WA MAA KHALFAHUM WA LAA YUHEETÛNA BI-SHA'YIM-MIN `ILMIHI ILLAA BI MAA SHA'.AA WASI`A KURSIY-YUHUS-SAMAWATI WAL-ARZ. WA LAA YA'ÛDUHÛ HIFZUHUMA WA HUWAL-`ALIYYUL-`AZIM.
In the Name of Allah, Most Beneficent, Most Merciful
Allah! There is no God but He, the Living; The Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there that can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as he Willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High. The Supreme (in glory).

"What are the Five Pillars of Islam and who invented them?"

God invented the five pillars of Islam and revealed them through Quranic revelation and his Prophet's.

There are as follows:

1. The Shahada: Declaration before a Muslim audience that there is no God but Allah, and Muhammad is the Messenger of God.

2. Prayer: salat (5 times daily)

3. Fasting: sawm (in Ramadhan)

4. Charity: zakat

5. The Hajj: Pilgrimage to Mecca at least once in your lifetime if your finances and health will permit doing so.

As Salaam Alaikum: Peace Be upon you

What are the purposes of 5 pillars of Islam?

1: There is no God but Allah, and Mohammad (PBUH) is his messenger.

How do you know Mohammad (PBUH) is the true prophet?

Prophet Mohammad (PBUH) is prophesized in 5 major religious scriptures, they describe Prophet Mohammad (PBUH) is the last messenger, but the follower of the scriptures like Christians changed it to something else.

Prophet Mohammad (PBUH) is prophesized in Christianity

Prophet Mohammad (PBUH) is prophesized in Judaism

Prophet Mohammad (PBUH) is prophesized in Buddahism

Prophet Mohammad (PBUH) is prophesized in Hinduism

Prophet Mohammad (PBUH) is prophesized in Parsism

Watch the lecture or read the text for the prophesies.

The book which prophet Mohammad (PBUH) is a miraculous book which can change a human life and bring peace, tranquility and love, dispite being misunderstood by many due to political reasons.

The book provides detail about the PAST, PRESENT AND FUTURE.

It has perfect agreement with scientific facts such as creation of the universe and going out to space.

The holy Quran explains how to stop corruption in the society such as robbery,rape,murder and personal problems.

http:/www.miraclesofthequran.com

http:/www.harunyahya.com

http:/www.quranmiracles.com

2:Salaah

The second pillar of Islam, is Salaah. Many people translate the word Salaah, as 'prayer'. To pray, is to ask for help... to beseech -how a person beseeches in the court of law, to ask for help. Prayer does not denote the complete meaning of the Arabic word, Salaah, because in Salaah... besides asking for help, we also praise Allah (SWT), we also get guidance in the Salaah, so therefore the English word prayer, does not denote the complete meaning of the Arabic word Salaah. The more appropriate meaning that I say, I verily prefer calling it as programming, because we Muslims... we are programmed in our Salaah. We are programmed in what is wrong, and what is right -do the good things, do not do the bad things, do not rob, do not cheat, do the good things, love your neighbour, etc. We are being programmed.

We Muslims are supposed to pray 5 times a day -in the morning before sunrise, it is the Fajr Salaah -the Zohar Salaah, after the sun reaches highest, that is early in the afternoon -the Asr Salaah, late in the afternoon... that is before the sunsets -the Maghrib Salaah,after the sun sets immediately, and the Isha Salaah, that is late in the evening or the early in the night. We have to pray minimum 5 times a day. How... for a healthy body, the doctor will tell you -You should have three meals a day. Similarly for a spiritual soul, you should offer Salaah, 5 times a day, minimum. And whenever we offer Salaah, when we enter the Mosque, we remove our footwear -this was the commandment given to prophet Moses (Peace be upon him). It is mentioned in the Holy Qur'an in Surah Taha, Ch. 20, Verse 11 and 12, that...'' When he approached the fire he heard a voice... 'Oh! Moses verily I am your Lord ; take off thy shoes for thou art in the sacred valley of Dua'.

This was the commandment given to Moses(Peace be upon him) which we Muslims follow -We take off our footwear when we offer Salaah. Besides that, we are hygienic people, who want to see our place of worship is clean. And since we do prostration, we do not want to prostate in mud, dirt and filth which comes along with the footwear. Before offering Salaah, the Holy Qur'an says in Surah Maidah, Ch. 5, Verse 5...(Arabic)... 'O ye believe, when you prepare yourself for Salaah, when you prepare yourself for prayers, wash your face, and your hands, and arms, up to the elbow -rub your head with water, wash your feet upto the ankle'. It is the ablution -In Arabic, it is called as wudhu. It is compulsory that before we offer Salaah,we should do ablution, we should wash ourselves. Because we are hygienic people, we want to be clean before we appear in front of the Lord. And besides that, it is also a mental preparation -that mentally we are being prepared, that now we are going to appear in front of Allah (SWT), in front of Almighty Lord. Our believed Prophet said -it is mentioned in Sahih Bukhari, Vol. No. 1, in the Book of Adhan, Ch. No. 75, Hadith No. 692. Our prophet said... 'When you stand for Salaah, stand shoulder to shoulder'. In another Hadith, it says that... 'When you stand for Salaah, stand shoulder to shoulder, so that the devil does not come in between you'.

Our prophet was not talking about the devil which you see in the Onida T.V. add. You Know the Onida T.V. add it has the devil with two horn and a tail. Our Prophet was not talking about the devil which you see in the Onida T.V. add or in the comic strip with two horns and a tail. He was referring to the devil of rascism, devil of casteism, devil of colour, of wealth mean irrespective of whether you are rich or poor, whether you are black or white, whether you are from America or from China or from India or from Pakistan, whether you are from a noble family, or you are not from a noble family. When you offer Salaah, stand shoulder to shoulder, so that it shows the best Universal brotherhood, five times a day.

when we offer Salaah, irrespective from which ever part he is coming, whether he is rich or poor, whether he is black or white, when they stand for Salaah, we Muslims, we stand shoulder to shoulder. Universal brotherhood... the best example, practical example ...so that the devil of racsism, the devil of colour, the devil of cast, the devil of wealth does not come in between the brothers.

And the best part of the Salaah, is the sujud... is the prostration. The Arabic word sujud, is mentioned in the Qur'an, no less than 92 different times. And the Psychologists, they tell us, that the mind is not directly under our control. The body, it is directly under our control but our mind, keeps on wandering. It is not directly under our control... It keeps on wandering -the body is under our control. So to humble the mind, you have to humble your body -And which is the better way, than the way we Muslims do. We put the highest part of the body... that is the forehead, to the lowest part of the ground, and then say...' Glory be to Allah (SWT), Who is the most greatest, glory be to Allah, Who is the most highest.

And if you analyse, that when we offer Salaah there various benefits of the Salaah (i.e. prayers). Normally, throughout the day, there are electrostatic charges given out from the brain. When we do sujud, these charges get grounded -there is grounding of the frontal lobe, there is grounding of these charges. How, we have a three pin plug and a two pin plug... Three pin plug grounds. That does not mean, that if you put your hand below the head you will find, you will get a shock. It is not that grounding as the electric grounding, but it is dominance of the frontal lobe. Normally when you live, you always stand erect -blood is being pumped by the heart to the brain, but it is not sufficient for a very healthy brain. So when you do sujud,extra blood flows from the heart to the brain, due to gravity. This extra flow of blood, is a requirement for a very healthy brain. So when we do sujud, extra blood flows in to the brain, which is very good for a healthy brain. When we do sujud, there is extra blood supply to the skin of the face, which prevents 'Chill bane'. When we do sujud, the secretion of the synuses... the 'Aismodal' synus, Magniotal synus, they get drained- there are less chances of a person suffering from Synusitis. Normally when you breath, only 2/3rd of your lungs capacity is utilised. The remaining 1/3rd is known as residual air. But when we do the sujud, and when your breath in the sujud, the abdominal vicra, it presses against the diaphragm. The diaphragm presses against the lower part of the lungs, and even the residual air... the 1/3rd air is exhaled out, so more fresh air enters in to the lungs, in which there are less chances of that person suffering from lung diseases. When we do sujud, there is drainage of secretion of the Brocheal tree, in which there are less chances of a person suffering from Bronchitis. When we so sujud, there is increased vynus return, to the Abdominal vicra... when we do sujud there is less chances of having Hamroid. There are several benefits. When you do kayaam, ruku, sujud...when you stand up, and when you get up from the sitting position, the calf muscles are being activated. The calf muscles are referred to as peripheral heart, because they supply blood to the lower part of the body. So when you do kayaam, ruku, sujud... when you stand up, sit up, prostate, get up... the calf muscles are activated, and it increases the blood supply to the lower part of the body when you stand up bow down and prostrate the vertebrae is being exercised you have less chances of having disease of vertebrae. There are several medical benefits only of salah -You can give a talk only on that. But we Muslims, we do not offer salah, for these medical benefits -these are only side dishes. We offer salah, to praise Allah (SWT) to thank...Allah (SWT). That is our main dish...that is a biryani. The medical benefits are side dishes -we do not pray for these medical benefits. It may attract a person, who does not believe in Islam -that okay, you get medical benefits... he may come closer to salah. But we Muslims offer salah, to thank Allah (SWT)... to praise Him -That is our main biryani. This is the additional benefit that Allah (SWT) gives us.

3: Zakah

The third pillar is Zakah. The Arabic words Zakah,means purification... it means growth. In Islam every rich person who has a saving of more than the nesaab level, more than the minimum wealth, that is seven and a half tolaof gold. He should give 2.5% of that saving every lunar year, in charity -and the criteria to do the charity is given in Surah Tauba Ch. 9, Verse 60, which says... 'It can be given to the fukra, to the poor people, to the masakeen who are needy, whose heart is bent towards Islam, to those who are in debt, those in freeing of slave, a way farer who gets scanted in a foreign land, and those who spend in the way of Allah(SWT)'. These are 8 categories given in Surah Tauba, Ch.9,V 60, to whom this Zakat can be given. It is compulsory for every rich Muslim, who has saving of more than the nisaab level, he should give 2.5% of that saving, every lunar year, in charity. I ask a question, that if every human being in the world gives Zakat, gives 2.5 % of his excess wealth in charity... poverty will be eradicated form this world. There will not be a single human being who will die of hunger. That is why the Holy Qur'an says, in Surah Hashr, in Ch. 59, Verse 7, that... 'It prevents the wealth from circulating among the rich -is that, that the rich will not become more richer'. It prevents the wealth from circulating amongst the rich. The Holy Qur'an says in Surah Taubah, Ch. 9 Verse 34, that... 'Those who bury gold and silver, and spend it not in the way of Allah (SWT), do not give charity, announce to them a grievous penalty. That on the day of Judgement, heat will be produced from this wealth, from fire of hell, and they will be branded on their fore heads, on their flanks, and on their back. And it will be told to them, that you hoarded the wealth- now have a taste of your wealth'. Hoarding of wealth, is prohibited in the Holy Qur'an -You cannot hoard wealth.

4: Fasting

The fourth pillar in Ramadhan, is saum. That every adult Muslims should fast, should abstain from having food and drink, from sunrise to sunset, in the complete lunar month of Ramadhan. The Holy Qur'an says in Surah Al-Baqarah, Ch. 2, Verse 183, that... 'Ramadhan has been prescribed to you, as it was prescribed earlier, to the people who came early before you, so that you may learn self restrain'. The reason for fasting has been described in the Holy Qur'an,for self restraint. And the Psychologists, they tell us today, that if you can control your hunger, you can control almost all your desires. That is what Qur'an says, that... 'Ramadanhas been prescribed to you, so that you may learn self restrain, you may control your desire. If you can control your hunger, you can control almost all your desires. And there are various benefits, that if a person can abstain from having alcohol, from sunrise to sunset, he can very well abstain from having alcohol, from the cradle to the grave. If he can abstain from smoking from sunrise to sunset, he can very well abstain from smoking, from the cradle to the grave. It gives an opportunity to improve yourself. I call it the over hauling -like how your machine requires servicing...like you service your car every three months, every four months... your motor cycle every five month, etc. If you allow me to call the human being a machine, I would say... It is the most complicated machine on the face of the earth. Ramadhan is a servicing of the human body -one lunar month, every lunar year... servicing. There are several medical benefits even of the Salaah. I would not like to go in to detail. But it also improve, increases the intestinal absorption when you fast, it increases your intestinal absorption.

5: Hajj

The fifth pillar is Hajj. Every Adult Muslim who has the means to perform Hajj, that is pilgrimage to the Holy city of Makkah, should at least do it once in his life time. And I say that the Hajj is the best practical example in the world, of Universal brotherhood -There is not a better example. In Hajj, there are 2.5 million Muslims who gather in Mecca. In Mina, in Arafat... the holy land, 2.5 million Muslims from various part of the world, from America, England, Japan, India, Pakistan, Malaysia, Singapore and various part of the world. And the men, they dress up in two pieces of unsewen cloth preferably white -so that the person standing next to you, when he is performing the pilgrimage, you cannot make out whether the person standing in front of you is a king or a popper. You cannot come to know, whether he is rich or poor. All of the Muslims from various parts of the world ...they collect -It is the biggest annual gathering of the world. 2.5 million Muslims, 25 lakhs Muslims, they gather there and they perform their pilgrimage, and they are dressed in the same simple unsewen pieces of cloth -Best example of Universal brotherhood. I started my talk by quoting a Verse from the Holy Qur'an, Surah Hujurah, Ch.49, Verse 13, which says... (Arabic)... 'O human kind, We have created you from a single pair of a male and a female, and made you into nations and tribes, that ye shall recognize one another, and not that you shall despise one another'. And the most honoured in the sight of Allah (SWT) is the one who has taqwaa, who has righteousness, who has God-consciousness, who has piety. The Holy Qur'an says that... 'The whole of the human kind, has been created from a single pair of a male and a female'. And God Almighty has divided them into nations and tribes, so that they shall recognise each other not that they shall despise each other -That I am superior to you... or you are superior to me. And the Prophet said that... 'No Arab is superior to a Non-Arab, neither a Non-Arab superior to an Arab, neither a White superior to a Black, nor a Black superior to a White'. The Qur'an says -the only criteria for judgment in Surah Hujrat, Ch. 49, Verse 13... 'The only criteria for judgment in the sight of Allah (SWT) is not sex, it is not caste, it is not colour, it is not wealth, it is not age, it is taqwaa, it is God-consciousness, it is peity, it is righteousness, it is by God-consciousness... not by wealth, colour or nobility'. These are the guidance given by the Holy Qur'an, for Universal brotherhood.

These were in a nutshell the five pillars of Islam. If you remember the Prophet said these are the pillars of Islam, these are the principles of Islam. This does not constitute the complete Islam. Many people have a misunderstanding that if they do these 5 things they become very good Muslims. These are only the 5 pillars, and any engineer will tell you, that if the pillar is strong, then hopefully the structure will be strong. If the foundation is strong, then the structure will be strong, so if we follow these 5 pillars correctly, then InshaAllah the structure will be correct. And the other structure, the do's and don't's are mentioned in the Holy Qur'an. How a person should lead his life, is mentioned in the Holy Qur'an. The Holy Qur'an says in Surah Dhariyat, Ch. 51, Verse 56...(Arabic)...

'That We have created the jinn and the men, not but to worship Me'.

What is the purpose of life?

http:/www.sultan.org/articles/purposeoflife.htm

'We have created the jinn and the men, not but to worship Me'.

Al-Quran 51:56

The 5 pillars of Islam are:

1. Shadat (testimony of faith)

2. Prayer

3. Zakah (Annual money that ones has to give to the poor)

4. Saum (Fasting in the month of Ramadhan)

5. Hajj (Pilgramage to Mecca)

As a Muslim, one believes that these pillars weren't 'invented' by anyone. Rather they are part of God's law which was given to Prophet Muhammad (Peace be upon him) who taught mankind these laws.So in conclusion god made the five pillars of Islam

Answer B

2. Divine Justice ('adl)

3. Prophethood (nubuwwa)

4. Succession to Muhammad (imamat)

5. The Day of Judgement and the Resurrection (Qiyama)

2. Fasting (sawm) during Ramadan

3-4. Alms giving (zakaat and khums) 5. Pilgrimage to the city of Makkah (hajj)

6. Holey Defense (Jihad)

7-8. Enjoining good (amr bil-ma'rouf) and forbidding evil (nahiy an al-munkar)

9. Supporting those who walk in the path of Allah (tawalli li awliyaa' Allah)

10. Turning away from the enemies of Allah (tabarri min a'daa Allah)

2. Prayer (Salat)

3. Alms-giving (Zakāt)

4. Fasting (Sawm of Ramadan)

5. Pilgrimage to Mecca (Hajj)

Absolutely Not , Proper Name for Deobandis are Ahle Sunnat Wal Jammat Deoband . Means people who Follow Proper Teachings of Prophet Muhammad (Sallahau Alayhi Waslam) ,Deviant Sect Barelvism Opposes Deoband Mainly Because of Jealousy As major of People Not Only In India & Pakistan But in Whole World Follow Ahle Sunnat Wal Jammat Deoband. Ahmed Raza Khan Who Opposed The Deoband Fatwa Of Jihad Against Britishers .Which was Given By Shah Wali Ullah Dehelvi (Rahamaitullah Allahi). Was now exposed . so he misinterpreted books written by SUNNI DEOBANDI Scholars . I insist everyone to read book written by AHmed Raza Khan (self proclaimed scholar). Against Deobandis , You will be shock how a man claiming himself to be divine or a Islamic scholar following prophet Has Used Abusive Derogatory & Insulting Languages in his books .. Majority of Muslims who Follow BARELVISM are not From Educated family & has no or Very Less Knowledge about Islam.

Absolutely

Deobandi founders had committed insult of Islam.

To think according to principle, to possess true faith and believe and accept the true Commands of Islam is known as "Aqeeda". It is also understood as one's intention, concept and path that one follows. It must also be understood that the basis of one's action is one's Imaan and that the basis of one's Imaan is one's Aqeeda. If one's Aqeeda is corrupt, then one's Imaan is improper and if one's Imaan is not proper, then his Amaal (actions) are useless. In other words, Aqeeda is the soul, Imaan is the body and Amal is the garb.

To have good and strong Imaan, one must have the proper Aqeeda. It is for this reason that we quote a few un-Islamic beliefs together with the proper Islamic answers, so that we may, after reading about them, repent from any false and corrupt beliefs that we may hold and, thereafter, hold firmly to the proper Islamic beliefs. To hold improper per Aqeeda leads to Kufr, whereas proper Aqeeda is strength for Imaan.

The un-Islamic beliefs which we have quoted below are quotations from those individuals who possess such beliefs and by writing them in this book, we have no intention of Kufr.

FALSE BELIEF 1: "Allah can speak lies". ("Barahine Qaatia" by Khaleel Ambetwi; "Yakrozi" by Ismaeel Dehlwi; "Fatawa Rasheedia" by Rasheed Ahmed Gangohi).

PROPER BELIEF 1: Lies is a defect which is not worthy of the Zaat of Almighty Allah and is totally Muhaal (Impossible) for Almighty Allah. Allah is free from all shortages and defects thus making lies Muhaal for Almighty Allah.

FALSE BELIEF 2: To say that Allah is free from place, space, direction and time, etc. is to be misled. ("Izaahul Haq" by Ismaeel Dehlwi)

PROPER BELIEF 2: Time and space have been created and will be eventually destroyed. Almighty Allah is Qadeem (Always Is and Always Will Be). If one accepts Allah to be in a fixed place and in a fixed time zone, then one will have to accept, Ma'az-Allah, that Allah is a creation and can be destroyed, whereas it is well known that, that which is Haadith (non-Eternal) and can be destroyed can never be Allah. The Being of Allah is Eternal and anything that is non-Eternal cannot be Allah. It is, thus, necessary to accept Almighty Allah to be free from time and place.

FALSE BELIEF 3: The Prophet (sallal laahu alaihi wasallam) had died and is mixed in the sand. ("Taqweeyat-ul Imaan" by Ismaeel Dehlwi)

PROPER BELIEF 3: It has been stated in the Hadith: "Verily, Almighty Allah has made it Haraam upon the earth to eat the bodies of the Ambiya". It has also been stated that Ambiya are alive and are blessed with Sustenance from Almighty Allah.

FALSE BELIEF 4: Every creation, no matter how big or small, is equivalent to a cobbler before Allah. ("Taqweeyat-ul Imaan" by Ismaeel Dehlwi)

PROPER BELIEF 4: The Holy Prophet Muhammad (sallal laahu alaihi wasallam) is the most beloved Nabi of Almighty Allah. Almighty Allah took Qasm (Oath) even on the city of the Prophet (sallal laahu alaihi wasallam). He is the greatest of the creations of Almighty Allah. His every word is accepted in the Court of Allah. He is a perfection in the Attributes of Almighty Allah and Allah has not created any unique being besides Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).

FALSE BELIEF 5: Ambiya are not totally free from lies. To say that it is not possible for Ambiya to lie or to say that they are totally sinless is false. ("Tasfiyatul Aqaa'id" by Qasim Nanothwi)

PROPER BELIEF 5: Ambiya and Malaa'ikah are Masoom (Sinless). It is Muhaal for them to commit sin. Committing a sin is not a quality of Ambiya. Ambiya are free from all small and big sins and all defects even before and after their Nubuwat.

FALSE BELIEF 6: The Ummah sometimes supercede the Ambiya in A'maal (Good deeds). ("Tahzeerun Naas" by Qasim Nanotwi)

PROPER BELIEF 6: A Kaafir can never be equal to a Muslim. An ordinary Muslim is not equal to a practising Muslim. A practising Muslim can never be equal to a non-Aalim, who is not equal to an Aalim. An Aalim is never equal to a Wali, a Wali can never be equal to a Tabbe Taabi'ee. A Tabbe Taabi'ee can never be equal to a Taabi'ee. A Taabi'ee can never be equal to a Sahaba. A Sahaba can never be equal to the Khulafa-e-Arbaa. None from the Khulafa-e-Arbaa can be equal to Sayyiduna Abu Bakr Siddique. He in turn can never be equal to a Nabi. No Nabi can be equal in any way to the King of Prophets, Muhammad Mustapha (sallal laahu alaihi wasallam). How then can a Ummah supercede Nabi Muhammad (sallal laahu alaihi wasallam) in good deeds? Ma'az-Allah!

FALSE BELIEF 7: To think of an ox and donkey in Salaah is permissible, but to think of the Prophet (sallal laahu alaihi wasallam) in Salaah is Shirk (Polytheism). ("Seerate Mustaqeem" by Ismaeel Dehlwi)

PROPER BELIEF 7: For a Muslim to perform any Ibaadat accepting that it is a noble action of Rasoolullah (sallal laahu alaihi wasallam) is the true sense of Ibaadat. If one reads Namaaz thinking of it as the Sunnah of the Prophet (sallal laahu alaihi wasallam), then, without doubt, one will think of the Prophet (sallal laahu alaihi wasallam). This belief creates in the mind of the performer the thought of the Holy Prophet (sallal laahu alaihi wasallam). Not only is the thought of the Prophet in Namaaz permissible, it is also the demand of Shari'ah that one must remember the Holy Prophet (salall laahu alaihi wasallam) at the time of Tashahud. According to the Fuqaha (Jurists) it is Waajib to believe that the Prophet (sallal laahu alaihi wasallam) is observing you and that he is aware of your actions.

FALSE BELIEF 8: Any person who says the Nabi to be Haazir and Naazir is a Kaafir. ("Jawaahirul Quraan" by Ghulaamullah Khan)

PROPER BELIEF 8: Until and unless we do not accept Rasoolullah (sallal laahu alaihi wasallam) as being Haazir and Naazir, the concept of Risaalat will be incomplete. Our Prophet (sallal laahu alaihi wasallam) is Shaahid, Mubashir and Nazeer.

FALSE BELIEF 9: Rasoolullah (sallal laahu alaihi wasallam) is our elder brother and we are his younger brothers. ("Taqweeyatul Imaan" by Ismaeel Dehlwi)

PROPER BELIEF 9: The Holy Quran has commanded us that the Prophet (sallal laahu alaihi wasallam) cannot be regarded as the father of anyone of you. How then can he be regarded as the elder brother? Then, to call him elder brother is disrespect and against of Quranic command. We are the Ummati, he is the Nabi. We are sinners, he is the Masoom most pure. We are believers, he is the source of Imaan. The difference here is enormous. It must be understood, that if the husband takes his wife as his mother, then his Nikah will be nullified. Likewise, if one takes the Prophet (sallal laahu alaihi wasallam) as the elder brother, then one's Imaan will be nullified.

FALSE BELIEF 10: To respect the Prophet deeply is Kufr. ("Ad Durrun Nadheed" by Qazi Shaukani)

PROPER BELIEF 10: The respect and reverence of the Prophet (sallal laahu alaihi wasallam) is not only waajib, but is an obligation upon every Muslim. Unless a person does not love the Prophet (sallal laahu alaihi wasallam) more than anyone and anything in the world, his Imaan will not be perfected. The love of the Prophet (sallal laahu alaihi wasallam) is the first condition of Imaan.

FALSE BELIEF 11: The grave of the Prophet (sallal laahu alaihi wasallam) is an idol and to respect it is Kufr and Shirk. ("Ad Durrun Nadheed" by Qazi Shaukani)

PROPER BELIEF 11: Madinah is more exalted than Makkah; the Roza-e-Anwar more than the Kaaba; and the actual Qabr-e-Anwar is even more exalted than Jannat. The Qabr-e-Anwar is a sign from amongst the signs of Allah and to respect it is a sign of Imaan and Taqwa.

FALSE BELIEF 12: Any person who says, "As Salaatu Was Salaamu Alaika Ya Rasoolallah", is a Bid'ati and sinner. ("Akhbaar Ahle Hadith Amritsar")

PROPER BELIEF 12: Bukhari and Muslim narrate on the authority of Hazrat Uthman bin Haneef (radi Allahu anhu) that a Sahabi who was blind by birth was once taught a special Du'a by the Holy Prophet (sallal laahu alaihi wasallam), which he was to recite after every Salaah. The Du'a is as follows: "O Allah, i ask from you, and turn towards you through the Wasila of Your Prophet Muhammad (sallal laahu alaihi wasallam), who is indeed a prophet of mercy. O Muhammad (sallal laahu alaihi wasallam)! with your Wasila, I turn towarsds Allah for my need so that it may be bestowed. O Allah, accept the Prophet's intercession for me".

To say "Ya Nabi" and call to the Holy Prophet (sallal laahu alaihi wasallam), and to send salutations upon him, is the Sunnah of Almighty Allah, the Angels, the Prophets and the Sahaaba-e-Kiraam. Almighty Allah has commanded us to send salutations upon the Prophet (sallal laahu alaihi wasallam) in abundance. To send Durood at least once in one's life is Fard and in Namaaz it is Waajib. It is also Waajib to send salutations out of Namaaz, for the fist time the name of the Prophet is mentioned. Even if the name is mentioned continuously, then to send salutations is Sunnah.

FALSE BELIEF 13: To ask assistance from the Prophet (sallal laahu alaihi wasallam) is the work of Shaitaan and Shirk. ("Kashfush Shubhaat" by Abdul Wahab Najdi; "Taqweeyatul Imaan" by Ismaeel Dehlwi)

PROPER BELIEF 13: "Ya Rasoolallahi Unzur Haalana, Ya Habeeballahi Isma Qaalana, Innani fir Bahri Hammim Mughriqun, Khuz Yaddi Sahhil lanaa Ishkaalana", has been the Wazeefa of the great predecessors and is accepted as a means of asking from the Prophet (sallal laahu alaihi wasallam). To seek assistance from the Prophet (salall laahu alaihi wasallam) and seek Wasila of Awliya and Saaliheen is permissable.

FALSE BELIEF 14: To use the Ambiya, Awliya and Malaa'ikah as a means of Wasila (Mediation). ("Tohfa-e-Wahaabiya" by Ismaeel Dehlwi)

PROPER BELIEF 14: We did not enter this world without means, and we will not leave this world without means. With the exception of the verse of the Quran commanding mediation, the following verses of Sheikh Bouseeri and Sheikh Saadi (radi Allahu anhuma) are always in the Du'as of Muslims: "Ya Rabbi bil Mustapha Baligh Maqasidana, Waghfirlana Ma Madaa Ya Waasi al Karami", and "Ilahi bahaqe bani Fathima, ke Barqaul Imaan Qunni Khatima, Agar Daawatam rad Kunni War Qabool, Manno Dast Damaane Aale Rasool".

FALSE BELIEF 15: Anyone who accepts the Prophet (sallal laahu alaihi wasallam) to be an intercessor for him on the Day of Qiyamah, is a Mushrik equal to Abu Jahl. ("Taqweeyatul Imaan")

PROPER BELIEF 15: When the intercession of a Hafizul Quran, according to the Hadith Shareef, and of an Aalim ba Amal is accepted, then why not that of Rasoolullah (sallal laahu alaihi wasallam)? On the Day of Qiyamah, the doors of intercession will be opened by none other than the Prophet (sallal laahu alaihi wasallam). It is also very rewarding to recite Durood-e-Taaj.

FALSE BELIEF 16: "Rahmatul Lil Alameen" (Mercy unto the Worlds) is not a special title of the Prophet (sallal laahu alaihi wasallam), but the Ummati are also "Rahmatul Lil Alameen". ("Fatawa Rasheedia")

PROPER BELIEF 16: "Rahmatul Lil Alameen" is the unique quality of Rasoolullah (sallal laahu alaihi wasallam) as stated in the Holy Quran.

FALSE BELIEF 17: To say that if Allah and His Rasool wills, then only will a certain thing happen, is Shirk.

PROPER BELIEF 17: That which Rasoolullah (sallal laahu alaihi wasallam) wants, is what Allah wills. Almighty Allah will not will anything without the pleasure of the Prophet (sallal laahu alaihi wasallam).

FALSE BELIEF 18: Those persons whose names are "Muhammad" or "Ali" have no control over anything. ("Taqweeyatul Imaan")

PROPER BELIEF 18: Almighty Allah has blessed the Prophet (sallal laahu alaihi wasallam) with the keys to the treasures of both the worlds and Hazrat Ali's (radi Allahu anhu) name is the means of assistance in problems, why then can they not have any control?

FALSE BELIEF 19: To keep the names: Rasool Baksh, Nabi Baksh, Abdun Nabi, Abdul Mustapha, Abdur Rasool, Abdul Ali, Ghulam Nabi, Ghulam Mustapha, Ghulam Nabi, Ghulam Husain, Ghulam Muhiyyudeen and Ghulam Mu'eenudeen, or to like such names, is Shirk. ("Taqweeyatul Imaan")

PROPER BELIEF 19: All these names are allowed and are very exalted and blessed names.

FALSE BELIEF 20: The knowledge of the Prophet is like children and animals. The knowledge of Shaitaan is more than the Prophet. To say that the Prophet possessed 'Ilm-e-Ghayb or Knowledge of the Unseen, is Shirk. ("Hifzul Imaan" by Ashraf Ali Thanwi; "Barahine Qaatia"; "Fatawa Rasheedia")

PROPER BELIEF 20: The meaning of the word "Nabi" alone is "one who knows and shows the Unseen". What position does the knowledge of an ordinary person hold in front of that of the Prophet (sallal laahu alaihi wasallam)? It is even less than a drop in front of an ocean or a grain of dust compared to all the sand in the world. The Prophet (sallal laahu alaihi wasallam) has been blessed with all the knowledge by Almighty Allah.

FALSE BELIEF 21: If Allah wills, then he may create a million Muhammads. ("Taqweeyatul Imaan") A Prophet can even come after Muhammad (sallal laahu alaihi wasallam). ("Tahzeerun Naas")

PROPER BELIEF 21: The doors of Prophethood have been sealed. Muhammad (sallal laahu alaihi wasallam) is the Seal of Prophethood. The Prophet also said that no Prophet shall come after him. Any person who claims Nabuwat after the Prophet (sallal laahu alaihi wasallam) is a Liar, Dajjal Kazaab and a Shaitaan.

FALSE BELIEF 22: To commemorate the Meelad is like commemorating the function of the Hindu deity. ("Baharine Qaatia" by Khaleel Ambethwi)

PROPER BELIEF 22: Meelad is a means of gaining blessings and closeness to Almighty Allah. It is the practice of all the great predecessors. Many sources of Shari'ah are available to prove it's authencity.

FALSE BELIEF 23: The illusion of illusionists are greater than the Miracle of Prophets. ("Mansab-e-Imaamat")

PROPER BELIEF 23: The Miracles of Prophets are to show proof of their Prophethood and it is that which is from Allah, whereas the illusions of illusionists are from Shaitaan.

FALSE BELIEF 24: Anyone who says the Sahaba to be Kaafirs is not out of the Sunnah Jamaat. ("Fatawa Rasheedia")

PROPER BELIEF 24: By one calling an ordinary Muslim a Kaafir, he himself becomes a Kaafir. How then can those who call the Sahaba Kaafirs not be Kaafirs?

FALSE BELIEF 25: To call oneself "Qaaderi", "Chishti", "Naqshabandi", etc. is Bid'at and words of Kufr. ("Tazkeerul Ikhwaan")

PROPER BELIEF 25: To call oneself by these titles are totally allowed and is a means of recognition of ones spiritual order. Examples of these are: Siddiqi, Alawi, Uthmaani, Farooqi, Hanafi Shafa'i, etc.

FALSE BELIEF 26: To put lights, carpets, to give water and food, or arrange Wudhu water at the Mazaar of Awliyah Allah are Shirk.

PROPER BELIEF 26: If carry out all the above mentioned practices at other places are permissible, then it should be a means of blessing to do so at the Darbaar of Wali where there are a gathering of Muslims.

FALSE BELIEF 27: To eat and drink the Tabarukaat (Niyaz) of the Saints causes the heart to die (spiritually). ("Fatawa Rasheedia")

PROPER BELIEF 27: Eating the Niyaz of the Awliya brightens the heart and one's life and is a means of great blessing.

FALSE BELIEF 28: To call the Prophet "Shafi'ul Muznibeen", to recite Khatam, to imagine the blessed face and the Tomb of Rasoolullah (sallal laahu alaihi wasallam), to think that he has authority - all these qualities, even with the granting of Allah Ta'ala - is all Shirk, so much like the Shirk of Abu Jahl. (Kitaabut-Tauheed by Ibne Abdul Wahab Najdi)

PROPER BELIEF 28: According to authentic sources of Islamic Shari'ah, to belief that Rasoolullah (sallal laahu alaihi wasallam) is interceder, mercy, authority, helpful, and to imagine his blessed face and Tomb with respect, is regarded as a great and rewarding action. To recite Khatam Shareef is also permissable and rewarding as well. A person who denies this, his belief is like Abu Jahl.

Note: To believe all these above mentioned false "Islamic" beliefs makes a person a hypocrite, Shia, Rafazi, Khaarijite, Qadiani, Ghair-Muqallid (Ahle Hadith), Tabligi, Deobandi, Maudoodi, Tahiri, Ahle Quran (People of Quran), etc. which are totally out of Islam. Any person who falsely claims to be the true Mahdi is misguided and a Faasiq. Any person who says that Allah can lie, that the Prophet's (sallal laahu alaihi wasallam) knowledge are like those of animals, that the Prophet Muhammad (sallal laahu alaihi wasallam) is not the Final Messenger, that the swearing of the Sahaba does not make one a criminal, that the Prophet's knowledge is less than Shaitaan, etc. IS A KAAFIR (totally out of the folds of Islam). We should not perform Salaah or associate with such persons as their companionship is detrimental to our Imaan. |} |}

We have reached the topic of prayer. It has been related from the Prophet (s.a.w.), "Prayer is the buttress of religion. If it is accepted, by Allah, the Most High, every other good deed by the faithful is accepted. And if it is rejected, every other good deed is rejected".

Prayer is an audience with the Creator, convened at prescribed daily times. Allah has outlined the times at which prayers are said and the manner which they must be conducted. During this audience you be fully absorbed in the experience. You talk to Him and invoke His Mercy. You come out of this encounter with clear conscience and serene heart. It is quite natural that you may feel the presence of Allah while you say your prayer.

It is no wonder that Imam Ali (a.s.) used to remove the arrows embedded in his body in battle while fully engrossed in the spirit of worship, for it used to help him take his mind away from pain.

When Imam, Zainul Aabideen (a.s.) used to do wudhu his face would turn pale. And when members of his family asked why he looked so haggard, his reply was, "Don't you know in whose presence I am going to be?". When he started prayer, it sent shivers down his spine. And when asked why he was shivering, he replied, "I want to have audience with my Lord and implore Him. That is why I tremble".

The story of Imam al-Kadhim's (a.s.) worship is a model for all devout Muslims. When the Caliph Harun ar-Rashid ordered him to be imprisoned in his dungeons, the Imam passed most of his time in worship, giving thanks to Allah for answering his prayer and availing himself of that golden opportunity.

Above all, payer is a manifestation of inner feeling that we all belong to Allah, the Most High, who has overall control over everything. And when you utter the phrase, "Allahu Akbar" at the start of every prayer, all material things should become insignificant because you are in the presence of the Lord of the universe who controls every aspect of it. He is greater than everything. As you recite the Chapter of "al-Fatiha", you say, "You do we worship, and You do we ask for help". Thus, you rid yourself of dependency on any mortal.

With that exquisite feeling of submission to Him, you enrich your spirit five times a day. And if you want more spiritual upliftment, you may perform mustahab prayer.

* Does this mean there are two types of prayer - i.e. wajib and mustahab?

- Yes, that is true.

* I know the wajib prayers. They are the ones we say five times a day - subh, dhuhr, asr, maghrib, and isha.

- No, those are not the only wajib prayers. There are more:

1. Prayer for ayaat (signs, or natural occurrences). (Please refer to the Second Dialogue on Prayer).

2. Tawaf payer that pilgrims say during umra and hajj. (Please refer to the Dialogue on Hajj)

3. Prayer for the souls of the dead. (Please refer to the Dialogue on Death Related Matters).

4. Any compulsory prayer not said by the father who had passed away. [It is incumbent on his eldest son to say it on his behalf]. (Please refer to the Second Dialogue on Prayer).

5. Any prayer that becomes compulsory because of hire (ijarah), oath, votive offering, or any other reason.

However, the five daily prayers should have the following:

a. The time of prayer.

b. The Qiblah.

c. The Place where prayer is said.

d. The clothes of the person saying the prayer.

e. The taharah necessary to saying prayer.

It should be noted, though, that these five prerequisites should be present in other types of prayer, except for the time of prayer, as will be explained in detail later on, inshallah.

Now, I am going to discuss each of these points in detail.

* So, you'll start with the time of prayer.

- Yes:

1. For each of the five prayers there is an appointed time that must not be taken lightly. The time for Subh prayer is from the start of dawn till sunrise. The time for Dhuhr and Asr prayers is from zawal to sunset. The first portion is confined to Dhuhr prayer and the second to Asr prayer in as long as each of which takes.

* How would I know the time of zawal?

- It is the midway between sunrise and sunset.

The time of Maghrib and Isha starts from sunset and lasts till midnight. The first part is confined to Maghrib and the latter part to Isha in as long as each of which takes .

[You should not start Maghrib prayer until the dusk, appearing in the East, disappears from the sky].

* Could you explain what Eastern dusk is?

- It is a reddish colour that appears in the East, opposite the direction of sunset, that disappears once the whole disc of the sun descends below the horizon.

* How can I determine midnight that heralds the end of time for Isha prayer?

- It is the mid point between sunset and dawn.

* Suppose, come midnight and I had deliberately not said Maghrib and Isha, what should I do?

- You have to hasten to offer it before the onset of dawn with the niyyah of alqurbal mutlaqah (The intention must be made with a view to seeking closeness to Allah, i.e. without stating whether it is being said on time "ada'" or in lieu "qadha'").

When saying any prayer, it is important to observe the appointed time of each prayer before you set out to say it.

2. The Qiblah: You ought to set your face towards the qiblah, which is the place where the Holy Qa'ba, in Mekkah, is situated.

* Should I fail to determine the direction of the qiblah, after exhausting all means, what should I do?

- Set your face towards the direction you feel the qiblah could be in.

* If I was still undecided as to where would the qiblah be?

- Say your prayer, facing any direction you think the qiblah is in, on the basis of probability .

* Suppose I said prayer, facing a direction I thought was, approximately, the right one, then I found out I was wrong, what would happen?

If the deviation from the direction of the qiblah is less than 45 degrees to right or left, your prayer is in order. If, however, the degree of tilt was greater than that, or you said your prayer facing the opposite direction, and there was still time to repeat the prayer, you should do so. Should the time of prayer elapse, you need not repeat the prayer.

3. The place where prayer is said, [Be aware that the place where you say prayer should be ownerless, i.e. not usurped, because prayer shall not be in order in a place that is maghsoub].

Among what is considered maghsoub are possessions, such as property and furniture, that although taxable, yet khums tax on them was withheld. I shall discuss in some detail matters pertaining to khums in another session. I just want to remind you against complacency and indifference when it comes to paying religious dues.

* And if the property or land was not maghsoub but the prayer mat, for instance, was?

- Likewise, [performing prayer on such a mat would render prayer invalid].

The spot where you do prostration must be tahir not najis.

* Is the spot of prostration where you place your forehead?

- Precisely, such as the clay tablet (turba) and similar objects.

* What about the rest of the place, that is where you stand or sit, etc.?

- Taharah is not a prerequisite, provided that the source of najasah, if present, is not wet.

However, there are few more points concerning the place where you say your prayer:

a. It is not permissible, during prayer and otherwise, to turn your back on the graves of the Infallibles (a.s.), especially when the act entails insularity.

b. [Both the prayers of a man and a woman would not be in order, if they were very close to one another and standing side by side, or the woman was slightly ahead]; the distance between the two positions where they say prayer should not be less than ten yards, if there is no barrier, such as a wall, separating the two.

c. Prayer is mustahab at mosques, and the most honoured ones are the Grand Holy Mosque at Mekkah, and the mosque of the Prophet (s.a.w.) at Medinah. Prayer is also recommended at the holy shrines of the Infallibles (a.s.).

d. It is strongly recommended that women choose the most secure (sitr) place, even within the boundaries of their own home.

5. There are certain conditions that should be met when putting clothes on for prayer:

a. The clothes must be tahir and [not maghsoub]. However, what is worn during prayer should have been acquired lawfully. This, though, only applies to that which covers the private parts. Also, we should take into consideration that there is a difference between what is acceptable for a man to cover himself with and a woman. For example, in a man's case, garments, such as a pair of knee-length shorts, would suffice. Whereas for a woman, wearing such a garment would not do, for she is required to cover her body during prayer.

b. It should not be a part of an animal, such as the skin of an unslaughtered animal even if it is not sufficient by itself to cover one's private parts].

* Would prayer be valid if the person who said it was wearing a leather belt, bought from a Muslim dealer or made in an Islamic country, albeit there was no information about the slaughtering of the animal from whose hide the belt was made?

- Yes, the prayer is in order.

* What about a leather belt acquired from non-Muslims or made in non-Muslim countries?

- The prayer shall be in order, [unless you knew that the hide used was that of an unslaughtered animal].

* If I was not sure as to the nature of the material of the belt, whether real or synthetic?

- Generally speaking, prayer can be said with such a belt on.

c. Products made from carnivorous animals are not allowed to be worn during prayer, even if they were of these which could cover the private parts. [And other products made from animals, whose meat is not permissible to consume].

d. Pure silk garments must not be worn by men during prayer. As for women, wearing silk clothes is allowed.

e. Pure, or adulterated, gold jewellery is not allowed for men. However, there is no harm in wearing fake jewellery.

* Even if it was a wedding ring?

- Yes, the prayer will not be in order with such a ring worn. Not only this, it is forbidden for men to wear gold at all time.

* What about gold caps on teeth and gold pocket watches?

- These are permissible and the prayer said with these things on is in order.

* Suppose I did not know that my ring was made of gold, or I knew but forgot to take it off before I said prayer. Would my prayer still be valid?

- Yes, the prayer is in order.

* And women?

- They are allowed to wear gold at all time, including prayer time.

I still have two more things on the clothes worn during prayer. It is obligatory to cover the private parts, i.e. the penis, testicles, and posterior.

Women have to cover their entire body including hair, but excluding the face, hands - to the wrists, and feet - to the ankles during prayer. They should do this even when they are alone.

These are the preliminary steps of prayer. Prayer itself comprises a number of parts and duties. They are, niyyah, takbiratul ihram, standing, recitation of some chapters of the Holy Qur'an, dhikr (remembrance), ruku', sujood (prostration), tashahhud, tasleem. The order, as well as continuance, of all these series of acts and utterances should be paramount, as you shall find out later on.

* Why didn't you start with adhan and iqamah (a shortened form of adhan, heralding the inauguration of prayer)?

- Before I answer your question, I should say that some of these acts and utterances are called the fundamental parts; they are niyyah, takbiratul ihram, iqamah, ruku' and sujood. Thus, they are set aside from the other parts of prayer in that if any of these five fundamental parts is not properly executed or missed out either deliberately or inadvertently, the prayer is rendered invalid.

And now to answer your question, I have this to say: Reciting adhan and iqamah in daily prayers is a strongly mustahab act. So, you shall be rewarded if you stick to reciting them prior to your daily prayer.

* What should I say for adhan?

- You can say the following:

Allahu Akbar (God is Great) - four times and each of the following phrases twice:

Ashhadu Alla Illaha Illal Lah (I bear witness that there is no god but Allah).

Ashhadu Anna Mohammadar Rasoulul Lah (I bear witness that Mohammad is the Messenger of Allah).

Hayya Alas Salah (Hasten to prayer)

Hayya Alal Falah (Hasten to success)

Hayya Ala Khairil Amal (Hasten to the best of good deeds)

Allahu Akar

La Illaha Illal Lah (There is no god but Allah)

* And Iqamah?

- You should say each of the following phrases twice:

Allahu Akbar

Ashhadu Alla Illaha Illal Lah

Ashhadu Anna Mohammadar Rasoulul Lah

Hayya Alas Salah

Hayya Alal Falah

Hayya Ala Khairil Amal

Qad Qametis Salah (prayer is being offered)

Allahu Akbar

And

La Illaha Illal Lah (once)

* What about bearing witness to the vicegerency of Imam Ali (a.s.)?

- It is mustahab, i.e. it is not an integral part of either adhan or iqamah.

* So, the first part of prayer is niyyah.

- Yes.

* What is niyyah?

- It is your intention to offer prayer, that is you seek to be close to Allah and gain His favour and reward by way of submission.

* Could you explain to me what you mean by submission?

- It is the inner spiritual feeling that goes hand in hand with all kinds of acts of worship; this can be summed up as feeling of humility before the Creator.

* Is there a particular utterance?

- No, it is a mind set. That is why it does not have a particular utterance; its seat is the heart. If, however, you do not set your mind to performing prayer seeking nearness and submission to Allah in those utterances and movements, your prayer shall be rendered null and void (batil).

The second fundamental part of prayer is takbiratul Ihram.

* What is takberatul Ihram?

- In a still standing posture, facing the qiblah, you say: Allahu Akbar. You should say it in Arabic, stressing the sound of (hamza) in the word (Akbar). You should also clearly utter the rest of the letters of this word and the others. It is preferable, though, to pause between takbiratul Ihram and the start of the recitation of the Chapter of Al-Fatiha (Suratul Fatiha).

* You said I must say takiratul ihram while standing. How should I go about saying prayer, if I was unable to stand unaided due to illness, for example?

- You can say your prayer in a sitting position; if not, you can say it lying on your right or left hand side, with your face towards the qiblah. [Whenever possible, lying on the right hand side must be given precedence over the left hand side].

* If I was not in a position to do either?

- You could offer prayer while lying on your back with your legs pointing to the qiblah.

* Suppose I could only manage takbiratul ihram in a standing position.

- Yes, you could utter the phrase of takiratul ihram from a standing position and perform the rest of your prayer from a sitting one in any way possible.

The third fundamental part of prayer is the recitation.

After takbiratul ihram, you recite Surat (Chapter) of al-Fatiha [and another full chapter after it]. The recitation must be carried out correctly. You must also not forget to recite the Basmalah (an acronym for Bismillahir Rahman ar Rahim: In the Name of Allah, the Compassionate, the Merciful) at the beginning of every chapter, except for Chapter of Tawbah.

* If I have not sufficient time to recite the second chapter?

- You could leave it out. You could do so, should you be ill and cannot recite the second chapter. The same goes for situations of fearfulness or when you are in a hurry.

* In what manner should I recite the two chapters?

- [Men have to recite them in such a manner that recitation is audible during Subh, Maghrib and Isha prayers. As for reciting the two chapters during Dhuhr and Asr, these should be done in an inaudible voice].

* What about women?

- They are not required to recite the two chapters audibly. [They should, though, adhere to reciting inaudibly during Dhur and Asr prayers].

* Suppose I was ignorant of the rule on reciting audibly or inaudibly, or I made a mistake in the manner of reciting, i.e. I got mixed up, would my prayer still be valid?

- You need not worry; your prayer should be in order.

* Now I know what I should recite during the first and second raka'. What should I read during the third and fourth raka'?

- You have the choice of either reciting the Chapter of al-Fatiha only, or utter the tasbihat (or dhikr) [inaudibly in both the cases] except the Basmalah where you can recite it in an audible voice.

* If I choose to read the tasbihat, what should I say?

- It suffices to say, in a lowered voice, "Subhanallah, wal Hamdu Lillah, wala Illaha Illal Lah, Wallahu Akbar": Glory be God, and Praise be to God; there is no god but God; God is the Greatest. These phrases could be said either once or three times, whichever you prefer.

* Are there any other requirements for the recitation?

- Yes, you must observe the correct pronunciation of the Arabic words, both individually and within the context of other words; when you stop on a word, you must always pronounce it with an ending tone (sukoon), i.e. you should ignore the accent on the last letter, be it fatha, kasrah, dhamma, etc. Conversely, you must pronounce the words with their full harakat (diacritical marks, such as shaddah, maddah, tanween, hamzatul wasl or hamzatul qat', appearing above the characters or below them that denote and aid the proper pronunciation of the words, both independently and in relation to other words in the sentence), usually found in the print of the Holy Qur'an.

In a word, you should master the rules of correct recitation, in the same way, you are required to do when reciting the verses of the Holy Qur'an, such as idgham (amalgamation or doubling of certain letters - after noon sakinah), qalqalah (resonating the sound of such letters as, qaf, taa', baa', jeem, daal, especially when you are stopping on them). Some of these can be found at the end of the words of (Ahad, Assamad, Yelid, Youled in Chapter of al-Ikhlas).

* Could you give me an example of hamzatul wasl and hamzatul qat'?

- Words in Chapter al-Fatiha, such as (Allah, Arrahman, Ihdina) start with hamzatul wasl which is not accentuated when these words are used in a context of the sentence, i.e. the way they are pronounced is determined by the pronunciation of words immediately before them. Thus, they are more or less silent. As for hamzatul qat', it is the one that should be pronounced very clearly. The way this type of hamza is pronounced is not determined by its proximity to other words. Examples of such a hamza are found in the words of (Iyyaka and An'amta) in the same Chapter.

And if I may add, to ensure that your recitation and other utterances during prayer are perfect, you should seek the help of those who have mastered prayer to enlighten you. This may sound somewhat stringent; yet you must endeavour to acquire the ability to guarantee that your prayer is correct.

The fourth fundamental is qiyaam (standing upright).

Although this is self explanatory, yet it is the only part or unit of prayer that carries a double message. It could be a rukn as in the case of uttering takbiratul ihram and the qiyaam immediately before ruku. Thus, it qualifies for the characteristics of and is governed by the rules of any other rukn. Or it could be a compulsory act (wajibat), not a rukn, such as the standing while reciting the two chapters or tasbihat, or standing up from a bowing position. Rules of wajibat should, therefore, apply.

The fifth fundamental is ruku.

* How should I do ruku?

- You bend your body, placing the palms of your hands on your knees, and saying (Subhana Rabiyal Adheemi wa Bihamdih: Glory and praise be to my Lord) once, or you say either (Subhanal Lah: Glory be to God), or (Allahu Akbar: God is Great), or (Alhamdu Lillah: Praise be to God) three times each.

You should then stand upright, saying as you do the movement (Sami'llahu Limen Hamidah: May God accept the words of those who praise Him), after which you prostrate.

The sixth fundamental is sujood.

You must do two prostrations (sujoods) in each ruku.

* How should I do sujood?

- Put your forehead, the palms of the hands, the knees and toes on the floor, forming an angle out of the torso and thighs. It should be noted, though, that you must place your forehead on the earth or what is grown in it, except that which is edible or can be worn.

* Could you give me an example of what cannot be used for sujood because it is of that which could be consumed or worn?

- Vegetables and fruits cannot be used for sujood, nor can cotton and flax.

* So, what are the other things that are permissible to use for sujood?

- You may use earth, sand, stone, shingle, wood, or inedible leaves. You may choose to do prostration on paper made of pulp, cotton, flax, or chaff.

You should not use grains such as wheat and barley for sujood, nor wool, tar, glass, and crystal. The best object you can perform sujood on is the earth taken from land of Karbala, Iraq where Imam Hussain (a.s.) is buried.

* Suppose I was unable to conduct sujood on any permissible object or matter because it was either unavailable or out of fear for myself?

- In the event of non-availability of any of the permissible things for sujood, you may use tar or bitumen. If not, you may prostrate on anything you deem possible, such as the garment you are wearing or your hand. If your well-being was threatened, you may act according to that which would be conducive to preserving yourself.

Moreover, do not forget to observe the requirement of symmetry and level of the places where you rest your forehead, your knees, and the toes of both feet, i.e. none should be higher than the other by the depth of a fist, i.e. with four folded fingers (about ten cm.). [Nor should the level of the spots where you stand and prostrate be].

* Having taken this posture, what should I do next?

- You should say (Subhana Rabiyal Al 'Ala wa Bihamdih: Glory and Praise be to my Lord, the Most High) once, or (Subhanal Allah), or (Allahu Akbar), or (Alhamdu Lillah) three times. Then, lift your forehead and sit down still and composed, putting the legs under the buttocks, crossing the right foot over the left one, and saying (Allahu Akbar). You should do the second sujood in exactly the same way you did the first.

* If I was unable to bend for sujood properly due to sickness, for example, what should I do?

- Try to bow as far as you can, placing the object of sujood on a raised place, provided that you position all other parts of your body during the posture of sujood on their respective spots.

* And if I was not able to do so?

- You may nod with your head to the place of sujood. Should you not be able to do so, you may use your eyes as a substitute; close them to denote performing sujood and open them to express the lifting of the forehead from the place of sujood.

The seventh fundamental part of prayer is tashahhud.

Tashahhud is compulsory to say after the second sujood of the second ruku of every prayer and after the last ruku of maghrib, dhuhr, asr and Isha prayers

* How should I go about uttering it?

- Say (Ashhadu Alla Illaha Illal Lah, Wahdahu La Sharika Lah, Wa Ashhadu Anna Mohammadan Abduhu Wa Rasuluh. Allahumma Salli Ala Mohammadiw Aali Mohammad: I bear witness that there is no god but God, and that Mohammad is His servant and messenger; May peace be with Mohammad and his Pure Progeny). It is noteworthy, however, that you sit still and that your reading should be continuous.

The eighth fundamental is tasleem.

Saying tasleem is mandatory in the last ruku of every prayer. It is said immediately after tashahhud, while you are still in your sitting position.

* What should I say?

- The bare minimum is to say (Assalamu Alaikum: May peace be with you). It is highly recommended, though, that you add (Wa Rahmatul Lahi wa Barakatuh: and God's mercy and blessings), (Assalmu Alaika Ayyuhan Nabiyu wa Rahmatul Lahi wa Barakatuh: May peace, mercy of the Almighty and His blessings be with you, Oh Prophet), and (Assalamu Alaina wa Ala Ibadil Lahis Saliheen: May peace be with us and the good among Allah's servants. Assalamu Alaikum wa Rahmatul Lahi wa Barakatuh:May peace, mercy, and blessings of the Almighty be with you).

* Is there any reason why you did not mention qunoot (the raising of both hands for supplication in prayer)?

- Qunoot is mustahab once in every prescribed prayer and other voluntary ones [except Shefa' prayer]. If you wish, you can say it, with your both hands raised in supplication, after you have finished reciting the second surah of the second ruku, i.e. immediately before bowing.

* Is there any particular supplication I can say in qunoot?

- No, there is not. However, you could recite a verse from the Holy Qur'an, invoking your Lord; you may ask Him for anything.

* Now that you have explained to me how to say prayer, I would like to ask you if there are any actions or otherwise that invalidate prayer?

- Yes, there are:

1. When prayer is stripped of any of its fundamental units, such as niyyah, takbiratul ihram, ruku, and sujood, it can no longer be valid.

2. Whatever spoils ablution, such as breaking wind, is bound to nullify prayer, [even if it happens, unintentionally or out of necessity, after the last sujood].

3. The head or the torso should not be turned away fully from the qiblah.

* And if the turn is slight so much so that it would not spoil the actual facing of the qiblah?

- This does not invalidate prayer, although it is maqrouh.

4. Deliberate laughing nullifies prayer.

5. [Deliberate weeping or crying for worldly matters invalidates prayer]. Weeping for any matter relating to the Hereafter is in order.

6. Intentional speech, albeit pronouncing a single letter, other than utterances pertaining to prayer itself, renders prayer invalid. The only exception here is the response to a salutation, which is compulsory, by repeating that salutation.

7. Doing anything that spoils the movements or utterances of prayer, such as rocking or swaying, invalidates prayer.

8. Eating or drinking during prayer is not allowed, even if this does not spoil the acts and utterances of prayer.

9. [Deliberate crossing of one's hands, over the abdomen, while standing in prayer, in situations other than taqiyyah (dissimulation about one's religious beliefs in order to protect oneself, family or property from harm)].

10. Deliberate utterance of the word "Amen", after the imam has finished reciting "Al-Fatiha" [or the person who is praying alone says it after he has recited it], if there was no case for taqiyyah.

I should also, explain to you another important aspect concerning prayer, i.e. doubt about the proper execution of its acts and/or utterances.

* Does doubt render prayer invalid?

- It is not always the case. Some doubts do invalidate prayer. Others can be rectified and the third category can be ignored.

However, I should outline to you general principles you may observe, should you harbour any doubt about the proper execution of prayer.

1. Whenever you suspect the validity of any prayer after you have finished it, you need not worry; the prayer shall be in order.

* Could you give me an example?

- Suppose, you have just finished performing subh prayer. Immediately afterwards, you became suspicious whether you have done two ruku or more. In such a case, you should deem the prayer valid.

2. Whoever doubted the validity of any part of the prayer after he had finished it, they should deem that part valid and the whole prayer too.

* For example?

- If you grew doubtful about the correctness of your recitation, ruku, or sujood after you had performed them, you need not pay attention, and should deem the prayer in order.

3. Whenever you suspect that any part of prayer was not carried out properly, after you have entered into a subsequent part, you should deem the previous one in order, and the prayer shall therefore stand.

* I'd very much appreciate it, if you could give me an example.

- Suppose you were reciting the second chapter in a given ruku and the doubt crept into your mind that maybe you did not recite the first one, or forgot to recite it completely. In this case, you should deem the recitation of the chapter done. Similarly, if you were on going to bow, you should carry on with what you were about to do. Accordingly, your prayer shall be in order.

4. Whoever has a habit of doubting the correctness of the prayer, need not pay attention to such suspicion. The prayer shall, therefore, be in order.

* For example?

- Say, when you perform subh prayer, you frequently get mixed up as to the number of ruku you have done. You need not act on this suspicion and therefore render your prayer in order. Or suppose you have a habit of mistaking the number of sujood, e.g. whether you did one sujood or two. You should assume that prayer is in order.

* How can one reach a conclusion that they are prone to unusual level of doubt?

- He who has made a habit of being doubtful knows that shortcoming. It suffices to say that the frequency of their doubt is more than what is normally expected of the average person. For instance, they may doubt that they did something wrong in one out of every three prayers they had performed.

5. When you are unsure how many ruku you have done in subh, maghrib, or between the first and second ruku of every four-rak'a prayer, to the extent that you can not decide the number of ruku either way, the prayer shall be invalid.

* Could you give me an example?

- Say, you were praying Subh, and you became doubtful as to whether it was the first ruku you were in or the second. After a short pondering, you should make up your mind as to which ruku you were in. If this does not materialize either way, i.e. the first or second ruku, you must assume that your prayer is null.

* If I had a strong inkling that it was, the first ruku for example?

- In this case, you should act on that probability and carry on your prayer by doing the second ruku; your prayer should, accordingly, be valid.

* And what about the possibility of growing doubtful between the third and fourth ruku of a four-rak'a prayer?

- Should you make up your mind as to the number of ruku, you should act accordingly and do the remaining ruku.

* If I remain undecided?

- This needs discussing in some detail as each case has its own ruling. Here, though, are some of these situations:

1. If the doubt arises as to whether the ruku was the third or the fourth, no matter at what stage the doubt took place, you should assume that it is the fourth. You should, therefore, carry on with the prayer and after you have finished it, you either do two ruku from a sitting position or one ruku from a standing position. This is called salatul ihtiyat (precautionary prayer).

2. If the doubt arises as to whether the ruku was the fourth or the fifth, after having placed your forehead on the sujood spot for the second sujood, albeit before starting the utterance, you should assume that it is the fourth ruku. You should, therefore, carry on with your prayer; after you have finished it, you should perform sajdatay-as-sahu (two compensatory prostrations in lieu of any commision or omission in prayer due to forgetfulness).

3. If the doubt arises as to whether the ruku was the first or the second, at the time of executing the second sujood, you should assume that it is the third ruku. You should, therefore, carry on with your prayer, doing the fourth ruku. Once you finish prayer, you should perform salatul ihtiyat [in this case, it should be one ruku from a standing position].

* How should I go about salatul ihtiyat?

- Immediately after you have finished the prescribed prayer, you should begin salatul ihtiyat. That is, without any turning with your body to either side. In short, you should refrain from any action or saying which could invalidate prayer.

The way to say salatul ihtiyat is by starting with takbiratul ihram, then recitation of the Chapter of al-Fatiha [in a lowered voice]. There shall be no need to recite a second chapter. The subsequent movements and utterances would be bowing for ruku, sujood, tashahhud, and tasleem. That is, if the choice was for salatul ihtiyat to be said from a standing position. If it was for it to be said from a sitting position, there must be a second ruku before you do tashahhud and tasleem.

* What about sajdatay-as-sahu?

- After you do niyyah, immediately after you have finished prayer, it is preferable you do takbiratul ihram too. You should, then, do sujood. And as you are in a prostrating position, you should say (Bismillahi wa Billah. Assalamu Alaika Ayyuhan Nabiyu wa Rahmatul Lahi wa Barakatuh: In the name of God. May peace and blessings be with you, Oh Prophet). You should raise your head, go to a crouching position, and do a second sujood in exactly the same way. After you have finished the second sujood, you should do tashahhud and tasleem.

It should be noted, however, that sujood-as-sahu is a means of making up for other lapses that could happen during prayer. These are:

a. [When you inadvertantly speak, while you are praying].

b. [When you inadvertently utter any sentence of tasleem prematurely, i.e. while the prayer is still in progress].

c. Should you forget to say tashahhud, it is preferable that you say it first before you do sajdatay-as-sahu.

d. [If, after you have finished your prayer, doubt arises about omitting any act or utterance, or unnecessarily comissioning something, you should perform sajdatay-as-sahu]. It is also advisable that you perform sajdatay-as-sahu, if you have forgotten one of any two sujoods in your prayer. That is, after you do the sujood in lieu. You can also resort to doing sajdatay-as-sahu, if you have suspected that you were in a standing position instead of a sitting one. To sum up, it is advisable that you perform sajdatay-as-sahu if you realized that you either omitted and/or comitted any deed or saying during prayer.

e. You can perform sajdatay-as-sahu as many times as need be.

* Now that you have explained to me how prayer should be conducted and what to do when one realizes that they have made a mistake or an oversight during prayer, I'd appreciate it, if you could demonstrate to me how you say, for example, isha prayer. (My aim was to observe him while he was saying it). He agreed. The following is a description of what he did:

He first performed ablution (wudhu). After reciting adhan and iqamah, he set his face towards the qiblah, raised both his hands and put them close to his ears and, in a raised voice, uttered (Allahu Akbar).

He then started reciting the Chapter of al-Fatiha and followed it by the Chapter of al-Ikhlas. Immediately after he finished reciting the second chapter, he bowed, by placing both his hands on his knees, and said while in that posture (Subhana rabiyal adheemi wa bihamdih), and as he was going back to an upright position, he said (Sami'allahu limen hamidah: May God accept the words of that who chants His praise). From the standing position, he went down for prostration. After he placed his forehead on the sujood spot, he said (Subhan rabiyal 'ala wa bihamdih). Upon raising his head, he went back to a sitting position and said (Astaghfirul lahi wa atoobu ilaih: I seek forgiveness from God and declare my repentance in His presence). No sooner had he uttered these words, he went for a second sujood, after which he went back to a sitting position, uttering the same phrase while he was sitting. Thereafter, he stood upright again.

When he stood upright for the second time, he repeated the recitation of the two chapters, and before bowing, he raised both his hands for qunoot and recited (Rabij'alni muqeemas salati wa min thurayyati, rabbana wa taqabbal du'a. Rabanagh fir lee wa liwalidaya wa lilmu'mineen yawma yaqumul hisaab: My Lord! make me, and my offspring, keep up prayer, O our Lord! and accept my prayer. O our Lord! grant me protection, my parents, and the believers on the day when the reckoning shall come to pass).

On completing the supplication, he went for the bowing position for the second time now, repeated the same utterances while bowing (ruku). On raising his head, the two sujoods then followed in exactly the same way in the first ruku. As soon as he completed the second sujood, and in a sitting position, with his hands resting on his thighs, he pronounced tashahhud by saying (Ashhadu alla illaha illal lah, wahdahu la shareeka lah, wa ashhadu anna Mohamman abduhu wa rasuluh. Allahumma salli ala Mohammadiu wa aali Mohammad: I bear witness that there is no god but God, and that Mohammad is His servant and messenger. May God's peace be with Mohammad and his Pure Progeny).

My father then stood up for the third ruku. In his upright and still position, and in a lowered voice, he recited (Subhanal lahi, wal hamdu lillahi, wala illaha illal lahu, wal lahu akbar: Glory be to God, praise be to God, there is no god but God, and Allah is great); he recited these phrases three times. He then did ruku and sujood, and stood up for the fourth ruku, which he did in exactly the same way as the third one.

On going back to the sitting position after he performed the second sujood, he uttered tashahhud and tasleem (Assalamu alaika ayyuhan nabiyu wa rahmatul lahi wa barakatuh. Assalamu alaina wa 'ala ibadil lahis saliheen. Assalamu alaikum wa rahmatul lahi wa barakatuh: May God's peace and blessings be with you, O Prophet! May peace be with us and the good among God's servants. May peace be with you).

It is worth noting, though, that I observed my father while he was praying dhuhr and asr, which are a four-ruku prayers. He said both in the same way he said isha prayer. The only difference, however, was that he recited both the chapters in a lowered voice, except for basmalah. In maghrib prayer, he concluded it at the end of the third ruku, by uttering tashahhud and tasleem after he completed the second sujood. As for subh prayer, he concluded the prayer at the end of the second ruku, for subh is a two-ruku prayer.

Having observed how my father goes about conducting prayer, I have noticed few points I would like to share with you:

1. He is very keen on saying prayers at their prescribed times. In this regard, he used to cite the hadith (saying or tradition) from Imam Ja'far as-Sadiq (a.s.), "The precedence of the onset of the time of a prayer, over saying it at the end of that time, is similar to the precedence of the Hereafter over this world".

2. At times, he used to say asr prayer immediately after dhuhr. He often does the same when it comes to isha prayer which he says immediately after maghrib. When I asked him as to why he used to do that, he said you have the choice of saying these prayers either consecutively or separately.

3. When he gets ready for prayer, his appearance assumes a dimension of humility and submissivenes; I often hear him recite the Holy Verse, "Successful indeed are the believers, who are humble in their prayers". (23/1)

4. He made a habit of paying great attention to the proper execution of all actions and utterances of prayer, be it a pause, a stillness of posture, or the sequence and continuance of movements and utterances.

5. My father did his best in executing the recitation of the two chapters of the Holy Qur'an during prayer, by giving due attention to the proper pronunciation of the letters in a word and the word itself in relation to other words in the particular verses. He treated other utterances in the same way.

6. I have also noticed that he used to perform special prayers either before the time of the five daily prayers or after he had finished. When I asked him as to what they mean, he told me that those were voluntary prayers that are mustahab to offer.

7. Among other meritorious acts of worship he used to do after prayer, is asking God's forgiveness for himself, his parents, his relatives, and the brethren. Also, he often uses his rosary beads to chant the praise of the Almighty in a particular way, in that he chants (Allahu Akbar) thirty four times, (Alhamdu Lillah), and (Subhanal Lah) thirty three times each. He told me it is called Tasbihuz Zahra' (Praising of the Lord as used to be carried out by the daughter of Prophet Mohammad, Fatima az-Zahra' 'a.s.').