ISLAMIC CONCEPT OF KNOWLEDGE

One of the distinctive features of Islam is its emphasis on knowledge. The Quran and the Islamic tradition (sunnah) invite Muslims to seek and acquire knowledge and wisdom and to hold men of knowledge in high esteem.

In the Holy Quran the word al-Ilm, knowledge, and its derivatives are used more than 780 times. The first few verses that were revealed to our Holy Prophet (SAW) mention the importance of reading, pen, and teaching for human beings:

Read: in the name of your Lord who created. He created man from something which clings. Read and your Lord is the most generous. Who taught with pen. Taught man what he knew not..." (96:1-5)

In the Islamic traditions, too, there are many words of praise for knowledge and the learned.


Traditions attributed to the Holy Prophet (SAW) in this regard, some of which are quoted below:

• It is an obligation for every Muslim to seek knowledge.
  

• Seek knowledge even if it be in China.
  

• Seek knowledge from cradle to grove.
  

• Scholars are the heirs of the prophets.
  

• The ink of the learned will be weighed with the blood of the martyrs on the Resurrection Day; and then, the ink of the learned would be preferred to the blood of the martyrs.
  

• Anyone who pursues a course in search of knowledge, God will ease his way to paradise.
  

• The most learned of men is the one who gathers knowledge from others on his own; the most worthy of men is the most knowing and the meanest is the most ignorant.
  

• Acquire knowledge, it enables its possessor to distinguish right from wrong; it lights the way to heaven.

Knowledge is better than Wealth because of the following seven reasons:

1. Knowledge is inheritance of Prophets while wealth is inheritance of Firauns (Pharaohs).
   

2. Knowledge does not diminish (rather increases) with spending, while wealth diminishes with spending.
   

3. Wealth requires to be protected, while knowledge protects its owner.
   

4. Knowledge will enter the Kafan (Shroud) while wealth will be prevented from doing so.
   

5. Wealth reaches both believers and unbelievers (Kafir), while knowledge is reserved only for those who are worthy of it.
   

6. Knowledge will facilitate passing over the Seraat (Bridge over Hell) while wealth will pore hurdles.
   

7. People are always in need of scholars while they might not be in need of those possessing wealth.

Explanation of one of the famous Hadith of the Holy Prophet (SAW):

Acquisition of knowledge is incumbent on every Muslim.

1. Accordingly, the tradition intends to state that at whatever stage of knowledge one May be, he should strive to make further advance. The Prophet means that acquisition of knowledge is obligatory for all Muslims, scholars as well as ignorant men, beginners as well as learned scholars. Whatever stage of knowledge man may attain, he is still like a child entering into adulthood i.e. he should learn things which were not obligatory for him earlier.
   

2. The tradition implies that a Muslim can never be relieved of his responsibility of acquiring knowledge.
   

3. No field of knowledge or science is undesirable or detestable in itself; for knowledge is like light and so it is always desirable. The reason that some of the sciences have been regarded as "undesirable" is because of the undesirable effects they produce.
   

4. The knowledge which is incumbent on every Muslim to acquire is the one that elevates man's position in the next world, and that which brings him the knowledge of his self, his Creator, prophets, messengers of God, elite of Islam, signs of God, doomsday, and whatever causes proximity of God or divergence from the Almighty's way.
   

5. The levels of acquisition of this knowledge differ from person to person in accordance with their talents, and even in the case of a particular person, the level of attainment changes with his evolution. Therefore, there is no limit to the acquisition of this type of knowledge, and no matter what level one reaches, it is still incumbent on him to attain a higher level (this of course depends on his capacity and patience too).

Is there are two types of knowledge's "religious" and "non-religious"?

In most of the Quranic verses and the Islamic traditions the concept of Ilm (knowledge) appears in its absolutely sense, as can be seen from examples given below:

Say: Are those who know and those who do not know alike? (39:9)

(God) taught man what he knew not (96:5)

It has been a subject of fundamental importance from the early days of Islam as to which kind of knowledge Islam recommends; is there any specific kind of knowledge to be sought?

Some well-known Muslim scholars have counted as praise-worthy only those branches of knowledge which are directly connected with religion.

As for other types of knowledge they hold the view that it is up to the community to decide which of them are essential for the sustenance and welfare of the community.

We believe that there can be no restriction on the acquisition of knowledge, and, if there were any limitations of this kind, our Holy Prophet (SAW) would have mentioned them.

We do not approve the classification of sciences into "religious" and "non-religious". As the Martyr Professor Murteda Mutahhari has rightly pointed out, such classifications may entail the misconception that the "nonreligious" sciences are alien to Islam, and this seems incompatible with the universality of Islam. The religion which claims to bestow full felicity upon mankind. A religion that considers itself self-sufficing cannot estrange itself from the issues which play a vital role in securing welfare and independence for the Islamic society.

Some Quranic verses and the Prophet's traditions are explicit in pointing out that knowledge does not mean only learning the principles and laws of the religion.

Holy Quran verse:

And certainly We gave knowledge to Dawood and Sulaiman, and they both said: Praise be to Allah, Who has made us to excel many of His believing servants. And Sulaiman was Dawood's heir, and he said: O men! we have been taught the language of birds, and we have been given all things; most surely this is manifest grace. (27:15-16)

We see that Sulaiman (AS) considers knowing the language of birds as a divine blessing or grace.

Holy Prophet (SAW) sayings:

Seek knowledge by even going to China, for seeking knowledge is incumbent on every Muslim.

Wisdom is the believer's lost property therefore, wherever he finds it, he deserves more than anyone else to have it.

Grasp wisdom from whoever offers it to you, see what is said not who Says it.

All these sayings indicate that acquisition of knowledge is not confined to learning the principles and laws of religion, because it is quite obvious that China in those days was not the center of theological studies, but it was famous for its industry. Moreover, it is clear that the laws and principles of Islam could not be learnt from atheists or polytheists.

Another reason for believing that 'desirable' knowledge is not confined to theological studies or the Shari'ah laws dealing with permissible and forbidden is the invaluable heritage itself left by Muslim scholars of the first few centuries after Hijrah.

It is also confirmed by contemporary historians that Muslim scholars have been the torch bearers of science for many centuries, and their works were used as text books in Europe for several hundred years.

In fact, a major reason why Muslim scholars assimilated the scientific heritage of other nations was that they did not see any conflict between the goals of science and religion, and were convinced that both religion and science aimed to demonstrate the unity of nature which in turn is an indication of the Unity of its Creator. It was for this very reason that theology and rational and physical sciences made up a conjoint discipline to be taught in theological schools and mosques.

Hence we may conclude that the word Ilm as it occurs in the Quran and Sunnah appears in its generic sense rather than referring exclusively to religious studies. On this ground it can be said Islam has only discourage Muslims from preoccupying themselves with any pursuit of such branches of knowledge whose harm is greater than their benefit (like magic and sorcery and games of chance used for gambling).

The relevant sayings of the Prophet (SAW) may be noted:

The best fields of knowledge are those which bring benefit.

O God! Benefit me through knowledge that You have bestowed on me, teach me whatever would benefit me, and increase my knowledge.

Knowledge is too immense in scope for anyone to be able to learn all of it. So learn from each science its useful parts.

There is no division of opinion on the necessity of acquiring knowledge relevant to religious studies. Accordingly, we shall abstain from any further discussion of the subject. Instead, it is worthwhile to concentrate on the question of necessity of learning other sciences in the view of the Quran and Sunnah.

In this regard there are a number of arguments which we shall take up immediately.

1- If knowledge of a science is a prerequisite to the attainment of Islamic goal as imaged by the Shari'ah, its pursuit is an obligation (Wajib) since it entails the preliminary condition for fulfillment of a duty prescribed by the Shari'ah. For example, the physical welfare of individuals in an Islamic society is necessary, hence it is a "Wajib kifa'i" for the Muslims to study medicine.

Some are of the opinion that in this context the duty to learn any specific science depends on the need of the society for it. For example, in our day, in order to succeed in large scale agriculture or commerce, specialized knowledge of these subjects is necessary. Accordingly, it is a Wajib kifa'i for Muslims to specialize in these fields.

Evidently, if Muslims are to restrict their learning's to what has already been established in other countries, in other words, to be satisfied with the minimum of their scientific requirements, they will never be able to beat the non-Muslim world in scientific progress.

2- The society envisioned by the Quran is an independent society of majesty and magnificence, not one submissive to and dependent on the unbelievers, as can be seen from this verse of the Quran:

"...and Allah does not grant the unbelievers any way (of domination) over the believers." (4:141)

In order to realize this goal set by the Quran, it is essential that the Islamic society should have cultural, political and economic independence; this in turn necessitates training of specialists of high caliber in every field and creation of the necessary scientific and technical facilities in Islamic societies. It is clear that one of the reasons of decline of Muslim societies in the recent centuries is that they left the study of those sciences to others which they themselves deserved to study most and made themselves dependent on others.


Is worshipping God is only through prayers, fasting and so on?

And I have not created the Jinn and the men except that they should serve Me. (51:56)

And that you should serve Me; this is the right way. (36:61)

Therefore, the main objective of man should be seeking proximity to God and attaining His consent; and his activities should be focused in this direction. Anything that brings about this proximity or guides in that direction is praiseworthy. Thus knowledge is useful only if it is an instrument for obtaining knowledge of God, and His pleasure and proximity; otherwise knowledge itself is an inscrutable veil (Hijab-e-Akbar), whether it is linked with the sciences of nature or the sciences of the Shari'ah.

It is obvious that worshipping God is not only through prayers, fasting and so on. In fact, any move in the direction of proximity to God is considered as worship. One of the means to help man in his way towards God is knowledge, and of course it is only in this case that knowledge can be considered valuable. By the help of knowledge a Muslim can gain proximity to God in various ways and manners.

First of all, he can increase his cognition of God.

Our great Prophet (SAW) is related as having said:

God can be worshipped and served by means of knowledge; bliss in this world and Hereafter comes through knowledge; and adversity of this world and Hereafter lies in ignorance.

Secondly, he can effectively help in the advancement of Islamic society and realization of Islamic goals:

A tradition has been quoted from our great Prophet (SAW):

Should death occur to a man who is learning knowledge with the purpose of reviving Islam, his position in paradise will be (only) one stage below (that of) the prophets.

Thirdly, he can guide other people. It is reported from our dear Prophet (SAW) as having said:

God will patronize my successors. He was asked. Who are your successors? He answered, those who revive my traditions and teach them to God's servants.

Fourthly, he can solve many problems of human society, Our great Prophet (SAW) is quoted as having said:

All People are God's family. Among them, God's favorites are those who are more useful to His family.

The knowledge employed in the above mentioned ways is deemed to be useful; otherwise, it would not have any real value:

"This is because Allah is the truth and that which they call upon besides Him is the falsehood." (31:30)

"And the word of Allah is the highest." (9:40)

Our great Prophet (SAW) is related as having said:

He who learns knowledge for other than God, and his aim be other than God, will abide in fire (hell).

One whose knowledge increases but his salvation does not keep pace with it, his remoteness from God increases.

Any knowledge not helping man on his way to Allah is similar to the load of books carried on the back of a donkey.

As Martyr Dr. Beheshti puts it: Any area of knowledge as long as it does not become an instrument in the hands of Taghut (non God or anti God) is a means of enlightenment; otherwise knowledge may also become a means of misguidance.

The only limit set to the acquisition of knowledge in Islam is that Muslims should seek useful knowledge. Our great Prophet (SAW) is reported as having said:

My Lord, save me from the useless knowledge.

Any knowledge helping man in performing his God assigned role in this world is useful, other than that is considered useless knowledge.

SUNNIS VS SHI"ITES

THE GLORIOUS QUR'AN

Sunnis

There is unanimous agreement among them regarding its authenticity, and its text being safeguarded from any additions or deletions. The Qur'an is to be understood in consonance with the rules and bases of the Arabic language. They believe in every single letter of it, it being the word of Allah the Exalted. The Qur'an is neither temporal nor newly created, but is eternal. Falsehood does not approach it from before it or behind it. It is the primary source of all the Muslims' tenets of faith, their rites and rules of conduct.

Shi'ites

To some of them, the Qur'an's authenticity is doubtful, and if it appears to contradict any of their sectarian beliefs or doctrines, then they give the Qur'anic text strange, far-fetched interpretations that agree with their sectarian views. For that reason they are called Al-Mutawwilah (those who give their own interpretations to the revealed texts). They love to draw attention to the discord that occurred at the time when the Qur'an was first compiled. The views and opinions of their Imams are the primary source of their jurisprudence.


HADEETHS (THE PROPHETIC TRADITIONS)

Sunnis

For the Sunnis, it is the second source of revealed law, complementary to the Noble Quran It is not permissible to contradict or reject the rulings and directives contained in those Hadeeths (ahaadeeth) which are reliably attributed to the Prophet (may Allah's blessings and peace be upon him). The methodology applied in determining the authenticity of these traditions utilizes a set of stringent rules agreed upon by the scholars who specialize in this field, and involves detailed analysis of the chain of transmitters of any given tradition. No distinction is made between male and female narrators; judgment is made solely on the basis of individual trustworthiness and technical ability in relating traditions, and every narrator's history is recorded. No tradition is accepted from a known liar, or from one whose morals or scholarly ability were not corroborated, or from anyone, merely on the basis of his family connection or lineage. The compilation of the Prophetic Traditions is taken to be a sacred Trust, the fulfillment of which overrides all other considerations.

Shi'ites

The Shi'ites reject all Prophetic Traditions which were not related by members of Ahlul-Bait, or their descendants. The only exception to this rule is their acceptance of a few Hadeeths (ahaadeeth) narrated by those who sided with 'Ali (may Allah be pleased with him) in his political wars. They do not attend to the authenticity and soundness of the chain of narrators, nor do they approach the study of the Prophetic Traditions with a scientific, critical attitude. Their narrations often appear in a form like that of the following example: "It has been reported regarding Muhammad bin Isma'eel by way of some of our friends through a man who transmitted it from him ['Ali] that he said..." Their books are filled with hundreds of thousands of traditions whose authenticity cannot be confirmed. They have built their religion specifically upon these spurious texts while outright rejecting over three quarters of the authentic Prophetic Traditions. This is one of the main differences between the Shi'ites and the Sunnis.


THE COMPANIONS OF THE PROPHET

Sunnis

It is unanimously agreed that the noble Companions deserve our utmost respect, and are absolutely trustworthy. As for the discord which occurred among them, it is to be considered as the consequence of the sincere exercise of personal conviction and opinion. The discord was resolved and is a thing of the past. It is not permissible for us to hold, on the basis of past differences among the Companions, grudges and ill will which continue for generations. The Companions are those whom Allah has described in the best of terms; He has praised them upon many occasions. It is not lawful for anyone to make any accusation against them or cast suspicion upon them, and there is no benefit to be derived therefrom.

Shi'ites

They charge that all save a few of the Companions had turned apostate after the death of the Prophet (may the peace and blessings of Allah be upon him). On the other hand, they grant the Companion 'Ali bin Abi Taalib a very special status; some of them consider him vicegerent, and some view him as a prophet, while others take him for a god! Shi'ites pass judgment on Muslims in accordance with their position with regards to 'Ali. Whoever was elected caliph before 'Ali is held by them to be a tyrant, an apostate or a sinner. The same judgment is passed on every Muslim ruler who did not step down for any of the descendants of 'Ali and his wife Fatimah (may Allah be pleased with them). The Shi'ites have thus created an atmosphere of animosity throughout the history of Islam, and the question of partisanship of Ahlul-Bait developed into a school of thought which preached and perpetuated such detrimental teachings down through the generations.


BELIEF IN THE ONENESS OF ALLAH

Sunnis

Sunnis believe that Allah is the One, the Only, God, the Almighty Subduer. He has no partners or rivals, and He has no equal. There is no intermediary between Him and His worshippers. They believe in His attributes as they were revealed In the Qur'anic verses, and they do not obscure their obvious meanins with far-fetched Interpretations. They do not strike any comparison between the divine attributes and other things, for as Allah says in His Book "There is nothing like unto Him." They believe that Allah sent the Prophets and commissioned them with conveying to mankind His Message and Guidance. They conveyed Allah's Message and did not conceal any part of it They believe that knowledge Of the unseen belongs to Allah alone. Intercession is confined to the Hereafter, and none may intercede except by Allah's permission. All supplication, vows, offerings of sacrifices and requests for needs are to be directed to God alone; they are not to be directed to any other besides Him. Allah alone controls good and evil. There is no one, living or dead in His authority or in His administration of affairs. All beings depend on Him, and need His favor and mercy. The knowledge of Allah is attained through knowledge of divinely revealed law, and this has precedence over the exercise of reason, which might never guide one to the truth, although it may provide reassurance to the believer, and help him to achieve tranquillity.

Shi'ites

The Shi'ites also believe in Allah the Exalted and His Oneness, except that they adulterate this belief with polytheistic rituals and observances. They implore and make supplication to Allah's slaves and worshippers rather than to Him alone, saying "O Ali! and "O Husain!" and "O Zainab!" Similarly they make vows and sacrifice beasts in the name of others besides Allah. They request the dead to fulfil their needs as is shown by their prayers and poems. They consider their Imams to be infallible, to have knowledge of the unseen, and to partake In the administration of the universe. It is the Shi'ites who Invented Sufism (mysticism) to consecrate their deviated tenets and thus give them the air of legitimacy They claimed that there is special power and authority invested in the "awliyaa"' (mystic saints), "aqtaab" (those considered to be the spiritual axes of the universe, which turns due to their exalted status), and Ahlul-Bait Shi'ite scholars and clergy impressed upon their followers the concept of a hereditary privileged class, as a matter of religion, although this has no foundation in Islam at all. Knowledge of Allah, is attained, according to them, through the exercise of reason, not by knowledge of divinely revealed law. That which came to us by way of revelation in the Qur'an merely represents an affirmation of reason's judgment; it is not considered to be a source which is independent of, and beyond the limits of reason.


SEEING ALLAH

Sunnis

Sunnis believe that believers will be blessed with the sight of Allah in the Hereafter, as is mentioned in the Qur'an: "On that Day faces [of the believers] will be resplendent, looking towards their Lord."

Shi'ites

The Shi'ites believe that to see Allah is not possible in this world nor in the Hereafter


THE UNSEEN

Sunnis

Allah the Exalted has reserved knowledge of the unseen for Himself; however, He has revealed to His Prophets some of the affairs and conditions of the unseen, for particular reasons. The Qur'an says: "And they do not encompass anything of God's knowledge except what He will to reveal thereof"

Shi'ites

They claim that knowledge of the unseen belongs solely to their Imams, and it is not for the Prophet to inform us about the unseen. Some Shi'ites have gone so far as to claim godhead for those Imams.


AALUR-RASOOL (THE FAMILY OF THE MESSENGER) (MAY ALLAH BE PLEASED WITH THEM ALL)

Sunnis

Aalur-Rasool, according to the Sunnis, has various meanings. The best single definition of this term is "the followers of the Prophet Muhammad in the faith of Islam." It is also defined as "the pious and God-fearing people of the Prophet's ummah (nation of believers)." It is also said that the term refers to the believing relatives of Muhammad, from the tribes of Haashim and 'Abdul-Muttalib.

Shi'ites

According to the Shi'ites the term Aalur-Rasool refers only to 'Ali bin Abi Taalib, to some of his sons, and to the descendants 'of those sons.


THE MEANING OF SHARI'AH (ISLAMIC LAW) AND HAQEEQAH (THE TRUTH)

Sunnis

In the Sunnis' view, the shariah (the divinely revealed law) is itself the haqeeqah (the essential knowledge, the reality). They hold that Muhammad, the Messenger of Allah, did not conceal from his nation of believers any part of that knowledge, contained in the revealed law. There was no good thing that he did not guide us to, and no evil thing that he did not warn us about. Allah has said 'On this day I have completed your religion. Therefore, ' the sources of the Islamic faith are Allah's Book and the sunnah (practice) of the Prophet, and there is no need to add anything to that. The relationship of the believer with Allah, and the path to the achievement of 800d works and worship, are clear and direct. The only one to know the actual condition of the believers is Allah, so (i.e do not pass judgment on the praiseworthiness or purity of anyone, lest we overstep our bounds). The views and opinions of anyone may be accepted or rejected, except or those of the infallible Prophet of Allah, upon whom be Allah's blessings and peace.

Shi'ites

The Shi'ites see the shari'ah as being merely the various rulings and directives set forth by the Prophet; they concern the common and superficial folk only. As for the haqeeqah, no one knows it except the Imams of AhlulBait These Imams acquire the sciences of haqeeqah through inheritance, one generation after another. It remains a secret possession among them. Furthermore, the Shi'ites consider their Imams infallible; their every work and practice is deemed incumbent upon their followers. They believe that one may communicate with God only through intermediaries, and it is for this reason that their religious leaders have such an inflated opinion of themselves, as evidenced by the exaggerated titles they take for themselves, e.g. Baabullah (the door to Allah), Waliyullah (the friend of Allah), Hujjatullah (Allah's proof), Ayatullah (the sign of Allah), Al-Ma'soom (the infallible one), etc.


ISLAMIC JURISPRUDENCE

Sunnis

Ahlus-sunnah adhere strictly to the legal rulings and directives of the Noble Qur'an, as clarified by the sayings and practices of the Messenger We also depend upon the sayings of the Companions and the generation of trustworthy scholars who followed them. They were the nearest to the Prophet's era and the most sincere in supporting his mission, throughout the tests and trials which had to be endured in the course of establishing Islam. Since this religion has been completed, no one has the right to formulate new legislation or directives; however, in order to properly understand the details of the revealed law, and to apply it according to new situations and circumstances while keeping in mind the general welfare of the people, one must refer to the qualified Muslim scholars who must work solely within the bounds established by Allah's Book and the sunnah of the Prophet (may Allah's blessings and peace be upon him).

Shi'ites

They depend only on the exclusive sources which they claim for their Imams: upon their farfetched interpretations of the Quran; and upon their contrary attitude which puts them at odds with the majority of the Muslim peoples. The Shi'ites consider their Imams to be infallible, and to have the right to create new rulings and directives .in contradiction to the revealed law. For example, they have altered:

• The call to prayer and the prescribed times and postures of prayers.
  

• The rites of Hajj (pilgrimage) and visitation to the sacred places.
  

• The specified times for beginning and breaking the fast.
  

• The rulings with regards to zakaah (alms-tax) and its distribution.
  

• The inheritance laws. The Shi'ites are very particular to take positions in opposition to Ahlus-Sunnah, thus widening the gap between Sunnis and Shi'ites.

AL-WALAA' (OBEDIENCE AND DEVOTION)

Sunnis

Al-walaa ' means "total adherence, obedience and devotion." The Sunnis believe that it is due only to the Messenger of Allah, for Allah says in His Book "Whosoever obeys the Messenger, he has verily obeyed Allah.'' No other person deserves our strict adherence or our obedience and devotion. Our responsibilities to others are defined by known legal principles, and there is no obedience due to any human being if that entails disobedience to the Creator.

Shi'ites

They view al-walaa' as being one of the pillars of iman. They define it as the firm belief in the Twelve Imams including the "hidden" Imam). They consider one who does not have strict devotion to Aalul-Bait as one who has no faith. They will not pray behind such a person, nor will they give him zakaah although he be deserving of it. Such a person would be treated as a kaafr by them.


TAQIYYAH (CALCULATED DECEPTION)

Sunnis

It is defined as presenting an outer appearance that belies what one conceals inside, to protect oneself from harm. It is considered impermissible for a Muslim to deceive other Muslims, because of the Prophet's saying: Whoever deceives is not of us." Resorting to taqiyyah is permitted only in one situation: during war against the disbelievers who are the enemies of Islam. That is part of the etiquette of war. It is incumbent on the Muslim to be truthful and courageous in upholding the truth, and to be neither ostentatious, nor deceiving, nor treacherous. He should give sincere counsel, enjoin what is good and forbid what is evil.

Shi'ites

In spite of the differences among the various Shi'ite sects, they all agree that taqiyyah is a prescribed duty and a pillar of their faith. Their schools of thought could not stand without it. They learn its principles and methods and they practice it, especially if they are in dire circumstances. They exaggeratedly praise and flatter those whom they consider disbelievers, whom they consider deserving of slaughter and destruction. The verdict of kufr is passed on anyone who is not of their sectarian school, and for them "the end justifies the means." Their ethics allow every manner of lying, cunning and deception.


GOVERNING THE ISLAMIC STATE

Sunnis

The state is ruled by a Caliph (Khalifa) elected to his position of leadership from among the Muslim people. To be leader, a man must be sane, rightly guided and knowledgeable. He should be known for his piety and trustworthiness, and he should be capable of bearing such a responsibility. The caliph is nominated to his position Of leadership by those Muslims endowed with knowledge and experience. If he does not hold firm to his duty, and deviates from the directives of the Qur'an, then they may remove him from his position and strip him of all authority. Otherwise, he deserves the obedience and cooperation of every Muslim. The role of caliphate is, to the Sunnis, a great burden and responsibility, not a mere honor or opportunity for exploitations.

Shi'ites

Generally speaking, the right to govern according to Shi'ites, is hereditary, and restricted to 'Ali, and his descendants by Fatimah (the daughter of the Prophet). There is, however, some slight difference among them on the point of the hereditary right as to whom it belongs to. Due to this view of theirs, the Shi'ites are never loyal to any ruler unless he is one of the descendants of 'Ali bin Abi Taalib. When the practice of hereditary leadership vested in the descendants of 'Ali and Fatimah could no longer be maintained, because the line had come to an end, the Shi'ites invented the doctrine of Ar-Raj'ah, according to which the last Imam was not dead, but "hidden". He is expected to arise and return at the end of time, when he will slaughter all of his political opponents, and those of his ancestors, and will restore to the Shi'ites their rights which were "plundered" by the other sects over the centuries.

WHAT'S THE DIFFERENCE BETWEEN SHIA AND SUNNI MUSLIMS?

Both Sunni and Shia Muslims share the most fundamental Islamic beliefs and articles of faith. The differences between these two main sub-groups within Islam initially stemmed not from spiritual differences, but political ones. Over the centuries, however, these political differences have spawned a number of varying practices and positions which have come to carry a spiritual significance.

The division between Shia and Sunni dates back to the death of the Prophet Muhammad, and the question of who was to take over the leadership of the Muslim nation. Sunni Muslims agree with the position taken by many of the Prophet's companions, that the new leader should be elected from among those capable of the job. This is what was done, and the Prophet Muhammad's close friend and advisor, Abu Bakr, became the first Caliph of the Islamic nation.

The word "Sunni" in Arabic comes from a word meaning "one who follows the traditions of the Prophet."

On the other hand, some Muslims share the belief that leadership should have stayed within the Prophet's own family, among those specifically appointed by him, or among Imams appointed by God Himself.

The Shia Muslims believe that following the Prophet Muhammad's death, leadership should have passed directly to his cousin/son-in-law, Ali. Throughout history, Shia Muslims have not recognized the authority of elected Muslim leaders, choosing instead to follow a line of Imams which they believe have been appointed by the Prophet Muhammad or God Himself. The word "Shia" in Arabic means a group or supportive party of people. The commonly-known term is shortened from the historical "Shia-t-Ali," or "the Party of Ali." They are also known as followers of "Ahl-al-Bayt" or "People of the Household" (of the Prophet).

From this initial question of political leadership, some aspects of spiritual life have been affected and now differ between the two groups of Muslims.

Shia Muslims believe that the Imam is sinless by nature, and that his authority is infallible as it comes directly from God. Therefore, Shia Muslims often venerate the Imams as saints and perform pilgrimages to their tombs and shrines in the hopes of divine intercession. Sunni Muslims counter that there is no basis in Islam for a hereditary privileged class of spiritual leaders, and certainly no basis for the veneration or intercession of saints. Sunni Muslims contend that leadership of the community is not a birthright, but a trust that is earned and which may be given or taken away by the people themselves.

Shia Muslims also feel animosity towards some of the companions of the Prophet Muhammad, based on their positions and actions during the early years of discord about leadership in the community. Many of these companions (Abu Bakr, Umar, Aisha, etc.) have narrated traditions about the Prophet's life and spiritual practice. Shia Muslims reject these traditions (hadith) and do not base any of their religious practices on the testimony of these individuals. This naturally gives rise to some differences in religious practice between the two groups. These differences touch all detailed aspects of religious life: prayer, fasting, pilgrimage, etc.

Sunni Muslims make up the majority (85%) of Muslims all over the world. Significant populations of Shia Muslims can be found in Iran and Iraq, and large minority communities in Yemen, Bahrain, Syria, and Lebanon.

It is important to remember that despite all of these differences in opinion and practice, Shia and Sunni Muslims share the main articles of Islamic belief and are considered by most to be brethren in faith. In fact, most Muslims do not distinguish themselves by claiming membership in any particular group, but prefer to call themselves simply, "Muslims".

THE ORIGINS OF THE SUNNI/SHIA SPLIT IN ISLAM

INTRODUCTION

The Shia shahadah (declaration of faith) states:

"There is no god but Alláh, Muhammad is the Messenger of Alláh, Alí is the Friend of Alláh. The Successor of the Messenger of Alláh And his first Caliph."

If you are already familiar with standard Sunni beliefs, you will immediately notice the addition to the shahadah regarding Imam Ali (ra), cousin of the Prophet (pbuh), husband of his daughter Fatima, father of Hassan and Hussein and the second person ever to embrace Islam. The term Shia or Shi'ite derives from a shortening of Shiat Ali or partisans of Ali.


HISTORY

Ali is the central figure at the origin of the Shia / Sunni split which occurred in the decades immediately following the death of the Prophet in 632. Sunnis regard Ali as the fourth and last of the "rightly guided caliphs" (successors to Mohammed (pbuh) as leader of the Muslims) following on from Abu Bakr 632-634, Umar 634-644 and Uthman 644-656. Shias feel that Ali should have been the first caliph and that the caliphate should pass down only to direct descendants of Mohammed (pbuh) via Ali and Fatima, They often refer to themselves as ahl al bayt or "people of the house" [of the prophet].

When Uthman was murdered while at prayer, Ali finally succeeded to the caliphate. Ali was, however, opposed by Aisha, wife of the Prophet (pbuh) and daughter of Abu Bakr, who accused him of being lax in bringing Uthman's killers to justice. After Ali's army defeated Aisha's forces at the Battle of the Camel in 656, she apologized to Ali and was allowed to return to her home in Madinah where she withdrew from public life.

However, Ali was not able to overcome the forces of Mu'awiya Ummayad, Uthman's cousin and governor of Damascus, who also refused to recognize him until Uthman's killers had been apprehended. At the Battle of Suffin Mu'awiya's soldiers stuck verses of the Quran onto the ends of their spears with the result that Ali's pious supporters refused to fight them. Ali was forced to seek a compromise with Mu'awiya, but this so shocked some of his die-hard supporters who regarded it as a betrayal that he was struck down by one of his own men in 661.

Mu'awiya declared himself caliph. Ali's elder son Hassan accepted a pension in return for not pursuing his claim to the caliphate. He died within a year, allegedly poisoned. Ali's younger son Hussein agreed to put his claim to the caliphate on hold until Mu'awiya's death. However, when Mu'awiya finally died in 680, his son Yazid usurped the caliphate. Hussein led an army against Yazid but, hopelessly outnumbered, he and his men were slaughtered at the Battle of Karbala (in modern day Iraq). Hussein's infant son, Ali, survived so the line continued. Yazid formed the hereditary Ummayad dynasty. The division between the Shia and what came to be known as the Sunni was set.

An opportunity for Muslim unity arose in the 750's CE. In 750 except for a few who managed to flee to Spain, almost the entire Ummayad aristocracy was wiped out following the Battle of Zab in Egypt in a revolt led by Abu Al Abbass al-Saffah and aided by considerable Shia support. It was envisaged that the Shia spiritual leader Jafar As-Siddiq, great-grandson of Hussein be installed as Caliph. But when Abbass died in 754, this arrangement had not yet been finalised and Abbas' son Al Mansur murdered Jafar, seized the caliphate for himself and founded the Baghdad-based Abbassid dynasty which prevailed until the sack of Baghdad by the Mongols in 1258.


THEOLOGICAL DIFFERENCES AND ATTEMPTS AT PROMOTING UNITY

The line of Mohammed (pbuh) through Ali and Hussein became extinct in 873CE when the last Shia Imam, Muhammad al-Mahdi, who had no brothers disappeared within days of inheriting the title at the age of four. The Shias refused, however, to accept that he had died, preferring to believe that he was merely "hidden" and would return. When after several centuries this failed to happen, spiritual power passed to the ulema, a council of twelve scholars who elected a supreme Imam. The best known modern example of the Shia supreme Imam is the late Ayyatollah Khomeni, whose portrait hangs in many Shia homes. The Shia Imam has come to be imbued with Pope-like infallibility and the Shia religious hierarchy is not dissimilar in structure and religious power to that of the Catholic Church within Christianity. Sunni Islam, in contrast, more closely resembles the myriad independent churches of American Protestantism. Sunnis do not have a formal clergy, just scholars and jurists, who may offer non-binding opinions. Shias believe that their supreme Imam is a fully spiritual guide, inheriting some of Muhammad's inspiration ("light") . Their imams are believed to be inerrant interpreters of law and tradition. Shia theology is distinguished by its glorification of Ali. In Shia Islam there is a strong theme of martyrdom and suffering, focusing on deaths of Ali and, particularly, Hussein plus other important figures in the Shia succession. Shi`ism attracted other dissenting groups, especially representatives of older non-Arab (Mawali) civilizations (Persian, Indian, etc.) that felt they had not been treated fairly by the Arab Muslims.

Sunnis and Shias agree on the core fundamentals of Islam - the Five Pillars - and recognize each others as Muslims. In 1959 Sheikh Mahmood Shaltoot, Head of the School of Theology at Al Azhar university in Cairo, the most august seat of learning of Sunni Islam and the oldest university in the world, issued a fatwa (ruling) recognizing the legitimacy of the Jafari School of Law to which most Shias belong. As a point of interest, the Jafari School is named after its founder Imam Jafaf Sidiq who was a direct descendent through two different lines of the Sunni Caliph Abu Bakr. And Al Azhar University, though now Sunni, was actually founded by the Shia Fatimid dynasty in 969CE.

However, there remain significant differences between the two forms of Islam and these are what tend to be emphasized. Many Sunni's would contend that Shias seem to take the fundamentals of Islam very much for granted, shunting them into the background and dwelling on the martyrdoms of Ali and Hussein. This is best illustrated at Ashura when each evening over a period of ten days the Shias commemorate the Battle of Karbala, with a wailing Imam whipping the congregation up into a frenzy of tears and chest beating. It is alleged that instead of missionary work to non-Muslims, the Shia harbor a deep-seated disdain towards Sunni Islam and prefer to devote their attention to winning over other Muslims to their group. There is ongoing violent strife between Sunnis and Shias in Pakistan. On the other hand, in recent years there has been signification co-operation between the two groups in the Lebanon. And some of the most dynamic developments in Islam today are taking place in Shia-dominated Iran.


PRACTICAL DIFFERENCES

On a practical daily level, Shias have a different call to prayer, they perform wudu and salat differently including placing the forehead onto a piece of hardened clay from Karbala, not directly onto the prayer mat when prostrating. They also tend to combine prayers, sometimes worshipping three times per day instead of five. The Shias also have some different ahadith and prefer those narrated by Ali and Fatima to those related by other companions of the Prophet (pbuh). Because of her opposition to Ali, those narrated by Aisha count among the least favored. Shia Islam also permits muttah - fixed-term temporary marriage - which is now banned by the Sunnis. Muttah was originally permitted at the time of the Prophet (pbuh) and is now being promoted in Iran by an unlikely alliance of conservative clerics and feminists, the latter group seeking to downplay the obsession with female virginity which is prevalent in both forms of Islam, pointing out that only one of the Prophet's thirteen wives was a virgin when he married them.


SHIAS TODAY

Iran is overwhelmingly Shia - 89%. Shias also form a majority of the population in Yemen and Azerbaijan, Bahrain and 60% of the population of Iraq. There are also sizeable Shia communities along the east coast of Saudi Arabia and in the Lebanon. The well known guerilla organization Hizbollah, which forced the Israelis out of southern Lebanon in 2000, is Shia. Worldwide, Shias constitute ten to fifteen percent of the overall Muslim population.

Within Shia Islam there are different sects. Most Shias are "Twelvers", i.e. they recognize the 12 Imams. There are also Sevener and Fiver Shias who don't recognize the later Imams.


FUNDAMENTALS OF FAITH OF THE SHI'Í IMAMÍ ITHNA ASHARÍ

THE SHAHADAH: THE DECLARATION OF FAITH

La iláha il Alláh, Muhammadan Rasúl Alláh, Alíyun Walí-Alláh, Wasíyu Rasulillah, wa Khalífa tuhu bila fasl. There is no god but Alláh, Muhammad is the Messenger of Alláh, 'Alí is the Friend of Alláh. The Successor of the Messenger of Alláh And his first Caliph.


USUL AL-DÍN: THE FUNDAMENTALS OF ISLAM

1. Tawhíd (The Oneness of Alláh)
   

2. 'Adl (Divine Justice)
   

3. Nubuwwah (The Prophethood)
   

4. Imámah (The Imamate)
   

5. Qiyámah (The Day of Judgement)

FURU AL-DIN: THE MAIN BRANCHES OF ISLAM

1. Salat (Prayer)
   

2. Sawm (Fasting)
   

3. Zakát (Poor-due of 2.5%)
   

4. Hajj (Pilgrimage to Makkah)
   

5. Khums (The Charity of 20%)
   

6. Jihad (To Struggle in the Path of Alláh)
   

7. Amr bil ma'ruf (To Promote the Good)
   

8. Nahy 'an al-munkar (To Forbid the Wrong)
   

9. Tawalla (Loving the Prophet's Family)
   

10. Tabarra (Shunning the Enemies of the Prophet's Family)

THE PROPHETS OF ALLÁH (mentioned in the Holy Qur'án)

1. Adam
   

2. Idrís (Idrees)
   

3. Núh (Noah)
   

4. Húd
   

5. Sálih
   

6. Ibráhím (Abraham)
   

7. Ismá'íl (Ishmael)
   

8. Isháq (Isaac)
   

9. Lút (Lot)
   

10. Ya'qúb (Jacob)
    

11. Yúsuf (Joseph)
    

12. Shu'aib
    

13. Ayúb (Job)
    

14. Músa (Moses)
    

15. Hárún (Aaron)
    

16. Dhu l-kifl (Ezzekiel)
    

17. Dawúd (David)
    

18. Sulaimán
    

19. Ilyás (Elijah)
    

20. al-Yasa' (Elisha)
    

21. Yúnus (Jonas)
    

22. Zakaríya (Zakariyah)
    

23. Yahyá (John the Baptist)
    

24. 'Ísa (Jesus)
    

25. Muhammad

In a famous hadith (prophetic tradition), the number of prophets given was 124 000. May the blessings of Alláh be upon them all. Prophethood ended with Muhammad (peace be upon him and his progeny). Then, Alláh deputed Imams to guide us.


THE LAW-BRINGING PROPHETS

1. Núh
   

2. Ibráhím
   

3. Músa
   

4. 'Ísa
   

5. Muhammad

THE BOOKS OF ALLÁH

1. Sahífa (scroll revealed to Nuh)
   

2. Sahífa (scroll revealed to Ibráhím)
   

3. Taurat (the book revealed to Músa)
   

4. Zabúr (the psalms revealed to Dawúd)
   

5. Injíl (the gospel revealed to 'Isa)
   

6. Qur'án (the Koran revealed to Muhammad)

THE PANJATAN: THE FIVE HOLY ONES

Muhammad, Fátima al-Zahra, 'Alí, Hasan, Husayn


THE FOURTEEN MASUMIN: THE RIGHTLY-GUIDED

Muhammad, Fátima al-Zahra and the Twelve Imams


THE TWELVE IMAMS

Name Title Year of birth and death

1. Imam 'Alí ibn Abu Talib al-Murtadha (The Satisfied One) 600–661
   

2. Imam Hasan ibn Ali al-Mujtabah (The Chosen One) 625–669
   

3. Imam Husayn ibn Ali Sayyid al-Shuhudah (The Lord of the Martyrs) 626–680
   

4. Imam 'Alí ibn Husayn Zayn al-Ábidín (The Jewel of the Believers) 658–713
   

5. Imam Muhammad al-Báqir (The Spreader of Knowledge) 676–743
   

6. Imam Ja'far al-Sádiq (The Truthful One) 703–765
   

7. Imam Músa al-Kazim (The Patient One) 745–799
   

8. Imam 'Alí al-Ridhá (The Accepted One) 765–818
   

9. Imam Muhammad al-Taqí (The Pious One) 810–835
   

10. Imam 'Alí al-Naqí (The Pure One) 827–868
    

11. Imam Hasan al-Askarí (The One with an Army) 846–874
    

12. Imam Muhammad al-Mahdí (The Rightly-Guided One) 868-

The Twelth Imam is still alive. He is in a state of occultation. He will reappear at a moment determined by Alláh. He is the Awaited One who will spread justice throughout the world


THE PROFESSION OF FAITH OF THE TWELVER SHI'I

I bear witness that there is no god but Alláh and that Muhammad, peace be upon him, is His servant and Messenger, and that 'Alí, the Commander of the Faithful, and the Chief of the Deputies of Alláh, is the Imam whose obedience has been made incumbent by Alláh on all people; and that Hasan and Husayn, 'Alí ibn al-Husayn, Muhammad ibn 'Alí, Ja'far ibn Muhammad, Musa ibn Ja'far, 'Alí ibn Musa, Muhammad ibn 'Alí, 'Alí ibn Muhammad, Hasan ibn 'Alí, and the Living One, the Mahdí (the blessings of Alláh be upon them all), all the Imams of the believers and the Proofs of Alláh for the whole of creation are my Imams, the rightly-guiding and the pious. I bear witness that: Alláh is my God, Muhammad is my Prophet, Islam is my religion, the Qur'án is my scripture, the Ka'aba is my qibla, 'Alí ibn Abú Tálib is my Imam, Hasan ibn 'Alí is my Imam, Husayn, the Martyr of Karbala, son of 'Alí, is my Imam, 'Alí Zayn al-'Ábadín is my Imam, Muhammad al-Báqir is my Imam, Ja'far al-Sádiq is my Imam, Musa al-Kádhim is my Imam, 'Alí al-Ridhá is my Imam, Muhammad al-Taqí is my Imam, 'Alí al-Naqí is my Imam, Hasan al-Askarí is my Imam, and al-Huja al-Muntazar is my Imam. They, upon whom be peace, are my Imáms, Masters and Intercessors before Alláh. I love them, all of them, and shun their enemies in this life and the next.

I bear witness that: Alláh, the Almighty, the Exalted, is the best Lord; that Muhammad, the blessings of Alláh be upon him and his Family, is the best Prophet; and that the Commander of the Faithful, 'Alí ibn Abú Tálib, and his offspring, are the best Imams; and that the message Muhammad brought from Alláh is true, death is true, the questioning in the grave by Munkar and Nakír is true, the Resurrection of the dead is true, the appearance before Alláh is true, the Bridge (al-sirát) is true, the Divine Scales are true, the dissemination of the book of one's deeds at Doomsday is true, paradise is true, and hell is true; and that there is no doubt about the coming of the inevitable Hour of Reckoning; and that the rising of the dead from their graves is true.


THE POSITIVE ATTRIBUTES OF ALLÁH

1. Qadím: Alláh is eternal. He has neither a beginning nor an end.
   

2. Qadir: Alláh is omnipotent. He has power over all things.
   

3. 'Alim: Alláh is omniscient. He is all-knowing.
   

4. Hai: Alláh is living. He is alive and will remain alive forever
   

5. Muríd: Alláh has his own discretion is all affairs. He does not do anything out of compulsion.
   

6. Mudrik: Alláh is all-perceiving. He is all-hearing, all-seeing, and is omnipresent. Alláh sees and hears everything though he has neither eyes nor ears.
   

7. Mutakalim: Alláh is the Lord of the Worlds. He can create speech in anything: the burning bush for Musa and the curtain of light for Muhammad.
   

8. Sadiq: Alláh is truthful. His words and promises are true.

THE NEGATIVE ATTRIBUTES OF ALLÁH

1. Sharík: Alláh has no partners.
   

2. Murakab: Alláh is neither made, nor composed, of any material.
   

3. Makán: Alláh is not confined to any place and has no body.
   

4. Hulúl: Alláh does not incarnate into anything or anybody.
   

5. Mahale hawadith: Alláh is not subject to changes. Alláh cannot change.
   

6. Marí: Alláh is not visible. He has not been seen, is not seen, and will never be seen, because he has no form or body.
   

7. Ihtiyaj: Alláh is not dependant. Alláh is not deficient, so he does not have any needs.
   

8. Sifate zayed: Alláh does not have added qualifications. The attributes of Alláh are not separate from His being.

ISLAMIC DOCTRINE

Because of man's afflictions and troubles, he is in constant search for a solution. The materialistic theories do not ease his pains and suffering. These theories have failed because they have deviated from God's path of truth and enlightenment.

God has created man and made him the successor of the land. He made man the master of nature. He bestowed on man many blessings, including knowledge to understand how to behave and deal with his existence.

He has established truth for man's ease to achieve happiness in this life and the Hereafter. God has sent prophets and messengers as a mercy for man. All prophets and messengers such as Adam, Noah, Abraham, Moses, Jesus and Muhammad, peace be with them all, followed each other in succession in order to guide us to the right path.

One of the hopeful signs of today is the return of most people to the worship of God and His religion. Millions of truth seekers are familiarizing themselves with Islam and its principles.

The Definition of Islam: The Arabic meaning of "Islam" is submission, yielding and obedience. This religion of Islam was revealed by Prophet Muhammad who was the last prophet to be sent by God and therefore his mission was to guide all of mankind for all time since no prophet shall follow him.

A Muslim is one who bears witness to one God and the prophethood of Muhammad. Faith holds a higher position than submission (Islam). Faith is belief and action. A faithful Muslim's belief is rooted in a deep conviction and certitude toward his Creator in obeying and worship and sets the course of his life, behavior and thought based on Islam.

Concepts concerning the creation of the universe, belief in God, belief that the universe will end, belief in the prophets, belief in the messengers, belief in the Hereafter, and belief in the angels, are some of what is called divine doctrine. Islamic doctrine is built on basic pillars. The main pillars are:

• Belief in the Oneness of God;

• Belief in prophethood;
  

• Belief in the Hereafter.

BELIEF IN THE ONENESS OF GOD (ALLAH):

The belief in Allah as the Creator of the universe is the base of Islam and the criterion of thought, education, behavior and action of a Muslim. Belief in Allah, in Islam is based on logical evidence. Islam disapproves of imitation.

Islamic doctrine is rooted in the pure belief in the Oneness of Allah and that there is no one but Allah, no one like Him, or opposite Him, or equal to Him. Allah is the Absolute, Independent and Self-Sufficient. He is above human qualities like dependence and need.

Sound intellect and scientific reason verify these facts. Logic accepts that the cause is different from the effect.

Allah, alone has divine attributes. He is absoluteness, knowledge, power, will, wisdom, and independence. He is without fault and no one is like Him in His attributes. Allah is above any fault the polytheists attribute to Him. The belief in the Oneness of Allah cannot be comprehended except after stating the attributes, which are His. They are the "attributes of perfection", like power, knowledge, will, eternal being, wisdom, creator, etc. Believing in His Oneness also entails denying whatever attributes are not His such as imperfection, need for time and space, evil, incarnation, movement, physical being, etc. These are the "negative attributes". Belief in Allah's Oneness is also belief in His actions. He can do whatever He wills and no one can repeal Allah's will, or do what He does.

True belief in the Oneness of Allah is incomplete without worshipping Him faithfully. He is the Creator and the Owner of His creatures. He grants them His grace. He is worthy of being worshipped.

Worship is the gratitude shown to the source of grace and blessing and acknowledgement of His favors and obedience to His orders. Obeying Allah propels man to break the shackles of servitude to any party except Allah. The feeling of freedom and dignity intensifies in man. The soul of man yearns for a god with such attributes and seeks to attain perfection. A Muslim knows with certainty that Allah owns the glorious attributes. he is the Just, Merciful, Wise, Oft-Returning to Mercy, Kind, Generous, Benefactor, Acknowledger of thanks, Protector, Truthful, etc. Man works to reflect these attributes on his life. Islamic rites of worship have educational and reformatory effects on the life of the individual and the group.


DIVINE JUSTICE:

Another attribute of Allah is justice. He does not do injustice to anyone, nor does He deny anything beneficial to mankind. He does not resort to injustice because He does not need to, nor is He unaware of it. He created everything on the basis of justice and right. He does not order injustice, nor does He approve of it. He does not coerce man to do something then punish him for it, nor does He order man to do something beyond his ability. He does not leave people without reward or punishment. He sent the prophets and revealed religion to save people and guide them to the right path so that we would know how to obey and worship Him.

Allah's justice is manifested in everything. For example:

• Creation: He does not do injustice to anyone in respect to His creation. He creates everything in justice and right. We can see this in the creation of the human body. He creates man in a way that he can live on earth, grants him hearing, sight, emotions, mentality, and the ability to move.
  

• Destiny: Allah causes death, provision, events that befall man and everything else on the basis of justice. Man is compensated for the pains he suffers in this life, as willed by Him, by granting him more grace than the pains he sustained.
  

• Obligations and Laws: Divine obligations and laws are distinguished by being just. Allah does not impose any duty on His servants above their abilities. So, all the obligations are within man's capability. The prominent manifestations of divine justice are the call to social equality, administration of justice between people, and fighting oppressors, for injustice is forbidden.
  

• Freedom of Choice: Allah grants man the ability to choose. Man can choose freely for himself. He can do good by helping the poor, respecting parents, offering prayers, and discharging justice. He can also do evil like murder, alcohol and drug use, stealing, backbiting and slander, etc. Allah never forces anyone to do anything. If He did, man would not deserve rewards or punishment in proportion to his good and evil deeds.
  

• Punishment and Reward in the Hereafter: The good and upright ones receive Allah's grace. The evil doers are punished according to their bad deeds. If this were not so, than the doer of good and the evil doer would be equal. This is injustice and Allah is incapable of injustice.

Everyone is responsible for his own deeds: Allah never punishes anyone for something someone else has done, except when he is the one who incites to evil. In this case he is an accomplice in the evil deed.


BELIEF IN PROPHETHOOD:

The prophets and the revelations they brought call for reform and cultural values. It is the second pillar of Islamic doctrine.

The prophets are human beings ordained by Allah to carry the divine message and reform mankind because of their psychological and intellectual perfection and their righteous behavior. All the prophets called man to worship Allah. They all called to good and the best of morals. They all challenged injustice, corruption, and the tyrants. They all brought the good news of Allah's rewards and forewarned of His punishment. They all told of the Hereafter. Therefore, they all preached the same message and should all be honored and obeyed.

Islamic doctrine leans on the belief of the prophethood of Muhammad supported by the miracles. One of these miracles is the everlasting and unchangeable Qur'an, which cannot be challenged nor changed. The belief that Muhammad is the last of Allah's messengers and prophets means that all previous messages are abolished and Islam is the final perfected form of worship and religion.

The Islamic message, being complete and perfect, is able to solve all the problems of mankind.


BELIEF IN THE HEREAFTER:

The belief in the Hereafter and life after death is the third pillar of Islamic doctrine. The life of this world is only a stage in man's journey. The deeds of this life are not disconnected from their fruits in the Hereafter. Islamic doctrine, relating to the Hereafter, is composed of the following principles:


Man is flesh and soul. Death is the separation of the soul from the flesh. The body is only a container for the soul.

The materialistic world is edging towards complete destruction. No one and no thing will survive except Allah.

Allah will raise the dead from their graves as He created them in the first place.
An individual's deeds, the good, the bad, and the ugly, are recorded and nothing will be forgotten. Actions will be reckoned with justly and precisely. Both the doers of good and evil will be rewarded or punished accordingly. There is paradise and hell. There is an eternal life after death, while this material life is only a temporary stage.

Muslims believe that:

1. Death is a process in which the spirit leaves the body. It remains eternally in another world.

2. After death, human beings pass through a middle stage called the "world of isthmus" (purgatory), before the Day of Resurrection.

On the Day of Resurrection, Allah will make the spirits return to their bodies. Every one will see that every deed he performed in his life is recorded.

In summary Islamic doctrine is the belief in Allah, His books, His apostles, His angels, the Day of Resurrection and Judgement, and submission to Allah's will.

DUA’-AS FROM THE HOLY QURAN

(1) No matter how much wisdom you have, beseech Allah to guide you on the right path, whatever the field of enquiry or activity you are taking after. Seek Allah’s help to keep you very close to the ways and means of the righteous and the pious servants of Allah (the Holy Prophet and his Ahl ul Bayt), the surest road to success, in this and the next world, and to keep you away from the dishonest methods and hypocritical attitude of the astray devils (the followers of the accursed shaytan), although they may appear profitable for a little while, but finally bring ruin and destruction in the end.

Keep us (O Lord) on the right path, the path of those upon whom You have bestowed Your bounties, not (the path) of those, inflicted with Your wrath, nor (of those) gone astray.


IHDINAS’S’IRAAT’AL MUSTAQEEM S’RAAT’AL LAD’EENA AN-A’MTA A’LAYHIM GHAYRIL MAGHZ’’OOBI A’LAYHIM WA LAZ’’ Z’’AALLEEN
(AL FAATIH’AH: 6 and 7)


(2) Prophet Ibrahim and Prophet Isma-il while building up the house of Allah, the holy ka’bah, prayed to Allah for the successful completion of their project. Putting in the best efforts does not make your labour fruitful, because there are many unknown and uncontrollable forces working in the universe that can bring disappointment if Allah, who not only knows but has total control over all things and events, does not help you. So always invoke Allah by reciting this verse in the traditions of His prophets, whenever you take up a job, which has not been prohibited.

Also recite this verse at the end of any good deed-after praying and wajib or sunnah salat, or when you have read whole or part of the holy Quran, in a single sitting, or after attending a majlis (a religious gathering for mentioning the merits of the Holy prophet and his Ahl ul Bayt). Recitation of this verse is also recommended for seeking fulfillment of any legitimate desire.

O our Lord, accept (this service) from us. Verily You and You (alone) are the hearer, the knower.


RABBANAA TAQABBAL MINNA INNAKA ANTAS SAMEE-U’L A’LEEM
(AL BAQARAH: 127)


(3) This verse tells us not to turn to anyone but Allah to ask for fulfillment of all our wants and needs, and also makes it clear that there is no other way to get satisfaction of our desires except to invoke Allah, who answers whenever called by a supplicant. It brings you near Allah and keeps you on the right path. Allah answers to the cry for help because the love of Allah for His servants is much greater than the love of a mother for her children. This dua’a may be recited before and other dua’a as it helps to get nearness of Allah and to have complete faith in Him alone; and because Allah says He will answer whenever He is called. This verse makes the recitation of dua’as necessary and obligatory for all Muslims. (Please see Imam’s saying at the beginning).

To multiply livelihood and to obtain fulfillment of legitimate desires recite this verse 700 times after performing wudu and before praying any wajib salat. It can be reduced to 70 times or 7 times according to your convenience.

And when my servants ask you about Me, then (say to them that) verily I am very near; I answer the prayers of the supplicant when he beseeches Me. So they should hear My call, and believe in Me, so that They may be led aright.


WA ID ‘AA SA-ALAKA I’BAADEE A’NNEE FA INNEE QAREEB UJEEBU DA’-WATADDAA-I’ID’AA DA-A’ANI FAL-YASTAJEEBOO LEE WAL YOO-MINOO BEE LA-A’LLAHUM YARSHUDOON
(AL BAQARAH: 186)


(4) According to this verse, short and temporary life in this world is as important as the eternal life in hereafter.

Although good in the permanent life of hereafter is the aim of all Muslims, but good in this world is also necessary because man has been asked by his creator Lord to take part in all activities of this world without breaking the rules and regulations, made by Him. So beseech Him for the good in both the worlds. This verse is generally recited as qunoot in all prayers.It can be recited at the time of walking around (tawaf) the holy ka’-bah.

Our Lord, give us good in this world, and good in the hereafter, and save us from the torment of fire.


RABBANAAA AATINAA FIDDUNYAA H’ASANATAW WA FIL AAKHIRATI H’ASANATAW WA QINAA A’D’AABAN NAAR
(AL BAQARAH: 201)


(5) This verse teaches us to pray for grant of patience and perseverance in the face of trials and tribulations of this world so that we remain faithful to the true religion of Allah, even if deprived of the comforts of life, as these two aspects of our character makes us fight our enemies and the enemies of Allah.

If we read the life account of Holy prophet, Imam Ali and their infallible descendants, we find that their lives were the true exposition of this verse. Recite this dua’a in the times of trial, and to undo and put an end to the intrigues of your enemies.

O OUR lord, pour patience down on us, and make our foothold firm, and help us against the disbelieving people.


RABANAAA AFRIGH A’LAYNAA S’ABRAW WA THABBIT AQDAMANAA WAN S’URNAA A’LAL QAWMIL KAAFIREEN
(Al BAQARAH: 250)


(6) The right path (what to do and what not to do) has been clearly shown to man by Allah. These commandments are very easy to follow, not beyond our capacity, as the Holy prophet once said: :”I have brought for you a very easy religion.”

Now man is responsible for what he does. If we make mistakes, by breaking laws of Allah, we must admit our mistakes and humbly and sincerely seek forgiveness of our merciful Lord, who not only forgives faults but helps us to overcome our enemies and the enemies of Allah; and in this way, keeps away from us hardships and sorrows that they (enemies) might bring if Allah does not stop them, in answer to our supplications.

Through this prayer we pray for the triumph of truth over falsehood and the suppression of satanic tendencies by godliness, and ask Allah not to inflict on us situations under which we may not be able to avoid wrongdoing. After acknowledging our limitations we undertake to work at our maximum capacity, hoping that through His mercy HE will wipe clean all traces of errors and mistakes.

O our Lord, do not hold us responsible if we forget or make a mistake. O our Lord, do not lay on us a burden such as You laid on those before us. O our Lord, do not impose upon us that which we have not the strength (to bear). Pardon us, and forgive us, and have mercy on us. You are our Lord-master, so help us against the unbelieving people.


RABBANAA LAA TOO-AKHID’NAA IN-NASEENAA AW AKHT’AANAA RABBANAA WALAA TAH’MIL A’LAYNAA IS’RAN KAMAA HA’MALTAHOO A'LAL LAZEENA MIN QABLENAA RABBANAA WA LAA TUH’AMMILNA MAA LAA TAAQATA LANAA BEHI WA’-FU A’NNAA WAGHFIRLANAA WARH’AMNAA ANTA MAWLANAA FANS’URNAA A’LAL QAWMIL KAAFIREEN
(Al BAQARAH: 286)


(7) It is better to be careful and recite this dua’a in advance so that we may not change our heart and mind (follow another religion) after accepting the true religion of Allah, Islam, the only right path. This prayer is a precaution to avoid possible perversion of the mind and the heart after accepting divine guidance. The purpose of our lives in this temporary and transient world is to make preparation for the eternal life of the hereafter. To strengthen you faith recite this dua’a in every wajib as well as Sunnah salat.

O our Lord, do not suffer our hearts to go astray after You have (rightly) guided us, grant us mercy from You, for verily You and You (alone) are the ever bestower.


RABBANAA LAA TUZIGH QULOOBANAA BA’-DA ID’HADAYTANAA WA HAB LANAA MIL LADUNKA RAH’MAH INNAKA ANTAL WAHHAAB
(ALI IMRAN: 8)


(8) Sovereignty belongs to Allah. He is the sole and ultimate authority in the domains of creation and legislation. Every thing is created by Him, so total submission to His will is Islam, which has been described in these verses in the form of a prayer. The Holy Prophet and his Ahl ul Bayt have rightly advised the believers to recite this prayer ay all occasions, so that the conviction in the omnipotence of the almighty Lord permeates their hearts and minds to guide them in all their mental and physical activities. A complete resignation to Allah’s will is possible only when man believes that it is Allah who alone can do and undo things, conceivable and inconceivable, easy and difficult. Then the grace of the Lord abounds, because in His hand is all good. There should be no complaint, nor grudge, nor frustration. With total resignation to His will, man must pray and invoke His mercy to obtain fulfillment of his or her legitimate wants and needs.

He (Allah) and He alone, and no one else, bestows upon whomsoever He chooses, the power to exercise authority, in this world, or in the hereafter. To some he gives power in this world though many of them do not follow his commandments. We must not get confused. It is not our lookout because knowledge of things, persons and events is hopelessly very little. He knows why He has done so. Abdullah Ibni Abbas said that this verse may contain the great name of Allah, ismi azam. If this dua’a is recited with realization of its meaning, the realization of His absolute sovereignty and His exclusive right and option, Allah will fulfill the legitimate desires of the reciter of this dua’a.

Not to be proud and arrogant after achieving success, in this world, recite this dua’a regularly.

According to the Holy prophet whoso recited these verses daily after the Fajr salat, gets sufficient means of livelihood. Also the reciter gets enough funds to repay loans. To discard nervousness in big public gatherings, or if there is fear of a person or a group of persons recite this dua’a.

O Allah, master of the kingdom. You give kingdom to whomsoever You like and take away the kingdom from whosoever You like. You exalt whomsoever you like and abases whomsoever You like; in Your hand is the good; verily You have the power over all things. You cause the night to pass into the day, and You cause the day to pass into the night; You bring forth the living from the dead, and You bring forth the dead from the living, and You give sustenance to whom You like, without measure.


ALLAAHUMMA MAALIKAL MULKI TOO-TIL MULKA MAN TASHAAA-U WA TANZIL-U’L MULKA MIMMAN TASHAAA WA TU’I’ZZU MAN TASHAAA-U WA TUD’ILLU MAN TASHAAA BIYADIKAL KHAYR INNAKA A’LAA KULLI SHAY-IN QADEER TOOLIJUL LAYLA FIN NAHAARI WA TOOLIJUN NAHAARA FIL LAYL WA TUKHRIJUL H’AYYA MINAL MAYYITI WA TUKHRIJUL MAYYITA MINAL H’AYY WA TARZUQU MAN TASHAAA-U BIGHAYRIH’ISAAB
(ALI IMRAN: 26 AND 27)


(9) When Zakariyya saw Maryam receiving her sustenance direct from Allah, he was so much convinced of His extraordinary benevolence and its miraculous nature that he beseeched Him to give him a tayyab (virtuous, blessed and good) son, he could not normally have since his wife was barren. Recitation of this dua’a 7 times after every wajib salat will make your children pious and obedient.

O lord, bestow on me a goodly offspring from You; verily, You are the hearer of prayer.


RABBI HAB LEE MIL LADUNKA D’URRIYYATAN T’AYYIBAH INNAKA SAMEE-U’D DU-A’AA
(ALI IMRAN: 38)


(10) The holy Quran says that all the prophets of Allah who had fought in the way of Allah, never giving in to the enemies of Allah, used to recite this dua’a.

By reason of their steadfastness and their asking for protection and seeking refuge with Allah, Allah granted them victory against infidels, glorified their mission and enhanced their reputation.As human beings we may commit mistakes and not follow the instructions given by Allah, so we must seek His forgiveness with firm determination that we will not commit such sins any more. We must also recite this dua’a to remain firm in our faith no matter what the temptations are, so that we may defeat our enemies and the enemies of Allah.

This dua’a can also be recited to remove hardships and difficulties put in your way by our enemies so as to induce us to give up the right way of doing things as Allah has asked us to do.

O our Lord, forgive us our sins and our excuses in our affairs, and set our foothold firm, and help us against the disbelieving people.


RABBANAGHFIR LANAA D’UNOOBANAA WA ISRAAFANAA FEEE AMRINAA WA THABBIT AQDAAMANAA WAN S’URNAA A’LAL QAWMIL KAAFIREEN
(ALI IMRAN: 147)


(11) The holy Quran says that those who remember Allah and try to understand the nature of His creation recite this dua’a, because in the creation of heavens and the earth and in the difference of night and day are signs of His omnipotence for the men of understanding.

Recite this dua’a in the qunoot of tahajjud (night prayer).

O our lord, You have not created (all) this in vain. Glory be to You. Save us then from the torment of fire.


RABBANAA MAA KHALAOTA HAAD’AA BAAT’TILAA SUBH’AANAKA FAQINAA A’D’AABAN NAAR
(ALI IMRAN: 191)


(12) This is the continuation of dua’a 11. The wise men hear the message of Allah, and, as they have already understood the meaning of the nature of divine creation, readily accept the true faith, the belief in the one and only Allah, seeking His forgiveness for the sins they have committed in the days of ignorance; and not forgetting that Allah (alone0 can keep them on the right path till the last day of their lives in this world, invoke Him to make them die as true believers.

Make a habit of reciting this dua’a because there is nothing worth keeping with yourself except the true faith to the last breath of your life, in order to obtain permanent bliss in the next world. This world is a place of test and trial for you. Even after a whole life time of true faith if a person for a single insignificant moment, does not believe in the one and only almighty Allah in the last breath of his life, he is forever condemned to the fire of hell.

O our Lord, we have indeed heard the voice of crier (messenger) calling (us) to faith: “Believe in your Lord.” So we believed. Our Lord, forgive us then our sins, and remove from us our evil deeds, and make us die with the virtuous.


RABBANAAA INNANAA SAMI’-NAA MUNAADIYAY YUNAADEE LIL-EEMAANI AN AAMINOO BIRABBIKUM FA-AAMANNA RABBANAA FAGHFIR LANAA D’UNOOBANAA WA KAFFIR A’NNAA SAYYII-AATINAA WA TAWAFFANNA MA-A’L ABRAAR
(ALI IMRAN: 193)


(13) Through this dua’a the faithful servants of Allah, who have accepted the true religion, revealed by Allah through His messengers, invoke Allah to keep them safe from the same shame and disgrace, the evil-doers will face on the day of judgment, because rewards and favours have been promised only for those who believe in Allah and do good deeds in this world.

Every faithful should recite this dua’a to receive favours of Allah on the day of judgment.

O our Lord, give us what You have promised us through Your messengers, and do not disgrace us on the day of resurrection. Verily, You do not break your promise.


RABBANAA WA AATINAA MAA WA-A’TTANNAA A’LAA RUSULIKA WA LAA TUKHIZNAA YAWMAL QIYAAMAH INNAKA LAA TUKHLIFUL MEE-A’AD
(ALI IMRAN:194)


(14) This dua’a should be recited to obtain protection of Allah when calamities surround you, having total faith in His power, with firm determination that you will always thank your Lord for saving you from the calamities.

If He (our Lord) delivers from this, certainly we shall be of the thankful.


LA-IN ANJAANAA MIN HAAD’IHEE LANAKOO-NANNA MINASH SHAAKIREEN
(AN A’AM:63)


(15) Every true believer must seek Allah’s help to avoid the company of unjust people who not only do not believe in Allah but have gone astray by not following the rules and regulations made by Allah to direct their behaviour in this world.

O our Lord, put us not together with the unjust people.


RABBANAA LAA TAJ-A’LNAA MA-A’L QAWMIZ’Z’AALIMEEN
(A’-RAAF: 47)


(16) If hardship, poverty and discomfort come into your life, you as a faithful servant of Allah must recite this dua’a to have patience and self-control to remain firm on the right path and face misfortunes boldly, without ever showing any weakness, or taking any action that has been prohibited, so that you may leave this world as a true muslim, submitting to the will of Allah.

A group of master magicians, on the invitation of Pharaoh, came to show their superiority over Moosa because Pharaoh wrongly thought that Moosa was also a magician. The magicians threw a few ropes on the floor and they took the shape of snakes. Moosa put the staff, he was holding in his hand on the ground. The staff changed into a python and swallowed up the snakes. Pharaoh got angry and threatened to kill them. When the magicians came to know that Moosa was not a magician but a prophet of Allah, and what they saw was a miracle of Allah, they laughed at Pharaoh and recited this dua’a.

O our Lord, pour out on us patience, and make us die as those who have submitted (to You).


RABBANAA AFRIGH A’LAYNAA S’ABRAW WA TAWAFFANAA MUSLIMEEN
(A’-RAAF: 126)


(17) A true faithful must always recite this dua’a to seek mercy of the merciful Lord, particularly when he is in the middle of unmanageable difficulties.

To receive the Tawrat Moosa climbed the mountain of Toor and observed fast for 30 days, as directed by Allah. Moosa noticed that on account of fasting his mouth was stinking, so he thought it improper to pronounce the glory of Allah with a stinking mouth, and brushed his teeth. It was considered as an act of disobedience and he was required to observe fast for 10 more days. After 40 days, Moosa came back to his people with Tawrat, but he found his people worshipping the false god of the magician, Saamiree. Seeing this Moosa became angry and criticized his brother Haroon who was acting as lieutenant, in his 40 days absence. Haroon explained that he tried his best to keep them on the right path and warned them against the tricks of magician but they paid no attention to his advice, so his brother (Moosa) should not have included him in the group of unjust followers. Moosa on hearing the explanation of Haroon recited this dua’a.

It is highly recommended to read this dua’a as qunoot in all prayers.

O Allah, forgive me and my brother and admit us to Your mercy, You are the most merciful of the merciful.


RABBIGHFIR LEE WA LI-AKHEE WA ADKHILNAA FEE RAH’MATIKA WA ANTA ARH’AMUR RAAH’IMEEN
(A’RAAF: 151)


(18) Recite this dua’a again and again to take stock of your mistakes and faults as to avoid them in future, and to seek Allah’s protection and forgiveness with firm determination that you will live an honest and pious life to deserve His mercy.

According to holy Quran, Moosa chose his people 70 men, who insisted upon seeing Allah with their own eyes, for an appointed tyrst on the mountain. As soon as they reached there, a trembling came on them. All the 70 men were destroyed. Then Moosa recited this dua’a to beseech Allah to have mercy on him and the pious among his followers.

(O Lord) You are our guardian, so forgive us and have mercy on us and You are the best of the forgivers.


ANTA WALIYYUNNA FAGHFIR LANAA WARH’AMNAA WA ANTA KHAYRUL GHAAFIREEN
(A’-RAAF: 155)


(19) This dua’a was also recited by Moosa immediately after the above noted dua’a to invoke Allah to give him and his followers all that which is good in this world and the next world, because it is Allah (alone) who can give whatever His obedient servants ask for. Allah’s mercy enfolds all those wrong-doers who turn repentant unto Him as said in verse 153 of al Araf. Islam assures the sinners that the doors of Allah’s mercy remain open for those who sincerely turn repentant to Allah.

(O Lord) ordain for us good in this world and in the hereafter. Verily we turn to You alone.


WAKTUB LANAA FEE HAAD’IHID DUNYAA H’ASANATAW WA FIL AAKHIRATI INNAA HUDNAAA ILAYK
(A’RAAF: 156)


(20) Whenever Allah revealed the verses of the holy Quran to His last prophet the hypocritic men used to ask each other how could these verses of Allah be of any use to them?

In this verse Allah says that His messenger was very kind to his followers and was anxious not to overburden them, he was full of pity and mercy. When they turned away, Allah asked the Holy Prophet to recite this verse.

This dua’a was recited by the Holy Prophet. We, his followers, must also recite it to put our trust in Allah (alone) and to ask for the fulfillment of all our desires. If recited 66 times daily, it brings honour and respect.

Suffices me Allah. There is no god save Him. On Him do I rely, and He is the Lord of the great ‘ARSH’ (the glorious throne of the mighty power.)


H’ASBIYALLAAH LAAA ILAAHA ILLAA-HUW A’LAYHI TAWAKKALTU WA HUWA RABBUL A’RSHIL A’Z’EEM
(TAWBAH: 129)


(21) When Moosa observed that none from among his people, save a few, trusted him, because they were in fear of Pharaoh and his chiefs, he advised them to put trust in Allah if they had indeed surrendered unto Him, then they recited this dua’a.

We must also recite this dua’a daily to remain firm in our faith and to seek protection of Allah from the harm of our enemies.

O our Lord, make us not a trial for the unjust people. And deliver us by Your mercy from the disbelieving people.


RABBANNA LAA TAJ-A’LNAA FITNATAL LIL-WAQMIZ’ Z’AALIMEEN WA NAJJINAA BIRAH’MATIKA MINAL QAWMIL KAAFIREEN
(YUNUS: 85 and 86)


(22) When Nooh came to know that Allah was going to destroy all that had been created, by drowning the whole world, except those who came on the ark built by him, he advised one of his dons to do the same. His son refused and told his father that he would climb a high mountain, but waves like mountains came and he was drowned. Nooh cried unto his Lord and said his son was his household and that surely the word of Allah came true because He is most just in all judges.

This dua’a is to be recited along-with any other prayer (dua’a) which is recited to seek fulfillment of legitimate desires.

(My) Lord, verily my son is of my family; and verily Your promise is true and You are the most just of all judges.


RABBI INNABNEE MIN AHLEE A INNA WA’-DAKAL H’AQQU WA ANTA AH’KAMUL H’AAKIMEEN
(HOOD: 45)

If any of the Quranic verses written in this blog is not recited as qunoot in any salat, but prayed as a du-a’a then recite ; in the beginning ALLAAHUMMA S’ALLI A’ALAA MUH’AMMADIN WA AALI MUH’AMMAD Before you say and the text of the verse (du-a’a) and in the end again say ALLAAHUMMA S’ALLI A’ALAA MUH’AMMADIN WA AALI MUH’AMMAD

IMAM ALI IBN ABI TALIB SAYS : Put faith in Allah. Seek His protection. Direct your prayers, requests, solicitations and supplications to Him and Him alone. To give as well as to withhold lies in His power. Ask as much of His favours as you can.

Know that Allah owns the treasures of the heavens and the earth. Not only He has given permission to ask for His mercy and favours, but also has promised to listen to your prayers. He has not appointed guards to prevent your prayers reaching Him. Invoke His help in difficulties and distress. Implore Him to grant you long life and sound health. Pray to Him for prosperity.

Think over it that by simply granting you the privilege of praying for His favours and mercy, He has handed over the keys of His treasures to you. Whenever you are in need, pray, and He gives His favours and blessings.

Sometimes you find requests are not immediately granted. Do not be disappointed. Fulfillment of desires rest in the true purpose or intention of the prayer. More often fulfillment is delayed because merciful Lord wants to bestow upon you suitable rewards. In the meantime bear patiently hardships, believing sincerely in His help. You will get better favours, because, unknowingly you may ask for things which are really harmful to you. Many of your requests, if granted, may bring eternal damnation. So at times, withholding fulfillment is a blessing in disguise.

SAY : S’ALLALLAAHU A’LAYHI WA AALIHEE WA SALLAM Whenever you read or say the name of any epithet or appellation of the Holy Prophet.

SAY : A’LAYHIS SALAAM Whenever you read or say the name or any epithet or appellation of any Imam of Ahl ul Bayt, any prophet or messenger of Allah, and any distinguished member of the family of the Holy Prophet.

SAY : SALAWAATULLAAHI A’LAYHAA Whenever you read or say the name of Fatimah Zahra, Khadija Kubra, Zaynab Binti Ali, Maryam or Asiya.