Friday, 25 May 2012


The mode of offering prayer is that the believer should, in the state of ablution, stand upright facing the Qiblahh with a gap of four toes between his feet and express intention (in the heart and by the tongue as well) for whichever prayer he has to offer. He should raise his hands upto the ears in such a way that the palms face the Qiblahh and that the fingers remain in their normal condition (neither separated nor close together) and then bring them down after the thumbs have touched the lobes, while saying Takbeer-e-Tahreema i.e. Al-Laahu Akbar (Allah is the Most Great) and put them below his navel. The right hand should be placed on the wrist of the left hand with the thumb and the little finger encircling the wrist and the remaining three fingers resting on it and then recite Sanaa, Ta'awuz, Tasmiyah and Al-Hamd Shareef (Surah Faateha) followed by any Surah or three verses or a verse which is equal in length to three small verses. Say "Aameen" at the end of Surah Faateha in soft voice.
Now he should perform Rukoo saying "Al-Laahu Akbar" (method): bow down and grasp the knees with the fingers well-spread thereon (neither all fingers inclusive of the thumb are joined-up nor all fingers, putting the thumb aside, are one-sided). The head should be at level with the back, neither low nor high.
In this posture, he should recite "Subhaana Rabbi-yal Azeem"(Glory be to my Nourisher, the Most Great) at least thrice and then stand erect while saying "Sami Allahu-liman Hamida"(Allah has listened to him who has praised Him). Also say "Rabbanaa Lakal-Hamd"(O' our Sustainer! All praise is due to You alone) if offering the prayer by himself.
And then observe Sajdah saying "Al-Laahu Akbar" (method):first the knees should be placed on the ground then the hands and thereafter the head be placed between the hands. The bone of the nose should touch the ground and the forehead be placed firmly. The arms should be off the sides, the belly aloof from the thighs and the thighs apart from the calves. His feet should firmly rest on the insides of all the toes on the ground facing the Qiblahh and palms of the hands should rest on the ground with the fingers pointing towards the Qiblahh.
In this state, he should recite "Subhanaa Rabbi-yal 'Aalaa" (Glory be to my Nourisher, the Most High) at least three times and then raise his head while saying "Allah-o-Akbar" followed by the hands and then sit upright with his left foot under him and the right foot standing (resting on the insides of the toes, facing the Qiblah). He should put his palms on the thighs near the knees (fingers pointing towards the Qiblah and then do second Sajdah saying "Allah-o-Akbar" on the style of the first one. After performing the second Sajdah, he should rise placing his hands on the knees (stressing on the tiptoes) and stand erect.
Now in this second Rakah, he should recite Surah Fateha preceded by Tasmiyah and followed by any Surah as he had done in the first Rakah. Thereafter, he should observe Rukoo and Sujood like those of the previous ones and sit with his left foot under him for Qa'adah in which he should recite complete Attahyaat (Tashah-hud) without omitting or adding any word and on reaching the word "Laa" he should raise his index finger (joining the middle finger with the thumb to make a circle with the little and ring fingers bent towards the palm) and lower it on uttering "Ilia" and then let all the fingers rest straight like that of the left hand.
If he has to offer more Rakahs, he should stand up and complete the remaining Rakah(s) like those of the preceding ones. In case of Fard prayer, Surah Faatehah (Al-Hamd Sharif) should not be followed by any other Surah.
Now, in the next Qa'adah (Qa'ada-e-Akheera), he should recite Durood Shareef (invocation of Allah's blessings on the Holy Prophet) after having recited Tashah-hud and then make "Maasoorah Du'aa"(authentic supplication) for example:"Allaa-humma Innee Zalamtu Nafsee Zulman Kaseeran wa Innahu Laa Yaghfiruz Zunooba Illaa Anta Faghfirlee Maghfiratam Min 'Indika warhamnee Innaka Antal Ghafoorur Raheem" (O' Allah! I have greatly oppressed my soul and that there is no forgiver except You. Therefore, You forgive my sins with Your particular blessing and have mercy on me. Undoubtedly, You are the Most Forgiving, the Most Merciful).
This Du'aa was taught to Hadrat Abu Bakr Siddique (may Allah be pleased with him) by the Holy Prophet (may Allah's choicest blessings & peace be upon him). Or recite this: "Allaa-humma Rabbanaa Aatinaa fid-Dunyaa Hasanah, wa fil-Aakhirate Hasanah wa Qinaa 'Azaaban-Naar" ( O' Allah! Grant us good in this world and the next world and protect us from the torment of Hell). And then say "As-Salaamu Alaikum-wa-Rahmatul Laah" (peace be on you and the mercy of Allah) turning the face towards the right side and then towards the left.
This mode of saying prayer is meant for Imaam and individual (he who offers prayer alone) as well. However, a Muqtadi (follower) should not recite Surah Faatehah and any other Surah while following Imaam in Jama'at.
After the Fard prayer is over, the Imaam should turn himself either to the right side or to the left (right side is desirable) and even towards his Muqtadees (followers) if no Muqtadi is busy in prayer, for making Du'aa. An individual can make Du'aa at the place where he offered prayer. Imaam should not make lengthy but brief Du'aa after Zuhr, Maghrib and 'Ishaa prayers and offer Sunnat prayers as it is Makrooh (odious) to delay the offering of Sunnat prayer. One should change the place to offer Sunnat prayer.
Imaam can make lengthy Du'aa after Fajr and Asr prayers, but he must care about his Muqtadis.


Q 1: What does "Wajibaat" of prayer mean?
A. Wajibaat is plural of Wajib (essential act). Essential acts of prayer have to be observed necessarily. Sajdah Sahv (prostration for forgetfulness) will make up for any Wajib left out by mistake. However, prayer will have to be repeated in case one does not observe Sajdah Sahv despite having left out any Wajib by mistake or leaves any Wajib deliberately.
Q 2: How many Wajibaat are there in prayer?
A. There are twenty-six essential acts of prayer:
1. To say "Allah-o-Akbar" in Takbeer-e-Tahreema.
2. To recite Al-Hamd Sharif i.e.Surah Faatehah.
3. To recite one small Surah (Qur-aanic chapter) or one big Qur-aanic verse or three small verses after Surah Faateha in the first two Rakahs of Fard prayer and in every Rakah of Wajib, Sunnat and Nafil prayers.
4. To determine the first two Rakahs of Fard prayer for Qiraa-at.
5. To recite Al-Hamd Shareef before any Surah.
6. To observe Rukoo immediately after completing Qiraa-at.
7. To follow the first Sajdah by the second Sajdah i.e. to make two prostrations in succession.
8. To stay in Rukoo, Sujood, Qaumah, Qa'adah (pi. Qu'ood) and Jalsah for a span in which one could say Subhaan Allah with ease.
9. To stand erect in Qaumah (after performance of Rukoo).
10. To sit in "Jalsah" (between two prostrations).
11. To sit in "Qa'ada-e-Ulaa" (first sitting posture) in three and four Rakahs' prayer (irrespective of Nafil) for such a time that one could recite Tashah'hud.
12. To recite complete Tashah-hud in both the Qu'ood (Qa'ada-e-Ulaa and Qa'ada-e-Akheerah).
13. To say "Assalaam-o-Alaiekum wa Rahmatul Laah" twice.
14. To recite Du'aa-e-Qunoot and say Takbeer-e-Qunoot in Witr prayer.
15. To utter six Takbeers of Eid-ul-Fitr and Eid-ul-Adha (Azha) respectively (three at the outset of prayer and the remaining three in the second Rakah before going into Rukoo) in the words of "Allah-o-Akbar".
16. Aloud recitation from the Holy Qur-aan (Qiraa-at) by Imaam in Salaat-ul-Jahr i.e. Fajr, Maghrib, Isha, Jumu'ah, both Eid prayers and Taraawih and Witr prayers in Ramadaan and Qiraa-at in low voice by Imaam in Salaat-ul-Sirr i.e. Zuhr and Asr prayers.
17. Muqtadi should follow Imaam silently in Jama'at i.e. not to do Qiraa-at.
18. To follow Imaam in all Wajibat (essential acts) except the Qiraa-at.
19. To observe Sajdah on reciting the verse of prostration.
20. To observe Sajdah Sahv on any "Sahv" (omission, forgetfulness) in prayer.
21. To observe every Wajib and Fard at their respective appointed places.
22. To observe Rukoo only once in every Rakah.
23. To observe two Sujood (prostrations) in every Rakah.
24. To recite nothing after recitation of Tashah'hud in Qa'ada-e-Ulaa of Fard, Witr and Sunnat-e-Muakkadah prayers.
25. Not to observe Qa'adah before completing two Rakahs and not to observe Qa'adah after third Rakah in four Rakahs' prayer.
26. Not to delay the observance of "Faraid" (obligatory acts) and Wajibaat (essential acts) in succession for a span in which one could recite Tasbih (Subhaan Allah) thrice.
Q 3: What does Sunan-us-Salaat mean?
A. Sunan is plural of Sunnah. Sunan-us-Salaat means those things and acts which were practised by the Holy Prophet(may Allah's choicest blessings & peace be upon him) in prayer. Their importance is not like that of Fard and Wajib. Therefore, Sajdah Sahv is not observed if any Sunnah is left out by mistake. However to leave any Sunnat act deliberately is very bad and to treat it with contempt is a worst sin nay infidelity.
Q 4: How many Sunan are there in prayer?
A. There are thirty Sunan in prayer:
(1). To raise the hands for Takbeer-e-Tahreema. (2). To keep the fingers of the hands in their natural condition i.e. open and the palms must face the Qiblahh.(3). Not to lower the head while saying Takbeer. (4). To utter Takbeer before raising the hands. Similarly recite Takbeer-e-Qunoot and Takbeers in Eids' prayers after having lifted the hands upto the ears. It is no Sunnah to raise hands on any occasion in prayer besides these ones. (5).Aloud utterance of "Al-Laahu Akbar", "Sami Allahu Liman Hamidah", Salaam and other Takbeers by Imaam. (6). To fold the hands below the navel immediately after saying Takbeer.(7). To recite Sana i.e. Subhaana-kallaa-humma.... (8). To recite Ta'awuz i.e. Aa'oozu-Billahi.... (9)To say "Aameen" at the end of Surah Faatehah. (10).To utter all these glorifications in low voice. (11). To recite only Surah Faatehah in the second two Rakahs of Fard prayer. (12). To say Allah-o-Akbar while going into Rukoo. (13).To utter Subhaana Rabbi-yal Azeem at least thrice in Rukoo. (14). To hold fast to the knees with the fingers well-spread thereon in Rukoo. (15). While rising from Rukoo, Imaam should say Tasmee i.e. Sami Allahu- liman-Hamida and Muqtadi(follower) should say Tahmeed i.e. Rabbanaa-Lakal-Hamd. Individual (he who offers prayer by himself) should say both Tasmee and Tahmeed. (16). To keep the head and back at level with each other in Rukoo. (17). To say Allah-o-Akbar while going into Sajdah and rising from it. (18).To place first the knees then the palms of the hands followed by nose and the forehead on the ground while performing Sajdah and to raise first the forehead then the nose followed by the hands and the knees while rising from Sajdah. (19). To recite "Subhaana Rabbi-yal 'Alaa" at least thrice in aloof in prostration. (20). To keep the arms away from the sides, belly aloof from the thighs and elbows off the ground but not to keep the arms apart from the sides in Jama'at (congregation). (21). To sit between two prostrations like that of sitting for "Tashah-hud" i.e. to sit with one's left foot under him and the right foot standing (insides of the toes firmly placed on the ground) and the hands rest on the thighs. (22). To keep the fingers of the hands joined up (pointing towards the Qiblah) and the insides of all the ten toes of the feet firmly placed on the ground facing the Qiblah during prostrations. (23). To sit on the left foot (spreading it on the ground) with the right foot standing on the insides of the toes which should face the Qiblah and keep the hands on the thighs near the knees after having completed two prostrations of the second Rakah.(24).To indicate on the recitation of Kalimah-e-Shahaadat in Qa'adah i.e. to raise the forefinger of the right hand on the word "La" (coupling the middle finger with the thumb and the ring and little fingers are bent towards the palm and lower it on reaching the word "Ilia" and then let all the fingers free to rest on the thigh. (25). To recite Durood Shareef(invocation of Allah's blessings on the Holy Prophet) after having recited Tashah-hud in the second Qa'adah (Qa'ada-e-Akheera). Recitation of Durood Sharif in the first Qa'adah of Nafil prayer is commendable. (26). To make Dua(supplication) in Arabic for oneself, parents, Muslim teachers and for all Muslims after having recited Durood Sharif. (27). To say Salaam turning the face first towards the right side and then to the left. (28). To say "Assalaam-o-Alaiekum wa Rahmatul Laah" twice. (29). To intend "Salaam" for the worshipping believers, Kiraaman Kaati-been and those angels who are posted for one's protection on each side.
Q 5: What are "Mustahbaat" in prayer?
A. Desirable acts which beautify and perfect the performance of Salaat are called "Mustahbaat singular Mustahab" like: (1). To focus the look on the spot of prostration during Qiyaam, on the insteps of the feet during Rukoo, in the lap during Qa'adah and Jalsah, on the point of the nose during prostration and on the shoulders while saying Salaam. (2). To restrain yawning by pressing the lower lip under the upper teeth and even then it is not controlled, put the back of the right hand over the mouth during Qiyaam and in other conditions use the left hand for the purpose. The best way to resist yawning is that the believer should recall in his heart that all the Prophets were "protected" from yawning, it will immediately vanish. (3). Not to cough noisily. (4). Man should take his hands out if wrapped up in sheet of cloth, for Takbeer-e-Tahreema. (5). All Muqtadies (followers) and Imaam should stand for prayer on "Haieyaa 'Alal Falaah". It is against Sunnah to stand for Iqaamah before it is uttered or is not uttered until Imaam reaches his "Musallaa"(the place where from the Imaam leads prayer). (6). To keep the feet four toes apart during Qiyaam. (7). Muqtadi should begin his prayer following the Imaam i.e. should not precede the Imaam.
Q 6: Which things are Sunnat for women in prayer?
A. Ten things are Sunnat for women in prayer: (1). To lift her hands upto the shoulders for Takbeer-e-Tahreema.(2). To keep the hands in sheet of cloth in which she is wrapped-up while uttering Takbeer-e-Tahreema.(3). To place the palm of the left hand on the chest under the breast and put the palm of the right hand on the back of the left's palm.(4).Not to grasp but simply place the hands on the knees without opening up the fingers during Rukoo.(5). To bow only to an such extent that the hands reach the knees in Rukoo. (6). Bend her knees unlike man.(7). To observe Sajdah in close manner i.e. to join the arms with the sides, the belly with the thighs, the thighs with the calves and shins with the ground.(8). To spread out both the hands on the ground during prostration. (9). To sit on the left haunch jutting out her feet to the right side in Qa'adah. (10). To keep the fingers of the hands joined up in Qa'adah and Jalsah.


Q 1: What does "Arkaan-e-Salaat" mean?
A. Arkaan is the plural of Ruk'n which means "fundamental" or "obligatory act". Thus Arkaan-e-Salaat stands for the obligatory acts in prayer. Salaat will not be valid if any of the obligatory acts is left out.
Q 2: How many obligatory acts are there in prayer? A. Seven obligatory acts are in prayer:
1. Takbeer-e-Tahreema (first utterance of the words of "Al-Laahu Akbar" (Allah is the Most Great) to commence prayer).
2. Qiyaam (standing erect).
3. Qiraa-at (recitation from the Holy Qur-aan).
4. Rukoo (bowing of the head with the hands grasping the knees).
5. Sujood: [singular: Sajdah] (prostrations with the forehead, nose, palms of the hands, knees and insides of toes of both the feet firmly placed on the ground).
6. Qa'adah-e-Akheera (last sitting posture).
7. Khurooj-e-Bisun'ihee (to end prayer with his own action or intention).
Q 3: Takbeer-e-Tahreema is called condition of prayer and also obligatory act. Why is it so?
A. Takbeer-e-Tahreema and Arkaan-e-Salaat are interrelated, that's why Takbeer-e-Tahreema is also counted among Arkaan-e-Salaat, otherwise it is, in fact, a condition of prayer.
Q 4: What does Takbeer-e-Tahreema mean?
A. The formula to commence prayer by raising the hands upto the ears and bringing them down saying Al-Laahu Akbar and then put them below the navel is called "Takbeer-e-Tahreema". It means that all other things are now forbidden than the prayer.
Q 5: Can Takbeer-e-Tahreema be uttered in sitting posture or only in standing state?
A. It is Fard (obligatory) to say Takbeer-e-Tahreema standing in Fard, Witr, Eids' prayers and Sunnat prayer ofFajr in which Qiyaam is obligatory. Prayer will not commence if Takbeer-e-Tahreema is uttered in sitting position and then stand erect. However, in Nafil it can be recited sitting.
Q6: Will prayer be in order if one joins Imaam (Jama'at) in Rukoo saying Takbeer-e-Tahreema?
A. If one finds Jama'at in Rukoo and hastens to join it uttering Takbeer-e-Tahreema without standing upright, his prayer will not be valid and in case, he recites Takbeer-e-Tahreema i.e. Allah-o-Akbar in standing (upright) position and then goes into Rukoo, his prayer will be lawful even though he might not have folded his hands below the navel.
Q 7: What does "Qiyaam" mean?
A. Qiyaam means to stand upright in prayer. However, the minimum standing posture is that one should not bend so much that his hands (if let them go) reach the knees.
Q 8: How much Qiyaam is obligatory and in which prayer?
A. Qiyaam is obligatory in Fard and Wajib prayer and also in Sunnats of Fajr prayer. All about Qiyaam hinges on Qiraa-at (recitation from the Holy Qur-aan) in prayer. If Qiraa-at in prayer is Fard (obligatory) then it is Fard, if Qiraa-at is Wajib (essential) it is Waajib and so long as Qiraa-at is Sunnat then Qiyaam is also Sunnat.
Q 9: What should one do if he can not stand in prayer?
A. Qiyaam is obligatory in Fard prayer. Therefore one should do his utmost to stand in prayer. For example, he may take support of wall, stick or servant and observe Qiyaam at least to such an extent that he could say Allah-o-Akbar and then sit. If it is also impossible due to serious illness or fatal wound then he is compelled to offer prayer sitting. However, Qiyaam is not obligatory in Nafil prayer.
Q10: Can Fard prayer be offered in boat and train in sitting posture?
A. One can offer prayer in boat sitting if he feels giddy in standing posture or he can not disembark from the boat for prayer, but in train that is in motion, Fard, Wajib and Sunnat prayers can not be offered. One should offer prayer in train when it stops. However, in case the appointed time of prayer is about to run out then one should offer in the train in motion but repeat it on the first feasible opportunity.
Q11: What does Qiraa-at mean?
A. Qiraa-at means recitation from the Holy Qur-aan.
During Qiraa-at each and every word must be uttered clearly and distinctly. Recitation from the Holy Qur-aan should be in low pitch but not so low that one could not listen to his own voice, otherwise prayer will not be valid.
Q12: What injunction is there about Qiraa-at in prayer?
A. Recitation of (at least) one Qur-aanic verse in two Rakahs of Fard and in every Rakah of Witr and Nafil is obligatory (Fard) upon Imaam and Muqtadi (he who offers prayer by himself). Recitation of Surah Faatehah and one small Surah (Qur-aanic chapter) or three small verses or one or two verses which is/are equal to three small verses in length are Wajib (essential) in the first two Rakahs of Fard and in every Rakah of Nafil and Witr. Muqtadi (follower) should not make Qiraa-at in Jama'at (congregation). Imaam's Qiraa-at is enough for him.
Q13: Is recitation of Surah Faatehah Waj ib in every Rakah of every prayer?
A. Surah Faateha is Wajib in every Rakah of every prayer irrespective of Wajib, Sunnat, Nafil and Fard prayer except the third and fourth Rakahs of Fard prayer. Recitation of Surah Faateh in the said two Rakahs of Fard prayer is optional. Prayer will be in order if one recites Subhaan Allah or keeps silence (which must not be done) in lieu of Surah Fateha in these Rakahs. However, it is commendable to recite Surah Faatehah.
Q14: How many Qur-aanic chapters or verses should a Muslim commit to his memory?
A. It is obligatory (Fard) upon every Muslim to commit at least one Qur-aanic verse to his memory and commitment of Surah Fateha and another small chapter or three small verses or one big verse to memory is Wajib for every Muslim. Besides, it is incumbent upon every male and female believer to have knowledge of the basic religious matters.
Q15: In which prayers is Qiraa-at Wajib aloud?
A. Aloud recitation from the Holy Qur-aan i.e. Qiraa-at in Fajr (obligatory prayer), first two Rakahs of Maghrib and 'Ishaa, Jumau'ah and Eids' prayers and Taraawih and Witr prayers in the holy month of Ramadaan is Wajib (essential). It is called Salaat-ul-Jahr. The voice of Imaam in Salaat-ul-Jahr should be so loud that it could be heard at least in the first row of Jama'at.
Q16: In which prayers should Qiraa-at be in soft voice?
A. Qiraa-at in soft voice in the third Rakah of Maghrib, third and fourth Rakahs of Isha and in all four Rakahs of Zuhr and Asr prayers is Wajib. Similarly, Qiraa-at in Nafil prayers in day time should be at low pitch. However, one can, if wishes, recite Qur-aanic chapter or verses loudly in Nafil prayers at night. Soft voice should not be so low that one could not hear his own voice otherwise prayer will not be in order.
Q17: What are called those prayers in which Qiraa-at is made loudly?
A. Prayers in which Qiraa-at is done aloud are called "Salaat-ul-Jahr" and those in which Qiraa-at is made in soft voice are called "Salaat-ul-Sirr".
Q18: Should one who offers prayers by himself make Qiraa-at aloud in Salaat-ul-Jahr?
A. It is optional for individual (he who offers prayer by himself) to recite Qur-aanic chapter or verses loudly or in soft voice in Salaat-ul-Jahr, but it is better to make aloud Qiraa-at. However, Qiraa-at at low pitch is Wajib in missed (Qaza,Qada) prayers.
Q19: What is the minimum posture of Rukoo?
A. The minimum posture of Rukoo is that the hands should reach the knees when one bends and full bowing posture is that one's back should be straight.
Q20: What is "Masnoon" (accepted) method of Rukoo?
A. In Rukoo one should grasp his knees with the hands and the fingers are spread well on the knees; hands (elbows) should be aloof from the rips and belly and the back and head should be so straight in level that the water does not brim over if a bowl full of water is placed on the back.
Q21: How should a hunch-backed man perform Rukoo?
A. A man whose hunch has bent his back to the extent of "Rukoo posture" should perform Rukoo with the gesture of his head. So is the case with the old man whose back has become bend due to old age. He should also do Rukoo gesturing with his head.
Q22: What is Sajdah?
A. Placing the forehead firmly on the ground is called Sajdah.
Placing the inside(s) of respective one toe of both the feet on the ground is an important condition of Sajdah, of three toes is Wajib and of all the ten toes is Sunnah.
Q23: Is only one Sajdah obligatory in a Rakah or another too?
A. Two Sujood (singular:Sajdah) are obligatory in every Rakah.
Q24: Will Sajdah be lawful if made only on the nose or only on the forehead?
A. One can observe Sajdah by placing only his nose on the ground if he can not touch his forehead with the ground due to some distress. However, the nose should be placed so firmly on the ground that its bone touches the ground. The observance of Sajdah only on the nose without any cogent reason renders prayer void and it is Makrooh to make Sajdah only on the forehead if one has no difficulty in placing his nose on the ground.
Q25: What should one do if his forehead and nose are wounded?
A. He whose forehead and nose are wounded should observe Sajdah by gesture.
Q26: How long should one pause between two prostrations?
A. After having performed the first Sajdah one should sit erect well and then perform the second Sajdah. A pause (sitting erect well) between two prostrations is Wajib.
Q27: Will prayer be valid or not if Sajdah is made on a soft thing?
A. Observance of Sajdah on any soft thing like grass, cotton carpet etc. is lawful provided the forehead is pressed thereon to the hilt otherwise not. Similarly the nose should also be pressed to the extent of its bone, otherwise prayer will have to be repeated.
Q28: Will prayer be in order if one is at a low place but prostrates on a raised place?
A. Prayer will not be in order if the place on which he prostrates is twelve fingers higher than the place under his feet. Otherwise prayer will be valid.
Q29: How long one should sit in Qa'ada-e-Akheera?
A. It is Fard to sit in Qa'ada-e-Akheera (last sitting posture in prayer) so long that one could recite complete "Attahyaat" (Tashah-hud) up to "wa Rasoolu".
Q30: What does "Khurooj-e-Bisun'ihee" mean?
A. To end the prayer with intent after having completed all recitations in "Qa'ada-e-Akheera" is called "Khurooj-e-Bisun'ihee". One must say "Assalaam-o-Alaikum wa Ramatullah" otherwise the prayer will have to be repeated.


Q 1: What is "Niyah"?
A. "Niyah" means to have firm intention to offer prayer. Mere intention will not serve the purpose unless one resolves and forms "Niyah" in the heart.
Q 2: What about the expression of "Niyah" by the tongue?
A. It is Mustahab (commendable) to express "Niyah" by the tongue (in whatever language it may be) but if one has the intention of Zuhr prayer at heart and inadvertently utters "Asr prayer" then it will be Zuhr prayer not 'Asr.
Q 3: What things are essential for "Niyah"?
A. One should form "Niyah" in the heart for whichever prayer he is about to offer. For example: I make Niyah to offer four Rakahs' Fard (obligatory) prayer of Zuhr or Asr. In case of congregation (Jama'at) also say under the leadership of (following) this Imaam (leader of prayer). Similarly, one should offer missed prayers (if owes) saying: I intend to offer such and such missed prayer of so and so day.
Q 4: How to make Niyah of Nafil and Sunnat prayer?
A. In Nafil and Sunnat prayer it is enough to say: I intend to offer prayer. However, it is better to speak the word of "Sunnat" for Sunnat prayer.
Q 5: Please illustrate full Niyah?
A. Example: I intend to offer two Rakahs' obligatory prayer of Fajr of today for the sake of Allah Almighty and I am facing the Qiblah Shareef. Then he should recite Takbeer-e-Tahreema and fold his hands below the navel. In case of Jama'at, he should also say "following (behind) this Imaam".
Q 6: How to intend for Sunnat prayer?
A. If one has to offer four Sunnats of Zuhr, should say: I intend to offer four Rakahs1 Sunnat prayer of Zuhr for the sake of Allah, Sunnats for the Holy Prophet and I am facing Ka'bah Shareef or Qiblah Shareef.
Q 7: How to intend for Wajib prayer?
A. In Wajib prayer one should make Niyah for Wajib and also say (for example) prayer of Eid-ul-Fitr Wajib or Eid-ul-Azha (Adha) Wajib or Witr Wajib.
Q 8: Is it necessary to mention number of Rakahs in Niyah?
A. Mentioning number of Rakahs is not necessary while making Niyah for prayer. However, it is commendable.


Q 1: What is meant by "condition of time for prayer"?
A. Condition of time for prayer means every prayer must be offered within its prescribed timelimit. Prayer will not be in order if offered before time and if offered after time that will be "Qadaa or Qazaa" (late time prayer). It is sinful to offer prayer after due time is over.
Q 2: How many times' prayer is obligatory?
A. Five times' prayer in a day (day & night) is obligatory upon every sane and mature male and female Muslim i.e. Fajr (early morning prayer), Zuhr (after-noon prayer), 'Asr (late after-noon prayer), Maghrib (evening prayer) and 'Ishaa (night prayer).
Q 3: When does the Fajr time begin and end?
A. The time for Fajr prayer begins at dawn and lasts until rays of the sun are resplendent.
(This paragraph was edited by Islamic Academy with permission)
Q 4: What is "Mustahab" (commendable) time of Fajr?
A. Offering Fajr prayer at the time when the light of dawn has spread well is "Mustahab" (commendable). Prayer should be started at such a time during the stipulated period that one could offer it in accordance with Sunnah i.e. to recite about forty to sixty Qur-aanic verses and after the prayer is over there is enough time left to repeat the prayer if need be.
Q 5: What does "Subh-e-Saadiq" (dawn) mean? A. Subh-e-Saadiq (dawn) is the light which appears in the sky (in the east) and gradually spreads the whole sky sending light to the earth. Prior to this, there appears a pillar-like whiteness in the sky beneath which the entire horizon is black. At the time of Subh-e-Saadiq this whiteness vanishes which is called "Subh-e-Kaazib" (evanescent light before dawn).
Q 6: What is the Zuhr time?
A. The time of Zuhr prayer begins when the sun has passed meridian and lasts till shadow of everything doubles barring the real shadow.
Q 7: What is the "Mustahab" (commendable) time of Zuhr?
A. Offering Zuhr prayer in the early hours of the stipulated time during winter and in the late hours in the summer is Mustahab (commendable). It is better to offer Zuhr prayer (individually or in Jama'at) when shadow of anything becomes equal to the original one. However, one should not miss Jama'at (congregation) if held in the early hours during summer for Mustahab time.
Q 8: When does the Asr time begin and end?
A. The Asr time begins at where the Zuhr time ends (i.e. when shadow of every thing has become fully double excepting real shadow) and lasts till sun-set.
(This paragraph was edited by Islamic Academy with permission)
Q 9: What is the Mustahab (commendable) time of Asr?
A. Offering Asr prayer in the last hour of the stipulated time in all seasons is Mustahab. However, it should not be so delayed that the sun reaches the point of setting and its light becomes yellow. The sunlight becomes yellow when there are (about) 20 minutes left in its setting. It is Makrooh (odious) time for prayer.
(This paragraph was edited by Islamic Academy with permission)
Q10: What is the Maghrib time?
A. The time of Maghrib prayer begins at the sun-set and lasts till the setting of "Shafaq" (evening twilight). The span of time during which the Fajr and Maghrib prayers are permissible will always be equal daily.
(This paragraph was edited by Islamic Academy with permission)
Q 11: What is "Shafaq"?
A. According to Imaam 'Azam Abu Hanifah (may Allah be pleased with him) "Shafaq" is the whiteness which spreads in the sky like dawn after the redness has set in the west.
Q12: What is the Mustahab time of Maghrib?
A. Offering Maghrib prayer in the early hour of the stipulated time is Mustahab if the sky is clear. Delaying it without any cogent reason is Makrooh (undesirable). In case the sky is overcast then it is Mustahab to delay the prayer.
Q13: What is the 'Ishaa time?
A. The time for 'Ishaa prayer begins after the evening twilight has set and lasts till (just before) the dawn of Fajr.
Q14: What is the Mustahab time of 'Ishaa?
A. Offering Isha prayer after the one-third of night has passed is Mustahab and till mid-night is "Mubaah" (permitted) but offering it after the midnight has passed is Makrooh.
Q15: What is the time of Witr prayer?
A. The time for 'Ishaa and Witr prayer is the same but the maintenance of sequence in the prayer is obligatory (Fard). For example, if one offers Witr prayer before 'Ishaa his Witr will not be deemed to have been offered but unlawful. It is better for one to offer Witr prayer in the last part of night if he is punctual in waking up otherwise he should offer before going to bed.
Q16: Which timings are there during which no prayer can be offered?
A. The timings during which no prayer is lawful are three i.e. sun-rise, sun-set and meridian. The duration of the sun-rise and sun-set is of (about) 20 minutes and the meridian is of 35-40 minutes. During these timings no obligatory, essential, optional and missed (Qaza) prayer and no prostration (Sajda-e-Tilaawat and Sajda-e-Sahv) is permitted.
Q17: During which timings is Nafil (voluntary) prayer unlawful?
A. There are twelve timings during which Nafil (voluntary,optional) prayer is not permitted:
1. From dawn to sun-rise (No Nafil prayer except for two Sunnats of Fajr is permitted).
2. Iqaamah (call for the commencement of prayer).
3. After Asr prayer.
4. From sun-set to Maghrib prayer.
5. When Imaam (leader of prayer) has ascended the pulpit for sermon.
6. During sermon.
7. Before 'Eid prayer.
8. After 'Eid prayer, if one is in mosque or prayer field. However it is not Makrooh (odious) at home.
9. In ' Arafaat between Zuhr and Asr time.
10. When time of Fard (obligatory) prayer is running out. No prayer even emphasised Sunnats of Fajr and Zuhr are permitted.
11. Anything which distracts attention and concentration. If one can get rid of that he should do, like pressing need to urinate or defecate.


Q 1: What does "Istiqbaal-e-Qiblah" mean?
A. Istiqbaal-e-Qiblah means to orientate oneself towards the direction of Qiblah (to face the Qiblah) for prayer. Qiblah means the Holy Ka'bah which is situated in the prominent city of Saudi Arabia, the sacred Makkah. Millions of Muslims perform Hajj there every year.
Q 2: What signs and indications are there to know the direction of the Qiblah?
A. Mosques are the signs and indications of the direction of the Qiblah in cities, towns and other peopled places. Graves of Muslims are the signs outside the populated areas. The moon, sun and stars lead in forests, rivers and oceans. Polestar appears on the right shoulder of Muslim worshipper in some cities of India, thus the Qiblah will be in his front. However, in case, one is uncertain about the direction of the Qiblah, he should confirm from any reliable person in the area.
Q 3: Which direction should one face for prayer if he does not know the exact direction of the Qiblah?
A. If one is at such a place where there is no mosque and minarets nor the moon, sun and stars are visible or if any of them is visible but he can not ascertain the direction of the Qiblah with the help of that and even no man is there to guide him, then he should guess utilising his brain faculties and with which direction his heart feels satisfied he should offer prayer facing that direction.
Q 4: Will prayer be in order if one offers without conscious guess in the given situation?
A. If one offers prayer without guessing at the direction of the Qiblah in the given situation, his prayer will not be valid even though he faces the right direction of the Qiblah at random.
Q 5: How should one offer prayer in case he is helpless to turn his face towards the Qiblah?
A. A person who is helpless due to serious illness and weakness and also there is none to help him, should offer prayer in the position and direction he is.


Q 1: What does "Satr-e-Aurat" mean?
A. "Satr-e-Aurat" means to cover those parts of the body which are necessarily covered during prayer.
Q 2: Which parts of the body are to be covered by man and woman during prayer?
A. It is obligatory (Fard) upon man to cover himself from the navel to the knees (exclusive of navel and inclusive of knees) and woman (not slave-girl) to cover her entire body except face, palms and soles of the feet. Her hair (plaited on the back or loose), neck and wrists are also included in "Satr-e-Aurat". The face of woman is not included in Satr-e-Aurat but even then it should not be exposed to strangers.
Q 3: Will prayer be in order or not if any covered part of the body gets exposed?
A. Prayer will be in order if any covered part of the body (Satr-e-Aurat) gets exposed less than l/4th or gets exposed more than l/4th but is immediately covered. In case, the covering of the exposed part is delayed for such an interval that one could easily say "Subhaan Allah" thrice or any part was deliberately exposed even though covered immediately, the prayer will go void in such condition.
Q 4: What injunction is there for a person who is in darkness and offers prayer naked?
A. Prayer will not be lawful if one offers naked even in a lonely house in darkness despite possessing a piece of cloth to cover his "Satr-e-Aurat". There is a consensus of Muslim scholars on "Satr-e-Aurat" for prayer sans any exception.
Q 5: Is "Satr-e-Aurat" to be observed even in loneliness?
A. The observance of Satr-e-Aurat is Waajib (essential) in all conditions (within or without the prayer even one is alone). It should not be exposed in loneliness unless permitted by the Shari'ah.
Q 6: What should one do if he has no cloth for Satr-e-Aurat?
A. He who has no cloth to cover necessary parts of his body should use whatever is available for the purpose like hessian, grass, leaves etc. and even any of these things is not possible then it is better for him to offer prayer in sitting posture and gesture for Rukoo and Sujood (bowing and prostrations) placing hands on his private parts.
Q 7: Can a naked man use silk or not?
A. If one has no cloth for Satr-e-Aurat except silk then he should use it for prayer, otherwise silk is Haraam (unlawful) for men and prayer in silk is "Makrooh Tahreemi" (odious and will have to be repeated).
Q 8: Can thin cloth be used for Satr-e-Aurat?
A. Wearing so thin cloth(s) that the body looks through (see-through dress) is Haraam for both man and woman. Prayer will not be lawful in such dress. Even the hair of woman should not look-through from her sheet of cloth in which she is wrapped-up.


Q 1: How many conditions are there for the soundness of prayer?
A. There are six conditions for the soundness of prayer i.e. (1). One's body and dress in which he is attired should be free from visible and invisible impurities. (2). Cloths and place of worship should be free from every sort of filth. (3). "Satr-e-Aurat"(covering the body from navel to knees). (4). "Istiqbaal-e-Qiblah" (to face the Qiblah). (5). Prayer time has come. (6). "Niyah" (intention of prayer).
Q 2: What condition is there about cloths' being free from impurity?
A. Cloths in which one offers prayer should be as much free from impurity as needed by the Shari'ah. For example if filth sticks larger than the size of a "Dirham" (depression of a palm) or an impurity pollutes the body or cloths more than l/4th then prayer will not be lawful in such condition.
Q 3: How much a place should be clean and pure to offer prayer?
A. A clean and pure place for prayer means the spots of the ground which come under the feet (during "Qiyaam" [standing posture]) and toes, knees, palms, nose and the forehead (during prostration) must be clean and pure.
Q 4: Will prayer be in order if offered placing a cloth on an unclean and impure place?
A. Prayer will be in order if a thick piece of cloth is placed on the unclean and impure place provided the colour and stench of the impurity is not felt during the prayer and in case the piece of cloth is so thin that the impure place gives off stench and the colour also appears then the prayer will not be valid.
Q 5: Will prayer be valid if offered on a double-folded piece of cloth whose one fold is polluted by impurity?
A. Prayer offered on the clean fold of cloth will not be in order if the cloth is sewn in two folds, otherwise it can be offered thereon.
Q 6: Will prayer be lawful on an unclean and impure plank?
A. If one side of the plank (which is so thick that it can be cut or sawed into two) is polluted then the prayer can be offered on the unpolluted side, otherwise not.
Q 7: Will prayer be lawful if offered on the ground smeared with dung?
A. Prayer will not be in order if offered on the ground smeared with dung even though it has dried up. However, prayer can be offered on a thick piece of cloth placed on the ground.
Its the responsibility of every Moslem in learning quran and tajweed and we also have to teach our kids Quran and not only the Quran teaching we should let then be aware of the basic of Islam and why it was reviled you bet it was vilified and verity teaching of holy Quran and with tajweed quran we read Quran we can understand better all the replies that are postulated if we study koran from a qualified Quran tutor he will let you know verity center of Islam and why koran was reviled for it we should gain the information of the Book with there translation and the context of when those verses were reviled and why and that is only potential when we keep with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad human activity to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the query remains the very same that reasons why we are here in the world but if yes then whom we have to respond is there any Almighty All these reply can be found when we go deep in to the Quran education do Quran reading and the so let us link up hands to full fill our responsibility. We all must do quran memorization and listen to quran online when ever we have time to stay in touch


Q 1. What is Ta-yammum?
A. Doing "Masah" of the face and hands with the clean clod in a specified way to purify oneself from invisible impurity is called Ta-yammum (dry ablution).
Q 2: Who should perform Ta-yammum?
A. He should perform Ta-yammum (dry ablution) who owes Wudu or Ghusl but can not attain to the water despite striving hard.
Q 3: In what condition is one helpless to attain to or use the water?
A. There are several conditions in which one is helpless either to use or attain to the water:
1. One is sure that his sickness will aggravate if he uses water for Wudu or Ghusl,
2. Water is not available within the radius of one mile (1.6 km).
3. Chilling cold may cause death or serious sickness.
4. Fear of being seen and killed by enemy or will be looted or any animal or beast will attack or kill or chastity will be outraged.
5. There is no can and rope to draw the water from well which is located in jungle.
6. One has water but fears that he or his fellow or his animals will face thirst if the water is used for Wudu or Ghusl and that water is not available in the area he is travelling.
7. Water is available but sold at exorbitant price which one can not afford.
8. Fear of missing caravan or train if one tries to search for the water.
9. One is sure to miss Eid prayer if he performs Wudu or Ghusl.
10. One fears (excepting guardian) to miss funeral prayer i.e. all four Takbeers if he performs Wudu or Ghusl.
In all these conditions and circumstances the performance of Ta-yammum is lawful.
Q 4: What is meant by "one is sure that his sickness will aggravate or prolong if he uses water"?
A. He should have experienced himself that use of water for Wudu or Ghusl has either aggravated or prolonged his sickness or any reliable Muslim physician (who should not be Faasiq [transgressor]) advises to perform Ta-yammum instead of Wudu or Ghusl. Mere apprehension or an advice by any non-Muslim or Faasiq physician is not lawful for Ta-yammum.
Q 5: How many obligatory acts (Fard) are there in Ta-yammum?
A. There are three obligatory acts (Fard) in Ta-yammum: (1). Intention: If one strikes his hands on the pure earth and rub them on the face and hands without making "Niyah"(intention) his Ta-yammum will not be in order. (2). Passing the hands over the whole face in such a way that no spot remains untouched. (3). Doing "Masah" of both the hands upto elbows. No spot should remain untouched otherwise Ta-yammum will not be valid.
Q 6: What are the Sunnat acts in Ta-yammum?
A. The Sunnat acts in Ta-yammum are: (1). To recite Bismillah.(2). To strike both the hands on pure earth lightly. (3).To keep fingers apart from one another. (4). To strike the hands against each other to shake off the excess dust. (5). To do "Masah" first of the face then of the hands. (6). To do "Masah" of the face and hands in succession. (7). To do "Masah" first of the right hand and then of the left. (8). To pass fingers through the beard and (9)."Khilaal" of fingers: to run the fingers of one hand through the fingers of the other. If dust does not reach the spaces between the fingers, then "Khilaal" is Fard (obligatory).
Q 7: What is the method of Ta-yammum?
A. The method of performing Ta-yammum is that one should strike his hands with the fingers out-stretched and wide open, lightly on anything of the earth's genre, shake off the excess dust and wipe the whole face with them and then strike the hands on the earthen object again and rub the palms on the hands alternately from the tips (nails) of the fingers to the elbows.
Q 8: How to do "Masah" of the hands?
A. The method of doing "Masah" of the hands is that one should run four fingers (except thumb) of his left hand on the outer side of the right hand from the tips of the fingers upto the elbow and then rub the palm on the inner side of the right hand from the elbow down to the wrist-joint. Pass the thumb of the left hand on the upper side of the right hand's thumb. Deal with the left hand in the same manner.
Q 9: With which things the performance of Ta-yammum is
A. Ta-yammum is lawful with the things which are of the genre of the earth. Such things neither burn to ashes nor melt and nor soften like sand, lime, antimony (collyrium), arsenic, sulpher, red ochre, stone, salt which is obtained from mines and jewels like emerald, carnelian etc.
Q10: With which things is Ta-yammum unlawful?
A. Ta-yammum is not lawful with the things which burn to ashes like wood, grass etc.or which melt or soften like silver, gold, copper, brass and iron etc.
Q11: Is Ta-yammum lawful with the wood which has dust thereon?
A. Ta-yammum is lawful with wood, grass, lead, gold, silver and iron etc. provided they have so much dust thereon that it sticks to the hands when one strikes on them.
Q12: What is the difference between the Ta-yammum of Wudu and Ghusl?
A. Ta-yammum is the same for Wudu and Ghusl.
Q13: With which Ta-yammum is prayer lawful?
A. Prayer will be in order with that Ta-yammum which is performed for (with the intention of)prayer or purifying oneself or for such worship that can not be done without Tahaarah (purification). Prayer can not be offered with the Ta-yammum which is performed for entering or coming out of mosque or touching the Holy Qur-aan or uttering Azaan (call to prayer) or visiting grave or burying the dead. Only that worship or work can be done with the Ta-yammum for which it is performed. Besides, the practical demonstration of the method of Ta-yammum to others will also not enable the demonstrator to offer prayer with the Ta-yammum he demonstrated for education purpose.
Q14: Is prayer lawful with the Ta-yammum done for funeral prayer or Sajda-e-Tilaawat (to prostrate for the verse of prostration)?
A. If Ta-yammum is performed for funeral prayer or Eid prayer due to serious sickness or non-availability of water, the obligatory prayer and other worships can be offered with the said Ta-yammum. In such conditions, the obligatory prayers can be offered even with the Ta-yammum done for Sajda-e-Tilaawat.
Q15: Will prayer be in order if one offers with Ta-yammum without searching for the water?
A. There are two conditions in this regard i.e. (1) If one has an idea that the water is available within the radius of one mile (1.6 km), he should search for it otherwise Ta-yammum will not be lawful. (2) If one is sure that the water is not available within the radius of one mile (1.6 km) then he should not search for it provided there is none from which he could enquire about the water. In case, somebody was there who knew about the availability of water nearby but he did not ask of him then he will have to repeat his prayer after performing Wudu.
Q16: Can many prayers be offered with one Ta-yammum?
A. Yes, Ta-yammum to us is the substitute of Wudu and Ghusl so we can offer many obligatory and optional prayers with one Ta-yammum as we do with one Wudu or Ghusl.
Q17: Can several persons perform Ta-yammum with one clod of the earth or can one person do several times with the same clod?
A. Earth does not fall within the parameter of rules meant for the water, hence several persons can or one person can use the same clod of the earth several times for Ta-yammum.
Q18: Which things make Ta-yammum void?
A. Ta-yammum is nullified by the things which render Wudu void or make Ghusl obligatory. Besides, attainment to the water or physical fitness to use the water also render Ta-yammum void. For example, one performed Ta-yammum for Ghusl being seriously ill but afterwards he recovers and now he is fit to use water, then he will have to do Ghusl as his Ta-yammum has gone void.
Q19: How long can one keep performing Ta-yammum?
A. One can keep doing Ta-yammum unless the water is available or the disability is removed. No matter if one has to practise it for years under compulsion.
Q20: Is Ta-yammum lawful for one whom the cold water harms but the hot water suits him?
A. If the cold water harms one in sickness and the hot water does not, then he should use hot water. Ta-yammum is not lawful for him. However, he can do Ta-yammum if he is at such a place where the water is not available.
In case,Wudu or Ghusl harms one in the cold climate but does not harm in hot climate then he should perform Ta-yammum in the cold climate and when it turns hot (feasible to him) he should do Ghusl or Wudu as the case may be. If water harms the head he should begin Ghusl from the neck (throat) downwards and do "Masah" of the head i.e. pass the fingers of both the hands over it.
Q 21: Is Ta-yammum lawful for one who is in possession of "Zam Zam" water?
A. Ta-yammum is not lawful for the one who is in possession of a sufficient quantity of Zam Zam (water of sacred well adjacent to Holy Ka'bah) with which he can perform Wudu. No matter if he is taking it as a gift or for a patient.


Q 1: How many methods are there to purify the impure things?
A. There are different methods of purifying the impure things. For example:
1. Washing: To wash with the water or any other liquid matter.
2. .Wiping: To wipe the objects like knife or table-knife which are not rusty and carry no impression. Similarly, other metallic objects can be wiped. However, rusty and impressions containing objects will have to be washed also.
3. Scraping: For example to scrape the filth like faeces, dung etc: from shoe.
4. Drying-up: For example the earth dries up due to air or heat and no trace of impurity and stench is left. Such place is pure with which "Ta-yammum"(dry ablution) can be made and prayer can also be offered thereon.
5. Melting: Lead and tin are purified by melting.
6. Baking or burning: Pots made of impure earth are purified if baked or burnt in the fire.
7. Transformation: For example the wine which turns vinegar or an animal falls and dies in salt mine and becomes salt are pure.
Q 2: How to purify a thing which can not be squeezed after wash?
A. A thing which can not be squeezed after wash for purification like mate, thick cotton carpet, shoe etc. should be hung after wash and when it ceases to drop water, wash it second and third time similarly. Likewise deal with the silk cloth which can not be squeezed owing to its delicacy.
Q 3: What is the method of purifying metallic objects(like copper, brass etc) and glazed pots?
A. Metallic objects (like copper, brass, iron etc) and glazed pots which can not absorb impurity should be washed thrice only. No need of letting them to cease drops of water every time. However, it is better to rub them clean with the earth.
Q 4: How to purify a cloth about which one is not sure as to which portion of it was polluted?
A. If one is not sure as to which portion of the cloth was polluted, he should better wash the whole cloth. Washing a determined portion of the cloth after well consideration will also purify it.
Q 5: How to purify oil or ghee if polluted?
A. The method of purifying liquid stuff like oil, ghee etc. is that the water equal to the quantity of liquid matter should be poured into it and then stir up well and leave for a while. After the oil or ghee has surfaced take it out and do the second and third time similarly. Thus liquid matter will be purified.

Friday, 4 May 2012

Iblis, the devil, is a dreadful intimate.

I take refuge with Allaah from the accursed devil.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.
Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
Iblis, the devil, is a dreadful intimate.
الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ وَأَعْتَدْنَا لِلْكَـفِرِينَ عَذَاباً مُّهِيناً
(37. Those who are stingy and encourage people to be stingy and hide what Allah has bestowed upon them of His bounties. And We have prepared for the disbelievers a disgraceful torment.)
 وَالَّذِينَ يُنْفِقُونَ أَمْوَلَهُمْ رِئَـآءَ النَّاسِ وَلاَ يُؤْمِنُونَ بِاللَّهِ وَلاَ بِالْيَوْمِ الاٌّخِرِ وَمَن يَكُنِ الشَّيْطَـنُ لَهُ قَرِيناً فَسَآءَ قِرِيناً
 (38. And (also) those who spend of their wealth to be seen of men, and believe not in Allah and the Last Day, and whoever takes Shaytan as an intimate; then what a dreadful intimate he has!)
وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُواْ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَنفَقُواْ مِمَّا رَزَقَهُمُ اللَّهُ وَكَانَ اللَّهُ بِهِم عَلِيماً
(39. And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance And Allah is Ever All-Knower of them.)
Surah 4 An Nisa Verse 37-39
Tafsir Ibn Kathir
The Censure of Stingy Behavior.
Allah chastises the stingy behavior of those who refuse to spend their money for what Allah ordered them, such as being kind to parents and compassionate to relatives, orphans, the poor, the relative who is also a neighbor, the companion during travel, the needy wayfarer, the slaves and servants. Such people do not give Allah’s right from their wealth, and they assist in the spread of stingy behavior. The Messenger of Allah said,
(What disease is more serious than being stingy) He also said,
(Beware of being stingy, for it destroyed those who were before you, as it encouraged them to cut their relations and they did, and it encouraged them to commit sin and they did.) Allah said,
(and hide what Allah has bestowed upon them of His bounties,) Therefore, the miser is ungrateful for Allah’s favor, for its effect does not appear on him, whether in his food, clothes or what he gives. Similarly, Allah said,
(Verily, man is ungrateful to his Lord. And to that he bears witness.) by his manners and conduct,
(And verily, he is violent in the love of wealth.) Allah said,
(and hide what Allah has bestowed upon them of His bounties) and this is why He threatened them,
(And We have prepared for the disbelievers a disgraceful torment.) Kufr means to cover something. Therefore, the Bakhil (miser) covers the favors that Allah has blessed him with, meaning he does not spread those favors. So he is described by the term Kafir (ungrateful) regarding the favors that Allah granted him. A Hadith states that,
(When Allah grants a servant a favor, He likes that its effect appears on him.) Some of the Salaf stated that this Ayah (4:37) is describing the Jews who hid the knowledge they had about the description of Muhammad, and there is no doubt that the general meaning of the Ayah includes this. The apparent wording for this Ayah indicates that it is talking about being stingy with money, even though miserly conduct with knowledge is also included. The Ayah talks about spending on relatives and the weak, just as the Ayah after it,
(And (also) those who spend of their wealth to be seen of men, ) Allah first mentions the punished misers who do not spend, then He mentions those who spend to show off to gain the reputation that they are generous, not for the Face of Allah. A Hadith states that the first three persons on whom the fire will feed are a scholar, a fighter and a spender who shows off with their actions. For instance,
(The wealthy will say, “I did not leave any area that You like to be spent on, but I spent on it in Your cause.” Allah will say, “You lie, you only did that so that it is said, `He is generous.’ And it was said…”) meaning you acquired your reward in the life, and this is indeed what you sought with your action. This is why Allah said,
(and believe not in Allah and the Last Day,) meaning, it is Shaytan who lured them to commit this evil action, instead of performing the good deed as it should be performed. Shaytan encouraged, excited and lured them by making the evil appear good,
(And whoever takes Shaytan as an intimate; then what a dreadful intimate he has!) Allah then said,
(And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance) This Ayah means, what harm would it cause them if they believe in Allah, go on the righteous path, replace showing off with sincerity, have faith in Allah, and await His promise in the Hereafter, for those who do good and spend what He has given them on what He likes and is pleased with. Allah’s statement:
(And Allah is Ever All-Knower of them.) means, He has perfect knowledge of their intentions, whether good or evil. Indeed, Allah knows those who deserve success, and He grants them success and guidance, directing them to perform righteous actions that will earn them His pleasure. He also knows those who deserve failure and expulsion from His great mercy, which amounts to utter failure in this life and the Hereafter for them, we seek refuge in Allah from this evil end.

Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran  and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,