The Article of the Practice of the Faith
In Islam deeds are as important as faith. Faith without deeds is useless. Similarly, deeds cannot it be fruitful without the right faith. Any thing, which is done honestly and with the purpose of obtaining the pleasure of God, are religious deeds. But there are some duties, which have been specially laid down by God for Muslim so that man should be able to build up a personal relationship with Him. There are prayers, fasting, charity, etc. That will be explained one by one. If any one calls himself a Muslim and yet follows his own views other than the prescribed regulations, he is following his own creed and not that of the lord and religion of Islam. Now allow us to give here a short list of some of the Branches of Religion. These are called ‘ibadat or ‘worship of God’. According to Islam even alms giving is an act of worship. However, the most important branches of religion are ten in number..
First of them is ‘Salat’, that is, the prayers five times a day and special prayer on Friday and Idd (Islamic Festivals) days and some other occasions. Second is ‘Sawm’, that is, fasting during Ramazan Third is ‘Hajj, that is a special pilgrimage to Mecca once in Lifetime. Fourth is ‘Zakat’ that is giving for the pleasure of Allah a portion of gold, Silver cattle and farm produce. Fifth is ‘Khums’, that is giving 20% of the net income of the year after deducting the lawful expenses of the year..
Sixth is ‘Jihad’, that is the holy war. This topic requires some explanation. Islam does not like to exterminate wrongdoers, it wants to remove the wrong. evil deeds are like disease. They need treatment and every doctor wants to cure the ailments with medicine as far as possible. But sometimes the ailment reaches a stage where no medicine can do any good. He feels that surgical operation is necessary if the life of the patient is to be saved. Then he decides, not happily but reluctantly, to man put one or more limbs of the patient. It may cause hardest pain for the time being; but it is not torture, it is mercy. Like wise, suppose that this humanity is a compact body, some of its parts become infected with spiritual disease and every medicine of sympathetic persuasion and rational pleading has failed. And there is a danger that their infection is causing and inflicting hardship upon other parts, and the spiritual doctor, I mean the Prophet or Imam who is guided by Allah, is confident that now the surgical operation is essential to save other parts of mankind from trouble. Than, and only then he will be limited to that part which is most necessary to remove. But even if you feel that there is necessity of a surgical operation you will never entrust this most dangerous task to an unauthorized person. It will be a very foolish and irresponsible action. You can never be satisfied that the operation is essential unless a qualified doctor tells you so. Therefore, according to Ithna-Ashari law, a war cannot be started unless specifically authorized by the Prophet of Imam himself, and that also to the limits prescribed by that Representative of Allah. After all, life is a creation of Allah and it should not be destroyed unless it has been authorized to do so by a Representative of Allah. Accordingly, the holy-war is forbidden for the Shia Ithna-Ashari during the period when our Imam is hidden from us. The Prophet himself never started any war unless it was thrust upon him by the enemies. A study of the map of Arabia will show the actual facts. As we see when the Prophet took refuge in Medina, the Meccans became infuriated because they could not satisfy their anger against him. So they made repeated attacks on him. The battle places of three important wars will tell the story. The first was ‘Badr’ was fought at Badr in the second year of Hijrah. Badr is 30 miles from Medina and 220 miles form Mecca. Is there any doubt that the Meccans were the aggressors? The second was named ‘Uhud’ was fought next year at Uhud. Uhud is 3 miles from Medina and 247 miles from Mecca. Three years after Uhud, Medina was surrounded by meccans and Jews for about one month. They had come 250 miles from Mecca to attack Medina. Is there anybody who can say that the Prophet should not have fought in self defense? The first ‘Ayah’ of Qur’an permitting the war, after fourteen years of continual oppressions, speaks for itself. Qur’an says: “Permission to fight is giving to those upon whom war has been thrust because they are oppressed…”
Regarding those wars, which were fought after the death of the Prophet to conquer neighboring countries, every body knows that our Imams had nothing to do with them. Our Imams were the right authority to allow or disallow those wars. But they had no political power. And all those wars were fought without their authorization. So, according to the Ithna-Ashari law, all such wars were political maneuvers; they were not Holy-wars or Religious Jihad. And Islam is not responsible for them. To discourage such unauthorized wars, it is laid down that any body obtained in such wars will not belong to the fighters. Instead, all of it will vest in the prophet or Imam, as his personal property; and he may dispose it according to his own discretion. Thy Holy Prophet (s.a.w.a.) sometimes in such circumstances used to return the booty to its former owners. But if it appears to the Imam that the enemy might use that returned booty against Islam, he will not return it at all and use it according to his discretion. That is why if has been declared as his own property to keep his hands free. This is our law about the Holy-War, Self defense is permitted at any time, But to start a war is forbidden without specific authority of the Prophet or Imams. Holy wars cannot be started for political or worldly gains.
Seventh and eight of the branches of religion are To propagate good works and To desist other from bad deeds and evil doings. Ninth and Tenth are to love the Holy Prophet (s.a.w.a.), his daughter Hazrat Fatimah (S.A) and the Twelve Imams; and to remain aloof from their enemies.
Prayer is the most beloved deed to Allah. The fact that the last words of the Holy Prophet (s.a.w.a.) (S.A) addressed to his followers are strong of the significance of prayers. Prayer is one of the pillars upon which Islam is established. If one’s prayers are entitled to acceptance before Allah, only then the other deeds will be accepted. If prayer is rejected, so will be the other deeds.
Prayers will be examined on the Day of Judgement before other human deeds. If prayers are accepted only then will other deeds be examined, but if prayer will no be considered valid, the other deeds will not be even looked upon.
Prayer in moral discipline is like a flowing river, which cleanses unclean all the day. Each prayer also keeps one clean form immoralities at least until the time of the next prayer.
Prayer is a distinguishing factor between a Muslim and non-Muslim. On the Day of judgement when a person is called upon, the fist thing that he will be asked about, will be prayer, to see if it was managed properly. If it was not, he may face trouble. Through authentic sources it is narrated from imam Jaf’ar As Sadiq (a.s) who said, “I do not know anything more virtuous than prayers, except wisdom.” it was Jesus (Isa a.s.) the virtuous servant of God, who said, “God has recommended me to pray and give alms as long as I live.” Also it is narrated from the sixth Imam, who said, “One obligatory prayer in virtue will be considered equal to a thousand Hajj and Umrah already approved and accepted.
A great number of hadith is narrated about the significance of prayers, strongly recommending that the prayers should be said each at the beginning of its proper time. The one who does not pay much attention to it will be considered as the one who ignores it. The Holy Prophet (s.a.w.a.) said, “One who does not pay any attention to prayer is to of my followers. Such a person will not receive my intercession on the Day of Judgement. Never miss your prayers, for one who misses his prayer will be raised with Qarun and Haman on the Day of Judgement – two bad people in the time of Abraham - and will face Hell along with the Hypocrites. “Once the Prophet and some other people were in the mosque, and a person was praying. He did not properly complete the different parts of the prayers such as ‘RUKU’ and ‘SAJDAH.’ The Prophet said, “he acted just as the crow picking up its food from the ground. If he dies with this kind of attitude to the prayers, he would die with a belief in some religion other than my religion”.
Abu Basir has said, “I visited Umme Hamidah to express my sympathy on the death of the sixth Imam. When I saw her weep, I too started to weep and then she said, “If you were there when the Imam was dying you would have been surprised. He opened his eyes and asked us to call all his relatives. When every one was there he looked at all of us and said, “Those who do not pay much attention to the prayer will not be entitled to receive our intercession on the day of Judgement.”
The brief notes given here on the practical side of the faith are only the out line of the doctrine’s presented just to give the correct view of the practical side of Shia’ism, which is nothing but the original Quranic Islam. For exact details, for the actual practice of each and every one of the articles, one must refer to Fiqh the jurisprudence.
The preliminaries of prayers
The most important article of the faith is prayer.
At this time we present ourselves before God, and by this we prove that we are His sincere and obedient servants. Therefore we have to know when, where and how to offer our prayers. Before we offer our prayers we have to take into account the following:
- Cleanliness of body as well as mind,
- Time and
- Direction of Kaa’bah.
The first, the foremost demand of Islam on every one of his adherents, man as well as woman, is Taharah, i.e. cleanliness. Islam wants a Muslim to be clean in words thought, action, personality, external and internal. There is no religion, which so strictly prescribes the systematic cleanliness as one of the doctrines of faith. There can be no prayer without the prescribed cleanliness.
One may pour over himself hundreds of gallons of water of dip himself in it for many number of times to any extent, but unless it is done in the divinely prescribed manner, the individual is not pure in true sense of the term as is essential to appear before the Lord while offering prayers to him.
There are three methods of the cleanliness, called; Wuzu, Ghusl and Tayammum.
(a) Wuzu or AblutionIt should be in the following order: Firstly; wash your face from the forehead down to the chin; pouring water from above the point where hair of head normally begins to grow. See both the cheeks are equally washed. It can be repeated twice and not thrice with intention of wuzu. Secondly; wash the right arm pouring the water from above the elbow down to the fingertips. If the devotee is wearing a ring, etc., he must either take off or remove it as to enable the water to run over the entire surface of the skin. Thirdly; wash the left arm the same as the right arm. Fourthly; pass once the top of one or three wet fingers of your right hand on the crown of your head down to the hairline on the forehead. Fifth and Sixthly; wipe once the wet fingers of the right hand and of the left hand on According to the verse 5: 7 of the Holy Qur'an and the explanation of the Holy Prophet (s.a.w.a.) and his Holy Ahlul-Bait, Wuzoo has two washings and two wipings (mas’h). Refer to Kanzul-Ummal vol.5 p. 103 and Sunan of Ibne Majah, etc. the right and the left foot respectively. The direction should be from the toes to the ankle. The wiping must be done with the same wetness of the hands, not use new water. (37) According to the verse 5 : 7 of the Holy Quran and the explanation of the Holy Prophet and his Holy Ahlul-Bait, Wuzoo has two washings and two wipings (mas’h). Refer to Kanzul-Ummal Vol. 5 p. 103 and Sunan of Ibne Majah, etc. Note: The water and the place used for cleaning must be one’s own or with the permission of the owner. All the above acts should be consecutive and the order of the sequence strictly followed.
(b) Ghusl (the bath)Ghusl or the detail wash, can be performed in two forms; 1. Dipping the whole body in the water so as to let the water reach all the parts of the body; in the other word, while dipping the body, it must be remembered that the whole body should be totally submerged. 2. Washing the body regularly in three acts; First head and the neck, Then pour water over the right shoulder so that the water reaches all parts of the right side of body, from shoulder to toes. Then repeat the same to the other side. Note: While doing Ghusl or Wuzu, if there be rings on the fingers, they may be either removed or be washed by rolling them so that the water reaches the surfaces covered by them. The intention of Wuzu or Ghusl means that; “I perform Wuzu of Ghusl (naming the particular kind of Ghusl) in order to cleanse myself form impurity and to make myself eligible for the prayer etc., seeking the nearness to God.” There are many Ghusls but only seven are compulsory; 1. Ghusl of Janabat, washing after cohabitation, even without discharge of sperm, and after sperms have been discharged either while sleeping or awake, either automatically or by cohabitation. After the Ghusl, there is no need of wuzu for prayers. 2. Ghusl of Mayyet, bathing given to the dead Muslim. 3. Ghusl of Masse Mayyet, The bathing of one who touches a dead body before it is given due Ghusl. 4. Ghusl of Haiz, (menstruation), bathing after the normal monthly period of menstruation minimum 3 days, maximum 10 days. During Haiz, women are not permitted to observe the prayers. 5. Ghusl of Istahazah, Almost, the blood other than of menses and childbirth, is called Istahazah. The bathing after discharging this blood is necessary for prayer. 6. Ghusl of Nefas, The bathing after a woman’s discharging blood at the delivery of child. 7. Ghusl of Nazr, Any bathing that made compulsory by vow to God. There are many other Ghusls but are not compulsory, such as Friday and Festivals Ghusl (Refer to the book “Tauzihul Masael”)
(C) TayammumThe third method of the cleanliness, or the substitute for wuzu and Ghusl, is Tayammum. when a worshipper is sick and cannot use water or when water is not available he is allowed a simpler way of purifying, called Tayammum. It consists of seven acts; 1, 2 - strikes both palms of hand on a clean dry earth, and pass them over the forehead upto the nose,
3, 4 - Pass the left palm over the back of the right hand (palm), and vice-versa.
5 -Then strike as before,
6 - and Rub the back of the right palm with left palm,
7 - and vice-versa. Note: Prayers can be performed with Ghusl, Wuzu or Tayammum unless anything like passing of gas, urine, sperms or any other nature body function, which violates the cleanliness, it should be repeated. Any deviation from the prescribed course makes the cleaning null and void and must be rejected.
Place of Worshipper
The second preliminary of prayer is that the place should be leveled, clean and not an usurped one. It should be fixed and not moving, except in a plane, train, on a steamer, i.e. while on long journeys.
Dress of Worshipper
The garment should not be impure, transparent, or made of parts of non-eatable animals (according to the Islamic law), such as furs, leather, bones, horns, and teeth, etc.
For males, the covering from abdomen to knee is compulsory but the cover of the whole body is preferred for female, the covering of whole body from head to foot is compulsory, save face (i.e. from forehead to chin and from ear to ear), and hands (i.e. from wrist to the fingers). Note : For the male it is forbidden to put on pure silk, or rings and buttons made of golden. (refer to Fiqh).
The Time of PrayersThe daily prayers have five times a day.
1. From dawn until a little before sunrise, for the dawn-prayer.
2. From the time the sun passes the meridian upto a little before the sunset for the noon prayer.
3. After offering the noon-prayer up to sun set for the after-noon prayer.
4. From the sunset up to a little before mid-night, for the evening prayer.
5. After offering the evening- prayer to mid-night, for the night prayer.
Note : If under any unavoidable circumstances any prayer could not be offered during its time, such prayers should be offered as soon as the causes for the delay or default is removed, and these prayers called ‘Qaza’ or defaulted.
There are some other compulsory prayers with special form which are detailed in Fiqh, such as; Signs-Prayer, Funeral-Prayer, Pilgrim-Prayer at Mecca, Parents-Prayers which were defaulted in their life time, Oath Pledge and Friday Prayer.
The Five Daily Prayer
Islam is unique in prescribing the offering of the various prayers on various occasion’s. The foremost and the unavoidable duty of a true Muslim is to offer regularly and punctually the prescribed prayers, more particularly, the daily prayers. The Holy Prophet (s.a.w.a.) said:
“If God accepts one’s prayer, other good deeds of his will also be acceptable to Him. But if one’s prayer is rejected by God, his other actions will be surely rejected.
Jaa’far al-Sadeq, ‘the sixth holy Imam said;
“Any one of our Shias who does not recognize the Importance of prayers has denied our rights. One who disdained the daily prayers and has no regard for it, he does not belong to us (Ahlul-Bait), he is not our Shia (devotees).”
Every prayer is divided into units called “Rak’at Each Ra’kat consists of
(a) Qiyaam, standing upright while reciting the text of the prayer.
(b) Ruku, bowing with recitation.
(c) Sujud, falling into prostration’s twice with its recitation.
(d) Quood, sitting with its recitation.
The Dawn prayer,(Fajr) consists of two Raka’ts
(its optional is 2 Raka’ts before it).
The Noon prayer, (Zohr) consists of four Raka’ts
(its optional is 8 Raka’ts before it).
The after Noon prayer, (Asr) consists of four Raka’ts
(its optional 4 Raka’ts after it).
The Evening prayer, (Maghrib) consists of three Raka’ts
(its optional 4 Raka’ts after it).
The Night prayer, (Isha) consists of four Raka’ts
(its optional 2 sitting Raka’ts after it).
But while in journey the 4 Raka’ts prayers will be reduced to 2 Raka’ts like Dawn prayer. The optional prayers of any kind must be performed in 2 Raka’ts separately, save the last Raka’ts of Mid-night prayer, which called al-Vetr (single). It is only one Raka’t The time of Mid-night prayer is between the mid-night and dawn. It consists of 1 Raka’ts.
“And (in a part) of the night forsake sleep for prayer, in addition to (what is incumbent on) thee, May be that exalteth thee thy Lord unto a position praised”. 17; 79 Quran.
Note: Compulsory, means, the religious directives performance of which is rewarded and willful neglect of which is a great sin. Optional means, such recommendations, performance of which is rewardable and their omission is not punishable.
The Call for Prayer
Islam being a natural religion does not want any of its adherents in the practice of the faith to depend upon any artificial implements like the below budges or the trumpets for the announcement of the start of the congregational prayer.
It does not require any chairs, tables or altars in the Mosque. Such implements might be available to some people and might not be available to others, and the non-availability of the of the implement might become a valid excuse for not discharging any of the spiritual duties impose upon the individual of the people as a whole.
The call for prayer in Islam is natural. It is sufficient if any one of the believers calls for the prayer in his own voice. Naturally calling other believers to perform a duty to God like a prayer has a reward from God.
The Aza’n’s Verses
The call for prayer called Aza’n, it will be said before the daily prayers. Every verses of the Aza’n is pregnant with meaning which draw the attention of those who hear it, to the ideal of his faith : It consists 18 verses :
i.e., God is the Greatest, it will be repeated four times.
Ash’hado an anla’ilah illallah,
i.e., I bear witness that there is no god but God; it will be repeated two times.
Ash’hado anna Muhammadan-rasoolullah,
i.e., I witness that Muhammad is the apostle of God; to be repeated two times.
It is commendable to say twice
Ash’hado anna Aliyan Waliyullah,
i.e., I bear witness that Ali (son of Abu -Talib) is the vicegerent of God.(This clause is not an integral part of Aza’n and Igha’mah, but it is optional ,such as saying of “Peace be on the prophet Muhammad and his descendants.”) Hayya alal- salah
i.e., Hasten to the prayer; to be repeated two times.
i.e., Hasten to the success; to be repeated two times.
Haya ala-kairel amal,
i.e., Hasten to the best deed, to be repeated two times.
(This verse was a part of Aza’n in the lifetime of the Prophet, but the second caliph Omar, omitted it by his own view (Refer to Shahruttajreed of al-Qooshchi, died 879 A.H.),while the verse of Assaalato-Khairon-menan-Nowm’was not a part of Aza’n but the caliph Omar inserted it by his own view:* Ref : Al- Muvatta’a of Malik, Sunan of Abu-Dawood, Sahih of al-Termazi.
i.e. God is the Greatest God; to be repeated two times.
i.e. There is no god but God; to be repeated two times.
When Aza’n is said, the individual intending to pray, stands erect, and recites the “Iqamah” or the declaration of the prayer.
The verses of Iqamah are the same as in the Azan, excepting that two numbers of the first and one number of the last verses have to be omitted. After Hayya ala Khairel amal; the clause of Qadqamates salah. i.e. Indeed the prayer has been established; has to be inserted, and to be repeated two times. The call for the prayers is only to say Assalamo thrice.
The Formation of Prayers
After the Iqamah, the prayer will be started By saying First Allaho-Akbar (called Takbeeratul-Ihra’m). While saying this the body of the individual must be motionless, faced towards the Qiblah (the Holy Kaa’bah at Mecca), and should stand erect, determine in his heart the intention as to which prayer and how many Raka’ts, compulsory or optional he intends to perform. While standing motionless, the first chapter of the Quran should be recited:
Besmellaher rahmanr rahim,
i.e. In the name of God the Beneficient the Merciful.
Alhamdo lellahe rebbel a’lamin,
i.e. Praise is God’s, the lord Cherisher of the world.
i.e. The Beneficient, the Merciful.
i.e. the Master of the day of Judgement.
Iyyaka naa’bodo wa iyyaka nastaein,
i.e. Thee alone do we worship, and Thee alone do we seek help.
i.e. Guide us on the Right Path.
Seratallazina anamta alaihem,
i.e The path of those upon who Thou hast bestowed Thy bounties.
i.e. Not the path of those whom fell Thy wrath,
i.e. Nor of those gone astray.
After reciting this chapter, the individual must recite any one other complete chapter from the Quran. Generally short Soorah, such as the 112th Soorah is recited.
Besmellaher rahmaner rahim,
i.e. In the name of God the Beneficent the Merciful,
Qul howalllaho ahad, allahossamad, lamyaled walam yoolad, wa lam yakun lahoo kofowan ahad.
i.e. Say, He, God is one alone. God is perfect (nothing He needs to be added to Him nor to be taken of Him).
He did not beget, nor He was begotten, nor can there be any one like unto Him. After reciting the second Soorah, raise both hands upto the ears and say Allaho-akber, i.e. God is the Greatest. And get into Rookoo’a (bowing) and recite once or more:
Subhanarabbeial azeeme wa behamdeh,
i.e. Holy is my Lord the Greatest, and I am praising Him.
Then stand erect saying (optional):
Sameallaho leman hamedah,
i.e. Heareth God, whoever declarerth His Glory, God is the Greatest.
Then fall down in prostration, placing the forehead on the clean earth, and recite once or more :
The Holy Prophet (s.a.w.a.) said : “The earth has been appointed as a place of prostration for us......” (Bukhari and Muslim in the book of Tayammum) The Prophet also ordered that the fore-head should be uncovered in the state of prostration. (Refer to Kanzul-Ummal vol.3p. 213 Sunan al- Baihiqi vol 2p. 105).
The Holy Prophet (s.a.w.a.) used to prostrate only on the earth or that grows form it even in the rainy day and night so that his forehead becomes muddy. (Sahih of al-Bukhari vol. 1. P. 107, Tafseer of al- Qertabi vol. 16, Sunan of al-Baihaqi vol.2p. 285).
There are many traditions that the Holy Prophet (s.a.w.a.) prostrated on the mat made only from palm-leaves. (Sunan al-Baihaqi vol.2p. 436 vol. 3p. 421 Sahih of Muslim and al-Bukhari).
Subhana rabbial aala wa behamdeh,
i.e. He is my Lord highest, I am praising Him.
Then started erect for the second raka’h. As in the first Raka’h, recite the first chapter and any other chapter of the Quran. Then raise both hands saying (optional) Allaho-akbar, hold them before your face with both palms fully opened and recite ‘Qunoot’ (or devout), asking the blessings and forgiveness from God. This Qunoot is optional.
Then say Allaho-akbar (optional) and get into Rokoo’a and Sajdah, as you did in the first Raka’h.
After second Sajdah, sit erect and recite the ‘Tashahhud’
“Ashhado an lailaha illallaha wahdohoo la sharika lahoo wa ash’hado anna muhammadan abdohoo wa rasooloh, Allahooma salle alaa muhammadin wa aale muhammad.”
i.e. I bear witness that there is no god but God, He is one. There is no partner to Him. And I bear witness that Muhammad is His servant and His messenger, O’ Lord may Thy peace be on Muhammad and His (chosen) descendants.
The above ‘Tashahhud’ must be read while sitting after the two Sajdah at the end of every second Rakaah, of all prayers. When the last Raka’h of the prayer is completed in continuation of Tashahhud one should recite the following ‘Salaam’ or the salutations, which concludes a prayer.
Asslamo alaik ayyohan nabeyyo wa rahmatullahe wa barakatoh,
i.e Peace be upon thee O apostle ! and God’s mercy and blessing’s,(this verse is optional)
Assalamo alaina wa ala ebadellahes saleheen,
i.e. Peace be upon us and all righteous servants of God.
Assalamo alaikum wa rahmatullahe wa barakatoh.
i.e. Peace be upon you all and God’s mercy and blessing.
In the third and fourth Raka’h, when you stand erect, you must recite either only the first Soorah of Quran of the following Tasbeehat. This should be recited thrice.
Subhanllahe wallahamdo lellahe wala ilaha illallaho wallaho akabr,
i.e. Glory is to God, and praise is only to God, and there is no god but God, and the God is the Greatest. The raise both hands upto ears saying (optional), Allaho-akbar and fall down for Rokoo’a, Sajdah, Tashahhud and tasleem, to conclude the Three-Raka’ah-prayer. But in the four Rakah Prayer one should another raakah as the same of the third rakah and conclude it with Tashahhud and Tasleem.
Invalidators of Prayers
The invalidators of prayers are the same ones of Wuzu and should be added: to talk, to turn, to eat, to drink, to laugh, to cry, to omit or add something which was not prescribed by the Prophet, such as saying ‘A’mmeen after the recitation of the first chapter, of the Quran, and folding hands etc. (refer to Fiqh). There are few other prayers with special form such as the prayer of Friday, Sign, Dead, and Eid which are detailed in Fiqh.*Refer to the Jameus Sharaet Marjas Taqleed any one whom your are doing Taqleed his book called Tauzihul Masael for detail.
“IF YOU WANT GOD TO TALK TO YOU, READ THE QUR’AN”
“IF YOU WANT TO TALK TO GOD, SAY YOUR PRAYER”
“Recite that which has been revealed to you of the book and keep up prayer; surely keeps one away from open sinfulness and committing prohibited acts and sins, but verily the remembrance of Allah is the greatest, and Allah knows what you do.”
(Holy Qur’an; 29:45).