Shia Muslims use Turbah as an expression of their adherence to the Sunnah (practice) of the Prophet Muhammad (peace be upon him & his progeny) and the teachings of the Ahlul Bayt. The use of a turbah is deeply rooted in Shia jurisprudence and spiritual principles. Here are the main reasons for its use:

1. Adhering to Natural Elements for Prostration: Shia Muslims believe that prostration should be performed on the earth or natural substances derived from it, as taught by the Prophet Muhammad (PBUH).

• The Prophet is reported to have said: “The earth has been made a place of prostration and a source of purification for me.” (Sahih Bukhari)
• Based on this, Shia scholars emphasize that prostration should be done on pure and natural surfaces, such as soil, sand, or stone, rather than synthetic or impure materials like carpets or fabric.

2. Relevant Qur'anic Verses:

• Earth as a Place of Worship and Purification
  Allah says in the Qur'an:

"And We made the earth a resting place for you..."
(Surah An-Naba, 78:6)

This verse highlights the significance of the earth as a provision for humanity, including its role in worship.

• Purification Through Earth:
  Allah also says:

"...if you find no water, then perform Tayammum with clean earth and wipe your faces and hands with it. Truly, Allah is Oft-Pardoning, Oft-Forgiving."
(Surah An-Nisa, 4:43)

• This verse emphasizes the purity of earth as a means of purification when water is unavailable, reflecting its spiritual significance.

These verses provide a foundational understanding that natural elements, such as earth, are pure and acceptable in acts of worship.

3. Following the Practice of the Prophet: Historical accounts indicate that the Prophet Muhammad (PBUH) often prostrated directly on the ground, sometimes on sand, stones, or dried earth.

• Shia Muslims use the turbah to emulate this practice, ensuring that their prostration aligns with the Sunnah of prostrating on pure earth.

1. Symbolic Connection to Karbala: Many Shia Muslims use a turbah made from the soil of Karbala, where Imam Hussain (AS), the grandson of the Prophet, and his companions were martyred.
2. Purity and Validity of Prostration: Shia jurisprudence (fiqh) specifies that prostration should be performed on something that is pure (tahir) and cannot be eaten or worn.
3. Unity in Prayer: The turbah is a portable, consistent surface that allows Shia Muslims to prostrate correctly wherever they pray.
4. Not an Object of Worship: It is important to clarify that Shia Muslims do not worship the turbah.

• This practice is not obligatory but serves as a symbolic act of remembering Imam Hussain’s sacrifice for justice, truth, and Islam.
• The soil of Karbala is considered spiritually significant and serves as a reminder of the values of faith and resilience.
• Examples include soil, stone, wood, and leaves.
• Artificial materials like carpets and cloth do not fulfill these criteria, hence the use of a turbah ensures compliance with these rules.
• This practice helps maintain unity in adhering to Islamic jurisprudential requirements, even in places where natural surfaces may not be readily available.
• The turbah is simply a means to facilitate prostration on a natural and pure surface, fulfilling the requirements of Salah.
• Worship is directed solely to Allah (SWT), and the turbah is a tool to ensure proper adherence to Islamic guidelines.

Summary

The use of a turbah by Shia Muslims reflects their commitment to the principles of prostration on pure and natural materials, as taught by the Prophet Muhammad (PBUH). While the turbah holds symbolic and spiritual significance, especially when made from the soil of Karbala, it is fundamentally a practical tool to fulfil the requirements of prayer with sincerity and devotion.

Answer: Shia Muslims do not fold their hands during prayer (Salah) because they adhere to the practices taught by the Ahlul Bayt, which they believe reflect the original way the Prophet himself performed Salah. Here are the main reasons for this practice:

1. Adherence to the Sunnah of the Prophet: Shia scholars maintain that folding the hands during prayer was not part of the Prophet Muhammad's (PBUH&HP) practice. Historical records indicate that he prayed with his hands resting at his sides during the standing position (Qiyam).

• The divine Imams of the Ahlul Bayt emphasized performing Salah exactly as the Prophet did, discouraging practices introduced later.
• Folding hands in prayer is believed by Shia scholars to have been a later addition, introduced during the time of the Caliphs.

2. Teachings of the Ahlul Bayt: The Ahlul Bayt, regarded by Shia Muslims as the most authoritative interpreters of the Prophet’s teachings, consistently instructed their followers to keep their hands at their sides during prayer.

• They emphasized avoiding additions or innovations in acts of worship, adhering strictly to the practices of the Prophet.

3. Avoiding Innovations (Bid’ah): Shia Muslims consider folding the hands during Salah to be an innovation (Bid’ah) that was not practiced by the Prophet or his immediate companions.

• According to Shia belief, it was introduced into Islamic prayer practices later under the influence of rulers or cultural practices.

4. Distinction from Non-Islamic Practices: Some Islamic scholars, including the Shia Imams, viewed folding hands during prayer as a practice of non-Muslim communities, such as the Zoroastrians. To ensure a distinct Islamic identity and preserve the purity of Salah, the Ahlul Bayt instructed followers to avoid folding hands.

5. Views of Early Sunni Scholars: Interestingly, some early Sunni scholars, such as Imam Malik ibn Anas, also held that praying with hands at the sides was valid and perhaps preferable. This indicates that the practice of not folding hands during prayer was present in early Islamic traditions and not exclusive to Shia Muslims.

6. Unity of the Body in Worship: Shia scholars often interpret the natural posture of standing with hands at the sides as a more humble and submissive stance before Allah, avoiding any gestures that could resemble servitude to anyone other than Allah.

Summary: Shia Muslims do not fold their hands in Salah because they believe this practice aligns with the original teachings and actions of the Prophet Muhammad (PBUH&HP) as preserved by the Ahlul Bayt. By keeping their hands at their sides, Shia Muslims aim to maintain the authenticity, purity, and humility of their prayer.

Answer: Yes, it is permissible for a Shia Muslim to join a congregational prayer led by a Sunni Imam to promote unity and mutual respect among Muslims. However, you should perform your Salah with the intention of Furada (praying individually).

This means you will stand, bow, and prostrate alongside the congregation but recite your entire prayer individually. This approach is necessary because, in Shia Islam, the Imam of a congregational prayer must meet specific qualifications, such as being 'Adil' (just and upright). The Sunni perspective on the qualifications of an Imam may differ and might not align with Shia requirements.

Participating in this way allows you to maintain the integrity of your prayer while fostering unity and avoiding division within the Muslim Community.

Answer: Yes, an Ithna-Asheri (Twelver Shia) can pray individually in a Sunni mosque. There is no restriction in Shia jurisprudence on offering personal prayers in a Sunni mosque or allowing other Muslims fellows to pray their prayers in Shia mosque. As they believe that the Mosque is the house of Allah and it can be labelled with any sect or school of thought.

Answer: An Imam leading a congregational prayer must fulfil the following conditions:

1. Ithna-Asheri (Twelver Shia Muslim):
2. Sane:
3. Legitimately Born:
4. ‘Adil’ (Just and Upright):
5. Correct Pronunciation of Arabic Words:
6. Gender:
7. Physical Posture:
8. Knowledge of Necessary Rules (Masail):

• The Imam must be a follower of the Ithna-Asheri school of thought.
• The Imam must be of sound mind and capable of understanding the responsibilities of leading the prayer.
• The Imam must be born of a legitimate marriage.
• The Imam must not be known as sinner (committing sins publicly).
• Their character and actions should reflect their integrity and piety.
• The Imam must correctly pronounce the Arabic words of the prayer, including recitation of the Qur'an, ensuring no distortion of meaning.
• The Imam must be a man if the congregation includes men.
• Women can lead prayers attended exclusively by women.
• The Imam must be fit physically to lead the congregation.
• The Imam must have sufficient knowledge of the rules related to Taharat (purification) and Salah (prayer) to ensure the validity of the congregation’s prayer.

These qualifications ensure that the Imam is spiritually, morally, and technically capable of leading a valid and effective congregational prayer.

Answer: No, it is not permissible to deliberately delay all the prayers of the week and perform them in one go. Prayer (Salah) is a fundamental act of worship in Islam, and it must be performed within its prescribed time as an obligation commanded by Allah.

Reasons why this is not permissible:

1. Timeliness is Mandatory:
   Allah says in the Qur’an:
   • "Indeed, prayer has been decreed upon the believers a decree of specified times." (Surah An-Nisa, 4:103)
     Deliberately delaying prayers beyond their prescribed times without a valid excuse is a major sin.
2. Severe Consequences of Missing Prayers:
   The Holy Prophet Muhammad (PBUH) said:
   • "The first thing for which a person will be brought to account on the Day of Resurrection is prayer. If it is sound, the rest of his deeds will be sound. If it is bad, the rest of his deeds will be bad." (Tirmidhi, Hadith 413)
     Missing even a single obligatory prayer intentionally without a valid reason is considered one of the gravest sins in Islam.
3. Repaying Missed Prayers (Qadha):
   • If a person misses prayers due to forgetfulness or a valid reason, they are obligated to perform them later as Qadha as soon as possible.
   • However, deliberately accumulating prayers for a week without a valid excuse and performing them in one sitting does not fulfill the requirement of observing the prayers on time.

What Should Be Done Instead?

1. Pray on Time: Always prioritize offering Salah within its prescribed time.
2. If Prayers Are Missed: Perform the missed prayers as Qadha immediately, along with sincere repentance for missing them.
3. Seek Forgiveness: Engage in sincere repentance (Tawbah) and resolve to avoid such negligence in the future.

Conclusion:

It is a grave mistake to intentionally delay prayers and perform them all at once. Each prayer has its designated time, and adhering to this is a core obligation in Islam.

Answer: No, the sweat produced after Janabah is not Najis.

According to the Fatwa of all present jurists:

1. Sweat during or after unlawful Janabah (e.g., resulting from masturbation) is also not Najis.
2. However, if such sweat remains on the body or clothes, Salah will not be valid until it is removed or the clothing is changed.

This distinction emphasizes the importance of cleanliness and purity in preparation for prayer.

Answer: 1. Recitation of Surahs with Wajib Sajdah:

• It is haram to recite verses from the four Surahs that include Ayahs of Wajib Sajdah. These are: 
  • Surah As-Sajdah (32: Alif Lam Meem Sajda)
  • Surah Fussilat (41: Ha Meem Sajda)
  • Surah An-Najm (53)
  • Surah Al-‘Alaq (96: Iqra)
• Even reciting Bismillahir-Rahmanir-Rahim with the intention of starting any of these Surahs is haram.

1. Touching the script of Qur’an or the names of Allah, Prophet and divine Imams:
   • It is haram to touch the Arabic script of the Qur’an or the names of Allah, Prophet and divine Imams directly while in this state.
2. Carrying or Handling the Qur’an:
   • It is allowed (but strongly disliked) to carry the Qur’an or touch it without touching the written text.
3. Reciting from Memory:
   • It is allowed to recite verses of the Qur’an (except from the above four Surahs) from memory. However, it is strongly disliked to recite more than seven Ayahs in one sitting.

Du’a: 1. Touching Parts of Du’a with Qur’anic Verses or Sacred Names:

• It is not allowed to touch the writing of any part of a Du’a that contains:  
  • Qur’anic Ayahs.
  • Names of Allah, Prophets, Imams, or Ma’sumeen.
• As most Du’as include these elements, one must avoid touching the written text of Du’as.

1. Reciting Du’a: Reciting Du’a by looking at the text (without touching) or from memory is allowed during the monthly period.

Answer: In Islamic teachings, both knowledge (‘ilm) and worship (‘ibadah) are highly esteemed, but their relationship is intertwined. Worship becomes meaningful and leads to closeness to God when it is guided by knowledge and insight. Many narrations emphasize the superiority of knowledge over worship, as it benefits both the individual and the community.

Key Narrations on the Superiority of Knowledge Over Worship

1. Knowledge Is More Beloved to God:
   • "The superiority of knowledge is more beloved to God than the superiority of worship." (Prophet Muhammad, peace be upon him) (1)
2. A Scholar Is Superior to Thousands of Worshippers:
   • Imam Sadiq (peace be upon him):
     "A scholar is superior to a thousand worshippers and ascetics, and a scholar whose knowledge benefits others is better than the worship of seventy thousand worshippers." (2)
3. A Scholar Guides While a Worshipper Saves Only Himself:
   • The Prophet (peace be upon him):
     "The superiority of a scholar over a worshipper is like the superiority of the full moon over the stars on a clear night." (3)
   • He also stated:
     "A scholar is more challenging for Satan than a thousand worshippers because the worshipper is concerned with himself, while the scholar benefits others." (16)
4. Scholars Lead to the Salvation of Others:
   • Imam Sadiq (peace be upon him):
     "A scholar will be called on the Day of Judgment to intercede for those they guided, while a worshipper will only save themselves." (8, 17)
5. A Scholar's Insight Protects Against Trials:
   • Imam Ali (peace be upon him):
     "A worshipper without understanding is like a mill donkey that circles without moving forward. Two units of prayer by a scholar are better than seventy by an ignorant person." (18)

Conclusion

Knowledge holds a superior position because it not only illuminates the path for the individual but also guides others toward salvation. A scholar can protect themselves and others from misguidance, while a worshipper focuses solely on personal salvation.

If one must choose between optional acts of worship and seeking knowledge, Islamic teachings prioritize the pursuit of knowledge, as it has a greater and more lasting impact on both the individual and society.

Answer: The Quran occasionally alludes to natural phenomena in a way that reflects divine wisdom, offering subtle glimpses into the mysteries of creation without delving into detailed scientific explanations. The primary purpose of these references is spiritual guidance, not scientific exposition. Insights into these verses often serve as evidence of the Quran's miraculous nature when understood over time. However, it is crucial not to impose transient scientific theories onto Quranic truths, as scientific understanding evolves, while the Quranic message remains eternal. (1)

The Meaning of "Bahr" (Sea)

In Arabic, the term Bahr originally means "vastness," and it is used to describe large bodies of water due to their expansive nature. For instance, the Nile River is referred to as a Bahr in the story of Prophet Moses. (2) Thus, any substantial body of water, whether a sea, a river, or an underground reservoir, can be called Bahr based on the context. (3)

The Interpretation of "Two Seas"

Scholars have interpreted the "two seas" mentioned in Surah Al-Rahman (55:19-22) in various ways:

1. Two specific seas.
2. Rivers and seas.
3. All freshwater and saltwater bodies.

According to Allama Tabatabai in Al-Mizan, the "two seas" refer to two types of water:

• Saltwater, which constitutes the majority of Earth's surface.
• Freshwater, stored underground or flowing as rivers, which eventually returns to seas.

He notes that these two types of water meet without one overpowering the other, maintaining distinct qualities. This equilibrium occurs both on the surface and underground. (4)

Pearls and Coral in Freshwater and Saltwater

Some have questioned whether pearls (Lulu) and coral (Marjan) are exclusive to saltwater. However, both scientific findings and classical references confirm their presence in freshwater as well:

1. Pearls in Freshwater:
   • Encyclopaedias like Britannica and Americana document the existence of freshwater pearls in rivers across America, Europe, and Asia. (5)
   • The Bustan Encyclopaedia states that pearls can form in freshwater environments.
2. Coral in Freshwater:
   • Coral, a living organism that attaches to underwater surfaces, is commonly associated with saltwater due to its prevalence in oceans. However, it is also found in certain freshwater bodies.
   • For example, Lake Baikal in Russia, the largest freshwater lake in the world, contains coral and other aquatic organisms visible through its transparent ice.

The Quran's reference to pearls and coral emerging from "both seas" can thus be understood as a general statement, encompassing the diverse environments where such treasures are found. (6)

Scientific Observations on Mixing Waters

While rivers and seas eventually mix, the Quran highlights the phenomenon of a barrier (Barzakh) that prevents their waters from blending completely. Modern oceanography confirms this with the discovery of haloclines, where freshwater and saltwater maintain distinct layers due to differences in salinity and density. This separation ensures the coexistence of both water types without neutralizing each other's unique properties. (7)

Conclusion

• The term Bahr in Arabic encompasses various large water bodies, including rivers and underground reservoirs, depending on the context.
• The "two seas" in the Quran likely refer to saltwater and freshwater systems, both of which yield pearls and coral, as confirmed by scientific evidence.
• The Quran's references to natural phenomena aim to inspire reflection on divine creation, not provide exhaustive scientific explanations.

Thus, the questions about freshwater, saltwater, pearls and coral are reconcilable within both classical interpretations and modern scientific findings.