Is reading of "Ali-un-Waliullah" in tashahhud of namaz correct or not?
According to all Shia jurists, Third Shahadat in the tashahhud of namaz is not correct. This is because namaz is a tauqeefi ibadat, the contents and conditions of which are dependent on the permission of the Prophet (SAWAW) or Imam (AS), and nothing more.
What is the importance of namaz?
Namaz is such a greater pillar of Islam, that the one who abandons namaz is termed as mushrik (polytheist) by Allah in Quran, the Prophet of Islam (SAWAW) calls him kafir (infidel), and Hazrat Ali (AS) excludes that person from his Shia’s. The Infallible Imams (AS) have deprived that person of the right of their Shafa’at (Intercession).
روزِ محشر کہ جان گداز بود
اولیں پرسش نماز بود
[On the Day of Judgment when everyone will be worrying about his deeds, the first question asked will be about namaz]
Why is it not permitted by you to say "Ali-un-Waliullah" in azan?
If we don’t say this, what is the difference between us and the others?
It is established through all Shia books of Hadith, Fiqh, etc. that the azaan which was made a creed by Allah, which Allah then revealed through Jibrail (AS) to the Holy Prophet (SAWAW), which the Prophet (SAWAW) first taught to Hazrat Ali (AS), which Hazrat Ali (AS) then taught to Hazrat Bilal (RA) and he continued to pronounce it until the demise of the Holy Prophet (SAWAW), that azaan consisted of 18 sentences i.e. this sentence was not included in it.
It was the azaan which the Imams of Ahl-e-Bait (AS), starting from Hazrat Imam Ali (AS) until the Ghaibat-e-Kubra of Hazrat Imam Mahdi (AS), used to pronounce and let others pronounce. Therefore, we also pronounce the same azaan.
As far as difference with others is concerned, the difference of "Hayya ala khair-il-amal" is enough. For us it is an integral part of azaan, while the Sunni brothers have excluded it from azaan.
When we have been asked to upkeep (submit stand) upon "shahadaath" (more than two testimonies), why do we stop with just two testimonies in tashahhud, whereas in many traditions recorded by Allama Taqi Majlisi, Allama Baqer Majlisi, Allama Sheikh Sudooq, and in many Commentaries of Quran such as Tafseer-e-Ayashi, and many other books we see that Imams (AS) used to submit "shahadaath". Please clarify whether to submit more than two testimonies or to stop with two in tashahhud.
This question is a result of the speeches made by irresponsible, ill-mannered and ignorant speakers, who base their speeches on their personal interpretations. Factually, the ayat
وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ
"And those who stand firm in their testimonies;" (Al-Ma’aarij 70:33)has no relation with namaz or tashahhud of namaz. In this ayat, Allah is praising mu'mineen in the sense that if they are witness (shaahid) to an incident, they stand by their testimonies (shahadaat) and no worldly greed or fear can make them withdraw from their testimonies. Bearing witness is wajib (obligation) in shariah, and concealing it is a greater sin (gunaah-e-kabeera).
It is not proved from any book that Imams of Ahl-e-Bait (AS) recited the Third Testimony (Shahadat-e-Salisa) in namaz, be it "Tafsir-e-Ayashi" or books of Shaikh Suduq (RA) or other learned ulema; all these references are bogus. Only two shahadat’s are wajib in tashahhud of namaz, i.e. shahadat's of Tawhid and Risalah, and nothing more; all the Fourteen Infallibles (AS) are included in Durood Sharif.
Can a paish-namaz (leader of congregational prayers) lead the jamaat (congregation) of Eid prayers twice?
A paish-namaz who has led Eid namaz once at a place, cannot lead Eid namaz again that day.
Same is the ruling for jamaat of jumah (Friday) namaz and daily namaz.
Is it permissible for a woman to lead the congregation (jamaat) in which men are also following her?
A woman can lead other women in congregational prayers, but it is not permissible for a man to offer his prayers in a woman-led congregation.
Please clarify that can we pray our prayers behind the Sunni Imam.
To promote Islamic Brotherhood one may offer his namaz behind a Sunni leader of congregational prayers provided that he says his own azan and iqamat, and has the niyyat (intention) of furada (single) namaz.
I moved to Canada and bought a Condo. At that time I used magnetic compass to found Qibla direction and offered prayer for almost more than 7 years. Now I figured out that direction is wrong and found correct direction. In the same time I offered Qada prayer for my father too. Please let me know about those prayers?
If there was slight deviation i.e. you offered prayers slightly towards the right or left of the actual direction of qibla, then the offered prayers are valid inshAllah. And if there was a major deviation i.e. you offered prayers with your back towards the qibla, then those prayers are invalid and they must be offered again. And Allah Knows the Best!