Section 7: Prayers (Salaat), Q's 40-44

Continuing from my previous post answering questions to do with prayers, here are a further four common questions that get asked of Shias about the subject.

Q40: Why don't Shias offer tarawih prayers in Ramadhan?

During this holy month of Ramadhan, our brothers and sisters in the Ahle Sunnah gather in mosques most evenings to perform extra congregational prayers, but it is not something the Shias do. The simple reason is because we don't believe that there is any reliable historical evidence that the Holy Prophet ever performed such prayers.

The truth is that the concept of tarawih prayers was introduced during the time of Umar's caliphate:

"Narrated Abu Huraira: Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." (Sahih Bukhari, Vol. 3, Book 32, No. 227)

Shias instead offer the tahhajud prayers ("the prayer in the last part of the night") which Umar admits is better than the tarawih prayers that Sunni Muslims recite in congregation during Ramadhan. We don't follow  the sunnah of Umar but continue to follow the recommendations of the Holy Prophet. As before, here's Ammar Nakshawani with more on the subject.

 
(source: Thaqlain) 


Q41: Why don't Shias cross their arms during prayers?

It's rather depressing that Muslims cannot agree on whether the Holy Prophet crossed his arms in prayer or not. During his lifetime he must've prayed at least 40,000 times in front of his sahabah and yet we cannot agree on what he did with his arms while he was praying.

"Narrated Muhammad bin 'Amr bin 'Ata': I was sitting with some of the companions of Allah's Apostle and we were discussing about the way of praying of the Prophet. Abu Humaid As-Saidi said, "I remember the prayer of Allah's Apostle better than any one of you. I saw him raising both his hands up to the level of the shoulders on saying the Takbir; and on bowing he placed his hands on both knees and bent his back straight, then he stood up straight from bowing till all the vertebrate took their normal positions." (Sahih Bukhari, Vol. 1, Book 12, No. 791)

The statement "he stood up straight from bowing till all the vertebrate took their normal positions" is considered to be proof that the Holy Prophet did not cross his arms, for this is not the natural position at which the bones and limbs rest. If the Holy Prophet place crossed his arms in the prayer, then at least one of the sahabah present would have objected to Abu Humaid As-Saidi's failure to report on that in his narration. None did so.

In other tradition, Sunni scholar Ibn Hajar al-Asqalani writes that "...when the Prophet would stand for salat, he would raise both hands to his ears, and after saying Takbeer would then drop his hands." Drop, not cross. Another scholar, Yusuf ibn abd al-Barr in his book Al-Tamheed narrates that "Abdullah ibn al-Izar said, "I used to make tawaf around the Kaabah with Said ibn al-Jubayr [a leading member of the second generation of companions]. Once, Said saw a man placing one hand over the other, so he went to him, separated his hands, and then returned to me.

Shias once again follow the sunnah of the Holy Prophet as has been confirmed by his companions and the children of the companions. One final point on this question, the different schools of Sunni fiqh can't seem to make up their minds on how to cross their arms. Maliki Sunnis agree with the Shia view, and amongst the  Hanafis,  Hanbalis and  Shafi's there is no consensus on where exactly on the abdomen one's hands should be held or how they should be held during prayer. Here's Ammar Nakshawani once more on the topic.


(source: Thaqlain)

Q42: Why do Shias say "Allahu Akbar" three times at the end of the prayer?

Shias at the end of prayer, in accordance with the sunnah of the Holy Prophet, finish by reciting takbeer thrice after the tashahud (the final kneeling prayer of the salah). During the days of the Holy Prophet, the daily prayers were ended with the recitation of takbeer, not with the turning of head from side to side.

"Narrated Ibn 'Abbas: I used to recognize the completion of the prayer of the Prophet by hearing Takbir." (Sahih Bukhari, Vol. 1, Book 12, No. 803)

"Ibn 'Abbas said: We used to know that Allah's Messenger (may peace be upon him) had finished his prayer when we heard the takbir (Allah-O-Akbar)." (Sahih Muslim, Book 4, No. 1209)

Q43: How do Shias justify praying at graves?

The Wahhabis and Salafis of the Ahle Sunnah are obsessed with graves - they say it is banned and forbidden. During Hajj and Umra, Shias are constantly attacked for trying to visit the graves at Janatul Baqi. And yet, the grave of the Holy Prophet is in the mosque in Madina. If it is so unimportant, so unholy as some Wahhabis claim, then why has it been given such status in Madina? Why did the first two caliphs of the Ahle Sunnah insist on being buried next to the Holy Prophet?

The House of Allah, the Kabaah is itself a grave for Prophet Ismail and his mother, Bibi Hajira. Should it be forbidden to visit the Kabah? When Shias visit graves, pray and perform sajdah at graves the issue is one of intention. It is totally wrong and forbidden for Shias, Muslims, to pray to the person buried in the grave. That is clearly an act of shirk. However, if the intention is to pray to Allah (SWT) in the presence of a holy personality, then how is this wrong?

Furthermore, the Holy Quran refers to prostations carried out to or by Prophets of Allah that were not considered to be acts of shirk.

"And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith." (Surah 2, Verse 34)

"Behold! Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!" (Surah 12, Verse 4)

Satan was eternally damned for refusing to bow to Prophet Adam. Were the angels committing shirk by prostrating? Was Prophet Yacub (father of Prophet Yusuf), commiting shirk when the dream came true? Here's Ammar Nakshawani with another speech on this very topic.

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(source: Thaqlain)

Q44: What about intercession? Shias pray to the Holy Prophet and the Imams instead of Allah?

Another popular myth about the Shias. Rather than pray to Allah (SWT), we apparently pray to the Holy Prophet and the Imams instead and engage in shirk Intercession refers to the act of praying to Allah (SWT) via an intermediary who prays to Him on our behalf by virtue of their higher status in the eyes of Allah (SWT). We are asking for help in obtaining Allah's blessings and mercy.

Sunnis point to the verse "Thee (alone) we worship; Thee (alone) we ask for help." (Surah 1, Verse 5), but intercession doesn't change the principle of that verse. We are still worshipping Allah (SWT) alone and asking only Allah for help. We are simply making this request via an intermediary. The prayer is still, ultimately, directed towards Allah (SWT) and definitely not at the intermediary.

Wahabbis like to accuse this act of being shirk but common sense tells us that we ask for help in everyday life so why is prayer any different? When we're sick we seek the advice of a doctor, when our car develops a fault we turn to a mechanic. Being facetious, if we stick strictly to the Wahabbi view point, we should only turn to Allah (SWT) for help when we're sick or when our car breaks down (forget a car breaking down, we shouldn't have a car in the first place - Allah should transport us)! Anything else is shirk! Of course this is ridiculous and when Shias use intercession, we are simply asking certain individuals to help us when praying to Allah (SWT).

The Holy Quran discusses the concept of intercession. Firstly there are some verses (like above) that appear to negate intercession:

"O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers." (Surah 2, Verse 254)

Then there are verses which state that intercession is exclusively the domain of Allah (SWT), only He has the ability to intercede, not humans:

"Say: "To Allah belongs exclusively (the right to grant) intercession: to Him belongs the dominion of the heavens and the earth: In the End, it is to Him that ye shall be brought back."" (Surah 39, Verse 44)

Here, Allah (SWT) alone has the ability to grant intercession. In-fact, Allah Himself was the first to use intercession to spread His message. Prophets of Allah are intercessors acting on Allah's behalf to spread, educate and teach people about the oneness of Allah. The Holy Prophet spread the religion of Islam as the Messenger of God - Allah's intercession.

Finally, there are those verses which contextualise and explain the first two categories and give the complete and final verdict about the validity and efficacy of intercession in Islam. These verses confirm that intercession is only the right of Allah (SWT), but He will, whenever He wishes, extend it to certain people in His creation.

"O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper." (Surah 5, Verse 35)

This verse commands us to "seek means of nearness" to Allah and then several verses go on to explain how to do so:

"None shall have the power of intercession, but such a one as has received permission (or promise) from (Allah) Most Gracious." (Surah 19, Verse 87)

"On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him." (Surah 20, Verse 109)

"We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful." (Surah 4, Verse 64)

Surah Maryam spells out how we can turn to the Holy Prophet for intercession and increase our chances for forgiveness. The other verses highlighted, mention that intercession is permissible only by those granted permission by Allah (SWT). Shias believe them to be the Ahlul-Bayt and namely Bibi Fatima and the 12 Holy Imams. Therefore when we pray at their graves, including the Holy Prophet, we are not praying to them, but THROUGH them - to Allah (SWT). For further information and detail, please watch Ammar Nakshawani discuss the question.

 
(source: Thaqlain) 

That concludes this section and we're left with 6 more questions to get to fifty. The last section deals with some general miscellaneous misconceptions about the Shia as we reach the end of the series.