One of the issues, among many others, that the Sunnis quarrel with the Shia
about is the form, method, and time of the Prayer (Salat), prescribed on
every male and female believer. Indeed, they make a mockery of the Shi'i
prayer!
The shia (followers of the ahl al-bayt (pbut)) follow what
the Holy Qur'an teaches them to do during wudu' by wiping their feet instead
of washing them since
the Holy Qur'an commands:
" O you who believe! When you intend your
prayers, wash your faces and your hands from the elbows and wipe (by passing
wet hands
over) your head and your feet up to the ankles." (Quran 5:6)
Those who practice the washing of their
feet during wudu' argue that "your
feet" in the Holy Qur'an is linked to washing the face, whereas the followers
of the ahl al-bayt argue that "your feet" is linked to rubbing the
head and, therefore, they should be wiped but not washed.
In support of the latter/shi'a view, Ibn 'Abbas narrates from the Holy Prophet
(pbuh&hf)
that they used to rub their feet during the time of the Holy Prophet (pbuh&hf).
Sunni Reference: Wudhu' al-Nabi, al-Shahrastani
Undoubtedly, Muslims at the time of the Messenger
of Allah
(pbuh&hf) all
used to perform wudu' in the same way. No disagreements occurred between them
since the Messenger of Allah (pbuh&hf) was present among them and all the
Muslims used to submit their disagreements to him in accordance with the Holy
Qu'ran:
"
And if you differ in anything amongst yourselves,
refer it to Allah
and His Messenger." (Quran 4:59)
The same situation existed during the time of
the first caliph, Abu Bakr (11-13 AH); No disagreements over the performance
of wudu' have
been reported from that
time period. Similar was the period of the second caliph, 'Umar ibn al-Khattab
(13-23 AH) except for the fact that he allowed wiping of the socks rather than
the bare feet as the Holy Qur'an directs (5:6). However, the disagreement regarding
the performance of the wudu' began during the time of the third caliph, 'Uthman
ibn Affan (23-35 AH) when he began to wash his feet instead of wiping them.
Sunni References:
-
Sahih al-Bukhari, 1:52
-
Sahih Muslim, 1:204
Al-Muttaqi al-Hindi, in his book Kanz al-'Ummal mentions that the
third caliph 'Uthman ibn Affan was the first to differ during his caliphate in
performing
the wudu'. In Sahih Muslim
Sunni Reference: Sahih Muslim, 1:207 - 8
and in Kanz al-'Ummal, 'Uthman
ibn Affan says that, during his caliphate, some of the companions of the Holy
Prophet (pbuh&hf)
who performed the wudu' differently than himself attributed their practice to
the Holy Prophet (pbuh&hf)."
Sunni Reference: Kanz al-'Ummal, al-Muttaqi al-Hindi, 9:423, hadith #26797
More than twenty narrations
narrated by the third caliph are about the new manner of performing wudu'. These
traditions indicate
his establishment of the new method.
Some prominent Muslim historians,
such as Ibn Abi al-Hadid al-Mu'tazili, regard this trend as nothing new in the
tradition
of the third caliph since the third caliph was known for his numerous introductions.
Sunni Reference: Sharh Nahj al-Balagha, Ibn Abi
al-Hadid, 1:199-200
There is a near consensus among the Muslim historians that the third caliph 'Uthman
was murdered by Muslim revolutionaries in 35 A.H. because of political and financial
issues. However, other Muslim historians interpret the third caliph's introductions
regarding some of the religious rules during the last six years of his caliphate
as a departure from the tradition of the first and second caliphs. The majority
of the Muslims during his caliphate looked at this third caliph as a follower
of the first and second caliphs and the implementor of their practices.
Since
the third caliph witnessed numerous introductions during the time of the second
caliph, and since he saw himself religiously and intellectually
not less than
his predecessors, he decided to depart from the previous policy and to have
an independent opinion regarding different political, financial, and jurisprudential
issues, such as washing the feet during wudu'.
Sunni Reference: Tarikh, al-Tabari, 4:339
Although some people today consider washing the feet to lead to better cleanliness
and hygiene than merely wiping the feet, Allah the Almighty, Who legislated
all the acts of worship, including the wudu', is more aware of the advantages
and disadvantages of washing or wiping the feet.
It has been narrated that
Imam 'Ali ibn Abi Talib (pbuh) said: "If religion were according to human
opinion, the bottom of the foot would be more worthy of wiping than the top.
But I saw the Messenger of Allah (pbuh&hf) wiping the top of his foot."
Sunni References:
-
Al-Musannath, Abu Shaybah, 1:30 #6;
-
Sunan Abi Dawud, 1:42
#164
The Fajr (morning) is prayed at the same time as the Sunnis do; however, the Shia usually wait 10 minutes before they consider it to be time for Fajr.
We are allowed to pray noon and afternoon prayer one after another (without a lot of delay between the two). Similarly we are allowed to pray sunset prayer and night prayer one after another. Actually it is better to pray in their own specific time (close to what Sunnis do), but it is not necessary. Thus instead of five separate times, we can pray all the five daily prayers only in three separate times.
(NOTE: The prayers in ALL cases are DISTINCT (separate), it's NOT that they (the Shia) pray eight Raka't (for Zuhr and `Asr) straight, or seven Raka't (for Maghrib and Isha) straight, as part of ONE prayer. It is the SAME regular form of prayer, but combined into one TIME, NOT one PRAYER.)
It should also be noted that the Sunnis agree to the combining of prayers in the case of Rain, Travel, Fear, or other emergencies. Two forms are allowed: Jam'a Taqdeem (Early Combination) or Jam'a Ta-ikheer (Late Combination). An example of Early combination is the combining of Zuhr and `Asr to be prayed in the time of Zuhr. An example of Late Combination is the combining of the Zuhr and `Asr to be prayed in the time of `Asr. The EXCEPTION among the Sunni schools are the Hanifites (Followers of Abu Hanifa): They contend that you CANNOT combine the prayers at any time, not even if you're traveling. This clearly violated the other Sunni schools of thought, but it was and still is tolerated. The Maliki's, Shafeei's, and Hanbali's all agree to the combining of prayers when one is traveling, but are in conflict on other times. The Shia said that one can combine the prayers ANYTIME without ANY cause of fear, rain, or whatever. Nonetheless, the Shia also contend that if you want to pray them separately, it is acceptable as well.
Now, let's question why the Shia perform the Prayers as described above, and who is more accurate in their Prayer, the Sunnis or the Shia? Here is what Allah (SWT) says in the Holy Quran:
"Establish regular prayers at the Sun's decline till the darkness of the night, and the recital of the Quran in the morning prayer; for the recital of the dawn is Witnessed. [Quran 17:78]"
How many prayer times are mentioned? THREE, NOT
five.
Count them:
"The Sun's Decline, Darkness
of the Night, and The Morning Prayer."
That's
THREE, not FIVE!!!
"The Sun's Decline", refers to the shared time for
the dhuhr and 'asr prayers, "The
darkness of the night" refers to the shared time of the maghrib
and 'isha prayers, and "Early dawn" refers to the
fajr prayers. The Holy Qur'an clearly and simply states that there are three
main times for
the
five daily prayers. Although the prayers are five, they fall into three main
periods of time. The great Sunni scholar Fakhr al-Din al-Razi understood
this interpretation from this verse also.
The Holy Qur'an also says:
" And perform the prayers at the two ends
of the day, and in some hours of the night. Verily, the good deeds remove
the evil deeds. That is a reminder for the mindful." (Quran
11:114)
The Muslim jurists and Qur'anic commentators agree that this verse refers
to the five compulsory prayers and, as the Holy Qur'an states, that it determines
the timing of the prayers - namely, three main times, two of them at the "ends
of the day" and the third in "some hours of the night." The
first "end of the day" is the time of the morning prayers; the
second "end of the day" begins at noontime and ends at sunset,
making this time the time for the dhuhr and 'asr prayers; and the "hours
of the night" is the third main time in which the maghrib and 'isha
prayers should be said and extends from the beginning of the night until
midnight.
A similar division of times is expressed in a third verse of Quran:
"So
bear with patience (O Muhammad) all that they say, and glorify the praises of
your
Lord
before the rising of the sun, and before its setting, and during a part of the
night also glorify His praises, and so likewise after the prayers."
As in the previous verse, the jurists and
the commentators agree that this verse refers to the times of the five mandatoy
prayers and that it divides the time
for the prayers into three segments - first, the time from dawn until sunrise
which is the time for the dawn prayers; second, the time from noon until sunset,
which is the time for the noon and afternoon prayers; and, third, the "part
of the night" which extends from after sunset till midnight and which is
the time for the evening and night prayers. "And so likewise after the prayers," according
to the commentators, refers either to the nawafil (recommended) prayers or else,
specifically, to salat al-layl (the midnight prayers) which are among the highly
recommended prayers.
Now, what did the Prophet (PBUH&HF) do? Here's what
Ibn Abbas, one of the
most famous narrators, says according to the Musnad of Ibn Hanbal (One of
the books of tradition):
The Sunni Scholar Imam Bukhari and others report that the Holy Prophet (pbuh&hf)
used to combine his prayers into these three sections of time: "The Messenger
of Allah (pbuh&hf) observed the noon and afternoon prayers together and
the sunset and night prayers together without being in a state of fear or journeying."
Sunni References:
- Sahih Bukhari, Book on Times of Prayers, hadith no.510 and no.529; Book on
Friday Prayer, hadith no.1103
-
Sahih Muslim, Book on the Prayer of Travellers
hadith
no.1146
- Sahih
al-Tirmidhi, Book on Prayer hadith no.172
- Sahih/Sunan al-Nisa'i, Book on Timings,
hadith no.585, no.597, no.598, no.599
- Sahih/Sunan
Abu Dawud, Book on Prayer, hadith no.1024,
no.1025, no.1027
-
Musnad Ahmad ibn Hanbal, 1:217, 221, 223, 251, 273, 283,
285, 346, 349,
351, 354, 360, 366;
- Muwatta
Malik, Book on Shortening the Prayer While Travelling,
hadith #300
Sunni Muhaddith Imam Muslim
narrates the same hadith and adds that when the Holy Prophet (pbuh&hf)
was asked by Ibn 'Abbas why he authorized combining the two prayers,
the
Holy Prophet
(pbuh&hf) replied that he did not want to cause difficulty for his
nation. In the same book, Ibn 'Abbas himself narrates
that they used to combine the two prayers during the time of the Holy
Prophet
(pbuh&hf).
Sunni References:
-
Sahih Muslim, Book of the Prayers of Travellers, ch.
6 #50-54
-
Sahih Muslim, ch. 6-8, #58-62
"
The Prophet (PBUH&HF)
prayed in Madina, while residing there, NOT TRAVELING, seven and eight
(this is an indication
to
the seven
Raka't of Maghrib and Isha combined, and the eight Raka't of Zuhr and
`Asr combined)."
Sunni Reference: Musnad al-Imam Ibn Hanbal, vol. 1, page 221.
Also, in the Muwatta' of Malik (Imam of Sunni
Maliki Fiqh), vol. 1, page 161, Ibn Abbas says:"The
Prophet (PBUH&HF)
prayed Zuhr and `Asr in combination and Maghrib and Isha in combination
WITHOUT a reason for fear
or travel."
As for Sahih Muslim, see the following under
the chapter of "Combination
of
prayers, when one is resident": Ibn Abbas reported: The messenger of Allah(may peace be upon him)
observed the noon and the afternoon prayers together, and the sunset
and Isha prayers together without being in a state of fear or in a
state of journey
Sunni Reference:Sahih Muslim, English version, Chapter CCL, Tradition #1515
Ibn Abbas reported that the messenger of Allah(may peace be upon him)
combined the noon prayer with the afternoon prayer and the sunset
prayer with the Isha prayer in Medina without being in a state of danger or
rainfall. And in the hadith transmitted by Waki(the words are): "I said
to Ibn Abbas: What prompted him to do that? He said: So that his (prophet's)
Ummah should not be put to (unnecessary) hardship."
Sunni Reference: Sahih Muslim, English
version, Chapter CCL, Tradition #1520
Abdullah b. Shaqiq reported: Ibn Abbas one day addressed us in the
afternoon(after the afternoon prayer) till the sun disappeared, and
the stars appeared, and the people began to say: Prayer, prayer. A
person from Banu Tamim came there. He neither slackened nor turned
away, but (continued crying): Prayer, prayer. Ibn Abbas said: May you
be deprived of your mother, do you teach me sunnah? And then he said:
I saw the messenger of Allah(may peace be upon him) combining the noon
and afternoon prayers and the sunset and Isha prayers. Abdullah b.
Shaqiq said: Some doubt was created in my mind about it. So I came to
Abu Huraira and asked him(about it) and he testified his assertion.
Sunni Reference: Sahih Muslim, English version,
Chapter CCL,
Tradition #1523
Abdullah b. Shaqiq al-Uqaili reported: A person said to Ibn Abbas(as
he delayed the prayer): Prayer. He kept silent. He again said: Prayer.
He again kept silent, and he cried: Prayer. He again kept silent and
said: May you be deprived of your mother, do you teach us about
prayer? We used to combine two prayers during the lifetime of the
messenger of Allah(may peace be upon him)
Sunni Reference: Sahih Muslim, English version,
Chapter CCL, Tradition #1524
Ibn Abbas reported: The messenger of Allah (may peace be upon him)
observed the noon and afternoon prayers together in Medina without
being in a state of fear or in a state of journey. Abu Zubair said: I
asked Sa'id[one of the narrators] why he did that. He said: I asked
Ibn Abbas as you have asked me, and he replied that he[the Holy
prophet] wanted that no one among his Ummah should be put to
[unnecessary] hardship.
Sunni Reference: Sahih Muslim, English version,
Chapter CCL, Tradition #1516
Ibn Abbas reported that the Messenger of Allah (may peace be upon him)
observed in Medina seven (rakahs) and eight(rakahs), i.e., (he
combined) the noon and afternoon prayers(eight rakahs) and the sunset
and Isha prayers(seven Rakahs).
Sunni Reference: Sahih Muslim, English version,
Chapter CCL, Tradition #1522
Ibn-e-Abbas narrates that the Messenger of
Allah recited the Zohr & 'Asr prayers together and also said the Maghrib and 'Isha
prayers together although he was neither in a state of fear nor was there
any other cause e.g. rains. It is related from Wakee' that he asked Ibn-e-Abbas
the reason (for the joint prayers). Ibn-e-Abbas replied "So that the
followers may not experience inconvenience and difficulty."
Sunni References:
(1) Saheeh Muslim, Vol. I, p.265
(2) Jam'a Tirmizee, p. 54
It is narrated by Ibn-e-Abbas that at Medina,
the Prophet used to say two prayers together (Zohr & 'Asr and Maghrib & 'Isha) without there being any
fear or rainfall. When asked about the reason for this he said "The Prophet
desired that his followers may not suffer inconvenience and therefore the two
prayers could be recited together.
Sunni Reference: Sunan Nasai, p. 290
In conclusion, we see that both the Holy Qur'an and the tradition of the Holy
Prophet (pbuh&hf)
indicate clear authorization and permission to combine the two prayers without
any particular reason or binding pre-conditions, and Allah the Merciful made
His religion easy for the believers.
Now, who is it that follows the customs and tradition of
the Prophet (PBUH&HF)??? The Shia who follow it to the letter, or the
Sunnis who don't even acknowledge the traditions in their own books? This
is a SIGN for
those who reflect!
Furthermore, Allah (SWT) continually reminds us in the Quran that Islam was revealed to make your life easier, not more difficult. How then, can one work, eat, sleep, study, etc... with five prayers a day in five different times? You pray Maghrib, and an hour later, you pray Isha. Is this convenient, say for doctors in a surgery room? Believe me, if the Sunnis followed what the Prophet (PBUH&HF) did (five prayers in three TIMES a day), many people would be praying today. I witnessed this myself in this holy month of Ramadan. My Sunni friends pray Zuhr, then sleep. They then wake up about 30 minutes before Iftar (the time to break the fast), and pray `Asr. Many also miss the prayer! Is this really convenient??? Question and ask for the TRUTH, and if you are honest and sincere, Allah (SWT) will guide you.
The entire Adhan (call to prayer) was taught
to the Holy Prophet (pbuh&hf) by Allah on
the night he ascended to Heaven, and the prayers were made obligatory on him
the same night.
Sunni References:
-
Kanz al-Ummal, al-Muttaqi al-Hindi,vol. 6 hadith #397
-
al-Mustadrak,
al-Hakim, 3:171
Again, there is a difference in the Adhan (Call
to Prayer) among the Shia and the Sunnis. The Shia add one line
to the Adhan, which they consider to be a MANDATORY component of the Adhan.
This line, repeated twice, is: "Haya
`ala Khair al-'amal"
Rise Up For The Best of Works." It comes
right after the line: "Haya `ala al-Falah -- Rise Up For Salvation." Another
addition by the Shia, which is NOT a mandatory part of the Adhan, is the affirmation:
The original Adhan taught to the Holy Prophet (pbuh&hf)
contained the phrase "Hayya 'ala khayr al-'amal" after
reciting "Hayya 'ala al-falah" twice.
However,
at the time of the expansion of the Islamic state, the second caliph, 'Umar
ibn al-Khattab,
thought that this phrase would discourage people from performing jihad (fighting),
so he ordered that it be removed from the adhan (a pretty strange reasoning).
Sunni Muhaddith and
Scholar Imam Muslim narrates on the authority of Ibn Mas'ud that the Holy
Prophet (pbuh&hf)
had commanded the Muslims to say in the adhan and iqama "hayya 'ala
khayr al-'amal," but
once 'Umar assumed authority, he dropped that phrase.
Sunni Reference: Sahih Muslim, 1:48
He also says that
'Ali ibn Abi Talib and his followers as well as 'Abdullah, the son of 'Umar,
did not drop that phrase.
Sunni Reference: al-Sirah al-Halabiyyah, 4:56
'Umar ibn al-Khattab has been narrated to have said:
" O people, three
things existed during the time of the Messenger of Allah (pbuh&hf) that
I prohibit and make unlawful and will punish for: mut'at al-hajj, mut'at al-nisa,
and 'hayya 'ala khayr al-'amal'."
Sunni References:
-
Sharh al-Tajrid
-
Musnad Ahmad ibn Hanbal 1:49 :
In addition, Malik ibn Anas
narrates that once the mu'adhdhin came to 'Umar ibn al-Khattab to announce
the morning
prayers and
found him asleep, so he
said to him: "Al-salat khayrun min al-nawm." ("Prayer is better
than sleep") 'Umar liked this sentence, so he ordered that it be put in
the adhan for the morning prayers.
Sunni Reference: Malik
ibn Anas, Kitab al-Muwatta', Chapter of the Adhan
Imam Muslim and Abu Dawud concur that this sentence
was not part of the
adhan
during the time of the Holy Prophet
(pbuh&hf), and Tirmidhi asserts that 'Umar was the one who added it.
Sunni
References: Sunan/Sahih al-Tirmidhi, 1:64
Therefore, to say Hayya Ala Khayr
al-amal is a must (Wajib) for Shia, since this was said by the Prophet (s),
Abu Bakr,
and early days of Omar's Khilaafah, as well as
cotinued by Ibn Omar, Imam Ali ibn Al-Husain a.s (Zayn al Abidin), Zayd ibn
Arqam, Imam Ali ibn Abi Taleb a.s and numerous others. This was stopped by
the order of Caliph Omar as we learnt earlier, since
according
to his Ijtihaad
he was afraid that saying it in Adhan or Iqaama would discourage Muslims from
doing Jihad
Summo References:
-
Al-Bahr Al-Zaakhair, Vol. 1, Page 192.
- Al-Muhalla,
Vol. 3, Page 160
Shia also recite (as a non-obligatory act) the follow verse or some derivative
of it in adhan:
" Ash-hadoo
Anna Ali-yan Waliullah --
I witness that Ali is the Vicegerent of Allah."
This line is repeated twice and follows the line:
"Ash-hadoo Ana Muhamadan Rasool Allah -- I witness that Muhamad
is the Messenger of Allah."
From the Fiqh of the Shia (i.e Fiqah al Jaffariyah), this verse ("I witness
that
ali
is
vicegerent/wali
of
Allah")
is
NOT
considered
mandatory and
ANY
Shia individual that argues otherwise, has invalidated the Adhan. The origin
of this
assertion
and addition goes back to the days of the Ummayads and the political environment
during those days. The Ummayads attempted wholeheartedly to eliminate the memory
of al-Imam Ali (AS) from among his (AS) followers. This effort reached astronomical
proportions, that during and after the days of Muawiyah's ruling, it became
customary to curse al-Imam Ali (AS) whenever his (AS) name was mentioned (May
Allah (SWT)
forgive us). As such, the followers of al-Imam Ali (AS) chose to oppose the
corrupt Ummayad government, and assert that Ali (AS) was truly the Vicegerent
of Allah
(SWT). That served as both an annoyment to the authorities, and a reminder
to the posterity that al- Imam Ali (AS) was indeed the Agent and Vicegerent
of Allah
(SWT).
Some people wonder why the Shi'a, in the Adhan, after the first two testimonies add "Ashhadu anna 'Aliyan wali Allah." All the Shi'a jurists and scholars have a consenus that this sentence is not an obligatory part of the adhan. However, saying it is a tradition that the Shi'a belive began during the time of the Holy Prophet (pbuh&hf) on the day of Ghadir after he (pbuh&hf) appointed Imam 'Ali (pbuh) as his successor (in his last sermon). When the Muslims paid their allegience of loyalty to Imam 'Ali (pbuh), Abu Dharr al-Ghifari r.a raised his voice for Adhan and added this phrase. The Muslims came to the Holy Prophet (pbuh&hf) and said that they had heard something new. When the Holy Prophet (pbuh&hf) asked what they had heard, they said that they had heard the sentence "ashhadu anna 'Aliyan wali Allah" in the Adhan. The Holy Prophet (pbuh&hf) asked them whether they had not just acknowledged this same phrase to Imam 'Ali (pbuh) when they had given their allegience (bay'ah) to him. The Shi'a add this phrase as a reccommended but not obligatory part of the adhan, and if anyone says it in the adhan believing it is obligatory, his adhan will be void.
There is another aspect which the Sunnis make a mockery
of when they see a Shii praying: The Shia will only pray on natural rock
(not cement), the ground (if it is NOT planted something that is either edible
and / or something of which clothe can be made to be worn by humans), rugs
made of Palm tree leaves, or rugs made of dry grasslike material (the same
stuff as that used in building huts). The Shia will NOT pray on regular carpet.
That's why, if you see a Shii praying, you will notice that he is praying
on a peace of mud that is about the size of matchbox. The Sunnis mock the
Shia and say that the Shia worship the rock!
Prostrating on earth (turbah) does not in any way imply
worshipping the stone or earth which is being prostrated on. As a practice,
it has a firm foundation in the tradition of the Holy Prophet (pbuh&hf)
which the Holy Qur'an teaches the Muslims to follow in all aspects.
Imam
Bukhari narrates that the Holy Prophet (pbuh&hf) said: "I
have been given five things which were not granted to anyone (any other prophet)
before
me: every apostle was sent particularly to his own people, whereas I have
been sent to all people, red or black; the spoils of war have been made lawful
for me, and these were never made lawful for anyone before me; the earth
has been made pure and a place of prostration for me, so whenever the time
of prayer comes for any one of you, he should pray wherever he is; I have
been supported by awe (by which the enemy is overwhelmed) from the distance
(which takes one month to cover); and I have been granted intercession."
Sunni References:
- Sahih Bukhari, Book on Making Ablutions with Sand or Earth,
hadith #323; Prayer hadith #419; The Prescribed Fifth Portion hadith #2890
- Sahih
Muslim, Book on Mosques and Places of Performing Prayers hadith #810;
- Sahih/Sunan
al-Nisa'i,
Book on Washing and the Dry Ablution, hadith #429; Mosques, hadith
#728
-
Musnad Ahmad ibn Hanbal, 3:305
-
al-Darami, Book on Prayer, hadith #1353
This narration very clearly says that the earth (the dust and the stones)
is the place of prostration. The history of Islam and the Holy Prophet Muhammad
(pbuh&hf) shows that his mosque in Madinah was furnished only with dust
although numerous types of rugs and furnishings existed at that time. Because
this mosque did not have a carpet or any other type of covering on the floor,
when it rained, the floor of the mosque would turn into mud. Still, the Muslims
prostrated on the mud and did not put any carpets or rugs down.
It should also be noted that the piece of mud that the
Shia pray on is from the mud of Karbala (sometimes), the place in Iraq where
al-Imam al-Hussein (AS) was
slaughtered by Yazid's army. Nonetheless, this is NOT a mandatory
requirement; the mud can be from ANY place on Earth as long as it is clean
and, as I mentioned earlier, is not planted edible foods or materials which
can be made into clothe that humans can wear.
Now, let's question why the Shia pray
on the above materials only, and, again, to find out who is wrong or right?
Firstly: carpets are not allowed, nor is cement because the ingredients that they are made up of are not known. They may contain materials which are Haram (Islamically illegal) to prostrate one's head on (make sujud).
Secondly: The prostration on the ground is more humble and modest when one is between the Hands of Allah (SWT). It is a form of eliminating pride, arrogance, and flamboyance.
Thirdly: The Shia pray ON the rock, NOT FOR the rock. We DO NOT worship rocks.
Note: The Sunnis allow the prostration on anything that is clean, but they do FAVOR rugs made from Palm tree leaves.
But what did the Prophet (PBUH&HF) do? Lets find out more:
Abu Sa'eed used to relate that he had seen the Prophet doing his prostration
(Sajdah ) on wet mud, so much so that he could see the stains of mud on his
forehead.
Sunni Reference: Saheeh Bukhari, Part I, p.104
Abu Sa'id al-Khidri, a companion of the Holy Prophet (pbuh&hf), reports:
"
I
saw with my own eyes the Messenger of Allah (pbuh&hf) and on his nose
were traces of the rain and mud."
Sunni Scholar, Imam Bukhari narrates
that the Holy Prophet (pbuh&hf), when he used to do the prayers in his
own room, would pray on "khumra" (a solid piece of dirt or a piece
of straw):
" The
Messenger of Allah (pbuh&hf) performed prayer and I (one of the wives
of the Holy Prophet) lay opposite to him while I was in menses. Sometimes
his clothes touched me when he prostrated, and he used to prostrate on khumra."
Sunni References:
-
Sahih Bukhari, Book on Menstruation, hadith #321; Book on Prayer hadith #366,
#487, #488
-
Sahih Muslim, Book on Prayer, hadith #797
- Sahih/Sunan
al-Nisa'i, Book on
Mosques, hadith #730; Abu Dawud, Book on Prayer, hadith #560
- Sunanibn
Majah, Book on Immediate Call for Prayer, hadith #1018
- Musnad Ahmad ibn
Hanbal
6:330, 331, 335, 336
-
al-Darami, Book on Prayer, hadith #1338
Another of the
wives of the Holy Prophet (pbuh&hf) narrates:
" I
never saw the Prophet (while prostrating) preventing his face from touching
the earth."
Sunni References:
- Musnad Ahmad ibn Hanbal, 6:58;
- Kanz al-Ummal, al-Muttaqi al-Hindi, 4:212
Moreover, Wa'il, one of the Prophet's companions,
narrates:
" I saw (that)
the Prophet (pbuh&hf), once he prostrated, touched his forehead and nose
on the earth."
Sunni References:
- Ahkam al-Quran by al-Jassas, 3:36
-
Musnad Ahmad ibn Hanbal, 4:315
Other narrations say that the Holy Prophet (pbuh&hf)
prohibited the Muslims from prostrating on materials other than the earth.
One day he (pbuh&hf) saw a man prostrating on some cloth from his turban.
The Holy Prophet (pbuh&hf) pointed to him and told him to remove his
turban and to touch his actual forehead to the ground.
Sunni
References:
- Sunan al-Bayhaqi, 2:105
-
al-Isabah li Ma'rifat
al-Sahabah by ibn Hajar, 2:201
Despite the immense
heat of the ground, the Holy Prophet (pbuh&hf) and his companions used
to prostrate on it.
A
great companion of the Holy Prophet (pbuh&hf), Jabbir ibn 'Abdullah
al-Ansari, says: "I used to pray the noon prayers
with the Messenger of Allah (pbuh&hf), and I used to take a bunch of
pebbles in my palm to cool them because of the enormous heat so I could
prostrate on them."
Sunni References:
- Sahih al-Nisa'i, 2:204
- Sunan al-Bayhaqi, 1:439
- Musnad Ahmad ibn Hanbal,
3:327
Another companion of the Holy Prophet (pbuh&hf),
Anas ibn Malik, narrates: "We used to pray with the Messenger of Allah
(pbuh&hf) during the enormous heat, and one of us would take the pebbles
in his hand and, once they were cooled, put them down and prostrate on
them."
Sunni References:
- Sunan al-Bayhaqi, 2:105
-
Nayl al-Awtar, 2:268
Al-Khabbab ibn al-Arth, another companion
of the Holy Prophet (pbuh&hf),
says: "We complained to the Messenger of Allah (pbuh&hf) about the
intensity of the heat of the ground and its effects on our foreheads and
palms (during prostration), and the Prophet (pbuh&hf) did not excuse
us from praying on the ground."
Sunni
Reference: Sunan al-Bayhaqi, 2:106
Abu Ubaidah, also a companion of
the Holy Prophet (pbuh&hf), narrates that the companion Ibn Mas'ud
never prostrated except on the earth
Sunni
Reference: Majma'
al-Zawa'id, 2:57
While the companion 'Ibada ibn
al-Samit
has been narrated to have pushed back his turban to allow his forehead
to touch the ground.
Sunni Reference: Sunan al-Kubra, al-Bayhaqi, 2:105
During the times of the first, second, third, and fourth
caliphs, the Muslims used to prostrate on the dust; Abu Umayyah narrates
that the first caliph,
Abu Bakr, used to prostrate and pray on the earth.
Sunni
References:
-
Kanz al-Ummal, al-Muttaqi al-Hindi, 4:212
- Sunan al-Kubra, al-Bayhaqi,
vol. 2
Prostrating on the
earth was also the habit of the tabi'iin (those who did not see the Holy Prophet
(pbuh&hf) but met his companions). Masruq ibn al-Ajda', a prominent tabi'i
and a faithful jurist and a student of 'Abdullah ibn Mas'ud, made for himself
a tablet of the dirt of Madinah and used it to prostrate on, taking it with
him on his trips especially when he boarded ships.
Sunni
Reference: al-Tabaqat
al-Kubra, ibn Sa'ad, 6:53
The people closest
to the Holy Prophet (pbuh&hf), the ahl al-bayt (pbut), were also very
firm in their practice of prostrating on the earth and, in doing so, were
following
the tradition of their grandfather, the Messenger of Allah (pbuh&hf).
Imam Ja'far al-Sadiq (pbuh), the sixth imam
of the school of ahl al-bayt, says: "Prostration
is not permitted except on the earth and whatever grows from it except on
those things that are eaten or on cotton."
Shia Reference: Wasa'il al-Shi'ah, 3:592
When he (Imam Ja'far as Sadiq a.s) was asked whether
having one's turban touch the earth instead of the forehead was acceptable,
he replied
that this was not sufficeint unless the forehead actually touched the earth.
Reference: Ibid
His (Imam Ja'far Sadiq's) companion and student, Hisham ibn al-Hakam, asked
him whether all seven positions (forehead, hands, knees, and toes) needed to
touch
the
earth
during
prostration, and Imam Sadiq (pbuh) replied that as long as the forehead touched
the earth, there was no need for the other six areas to touch the earth as
well.
Thus, people can use carpets or prayer rugs to pray on as long as the
forehead itself touches the earth. However, prostrating by putting the forehead
on a piece of cloth, carpet, nylon, sheet, wool, or anything else that is
not a product of the earth (excepting items which are eaten or worn and on
which
prostration is not permissible) is not considered prostrating on the earth.
Besides the issue of validity of prostration, prostrating
on the earth has very significant indications and lessons for the believer.
Prostrating itself
is a gesture of humiliation and insignificance before the Almighty, and if
it is done on the dirt, it will have more effect than, say, prostrating on
carpets. The Messenger of Allah (pbuh&hf) says:
" Make your faces dusty,
and cover your noses with dust."
Sunni Reference: Targhib wal-Tarhib, 1:581
When Imam Ja'far al-Sadiq (pbuh)
was asked about the philosophy behind prostrating on the earth, he said: "Because
prostration is surrendering and humiliation to the Almighty. Therefore, it
shouldn't be on what is worn and eaten because people are slaves of what they
eat and wear, and prostration is worshipping of Allah, so one should not put
his forehead during prostration on that which is worshipped by the people (food
and clothing) and that which conceits people."
Shia
Reference: Wasa'il al-Shi'ah, 3:591
However, every rule has its exception. Certain narrations
allow people in times of emergency - such as imprisonment or being in a place
(e.g. a ship,
an airplane) in which neither the earth nor a piece of wood or leaf or paper
is available to prostrate on - so in these cases, people can prostrate either
on the hem of their clothing or else on carpet, for the Messenger of Allah
(pbuh&hf) has said: "Nothing has been forbidden to man except that
Allah permits it for whoever is compelled (in times of emergency)."
A brief overview of the Sunni hadith books further
clarifies the matter:
Sahih Muslim, v1, p168, under the
chapter of "A Menstruating Woman's
Eligibility to Wash Her Husband's Head" narrates that the Prophet
(PBUH&HF) had a special rug made of Palm tree leaves that he (SAAS)
used to pray on.
Sahih al-Bukhari, v2, p256,
under the chapter of "Retreating to
Prayer in the last ten days (of Ramadan)" narrates
at the end of a long tradition that when the Prophet (PBUH&HF) raised his
(SAAS) head from prayer, the companions saw the marks of mud and water on his
(SAAS) forehead. This indicates that he (SAAS) prayed on the ground.
Sahih al-Bukhari, v1, p86,
under the chapter of "Tayamum" narrates
that the Prophet (PBUH&HF) said: "The GROUND has been cleansed and
made a masjid for me."
The Prophet used to rest his forehead on the earth (turba) while prostrating.
Sunni Reference: Saheeh Bukhari, Part 1, p. 97
The Prophet used to do his prostration on Khumrah (Sajdaghah).
Sunni References:
(1) Saheeh Bukhari, Part 2, p. 214 & p.243
(2) Jam'a Tirmizee, p.46
(3) Kanzul Ummal, Part 2, p. 12
The Prophet declared that the best spot for prostration
was the earth or a thing that grows from the earth.
Sunni Reference: Kanz-ul-Ummal Part 4. p. 113
" The Prophet said to his wife Umme Salma, "Please
fetch the 'Khamrah' (Sajdaghah) from the mosque." The word Khumrah means
a small piece of chatai made from palmleaf on which only the head could be
rested when prostrating. Sunni
scholar, lbn-e-Aseer in his Jam'a-ul-Usool, has written, "Khumrah
is the Sajdagah
on which the Shi'as of our time perform their prostration on."
" I maintain
that by this tradition it is 'sunnat' to keep a 'sajdagah'. Those who
forbid it and call it the
way of the 'Rafzees'
are wrong. To practice
this 'sunnat', I often perform my prostration on a fan made from palmleaf and
do not care about the criticism of the ignorant. We are concerned only with
the 'sunnat' of the Prophet, no matter whether they call it the way of the
'Rafzees' or 'Kharijees'. Let them rave about it."
Sunni Reference: Sunni 'Alim,
Maulana Vahidul Zamankhan, Anwar-ul-Laghat, Chap. 7, p. 118
Do I need to comment? Who, now, is the group that follows the
custom/sunnah of the Prophet (PBUH&HF) with total and utmost accuracy?
The shia / followers of the ahl al-bayt (pbut) prefer to prostrate on the earth of Karbala which holds the memory of the great sacrifice of Imam Husayn (pbuh). They do not cherish the physical soil so much as the principles of Imam Husayn (pbuh) and his great revolution which saved Islam from corruption, deterioration, and the tyranny of the wrongdoers. Many imams from the school of ahl al-bayt have narrated that prostrating on the soil of Karbala penetrates the seven veils separating the person praying from Allah the Exalted.
Conventional wisdom also determines that some lands are
better than others; this fact is normal and rational and has been agreed
upon by all nations, governments,
authorities, and religions. Such is the case with places and buildings related
to Almighty Allah. They enjoy a special status whose injunctions, rights, and
obligations are sanctioned and safeguarded. For example, the Ka'bah has an
injunction of its own, as does the Mosque of the Prophet in Madinah. The land
of Karbala is similar, for the Holy Prophet (pbuh&hf) has been recorded
to have taken the soil from it, smelled it, and kissed it. The wife of the
Holy Prophet (pbuh&hf), Um Salamah, also took a piece of the soil of Karbala
in her clothes.
The Messenger of Allah (pbuh&hf) has been narrated to have
told Um Salamah: "Jibrail has come to me and informed me that some of
my nation will assassinate my son Husayn in Iraq, and he brought me a piece
of that soil." He gave that piece of soil to his wife and said: "When
it is turned into fresh blood, then you will know that my son Husayn has been
murdered." Um Salamah took the soil and put it in a bottle. When Imam
Husayn (pbuh) left for Iraq in 61 h., she checked the bottle every day. One
day, she came to the bottle and saw that the dust had turned into fresh blood,
so she started screaming. The women of Bani Hashim gathered around her and
asked what was wrong; she told them that Husayn had been killed. When they
asked her how she knew, she narrated the story, and they joined her in lamentation
and crying for Imam Husayn (pbuh).
Sunni References:
- al-Khasa'is, al-Suyuti al-Shafi'i, 2:125
-
al-Manaqib, al-Maghazali, p. 313
-
Musnad Ahmad ibn Hanbal, 6:294
-
Tarikh al-Islam,
al-Dimishqi, 3:11
-
al-Bidayah wal-Nihayah, 6:230
-
al-'Aqd al-Farid, ibn 'Abd
Rabbah, 2:219
-
Kanz al-Ummal,
al-Muttaqi al-Hindi, 5:110
A man from Bani Asad who smelled the soil where Imam Husayn
(pbuh) was buried cried.
Hisham ibn Muhammad has said: "When water was released to overwhelm
and obliterate the grave of Husayn, it dried after forty days, and the grave
was completely left without any trace. A bedouin from Bani Asad came and sampled
the soil, one handful after another, smelling it each time, until he was able
to identify the grave of Husayn, whereupon he wept and said: "May my parents
be sacrificed for you! How sweet you smelled when you were alive, and how sweet
your soil smells when you are dead!" Then he wept again and composed this
verse: Out of enmity they wanted
to obliterate his grave, But the good smell of the soil led to the grave.
Sunni References:
- Tarikh ibn Asakir, 4:342
-
al-Kifayah, Hafiz al-Kanji, p. 293
The first to prostrate on the soil of Karbala where Imam Husayn (pbuh) was beheaded and buried was his son 'Ali ibn al-Husayn Zayn al-Abidin (pbuh), the fourth imam of the school of ahl al-bayt and the great-grandson of the Messenger of Allah (pbuh&hf). Immediately after he buried his father in Karbala, he took a handful of soil and made the earth solid and used it to prostrate on. After him, his son Imam Muhammad al-Baqir (pbuh) and his grandson Imam Ja'far al-Sadiq (pbuh) did the same. Imam Zayn al-Abidin (pbuh) and Imam Sadiq (pbuh) made prayer beads from the burial dust of Imam Husayn (pbuh), and Imam Sadiq (pbuh) narrates that the daughter of the Messenger of Allah (pbuh&hf), Lady Fatima al-Zahra' (pbuh), used to carry prayer beads made from twisted wooden threads with which she would praise and glorify Allah the Exalted. But after Hamzah ibn 'Abd al-Mutalib was killed in the Battle of Uhud, she took the soil from his grave and made prayer beads from it and used them to glorify Allah. People learned her habit and did the same when Imam Husayn (pbuh) was martyred, taking the soil of his grave and using it to make prayer beads.
During the time of the Holy Prophet (pbuh&hf), the prayers over the newly
deceased had five takbirs (units).
Ahmad ibn Hanbal narrates from 'Abd al-A'la: "I
prayed behind Zayd ibn Arqam over a dead body, and I did the takbirat five
times." A man stood behind him and held his hand and asked whether he
had forgotten. 'Abd al-A'la replied: "No, but I prayed behind Abul-Qasim
Muhammad (pbuh&hf), and he did five takbirat, and I would not do other
than that."
Sunni References:
- Musnad Ahmad ibn Hanbal, 4:370
-
Sahih Muslim, Chapter of the Prayers over
the Graves
-
Sahih al-Nisa'i, Kitab al-Janazah
Al-Suyuti mentions the name of the companion who changed
the number of takbirs from five to four.
Sunni References:
-
al-Kamil, Suyuti, 15:29
- Tarikh al-Khulafa', Suyuti, p. 137
Sunni Muhaddith Imam Bukhari narrates from 'Abdullah ibn
'Abd al-Qari:
"In
one of the nights of the month of Ramadan, I went to the mosque with 'Umar
ibn al-Khattab.
We saw the people in scattered groups, with individuals praying by themselves.
Others were praying with a group praying behind them. 'Umar looked at me and
said, 'In my opnion, if I can bring all these people together, behind one reciter,
it would be better.' So he gathered them and made 'Ubay ibn Ka'ab lead them
in prayers. So I went with him another night to the mosque, and saw people
all praying together behind the reciter. 'Umar looked at them and said, 'Ni'mat
al-bid'ah hadhihi' ('This is a good innovation')."
Sunni Reference: Sahih Bukhari, 1:342
In the Shi'a tradition,
the recommended prayers (al-nawafil) during the month of Ramadhan are performed
individually. Please read my detailed article, with many
many more references, on Tarawih.
Each of the Shii and the Sunni schools has its particular Fiqh. The Fiqh is the summation of the rules and regulations formulated by the leader of the Madhhab according to certain methodology (format) formulated by that Madhhab. Since each Madhhab has its particular Fiqh, the rules of one Madhhab may differ in subtle or not so subtle ways from other Madhhabs. A Hanafi may differ from a Shafii and Hanbali, a Maaliki may differ from Hanafi or Shafii or Shia. The Shia may differ from most of the Sunni Madhhabs, or be in agreement with 3 out of 4 in some aspects. In this section some other outstanding matters in the technique of performing the Salat are explained. (Please keep in mind that the Maliki, Shafii, Hanbali and Hanafi are all schools of thought of Ahl ul Sunnah wal Jama'at divided within themselves, while the Shia Fiqh is only one, i.e, Fiqh al Jaffariyah)
1. Adhan:
A must or otherwise: Shia, Hanafi, Maliki, and
Shafii say Adhan is a Sunnah, near Wajib (a Must). Al-Hanbali on the other
hand regards
Athan as
Fardh, while many of its followers regard it as Sunnah.
2. Takbiraat:
All say Takbiraat 4 times except the Maaliki who say it 2 times.
The Shia pray with their hands hanging down the sides (like the Sunni
Malikis), not
clasped above their navel. Also, the Shia don't say "Ameen" after
the
recitation of the first Surah (chapter) in prayer is completed. The reason
is that there is no proof to support the notion that this kind of behavior
was performed by the Prophet (PBUH&HF).
3. "As Salaat o Khayrun Min
an Nawm" in Fajr Adhan:
Because
this was not said at the time of Prophet Muhammad (s) Shia do not say it
in
their
Athan
or
Iqaama.
The
phrase of (Salat is better than sleeping) was introduced by Caliph Omar.
Sunni References:
-
Muwatta Malik
-
Masabih Al-Sunnah, Al-Baghwi, Vol. 1, Page 37
This became a routine afterwards by Hanafi, Maaliki, and Hanbali. Imam
Ali said not to increase in the Athan what was not intended in it.
From
Shafii school of thought of Sunnis It is Makrooh (detestable) to say this
phrase
4. Iqaama:
While Shia utter the Iqaama like their Adhan but with
every phrase twice said, and the last phrase once, Sunni Madhhabs have
differed
remarkably
in the number of times the phrases (be they Takbiraat or others) are said.
5. Takbir Iftitah:
6. Crossing the Hands in Prayer
(Takattuf):
Shia,
along with the Maliki do not fold their arms while in Wuqoof (Standing upright),
though it is allowed if believed as an option of reverence on the part of the
person praying as Imam of a particular mosque (say for example in the case
if a shia is in a sunni mosque). Some Shia authorities even regard it as an
invalidator
of the Salat (if done thinking
this is the
correct
way).
Sunni
Reference:
Al-Majmoo,
Vol.
1, page
312
It is said that folding the arms was started after the Prophet (s).
The Messenger of Allah (pbuh&hf) has said:
" Perform your prayers as
you saw me performing my prayers." Crossing the hands voids the prayers
in the Imamiyyah school of thought since it deemed as the habit of the Magi.
Shia References:
- al-Kafi, al-Kulayni, 3:336;
- al-Ta'dhib, al-Tusi, 2:84 and 2:309
7. Bismillah before reciting Surahs:
While Shia start the Surahs by saying Bismillah
Al-Rahman Al-Rahim (Basmalah), as part of the Surah, they are to say it loud
enough to be heard.
The Prophet (s) used to start Al-Fatiha with Basmalah but Muawiya was the culprit
in deleting it.
Sunni Reference: Kitab Al-Umm by Imam Al-Shafii, Vol. 1, Page 108
In the Hanafi and Shafi'i schools, it is recommended (mustahhab) to cross the
hands. The Shafi'i school says to cross the right hand on top of the left above
the belly, while the Hanafi says to hold the hands below the belly.
Hanafi, and Maaliki: They regard Bismillah as not part of
Surah Fatiha, so they read Surah Al-Fatiha without it, though they have the
option to say it. However,
they say Bismillah with the subsequent Surahs. Also, the Hanafi and Hanbali
can read it without being heard. Maaliki would not read at all.
Shafii and Hanbali: Regard Bismillah as part and parcel
of Al-Fatiha, and has to be said loudly.
Sunni References: Vol. 2, Box 410. Also Al-Muntaqa,
Vol. 1,
page 151
8. Amen (or Saying Aameen):
Because Amen is a Hebrew word,
Shia's Fiqh prohibits saying it during Salat, otherwise, their Salat becomes
invalid. However, they
can say "Amen" when
not in Salat. Instead of Amen, Shia say "Al-Hamdu
Lillaah."
Sunni References:
- Al-Saadiq
and the Four Madhhabs, Vol. 3, page 331
-
Fiqh according
to the five Madhhabs, Muhammad J. Maghniya, page 111
Hanafi, Maaliki, Shafii, and Hanbali: As Mustahab (preferable)
they say Amen after reading the Fatiha
during Salat. They follow what Abu Hurairah once recommended to utter "Amen" after
Al-Fatiha, but Shia claim that the specific narration was not credible.
Sunni References:
-
Sahih Bukhari, Section:
Salat.
- Fiqh according to the five Madhhabs, Muhammad
J. Maghniya, page 111
9. Reciting Suras:
Shia
insist thatcomplete (not partial) Surah has to be recited following Al-Fatiha
during Salat, and without
this rule the Salat is
invalidated. Other Madhhabs are divided about this point, for instance, with
the Hanafis, a portion of a Surah is sufficient, even one Ayah!
10. Qunoot:
Qunoot is saying a Duaa, usually a passage from
the Holy Quran. Qunoot is highly recommended (preferable) with Shia, since
the Prophet (s)
used to do so.
Qunoot is not practiced regularly in the other Madhhabs during
regular Salat, though the Prophet (s) used to practice it but more than 40
years later Muawiya stopped it.
Sunni Reference: Al-Saadiq and the Four Madhhabs, Asad
Haidar, Vol. 3.
However, Qunoot is said during Subh Salat (morning prayer)
by the Maaliki and Shafii. As to the Hanafi and Hanbali, they say Qunoot
during Witr Salat in various manners.
11. Raising Forefinger in Tashahhud:
Shia do not point with the forefinger while
in Tashahhud as this practice was innovated by Caliph Umar and did not
exist in the time of the Holy Prophet pbuh. The Hanafi and Shafii do
point with the
forefinger and even move it in a circular manner, as a preferable (Mustahab)
procedure.
12. Toe:
While Shia are to sit comfortably on the folded feet during Tashahhud,
the Hanafi are to sit on the twisted left foot while the big toe of
the right foot is touching the floor.
13. Tashahhud:
Shia follow the version of Tashahhud as taught by Ahlul Bayt
quoting the Prophet (s).The Hanafi follow the Tashahhud taught by
Ibn Masood, quoting the Prophet (s).
The Maaliki follow the Tashahhud taught by Ibn Omar, quoting the
Prophet (s).
While the Sahafii and Hanbali follow the Tashahhud taught by Ibn Abbas,
quoting the Prophet (s).
14. Tasleem:
Shia follow the version of Tasleem as taught
by Ahlul Bayt quoting the Prophet (s). Tasleem is a Must (Wajib). The Hanafi,
Shafii, and Hanbali
do Tasleem in various forms as appears in Sahih Bukhari and Muslim. It is
regarded as Wajib (a Must) by the Maaliki, Shafii and Hanbali; and as Sunnah
by the Hanafi.
Sunni Reference:
Kashf Al-Ghumma, Al-Sharani, vol. 2, page 220
Musnad
Ahmad ibn Hanbal, Vol. 2, page 162
15-Concluding the prayer with three Takbirs:
The
Messenger of Allah (pbuh&hf) used to conclude his prayers with three takbirs. Imam Muslim
narrates this fact on the authority of Ibn 'Abbas who says: "We knew that
the Prophet (pbuh&hf) had concluded his prayers when he recited the three
takbirat."
Sunni Reference: Sahih Muslim, 1:219
In conclusion, I simply appeal to all believing individuals to engage in a
serious soul-searching effort to find the truth for themselves.
May Allah (SWT) forgive us our sins, and guide us to that which pleases Him
(SWT).