Alhassanain(p) Network for Heritage and Islamic Thought

6: Prostration on the Ground

1- Importance of Prostration between Worships

In Islam’s point of view, prostration for Allah is the best way or one of best ways of worshiping and servitude and as it has been mentioned it cabbalas, person is closer to Allah in position of prostration than other position; great leaders especially prophet of Allah (s.a.) and Ahl -e- Bait (a.s.) had long prostrations.

Long prostrations for Allah develop and grow human soul and body and are most obvious symbols of humility and servitude in presence of God. Because of that it has been ordered to prostrate twice in each Rak’at of prayer and prostration for gratitude and other obligatory and Mustahab prostrations are most obvious samples of prostration.

While prostrating, person forgets anything other than Allah and see himself/herself closer to him and places at adduction table of Allah.

Masters of gnosis and evolution and teachers of behavior affirm a lot on prostration.

All that has been said above is a clear proof for a famous Hadith that says none of acts of human is painful to Satan more than prostration to Allah and we read in another Hadith: “Holy Prophet (s.a.) told one of his companions: If you want to accompany me in the judgment day, then perform long prostrations for vanquisher Allah”.1

2- Prostration for other than Allah is not Allowed

We believe that prostration for other than pure essence of unique Allah is not allowed, because prostration is the extremity of humility and obvious symbol of worship and servitude is only for Allah.

The expression “And for Allah prostrate all who are in heavens and the earth”2 , according to precedence of “for Allah” in the sentence, is restrictive and the verse means that all and all existing in heavens and the earth prostrate only for Allah!

Also the sentence “For him they prostrate” in verse 206 of A’raaf Sura is another evidence for restriction of prostration for Allah.

1- Safinat Albahar, article of prostration.

2- Ra’d Sura, verse 15.

Primarily, prostration is the extremity of humility and is only for Allah and if we prostrate for any other person or thing, then we have placed that equal to Allah for ourselves and this is a false act.

We know “unity in worship” as one of meanings of unity (Tawhid), it means that worship is only for Allah and Tawhid does not complete without that and in other words: Worshiping other than Allah is a branch of polytheism and prostration is a kind of worship, therefore prostrating to other than Allah is not allowed.

But prostration of angles for Adam which has been mentioned it some verses, as commentators have said, had been a prostration in meaning of respect and reverence and glorification, not for worshiping, but the purpose of angles was the thing that I say as a poem:

Adoration is proper to that creator

Who can create such a beautiful figure from water and mud

Or because prostration was ordered by Allah it was actually servitude of Allah, or it was prostration of gratitude for him.

And prostration of Jacob and his wife and children for Joseph which has been mentioned in Qur'an: “All of them prostrated to him”1 , is the same prostration for gratitude or it was in meaning of respect, reverence and glorification.

1- Yousof (Joseph) Sura, verse 100.

It is interesting that in the book “Wasael Alshi’aa” which is one of our famous Hadith resources, in chapters for prostration in prayer, there is a chapter with the title “unacceptably of prostration for other than Allah” and it has been quoted seven Ahadith from holy Prophet (s.a.) and infallible Imams (a.s.) in there, that prostration is not allowed for other than Allah.1

Remember this expression well, until we conclude from that in later discussions.

3- On Which Should Be Prostrated?

Followers of Ahl -e- Bait (a.s.) altogether believe that it cannot be prostrated on anything except earth, and they also believe that it is possible to prostrate on anything that grows from the earth, if it is not eatable or wearable, like leaf, wood of trees, fescue, sennit, etc.

While generally, Sonni Faqihs believe acceptability of prostration on anything. Although some of them take prostration on sleeve or tail of turban as exceptions and did not permit to prostrate on them.

Followers of Ahl -e- Bait (a.s.) insist on their belief referring to cabbalas from prophet of Allah (s.a.) and Imams of Ahl -e- Bait (a.s.) and acts of Sahaba, therefore they prefer not to prostrate on carpets in Masjid Alharaam and mosque of Prophet (s.a.) but to prostrate on stones and sometimes they bring a sennit mat and prostrate on that.

1- Wasael Alshi’aa, vol. 4, page 984.

In mosques of Iran and Iraq and other Shiite countries that all over the mosques is covered by carpets, Shiites has built a piece of clay that is called “Mohr -e- Namaz” (prayer seal) and put it on the carpet and prostrate on that, in order to rub the forehead which is the dearest part of a human on clay in front of Allah and extreme humility in presence of Allah had been performed. Sometimes this clay is chosen from soil of place which martyrs are buried in remembrance of their zeal for Allah and for having more concentration during prayer, and they prefer martyrs of Karbala to others; but they are not always limited to that soil or clay and as it has been said, Shiites would easily prostrate on stones of floors of mosques, like Masjid Alharaam and Masjid Alnabi. (Attention!)

By the way, followers of Ahl -e- Bait (a.s.) have several proofs for proving necessity of prostration on the ground, like Ahadith from prophet of Islam (s.a.) and the way of living of Sahaba that will be mentioned in later discussions and cabbalas from Imams of Ahl -e- Bait (a.s.) which we will talk about them soon.

But it is wonderful that why some of Sonni brothers react this hard for this Fatwa; sometimes called it as heresy and sometimes even infidelity or idolatry.

If we prove with the books that are trusted and reliable for these brothers that Prophet (s.a.) and his companions did prostrate on the ground, then is it still heresy?!

If we prove that some of friends of his holiness, like Jaber ibn Abdullah Ansari, when the weather was hot and stones and gravels got hot and heated, he take some gravels in his hand and pass them through the hands to cool them down and prostration will be possible on them1 , then do they call Jaber ibn Abdullah idolater or heretic?!

Does a person who prostrate on sennit mat or prefer to prostrate on stones of floor of Masjid Alharaam, worship sennit or stones?!

Isn’t it necessary that these brothers read one of thousands of Fiqh books of ours in the issue of thing which it can be prostrated on them and see that these false accusations do not have even a little compatibility with truth?

Is accusing to heresy, infidelity or idolatry the matter that Allah denies it easily in the judgment day?

For clearing that why Shiites prostrate on the ground noticing to this Hadith from Imam Sadiq (a.s.) is enough: Hisham ibn Hakam who is one of scientist friends of his holiness asked that on which we can prostrate and on which we cannot? Imam Said: “Prostration is not allowed unless on the ground or the things which grow from earth, except eatable and wearable things”.

1- Musnad of Ahmad, vol. 3, page 327 and Sunan of Beihaghi, vol. 1, page 239.

Hisham says: I said what its philosophy is my master?

He said: Because prostration is humility for the almighty Allah and it is not proper to prostrate on eatable and wearable things, because secularists are slaves of eatable and wearable things and person who prostrates is worshiping Allah during prostration. Therefore it is not proper for him to put his forehead on the things which are idols of secularists who are tempted by glamour of the world.

Then he added: “Prostrate on the ground is the best, because it shows humility for Allah better.”1

4- Evidences for the Matter:

Now we introduce evidences for this issue and first of all we begin with the words of prophet of Allah (s.a.):

1- Elal Alsharaie’, vol. 2, page 341.

A) The Famous Hadith of Prophet (s.a.) About Prostration on the Ground

Shi’aa and Sonni have quoted this famous Hadith from Prophet (s.a.) that he said: “The earth has been chosen for me as place of prostration and purity (Taharat) (Tayammum (dry ablution))”.1

Some people assumed that the meaning of Hadith is that all around the earth is the place for worshiping God and it is not limited to a specific place, as Jews and Christians believed that worship has to be performed only in church or other specific temples; but with little attention it is discovered that this interpretation is not compatible with the real meaning of Hadith, because Prophet (s.a.) said: The earth is pure and also the mosque” and we know that things which are pure and it is possible to perform Tayammum (dry ablution) with them are dust and stone of the earth, therefore the place for prostration should also be dust and stone.

If holy Prophet (s.a.) wanted to say the meaning which some of Sonni Faqihs recognized from Hadith, he would say: All around the earth is mosque for me and its dust is for my purity and dry ablution”, but he did not say that.

Therefore, there is no doubt that here the meaning of mosque (مسجد ) is place of prostration ( محل سجده ) and that place should be the thing which it is possible to perform Tayammum with that.

Thereupon, if Shiites are insisting on prostrate on the ground and they do not accept prostration of carpet are not doing anything wrong, because they are following the order of prophet of Allah (s.a.)

1- Sahih of Bokhari, vol. 1, page 91 and Sunan of Beihaghi, vol. 2, page 433 (this Hadith has been quoted in several other books).

B) The Way that Prophet (s.a.) Prostrated

It is recognized from several cabbalas that holy Prophet (s.a.) had prostrated on the ground, not on carpet, cloth and like them.

We read in a Hadith from Abu Harira that: “I saw prophet of Allah (s.a.) in a rainy day prostrating on the ground and its effects were showing on his forehead and nose”.1

If prostration of carpet and cloth was allowed, then it was not necessary that his holiness prostrate on the ground.

Also Ayesha says: “I had never seen that prophet of Allah (s.a.) cover his forehead (during prostration) with anything”.2

Ibn Hajr says in explanation of this Hadith: This Hadith refers to the principle that during prostration forehead should reach the ground, but it is not obligatory when person is ill or incapable of that”.3

1- Majma’ Alzawa’ed, vol. 2, page 126.

2- Musnaf of Ibn Abi Shiba, vol. 1, page 397.

3- Fath Albari, vol.1, page 404.

It has been mentioned in another cabbala from Maymuna (another wife of prophet of Allah) that: Prophet (s.a.) had performed prayer and prostrated on a piece of sennit mat”.1

It is obvious that the meaning of this Hadith is that Prophet had prostrated on his sennit Sajjada (a mat for performing prayer on it, mostly it had been made from palm leaves).

There are several cabbalas in resources of Ahl -e- Sonnat that Prophet had performed prayer on “Khumrah”. (Khumrah is a small mat or Sajjada that is made from palm leaves).

It is wonderful that if Shiites act like this and put a sennit Sajjada under their feet during prayer, they will be accused by some fanatics to heresy and will be looked enraged, while these Ahadith tell that it was tradition of prophet of Allah (s.a.).

And how painful is when traditions considered as heresy!

I will never forget that in one of pilgrimages of Ka’ba when I wanted to perform prayer on a small sennit Sajjada in Prophet’s mosque, one of Wahhabi scholars came to me, take that mat and furiously threw that away, maybe he considered “tradition” as “heresy”!

1- Musnad of Ahmad, vol. 6, page 331.

C) The Way Sahaba and Followers Prostrated

It is interesting that acts of Sahaba and a group of people who were after them (and are called “Tabi’een” (followers)) show that they also prostrated on the ground, for instance:

1- Jaber ibn Abdullah Ansari says: “I was praying with prophet of Allah (s.a.); I took some gravel in my hand and pass them through the hands in order to cool them down, it was because of extremity of heat”. 1

This Hadith shows clearly that Sahaba of Prophet (s.a.) did insist on prostrating on the ground, even they had found a solution for heat problem. If prostration on the ground was not obligatory, then what was the necessity of this laborious act?

2- Anas ibn Malik says: “We were with prophet of Allah (s.a.) in hot weather; some of us were keeping gravels in our hands until they cooled down, then we were putting them on the ground and prostrating on them”. 2

This expression also shows that this act had been customary among Sahaba.

1- Musnad of Ahmad, vol. 3, page 327; Sunan of Beihaghi, vol. 1, page 439.

2- Sunan Alkobra by Beihaghi, vol. 2, page 106.

3- Abu Obayda quotes: “Abdullah ibn Mas’ood never prostrated (or he said performed prayer) unless on the ground”. 1

If the purpose of ground was carpet, then there was no need to tell, therefore it means dust, clay, stone, gravel, etc.

It is mentioned in the book “Haalaat” by Masrooq ibn Ajda’ one of friends of Ibn Mas’ood: “He had never permitted anyone to prostrate on other than earth, even when he was getting on a ship he was carrying something there to prostrate on it".2

Ali ibn Abdullah ibn Abbas wrote to “Razin”: ”Send a flat piece of stone from Marwa for me to prostrate on”.3

It is mentioned in another quote in the book Fath Albari (explanation of Sahih of Bokhari): “Omar ibn Abdulaziz had not suffice to prostrate on Khumrah (sennit mat/Sajjada), but he had put some clay on that and had prostrate on them”.4

***

1- Musnaf of Ibn Abi Shiba, vol. 1, page 397.

2- Tabaghat Alkobra by Ibn Sa’d, vol. 6, page 53.

3- Akhbar -e- Mecca by Arzaqi, vol. 2, page 151.

4- Fath Albari, vol. 1, page 410.

What do we understand from all these news? Is it anything else than the way of Sahaba and after them, in first centuries, was to prostrate on the ground that contains clay, stone, gravel, etc.?

Now if some of Muslims want to keep this tradition alive, should it be called heresy?!

Shouldn’t Sonni Faqihs move to keep this tradition of Prophet (s.a.) alive, the act that shows the extremity of humility for Allah and is compatible with nature of prostration? In hope of that day.

***

7: Conjunction of two prayers

Introducing the Issue

Prayer is the most important relation between created and creator, the best program of education, means of purifying ourselves and self constitution, dissuasive from prostitution and forbidden acts and is the reason to get closer to Allah, and performing prayer in congregation causes Muslims to be powerful and keeps the unity of their formation and increases vivacity and exaltation of Islamic society.

Primarily, prayer is performed five times a day, and heart and soul of person continuously is being washed in the pure stream of grace of Allah. Holy prophet (s.a.) knew prayer as the reason of clarity of his eyes and said: “Clarity of my eyes is in prayer”.1 He knew that as ascension of a believer and said: “Prayer is the ascension of a believer”2 .

1- Makarem Alakhlagh, page 461.

2- Although we did not find this sentence in quoting books but it is very famous that Allame Majlesi refers to that among his expressions. (Bahar Alanvaar, vol. 79, page 248 and 303)

And introduced prayer as the means of approaching pious persons to Allah, “Prayer is the means of approaching of pious person”.1

Here we discuss about the issue that is it a obligatory ruling to separate prayers in five times which acting in other way invalidates that (like performing prayer before time) or it is possible to perform prayer in three times (noon and after noon together, and sunset and night together)?

Shiite scholars, as following Ahl -e- Bait (a.s.), generally believe that it is allowed to perform prayers in three time although it is a lot better to do it in five times.

But most of Sonni Faqihs, except a little group, believe that performing prayer in five times is obligatory (only has permitted conjunction of noon and afternoon prayers of day of Arafa in Arafat and sunset and night of Eid -e- Qurban (festivity of sacrifice and getting close to Allah) in Mash’ar Alharaam, and lots of them also permitted to conjunct two prayers during travel or in rainy weather which going to mosque for performing Jama’at prayer is hard).

According to Shiite Faqihs, as it is said before, while emphasizing the preference of performing prayer in five times, permission of doing this in three times is known as a divine gift for facilitating in performing prayers and expanding it to all people, and they know this issue in harmony with the soul of Islam which is “Religion is tolerant and easy”.

1- Kafi, vol. 3, page 256, Hadith 26.

And experience showed that insisting on performing prayer in five times, sometimes mainly causes forgetting prayer at all and a group of people leave prayer.

Results of Insisting on Five Times in Islamic Societies

Why Islam permitted the conjunction of noon and afternoon prayers of Arafa and sunset and night of Mash’ar?

Why lots of Sonni Faqihs permitted the conjunction of two prayers in travel and rainy weather according to cabbalas of Prophet (s.a.)? Surely, for facilitating for the nation.

This facilitation necessitates that conjunction of prayers permitted in other problems, in past and in future.

In our days, life of people is changed and condition of lots of workers in factory, clerks in office and students in classroom does not allow them to perform prayers in five times, it means that this act will be very difficult for them.

According to cabbalas that have been quoted from holy prophet (s.a.) and Shiite Imams (a.s.) insist on it, whenever it is permitted for people to conjunct prayers a renovation will happen in the issue of prayer and the number of persons who perform prayer will increase.

In the other way leaving of prayer and existence of people who do not perform prayer will be increased and maybe it is according to this argue that it is said lots of young person of Ahl -e- Sonnat left prayer, while persons who do not perform prayer are less existed among follower of Shi’aa.

It is correct that according to “I have been chosen for a tolerant and facile religion” and according to several cabbalas which are quoted from prophet of Allah (s.a.), while emphasizing the preference of performing prayer in five times, and with congregation, we permit that people perform their prayers in three times, even individually, in order that life problems do not cause leaving prayer.

Now we return to holy Qur'an and cabbalas of prophet of Allah (s.a.) and Imams (a.s.) and discuss about the issue fairly and without fanaticism.

Cabbalas about Conjunction of Two Prayers

It has been quoted about thirty cabbalas about conjunction of noon and afternoon prayer or sunset and night without pointing to travel, rain or risk of damage in famous resources like Sahih of Muslim, Bokhari, Sunan of Tirmizi, Muwatta’ of Malik, Musnad of Ahmad, Sunan of Nisa’ee, Musnaf of Abdul Razzaq and other books, which all of them are from famous and known resources of Ahl -e- Sonnat. These cabbalas mainly are quoted from five famous tellers:

Ibn Abbas

Jaber ibn Abdullah Ansari

Abu Ayyub Ansari

Abdullah ibn Omar

Abu Harira

Which a part of them will be shown as follows:

1- Abu Zubayr quotes from Saeed ibn Jubayr from Ibn Abbas: “Prophet of Allah (s.a.) performed prayers of noon and afternoon conjunct where there was no fear or travel”.

Abu Zubayr says that I asked Saeed ibn Jubayr: Why Prophet (s.a.) performed such an act?

Saeed said: I also asked the same question from ibn Abbas and he answered: “The purpose of his holiness was that none of his nation will be in trouble”.1

2- We read in another Hadith from Ibn Abbas: “Prophet (s.a.) performed prayers of noon and afternoon, and sunset and night conjunct without fear or rain and there written beneath the Hadith: They asked from Ibn Abbas that what the purpose of Prophet (s.a.) was from that?

1- Sahih of Muslim, vol.2, page 151.

He answered: “The purpose of his holiness was that none of Muslims will be in trouble”.1

3- Abdullah ibn Shaqiq says: “One day Ibn Abbas delivered a sermon for us after sunset prayer until sun went down and starts showed up. Crowd said prayer prayer, then a man from Bani Tamim tribe came and was continuously saying: Prayer! Prayer! Ibn Abbas said: You want to teach the tradition of Prophet (s.a.) to me, you rootless! Prophet of Allah (s.a.) performed prayers of noon and afternoon (and also) sunset and night conjunct. Abdullah ibn Shaqiq says: I doubted and I went to Abu Harira and asked him, and he confirmed the words of Ibn Abbas!”2

1- Sahih of Muslim, vol. 2, page 152.

2- The Same evidence.

4- Jaber ibn Zayd says: Ibn Abbas said: “Holy prophet (s.a.) performed seven Rak’ats together and eight Rak’ats together (points to conjunction of sunset and night prayers, and noon and afternoon prayers”.1

5- Saeed ibn Jubayr quotes from Ibn Abbas: “Holy prophet (s.a.) performed prayers of noon and afternoon, and sunset and night conjunct in Medina, without any fear (of enemy) or rain, they asked Ibn Abbas that what the purpose of his holiness was from this act? He said: “He wanted that his nation were not in trouble”.2

6- Ahmad Hanbal has quoted this story similar, from Ibn Abbas in his Musnad book.3

7- Malik, famous Imam of Ahl -e- Sonnat, quotes from Ibn Abbas in the book “Muwatta’” without expressing anything about “Medina”: “Prophet of Allah performed prayers of noon and afternoon conjunct, and prayers of sunset and night conjunct without existence of fear (of enemy) or rain”.4

1- Sahih of Bokhari, vol. 1, page 140 (chapter of time of sunset).

2- Sunan of Tirmizi, vol. 1, page 121, Hadith 187.

3- Musnad of Ahmad, vol. 1, page 223.

4- Muwatta’ of Malik, vol. 1, page 144.

8- It has been quoted in the book “Musnaf of Abdul Razzaq” that Abdullah ibn Omar said: “Holy prophet preformed noon and afternoon prayers conjunct, while he was not in travel, somebody asked Ibn Omar why Prophet (s.a.) did that act you think? He said: “Because if anyone performed these prayers conjunct, then nobody will be in trouble (and nobody animadvert that person)”.1

9- Jaber ibn Abdullah says: “Prophet of Allah (s.a.) performed prayers of noon and after noon, and also sunset and night conjunct in purpose of permitting the nation to do the same, even if there is no fear or any other trouble”.2

10- Also Abu Harira says: “Prophet of Allah (s.a.) performed two prayers conjunct in Medina where there was no fear (of enemy)”.3

1- Musnaf of Abdul Razzaq, vol. 2, page 556.

2- Ma’aani Alathaar, vol. 1, page 161.

3- Musnad of Albazzaz, vol. 1, page 283.

11- Abdullah ibn Mas’ood also quotes: “Prophet of Allah performed prayers of noon and afternoon, and also sunset and night conjunct, somebody asked for the reason. His holiness said: “I did this in order that my nation won’t be in trouble”.1

And other Ahadith;

***

There are two questions asked here:

1- Precise of Quoted Ahadith

Almost in all of above Ahadith which are quoted in famous books and first grade resources of Ahl -e- Sonnat and their documents are from a group of superior Sahaba, it has been emphasized on two points:

First that prophet of Allah (s.a.) performed conjunction of two prayers when there were no specific problems like rain or travel, or fear of enemy.

The other is that purpose of his holiness was “facilitating for nation” and preventing “Trouble and labor”.

Now is it correct that some persons make troubles and say that these conjunctions were for emergency cases? Why shall we close our eyes to the truths and prefer our prejudices over the explicit words of prophet of Allah (s.a.)?!

1- Almo’jam Alkabir Tabarani, vol. 10, page 219, Hadith 10525.

Allah and his prophet forgave, but unfortunately fanatics of nation do not forgive! (Points to a Persian proverb) Why?!

Why they do not want that young Muslims performs the most important Islamic duty (daily prayers) in any situation and anywhere, in Islamic countries and out of them, in universities and in offices and factories?

We believe that Islam is for any time and any place until the end of days.

Surely, holy prophet (s.a.) saw all Muslims with his extended view in all centuries and he knew that, if he wanted to force anyone to five times of prayers then a group will leave praying (as we see that today). In this purpose he facilitated the duty for his nation, in order that anyone in anywhere and anytime can easily perform their daily prayers.

Qur'an says: “and he has not imposed any difficulties on you in religion”.1

2- Qur'an and triple times of prayers

One of amazements of this issue is that in two verses of holy Qur'an, when it is talked about times of prayers, only three time has been mentioned for daily prayers, and despite this fact, it is wonderful that why a group of these brothers insist on necessity of five times for performing prayers.

1- Hajj Sura, verse 78.

Preference of performing prayer in five times is not deniable. We also perform prayers in five times, whenever it is possible, but there is a discussion about necessity of that.

First verse is in Hood Sura: “Perform prayers at the two ends of the day and some parts of the night…”.1

Phrase “طرفي النهار ” (the two ends of the day) refers to dawn prayer which performs at the beginning of the day and noon and afternoon prayers which their time continues until sunset. In another words continuity of time of noon and afternoon prayers can be understood clearly from this verse.

But “ زلفاً من الليل ” (some parts of the night) by noticing that, according to Mokhtar Alsahah” and Ragheb in the book “Mufradat”, “ زلف ” is the plural form of “ زلفة ” which means parts of beginning of the night, so it refers to the time of sunset and night prayers.

Therefore if Prophet (s.a.) usually performed prayers in five times, surely it was for its preference of the times which all of us believe in that. Why shall we ignore the feature of verse of Qur'an and go for another interpretation?!

1- Hood Sura, verse 114.

Second verse is in Isra’ Sura: “Perform prayer at the noon’s decline until the darkness of the night, and also the Qur'an (reading) of the dawn (dawn prayer) …”.1

“دلوك ” means inclining and here it points to decline of sun from meridian that means decline of noon.

“ غسق الليل ” means darkness of the night which some persons interpret that to beginning of the night and others to midnight, because as Ragheb has mentioned in Mufradat, “ غسق ” means the extreme darkness of the night which is midnight.

Therefore “ دلوك شمس ” refers to the beginning of the time of noon and afternoon prayers and “ غسق الليل ” refers to the end of time of sunset and night prayers and also “ قرآن فجر ” refers to dawn prayer.

By the way, in this holy verse it has been mentioned only three times for daily prayers not five times, and this is the permission for performing prayers in three times.

Fakhr Raazi has interesting expression in interpretation of this verse which says: “Whenever we interpret “ غسق ” to the appearance of the first darkness at beginning of the night, which Ibn Abbas and Ata and Nazr ibn Shamil are also agrees, then “ غسق ” will be in meaning of beginning of sunset and therefore what is mentions in the verse referring the three times: Time of decline and time of beginning of sunset and time of the dawn.”

Then he adds: This matter behooves decline to be the time of noon and afternoon prayers, then this time is common between this two prayers, and the beginning of sunset is the time for “sunset and night payers”. Therefore, foresaid prayers has also common time and the result of all this is that conjunction of noon and afternoon prayers and sunset and night prayers is absolutely permitted”.1

Fakhr Raazi wends the way well to here and understands the meaning of holy verse as well and mentions that, but he says in continue that because we have a proof that conjunction of prayers is not permitted without excuse or in travel, therefore we should limit the conditions of the verse to the situation of excuse.2

1- Great interpretation of Fakhr Raazi, vol. 21, page 27.

2- The same evidence.

We should remind him that we have no proof for limiting the verse to the situation of excuse, but we have several cabbalas (which had been mentioned before) that prophet of Allah (s.a.) performed prayer of noon and afternoon, also sunset and night conjunct without any excuse or being in travel for facilitating for his nation that the can use this opportunity; moreover how is it possible to assign the verse to limited cases as in Usul science (science of fundamentals) it is said that limiting the major is not permitted.

And by the way, we cannot ever ignore the clear meaning of the holy verse in expressing three times for prayers.

***

We conclude from all the things that have been said in this chapter that:

Qur'an has been mentioned clearly the permission of three times for quintet prayers.

Cabbalas which have been quoted in books of two sects show that holy prophet (s.a.) had performed prayers conjunct several times, without being in travel and existence of another excuse, and he has known this matter as an opportunity for Muslims in order that they do not be in trouble.

Although performing prayers in five times is preferred, but insisting on this preference and preventing from using the opportunity, will cause lots of people, especially young persons, to ignore and leave prayers and this will put a heavy responsibility on persons who oppose this opportunity.

At least Faqihs of Ahl -e- Sonnat accept that their young persons act to Fatwa of us follower of Ahl -e- Bait (a.s.) in this issue, as great scholar Sheikh Al Azhar “Sheikh Mahmood Shaltoot” accepted to act to Ja’fari Shiite Fatwas.

***

Again we emphasis that we should accept that in today’s world it is very difficult to perform prayers in five times for lots of workers, clerks, students and other groups of people. Should not we use the opportunity that prophet of Allah (s.a.) has given to us which is foreseen for these days, in order that young persons and other groups of people will not be encouraged to leave prayer?!

Is it correct to insist on “tradition” if it costs leaving the “duty”?