The Shiite Apologetics
Question Twenty-seven
Why do Shiites perform ritual prayers (Salat) three times a day instead of five ?
Answer:
At the beginning, it is necessary to review some juridical points:
All Islamic sects hold that it is permissible to perform the noon and the afternoon prayers successively on the day of Arafat. This is true with evening (maghrib) and `isha' prayers at Muzdalifah.
The Hanafites believe that performing the noon and afternoon prayers successively and maghrib and `isha successively is restricted to `Arafah and Muzdalifah and not inclusive of any other circumstances.
The Hanbalis, the Malikis and the Shafi`is say, In addition to above circumstance one can also perform the noon and afternoon prayers, or maghrib and `isha' prayers successively when one is on a trip. Certain law schools from among the above consider it permissible to say the prayers successively in time of emergency: when one is caught in the rain, or he is ill or he fears the attack of the enemy. [1]
[1] Extracted from al-Fiqh `ala al-Madhahib al-Arba`ah, the book of al-
- The Shiites believe that there is, as follows, a specifically valued time for each of the prayers: for the noon and afternoon, evening and` isha' prayers. There is also a shared time.
a. The time that is specifically valued for the noon prayer is the canonical time, long enough to recite a four unit (rak`ah) prayer, allocated to performing the noon prayer only.
b. The specific time for the afternoon prayer is the time one has left, long enough to perform only the afternoon prayer before the evening dusk sets in.
c. The shared time for the noon and afternoon prayers begins with the termination of the noon-prayer specific time, and lasts until the time is due for the afternoon prayer to begin.
The Shiites claim that the noon and the afternoon prayers can be performed successively within this shared time span.
The Sunnis, however, maintain that the noon-specific praying time begins as the religion has specified it, and terminates at the time when the shadow an object casts is as long as the object itself. It is forbidden to perform the afternoon prayer during this time limit. Then comes the specific time for the afternoon prayer to begin, and extends so long as the evening dusk, maghrib time, has not set in.
The noon prayer cannot be performed within this time allowance.
Salat, al-jam` bayn al-salatayn taqadduman wa ta'akhkhuran.
d. The specific time for the evening prayer, maghrib, begins as canonically decided, and terminates when the evening prayer which is a three unit (Rak`ah) finishes. Only maghrib prayer can be performed within this limited time span.
e. `isha' specific time is an interval ending in ritual midnight, an interval just long enough to perform `isha' prayer. Only `isha prayer can be performed within this time span.
f. The shared time for the performance of the evening (maghrib) and `isha prayers begins with the time allowed for the evening prayer (maghrib), and extends up to the time specifically valued for `isha prayer.
According to the Shiites, the evening and `isha prayers can be performed successively within this shared time limit
The Sunnis, however, believe that the time specifically valued for maghrib prayer begins when the dusk sets in. and terminates just as the evening steps in. During this interval reciting `isha prayer is forbidden. When the evening dusk overshadows, it is time for `isha prayer that extends up to the midnight ritually determined. maghrib prayer cannot be performed within this time span.
Conclusion:
A: The Shiites Viewpoint:
The noon prayer can be performed when the canonical noon begins, followed by the afternoon prayer without leaving an interval in between.
We may, if we wish, postpone the noon prayer until we are close, in time, to the moments specified for the afternoon
prayer, in such a manner that the noon prayer will end a bit before it is the right time for the afternoon prayer, then we go on to recite the afternoon prayer. This means that both prayers will be performed successively, although it is recommended to begin the noon prayer at the canonical time, and do the afternoon prayer at the time when the shadow an object casts is as tall as the object itself.
The same procedure applies to evening (maghrib) and `isha prayers, that is, we can perform maghrib prayer at the canonical time, followed by `isha prayer without an interval in between. We may also postpone maghrib prayer until it is about the time for the `isha prayer in such a manner that maghrib prayer will end before it is time for `isha prayer, then we go on to recite `isha prayer. This means that maghrib prayer and `isha prayers will be performed successively, although it is recommended to perform maghrib prayer after the canonical maghrib time sets in and do `isha prayer when the evening dusk has overshadowed. This is the Shiites' view.
The Sunnis do not announce an uncategorical concession for the noon/afternoon prayers and maghrib and `isha prayers to be performed successively anywhere and at any time in the same manner that they are performed at `Arafah and Muzdalifah. So, the question still remains to be further delved on.
- Muslims unanimously agree that the holy Prophet (Peace be upon him and his descendants) used to perform his prayers successively. However, this behavior of his has been interpreted in two different manners:
a. The Shiites have interpreted it to mean that it is allowed
to perform the afternoon prayer immediately subsequent to the termination of the noon prayer. The same is true of the `isha prayer that can be performed soon after maghrib prayer, and this is not restricted to any specific time, place or condition; it is applicable to all places at all times.
B: Others Point of View
The implication of the narration concerning the Prophets manner of performing the prayers is that it is allowed to perform the noon prayer towards the end of the time due for it; however, the afternoon prayer should be done on time. The same procedure applies to maghrib and `isha prayers, with the former to be performed towards the end of the time allowed for it. However, `isha' prayer should be done on time.
We will now go to discuss the narrations in order to prove the Shiites' point of view on the permissibility of performing prayers successively at the time allowed for one of them, not as the Sunnis hold: performing one towards the end of the time due for it, and performing the other exactly at the beginning of the time set for it.
The Narrations
- Ahmad ibn Hanbal, the leader of the Hanbaliyyah school of jurisprudence reports on the authority of Jabir Ibn Zayd who said: I heard Ibn `Abbas saying: I was with the holy Prophet (a.s). We performed the prayers consisting of eight units (Rak`ahs) (the noon and the afternoon prayers) successively, and (when the time came) we did the seven units (Rak`ah) prayers maghrib and `isha in the same manner. I told Abu'l-Sha`tha', I suppose the Messenger of God deferred the noon prayers and (on the other hand) performed the afternoon prayer a bit sooner; also, he
postponed maghrib prayer a bit, and performed `isha prayer a little sooner, too. Abu'l-Sha`tha' said, I suppose so, too[1]
This narration expresses the holy Prophets performing the noon, afternoon, maghrib and `isha prayers successively, without leaving an interval between each set.
- Ahmad Ibn Hanbal quotes the following on the authority of `Abdullah Ibn Shaqiq: Having finished the afternoon prayer, Ibn `Abbas began preaching which lasted until sunset and when the stars appeared. (At this time) the people there announced that it was time to pray. A man from Bani-Tamim tribe who was among the crowd repeatedly said, It is time to pray. Ibn `Abbas was furious and said, Do you want to teach me the practice of the Prophet ? I witnessed the holy Prophet performing the noon and the afternoon prayers successively, and maghrib and `isha prayers without an interval in between. `Abdullah continued: Being perplexed (about Ibn `Abbas statement) I consulted Abu-Hurayrah; he confirmed Ibn `Abbas.[2]
In the above narration, two of the companions: `Abdullah Ibn `Abbas, and Abu-Hurayrah report that the prophet performed the noon, and afternoon, and maghrib and `isha prayers successively, and Ibn `Abbas followed him.
- Malik Ibn Anas, the leader of Maliki School of Jurisprudence says in his book, Muwatta', The holy Prophet (a.s) performed the noon and the afternoon prayers, and frequently did the evening and `isha prayers successively at a time when there was no fear of the enemy, nor was he on a trip.[3]
[1] Musnad Ahmad ibn Hanbal, vol. 1, p.221. [2] Ibid. p. 251. [3]
Muwatta' Malik, Kitab al-Salat. 3rd ed. (Beirut), p.125, narration
178;
--->
Malik, quotes the following on the authority of Mu`adh Ibn Jabal, The holy Prophet (a.s) used to perform the noon and the afternoon (and later on) maghrib and `isha prayers successively.[1]
Malik quotes the following on the authority of Nafi`, who himself cited `Abdullah Ibn `Umar as having said, The holy Prophet (a.s) used to perform maghrib and `isha prayers successively whenever he was in a hurry to go somewhere.[2]
Malik Ibn Anas quotes the following on the authority of Abu-Hurayrah: On the way to Tabuk, the holy Prophet (a.s) performed the noon and the afternoon prayers successively.[3]
Malik reports the following in Muwatta', on the authority of Nafi`: Whenever it was raining and the men of eminence performed maghrib and `isha prayers successively, `Abdullah `Umar also joined them (and did the same).[4]
Malik ibn Anas quotes Imam `Ali ibn Husayn (a.s) as follows: Whenever the holy Prophet (a.s) went on a trip during the day, he recited the noon and the afternoon prayers successively and whenever he went on a trip at night, he did maghrib and `isha prayers successively, too.[5]
Sahih Muslim, vol. 2, p.151, Beirut, the section on reciting the prayers successively while at home. [1] Ibid. p. 134, narration 176, Beirut ed. 1403 AH; also Sahih Muslim, Egypt Ed. Section 2, p. 152. [2] Muwatta' Malik, the book of prayers, 3rd edition (Beirut) p. 125, narration 177. [3] Muwatta' Malik, the book of prayers, p. 124. narration 175. [4] Ibid, p. 125, narration l79. [5] Ibid, p. 125, narration 181.
In the comment he has made on Muwatta, Muhammad Zarqani, on the authority of Abu'l-Sha`tha', says, In the city of Basra, `Abdullah ibn `Abbas performed the noon and the afternoon prayers without leaving an interval in between (and when the time came) he performed maghrib and `isha prayers successively, too.[1]
Zarqani reported on the authority of Tabarani, on the authority of Ibn Mas`ud: When the holy Prophet (a.s) had performed the noon and the afternoon prayers successively, he was asked about (the reason). He (the Prophet) said, I did it to make things easier for my people.[2]
Moslem Ibn Hajjaj, reported on the authority of Abu-Zubayr, on the authority of Sa`id ibn Jubayr, on the authority of Ibn `Abbas: The holy Prophet (peace be upon him and his descendents) performed the noon and the afternoon prayers successively when he was in Medina, not on a trip, and when there was no fear of the enemys attack.[3]
Commenting on the Prophets decision, Ibn `Abbas maintains that the Prophet did so because he did not want to put any one of his people in trouble.[4]
- In his Sahih, Muslim reports on the authority of Sa`id Ibn Jubayr (and he) on the authority of Ibn `Abbas: The
[1] Sharh al-Zarqani `ala Muwatta' Malik, section one on reciting the prayers successively while at home and on trip. Narration 294 [2] Ibid, p. 294. [3] Sahih Muslim, Egypt ed. P. 151, "On reciting the prayers on trip. [4] Ibid.
holy Prophet (a.s) performed the noon and the afternoon prayers, (and later on) the maghrib and `isha prayers successively in Medina when there was no fear of anything nor was it raining.[1]
Sa`id Ibn Jubayr continues: I asked Ibn `Abbas: Why did the Prophet act this waya He said, Because the Prophet did not want to cause any inconvenience for his people.[2]
- Abu-`Abdullah Bukhari has a special chapter in his Sahih on deferring the noon prayers until it is time for the afternoon prayer[3]. This itself is the most eloquent evidence that the noon prayers can be postponed a little to be duly performed with the afternoon prayer when it is time for the afternoon prayer. He mentions, The holy Prophet (a.s) performed, in Medina, seven units (Rak`ah) of prayers (maghrib and `isha) and (before that) the eight units (Rak`ah), the noon and the afternoon prayers, successively.[4]
This narration not only clearly says that the noon prayer can be deferred to be performed together with the afternoon prayer; it contextually implies that, in imitating the holy Prophet (a.s), maghrib prayer can, be postponed until it is time for `isha prayer, so that both are performed then.
[1] Ibid, p. 152 [2] Ibid, a discussion on the above narration. [3] Sahih al-Bukhari, section 1, p. 110, the book of prayers, the chapter on deferring the noon prayer until the afternoon prayer time. [4] Ibid.
- Elsewhere Bukhari says, `Abdullah ibn `Umar, Abu-Ayyub and Ibn `Abbas have reported that the holy Prophet (a.s) performed maghrib and `isha prayers successively.[1]
Reporting the above, Bukhari intends to say that the holy Prophet performed maghrib and the `isha prayers successively, since it is self evident that the Prophet always performed prayers.
Muslim quotes the following in his Sahih: Someone addressed Ibn `Abbas and said, Prayer, He (Ibn `Abbas) did not reply. Again, the man said, prayer. Again Ibn `Abbas did not reply. For the fourth time he repeated Prayer. This time Ibn `Abbas said, May you be deprived of your mother. Do you want to teach us something about prayersa We used to perform prayers successively at the time of the holy Prophet (peace be upon him and his descendents.[2]
Muslim report: Surely the holy Prophet (Peace be upon him and his descendants) performed the noon and afternoon, and (later on) maghrib and `isha prayers successively when he was on expedition to the Tabuk war. Sa`id ibn Jubayr said: I asked Ibn `Abbas for the Prophets decision. He said, The holy Prophet meant not to inconvenience his people.[3]
[1] Sahih al-Bukhari, section 1, "On prayers", p. 113, printed in Egypt in 1314 H. [2] Sahih Muslim, section 2, p. 153. [3] Ibid, 151.
Muslim Ibn Hajjaj quotes Mu`adh having said, During the Tabuk war, the holy Prophet left (to pray) and so did I. The Prophet performed the noon and the afternoon prayers and (later on) maghrib and `isha ones successively.[1]
Malik ibn Anas reports in Muwatta: Ibn Shihab asked Salim ibn `Abdullah: Can the noon and the afternoon prayers be performed successively? He answered, Yes, no problem. Have you not observed it performed in this way on the day of `Arafah in the `Arafah valley?[2]
Salih ibn `Abdullah meant to say that it is permissible to perform the prayers successively elsewhere, just as it is permissible to perform them on the day of `Arafah in the `Arafah valley.
It is necessary to mention that Muslims consider it permissible to perform the noon and afternoon prayers successively on the day of `Arafah at the time set for the non-prayer. By the above, Salem means to say that just as it is permissible to perform the two prayers successively at `Arafah, they can do the same at other times, too.
- The following traditions come from Muttaqi Hindis book, Kanz al-`Ummal.
`Abdullah ibn `Umar said, The holy Prophet, peace be upon him and his descendants, performed the noon and the afternoon prayers successively while he was at home, not on a trip. Someone asked Ibn `Umar: Why did the Prophet act this way? he answered: So as not to
[1] Sahih Muslim, section 2, p. 152, printed in Egypt. [2] Muwatta' Malik, 3rd ed., Beirut, p. 125, narration 180.
inconvenience his people. One may perform the prayers successively of he wishes.[1]
- Jabir reports: The holy Prophet (a.s) performed the noon and afternoon prayers successively, the adhan having been chanted once and the Iqama two times.[2] (One for each of the prayers.)
Kanz al-`Ummal also reports the following narration:
- Jabir reports: The holy Prophet (a.s) was in Mecca and the sun had set. He performed maghrib and `isha prayers successively after he had arrived at Sarf region, nine miles from Mecca. In Kanz al-Ummal, Ibn `Abbas is reported to have said: The holy Prophet performed the noon and afternoon prayers, and maghrib and `isha prayers when he was in Medina and not on a trip and when it was not raining. The transmitter of this narration says: I asked Ibn `Abbas, Why did the Prophet perform two prayers successively ? Ibn `Abbas replied: Because the Prophet desired to expand the affairs of his people.[3]
Conclusion
The clear reasons that support the Shiites sound understanding of the issue are summed up as follows:
[1] Kanz al-`Ummal, the book of al-Salat, chapter four on Travelers' ritual prayers, the section on successive performance, vol. 8, p. 246 (1st ed. In Aleppo, 1391 H). [2] Kanz al-`Ummal, the book of al-Salat, chapter four on traveler's ritual prayer, the section on successive performance, vol. 8, p. 247, 1st Edition, Aleppo. [3] Kanz al-`Ummal, the book of al-Salat, chapter four on, vol. 8.
Performing two prayers successively at one praying time is a means of making things easier.
Many reports testify the fact that it would have been difficult for Muslims if the noon and afternoon prayers or maghrib and `isha had not been permitted to be performed at one praying time successively. That is why the Holy Prophet allowed the successive performing of the prayers to introduce some kind of facilitation on Muslims affairs. (See points sixteen, nineteen, and twenty-two as well.)
If the narrations mentioned before are taken to mean that the noon prayers can be deferred until the due time is about to finish- in Sunnis belief when the shadow an object casts is as tall as the object itself- but the afternoon prayer ought to be performed on time, that is both prayers ought to be done within their specific time span, it will not only cause no ease, but will create greater difficulties. Performing the prayers one after another is meant to facilitate things for Muslims.
It is thus clear that the two prayers constituting a set may be performed within their shared time span: either at the beginning or about the end of the time range rather than to begin one about the end of the appointed time, and to perform the other on time.
Successive Performance of Prayers at Arafah: A Model
All Islamic denominations take it as permissible to perform the noon/afternoon prayers successively at Arafah;[1] There are, however, narrations supporting the permissibility of the
[1] Al-Fiqh `ala al-Madhahib al-Arba`ah, the book of al-Salat, al-Jam` bayn al-salatayn taqadduman wa ta'akhkhuran.
same procedure at other places, too. This implies that there is no difference between Arafah and other places and times. (See discussion eighteen above).Thus just as all Muslims unanimously agree on the permissibility of performing prayers successively at Arafah, it is allowed to perform the noon/afternoon prayers successively elsewhere.
Prayers Performed on a Trip, Another Example
Hanbaliyyah, Maliki and Shafi`i jurists allow sets of prayers to be performed successively when one is on a trip. The narrations mentioned above specify that in performing prayers there is no difference between the time when one is on a trip or at home. The holy Prophet (Peace be upon him and his descendants) performed his prayers successively under both circumstances. on trip and at home (See narrations mentioned in items three, eleven, thirteen, nineteen and twenty-two above.)
Based on the above points, just as it is allowed to perform ones prayers successively when one is not on a trip (as the Shiites believe in), it is allowed to do the same when one is not on a trip.
Successive Performance of Prayers in Time of Emergency: An Example showing one's Choice.
A large number of the narrations cited in Sunnis anthologies of narrations testify the fact that the holy Prophet and his companions performed their prayers successively just as the Shiites say - at one praying time in emergency situations such as the time when it was raining, or when they feared the enemys attack, or when they were ill. This is why many jurists of various Islamic sects have issued verdicts (fatwas) on its permissibility in
some emergency circumstances.
However, the narrations mentioned above say it clearly that as far as successive performance of prayers is concerned, there is no difference between emergency and non-emergency conditions, for the holy Prophet (a.s) performed his prayers successively in circumstances when it was not raining, nor was there a fear of the enemys attack. (See narrations three, eleven, twelve and twenty-two).
The Companions of the Prophets Behavior
In the traditions quoted above, we can see that many of the Prophets companions performed their prayers successively at one praying time, as in the case of `Abdullah ibn `Abbas who disregarded the peoples objections and deferred maghrib prayer until it was dark and the stars had appeared in the sky. He then performed maghrib and `isha prayers together. In answer to the objections, people had raised, he replied: I witnessed the holy Prophet performing his prayer in this way. His words were confirmed by Abu-Hurayrah. (See points two, seven, nine and fifteen).
In the light of these traditions, it is sure that Ibn `Abbas had performed his prayers in the same manner that the Shiites believe in: he had performed two prayers together at one praying time.
The Prophets Manner, an indication of performing the prayers successively
Narration twenty- one mentioned above has made it clear that when he was still in Mecca, the holy Prophet (a.s) deferred the maghrib prayer until he arrived at Sarf, a region nine miles from Mecca. There, he performed the maghrib and `isha prayers successively at one praying time.
With the slow-moving means of transportation of the past, it is natural for the Prophet to have arrived at Sarf long after maghrib praying time even if he had left Mecca when the sun had just sat. So, the Prophet performed both prayers at one praying time.
When taken together, the narrations from authoritative hadith sources of the Sunnis (i.e. sihah and Masanid) prove the Shiites sound view that it is permissible to perform the noon and afternoon prayers, or maghrib and `isha prayers successively at one praying time, and this can be extended to all situations and all times.
