Q. In
Islam, we have several prayers including fard, sunnah, nafl, witr,
Jumu'a, tarawih, janaza,
etc. There is some controversy regarding Salat-ul
Tasbeeh, which is supposedly four rakat and can be
performed anytime during the day or night, but preferably before the dhuhr prayer.
There are also various ahadith
that spell out what is to be recited and how many times during the ruku and sajda. Can you
provide some insight into this prayer and its authenticity?
A. Maulana Rumi relates a wonderful story in his Masnavi about Moses and the shepherd. The gist is that
Moses hears the man saying that he loves God so much that he would love to comb
His hair, kill the lice therein, put shoes on God’s feet, etc. Moses is
appalled by this anthropomorphism and berates the man. But it is not long
before God takes Moses to task, pointing out basically that everyone perceives
God in a particular way, and that each such person should be left alone as God
understands and welcomes their devotion. This is what academics might term the
“vulgarization” of religion. This type of story is also loved by those with a
mystical bent who incline to asceticism and try to perform acts of devotion
that may not be the norm in institutional religion. Acknowledging this fact
means addressing the question: when do we say something is wrong, commendable,
detestable, or allowable? I restrict myself to those four classifications
simply because the issue of discussion (salat
al tasbeeh/tasaabeeh)
is most definitely NOT compulsory, and as such, must come under one of the
other classifications. The scholars are divided on the issue. While we do
prefer a certain position and we will indicate which, we leave it up to the
believer to chose that which seems good.
The tradition about this prayer is
reported by Abu Dawud,
Tirmidhi, and Ahmad.
The version from Abu Dawud
is thus:
Abdullah Ibn Abbas narrated: The
Messenger of God (s) said to al-Abbas ibn Abdul Muttalib:
Abbas, my uncle, shall I not give you, shall I not present to you, shall I not
donate to you, shall I not produce for you ten things? If you act upon them,
God will forgive you your sins, the first and last, old and new, involuntary
and voluntary, small and great, secret and public.
These are the ten things: you should
pray four rak’ahs,
reciting in each one Sura al Fatiha and
another sura.
When you finish the recitation of the first rak’ah, you should say fifteen times while standing: “Subhanallah, alhamdulillah, la ilaaha illa Allah, Allahu Akbar.
Then you make ruku
and say it ten times in that position. Then you should raise your head after ruku and say it
ten times. Then you should make sajda and say it ten times in this position. Then you should
raise your head after prostration and say it ten times (i.e., in jalsa). Then you
should prostrate yourself and say it ten times. Then you should raise your head
after prostrating and say it ten times in every rak’ah. You should do that in
four rak’ahs.
If you can observe it once daily, do
so; if not, then once a week; if not, then once a month; if not, then once a
year; if not, then at least once in your lifetime.
Now most classical scholars of hadith assess a tradition based upon its
chain of transmitters, and if they can find no defect in this chain, will
generally accept the hadith. This is
the basis of the concept of integrity of the sanad, and is based upon the
concept of the collective probity of the Companions. We, however, like to take
into consideration the quiddity of what is reported (i.e., the matn). If we find
it problematic, then we generally go against accepting the hadith as authentic. Our position comes from the early hadith concept that a hadith has to be PROVEN true before
acceptance, rather than simply being ratified on the assumption of the probity
of its transmitters.
This hadith is classified as ‘da’if” but because it promotes a pious act, is
considered acceptable in terms of “the greater good” that such hadith promote. On this basis, some
scholars see the prayer as permissible, and even commendable. Imam Ahmad waved
his hands in a dismissive manner remarking: “There is nothing authentic about
it.” Ibn Taimiyyah considered it as fabricated. And
some point out that none of the famous four imams
spoke about it. Others point out that while the narration is imputed to the
Prophet, there is no record of him having actually performed such a prayer, nor
his companions nor the following generation. An introduction of this form of
worship is tantamount to “bida” and therefore detestable, without necessarily being
forbidden (wrong).
And yet, others point out that the
form of the prayer departs from the accepted norm. the long sitting after the
second sajdah, etc. There is also the
problematic idea of sins being forgiven merely on the basis of this prayer,
when for some wrongdoings, there must be compensation to the wronged party. The
idea in Islam is that when it comes to forms of worship, we should follow the
Prophet who is supposed to be our teacher and exemplar. To add to what he did,
or come up with a format different to his prayer is to insinuate that he did
not properly perform his office. If one inclines to mysticism, then one may do
so by meditation and contemplation, but not introduce new aspects to the
prescribed rites. This is our preferred position. Yet, we cannot overlook the
wisdom of Maulana Rumi’s narrative, and as such, having provided the different
positions on the issue, we prefer the reader to make his/her own judgment. For
God knows best.
Posted May 12, 2021