0021-1818_islam_98-1-2-i-259

The The Lure of a Controversial Prayer 161
As for what concerns both the learned and the ignorant, there are a number
of aspects: First, the performance of innovations gives strength to the innovators
who fabricate and invent. […] Second, it conflicts with the sunna that calls for
standing still at prayer, because the repetition of surat al-ikhlas twelve times, as
well as the twelve-time repetition of surat al-qadar, is usually impossible without
moving various parts of the body, and it goes against the sunna of keeping one’s
body parts still. Third, it conflicts with the sunna that calls for inner humility and
submissiveness, concentration in prayer and pouring out [one’s heart] to God Exalted,
and the contemplation of His greatness and sublime state, and occupying
oneself with the meaning of the liturgy (lit., of the Qur’an recitation and the remembrance
of God’s names), because if one has to pay attention to the number of
chapters repeated in his heart, he is distracted from God by virtue of an act that
was not legislated for prayer. Fourth: it conflicts with the normative way that
supererogatory prayers should be performed. For the norm is to perform them at
home and not at the mosque, except for those prayers delineated by the divine
law. […] Fifth, it conflicts with the norm that supererogatory prayers should be
uneven in number [of rak^as], for the norm is uneven numbers except when the
divine law indicated otherwise. […] Sixth, it conflicts with the norm regarding expediting
the breakfast, as the Prophet said: „My community will remain well so
long as they hasten to break the fast and delay the meal before daybreak (suhur).
Seventh, it conflicts with the norm of emptying one’s heart of all troubling distractions
prior to entering into prayer, indeed with this prayer, one enters into it
while one is hungry and thirsty, and especially on very hot days. […] Eighth, the
two prostrations [at the end of the prayer] are reprehensible, for the law (shari^a)
did not intend for one to draw near to God (taqarrub min Allah) by an isolated
prostration that has no occasion (la sabab laha), for acts of drawing near to
God (al-qurab) have occasions (asbab) and conditions (shara#it) and [designated]
times (awqat) and basic elements (arkan), without which [the act] is not correct.
Just as one does not approach God Exalted by standing at ^Arafa and Muzdalifa,
by throwing pebbles, and by rushing between Safa and Marwa without the ritual
framework (al-nusuk) that occurs in its [appointed] time, with its occasions and
conditions, likewise, one cannot approach Him by an isolated prostration, even
though it [constitutes] an act of drawing near (qurba) unless, there was a correct
occasion (sabab sahih). Similarly, one does not approach God, Exalted and Sublime,
in prayer or fasting at every period of time (or: at all times). Perhaps the ignorant
approached God with that which distances them from God, since they did
not understand [otherwise]. Ninth, were the two prostrations legally prescribed,
they still would be at variance with the norms of inner humility and submissiveness,
due to the multiplication of praise passages (tasbih) in them [that are recited]
to oneself or out loud or both. Tenth, the Messenger of God, peace and