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Ending Prayer – Amali Tawatur
In Meezan, it is mentioned that turning the head at the end of prayer is among the rituals established through ijma and ‘amali tawatur. Could someone please explain how the act of turning the head qualifies as ‘amali tawatur, given that an entire school of thought within Islam — the Ja‘fari school — does not perform this action in their prayers?
From my understanding, ending the prayer with salaam itself is indeed established by ijma and ‘amali tawatur, but the act of turning the head seems not to have the level of consensus.
Thanks.
Wsalam
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3 Replies
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Ending Prayer – Amali Tawatur
updated 2 months ago
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According to Ghamidi saheb, turning the head while saying the prayer is also sunnah. However, Shia do not follow it. This is against the Ijma and Tawatur. At some point in time, they adopted it, but their stance is not supported by general practice and the reports we have from the prophet.
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Thanks for sharing your view. However, based on Ghamidi sahib’s own definition, this understanding seems inconsistent with what he means by ijma and amali tawatur.
According to him, amali tawatur is not derived from “reports” or “general practice”, but from the uninterrupted, universal practice of the Muslim ummah passed down generation after generation from the Prophet (saw). These are practices that were never adopted through ijtihad or narration, but through living communal continuity.
So if an entire Muslim sect like the Jafari school does not practice turning the head at the end of salah, then that very continuity is missing. And when continuity is broken, by Ghamidi sahib’s definition, the act cannot be considered established by amali tawatur or ijma.
Therefore, appealing to “reports” or “general practice” to justify it goes against the very methodology that Ghamidi sahib lays out in Meezan.
Wsalam.
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Muslim communities may deviate, invent (Bidah) and leave a practice. It is therefore not just practice, but their perpetual knowledge along with the practice that is sunnah. Many shia paractices can’t be tranced back to the prophet. Their scholars sometime point out that the some other adoptions of certain actiosn are arbitrary which they call Mustahab (good things), but they do not claim that they inherited them from the prophet.
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