Abstract
This chapter describes merit-generation through reading and reciting the Qur’an, the performance of compulsory fardu prayers, and their supererogatory equivalents most commonly referred to in Cabetigo as semaye sunnat. These are the first of three discrete merit-making elements that are present in merit-making complexes. The first half of the chapter describes Muslims making bun or pahalo for both themselves and the deceased through the Qur’an. I show how a lack of ability in reading the Qur’an forces many to hire specialists to read the Qur’an for the deceased. Unlike Qur’anic readings and recitations, the fardu prayers with which the second half of this chapter begins are an individual ritual obligation (Ar. fardu ain). I describe the five waktu which are wajib for all sane, able-bodied adult Muslims and the reasons for these being widely regarded as the backbone of an individual’s incremental accumulation of merit. Controversies about whether semaye mayat should be considered an important merit-making event for the deceased are also included. This chapter concludes by describing a range of supererogatory prayers that perform a range of functions, such as compensating for imperfections in fardu prayers and assisting the merit-maker in this world (PM. dunio).
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- 1.
Along with many other Thai citizens, he was forced to leave in the late 1980s. This was not only due to changes in Saudi immigration policy following the first Gulf War, but part of the deterioration in diplomatic relations between Thailand and Saudi Arabia following a Thai citizen stealing jewels owned by a member of the Saudi royal family. The jewels were returned, but were soon revealed to be intricate copies of the original. To make matters worse, the wife of the then Thai Prime Minister, General Chavalit Yongchaiyudh, was photographed wearing the originals. The jeweller who was alleged to have made the copies was murdered, as were some Saudi diplomats sent to investigate the case in Bangkok.
- 2.
On the importance of al-Fatihah see Bowen (2000, pp. 27–37).
- 3.
Consider the following examples: “Establish prayer at the two ends of the day and at the approaches of the night” (11:114); “Establish prayer at the sun’s decline till the darkness of the night and morning prayer and reading …” (17:78); and “Celebrate the praises of thy lord before the rising of the sun and before its setting; celebrate them for part of the hours of the night and at the sides of the day” (20:130).
- 4.
According to Shafi’i law, the third waktu Asar is performed when the shadow of an item is equal to the item itself.
- 5.
āllahu ākbar, āllahu ākbar (twice)! āsh'hadu ān lā ilaha illā-llah (twice)! āsh'hadu ānna mūhammadār rasūlu-llah (twice)! hayyā `alā-s-salat (twice)! hayyā `alā-l-falāh. (twice) qad qāma tis-salaat (twice)!. āllahu ākbar, āllahu ākbar lā ilaha illā-lla. This translates as: God is the greatest! God is the greatest (twice)! I bear witness that there is no god except God (twice)! I bear witness that Muhammad is the Messenger of God (twice)! Come to prayer (twice)! Come to salvation (twice)! God is the greatest (twice)! There is no god except God.
- 6.
This is related to hadithic bans intended to avoid any semblance to sun worship.
- 7.
Wudu is begun by uttering “Bismillah” and making a niat to perform wudu to cleanse all impurities. In wudu, the following are performed three times (with the right side being performed first) which some complete with a recital of the shahadah:
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The hands are washed up to the wrist;
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The mouth is rinsed with water that is spat out;
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Water is put into the nostrils with the right hand; the top of the nose is pinched with the left hand to exit the water;
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The face is washed from the hairline and from ear to ear;
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The arms are washed up to the elbow;
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The head is then wiped with wet hands for the hairline to the back of the neck and back again, only once;
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The ears are rubbed, before washing one’s feet up to the ankles.
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- 8.
This last element is distinct from the Hanafi School which has a blanket prohibition on touching the opposite sex.
- 9.
The iqama is the second and shorter call made 10 minutes after the adhan. It is made in a monotone and is faster than the adhan: āllahu ākbar, āllahu ākbar, āsh'hadu ān lā ilaha illā-llah. āsh'hadu ānna mūhammadār rasūlu-llah hayyā `alā-s-salat hayyā `alā-l-falāh. (twice) qad qāma tis-salaat. āllahu ākbar, āllahu ākbar lā ilaha illā-lla. This translates as: (God is Greatest! God is Greatest! I assert that there is no god but God. I assert that Muhammad is the Messenger of God. Come to the prayer! Come to salvation! Stand for prayer (twice). God is Greatest! God is Greatest! There is no god but God).
- 10.
“subhana rabbiyal azimi wa bi hamdih”.
- 11.
After ruku and before sujud, some stand with hands raised offering a du’o termed qunut.
- 12.
At tahiyyātu lillāhi, was-salawātu wat-tayyibātu. As-salāmu alayka ayyu han-nabiyyu wa rahmatullāhi wa barakātuh. As salāmu alaynā wa 'alā ibādillā his-sālihīn. Ash-hadu al lā ilāha illallāhu wa ash-hadu anna Muhammadan abaduhū wa rasūluh. This translates as: “All worships—oral, physical and monetary—are for Allah. Allah’s peace be upon you, O Prophet, and His mercy and blessings. Peace be on us and on all righteous servants of Allah. I bear witness that there is none worthy of worship except Allah, and I bear witness that Muhammad is His servant and messenger”.
- 13.
Wa ashhadu anna muhammadan rasulullah. Allahumma salli ‘ala muhammad. Wa ‘ala ali Muhammad. As-salamu ‘alaykum was rahmatul-lah. This translates as: “And I bear witness that Muhammad is the Messenger of Allah. Oh Allah, do shower your grace upon Muhammad. Glory be to Allah, the most High and praise be to Him. May peace be upon you”.
- 14.
As-salamu ‘alaykum wa rahmatul-lah, which translates as “May peace be upon you”.
- 15.
The significance of Masyid Rayo is mentioned by Pitsuwan (1988).
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Joll, C.M. (2012). Potent Words and Sacred Duties. In: Muslim Merit-making in Thailand's Far-South. Muslims in Global Societies Series, vol 4. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-2485-3_5
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