Islamic Question & Answer

Question 19 : Why Do the Shia Prostrate On Blocks of Earth (clay.)?

ANSWER:

There are certain people who wonder why prostrating over the block of clay or that extracted from the martyr's grave should be done, considering it to be a kind of polytheism.

In response to this question, one should remind them of the clear difference between prostration for Allah and the prostration on earth; the above question usually arises because of not regarding this difference.

Certainly, 'Al-Sujood lillah' means the prostration for the sake of Allah whereas; 'Al-Sujood ala al-arz' means the prostration on earth. In other words, when we prostrate on the earth, we are in actuality prostrating before the one and only Lord and doing it solely for His sake in the same manner as all the Muslims over the world are doing when they prostrate on something. The pilgrims who prostrate on the stones of Masjid Al-Haram have only one goal in mind, which is to prostrate before the Mighty God.

Thus it is quite clear that the prostration on sand, plants, .etc, does not mean adherence to the worship of these things, rather, the actual prostration and worship is done to God by submitting one self to the lowest level, which is the earth. It is also obvious that prostration on the martyr's grave-sand is regarded far from the prostration toward them rather, it is done solely for the sake of the Lord of the worlds.

In addition, the Holy Quran states:

"And whosoever is in the heavens and the earth make obeisance to Allah only.."

The holy Prophet also said:

"The earth was made to be a prostrating place for me and a cause fpurification."

Thus 'prostration before God' with 'prostration on the earth and sand' do not have the least contradiction because the prostration on earth and plant is a sign of the greatest kind of submission before the one and only God.

At this point, let us clarify this theory of the Shia's by looking at one of the traditions of the sixth Holy imam Sadiq (p) who says in regard to this that:

Narrated from hisham Ibn Al-Hakam saying that I said to Abi-Abdillah (p):

"Tell me of what is permissible to prostrate upon and what is not.

He replied:

"Prostration is only permissible on earth or what has grown from the earth, except what is eaten and worn." I then asked Him:

"May my soul be ransomed for you, what is the cause of that?" He replied:

"Because prostration is the submission to the Exalted and Glorious Lord and so it should not be on what is eaten or worn because the world is a slave to what they eat or wear; and the prostrator in his act of prostration, worshipping the Exalted and Glorious Lord, thus he should not put his forehead on the impudent and worldly things whilst undergoing prostration. Thus, the prostration that is done on earth is better, because it is a sign of humility and submission for the Exalted Lord."

The above-mentioned tradition clearly proves why prostration on earth ought to be considered, and that is because of the fact that it is more in agreement with showing humility before the one and only God.

One other question that is normally raised is that why the Shia limit their prostration on the earth and only particular plants and why not all the plants.

In response to this, we say that because the principles of worship have got to be from the sacred Islamic law, then the conditions and the details pertaining to the worship ought to be emulated by the honorable Prophet's speech and action, because the Holy Prophet is an ideal for the pious men according to the holy Quran.

At this point, let us mention some of the Islamic narrations that clearly explain the Holy Prophet's practice and prove that He prostrated both on earth as well as particular plants such as the 'Haseer' (reed mat) just as the Shia believe in doing so.

A group of Muslim narrators in their authentic books mention that the holy prophet described the earth as being his place for prostration.

"The earth was made for me as a place for prostration and the cause of purification."

The word 'made' in this particular narration means legislated, which clearly shows that the matter is of divine consideration, not to mention a commandment from the Lord for the followers of Islamic religion, and in this way the legality of prostration on sand, stones and other parts that constitute the surface of the earth is already proven. (Everything that the Holy Prophet uttered was direct revelation 'wahy' from the Lord of the worlds.)

Another group of narrations show that the honorable prophet ordered the believers to place their foreheads on sand while prostrating.

One such tradition was narrated from Umm Salamah (the Prophet's wife) who narrated that the Holy prophet said:

"Put you face-for the sake of Allah-on earth."

The phrase 'Tarrib' i.e., put your face upon the sand' in the Prophet's narration clarifies two points, one being that the person while prostrating should put his forehead on sand and the other point is that such an action must be performed because of the divine commandment form the Lord.

The Holy prophet's behavior in this regard is a clear evidence and a universal guide for all the Muslims.

Wael Hijr said:

"I saw the prophet (p) while prostrating, would put his forehead and nose on the earth."

Anas bin Malik, Ibn Abbas and some of the wives of the prophet such as Ayesha', Umm Salamah among other narrators relate that:

"The Holy Prophet used to prostrate on 'Al-Khorma' which is kind of reed mat made from palm tree fibres."

Abu-Saeed, one of the companions of the prophet said:

"As I entered to visit the messenger of Allah, I saw that He was praying on a reed mat."

This narration is a clear evidence of the Shia's point of view based on the permissibility of prostration on plants growing from the earth that is not worn or eaten.

The Speech and behavior of the companions is also an expression of the Holy Prophet's practice.

Jabir bin Abdullah Ansari narrates:

"I was praying the noon prayer with the Prophet (p) and so I would take a handful of small blocks of stones and keep them in my hand until they cooled down so that I can put my forehead upon them due to the excessive heat."

Then the narrator continues:

"If prostration on our clothes was permissible, then it would have been easier than taking the stones and cooling them down for prostration." Ibn Sa'ad (died 209) in his book, 'Al-Tabaqat Al-Kubra' writes the following:

"Masruq bin Ajda when traveling, used to take along with him a brick so that he can prostrate upon it in the ship."

It is necessary to mention at this point, that Masruq bin Ajda was one of the successors of the prophet's companions and also a companion of Ibn Masood, who is the writer of the book 'Al-Tabaqat Al-Kubra' is mentioned to be among the best group of persons of Kufa after the holy prophet, and of the ones who narrated from Abu-bakr, Omar, uthman, Ali and Abdullah bin Masood.

This clear tradition proves the misapprehension of the concept of people who consider having a piece of stone (turbat) as polytheism and innovation; and makes clear the fact that the pioneers of Islam had the same practice throughout the History of Islam.

Nafea said:

"Whenever Omar wanted to prostrate, he would remove his turban so that he would keep his forehead on the ground." Rezin said:

Ali bin Abdullah bin Abbas (p) wrote to me: "send me a chunk of stone from the mountain of Marwa so that I can prostrate on it." Yet on the other hand, the Islamic Narrators have mentioned narrations of the holy prophet preventing the ones who had the side of their turbans between the forehead and the ground.

Saleh Al-Sabayee said: "The messenger of God (p) saw a man in the mosque prostrating while his forehead was covered with his turban, upon seeing him in this state, the prophet put his turban away from his forehead."

Ayaz bin Abdullah Al-Quraishi said:

"God's messenger saw a man prostrating on the side of his turban; He then gave the man a sign to put the turban away form his forehead."

Thus it is indisputable according to all these traditions and more, that the necessity of prostration of the earth was a matter of certainty during the time of the Prophet such that if anyone of the Muslims had the side of their turban covering their foreheads while prostrating, the Holy prophet immediately corrected this by pulling the turban away from their foreheads so as to rest them on the earth whilst undergoing the act of prostration.

The infallible leaders of the Shia who are regarded inseparable to the holy Quran according to the authentic tradition of 'Thaqalain', who are none other than the impeccable household of the holy prophet, have also declared to the reality of this tradition.

Imam Sadiq (p) narrates;

"Prostration on earth is a divine commandment and on the reed mat, the Prophet's tradition." Elsewhere He narrates again:

"It is not permissible to prostrate except on the earth and what grows from it apart from that which is worn and eaten." Result:

Of the sum of all the above-mentioned traditions, it proves clearly that not only narrations from the household of the Household of the Holy Prophet, but also the tradition of the Holy Prophet himself and the practice of his companions and followers, testify the necessity for the prostration on the earth and what grows from it (except for that which is worn and eaten.)

Furthermore, it is quite certain the prostration on the things we already mentioned is permissible whilst prostration on other things is ambiguious and raises dispute. Thus, in taking precaution, which causes salvation, it is suitable to suffice with prostration on the above-mentioned things.

Finally, let us remind ourselves that this is a subject ojurisprudential matter and there arise many disputes among the Muslim jurisprudents concerning this. However, such differences should not distract or bother us because they tend to exist frequently, even among the four sects in the Sunni, for example, the Maliki claim that resting the nose on the ground whilst prostrating is a recommended act whereas the Hanbali consider it to be obligatory to the point of the prayer being nullified if the act is left out. (Rad: 15)

Sahih Al-Bukhari, Kitab Al-Salat, p.91

Bihar Al-Anwar, vol.85, p. 147 depicted from Ilal Al-Shariyah.

Sunan Al-Baihaqi, vol.1 p.212 (Bab Al-Tayammum bil Saeed Al-Tayeb) Sahih Al-Bukhari, vol.1 Kitab Al-Salat, p. 91, Iqtiza Al-Sirat Al-Mustaqeem. (Ibn Taymiyah), p. 332.

Kanz Al-Amal, vol.7 printed in Halab, p.465, narration 19808, kitab Al-Salat, Al-Sujood wa ma Yataalaqu bihi.

Ahkam Al-Quran (Jasas Al-Hanafi) vol. 3 p. 209, printed in Beirut, Bab Al-Sujood Ala Al-wajh.

Sunan Al-Baihaqi, vol.2 p. 421, Kitab Al-Salat, Bab Al-Salat Ala Al- Khumrah.

Sunan Al-Baihaqi, vol.2 p. 421, Kitab Al-Salat, Bab Al-Salat Ala Al-Haseer.

Sunan Al-Baihaqi, vol.1 p. 439, Kitab Al-Salat, Bab Ma Ruwiya Fi Al-ta'ajeel biha Fi shiddat Al-har.

Al-Tabaqat Al-Kubra, vol. 6, p. 79, printed in Beirut, Ahwalat Masrooq bin Ajdaa.

For more information, refer to the book 'Seeratena' written by Allama Amini.

Sunan Al-Baihaqi, vol. 2 p.105, 1st print (Haidarbad Dhaka), Kitab Al-Salat, Bab Al-Kashf Aln Al-Sajdah fi Sujood.

Azraqi, Akhbar Mecca, vol.3 p. 151

Sunan Al-Baihaqi, vol.2 p. 105

Sunan Al-Baihaqi, vol.2 p. 105

Wasael Al-Shia, vol. 3 p. 593, Kitab Al-Salat, Abwab Ma Yasjad Alaihi, narration 7

Wasael Al-Shia vol. 3 p. 591, Kitab Al-Salat, Abwab Ma yasjad Alaihi, Narration 1.

Al-Fiqh Ala Al-Mazaheb AL-Arabah, vol. 1, p. 161, printed in Egypt, Kitab Al-Salat, subject of Al-Sujood.