Why do the Shī‘ah prostrate on turbah (dried clay)?

Question

Why do the Shī‘ah prostrate on turbah (dried clay)?

Answer

Some think that prostration on the earth or turbah taken from the burial site of martyrs is tantamount to worshipping it and consider it a form of polytheism (shir).

In reply to this question, it must be noted that there is a great difference between the phrase, “as-sujūd lillāh” (prostration for Allah), and “as-sujūd ‘ala’l-arḍ” (prostration on earth). The problem of the mentioned people is that they fail to distinguish between the meanings of the two phrases.

It is clear that the meaning of “as-sujūd lillāh” is “prostration for the sake of Allah” while “as-sujūd ‘ala’l-arḍ” means “prostration on the earth”. In other words, by prostrating on earth we prostrate for the sake of God, and in principle, all Muslims of the world prostrate on something for the sake of God. All pilgrims to the House of God prostrate on the stones of Masjid al-Ḥarām in the same way but their aim is prostrating for the sake of God.

Given this, it becomes clear that prostration on earth, plant byproduct, etc. does not mean worshipping them but it means prostrating for the sake of God and worshipping Him by lowering oneself and getting close to earth. Similarly, it becomes clear that prostration on turbah is different from prostration for turbah.

On one hand, the Holy Qur’an states:

﴿وَللهِ يَسْجُدُ مَن فِي السَّمَوَاتِ وَالأرْضِ ﴾

“To Allah prostrates whoever there is in the heavens and the earth.”[1]

Also, the Holy Prophet (ṣ) says:

”جُعِلَتْ لِيَ الأَرْضُ مَسْجِداً وَ طَهُوْراً.“

“The (pure) earth has been made for me as a place of prostration and an agent of purification.”

Therefore, “prostration for God” and “prostration on earth or turbah” are not only far from being inconsistent but they agree with each other completely. This is because prostration on earth or plant byproduct represents the highest form of meekness and humbleness before the One and Only God.

In order to clarify the Shī‘ah view, it is worth pointing to part of a speech by our great leader—Imām aṣ-Ṣādiq (a):

عن هشام ابن الحكم : قال قلت لأبي عبد الله :( اخبرني عمّا يجوزالسّجُود عليه و عمّا لايجوز؟قال :السّجُود لايجورْ إلاّعلى الأرض أو ما أنبتت الأرض إلاّ ما أكُل أو لبس .فقلت له جعلت فداك ما العلّة في ذلك؟قال لأنّ السجود هو الخضوع لله عزّوجلّ فلاينبغي أن يكون على ما يؤكل و يلبس، لأنّ أبناء الدّنيا عبيد ما يأكلون و يلبسون،و الساجد في سجوده في عبادة الله عزّوجلّ فلاينبغي أن يضع جبهته في سجوده على معبود أبناء الدّنيا الّذين اغتروا بغرورها .و السجود على الأرض أفضل لأنّه أبلغ في التّواضع و الخضوع لله عزّوجلّ

Hishām ibn al-Ḥakam says: “I asked Abū Abd Allāh (Imām aṣ-Ṣādiq) (‘a) regarding the things on which one is allowed to prostrate and the things on which one is not allowed to prostrate.” The Imām said: “Prostration is permissible only on earth and whatever grows in it excluding the edible and wearable.” I asked: “May I be your ransom! What is the reason?” He replied: “In prostration one shows humility and obeisance to God, the Honorable and Glorious, and so it is not proper to perform it on anything edible or wearable because materialists are slaves to things which they eat and wear while in prostration man is in a state of worshipping God, the Honorable and Glorious. Thus, it is not appropriate for one to place his forehead on something which stubborn materialists worship. Prostration on earth is the best way of prostration because it is the most appropriate way of showing humility and meekness to God, the Honorable and Glorious.[2]

This lucid statement clearly testifies that prostration on earth is performed as the most suitable way of expressing humility and meekness to the One and Only God.

Also, this question may be posed: Why do the Shī‘ah prostrate only on earth or some plant byproducts and why do they not prostrate on other things?

The reply is: Just as the act of worship should emanate from the sacred law of Islam, its conditions, parts and ways of performance should be explained in the light of the Holy Prophet’s (ṣ) words and actions; for, the Messenger of Allah (ṣ), according to the Holy Qur’an, is an exemplar of excellence for the entire humanity.

Now, we shall state some Islamic traditions (aḥādīth) that elucidate the conduct and lifestyle of the Prophet (ṣ)—all of which indicate that the Prophet (ṣ) used to prostrate on pure earth and on things that grow from it including straw mat, which is exactly the same method which the Shī‘ah follow:

1.A group of hadīth scholars (muḥaddithūn) recount the statement of the Prophet (ṣ) in which he defines the earth as the place of his prostration, when he says:

”جُعِلَتْ لِيَ الأَرْضُ مَسْجِداً وَ طَهُوْراً.“

“The (pure) earth has been made for me as a place of prostration and an agent of purification.”[3]

From the word “ja‘ala” (“made”) which is used here to have a legal and legislative sense, meaning (“ordained”), we understand that this issue is a decree ordained by the Divine for the followers of Islam to abide by. This proves the legitimacy of prostration on earth, stone, and some other parts of the ground.

2. A group of narrations verify the fact that the Holy Prophet (ṣ) used to order the Muslims to place their forehead on (pure) earth while prostrating. Umm Salamah, a spouse of the Prophet (ṣ), narrates that the Prophet (ṣ) said:

"تَرّب ْوجهك لله "

“Place your face for the sake of Allah on earth.”[4]

And from the word “tarrib” in the statement of the Prophet (ṣ), two points can be inferred; one is that at the time of prostration one should place his forehead on “turāb”, i.e. dust; and the other is that this act is a binding order because the word “tarrib” which comes from “turāb” meaning “dust” has been expressed in the form of command.

3.The conduct of the Holy Prophet (ṣ) in this respect is another vivid proof and a good guide for the Muslims. Wā’il ibn Ḥajar says:

”رأيت النّبىّ –( صلى الله عليه وآله وسلّم)- إذا سجد وضع جبهته و أنفه على الأرض “.

“I noticed that whenever the Prophet (ṣ) prostrated, he would place his forehead and nose on the earth.”[5]

Anas ibn Mālik, Ibn al-‘Abbās, some spouses of the Prophet (ṣ) such as ‘Ā’ishah and Umm Salamah and a large group of muḥaddithūn thus narrate:

”كان رسول الله –( صلى الله اليه وآله وسلّم) – يُصَلّى عَلى الخمرة “.

“The Messenger of Allah (ṣ) used to prostrate on khumrah (a mat made from palm fibers).”[6]

Abū Sa‘īd al-Khudrī, a Companion of the Messenger of the Allah (ṣ), says:

”دخلت على رسول الله –( صلى الله عليه وآله وسلّم) – و هو يصلّي على حصير “.

“Once I came to the Messenger of Allah (ṣ) and saw him praying on a straw mat.”[7]

This statement is another proof which supports the Shī‘ah view that prostration on whatever grows in the earth other than what is eaten or worn is permissible.

4.The sayings and actions of the Companions and the Followers (tābi‘ūn) of the Prophet (ṣ) also affirm this Sunnah:

Jābir ibn ‘Abd Allāh al-Anṣārī says:

”كُنتُ اُصَلّي الظُّهرْ مع رسول الله – (صلى الله عليه وآله وسلّم) – فآخذ قبضة ًمن الحصاء لتبرد في كفّي أضعها لجبهتي أسجد عليها لشدّة الحرّ “.

I used to perform noon (ẓuhr) prayer with the Messenger of Allah (ṣ). Because it was very hot I used to take a handful of small gravel, keep it in my hand till it got cool, and place my forehead on it for prostration.[8]

Then, the narrator adds: “If prostration on the garment worn by someone were permissible, it would be easier than keeping a gravel (in one’s hand).

Ibn Sa‘d (d. 209 AH), in his book, Aṭ-Ṭabaqāt al-Kubrā, thus writes:

”كان مسروقُ إذا خرج يخرج بلبنة يسجد عليها في السّفينة “.

“Whenever Masrūq (ibn Ajda‘) traveled, he used to keep a mud-brick with him on which to prostrate while onboard the ship.”[9]

It is necessary to note that Masrūq ibn Ajda‘ was one of the Followers and a companion of Ibn Mas‘ūd, and the author of Aṭ-Ṭabaqāt al-Kubrā considers him among those in the first class of the Kūfans after the Prophet (ṣ) and among those who narrated from Abū Bakr, ‘Umar, Uthmān, ‘Alī, and ‘Abd Allāh ibn Mas‘ūd.

This explicit statement establishes the groundlessness of the claim that bringing along a piece of turbah (dried clay) is an act of polytheism and innovation in religion (bid‘ah) and makes clear that the forerunners in the history of Islam used to prostrate like that also.[10]

Nāfī‘ says:

”إن ّابن عمر كان إذا سجد و عليه العمامة يرفعها حتّى يضع جبهته بالأرض “.

“Whenever (‘Abd Allāh) ibn ‘Umar prostrated, he removed his turban so as to place his forehead on the ground.”[11]

Rizīn says:

”كتب إليّ عليّ بن عبدالله بن عبّاس رضي الله عنه أن ابعث إلىَّ بلوحٍ من أحجار المروة أسجد عليه “.

“‘Alī ibn ‘Abd Allāh ibn ‘Abbās (may Allah be pleased with him) wrote to me: ‘Send me a tablet of the stones of Mount Marwah so that I may prostrate on it.”[12]

5.Also, ḥadīth scholars narrate that the Holy Prophet (ṣ) has prohibited people from placing part of their turbans between their forehead and the ground while prostrating.

Ṣāliḥ as-Saba’ī says:

”إن ّرسول الله –( صلى الله عليه وآله وسلّم) – رأى رجلاً يسجد بجنبه و قد اعتمّ على جبهته فحسر رسول الله – صلى الله عليه ) وآله(وسلّم – عن جبهته “.

Once the Messenger of Allah (ṣ) saw a person prostrating beside him, with his turban covering his forehead. The Messenger of Allah (ṣ) removed the turban from the person’s forehead.[13]

‘Ayyāḍ ibn ‘Abd Allāh al-Qarashī says:

”رأىرسول الله – (صلى الله عليه وآله وسلّم) – رجلاً يسجدعلى كور عمامته فأومأ بيده: إرفع عمامتك و أومأ إلى جبهته “.

“The Messenger of Allah (ṣ) saw a person prostrating on part of his turban, so he gestured to him to remove (that part of) the turban, pointing to his forehead.”[14]

From these traditions it becomes clear that in the time of the Holy Prophet (ṣ) the need to prostrate on earth was beyond dispute and it was such that if one of the Muslims put part of his turban between his forehead and the ground, he would be prohibited by the Prophet (ṣ) from doing so.

6.The infallible Imāms followed by the Shī‘ah who, according to the Hadīth ath-Thaqalayn, are the inseparable peer of the Qur’an, as well as members of the Prophet’s Household (Ahl al-Bayt), emphasize this fact in their speeches:

Imām aṣ-Ṣādiq (‘a) says:

”السجودعلى الأرض فريضة و على الخمرة سنّة “.

“Prostration on the earth is obligatory while prostrating on a straw mat is a sunnah.”[15]

He (‘a) also says:

”السجودلايجوز إلاّ على الأرض أو على ما أنبتت الأرض إلا ما أكل أو لبس “.

“It is not permissible to prostrate on anything except the earth or what grows in it excluding that which is eaten or worn.”[16]

Conclusion

From the aggregate of the stated proofs, it becomes very clear that not only the traditions of the Ahl al-Bayt (‘a) but also the Sunnah of the Messenger of Allah (ṣ) and the actions of his Companions and Followers (Tābi‘ūn) testify to the necessity of prostrating on the earth and what grows in it (excluding that which is worn and eaten).

In addition, the permissibility of prostration on the mentioned things is definite whereas the permissibility of prostration on other things is doubtful and disputable. Therefore, by precaution—which is the way to attain deliverance and uprightness—it is appropriate to prostrate on the mentioned things only.

Finally, it should be noted that this discussion is a fiqhī question and differences among Muslim jurists concerning such minor issues are very common, but such differences should not be a source of concern because these differences are also common among the four Sunnī fiqhī schools. For example, the Mālikīs say that placing the nose on the place of prostration is recommended (mustaḥabb) while the Ḥanbalīs consider it obligatory (wājib) and say that ignoring it renders the prayer invalid (bāṭil).[17]

[1]Sūrah ar-Ra‘d 13:15.

[2] Biḥār al-Anwār, vol. 58, 147 as in ‘Ilal ash-Sharāyi‘.

[3]Sunan al-Bayhaqī, “Bāb at-Tayammum bi-ṣ-Ṣa‘īd aṭ-Ṭayyib,” vol. 1, p. 212; Ṣaḥīḥ al-Bukhārī, vol. 1, “Kitāb aṣ-Ṣalāh,” p. 91; Ibn Taymiyyah, Iqtiḍā’ aṣ-Ṣirāṭ al-Mustaqīm, p. 332.

[4]Kanz al-‘Ummāl (Ḥalab), vol. 7, p. 465, hadīth 19809, “Kitāb aṣ-Ṣalāh, as-Sujūd wa mā Yata‘allaq bih.”

[5]Jaṣṣāṣ al-Ḥanafī, Aḥkām al-Qur’ān (Beirut), vol. 3, “Bāb as-Sujūd ‘ala’l-Wajah,” p. 209.

[6]Sunan Bayhaqī, vol. 2, “Kitāb aṣ-Ṣalāh,” “Bāb aṣ-Ṣalāh ‘ala’l-Khumrah,” p. 421.

[7]Sunan al-Bayhaqī, vol. 2, “Kitāb aṣ-Ṣalāh,” “Bāb aṣ-Ṣalāh ‘ala’l-Ḥaṣīr,” p. 421.

[8]Sunan al-Bayhaqī, vol. 1, “Kitāb aṣ-Ṣalāh,” “Bāb mā Ruwiya fī’t-Ta‘jīl bihā fī Shiddat al-Ḥarr,” p. 439.

[9]Aṭ-Ṭabaqāt al-Kubrā (Beirut), vol. 6, p. 79, the biography of Masrūq ibn Ajda‘.

[10]For further information, refer to the book, Sīratunā, written by ‘Allamah Amīnī.

[11]Sunan al-Bayhaqī (Hyderabad), vol. 2, “Kitāb aṣ-Ṣalāh,” “Bāb al-Kashf ‘an as-Sajadah fī’s-Sujūd,” p. 105.

[12]Azraqī, Akhbār Makkah, vol. 3, p. 151.

[13]Sunan al-Bayhaqī, vol. 2, p. 105.

[14]Ibid.

[15]Wāsā’il ash-Shī‘ah, vol. 3, “Kitāb aṣ-Ṣalāh,” “Abwāb mā Yusjad ‘Alayh,” p. 593, hadīth 7.

[16]Ibid., p. 591, hadīth 1.

[17]Al-Fiqh ‘alā’l-Madhhab al-Arba‘ah (Egypt), “Kitāb aṣ-Ṣalāh,” “Mabḥath as-Sujūd,” vol. 1, p. 161.