Why do the Shiah prostrate on Earth?

Therefore celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration 

(Holy Qur'an 15:98)

The Shi'ah Muslims prefer to prostrate on a small block of earth, called a Turbah, which is usually made from clay from the land of Karbala in Iraq.

According to the Shi'ah Ja'fari fiqh - which is one of the five main schools of law in Islam - prostration must be performed on pure earth or what grows on it, provided that it is not eaten or worn. This includes dust, stone, sand and grass, provided that it is not a mineral. Prostration on paper is permitted, because it is made of a material which grows on earth, but not cloth or carpets.

The legal scholars of all the Sunni schools of law concur regarding the validity of prostration on earth and that which grows on it.

Did the Prophet (s) and his Companions ever do this?

1. Praying on the earth was certainly the practice of the Prophet (s) and those around him.
Narrated Abu Sa'id al-Khudri: I saw Allah's Apostle prostrating in mud and water and saw the mark of mud on his forehead.
[Al-Bukhari, Sahih (English translation), vol. 1, book 12, no. 798; vol. 3, book 33, no. 244.

2. Narrated Anas bin Malik: We used to pray with the Prophet in scorching heat, and if someone of us could not put his face on the earth (because of the heat) then he would spread his clothes and prostrate over them.
[Al-Bukhari, Sahih (English translation), vol. 2, book 22, no. 299]

According to this hadith only in exceptional circumstances would the Prophet (s) and his Companions prostrate on cloth.

The Conduct of Prophet (saws)

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

1. A group of hadith scholars {muhaddithun} recount the statement of the Prophet (S) 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.” (Sunan al-Bayhaqi, “Bab at-Tayammum bi-s-Sa‘id at-Tayyib,” vol. 1, p. 212; Sahih al-Bukhari, vol. 1, “Kitab as-Salah,” p. 91; Ibn Taymiyyah, Iqtida’ as-Sirat al-Mustaqim, p. 332.)

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 (S) used to order the Muslims to place their forehead on (pure) earth while prostrating. Umm Salamah, a spouse of the Prophet (S), narrates that the Prophet (S) said:

"تراب وجهك لله"

“Place your face for the sake of Allah on earth.” 
(Kanz al-‘Ummal (Halab), vol. 7, p. 465, hadith 19809, “Kitab as-Salah, as-Sujud wa ma Yata‘allaq bih.”)

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

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

"رأيت النبيّ صلى الله عليه وأله وسلم – إذا سجدا وضع جبهته وأنفه على الأرض"

“I noticed that whenever the Prophet (S) prostrated, he would place his forehead and nose on the earth.” 
(Jassas al-Hanafi, Ahkam al-Qur’an (Beirut), vol. 3, “Bab as-Sujud ‘ala’l-Wajah,” p. 209.)

4. Abu Sa‘id al-Khudri, a Companion of the Messenger of the Allah (S), says:

"دخلت على رسول الله صلى الله عليه وأله وسلم وهو يصلّي على حصير"

“Once I came to the Messenger of Allah (S) and saw him praying on a straw mat.” 
(Sunan al-Bayhaqi, vol. 2, “Kitab as-Salah,” “Bab as-Salah ‘ala’l-Hasir,” p. 421.)

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

5. The sayings and actions of the Companions and the Followers {tabi‘un} of the Prophet (S) also affirm this Sunnah:

Jabir ibn ‘Abd Allah al-Ansari says:

"كنت أصلي الظهر مع رسول الله صلى الله عليه وأله وسلم فأخذ قبضة من الحصاء لتبرد في كفّي اضعها لجبهتي أسجد عليها لشدة الحرّ"

"I used to perform noon {zuhr} prayer with the Messenger of Allah (S). 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." 
(Sunan al-Bayhaqi, vol. 1, “Kitab as-Salah,” “Bab ma Ruwiya fi’t-Ta‘jil biha fi Shiddat al-Harr,” p. 439.)

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, At-Tabaqat al-Kubra, thus writes:

"كان مسروق إذا خرج يخرج بلبنة يسجد عليها في السفينة"

“Whenever Masruq (ibn Ajda‘) traveled, he used to keep a mud-brick with him on which to prostrate while onboard the ship.” 
(At-Tabaqat al-Kubra (Beirut), vol. 6, p. 79, the biography of Masruq ibn Ajda‘.)

It is necessary to note that Masruq ibn Ajda‘ was one of the Followers and a companion of Ibn Mas‘ud, and the author of At-Tabaqat al-Kubra considers him among those in the first class of the Kufans after the Prophet (S) and among those who narrated from Abu Bakr, ‘Umar, Uthman, ‘Ali, and ‘Abd Allah ibn Mas‘ud.

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. 
(For further information, refer to the book, Siratuna, written by ‘Allamah Amini.)

Nafi‘ says:

"إن ابن عمر كان إذا سجد وعليه العمامة يرفعها حتَّى يضع جبهته بالأرض"

“Whenever (‘Abd Allah) ibn ‘Umar prostrated, he removed his turban so as to place his forehead on the ground.” 
(Sunan al-Bayhaqi (Hyderabad), vol. 2, “Kitab as-Salah,” “Bab al-Kashf ‘an as-Sajadah fi’s-Sujud,” p. 105.)

Rizin says:

"كتب إليّ عليّ بن عبد الله بن عباس رضى الله عليه أن ابعث إليّ بلوح من أحجار المروة أسجد عليه"

“‘Ali ibn ‘Abd Allah ibn ‘Abbas (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.” 
(Azraqi, Akhbar Makkah, vol. 3, p. 151.)

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

Salih as-Saba’i says:

"إن رسول الله صلى الله عليه وأله وسلم رأى رجلاً يسجد بجنبه قد أعتم على جبهته فسحر رسول الله صلى الله عليه وأله وسلم عن جبهته"

Once the Messenger of Allah (S) saw a person prostrating beside him, with his turban covering his forehead. The Messenger of Allah (S) removed the turban from the person’s forehead. (Sunan al-Bayhaqi, vol. 2, p. 105.)

‘Ayyad ibn ‘Abd Allah al-Qarashi says:

"رأى رسول الله صلى الله عليه وأله وسلم رجلاً يسجد على كور عمامته فأوما بيده: إرفع عمامتك وأومأ إلى جبهته."

“The Messenger of Allah (S) 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.” (Ibid)

From these traditions it becomes clear that in the time of the Holy Prophet (S) 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 (S) from doing so.

KHUMRA

The Prophet (s) also used to have a Khumra on which he would put his forehead for prostration.

1. Narrated Maymuna: Allah's Apostle used to pray on a Khumra.

[Al-Bukhari, Sahih (English translation), vol. 1, book 8, no. 378]

1. According to al-Shawkani, a famous Sunni scholar, more than ten Companions of the Prophet (s) have narrated traditions mentioning his prostration on a Khumrah.  And he lists all the Sunni sources recording these traditions which include Sahih Muslim, Sahih al-Tirmidhi, Sunan Abu Dawud, Sunan al-Nasa'i and many others.

[Al-Shawkani, Nayl al-Awtar , Chapter of Prostration on the Khumrah, vol. 2, p. 128]

1. Anas ibn Malik, Ibn al-‘Abbas, some spouses of the Prophet (S) such as ‘A’ishah and Umm Salamah and a large group of muhaddithunthus narrate:

"كان رسول الله صلى الله عليه وأله وسلم يُصلّي على الخمرة"

“The Messenger of Allah (S) used to prostrate on khumrah (a mat made from palm fibers).” 
(Sunan Bayhaqi, vol. 2, “Kitab as-Salah,” “Bab as-Salah ‘ala’l-Khumrah,” p. 421.)

So what is a khumrah?

A small mat sufficient just for the face and the hands while prostrating during prayers.

[Al-Bukhari, Sahih (English translation), vol. 1, book 8, no. 376 (as explained by the translator in paranthesis)]

Ibn al-'Athir, another famous Sunni scholar, in his Jami al-'Usul has written:

"Khumra is [like that] upon which the Shi'ah of our time perform their prostrations."

[Ibn al-'Athir, Jami' al-Usul, (Cairo, 1969), vol. 5, p. 467]

"Khumra is a small mat made from palm fibres or other material…. and it is like that which the Shi'ah use for prostration."

[Talkhis al-Sihah, p. 81]

SHIA TRADITIONS

The infallible Imams followed by the Shi‘ah who, according to the Hadith 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:

Imam as-Sadiq (‘a) says:

"السجود على الأرض فريضة وعلى الخمرة سنة"

“Prostration on the earth is obligatory while prostrating on a straw mat is a sunnah.” 
(Wasa’il ash-Shi‘ah, vol. 3, “Kitab as-Salah,” “Abwab ma Yusjad ‘Alayh,” p. 593, hadith 7.)

He (‘a) also says:

"السجود لا يجوز 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.”(Ibid)

In a part of a speech Imam As-Sadiq (as) says:

عن هشام ابن الحكم قال: قلت لأبي عبد اللہ

 أخبرني عما يجوز السجود عليه وعمّا لا يجوز؟ قال: السجود لا يجوز إلا على الأرض أو ما أنبتت الأرض إلا ما أكل أو لبس. فقلت له جعلت فداك ما العلّة في ذلك؟ قال لأن السجود هو الخضوع لله عز وجلّ فلا ينبغي أن يكون على ما يؤكل و يلبس لأن أبناء الدنيا عبيد ما يأكلون ويلبسون. الساجد في سجوده في عبادة الله عز وجلّ فلا ينبغي أن يضع جبهته في سجوده على معبود أبناء الدنيا الذين اغتروا بغرورها. والسجود على الأرض أفضل لأنه أبلغ في التواضع والخضوع لله عز وجلّ.

(Ibid., p. 591, hadith 1.)

 Hisham Ibn al-Hakam says: “I asked Abu Abd Allah (Imam as-Sadiq) (‘a) regarding the things on which one is allowed to prostrate and the things on which one is not allowed to prostrate.” The Imam 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 worshiping 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. 
(Bihar al-Anwar, vol. 58, 147 as in ‘Ilal ash-Sharayi‘.)

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 one.

Some Doubts & Answers

Question: 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 {shirk}. 

Answer: It must be noted that there is a great difference between the phrase, “as-sujud lillah” {prostration forAllah}, and “as-sujud ‘ala’l-ard” {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-sujud lillah” is “prostration for the sake of Allah” while “as-sujud ‘ala’l-ard” 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-Haram 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 turban is different from prostration for turban.

On one hand, the Holy Qur’an states: 

"ولله يسجد من في السموات والأرض."

“To Allah prostrates whoever there is in the heavens and the earth.” (Surah ar-Ra‘d 13:15.)

Also, the Holy Prophet (S) 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.

Question: Why do the Shi‘ah prostrate only on earth or some plant byproducts and why do they not prostrate on other things?

Answer: 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 (S) words and actions; for, the Messenger of Allah (S), according to the Holy Qur’an, is an exemplar of excellence for the entire humanity.

But why the earth of Karbala?

The special characteristics of the soil of Karbala (Iraq) were known and it was an object of special attention during the time of the Prophet (s) as well as in later times:

1. Umm Salama says: I saw Husayn (a) sitting in the lap of his grandfather, the Prophet (s), who had a red block of soil in his hand. The Prophet (s) was kissing the dust and weeping. I asked him what that soil was. The Prophet (s) said: "Gabriel has informed me that my son, this Husayn, will be murdered in Iraq. He has brought this earth for me from that land. I am weeping for the suffering that will befall my Husayn." Then the Prophet (s) handed the dust to Umm Salama and said to her: "When you see this soil turn into blood, you will know that my Husayn has been slaughtered." Umm Salama kept the soil in a bottle and kept watch over it until she saw on the day of Ashura, 10th of Muharram 61 A.H., that it turned to blood. Then she knew that Husayn bin Ali (a) had been martyred.

[al-Hakim, al-Mustadrak, vol. 4, p. 398; al-Dhahabi, Siyar a`lam al-nubala', vol. 3, p. 194; Ibn Kathir, al-Bidayah wa'l-nihayah, vol. 6, p. 230; al-Suyuti, Khasa'is al-kubra, vol. 2, p. 450; Jam` al-Jawami, vol. 1, p. 26; Ibn Hajar al-Asqalani, Tahdhib al-tahdhib , vol. 2, p. 346]

1. Ali ibn Abi Talib, passed by Karbala after the battle of Siffin. He took a handful of its soil and exclaimed: 'Ah, ah, on this spot some men will be slain, and will enter Paradise without reckoning!'

        [Ibn Hajar al-Asqalani, Tahdhib al-tahdhib , vol. 2, p. 348]

Question: Why is it compulsory to prostrate on the clay from Karbala?

Answer: It is not !

But the Shi'ah prefer to prostrate on the earth of Karbala because of the importance given to it by the Prophet (s) and the Imams from his Family (Ahl al-Bayt). After the martyrdom of Imam Husayn (a), his son Imam Zayn al-'Abidin (a) picked some up, declared it to be sacred dust, and kept it in a bag. The Imams (a) used to perform prostrations on it and make a tasbih out of it, and recited Allah's praises on it.

[Ibn Shahrashub, al-Manaqib,  vol. 2, p. 251]

They also encouraged the Shi'ah to perform prostrations on them, with the understanding that it was not compulsory, but with a view to achieving greater recompense. The Imams (a) insisted that prostration before Allah must be on clean earth only and that it was preferable if it was performed on that earth of Karbala.

[al-Tusi, Misbah al-Mutahajjad,  p. 511]

[al-Saduq, Man la yahduruhu'l faqih,  vol. 1, p. 174]

The Shi'ah for a long time have kept this earth with them. Then, fearing that it might be desecrated, they kneaded it into small tablets or pieces, which are now called mohr or Turbah. During prayers we prostrate on it not as a compulsory act but in view of its special nature. Otherwise, when we have no pure soil with us, we prostrate on clean earth, or something that originates from it.

It is a pity that some people maliciously insist that the Shi'ah worship stones or that they worship Husayn (a). The truth is that we worship Allah alone by prostrating on the Turbah, not to it.  And we never worship Imam Husayn, Imam Ali, or the Prophet Muhammad (s). We worship only Allah, and it is in accordance with Allah's order that we perform prostration only on pure earth.

This is the reason why Shi'ah Muslims carry small tablets, usually made from the earth of Karbala, which enables them to do prostration on this highly recommended object and to follow the sunnah of the Prophet (s).

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 (S) and the actions of his Companions and Followers {Tabi‘un} 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 fiqhi 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 Sunni fiqhi schools. For example, the Malikis say that placing the nose on the place of prostration is recommended {mustahabb} while the Hanbalis consider it obligatory {wajib} and say that ignoring it renders the prayer invalid {batil}. (Al-Fiqh ‘ala’l-Madhhab al-Arba‘ah (Egypt), “Kitab as-Salah,” “Mabhath as-Sujud,” vol. 1, p. 161.)