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.)

Sermon of Shaban

The Sermon Given By The Prophet (s) On The Last Friday Of Sha'ban On The Reception Of The Holy Month of Ramadhan

“O People !

“Indeed ahead of you is the blessed month of Allah. A month of blessing, mercy and forgiveness. A month which with Allah is the best of months. Its days, the best of days, its nights, the best of nights, and its hours, the best of hours. It is the month which invites you to be the guests of Allah and invites you to be one of those near to Him. Each breath you take glorifies him; your sleep is worship, your deeds are accepted and your supplications are answered. 

So, ask Allah, your Lord; to give you a sound body and an enlightened heart so you may be able to fast and recite his book, for only he is unhappy who is devoid of Allah’s forgiveness during this great month. Remember the hunger and thirst of the day of Qiyamah (Judgement) with your hunger and thirst; give alms to the needy and poor, honor your old, show kindness to the young ones, maintain relations with your blood relations; guard your tongues, close your eyes to that which is not permissible for your sight, close your ears to that which is forbidden to hear, show compassion to the orphans of people so compassion may be shown to your orphans. 

Repent to Allah for your sins and raise your hands in dua during these times, for they are the best of times and Allah looks towards his creatures with kindness, replying to them during the hours and granting their needs if he is asked...

“O People! Indeed your souls are dependant on your deeds, free it with Istighfar (repentance) lighten its loads by long prostrations; and know that Allah swears by his might: That there is no punishment for the one who prays and prostrates and he shall have no fear of the fire on the day when man stands before the Lord of the worlds.

“O People! One who gives Iftaar to a fasting person during this month will be like one who has freed someone and his past sins will be forgiven.

Some of the people who were there then asked the Prophet (s): “Not all of us are able to invite those who are fasting?”

The Prophet (s) replied: “Allah gives this reward even if the Iftaar (meal) is a drink of water.”

“One who has good morals (Akhlaq) during this month will be able to pass the ‘Siraat’...on the day that feet will slip...

“One who covers the faults of others will benefit in that Allah will curb His anger on the day of Judgement...

“As for one who honors an orphan; Allah will honor him on the day of judgement,

“And for the one who spreads his kindness, Allah will spread His mercy over him on the day of Judgement.

“As for the one who cuts the ties of relation; Allah will cut His mercy from him...

“Who so ever performs a recommended prayer in this month Allah will keep the fire of Hell away from him...

“Whoever performs an obligator prayer Allah will reward him with seventy prayers [worth] in this month.

“And who so ever prays a lot during this month will have his load lightened on the day of measure.

“He who recites one verse of the holy Quran will be given the rewards of reciting the hole Qur’an during other months.

“O People! Indeed during this month the doors of heaven are open, therefore ask Allah not to close them for you; The doors of hell are closed, so ask Allah to keep them closed for you. During this month Shaytan (Saten) is imprisoned so ask your Lord not to let him have power over you.”

Welcome Ramadhan

With barely a few days left between us and the blessed month of fasting, it’s crucial to start preparing, not just physically, but also mentally. Here are a couple of quick ways to get into Ramadan mode before it begins.

1. Plan out what good deeds you want to do:

While doing good can be random and sporadic, planned good works offer more benefit for you spiritually.

2. Decorate:

The visual reminder of Ramadhan at your home & Mosque will help raise the anticipation level.

3. Set up a countdown:

Put up a “Countdown to Ramadan" chart on your fridge. Cross out each day left of Shaban. Seeing the days flying by can give us a sense of urgency that the blessed month is about to begin.

4. Tweak your schedule:

Weed out anything extra that would take away from time for additional prayers, Quran reading, and other forms of worship. That can include television watching, socializing, extra projects at work, and bigger chores around the house.

5. Plan a “Welcome Ramadan” party:

If you intend to forego Iftar parties this Ramadan, then instead plan a “Welcome Ramadan” fete. With summer still in swing, this can simply be a potluck barbecue with family and friends, followed by a brief talk and discussion about the blessed month, its benefits, as well as what each guest (and host) hopes to accomplish.

6. Revising the intention:

One should revise his/her intention before the coming of Ramadan. Intention is the main origin in all deeds. It is a standard by which deeds are accepted or rejected. If the intention is pure, Allah (SWT) will accept the deeds. And if it is corrupt, then the deeds will be rejected.

7. Repenting from sins:

Ramadan is a great opportunity for us to return in repentance to our Supreme Lord, because people are released from Hell on every night during this month and it is a special honor of Ramadan. After repentance for sins, every person is able to secure this honor.

8. Hoping for reward:

As a Muslim, one should hope for reward while doing good deeds. A believer always hopes to enter Paradise while doing good deeds. Being sincere in good deeds one must hope for their rewards from Allah (SWT) and the only hope of a believer is to enter Paradise. 

9. Providing food for a fasting person to break his fast:

Making arrangements for a fasting person to break his/her fast is as good as fasting itself. Providing food and drink to the people observing fast is not necessary, if one does so, it will have extra reward but that must be done according to one’s capability and with good intentions.

10. Reciting the Holy Quran:

Quran is the book of guidance for believers. As Muslims, we all know the status of Quran and its recitation. From authentic Ahadith we know that reciting the Glorious Quran has countless rewards. Quran has even more of an important significance and rewards in the blessed month of Ramadan, the month of fasting. Quran will intercede for those who recite it on the Day of Resurrection.

11. Avoiding backbiting, slandering and vain talk:

A Muslim, as a rule, is commanded to refrain from things like vulgar and obscene talk and other activities of the Days of Ignorance. And when he is fasting, it is more important that he observe abstinence from all evil activities in all circumstances. Rather than engaging in disputes, he is advised to plainly declare to his opponent that he is fasting, so that all doors to any bad conduct are shut.

12. Avoiding much sleep and food:

Islam is a natural religion (a religion towards Fitrah) based on moderation, middle course, and away from excessiveness. Therefore, it urges to eat and drink normally. One should not exceed the limits. Eating too much causes much sleep which results in abundance of worship and achieving great rewards. Moreover, a Muslim should not sleep, eat and drink a lot to deprive himself from such great opportunity.

13. Praying Nawafil (Voluntary Prayer) During Ramadan:

Voluntary prayer during any time of the year is recommended and merits great rewards from Allah (SWT), even so during Ramadan. In addition to daily voluntary prayers much emphasis is given to thousand rakats of Ramadhan voluntary night prayers.

14. Knowing the importance of last ten days and nights of Ramadan:

There should be more than usual emphasis on performing the acts of worship and devotion during the last ten (or nine) days of Ramadan. Last ten days and nights of Ramadan have a unique importance in Islam.

It has more virtues and significance especially the odd nights i.e. 19, 21, 23. These odd nights include the Night of Decree according to Qur’an and Sunnah. Worshipping in this night is better than a thousand months and whoever spends Laitlat Al-Qadr (the Night of Decree) in prayer out of faith and in the hope of reward, his previous sins will be forgiven.

Moses in Kashmir, Jesus in Rozabal

• Researchers suggest that Jesus came to Rozabal and some believe that Moses is interred in the shrine of Hazrat Bibi Arifa

Numerous books have been published on Christ, some of them claiming that Jesus Christ had visited the land, which later came to be known as Kashmir, or ‘Cashmire’, its ancient name. Some researchers have suggested that Jesus lies buried in Srinagar.

Deep in the mountains of the North Kashmir district of Bandipora, near an old tree, lies a Jewish grave that dates back to the pre-Islamic period. It lies inside the shrine complex of Hazrat Bibi Arifa, a lady saint locally known as ‘Ded Mouj’. Hundreds of devotees would visit the remote hilly village of Butho, till militancy took over the region two-and-a-half decades ago. A section of Jews believes that the grave belongs to their most revered Prophet, Moses, who brought them back to Palestine some 4,000 years ago.

Locals, however, strongly contest the grave belonged to the Jewish Prophet. Inside a small cupboard in his house adjacent to the shrine, Ghulam Muhammad Reshi, custodian of the shrine, maintains a diary with entries of many visitors who visited this picturesque village from countries as far as Uganda, Thailand, France, Germany and America. They had read about the “burial site of Moses” from some books and articles on the web. The village remains cut off from the rest of the valley in winters. “I told them they were mistaken, and Musa (Moses) is not buried in the shrine here,” says Reshi. The direction of the grave, however, is contrary to how the Muslims bury their dead. “Every year around twenty foreigners, mostly Christians and Jews used to visit the village and spend time inside the shrine,” he says. Some eight years ago, an American woman stayed in the village for three days spending nights meditating inside the shrine.

Locals, however, strongly contest the grave belonged to the Jewish Prophet. Inside a small cupboard in his house adjacent to the shrine, Ghulam Muhammad Reshi, custodian of the shrine, maintains a diary with entries of many visitors who visited this picturesque village from countries as far as Uganda, Thailand, France, Germany and America. They had read about the “burial site of Moses” from some books and articles on the web. The village remains cut off from the rest of the valley in winters. “I told them they were mistaken, and Musa (Moses) is not buried in the shrine here,” says Reshi.

According to Reshi the myth was first circulated when a scholar, Dr Abdul Aziz Kashmiri, researching ‘Moses in Kashmir’ visited the village in 1962 and met his grandfather. “My illiterate grandfather had just told Dr. Aziz that he has had heard from elders that Moses is buried here,” Reshi pointed out. But Aziz took this as an authentication, without going through other scholarly evidences

The shrine of Bibi Sang Arifain Butho also houses the grave of Hazrat Neek Reshi. The village elders say he had come to the village to become the disciple of Bibi Arifa. Another grave in the shrine belongs to Navroz Baba.

“He came to Bandipora from Gilgit, where he was a tax collector,” says Reshi. He was told that there was a rich old man in this village. “He came to this village to collect tax from Neek Reshi, but once he collected money from him, he lost his eyesight,” Reshi claims. Eventually, he became a disciple of Neek Reshi and settled in the village.

The village, with a population of around 700 people, has 100 households. The tradition is that each household looks after the shrine throughout a year in a manner that all the households are in-charge on rotation.

Numerous books have been published on Christ, some of them claiming that Jesus Christ had visited the land, which later came to be known as Kashmir, or ‘Cashmire’, its ancient name. Some researchers have suggested that Jesus lies buried at Rozabal.

Aziz Kashmiri had claimed that Kashmiris’ ancestors were one of the lost tribes of Israel. He also claims another pre-Islamic grave in the heart of old city as that of Jesus. Locals here as well refute his claim. Evidence from Buddhist sources however, have recorded a conversation deep in Bandipora mountains between then King of Kashmir and a foreigner some 4,000 years ago. The teachings of the foreigner, passed down through oral traditions, relate to oneness of God, which are indicative of the teachings of Judaism.

According to Pandit Hargopal Koul’s ‘Guldasta-I-Kashmir’, Kashmiri Pandits are the highest class of Aryans. Pandit Ram Chand Kak, former Prime Minister of Jammu and Kashmir during Maharaja Hari Singh’s rule, says, ‘Moses is a very common name in Kashmir. There are many castes and tribes among Muslims and Hindus, which are mentioned in the Bible. Their ways and habits, features, shapes, morals, and character resemble those of Israelis.

At Bijbehara near Anantnag town, there is a stone called ‘ka ka pal’ (ka in Kashmiri means eleven) resembling eleven tribes of Israel. Such a stone is also to be found at Baramulla.

Civil servant turned writer, Kashmiriologist, Pervez Dewan, in his book A history of Kaskmir, writes, “There can be no doubt that Jews used to visit ancient pre-Islamic Kashmir at the rate of one or two visitors a year. They were particularly honoured guests. This explains their stamp on some aspects of Kashmiri life. Some of them must have settled in Kashmir and accepted Hinduism (and later Islam). That explains why some Kashmiris have the ‘prominent noses’ that have intrigued European travellers so much.”

His study also highlights Hebrew words in the Kashmiri language and makes a pointed reference some Jewish customs, food habits and beliefs found in Kashmir. On the specific question of the visit of Lord Jesus and Prophet Moses, Dewan banks on the manuscripts of the Bhavishya Maha Puran, Mullah Nadiri’s Tareekh-e-Kashmir and an ancient Buddhist manuscript in the Hemis caves in Ladakh. “If these documents have not been tampered with, then there can be no doubt but that Lord Jesus and Lord Moses have lived for at least a while in Kashmir and Ladakh,” he concludes. Fact or not, belief keeps what would be the holiest shrine of Judaism and the myth of Jesus’ vists alive in the heart of a remote Muslim-dominated Kashmiri village.

Shia'ism: The Creed Of Love

One of the greatest marks of distinction of Shi`ism over other sects is that its foundation and its bedrock is love. Right from the time of the Prophet (saww) who laid the basis of this sect, there has been the whispering of love; when we hear from the words of the Prophet the sentence:

Aliyyun wa shi'atuhu humu 'l-fa'izun.
"'Ali (as) and his party (Shi'ah) will be the triumphant ones." [1]
We see that there was a group around `Ali (as) who were devoted to him, extremely fond of him and most affectionately drawn towards him. Thus Shi'ism is the religion of love and devotion: taking 'Ali (as) as one's friend is the way of love. The element of love has completely penetrated Shi`ism, and the history of Shi'ism is joined in name with a chain of entirely unknown people, devoted, full of love and self-sacrificing.

Although `Ali (as) administered the Divine punishments to some, dealt with them with lashes and occasionally cut the hand of someone off in accordance with what is laid down by the Divine Law, they did not turn away from him and their love for him did not diminish in the slightest. He himself said:
If I strike the nose of a believer with this sword of mine so that he will become my enemy, it will not create hostility and if I pour the (riches of the) whole world on the head of a hypocrite so that he may like me, he will never like me; because this has been decreed and laid down by the tongue of the Prophet (saww) when he said: "O `Ali, the believer will never be your enemy and the hypocrite will never love you!"
`Ali (as) is the standard and criterion for assaying human natures and temperaments: he who has a sound nature and a pure temperament will never take offence at 'Ali (as), even though his sword may come down on his head, while he who has a diseased nature will never show any attachment to him, even if he does him great favours, for 'Ali is nothing but the embodiment of truth.
There was a friend of Amir al-mu'minin (as), a good and believing man, who unfortunately fell into error, and who had to be punished. Amir al-mu'minin cut off the fingers of his right hand. The man took hold of his cut hand, with the blood dripping from it, with his left hand, and went away. Ibn al-Kawwa', a seditious Kharijite, wanted to take advantage of this course of events for his own party and against `Ali, so he came up to the man with an air of utter compassion and said: "Who cut your hand off?"
"The chief of the Prophet's successors", he said, "the leader of the untainted ones at the Resurrection, the most righteous among the believers, `Ali ibn Abi Talib, the Imam of right guidance, cut off the fingers of my right hand . . . the first to reach the Gardens of Felicity, the hero of the brave, the avenger against the promoters of ignorance, the giver of zakat . . . the leader on the right and perfect path, the speaker of what is true and appropriate, the champion of Mecca, the steadfast exceller. " "Poor you!" said Ibn al-Kawwa', "He cut off your hand, and you extol him thus! "
"Why should I not extol him", he said, "now that his friendship is mixed with flesh and blood? I swear by God that he did not cut off my hand except with a right that God has established."
This love and affection which we see in such a way in the history of `Ali and his companions, makes us turn to the topic of love and its results.
Notes:
[1]. In ad-Durru 'l-manthur, under the seventh verse of surah al-Bayyinah (90), Jalalu'd-Din as-Suyuti narrates from Ibn `Asakir that Jabir ibn `Abdillah al-Ansari said that he was in the presence of the Prophet when 'Ali also came in to him. The Prophet said: "I swear by He in Whose hand is my life that this man and his followers (Shi'ah) will be saved on the Day of Resurrection." al-Manawi relates this in two traditions in Kunuzu 'l-haqa'iq, and al-Haythami in Majma'uz 'zawa'id and Ibn Hajar in as-Sawa`iqu 'l-muhriqah relates the same substantial meaning in different forms.