praying on a stone

[said]

Any views regarding this matter.

[Ali Naqi]

(salam)

Do you mean a Turbat if yes this because we are have to prostrate on earth. Not any material or fabric. It is be performed by all Muslims.

Ali

[said]

but what does it signify brother?I'm sure theres more to it then that.

[Ali Naqi]

(salam)

To my extent knowledge it signifies the turbat of Karbala. If you have seen them you will notice that it would say 'Turbat Karbala' in Arabic, art of mosque and other words. Hope this helps if doesn't please do not hesistate in asking.

Ali

[amirza]

But wouldn't that be an innovation since the the great tragedy of karbala happened after the Prophet SAWS died, so to link it to karbala would be wrong? yes/no?

[Ali Naqi]

(salam)

Then brother could you provide some of your knowledge on this topic. Indeed the brother wants to know.

Ali

[amirza]

The prophet has been noted to have mentioned the superiority of praying on natural surfaces but from sunni sources that is the full praying on the natural surface not just prostrating, but in sunni islam cleaness has presidence over the natural therefore many people just make sure something is clean to pray on, but it is well noted however that praying on natural surfaces is superior, but it is not blameworthy to not to do so.

Salaams

[Hur]

(bismillah)

(salam)

There is a factsheet on this (and other topics) that can be downloaded in word or pdf format. Here is the url:

http://www.al-islam.org/nutshell/

Hur

[Ali Mahdi]

Why do the Shi'ah

prostrate (sajdah)on

Turbah ?

Why is it compulsory to prostrate (sajdah) on the clay from Karbala?

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 Hussain (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 Hussain (a). The truth is that we worship Allah alone by prostrating on the Turbah, not to it. And we never worship Imam Hussain, 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.

Conclusion:

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).

To find out more about authentic Islam, visit: http://al-islam.org/faq/

v1.0

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

(Qur'an 15:98)

Why do the Shi'ah

Prostrate(sajdah) on

Turbah ?

The Shi'ah Muslims prefer to prostrate(sajdah) 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?

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]

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

for prostration.

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

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

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]

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]

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: Umm Salama says: I saw Hussain (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 Hussain, 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 Hussain." 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 Hussain 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 Hussain 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]

'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]

Friday, November 21, 2003

[Ali Mahdi]

http://www.al-islam.org/beliefs/practices/turba.htm

Why Prostrate on Karbala's Turba @)

--------------------------------------------------------------------------------

Yasin T. al-Jibouri

The reason why Shi`as prostrate on the turba is based on two sound premises hinging upon two issues:

FIRST: It is commendable for one who prays to use a pure soil he is sure to be clean regardless of where he takes it from; there is no preference nor any distinction of one soil over another in as far as prostrating upon it is concerned. This is only an indication that the person offering his prayers demonstrates concern about the cleanliness of his body and clothes, and about the place where he offers his prayers. It is something which a Muslim regards as a good plateau upon which he prostrates when at home or when travelling, one which he may not find everywhere, i.e. other towns, bazaars, hotels, inns, rest areas, parks, traveller lodges, transportation stations, ports, shelters, etc. How can one do so since such places may be frequented by non-Muslims and other people who are heedless of and indifferent to religion when it comes to a spot which by necessity has to be pure and clean?

What is wrong with a Muslim taking a precaution relevant to his creed by carrying with him a pure soil with which he feels comfortable and of the cleanliness of which he is sure to prostate upon when he offers his prayers rather than prostrating on filth, uncleanness and impurities? The latter never bring one closer to Allah, nor does the Sunnah permit prostrating upon them, nor doing so is accepted by sound reason once a person has made sure that his body and clothes are clean. Moreover, the Sunnah prohibits offering prayers in places such as: garbage collection sites, slaughter-houses, cemeteries, highways, toilets, places where camels rest, mandating that mosques should be cleansed and perfumed [1].

This terse and precious religious attitude was adopted by pious men of the first Muslim century. Such a very highly commendable precaution was adopted by the great tabi`i and faqih whose fiqh was unanimously agreed upon, namely Masrooq al-Ajda` [2] who used to carry with him whenever he travelled a block of baked clay upon which he would prostrate, as we are told by the head mentor and the trusted hafiz, the Imam of the Sunnah and the authority of his time, Abu Bakr ibn Abu Shaybah. In Volume Two of Al-Musannaf, it is recorded that "Whenever Masrooq travelled, he used to carry with him on board the vessel a block of baked clay upon which he would prostrate."

This is the first premise endorsed by the Shi`as. It has a precedent that goes back to the days of the early sahabah and their sincere tabi`in. As regarding the second premise, here it is explained:

SECOND: The rule of "absolute consideration" determines that some lands are better than others, and it acknowledges the differences between relics and the views in their regard. This is something normal, rational, agreed upon by all nations, governments, authorities, and all the world's rulers. Through relating or attributing one land, place, or area of a specific significance to another, decisions are made and injunctions are derived which should not be violated, nor should those who violate them be pardoned.

Can you not see how autonomous regions, parks, halls, homes, government-controlled offices, especially those owned by the royal palace and whereby the country's monarch is characterized, enjoy a special status and are subject to specific jurisdictions which people have to safeguard and the laws relevant to which have to be adhered to?

Such is the case with places, buildings, and edifices related to Allah Almighty. These enjoy a special status. Injunctions, rites, and obligations, from the adherence to which nobody who submits to Allah is exempted, are sanctioned and safeguarded. Anyone who lives under the banner of Tawhid and is a Muslim has to shoulder his full responsibility in safeguarding and following them.

It is according to this same agreed upon rule of "absolute consideration" that there is for the Ka`ba an injunction of its own, and so is the case with the Haram and with both Sacred Mosques of Mecca and Medina. There are injunctions relevant specifically to them both. There are other injunctions and restrictions relevant to public mosques and places of worship where the Name of Allah is celebrated. Such injunctions include sanctifying and venerating them and keeping them clean of any filth. Those who are in the state of janaba, women during their menstruation as well as those during their post-natal periods, are all prohibited from entering them. They are not to be sold out at all under any pretext whatsoever, unlike the case of private trusts the sale or trade of which (for something better) is subject to other injunctions and regulations. Such a status is due to their being relevant to the King of Kings, the Lord of the Worlds.

The reason why Mecca is regarded as a safe haven sought by all people who perform the pilgrimage and by those who visit it from each and every distant land, and the fact that such pilgrimage rites are obligatory even when it comes to its plants and produces, is due to the mandate derived from such a relationship that necessitates edicts to be enforced, and the fact that Allah had chosen such places [for distinction] rather than any others.

So is the case with regard to considering Medina as a sacred Haram to be venerated. All sanctities relevant to it and to its people and soil [which we find] in the sacred Sunnah as well as those relevant to whoever reaches it or is buried therein, are all due to the same status, to its being belonging to Allah, the most Exalted One, and to its being the capital of the throne of His greatest Prophet, the one who conveyed His conclusive Message, peace and blessings of Allah be upon him and his progeny.

This status, and its law of relationship, does not only concern the legislator, it is also something natural sanctioned by Islam. Not only is it better than all other places, it is the absolute criterion of preferring one piece of land over another when it comes to issues relevant to prophets and messengers and to their successors, to the truthful, to the martyrs, to the faithful and to their categories, up to whatever distinction one may conceive based on sacred Islam. Nay! Such a status is the axis upon which the cycle of existence revolves, one through which everything else stands, one to which all wishes aspire and from which every relationship and source of endearment, all links and connections, all factors of grudge and animosity, hostility and spite..., are rendered.

It is also the source of every disagreement, dissension, and hypocrisy. It also is the foundation of every unity and unification, every asylum, every accord and peace agreement. Upon it are the structures of totalities are built and social institutes are erected. In the light of its being the ultimate objective are states formed and governments dispute with one another, causing rivalries, discords, disputes, then punches, then bloody battles and wars. In its light do nations and tribes group together, then groups and societies abound. In its light do establishments get founded in order to deal with religious and secular issues and theological societies centralize, and so do scientific, social, sociological, nationalistic, sectarian, partisan, and political factions, during crises or ease, when at rest or in motion, when united or disunited, when in agreement or in disagreement.

The mighty and victorious government, the one which governs all humanity since its very first day and till eternity without any bias to anyone or without anyone freeing himself from its authority, day in and day out, is the relative government wherein there is the safeguarding of both the creed and the life in this world and at which man-made systems end, and so do the general social canon, as well as the human affairs of all individuals.

People, though numerous, are subjugated to its authority, shackled in its chains, tied in its webs, having no escape route therefrom. It is the one that rules and abrogates, over-rules and sustains, lifts and lowers, joins and disconnects, brings closer or distances, gives and takes, elevates and humiliates, rewards and penalizes, honors and abases.

It is the same one that makes the unknown soldier held in high esteem, honored and respected. It finds him worthy of all honoring; in it, he is glorified and dignified by the people and by the government. It scatters roses and flowers on his soil and grave, immortalizing him, keeping his memory alive on the pages of history for all time to come.

Such a government is the same one wherein catastrophes and disasters become tolerable. Through its criteria does man willingly work hard, facing trials, tribulations, and tremendous calamities headlong, [happily] sacrificing his all for its sake. It is the one that prompted the Messenger of Allah, peace and blessings of Allah be upon him and his progeny, as we are told by Lady Ayesha [3], to kiss the corpse of the great sahabi Othman ibn Maz`oon as tears were trickling down his cheeks...

It is the same that caused the Prophet, peace and blessings of Allah be upon him and his progeny, to tearfully mourn his grandson al-Husain (as) and hold many a mourning ceremony in his memory and take the turba of Kerbala, smell it and kiss it, up to the end of the recorded tradition. It is the same that caused Lady Ummu Salamah, Mother of the Faithful, to keep a specimen of Kerbala's turba in her clothes. It is the same one that caused the Truthful Lady Fatima (as) to take a specimen of the soil of her father's pure grave and smell it.

It is the same that prompted Banu Zabbah during the Battle of the Camel to collect the droppings from the camel on which the Mother of the Faithful Ayesha was riding. They broke them up then sniffed them, as al-Tabari indicates [in his Tarikh]. It is the same that caused the Commander of the Faithful Ali, peace be upon him, to take a handful of Kerbala's turba when he reached that land, smell it then cry till the ground became wet with his tears as he said, "From this loin, seventy thousand shall be permitted to enter Paradise without being judged." This incident is transmitted by al-Tabrani and is recorded on p. 191, Vol. 9, of al-Haythami's book Majma` al-Rijal, a concordance of trusted transmitters of hadith.

It is the same that prompted a man from Banu Asad to smell the soil where al-Husain (as) was buried then cry. Hisham ibn Muhammad has said, "When water was released to overwhelm [and obliterate] the grave of al-Husain (as), it dried after forty days, and the grave was completely left without any trace. A bedouin from Banu Asad came and kept sampling one handful of soil of that site after another, smelling it each time, till he was able to identify al-Husain's grave, whereupon he wept and said, "May my parents be sacrificed for you! How sweet you smelled when you were alive, and how sweet your soil (turba) smells when you are dead!" Then he wept again and composed this verse of poetry:

Out of enmity did they want to obliterate his grave,

But the good smell of the grave's soil led to the grave.

Refer to page 342, Vol. 4, of Ibn `Asakir's Tarikh and also to p. 293 of the book written by hafiz al-Kanji titled Al-Kifaya.

A human being, whoever he may be, wherever, whenever, whatever race he belongs to, or however he may be, in all his life's stages remains a subject of such an authority, a hostage to expressions such as: my soul, my body, my wealth, my family, my offspring, my kinsfolk, my relatives, my extended family, my trade, my creed, my sect, my principle, my house, my property, my government, my leaders, my masters..., up to a countless such possessives...!

These are literally, in the possessive form, what are being given lip service by governments, states, societies, committees, creeds, faiths, kings, parties, and ruling authorities that chew their words when they discuss these issues and endlessly many more.

Once the possessive pronoun is applied and the attribution of something partial or complete is established, or when an individual, or a social issue raised by those mentioned above, there will be outcomes, and there will be injunctions which nobody has any choice except to submit and surrender to them, defend and uphold them.

This is a useful research which provides solutions for the society's problems with regard to its principles, views and beliefs, ties of love or grudge, intricate sects, decrees of the holiest legislative system, philosophy behind what the easy creed recommends. It is a discussion of what Islam and its rites hold as sacred, what it prohibits, the various levels of distinction it sets, and what it holds as holy.

Having provided such a detailed account, we reveal to the discreet and free-minded researcher the secret why the turba of the sacred land of Kerbala is thus honored, the extent of its relationship to Allah, Praised and Exalted is He, the extent of its sanctity and that of the one to whom it is related in the light of his nearness to the Sublime One, the most High. What would you think of the sanctity of a soil that is the burial ground of someone who was killed in the Cause of Allah, of a supreme leader of His army who never flinched from defending His cause? Surely it is the soil of one whom He loves, of one who invited others to Him, who led them to Him, who rose for His sake, who sacrificed his family and his own life and everything precious for Him, one who imperiled his blood for the sake of raising the status of His Commandments, for the dissemination of His Unity, so that His Commandments may rule, and so that His path and means may be firmly rooted.

Which of the world's kings or the land's monarchs, since the time of Adam, has a leader who is ever-ready to rise in the defense of such a king or monarch, one who is pure, honorable, faithful, truthful, valiant, dignified, exalted..., like the leader of those who remained sincere till they were all martyred at Taff, namely al-Husain (as) for whom our lives may be sacrificed?

Why does Allah boast about him, and why does He maintain his blood with Him and not permit a drop of it to fall upon the earth when al-Husain (as) hurled it above in the direction of the heavens [4]? Why should He not prolong the celebrating of his name on His earth and in His heavens, since all Husain's heart was filled with love for Him? Why should the face of the world not turn black on Ashura and not manifest the venues of His Wrath on the day when he was killed, and on the page of existence? And why should the earth not weep over him and the sky? This is exactly what Ibn Sirin records, and it is recorded by a multitude of huffaz. And why should the sky not rain blood on the day when he was killed? A consecutively recorded tradition details such an event.

Did not Allah send His messenger angels who are near to Him to His Prophet, peace and blessings of Allah be upon him and his progeny, to give him a specimen of Kerbala's turba? Why did the Messenger of Allah, peace and blessings of Allah be upon him and his progeny, smell it, kiss it, then refer to it as long as he lived? Why did he (P) [5] even use it as a balsam in his own house?

Come along with me, O true Muslim! Is not prostrating on such a turba in order to seek nearness to Allah as one performs his prayers at the ends of the night and the day anything other than that? Is it, rather than any other soil, earth, hall, etc., more worthy of being held as pure and clean? Is it not better than rugs, sheets, or carpets woven by weaving machines operated by unknown hands? Moreover, there is nothing in the Sunnah that recommends prostrating on such items...

Is it not more worthy of seeking nearness to Allah and more fit to earn His favor and is more appropriate to do when we submit and solemnly surrender and worship Him, the most Exalted One? Is it not better to place the face's sides and forehead on such a piece of earth since doing so connotes lessons in defending the Cause of Allah, the manifestations of His Sanctity, and the symbol of defending His canon, holy Islam?

Is not a soil that symbolizes the signs of Tawhid and the defense of Tawhid to the end more worthy of prostrating upon? It surely invites one to be kind at heart, to be compassionate, to be affectionate and gentle.

Is it not most exemplary and the best thing to do to make the prostration on a soil from which springs of blood gushed out colored with the dye of love for Allah and crafted on the Sunnah of Allah and on pure and sincere loyalty to Him? Is there anything better than a soil kneaded with the blood of a pure and revered person, an individual the rewards of loving whom are the token of appreciation of the Conclusive Divine Message? It is a soil fermented with the blood of the Master of the Youths of Paradise, a symbol of love for Allah and for His Messenger (P) and the trust left by Muhammad (P) among his Muslim nation as we are told by the Sunnah.

It is based upon both premises that we take out of the soil of Kerbala such pieces to prostrate upon them just as the faqih of past generations, namely Masrooq ibn al-Ajda`, used to carry with him a block of baked clay taken out of the soil of sacred Medina to prostrate on. This man was the student of the righteous caliphate, the faqih of Medina and the teacher of the Sunnah. Far away from him to be charged of inventing a bid`a. Which of these premises causes us to really feel the pain of unfairness? Which one of them contradicts the call of the Holy Qur'an or the Sunnah of Allah and His Messenger (P)? Which one of them should we denounce and label as a bid`a? Which one of them violates reason, logic, or common-sense?

When the Shi`as use Kerbala's soil to prostrate upon, they do not claim that doing so is absolutely obligatory, nor do they claim that it is an obligation derived from the Shari`a or the creed, nor is it one of the sect's obligation, nor does anyone among them, from the very first day, distinguish between it and others collected from the earth's soil, when they regard prostrating upon it as permissible, contrary to what ignorant folks claim, those who base their claim on their own personal views. To them [shi`as], [such a turba] is mandated by reason and is highly commendable, that's all. It is opting for the best of what one should prostrate upon when one consults his reason and logic and common-sense alone, as you have already been told above. There are many followers of this sect who take with them when they travel any such thing other than Kerbala's turba upon which the prostration is valid such as a pure and clean rug woven of palm leaves they are confident to be clean, or anything like that upon which they prostrate when they perform their prayers.

We are of the view that anyone who adopts these sound premises and takes into consideration the issues relevant to precaution and to sanctity will conclude that the people who live at the Sacred Mosques: Mecca and Medina, and who seek shelter with them, as well as those who live around them, must take out of that soil round flat pieces or tablets upon which they should prostrate in accordance with both arguments and as a means to rid themselves of the heat of the gravel at the Sacred Mosque especially at noon and during hot weather to prostrate upon and to carry them as pure and blessed places of prostration whenever they travel as was done by their good ancestors, the peers of the faqih Masrooq ibn al-Ajda` whose story you have already heard. They should make them available to those who visit these Mosques and to the pilgrims who go to those sacred lands from other Islamic countries. They should be adopted by the Islamic nation as a place of prostration when at home and when travelling, and they should regard them as souvenirs reminding them of Allah and His Messenger (P) and of the places where His angel of revelation descended, ones which remind them of their Lord and of His Prophet whenever they look at them, smell them, and smell in them the fragrance of Tawhid and Prophethood... They would be lanterns of guidance at Muslims' homes enlightening the hearts and the minds of those endowed with wisdom. The Muslims would then seek nearness to Allah Almighty in every part of the world by prostrating upon a soil taken from the very best spot chosen by Allah Himself to be a safe, secure, and holy House, a house of sanctity, honor, blessing, the sacred resting place of His Prophet.

Besides, it actually carries a great and effective publicity: It invites people to enter into the folds of Islam, to visit the Ka`ba, in order to worship Allah, to visit the capital of His Sunnah and the grave of the one who carried out the Message of such Sunnah. Indeed, whoever holds Allah's sanctities with high regards, it surely is better for him with his Lord.

Finally, such is our Husain (as), and such is our love for him. Such is his mourning. Such is Kerbala and its turba: the piece of earth upon which we prostrate. Allah is our Lord, and our Sunnah and its tradition is the Sunnah of our Prophet (P) and its tradition, and to Allah does all Praise belong.

And what reason do we have not to believe in

Allah and in the truth that has come to us while

we earnestly desire that our Lord lets us join the

(ranks of) the good people?

(Holy Qur'an, 5:84)

And so that those who have been given the

knowledge may know that it is the truth from

your Lord, so that they may believe in it and

their hearts may be humbled before it. Most

surely Allah is the Guide of those who believe

in a straight path.

(Holy Qur'an, 22:54)

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GLOSSARY

Ahadith: singular of hadith, a statement (usually attributed either to the Prophet [pbuh] or to one of the members of his Progeny [as] or companions)

Bid`a: (singular of bida`) an innovation in the religion, something introduced as part of the Islamic creed, as a Sunnah, and which is not

Faqih: jurist, one who is knowledgeable in fiqh, Islamic jurisprudence

Fiqh: the science of Islamic jurisprudence

Hadith: (singular) tradition, a statement made by Prophet Muhammad (pbuh); its plural is: ahadith

Janabah: uncleanness caused by seminal discharge

Musnad: a compilation of traditions (ahadith) which are consecutively and chronologically traced to their transmitters

Sahaba: (plural) companions of the Holy Prophet Muhammad (pbuh); singular: sahabi

Sahabi: companion (e.g. of the Holy Prophet), one of the sahabah

Sahih: literally: authentic, correct, accurate; it is generally used to refer to the collection, group of collections, or book, of verified and authenticated ahadith of the Holy Prophet (pbuh)

Shari`a: Islam's legislative system

Tabi`een: plural of tabi`, one who follows and learns from a Sahabi

Tabi`i: (singular:) one who accompanied for a good period of time and learned from a sahabi, a companion of the Holy Prophet Muhammad (pbuh); its plural is: tabi`een

Tawhid: the concept of the absolute Unity of God, the belief that God is One and indivisible, One__and Only One__God

Turba: literally: soil; in this text, it refers to a piece of soil taken out of the area where Imam Husain (as) is buried

And surely Allah knows best...

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[1] Ibid., p. 256, in addition to other references.

[2] Masrooq ibn al-Ajda` is Abd al-Rahman ibn Malik al-Hamadani, "Abu Ayesha," who died in 62 A.H. He was a great tabi`i and one of the main authorities upon which the six sahih books, i.e. Al-Sihah al-Sittah, rely. He quotes Abu Bakr, Omer, Othman, Ali (as), and he was a pious faqih and a good trusted authority. He was one of the companions of Ibn Mas`ood who were teaching people the Sunnah. When he was drawing his last breaths, as Ibn Sa`d tells us in his Tabaqat, he supplicated saying, "O Allah! I do not die following anything which the Messenger of Allah, peace and blessings of Allah be upon him, never sanctioned nor sanctioned by Abu Bakr nor Omer." Refer to the major reference, namely Bukhari's Tarikh, Vol. 4, Chapter 2, p. 35, and to Ibn Sa`d's Tabaqat, Vol. 6, pp. 50-56, to Ibn Abu Hatim's book Al-Jarh wal Ta`deel, Vol. 4, Chapter 1, p. 396, and to Tahtheeb al-Tahtheeb, Vol. 10, pp. 109-111.

[3] This incident is detailed by Abul-Qasim Abd al-Malik ibn Bashran in his book Al-Amaali, by Abul-Hasan Ali ibn al-Ja`d al-Jawhari in Volume Ten of his Musnad, by al-Hakim al-Naisapuri in Volume Three of his book Al-Mustadrak, and by other huffaz and renown authorities.

[4] This incident is recorded by the hafiz al-Khatib al-Baghdadi. It is also discussed on p. 338, Vol. 4, of Tarikh al-Sham by the hafiz Ibn Asakir who relies on the authority of al-Khatib, and by al-Hafiz al-Kanji on p. 284 of his book Al-Kifaya relying on the authority of al-Hasan II who cites Muslim ibn Riyah, a freed slave of the Commander of the Faithful (as), saying, "I was with al-Husain (as) when he was killed. He was shot in the face with an arrow, so he said to me, `O Muslim! Bring your hands closer to the blood,' which I did. Once I had a handful of it, he said to me, `Pour it in my hand,' which I poured. He then hurled both his hands in the direction of the sky above as he said, `Lord! Avenge the shedding of the blood of the son of Your Prophet's daughter!' Muslim continues his narration by saying, "Not a drop of it fell on the ground." It is also recorded that al-Husain, peace be upon him, threw the blood drawn from his chin to the sky when an arrow shot it. A multitude of huffaz have recorded this incident in their books. [The word "heavens," though plural, is synonymous to "sky." In contrast, the singular "heaven" refers to Paradise. --Tr.

[5] Short for "Peace and blessings of Allah be upon him and his progeny."

Also see: http://www.al-islam.org/organizations/aali...k/msg00527.html

[said]

so basically because of a tradgedy we have to symbolize it by postrating our heads on a piece of clay which is from karbala?This is not the practice of the prophet sws and imam ali ra.Why then are we to make a version of pray other then the way the prophet sws and imam ali ra prayed.Ok I take the point for argument sake that we must pray on something natural,but to symbolize a tragedy I do not agree.We make dua for ahlulbayt but to symbolize something to pray doesnt add up?

[kadhim]

so basically because of a tradgedy we have to symbolize it by postrating our heads on a piece of clay which is from karbala?This is not the practice of the prophet sws and imam ali ra.Why then are we to make a version of pray other then the way the prophet sws and imam ali ra prayed.Ok I take the point for argument sake that we must pray on something natural,but to symbolize a tragedy I do not agree.We make dua for ahlulbayt but to symbolize something to pray doesnt add up?

I'm afraid I don't see your point. If you accept that it is compulsory, or at least best to prostrate on earth, stone, or some other natural material, what difference does it make whether people prefer a particular type of earth? The whole matter of what type of natural material you use is up to your preference anyway.

I'll note that there are narrations in the Shia collections about the prophet carrying a piece of earth from Kerbala that Jibreel had given him, and prostrating on it. I don't have time to read those massive articles posted above, but likely this matter is talked about within. You can take that as you will.

Anyway, the main point is that if you admit that prostrating on eath or stone is a good idea, then it shouldn't make any difference what type of earth most people use. It is in no way obligatory to specifically use Kerbala soil. So there's no issue of not following the practice of the Prophet (saw) and Imam Ali (as). It is Sunnah of the prophet (saw) to prostrate on earth, stone, or something natural. I've never seen any ahadith in the Sunni collections showing teh prophet prostrating on anything different.

It should be noted the reason for the prostration on earth; the first sajdah represents mankinds creation from the earth, or the clay, the sitting up represents the life in this earth, which is short, and passing, while the second sajdah represents the return to the earth at death. This is why the prostration on natural substances takes such a high symbolic importance.

As long as a person does not think that a particular type of earth or other natural substance is obligatory over all others, it does not matter if a person prefers one type, recognizing that it is a preference, and not obligatory.

[amirza]

Assalamulikum

Also Brother Said you should note that it is not obligatory to prostrate on a stone however it is a good act to pray on a natural surface if it is 100% clean. The obligation in pray regarding the surface you pray on is that it should be clean and not be of something deemed to be haram eg silk.

[Guest Shia by nature]

(bismillah) (salam)

AL BUKHARI:

Volume 1, Book 12, Number 798:

Narrated Abu Said Al-Khudri:

I saw Allah's Apostle prostrating in mud and water and saw the mark of mud on his forehead.

Volume 1, Book 8, Number 376:

Narrates 'Abdullah bin Shaddad:

Maimuna said, "Allah's Apostle was praying while I was in my menses, sitting beside him and sometimes his clothes would touch me during his prostration." Maimuna added, "He prayed on a Khumra (a small mat sufficient just for the face and the hands while prostrating during prayers).

Book 2, Number 0399:

Narrated Jabir ibn Abdullah:

I would offer my noon prayer with the Apostle of Allah (peace_be_upon_him) and took a handful of gravels so that they might become cold in my hand and I placed them (before me) so that I may put my forehead on them at the time when I would prostrate. I did this due to the intensity of heat.

Volume 3, Book 33, Number 244:

Narrated Abu Said Al-Khudri:

Allah's Apostle used to practice Itikaf in the middle ten days of Ramadan and once he stayed in Itikaf till the night of the twenty-first and it was the night in the morning of which he used to come out of his Itikaf. The Prophet said, "Whoever was in Itikaf with me should stay in Itikaf for the last ten days, for I was informed (of the date) of the Night (of Qadr) but I have been caused to forget it. (In the dream) I saw myself prostrating in mud and water in the morning of that night. So, look for it in the last ten nights and in the odd ones of them." It rained that night and the roof of the mosque dribbled as it was made of leaf stalks of date-palms. I saw with my own eyes the mark of mud and water on the forehead of the Prophet (i.e. in the morning of the twenty-first).

I could go on and on ..... there are TONS of narrations in Al Bukhari that tells us that placing ones forhead on a clay of mud is if not wajib then sunnah. :)

Ali

[said]

So praying on a piece of clay from karbala where imam hussien may Allah bless him was shaeed does symbolize this act?So it does not have to be from karbala and does not symbolize the death of imam hussien ra in anyway?

[ShiaBrother1]

So praying on a piece of clay from karbala where imam hussien may Allah bless him was shaeed does symbolize this act?So it does not have to be from karbala and does not symbolize the death of imam hussien ra in anyway?

No it doesnt have to be from Karbala. You can get it from your back yard. But the majority is made from there. I dont see the big Deal.

Now to come to my question. I dont understand why there is writings on these Mohr saying Ya hussain etc.

Isnt this wrong?

[Aabiss_Shakari]

According to Shia jurisprudence a Sajdah is valid only if performed on one of the following substances:

All that is the part of earth, like soil, sand and marble.

All that grows out of the earth but not used for eating or dressing. For example, wood and palm leaves.

Paper.

The above laws are based on the authentic tradition of the Messenger of Allah (s.a.w.s) and his purified household (Ahle Bayt [a.s.])

The Prophet (s.a.w.s.) said, "The earth has been appointed as a pure place of prostration (Sajdah)." The Messenger of Allah (s.a.w.s.) considered performing of Sajdah on other things besides earth to be detestable.

It was seen of the Holy Prophet (s.a.w.s.) that his forehead and nose was smeared in mud due to Sajdah. He did not permit his companions to do Sajdah on anything else, as mentioned in some traditions. When these people complained that the sand of the Mosque was hot he told them to keep it in their hands to cool it and then do Sajdah on it. If it had been allowed to do Sajdah on other things they would never have asked, and the Holy Prophet (s.a.w.s.) also would have advised them to do Sajdah on carpet or durry etc.

(Musnad Ahmad Vol. 1, Pg. 388)

Yes. It is apparent from the traditions that Allah the Almighty permitted the Prophet (s.a.w.s.) and the Muslims to prostrate upon vegetation if it is not generally used for eating and weaving. So the Messenger of Allah (s.a.w.s) made for himself a Khumra. It was small piece knitted palm leaves.

(Sahih Bukhari Vol. 1, Pg. 9, Kitabul Haiz)

Narrated Abu Said Al-Khudri:

I saw Allah’s Apostle prostrating on mud and water and saw the mark of mud on his forehead.

(Sahih Bukhari Volume 1, Hadith 798)

Narrates Abdullah bin Shaddad:

Maimuna said, "Allah’s Apostle was praying while I was in my menses, sitting beside him and sometimes his clothes would touch me during his prostration." Maimuna added, "He prayed on a Khumra (a small mat sufficient just for the face and the hands while prostrating during prayers).

(Sahih Bukhari Volume 1, Hadith 376)

But the earth remains as the best alternative for prostrating and expressing ones submission to the greatness of Allah the glorified. And the Shia Muslims desire to do Sajdah on the earth that is the most blessed and glorified in the whole world. And that is the soil of Karbala, blessed by the presence of Imam Husain (a.s.)’s tomb. And then the soil of Khorasan (Iran) blessed by the tomb of Imam Ali Moosa-ar-Rida (a.s.).

And if the circumstances had allowed we would have had the Turbah of Makkah and Madinah too.

The turbah is considered to be (doubtlessly) absolutely pure and other surfaces may be of doubtful purity. Thus it is best to perform Sajdah on a turbah. And taking of mud from a blessed place is not an innovation in Islam. We see the faqih, Masrooq ibn Ajda (d. 62 AH). always carrying with him a piece of mud of Madinah, and he used to do Sajdah on it. As written in Ibne Abi Shayba’s book, "Al Musannif" in the chapter of ‘Those who pick up something from boat to do Sajdah.’ This tradition is related from two chains of narrators. Whenever Masrooq used to travel in a boat. He used to keep a lump of mud on which he did Sajdah.

(Tabaqaatul Kubra Vol. 6, Pg. 79)

[ShiaBrother1]

What about my Question?

why does it have to Imam (as) name on them?

Isnt this Too much?

I dont know about you all but i dont feel right doing Sajda on Imams name.

[gogiison2]

But wouldn't that be an innovation since the the great tragedy of karbala happened after the Prophet SAWS died, so to link it to karbala would be wrong? yes/no?

What I heard Maliki sunnis say is that it is mustahab to pray on pure earth as the shias do.

[jund_el_Mahdi]

What about my Question?

why does it have to Imam (as) name on them?

Isnt this Too much?

I dont know about you all but i dont feel right doing Sajda on Imams name.

It doesn't have to have Imam's name on it. You can pray on anything natural. It can be a stick from outside, anything.

[ibrahim1088]

simply watch this

[Abdaal]

(salam)

To my extent knowledge it signifies the turbat of Karbala. If you have seen them you will notice that it would say 'Turbat Karbala' in Arabic, art of mosque and other words. Hope this helps if doesn't please do not hesistate in asking.

Ali

I have a 12rs brother who prays jummah beside us on Friday. His turbah is round and it says 'Ya Hussain'.