Sunni Answers to Shiapen: Prostrating on Turbah


Sunni Answers to Shiapen: Prostrating on Turbah

In The Name of Allah, The Beneficent, The Merciful.

This is our refutation of infamous Shiawebsite “Shiapen.com” which was formerly known as Answering-Ansar.org; This article is an answer to Shiapen’s article “Prostrating on Turbah” where we will answer and expose the arguments of Shiapen which were a collection misquotations and misinterpetations.

 

What is the Shari’i meaning of Sujood/Sajdah(prostration)?

Answer:

The best Shari’i(Islamic/legal) meaning of Sajdah/Sujood(prostration) is derived from the saying or hadeeth of Prophet Muhammad(saw), and we find in the authentic hadeeth of Prophet(saw) that:

الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، أَنَّهُ سَمِعَ النَّبِيَّ ـ صلى الله عليه وسلم ـ يَقُولُ ‏ “‏ إِذَا سَجَدَ الْعَبْدُ سَجَدَ مَعَهُ سَبْعَةُ آرَابٍ وَجْهُهُ وَكَفَّاهُ وَرُكْبَتَاهُ وَقَدَمَاهُ

‘Abbas bin ‘Abdul-Muttalib narrated that he heard the Prophet(saw) say: “When a person prostrates, seven parts of his body prostrate with him: His face, his two hands, his two knees, and his two feet.”[Sunan Ibn Majah, Vol. 1, Book 5, Hadith 885; Grading: Sahih ;Jami` at-Tirmidhi #272; Grading: Sahih; Sunan Abi Dawud #891(Sahih) ; Sunan an-Nasa’i #1099(Sahih)].

Narrated Ibn `Abbas: The Prophet(saw) said, “I have been ordered to prostrate on seven bones i.e. on the forehead along with the tip of the nose and the Prophet pointed towards his nose, both hands, both knees and the toes of both feet and not to gather the clothes or the hair.”(Sahih al-Bukhari #812)

Shaykh Mashhur Hasan al-Salman comments on this hadeeth in his book stating:

[“This hadīth states clearly the seven bones that should be put completely on the ground when doing Sujūd.

Ash-Shawkānī said: ‘‘Ulamah differed regarding the obligation of prostrating oneself on the seven bones: Al-’Itratu and Ash-Shāfi‘ī in one of his opinions held that it is an obligation that one prostrates oneself on the seven bones. Abū Hanifah and Ash-Shāfi‘ī later on and other Fuqahā’ held that the obligation is to prostrate oneself on one’s forehead only. The former opinion is, however the sounder(see: “Naylul ’Awtār”,vol. 2 / p. 288) for the prophet(saw) said:‘Unless one’s nose touches the ground [in Sujūd] as one’s forehead does, one’s Salāt is not perfect’.( Narrated by Al-Hākim in his “Al-Mustadrak” vol. 1 / p. 270. This hadīth is considered authentic as stated by Al-Albānī in “Tamāmul Minnah”.)

Accordingly, it is a mistake that one prostrates on one’s forehead ignoring one’s nose, or lifting one foot from the ground or putting it on the other and hence decreasing the number of the bones that touch the ground to six or five.“]

(Source: “Al-Qawlul Mubīn Fī Akhtā’il Musallīn” by Shaykh Mashhur Hasan al-Salman, page 126).

Defination given by Grand Shia Ayatollahs.

Grand Ayatollah Sayyid Ali Husaini Sistani stated:

Sajdah means that one should place one’s forehead on earth in a special manner, with the intention of humility (before Allah). While performing Sajdahs during prayers, it is obligatory that both the palms and the knees, and both the big toes are placed on the ground. {Source: Official Website of Al-Sistani} [Screen shot]

Grand Ayatollah Muhammad Fazel Lankarani stated:

Sajdah means that one should place one’s forehead on earth in a special manner, with the intention of humility (before Allah). While performing Sajdahs during prayers, it is obligatory that both the palms and the knees, and both the big toes are placed on the ground. {Source: Official Website of Grand Ayatollah Lankarani} [Screen Shot]

Therefore, the Shari’i definition of Sajdah/Sujood(prostration) is; It is an act of bowing down to Allah in worship, where one has to place seven bones or parts of prostration on the ground, which are; forehead along with nose, hands, knees, and feet. Sajdah is not only with forehead. If any of these seven parts of prostration does not come in contact with the ground then the prayer is not valid as the prostration will be incorrect(with exceptions of handicaps or those having some health problems).

Note: The Shari’i(Islamic/legal) definition of a term is not always the same as the lughwi(linguistic) definition.

 

Sunni Answers to Shia Arguments.

Argument 1:

Shiapen stated:

[Quote]

The Prophet (s) said it was compulsary to prostrate on soil

There are many Prophetic traditions that clearly prove that he (s) also prostrated on earth and ordered his Sahaba to do likewise.

We read in Sunan Abu Dawud, Urdu Edition, page 381, 376:

“The Prophet (s) had the sign of Mud on his forehead and Nose, due to prostration on Mud”

All of the below traditions have been taken from Volume 7 of Kanz ul Ummal from the section on sujood laws/hadiths:

We read in Kanz ul Ummal, Vol 7 Tradition No. 19804

“From Umm Attiya it is narrated that the Salat of one who does not place his nose right on the EARTH is not accepted”

We should also point out that Ali Muttaqi al-Hindi raises no objection to this tradition in Kanz ul Ummal.

We also read:

Ibn Attiya narrates “Verily God does not accept the Salat of One who does not put his Nose right on the EARTH/SOIL”.
Kanz ul Ummal, Volume 7 Hadith 19775

This is second Hadith by Ibn Attiyah (from two different soures as can be seen in prefixes by Al Muttaqi Hindi in Kanz ul Ummal). The first one was mentioned a little above (i.e Tradition No.19804). Both Traditions insist on the Nose to be put RIGHT ON EARTH while the earlier one also stresses this with the word RUB (Masah) of NOSE on the EARTH. Again there is no objection with either of these traditions otherwise Muttaqi Hindi would have quoted as he does with analysis of other hadiths throughout Kanz ul Ummal. {Screen Shot}

[End Quote]

Answer:

Reply 1:

The claim of Shiapen that “The Prophet(s) said it was compulsary to prostrate on soil”, is a blatant lie, and Shiapen is infamous for these kind of bold lies. Shiapen has attributed a lie to Prophet(saw), So let us see what has Ali(ra) narrated regarding this crime which Shiapen committed. Ali(ra) narrated that the Messenger of Allah(saw) said: “Do not lie upon me, for indeed whoever lies upon me, he will be admitted into the Fire.”(Jami` at-Tirmidhi 2660 ; Grading: Sahih).

The narrations Shiapen quoted, are regarding the issue of placing or settling the nose rightly and properly on the ground(be it carpets or soil, etc), so that it remains in contact with the ground, and those whose nose do not touch the ground their prayer was declared unacceptable in the ahadeeth. This usually happens with those Shiah who use burger size turbah for prostration, due to which their nose doesn’t reach the ground. [See Image #1 ; Image #2].

Similarly, we read in another hadeeth which strengthens our explaination, that Prophet(saw) said: “There is no prayer for the one whose nose does not feel as much of the ground as the forehead. [Daaraqutni, Tabaraani (3/140/1) & Abu Nu`aim in Akhbaar Isbahaan.]

Likewise, we read that Prophet(saw) said: “I have been ordered to prostrate on seven bones i.e. on the forehead along with the tip of the nose and the Prophet pointed towards his nose, both hands, both knees and the toes of both feet and not to gather the clothes or the hair”.(Sahih Bukhari 1.776).

Therefore, Indeed it is a mistake that one prostrates with his forehead ignoring his nose, or lifting one foot from the ground or putting it on the other and hence decreasing the number of the bones that touch the ground to six or five. As the prayer of the one whose nose isn’t placed on ground will be invalid, likewise the one whose hands or toes or knees aren’t placed on the ground, his prayer too will be invalid. But we know that the knees or toes(if one is wearing socks) would never come in direct contact with soil even if one is praying on bare ground, yet their prayer is correct if these parts of their body are placed on the ground. Therefore, this refutes the deceitful misinterpretation of Shiapen, where they misinterpreted the ahadeeth and claimed that it is compulsary to prostrate on soil. So this narration is not regarding prostrating over soil, but regarding proper placing of parts of prostration on the ground.

As far as, Prostration on earth is concerned then, it is not compulsary but is better compared to prostrating on other things, and what we mean by this statement is, direct prostration on earth/bare ground, not on a carpet where a clay-stone(turbah) is placed to touch only the forehead, because it is an innovation(biddah) and the Prophet (saw) never did such an act.

Moreover, those Shias who prostrate on Turbah(clay-stone) their nose either remains hanging in the air without making contact with the ground(during prostration), or if they push their nose down to prevent it from hanging in the air, then it makes contact with whatever is beneath them, most likely, a carpet or prayer rug and therefore not coming in contact with earth/soil, which makes the prayer of Shias invalid in accordance to the misinterpretation of hadeeth done by Shiapen.

Also, we read in Shia hadeeth:

أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا صَلَاةَ لِمَنْ لَمْ يُصِبْ أَنْفُهُ مَا يُصِيبُ جَبِينُه

Imam Abu AbdAllah(as) said, ‘Salat (prayer) does not come into being until one’s nose touches what his forehead has touched.’”(Shia books, Al-kafi, vol 3, page 334; Wasa’el ashi’a, Vol 4, Section: the obligation to touch forehead, both hands, both knees and both great toes to the ground, and put the nose firmly on the ground (highly recommended) and some of prostration rules.)

Authenticated by:
Yusuf Al-Bahrani in Al-Hada’iq Al-Nadhira 4/344-345
Al-Waheed Al-Bahbahani in Masabeeh Al-Thalam 8/49-51
Al-Tabtaba’ee Al-Ha’iree in Riyadh Al-Masa’el 3/225
Abu Qasim Al-Qummi in Ghana’im Al-Ayam 2/621
Ahmad Al-Kashani in Mustanad Al-Shia 3/440
Mohammad Hasan Al-Najafi in Jawahir Al-Kalam 5/199
Al-Tabtaba’ee in Mustamsak Al-Urwat Al-Wuthqa 4/407
Abdula’ala Al-Sabzawari in Muhathab Al-Ahkam 4/411
Murtadha Bani Fadhl in Madarik Tahreer Al-Waseela 1/548
Al-Majlisi I in Rawdhat Al-Mutaqeen 2/183.

These grading were taken from this source: {Click here}

Moreover, even the Shias who pray in their mosques, except their forehead neither their NOSE, nor hands or knees or toes come in direct contact with soil, so as per their own misinterpretation, their prayer becomes invalid.

Lastly, Prophet(saw) praying upon things other than soil, such as carpets, leather mattress, etc, refutes the Shiapen’s misinterpretations of the hadeeth, and strengthens the Sunni understandings of those hadeeth, that these ahadeeth are regarding, proper placing or settling of the parts of prostration such as nose on the ground(be it carpet or soil, etc).

Reply 2:

Evidence from Quran, Sunnah and practise of Sahaba and Tabae’in.

Prostration when done upon things other than earth/soil, is permissible and correct according to both Quran, Sunnah and practise of Sahaba or Tabae’in.

According to Quran, in verse 37 of Surah Fusilat, we read:

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّـهِ الَّذِي خَلَقَهُنَّ
“Do not prostrate to the sun or to the moon, but prostate to Allah, who created them”(Quran 41:37).

In this verse the the practise of sun and moon worshipers is refered to as “Prostration”. Even Though they didn’t, and they do not, prostrate on soil or clay, and whenever the sunlight or moonlight illuminated their rooms, they would go into prostration. Quran refers to their practise as “Prostration” except that Allah tells them not to do this practice for anyone but Allah. Therefore, it is wrong to claim that prostration must be done on earth/soil.

Messenger of Allah(saw) never burdened people. He used to pray wherever the place was suitable. As for the Sunnah, then according to the narrations of the Sahaba , Prophet(saw) would  prostrate upon Haseer(straw mat), Khumra(small mat made up of date-palm leaves), mishin (sackcloth) and bisat (a carpet which is spread to cover a floor), durnok (a type of rug), upon tanned skin mattress, upon pebbles, upon headdress, or whatever was pure, and in addition to this, he used to prostrate on soil as well.

This established Sunnah of Prophet(saw) proves the claim of Shiapen to be a lie attributed to Prophet(saw).

Here are few examples of prostration upon things other than soil:

(1). 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 made up of date-palm fibre). (Sahih al-Bukhari – Book #8, Hadith #376)

(2). Narrated anas bin Sirin: I heard anas bin Malik al-ansari saying, “An ansari man, who was very fat, said to the Prophet, ‘I am unable to present myself for the prayer with you.’ He prepared a meal for the Prophet and invited him to his house. He washed one side of a Haseer(mat made from reed or straw) with water and the Prophet(saw) offered two Rakat on it.” (Sahih al-Bukhari – Book #21, Hadith #275)

(3). Abu Sa’id al khudri reported: I visited the Apostle(saw) and saw him praying on a reed mat(Haseer) on which he was prostrating himself. And I saw him praying in a single garment with ends crossed with each other. (Sahih Muslim – Book #004, Hadith #1054)

(4). Narrated Al-Mughirah ibn Shu’bah: The Apostle of Allah (saw) used to pray on a mat and on a tanned skin.  (Abu Dawud, Kitab Salat, 0659).

Narrated `Urwa: The Prophet (saw) prayed while `Aisha was lying between him and his Qibla on the bed on which they used to sleep. (Sahih Bukhari [Chapter: To offer As-Salat (the prayers) on the bed] Vol. 1, Book 8, Hadith 381)

Narrated ‘Aishah: “The only bed that the Messenger of Allah had which he slept was [made of a tanned skin] stuffed with palm-fibres.( Jami`at-Tirmidhi #1761; Grading: Sahih).

Bayhaqi has a narration from Aisha who said that the Messenger of Allah (saw) prayed on a bat بت (a cloth made of leather or a thick fabric). (Sunan Kubra 2/436)

(5). We read:

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ، حَدَّثَنَا غَالِبٌ، عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ، عَنْ أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ قَالَ كُنَّا نُصَلِّي مَعَ النَّبِيِّ صلى الله عليه وسلم فِي شِدَّةِ الْحَرِّ، فَإِذَا لَمْ يَسْتَطِعْ أَحَدُنَا أَنْ يُمَكِّنَ وَجْهَهُ مِنَ الأَرْضِ بَسَطَ ثَوْبَهُ فَسَجَدَ عَلَيْهِ‏.

Narrated Anas bin Malik: We used to pray with the Prophet(saw) 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.( Sahih al-Bukhari 1208)

Comment: We find that Prophet(saw) didn’t object this act of Sahaba(ra) who prostrated over the cloths they wore, if it was impermissible to pray over cloth which is worn, then Prophet(saw) would have objected over this action of Sahaba(ra) and would have commanded them to use an alternative such as mats made of reed or palm fibre, which were not eaten. But nothing as such happened, which invalidates the Shiapen’s claim. Also, note that this was often practised by Sahaba(ra), which is apparent from the words “We used to pray…”

(6). حَدَّثَنَا يَعْقُوبُ ، حَدَّثَنَا أَبِي ، عَنِ ابْنِ إِسْحَاقَ ، قَالَ : حَدَّثَنَا حُسَيْنُ بْنُ عَبْدِ اللَّهِ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ ، عَنْ عِكْرِمَةَ مَوْلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ، قَالَ : لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي يَوْمٍ مَطِيرٍ وَهُوَ ” يَتَّقِي الطِّينَ إِذَا سَجَدَ بِكِسَاءٍ عليه ، يَجْعَلُهُ دُونَ يَدَيْهِ إِلَى الْأَرْضِ إِذَا سَجَدَ

Ibn ‘Abbaas(ra) said: I saw the Messenger of Allaah(saw) on a rainy day, avoiding the mud when he prostrated by placing a garment that he was wearing beneath his hands. (Musnad Ahmad).

Similarly,

It was narrated from ‘Abdullah bin ‘Abdur-Rahman bin Thabit bin Samit, from his father, from his grandfather, that the Messenger of Allah(saw) performed prayer among Banu ‘Abdul-Ashhal, wearing a cloak in which he was wrapped and putting his hands on it to protect them from the cold of the pebbles.(Sunan ibn Majah, Vol. 1, Book 5, Hadith 1032).

(7). خْبَرَنَاهُ أَخْبَرَنَاهُ أَبُو عَبْدِ اللَّهِ الْحَافِظُ ، أنبأ أَبُو بَكْرِ بْنُ إِسْحَاقَ الْفَقِيهُ ، أنبأ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ النَّضْرِ ، ثنا مُعَاوِيَةُ بْنُ عَمْرٍو ، ثنا زَائِدَةُ ، عَنْ هِشَامٍ ، عَنِ الْحَسَنِ ، قَالَ : كَانَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْجُدُونَ ، وَأَيْدِيهِمْ فِي ثِيَابِهِمْ ، وَيَسْجُدُ الرَّجُلُ مِنْهُمْ عَلَى عِمَامَتِهِ

al-Hasan said: The companions of Rasul-Allah (saw) used to prostrate, with their hands on their clothes, and the one among them would prostrate on his turban.(al-Bayhaqi).

(8). Ibn `Abbas: Rasul-Allah (saw) used to prostrate on a “Mishin”(SackCloth). (al-Jami al-Saghir Suyuti 2/117).

(9). Narrated by Ikrimah who said that Ibn `Abbas led us in prayer on a durnok(a type of rug), that covered the entire room on which he made Ruku` and Sujoud, I asked: Do you pray on this? He said: Yes, Rasul-Allah (saw) used to pray and prostrate on it. (Sunan Kubra Athar Bayhaqi, 2/426)

(10). Narrated Anas: The prophet was the best of all the people in character. I had a brother called Abu ‘Umayr, who, I think, had been newly weaned. Whenever he (that child) was brought to the prophet the prophet used to say, “O Abu ‘Umayr! What did Al-Nughair (nightingale) (do)?” It was a nightingale with which he used to play. Sometimes the time of the prayer became due while he (the prophet) was in our house. He would order that the Bisat(a carpet which is spread to cover a floor) underneath him be swept and sprayed with water, and then he would stand up (for the prayer) and we would line up behind him, and he would lead us in prayer. (Sahih al-Bukhari – Book #73, Hadith #222)

(11). Ibn `Abbas prayed on a “Bisat” then said: Rasul-Allah (saw) prayed on a “Bisat“(a carpet which is spread to cover a floor). (Sunan al-Kubra 3/437).

(12).

حدثنا وكيع عن زمعة عن عمرو بن دينار وسلمة بن وهرام قال أحدهما : عن عكرمة عن ابن عباس أن رسول الله صلى الله عليه وسلم صلى على بساط .

From Wakee’ from Zum’a from Amr bin Dinar and Salama bin Wahram, one of them, from Ikrimah from Ibn Abbas that the Messenger (saw) prayed on a Bisat(a carpet which is spread to cover a floor). (al-Musannaf Ibn Abi Shaybah, Kitab al salat).

(13).

حدثنا أبو بكر قال : حدثنا وكيع بن الجراح عن شعبة عن أبي التياح الضبعي قال : سمعت أنس بن مالك يقول كان رسول الله صلى الله عليه وسلم يخالطنا فيقول لأخ لي يا أبا عمير ما فعل النغير قال : ونضح بساطا لنا فصلى عليه .

Abu Bakr from Wakee’ bin Al-Jarrah from Shu’ba from Abi Al-Tayyah Al-Dhuba’ee: I heard Anas bin Malik say: The Messenger (saw) used to mingle with us and say to my brother, “Oh Abu Umair, what did Al-Nagheer do?” He washed a Bisat(a carpet which is spread to cover a floor) of us and prayed on it. (al-Musannaf Ibn Abi Shaybah, Kitab al salat).

(14).

حدثنا عيسى بن يونس عن الأوزاعي قال : رأيت عطاء يصلي على بساط أبيض في المسجد الحرام وليس بينه وبين الطواف أحد [ ص: 438 ]
From Eisa bin Yunus from Al-Awza’ee: I saw Ata’a pray on a white Bisat(a carpet which is spread to cover a floor) in the Masjid Al-Haram with nothing between him and the Tawaf. (al-Musannaf Ibn Abi Shaybah, Kitab al salat)

(15).

حدثنا زيد بن الحباب عن الربيع بن المنذر عن عبد الملك بن سعيد قال : رأيت سعيد بن جبير يصلي على بساط يسجد عليه .
From Zaid bin Al-Hubbab from Al-Rabee’ bin Al-Munthir from Abdulmalik bin Sa’eed: I saw Sa’eed bin Jubair pray on a Bisat(a carpet which is spread to cover a floor), prostrating on it. ( al-Musannaf Ibn Abi Shaybah, Kitab al salat)

(16).

حدثنا هاشم بن القاسم عن شعبة عن توبة العنبري قال : سمعت بكر بن عبد الله المزني يقول إن قيس بن عباد القيسي صلى على لبد دابته .
From Hisham bin Al-Qasim from Shu’ba from Tawba Al-Anbari, he said: I heard Bakr bin Abdullah Al-Muzani say: Qais bin Abbad Al-Qaysi used to pray on the Labid(cloth that is patched together) of his Daaba. (al-Musannaf Ibn Abi Shaybah, Kitab al salat)

(17).

حدثنا أبو بكر قال : حدثنا وكيع قال : حدثنا إسماعيل بن أبي خالد قال ، رأيت مرة الهمداني يصلي على لبد .
From Abu Bakr from Wakee’ from Isma’eel bin Abi Khalid, he said: I saw Murra Al-Hamadani pray on a Labid(cloth that is patched together). (al-Musannaf Ibn Abi Shaybah, Kitab al salat).

(18).

حدثنا عبد الله بن مبارك وعيسى بن يونس عن الأوزاعي عن عثمان بن أبي سودة عن خليد عن أبي الدرداء قال : ما أبالي لو صليت على ست طنافس بعضها فوق بعض .
From Abdullah bin Al-Mubarak and Eisa bin Yunus from Al-Awza’ee from Uthman bin Abi Sawda from Abi Al-Darda’a that he said: I don’t care if you prayed upon six Tanafis(Cloth that is put upon mounts) that were on top of each other. (al-Musannaf Ibn Abi Shaybah, Kitab al salat)

(19).

حدثنا هشيم قال : أخبرنا الأعمش عن سعيد بن جبير قال : صلى بنا ابن عباس على طنفسة قد طبقت البيت صلاة المغرب .
From Hushaim from Al-A’amash from Sa’eed bin Jubair that he said: Ibn Abbas led the prayer upon a Tanfasa(Cloth that is put upon mounts). (al-Musannaf Ibn Abi Shaybah, Kitab al salat)

(20).

حدثنا هشيم قال : أخبرنا مغيرة قال : شهدت محلا يقول لإبراهيم إني رأيت أبا وائل يصلي على طنفسة فقال إبراهيم : كان أبو وائل خيرا مني ( و ) وكيع عن سفيان عن توبة العنبري عن عكرمة بن خالد المخزومي عن عبد الله بن عمار قال : رأيت عمر يصلي على عبقري .
From Hushaim from Al-Mugheera: I saw Muhil say to Ibrahim: I saw Abu Wa’el pray on a Tanfasa(Cloth that is put upon mounts). Ibrahim said: Abu Wa’el was better than I.
(Also) From Wakee’ from Sufyan from Tawba Al-Anbari from Ikrimah bin Khaled Al-Makhzoomi from Abdullah bin Amir, he said: I saw Omar pray on an Abqari(cloth made out of ibirseem, a Persian material). (al-Musannaf Ibn Abi Shaybah, Kitab al salat).

Therefore, these examples regarding the practise of Prophet(saw), Sahaba(ra) and Tabae’in(rah) refutes the blatant lie of Shiapen that, “The Prophet (s) said it was compulsary to prostrate on soil”.

 

Argument 2:

Shiapen stated:

[Quote]

In another hadith, again the concept of praying on EARTH/SOIL is mentioned by Al Daylami who narrates from Abdullah ibn Masood, the Sahabi that:

إن الله عز وجل لا ينظر إلى صلاة عبد لا يباشر بكفيه الأرض.

“Verily Allah does not consider/look at the Salat of a person who does not touch his palms on the EARTH/SOIL.”
Kanz al Ummal, Vol 7. Tradition No. 19801

[End Quote]

Answer:

Reply 1:

This hadeeth actually back-fires at Shiapen! This report is again similar to the one we quoted in the above response, which mentions about the parts of body which prostrate along with the face, and even this hadeeth talks about placing or settling the palms on the ground(be it carpet or soil, etc) during prostration. We read in a similar hadeeth:

Prophet(saw) said: Verily, the hands prostrate as the face prostrates, so when one of you places his face (on the ground), he should place his hands, and when he raises it, he should raise them. [Ibn Khuzaimah(1/79/2), Ahmad & Siraaj; Haakim declared it saheeh and Dhahabi agreed. It is given in Irwaa’ (313).]

حَدَّثَنَا يَعْقُوبُ ، حَدَّثَنَا أَبِي ، عَنِ ابْنِ إِسْحَاقَ ، قَالَ : حَدَّثَنَا حُسَيْنُ بْنُ عَبْدِ اللَّهِ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ ، عَنْ عِكْرِمَةَ مَوْلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ، قَالَ : لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي يَوْمٍ مَطِيرٍ وَهُوَ ” يَتَّقِي الطِّينَ إِذَا سَجَدَ بِكِسَاءٍ عليه ، يَجْعَلُهُ دُونَ يَدَيْهِ إِلَى الْأَرْضِ إِذَا سَجَدَ

Ibn ‘Abbaas(ra) said: I saw the Messenger of Allaah(saw) on a rainy day, avoiding the mud when he prostrated by placing a garment that he was wearing beneath his hands. (Musnad Ahmad).

Similarly,

It was narrated from ‘Abdullah bin ‘Abdur-Rahman bin Thabit bin Samit, from his father, from his grandfather, that the Messenger of Allah(saw) performed prayer among Banu ‘Abdul-Ashhal, wearing a cloak in which he was wrapped and putting his hands on it to protect them from the cold of the pebbles.(Sunan ibn Majah, Vol. 1, Book 5, Hadith 1032).

Moreover, this report which was quoted by Shiapen, is not in the favour of Shias, rather it is against them, because Shia use the carpets in their mosques just like the Sunni use in their mosques; and Shia use the clay-stone(turbah) only for their forehead while prostration, so while prostration their palms doesn’t come in contact with soil, but they place their palms on carpets just like Sunnis. So if we go by the Shia misinterpretation of the hadeeth, then even the prayer(salah) of Shias who place their hands on carpets becomes invalid. {See Images where Shias use carpets in their mosques like Sunnis: [1] , [2] , [3] , [4] , [5] , [6] , [7] }

And as for the Sunni understanding then this hadeeth isn’t an issue for us, because Sunnis interpret these ahadeeth to mean that one should properly place or settle their palms on the ground while in prostration, regardless if he is praying over a straw mat or carpet of cloth, or tanned skin mat or soil. Ibn Abbās related that once a man asked the prophet(saw) about [the acts of] Salāt; the prophet(saw) answered: ‘when you do Rukū‘ hold your knees with your hands till you feel a sense of tranquility and when you do Sujūd, touch the ground firmly’.[“Al-Musnad” (vol. 1/p 287). Authentic .See: “Silsilatul Ahādīth As-Sahīhah” (no.1349).]

If Shiapen disagrees and object then we ask them to refer the reports which we presented where Prophet(saw) and Sahaba(ra) prostrated on things other than soil, such as carpets, leather mattress, etc, which is an ultimate refutation of Shiapen’s argument, and it validates the Sunni understandings of those hadeeth, that the hadeeth which Shiapen quoted was about proper placing or settling of parts of prostration such as palms on the ground.

Reply 2:

Shaykh Mashhur Hasan al-Salman in his book states:

[Some hold that it is an obligation to uncover some of the parts upon which a muslim prostrates him self while doing Sujud, and that one must do Sujud on the earth or whatever is of its kind.  ‘Anas(ra) said: ‘We used to perform Salat led by the prophet(saw) under the scorching heat of the sun. Whenever we did Sujud, we used to spread a part of our clothes on the ground to prostrate on due to the ground’s burning heat’.( Narrated by: Al-Bukhari in his “Sahlh” (no. 385), (542) and (1208))

Ash-Shawkani said: ‘[The Fuqaha’] infered from this hadith the permissibility for the one performing Salat to prostrate himself on a part of his clothes. An-Nawawi stated that this opinion was held by Abu Hanifah and the Jumhur. Ash-Shafi’i held the same opinion provided that the cloth on which one prostrates be separated from one’s own clothes.

There is no contradiction whatsoever between the aforementioned hadith and the one that states: ‘We complained for the prophet(saw) from the scorching heat of the ground that our fore heads and hands got hurt from, but he(saw) did not respond to our complaint’.( “As-Sunnan Al-Kubra” (vol. 2 /pp. 104 – 5, 107)) The Sahabah complained for the prophet(saw) that he may delay performing the Salat till the heat decreases when the sun declines; they did not ask his permission to use a piece of cloth on which one may prostrate for this was already permitted; for it is affirmed that he(saw) used to perform his Salat on a khumrah (Naylul Awtar” (vol. 2 /pp. 289 – 90))

The aforementioned hadith that begins with “I was ordered to prostrate my self on seven [bones]…” indicates that one does not have to uncover these parts when doing prostration for prostration means that these parts should touch the ground.  Accordingly, doing Salat wearing gloves is permissible, just like wearing socks or shoes.]

(Source: “Al-Qawlul Mubīn Fī Akhtā’il Musallīn” by Shaykh Mashhur Hasan al-Salman,pages 129-130)

 

Argument 3:

A Shia stated:

[Quote]

We read in “Sun’an Al-Kub’ra, By Ahmad bin Al-Hussain Al-Bah’eeqi Abu bakr volume 2, page 104

خبرنا : أبوعبد الله الحافظ ، ثنا : أبو العباس محمد بن يعقوب ، ثنا : يحيى بن محمد بن يحيى ، ثنا : أحمد بن يونس ، ثنا : زهير ح  ، وأخبرنا : أبوعبد الله الحافظ ، ثنا : أبو بكر بن إسحاق ، إنا محمد بن شاذان الجوهري ، ثنا : معلي بن منصور ، ثنا : أبو خيثمة ، ثنا : أبو إسحاق ، عن سعيد بن وهب ، عن خباب قال : شكونا إلى رسول الله (ص) حر الرمضاء فلم يشكنا قلت لأبي إسحاق : في الظهر ؟ قال : نعم ، قلت : أفي تعجيلها ؟ قال : نعم ، رواه مسلم في الصحيح ، عن أحمد بن يونس.

Told us, Al-Khab’ab: “We complained to the Messenger of Allah (s.a.w.a.s) in the severe heat, and did not reply to our complain.”. I said To Abi-Ish’aaq: In Al-Zuhr?, Said: “yes,”. I said: “In rushing it?” said: “yes”. Narrated it in Sahih Muslim, from Ahmad bin Yunus.

Comment: Even at the server heat, they did not pray on any form of fabric.

[End Quote]

Answer:

Shaykh Mashhur Hasan al-Salman answered this doubt in his book stating:

[Some hold that it is an obligation to uncover some of the parts upon which a muslim prostrates him self while doing Sujud, and that one must do Sujud on the earth or whatever is of its kind.  ‘Anas(ra) said: ‘We used to perform Salat led by the prophet(saw) under the scorching heat of the sun. Whenever we did Sujud, we used to spread a part of our clothes on the ground to prostrate on due to the ground’s burning heat’.( Narrated by: Al-Bukhari in his “Sahlh” (no. 385), (542) and (1208))

Ash-Shawkani said: ‘[The Fuqaha’] infered from this hadith the permissibility for the one performing Salat to prostrate himself on a part of his clothes. An-Nawawi stated that this opinion was held by Abu Hanifah and the Jumhur. Ash-Shafi’i held the same opinion provided that the cloth on which one prostrates be separated from one’s own clothes.  There is no contradiction whatsoever between the aforementioned hadith and the one that states: ‘We complained for the prophet(saw) from the scorching heat of the ground that our fore heads and hands got hurt from, but he(saw) did not respond to our complaint’.( “As-Sunnan Al-Kubra” (vol. 2 /pp. 104 – 5, 107))

The Sahabah complained for the prophet(saw) that he may delay performing the Salat till the heat decreases when the sun declines; they did not ask his permission to use a piece of clothe on which one may prostrate for this was already permitted; for it is affirmed that he(saw) used to perform his Salat on a khumrah (Naylul Awtar” (vol. 2 /pp. 289 – 90))

The aforementioned hadith that begins with “I was ordered to prostrate my self on seven [bones]…” indicates that one does not have to uncover these parts when doing prostration for prostration means that these parts should touch the ground.  Accordingly, doing Salat wearing gloves is permissible, just like wearing socks or shoes. ]

(Source: “Al-Qawlul Mubīn Fī Akhtā’il Musallīn” by Shaykh Mashhur Hasan al-Salman,pages 129-130).

 

Argument 4:

Shiapen stated:

[Quote]

Ibn Abbas issued a Fatwa that failing to prostrate on earth made one’s Salat invalid

Furthermore, we read the fatwa of Sahabi Abdullah Ibn Abbas:

“Abdullah Ibn Abbas said: He who doesnt put his nose with his forehead on the Earth/Soil when doing Sajdah (Prostration), his Salat is invalid”

We have taken this from the following Sunni sources

  1. Kanz ul Ummal Vol 7, Page 464 (No. 19802)
    2. Al Mu’jam al Awsat by Tabarani Vol3, Page 139 (No. 4111)

[End Quote]

Answer:

Reply 1:

The deceitful claim of Shiapen is similar to their first argument. The statement of Ibn Abbas(ra) is similar to the hadeeth of Prophet(saw); “There is no prayer for the one whose nose does not feel as much of the ground as the forehead. Daaraqutni, Tabaraani (3/140/1) & Abu Nu`aim in Akhbaar Isbahaan.

This report from Ibn Abbas(ra) is, regarding the issue of placing or settling the nose properly on the ground( be it carpet or soil, etc), and the people whose nose doesn’t come in contact with the ground their prayer was declared invalid in the ahadeeth. This is similar to the Shia hadeeth from al-Kafi. {For detailed answer, refer Answer to Argument 1}.

Secondly, Prophet(saw) praying upon things other than soil, such as carpets, leather mattress, etc, refutes the Shiapen’s misinterpretation of this hadeeth, and strengthens the Sunni understandings of these hadeeth, that these ahadeeth are regarding, settling or placing parts of prostration such as nose on the ground.

Moreover, some of the traditions which were reported by ibn Abbas(ra), expose the deceit of Shiapen.

Ibn `Abbas said: Rasul-Allah (saw) used to prostrate on a “Mishin” (SackCloth). (al-Jami al-Saghir Suyuti 2/117).

Narrated by Ikrimah who said that Ibn `Abbas led us in prayer on a durnok(a type of rug), that covered the entire room on which he made Ruku` and Sujoud, I asked: Do you pray on this? He said: Yes, Rasul-Allah (saw) used to pray and prostrate on it. (Sunan Kubra Athar Bayhaqi, 2/426)

حدثنا وكيع عن زمعة عن عمرو بن دينار وسلمة بن وهرام قال أحدهما : عن عكرمة عن ابن عباس أن رسول الله صلى الله عليه وسلم صلى على بساط .

From Wakee’ from Zum’a from Amr bin Dinar and Salama bin Wahram, one of them, from Ikrimah from Ibn Abbas that the Messenger (saw) prayed on a Bisaat(a carpet which is spread to cover a floor). (al-Musannaf Ibn Abi Shaybah, Kitab al salat).

حدثنا هشيم قال : أخبرنا الأعمش عن سعيد بن جبير قال : صلى بنا ابن عباس على طنفسة قد طبقت البيت صلاة المغرب .
From Hushaim from Al-A’amash from Sa’eed bin Jubair that he said: Ibn Abbas led the prayer upon a Tanfasa(Cloth that is put upon mounts). (al-Musannaf Ibn Abi Shaybah, Kitab al salat)

Reply 2:

Those Shias who prostrate on Turbah(clay-stone) their nose either remains hanging in the air without making contact with the ground(during prostration), or if they push their nose down to prevent it from hanging in the air, then it makes contact with whatever is beneath them, most likely, a carpet or prayer rug and therefore not coming in contact with soil, which makes their salat invalid in accordance to the misinterpretation done by Shiapen.

Ironically, We read in Shia hadeeth:

أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا صَلَاةَ لِمَنْ لَمْ يُصِبْ أَنْفُهُ مَا يُصِيبُ جَبِينُه

Imam Abu AbdAllah(as) said, ‘Salat (prayer) does not come into being until one’s nose touches what his forehead has touched.’”(Al-kafi, vol 3, page 334; Wasa’el ashi’a, Vol 4, Section: the obligation to touch forehead, both hands, both knees and both great toes to the ground, and put the nose firmly on the ground (highly recommended) and some of prostration rules.)

Authenticated by:
Yusuf Al-Bahrani in Al-Hada’iq Al-Nadhira 4/344-345
Al-Waheed Al-Bahbahani in Masabeeh Al-Thalam 8/49-51
Al-Tabtaba’ee Al-Ha’iree in Riyadh Al-Masa’el 3/225
Abu Qasim Al-Qummi in Ghana’im Al-Ayam 2/621
Ahmad Al-Kashani in Mustanad Al-Shia 3/440
Mohammad Hasan Al-Najafi in Jawahir Al-Kalam 5/199
Al-Tabtaba’ee in Mustamsak Al-Urwat Al-Wuthqa 4/407
Abdula’ala Al-Sabzawari in Muhathab Al-Ahkam 4/411
Murtadha Bani Fadhl in Madarik Tahreer Al-Waseela 1/548
Al-Majlisi I in Rawdhat Al-Mutaqeen 2/183.

The gradings were taken from {Click Here}

And most of the Shias who pray on carpets using turbah, their nose doesn’t come in contact with soil during prostration. Here is an example: {See Image}.

 

Argument 5:

Shiapen stated:

[Quote]

Praying on Turbah

Shi’as normally place a Turbah (Sajdagaah in Urdu) made of clay to prostrate on while offering prayers and this act is proven from the Holy Prophet’s Sunnah, there are numerous traditions in the Hadeeth books of Ahl e Sunnah that Holy Prophet (s) used to place a Sajdagaah to prostrate on. We believe that the most humble act is to prostrate on Allah (swt)’s earth, rather than man made cloth. In this regards we find these traditions. The word used in the traditions is ‘Khumrah’ which has been translated as ‘Sajdagaah’ by the Sunni Scholars.

[End Quote]

Answer:

Reply 1:

Originally prayer upon soil or upon earth, is permissible by consensus. And the Prophet(saw) said the earth has been made for me as Masjid and pure. In the narration of Sahih Muslim, we read, “And its soil is made pure, so whenever the time of prayer comes for anyone of you, he should pray wherever he is”. So the purpose of this is that the prayer upon soil without any doubt is correct and acceptable. However, what needs to be clarified is that Prostration on earth/soil is good but not compulsary, and what we mean by prostration  on soil here is, direct prostration on soil/bare ground, not on a carpet where a turbah(clay-stone) is placed to touch the forehead , because it is an innovation(biddah) and the Prophet (saw) never did such an act.

It is true that the Prophet (saw) on some occasions prostrated on prayer mat which was the size of his face and two hands, made from leaves of the date tree, which is known as “Khumra”. In Musnad Ahmad, v2, pg 92, pg98, it is mentioned: that the Prophet (saw) prostrated on a “Khumra”. In the Sharh  of Sunan Abi Dawood (Awn al-Mab’ood v1, pg 248) the above-mentioned prayer mat is called “Khumra” which was used to protect face from the hot or cold earth. However this Sunnah of Prophet(saw) in no way justifies the innovation(bidah) of making a clay-stone(turbah) for prostration from a supposedly sacred soil from the grave of Imam Hussain(ra).

Now the question is that, is it permissible to place a turbah(clay-stone) on the carpet, to prostrate upon it?

The answer is that, Prophet (saw) said “Pray as you have seen me pray”. In not a single Sunni or Shia narration we could find that Prophet (saw) when praying on a carpet, would put a piece of clay and prostrate on it.

When at-turbah(the clay stone) is mentioned not at-turab(soil), then the clay stone is intended which shias place and prostrate upon, and this is from the innovations(bidah) and misguidance. Messenger of Allah(saw) never burdened people. He used to pray wherever the place was suitable. He allowed prayer upon soil, upon headdress, upon straw mat, upon tanned skin mattress, upon pebbles, or whatever was pure. And Sahaba(ra), some of them used to put the sleeve, and prostrate upon it. All of these are permissible. Regarding this issue, there is consensus among people of knowledge that prayer of a man is valid and correct whether he prostrated upon his sleeves or a turban or upon prayer mattress or straw mat or upon headdress or soil or earth.

The issue left is, Shias say it is a must to prostrate only on soil/earth or that which comes out from earth and that’s why they prostrate upon the clay stone (at-turbah). But the case is not like this; First of all, during prostration according to Ahlesunnah, a person is obliged to prostrate upon seven bones(parts) of his body. As it came in narration of Prophet(saw) – I have been commanded to prostrate upon seven bones. Forehead, palms, knees, and toes. These are the seven bones which must be upon the ground while in prostration. We read in Sahih Bukhari 1.776:

Narrated Ibn `Abbas: The Prophet said, “I have been ordered to prostrate on seven bones i.e. on the forehead along with the tip of the nose and the Prophet pointed towards his nose, both hands, both knees and the toes of both feet and not to gather the clothes or the hair.”

We find similar Fatwas from Grand Shia Ayatollahs:

Grand Ayatollah Sayyid Ali Husaini Sistani stated:

Sajdah means that one should place one’s forehead on earth in a special manner, with the intention of humility (before Allah). While performing Sajdahs during prayers, it is obligatory that both the palms and the knees, and both the big toes are placed on the ground. (Source)

Grand Ayatollah Muhammad Fazel Lankarani stated:

Sajdah means that one should place one’s forehead on earth in a special manner, with the intention of humility (before Allah). While performing Sajdahs during prayers, it is obligatory that both the palms and the knees, and both the big toes are placed on the ground. (Source)

So prostration is not only with forehead. If any of these seven parts does not come in contact with the ground during prostration then the prayer is not valid as the prostration is not correct. If a man prostrates by placing his feet, his knees and his hands without his forehead then his prayer is not valid; with the exceptions of handicaps. Likewise if a man prostrates by placing all his parts except for one hand he hangs it in air without any reason, then his prostration is not valid. Similarly if he prostrates and lifts one leg as long as he is in prostration, then his prostration is not correct and even his raka’a and whole prayer is not correct. So it is required to prostrate upon all these seven parts and not only forehead.

It is found in the Madhab of Ahlesunnah and Madhab of Shia that it is must to prostrate upon all the seven parts of prostration. So the Shia view of singling out forehead only is incorrect, if Shias say we prostrate on this clay stone because it is not allowed to prostrate upon other than soil, then we say alright then hands(palms) also must be upon soil and knees also must be upon the soil and even the toes. So Shias should uncover their knees and let them come in contact directly with the ground without straw mat or prayer mattress. And likewise the feet they should be without socks or prayer mattress. So why do Shias, spread carpets in their mosques, which are same as that of Sunnis, {See these images [1] , [2] , [3] , [4] , [5] , [6] , [7] }? Their mosques should have bare ground, so that the seven parts will be upon the soil during prostration. And Shias shouldn’t single out forehead without the other parts, as there are seven parts on which one prostrates and not just forehead. This proves the incorrectness of Shia claim.

The fact is that, prostration upon anything other than soil which is pure is correct. Upon mattress, upon garment, and other things, There is no doubt about it. If a man comes in contact with the earth directly then its good. But it is not a condition nor is it mandatory.

Reply 2:

The other issue is that Shias make prostration on specific clay stone(at-turbah), and this clay stone is made from the soil of Imam Hussain’s(ra) grave or from the soil of karbala. And this is from clear misguidance. Firstly, the clay stone(at-turbah) which Shias prostrate upon is usually made from the soil of Imam Hussain’s(ra) grave. We read in Shia Ayatullah Abdul Husain Dastghaib Shirazi’s book Greater Sins under the Chapter: Disrespect to the soil of Imam Husain’s Grave (Turbah) :

[Soil which is in the vicinity of the grave of Imam Husain (a.s.) is sacred. Allah has bestowed it with beneficence, unsurpassed in compassion to any other material. Allah has ordained it to be a cure for every illness, and source of Barakat and Divine mercy. It is the most sacred of all things that can be used for prostration during the worship of Allah.] (Greater Sins by Ayatullah Abdul Husain Dastghaib Shirazi, page 772) ; {Screen Shot}

By prostrating over Turbah made from soil of Imam Hussain’s grave, though Shias aren’t literally prostrating upon graves during their prayer, yet they are serving the same rationale/ basis for which prostration over graves is prohibited.

We read in an authentic Shia narration:
رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِيهِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحِمْيَرِيُّ قَالَ كَتَبْتُ إِلَى الْفَقِيهِ ع أَسْأَلُهُ عَنِ الرَّجُلِ يَزُورُ قُبُورَ الْأَئِمَّةِ ع هَلْ يَجُوزُ لَهُ أَنْ يَسْجُدَ عَلَى الْقَبْرِ أَمْ لَا وَ هَلْ يَجُوزُ لِمَنْ صَلَّى عِنْدَ قُبُورِهِمْ أَنْ يَقُومَ وَرَاءَ الْقَبْرِ وَ يَجْعَلَ الْقَبْرَ قِبْلَةً وَ يَقُومَ عِنْدَ رَأْسِهِ وَ رِجْلَيْهِ وَ هَلْ يَجُوزُ أَنْ يَتَقَدَّمَ الْقَبْرَ وَ يُصَلِّيَ وَ يَجْعَلَهُ خَلْفَهُ أَمْ لَا فَأَجَابَ«» وَ قَرَأْتُ التَّوْقِيعَ وَ مِنْهُ نَسَخْتُ أَمَّا السُّجُودُ عَلَى الْقَبْرِ فَلَا يَجُوزُ فِي نَافِلَةٍ وَ لَا فَرِيضَةٍ وَ لَا زِيَارَةٍ
Narrated to me Muhammad bin Ahmad bin Dawood, from his father, from Muhammad bin Abdillah Al-Himayri who said, In a letter written to the Faqih [Imam Az Zaman (atfs)] a person asked the question,
[Question]: “A man goes for Ziyarah of the graves of the Imam’s (as). Is it permitted or not that he prostrates upon the grave?…And he recited the letter [reply from the Imam (atfs)] from his copy:
[Answer]: “As for prostration upon the grave it is not permissible in naafilah prayers, obligatory prayers, and in ziyaarah.
(Shia Source: Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 228, hadeeth # 107. Grading: Al-Majlisi said this hadeeth is Hasan Kal-Saheeh (Hasan like a SaHeeH (hadeeth))à Milaadh Al-Akhyaar, vol. 4, pg. 238)

By prostrating over Turbah made from soil of Imam Hussain’s grave, though Shias aren’t literally prostrating upon graves during their prayer, yet they are serving the same rationale/ basis for which prostration upon graves is prohibited. And this is one of the ways by which Shaitan(satan) has misled the Shias, similar to the former nations. Moreover, prostration upon the Turbah made from the soil of grave is such a Bidah(innovation), which could lead to Shirk. Infact, this has led ‘some’ Shias to Shirk, because these days some ‘turbahs’ are being used by some Shias which have inscribed upon it “Ya Hussain or a palm with the name of infallibles or image of Imam”{See Images [1] , [2] , [3] , [4] , [5]}.

We even read a Fatwa on Shia website, where a questioner asked that:
السؤال:أريد أن أسألكم حول التربة التي نسجد عليها في باكستان حيث تحتوي على أسماء الأئمة ( عليهم السلام ) أو صور الأضرحة ، فهل يجوز لنا أن نسجد عليها أم لا ؟
الجواب:يجوز .

Question. I need to ask you question regarding ‘turba’ on which we prostrate in Pakistan which depict names of Imams (as) or images of tombs, is it allowed for us to prostrate on it?
Answer: Its allowed

{Source: Shiitecouncil}

Ofcourse, Shias will argue back saying, that no Shia believes that Imams are God, nor they intend that they are prostrating to Imams when prostrating upon such turbahs, however we respond them saying that, though they don’t believe that Imams are God, but since sajdah(prostration) is an act of worship, So prostrating upon clay-stones(turbah) from clay of a grave or a turbah which has image of Imam inscribed, it will be considered an act of polytheism, similar to prostrating upon an idol made of clay and we don’t think that any knowledgeable Shia in the right state of his mind would argue that it isn’t prohibited for a person to prostrate on an idol of clay during his prayer, even if that person claims that he doesn’t worship that idol. What the Shias should understand is that, here the problem is the action, even though the intention of Shias might not be wrong, but the action in itself is wrong, and actions are part of faith(Iman). So they must stop this practice, if they are truly concerned regarding the validity of their prayers.

Reply 3:

This excerpt is taken from the book “Al-Qawlul Mubīn Fī Akhtā’il Musallīn”:

[“Prostrating oneself on the land of Karbala’ or on a stone of its land when doing Salat believing in its holiness and superiority:

The holinees of the land of Karbulā’ is not proven by any of the authentic ahādīth not to mention prostrating oneself on its land nor the superiority of prostrating oneself on a stone of its land when doing Salāt -as the Shī‘ah do.

If such an act [i.e. prostrating oneself on a holy land] were recommended, prostrating oneself on a stone taken from the land of the two Harams [In Makkah and Madīnah] would have been more recommended. Indeed, this is of the Shī‘ah innovations in religion and their extravagant sanctification of the prophet’s(saw) household and their traces. The Shī‘ah deviant minds believe that a human’s mind is the main source from which Shari’a rulings are delivered; whatever the mind decides as good or bad it must be as such. Sound minds, however, could easily recognize the falsehood of the narrations the Shī‘ah related about the holiness of the land of Karbulā’

The eminent ‘Ālim Al-Albānī Said: ‘I have read a treatise written by Sayyid Abdir Ridā Al-Mar ‘ashī Ash-Shahrastānī, one of the Shī‘ah, titled with “Prostration on the Husayniyyah land”.

The Shia writer said: ‘The superiority of prostrating oneself on it [Karbulā’] was established through many narrations traced back to the prophet’s(saw) house hold which affirm its holiness and the greatness of those buried in it [i.e. Al-Husain Ibn Fatimah bint Muhammad(saw)] .

The prophet’s(saw) house hold affirmed that prostrating on it [the land of Karbulā’] illuminates all that is between this land down to the seventh one. In another narration: ‘[prostrating on the land of Karbulā’] reveals the seven layers of the unseen’, in a third one: ‘Allāh(swt) Accepts the Salāt done on it more than any other place’.

A fourth narration states: ‘Prostrating oneself on the soil of Al-Husain’s grave fills the seven earths with light’.(Refer,“As-Sujūd ‘Alā At-Turbah Al-Husainiyyah”, p. 15)

Then the Sunni Shaikh [Al-Albānī] commented: ‘Indeed we know that such narrations are forged ones and the prophet’s(saw) household members are free from them. Further more, these narrations have no chains of narrators which a Muhaddith could use to examine their authenticity. On the contrary, all these narrations are either Mursal or Mu‘dal ones’(disconnected reports).

The Shia writer went on in his lies claiming that such narrations are not only documented in their [the Shiī‘ah] books but also in the Sunnah Ulama’s books ; he says:

‘The narrations pertaining to the superiority of the Husayniyyah land and its holiness are not only documented in our books but also in the original books of the other Islamic sects [meaning the books of the Sunnah Ulama] through their own chains of narrators, documented by their own ‘Ulamah such as: the narrations documented by As-Suyūtī in “Al-Khasā’ is Al-Kubrā”, chapter: “the prophet(saw) foretells the killing of Al-Husain”. In this chapter, As-Suyūti narrated more than twenty narrations from Al-Hākim, Al-Baihaqī, Abū Nu‘aim, At-Tabarāni(In the original manuscript “At-Tabari”) and Al-Haithamī in Al-Majma(Majm ‘Az-Zawāid, vol. 9 p.191) and many other well-Known narrators’.(As-Sujud ‘Al At-Turbā Al-Husainiyyah” .p. 19).

In response we say that, You should know, dear muslim brother, that there is not a single hadīth in Al-Haithamy’s nor in As-Suyūti’s compilations that indicates the holiness of Al-Husainiyyah land. The ahādīth only affirm that Al-Husain(ra) will be killed there. The Shī‘ah, however, stick to fabricated ahādīth to support their claims!!

He [Shia Sayyid Abdir Rida] went far to ascribe forged acts of worship to the prophet(saw). He said: ‘The prophet(saw) was the first to prostrate himself on a disc of clay after ’Uhud battle took place between the muslims and the Mushrikūn of Quraish which resulted in the death of Hamza, the prophet’s(saw) uncle. The prophet(saw) then ordered all muslim women to weep for Hamzah in their memorial gatherings. Muslims [the Sahābah] even took some of his grave soil in order to seek blessings by prostrating themselves on and making rosaries of its pebbles, as is stated in “Al-’Ard wat Turbah Al-Husainiyyah” [The land and soil of Al-Husain]. The prophet’s(saw) companions – among whom were many Fuqahā’ – indeed did that’.(As-Sujud ‘Alā At-Turba Al-Husainiyyah .p. 13).

“Al-’Ard wat Turbah Al-Husainiyyah” is one of the Shī‘ah books which is full of forged facts and fabrications about the prophet(saw) one of which is that he(saw) was the first one to prostrate himself on a stone of the Karbalā’ land. But, what is the relationship between this forged fact and the prophet’s(saw) order to muslim women to weep Hamzah(ra)? although he(saw) himself took a solemn pledge from muslim women not to weep their deaths – as is narrated by both Bukhārī and Muslim through a narration traced back to ’Umm ‘Atiyyah.

Shia scholar Sayyid Abdir Rida built these two forged facts upon a third one which is that the prophet’s companions took some of Hamzah’s grave soil to prostrate on seeking its blessings!!

This is indeed a forged fact about the Sahābah(ra) who are far away from doing such idolatry act. The writer, did not provide any authentic source from which he took these information; he only refers the reader to a book called “Al-Ard wat Turbah Al-Husaininyyah” which was written by one of the Shī’ah whose name is unknown.

Shaikh Alī Al-Qārī said: ‘A muslim is strongly recommended to abandon whatever the Rāfidah do or practice; such as prostrating oneself on a stone placed, on the carpet when doing Salāt. Indeed, according to the Jumhūr(majority) -prostrating oneself on the ground is better than on the carpet, but since placing a stone on a carpet to prostrate on is an innovation which the Rāfidah inserted in religion and hence one of their symbols, a muslim should abandon such an act for two reasons:

The first: doing it implies one’s agreement with their Bid‘ah. The second: avoidance of accusation’.(“Tazyin Al-‘Ibārah li Tahsīn Al-Ishārah”(p. 12), “As-Sayl Al-Jarrār”(vol. 1 / p. 217).]

( Source: “Al-Qawlul Mubīn Fī Akhtā’il Musallīn” by Shaykh Mashhur Hasan al-Salman, pages 57 – 61)

Hence there is no doubt that this is an innovation(bidah) in religion, to make a clay-stone(turbah) from the soil of grave to prostrate upon it. And the issue in the end is to oppose Ahlesunnah, their intention is to oppose Ahlesunnah with anything it was, and this issue is from it. And as for the prohibitions regarding innovations like these, we read in authentic Shia hadeeth from Al-Kafi:

عدة من أصحابنا، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن عمر بن أبان الكلبي، عن عبدالرحيم القصير عن أبي عبدالله (عليه السلام) قال: قال رسول الله (صلى الله عليه وآله): كل بدعة ضلالة، وكل ضلالة في النار

A group among our companions, from Ahmad b. Muhammad b. Isa, from Ali b. al Hakam, from Umar b. Aban al Kalbi, from Abul Raheem al Qaseer from abi Abdullah (as) who said: Said Rasool Allah (pbuh): “EVERY bid’ah(innovation) is misguidance/deviance, and every misguidance/deviance is in the fire”.(Al kafi, Grading Bahboodi: Sahih).

In Sunni hadeeth we read:

Abdullaah ibn ‘Umar(ra) said:”Every innovation(Bidah) is misguidance, even if the people consider it to be something good.”( Related by al-Bayhaqee in al-Madkhal ilas-Sunan (no.191) and also Ibn Nasr in as-Sunnah (p.24). Its isnaad is authentic!).

 

Argument 6:

A Shia quoted the below report:

[Quote]

Narrated Aboo Al-Hussain Alee ibn Abdul Rahman Al-Shaybani in Kufa from Ahmad Ibn Hazim Al-Ghafari from Khalid Ibn Mukhlid Al-Qatwani from Abdullah ibn Wahab ibn Zam’a from Umm Al-Salama who said: ‘One night the Messenger of Allah (saw) woke up suddenly from his sleep with fear and anxiety and after a while he slept again, then he woke up with less fear than the first time, then slept and woke up again after a while and in his hand there was red soil which he was smelling and kissing! Then I asked: “What is this soil O Messenger of Apostle of Allah (swt)? He said: “Jibreel (a.s) informed me that Hussain (a.s) will be killed in the soil of Iraq, then I said to Jibreel (a.s) show me the soil of the ground that Hussain (a.s) will be killed in it.’ Then he gave me this soil.

Al-Hakim: This narration is Saheeh (Authentic) by the criteria of Shaykhayn (i.e Bukhari and Muslim) but they have not narrated it. Al-Dhahabi: It is Saheeh by the criteria of Al-Bukhari and Muslim.

Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 4, Pg. 444.

[End Quote]

Answer:

Firstly, the Messenger of Allah(saw) crying over the news that Al-Hussain will be killed is established from other routes. However, this specific narration mentions that he was kissing the soil that was brought to him by Jibreel. As for the word “kissing”, then according to an 8th century manuscript of the book [Scan page], the word is not “kissing” but “flipping” over. In Arabic both words are similar, one is يقلبها the other is يقبلها. (Yuqalibuha/Yuqabiluha ). The letter Laam and the letter Baa have been switched over in the published version which completely changes the meaning of the sentence. Hence the current manuscript and some of the later ones(after 8th century manuscript) have the incorrect wording, and the correct wording is “flipping(Yuqalibuha/ يقلبها)” not “kissing(Yuqabiluha/ يقبلها)”.

Secondly, as we have discussed in detail, in some of our articles that, the authoritative scholars of Ahlesunnah have pointed out that, the gradings of Al-Hakim in his Al-Mustadrak shouldn’t be taken for granted, since he authenticated many weak, as well as fabricated reports, which can be verified when those reports are analyzed as per the standard rules of Hadeeth science. And as for Al-Dhahabi, then those are not his gradings, but rather he just summarized the grading of Al-Hakim, as explained in detail in previous articles.

The weakness in the chain(Isnad) of this narration is that it is from the narrator Abdullah bin Wahb bin Zama’a. Shiekh Abu Ishaaq Al-Huwaini, the contemporary hadith scholar says, “He is Majhool Al-Hal (has an unknown status) and wasn’t called trustworthy by anyone other than Ibn Hibban, ” (Nathl Al-Nibal, 2/770).

As for Tawtheeq of Ibn Hibban then, he was infamous for giving tawtheeq to anonymous(majhool) narrators.

Shaikh Muqbil was asked in Al-Muqtarah (p. 47):
السؤال: ابن حبان معروف أنه يوثق المجاهيل، فإن كان الراوي غير مجهول وقد روى عنه أكثر من واحد، وقال ابن حبان: هذا مستقيم الحديث أو قال هذا ثقة هل نتوقف في توثيقه أم نعتبره؟
الجواب: من أهل العلم كما في التنكيل بما في تأنيب الكوثري من الأباطيل من قال فيه: إنه يقبل. وهو إختيار المعلمي.
أما (ثقة) فالغالب أنه عرف هو نفسه بالتساهل، فيتوقف لأنه قد عرف هو بالتساهل في توثيق المجاهيل، فإذا وثق غير مجهول يقبل منه، أما المجهولون فقد عرف منه التساهل في هذا.
Question: Ibn Hibban is known for strengthening anonymous(majhool) narrators, so if the narrator wasn’t unknown, and has more than one student, and Ibn Hibban said: mustaqeemul hadith or thiqa, do we still not accept him or do we?
Answer: Some of the scholars, like Al-Mu’allami in Al-Tankeel accepted this. As for the term thiqa, in most cases, he is known for being lenient, so we stop, because he was lenient in strengthening unknown narrators. However, if he strengthened someone that is known, then we accept it.

Therefore, Shiekh Al-Mu’allami , Sheikh Muqbil, including others like Al-Dhahabi and Al-Albani, all hold the opinion that Ibn Hibban’s strengthening of Majhool narrators is not acceptable.

Hence, the Isnad(chain) of narrators is weak(dae’f) as well as the matn(text) has mistake in it, as for the correct text which we presented from the 8th century manuscript, then it doesn’t hint for any virtue for the soil of Karbala.

Nevertheless, even if we suppose, the narration to be reliable, it still doesn’t prove any virtue for the land of Karbala; had it been so, then Umm Salama(ra) herself would have used that soil for prostration or Ali(ra) or Fatima(ra) or Hassan(ra) or Hussain(ra) would have used that soil for prostration, but none of them nor any of the sahaba considered it to be worthy for using it for prostration. And if these people didn’t understand from this hadeeth any virtue for land of Karbala, then are twelver Shias smarter than those people, that they concluded from the above hadeeth that, the land of Karbala is virtues and best soil for prostration?

Secondly, in the above weak report, we find that Jibril(as) gave the soil to Prophet(Saw), where Imam Hussain(ra) will be buried, and Imam Hussain(ra) wasn’t buried in that soil yet, so how could that soil gain such virtue, without Hussain(ra) being buried in it? This shows that Shias have made an incorrect deduction of the report, and have misapplied the hadeeth.

The Shias should contemplate that, had it been that this soil of karbala was so virtues, then how could Allah(swt) deprive Prophet(saw), Ali(ra), Fatima(ra), Hassan(ra), etc, from using this sacred and virtues soil for prostration?

Moreover, Karbala is in Iraq which was despised in the ahadeeth, for example we read:

حَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا حَنْظَلَةُ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، عَنِ ابْنِ عُمَرَ، قَالَ: رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يُشِيرُ بِيَدِهِ يَؤُمُّ الْعِرَاقَ: ” هَا، إِنَّ الْفِتْنَةَ هَاهُنَا، هَا، إِنَّ الْفِتْنَةَ هَاهُنَا، – ثَلَاثَ مَرَّاتٍ مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ ” [مسند أحمد ط الرسالة (10/ 391 رقم/6302/ 6129 )

Abdullah Ibn-Umar related that once, he saw the Prophet(saw) showing `Iraq with his hand, and saying: “The fitna is here, the fitna is here, the fitna is here, three times, it is from here that will appear the devil’s horns,“(Musnad Ahmad Vol.10 Page.391 Hadith.6302 or 6129, Isnad considered Sahih by the Muhaddith Ahmad Shakir).

Anyways, this clay stone(at-turbah) made from the soil of Imam Hussain’s(ra) grave is very sacred for Shias and they honor it, seek blessings from it and have set of beliefs regarding it. And they have narrations in their books regarding this from Imam Baqir(ra) and Imam Jafar(ra) and no doubt they falsely attributed those narrations to the Imams. That the turbah is used to prostrate upon it, to kiss it, and rubbed on the body, and it is even eaten by Shias and they seek blessings from it. And these beliefs are without doubt from absolute falsehood from every angle. And we find this issue similar to what Christians did with the Cross. Because the Christians, honor the Cross, even though they claim that Isa(as) was crucified on this Cross, but they honor the Cross which they claim their Lord was insulted upon. According to them, Isa(as) was tied on it and his hands were fastened to it, like what Imam Ibn Qayyim(rah) said: “O Cross worshippers! For what reason is this exalted and blame is cast upon those who reject it? Is it not logical to break it and burn it along with the one who innovated it? Since the lord was crucified on it and his hands were fastened to it? That is really a cursed Cross to carry, So discard it, and do not kiss it! The lord was abused on it, and you adore it? Because this action signifies that you are one of his enemies! So how do you honor the Cross when you say your lord was insulted on it?” The case is very similar with Shias and their attitude with Karbala; Imam Hussain(ra) when he reached karbala, he asked what is this place? They said it is Karbala. He(hussain) replied: it is land of Kar’b and Balaa(anguish and misfortune). And then He(ra) was killed on this land. And now the Shias say that we honor this land. How can you honor a land where Imam Hussain(ra) was deceived. It’s inhabitants deceived Hussain(ra), they betrayed him and killed him. And Hussain(ra) said it’s a land of anguish and misfortune. And his blood was split on it. But then the Shias say that we glorify this land. So how could this signify that they are supporters of Hussain(ra)?.

 

Argument 7:

Shiapen stated:

[Quote]

Allah’s Apostle used to pray on a Khumra

Allamah Waheed uz-Zaman while commenting on this tradition states in his esteemed commentary on Sahih al Bukhari:

“All the jurists unanimously agree that it is permissible to prostrate on Sajdagaah, but Umer bin Abdul Aziz says that he used to prostrate on the mud which was supposed to be brought for him, and Ibn e Abi Shaybah narrates from Urwah that he considered prostrating on anything else other the Sajdagaah as undesirable.”
Tayseer al-Bari Sharh Sahih Bukhari, Volume 1, page 275, published by Taj Company Limited.

[End Quote]

Answer:

Firstly, the status of Waheed uz-Zaman, in the sight of Ahl us-Sunnah is that, He was neither a person with correct beliefs nor was he reliable, therefore his views do not become hujjah(proof) upon Sunnis.

Esteemed Ahle hadith scholar Hafiz Zubair Ali Zai(rah) stated:

Waheed uz zaman was an Ghali(extremist) muqallid at first, then became half Ahle sunnah, and in his last years, became a tafzeeli type Shia. In the view of Ahlul hadith, he is an intensely weak and matrook ul hadith person…In short, Waheed uz zaman is a matrook ul hadith(rejected) and Ahlul hadith are free from his sayings and his books.(Fatawa ilmiya, pg 428 ,429, by Hafiz Zubair Ali Zai)

Secondly, this evidence exposes the previous deceitful claim of Shiapen that, “The Prophet(saw) said it was compulsary to prostrate on soil”.

Thirdly, as said before, there is consensus among people of knowledge that prayer of a man is correct whether he prostrated upon his sleeves or turban or upon prayer mattress or straw mat or upon headdress or soil. Messenger of Allah(saw) never burdened people. He used to pray wherever the place was suitable.

Shiekh Abdur Rahman Dimashqia stated:
قال المناوي « سجادة صغيرة من سعف النخل».
وقد روى أحمد وأبو داود والحاكم عن المغيرة أنه عليه الصلاة والسلام كان يصلي على الحصيرة والفروة المدبوغة، وروى ابن ماجه عن ابن عباس أنه عليه الصلاة والسلام كان يصلي على بساط، وفيه رد على الرافضة حيث لا يجوزون الصلاة والسجدة إلا على الأرض، وجنسها وإن كان هو الأفضل اتفاقاً.
وقال الشوكاني في النيل « والحديث يدل على أنه لا بأس بالصلاة على السجادة سواء كان من الخرق و الخوص أو غير ذلك، سواء كانت صغيرة أو كانت كبيرة كالحصير والبساط لما ثبت من صلاته صلى الله عليه وسلم على الحصير والبساط والفروة.
وقد أخرج أحمد في مسنده من حديث أم سلمة أن النبي صلى الله عليه وسلم قال لأفلح: يا أفلح ترب وجهك أي في سجوده. قال العراقي: والجواب عنه أنه لم يأمره أن يصلي على التراب وإنما أراد به تمكين الجبهة من الأرض وكأنه رآه يصلي ولا يمكن جبهته من الأرض فأمره بذلك لا أنه رآه يصلي على شيء يستره من الأرض فأمره بنزعه» (نيل الأوطار2/130).
أما من حمله على الكراهة فيحمل على كراهة التنزيه كما قال الحافظ.
وجعلت لي الأرض مسجداً (قالوا: هذا دليل على جواز الصلاة على التربة)
قال العراقي: أراد بالطيبة الطاهرة وبالطهور المطهر لغيره فلو كان معنى طهوراً طاهراً لزم تحصيل الحاصل وفيه أن الأصل في الأشياء الطهارة وإن غلب ظن النجاسة وأن الصلاة بالمسجد لا تجب وإن أمكن بسهولة وكان جاراً بالمسجد وخبر لا صلاة لجار المسجد إلا في المسجد لم يثبت وبفرضه المراد لا صلاة كاملة وهذا الخبر وما بعده قد احتجت به الحنفية على جواز التيمم بسائر ما على وجه الأرض ولو غير تراب وأخذ منه بعض المجتهدين أنه يصح التيمم بنية الطهارة المجردة لأنه لو لم يكن طهارة لم تجز الصلاة به وخالف الشافعي وردَّ ذلك بأنه مجاز لتبادر غيره والأحكام تناط باسم الحقيقة دون المجاز وبأنه لا يلزم من نفي الطهارة الحقيقية نفي المجازية. وقد يتعلق الرافضة بنصوص يستنبطون منها معان خاصة بهم. كاحتجاجهم بحديث أن الصحابة كانوا يأخذون الحصى ويصلون عليها. وننقل الرواية كاملة حتى يتعرف القارئ على مدى إخلال الرافضة بأمانة النقل. جاء في سنن أبي داود وغيره عن جابر بن عبد الله، قال: كنت أصلِّي الظهر مع رسول الله -صلى الله عليه وسلم- فآخذ قبضةً من الحصى لتبرد في
كفي، أضعها لجبهتي أسجد عليها لشدة الحر (!).
وعند البيهقي عن أنس في شدّة الحرّ فيأخذ أحدنا الحصباء في يده فإذا برد وضعه وسجد عليه (!).
فهذه الأحاديث واضحة بفضل الله ولا تحتاج إلى شرح طويل, فالصحابة إنما فعلوا ذلك لأجل حاجة شّدة الحّر. والرافضة يفعلون ذلك لأجل شدة الشرك

Al-Munawi said: ((He(Prophet) would pray on Khumrah)) that is a small prayer mat made up of date-leaves. Ahmad, Abu Dawud and Hakim have narrated from Mughirah bin Shu’bah that He(Prophet SAW), used to pray on a large mat [Haseer] and a tanned animal skin. Ibn Majah has narrated that He(Prophet SAW), used to pray on a Bisat [that is a larger mat on which water has been splashed]. In these is the refutation of Rafidha who do not permit prayer and prostration except over the ground and something similar to it, even though it is preferable with the agreement of everyone.
Al-Shawkani said: The hadith prove that there is no problem in praying over the mat regardless of whether it is made up of tatter or palm leaves or other things, be it smaller or larger like Haseer and Bisaat for what has been proven of his(saw) prayer over Bisaat, Haseer and Animal skin.
Ahmad has narrated in his Musnad from the hadith of Um Salamah that the Prophet(saw) said to Aflah: O Aflah put your face in dust, i.e. during Salaah. Al-‘Iraqi said: And the response regarding it is that he did not order to pray on dust rather he intended by it to settle the face over the surface as if he saw him and his head was not being settled on the surface so he ordered him of it, not that he saw him prostrating on something hindering him from the earth and so he commanded him. (Refer Nail al-Autar 2/130).

As for those who took it to be Makrooh(undesirable) then they mean by it Karahah Tanzihi as stated by Hafiz.
((And the earth has been made a place of worship for me)) – They say: It is a proof for the validity of prayer over the dust. Al-Iraqi said: By “At-Tayyibah” he meant the pure and by “At-Tahoor” he meant that which purifies other things. So if the meaning of “Tahoor” is that which is pure then achieving what has already been achieved would be necessitated. And in it is that the Asl of anything is that it is pure even if there is high doubt of it being impure, and that the prayer in Masjid is not obligatory even if it can be reached with ease and he is at the neighbour of Masjid, and the hadith “There is no prayer for the person living near the masjid except in the masjid” is not proven and if taken to be authentic then it means that the prayer is not perfect. Based on this and the upcoming narration Hanafis have taken evidence for the permissibility of Tayammum through anything which is over the earth even if it is not soil. Also some Mujtahids have concluded from this narration that it is permissible to perform Tayammum only with the Niyah (intention) of Taharah that is because if it is not Taharah then the Prayer would not have been permissible with it… And the Rafidha hang with some Texts through which they conclude a meaning specific to them. Like there sticking with the narration “the companions would take pebbles and would prostrate over them”. We shall quote the complete narrations so that the reader would be aware of the opposition to the faithfulness in knowledge. It has been reported in Abu Dawud and other books from Jabir bin Abdullah that he said: I would pray the Zuhr prayer with the Messenger of Allah(saw), and would take a handful of pebbles to cool my palm and then I would place it for my forehead and prostrate over them because of severe heat. In the report of al-Bayhaqi from Anas: …in the severe heat. So one of us would take pebbles in his hands and when it gets cool he put it down and prostrate over it. So these narrations are clear, by the grace of Allah, and they do not require huge detail to understand. Therefore, Sahaba do that for the need that is the severity of heat and the Rafidha are doing it for the cause of Shirk. (ahadeeth yahtaj beha al-shia, 1/90) .

 

Argument 8:

Shiapen stated:

[Quote]

Imam Bukhari and Imam Abu Daud have both maintained whole chapters on prostration on clay.
1. Tayseer al-Bari Sharh Bukhari, Volume 1, page 276.
2. Sunan Abi Daud, volume 1, page 291, translated by Maulana Waheed uz-Zaman.

[End Quote]

Answer:

Again both quotes are from Waheed uz-Zaman who was accused for his deviant beliefs, and was declared Matrook ul Hadeeth(renounced/abandoned).

Secondly, Imam Bukhari have maintained chapters on prayer upon different things such as, Hasir, bed, and garment. We read in Sahih Bukhari:

باب الصَّلاَةِ عَلَى الْحَصِيرِ

Chapter: To offer As-Salat (the prayers) on the Hasir (a mat that is made of the leaves of date-palm trees and is as long as or longer than a man’s stature.

باب الصَّلاَةِ عَلَى الْفِرَاشِ

Chapter: To offer As-Salat (the prayers) on the bed.

باب السُّجُودِ عَلَى الثَّوْبِ فِي شِدَّةِ الْحَرِّ

Chapter: To prostrate on a garment in scorching heat.

Thirdly, as already explained that, during prostration according to Ahlesunnah, a person is obliged to prostrate upon seven bones(parts) of his body. As it came in narration of Prophet(saw) – I have been commanded to prostrate upon seven bones. Forehead, palms, knees, and (extremities)of feet. These are the seven bones which must be upon the ground while in prostration. So prostration is not only with forehead. If any of these seven parts does not come in contact with the ground then the prostration as well as the prayer is not valid. If a man prostrates by placing his feet, his knees and his hands without his forehead then his prayer is not valid. If Shias say we prostrate on clay stone(turbah) because it is not allowed to prostrate upon other than soil, then we say alright then hands(palms) also must be upon soil and knees also must be upon the soil and even the feet(toes).

Therefore, the Shias should replace the carpet in their mosque with bare ground or soil, and they should also uncover their knees and let them come in contact directly with the bare ground or soil.

 

Argument 9:

Shiapen stated:

[Quote]

Imam Malik said:

“Other then the earth, to prostrate on anything else or botanic herbs or plants is undesirable.”
Urdu translation of Al-Muhalla, volume 3, page 115, by Imam Ibn e Hazm Andalasi, published in Lahore

[End Quote]

Answer:

The infamous Shiapen, asusual made a mistranslation:

This is the Arabic text from al-Muhalla by ibn Hazm (rah):
وقال مالك : تكره الصلاة على غير الأرض أو ما تنبت الأرض
Translation: Imam Malik said: [Other than the earth or what grows from it, to pray on anything else is undesirable.] (Kitab alMuhalla bi-l-athar)

As for Maliki Fiqh, then some of them say it is Makrouh(undesirable) to pray on whatever is expensive, since the Prophet(saw) ordered us to humble ourselves in front of God, whereas the straw mats or mats made out of things which grow on earth is preferable since these aren’t expensive. And if Shiapen wants to use this view to condemn Sunnis who use praying carpets in the mosques, then how are the Shias safe from it, because even they carpet their mosques and the amount which Sunnis spend in carpeting their mosques, even the Shias pay the equal amount for carpeting their mosques too. And ironically, Shias pay an additional expense for getting Turbah(clay-stone) pieces, and the Turbah of Karbala which is preferred by Shias, is much costlier compared to other Turbah, and are costlier than a normal rug. Therefore, the Fatwa of Imam Malik is worse if applied on the practice of Shias.

Secondly, prayer carpets which Sunnis use in their mosque are “synthetic carpets” which are made usually from what grows on the earth e.g. Cotton.

Thirdly, even Shias deem it permissible to prostrate upon paper made out of cotton, or tissues. We read in the official website of Esteemed Shia scholar, Ayatullah Ali al-Sistani:

  1. It is in order to perform Sajdah on paper, if it is manufactured from allowed sources like wood or grass, and also if it is made from cotton or flax. But if it is made from silk etc., Sajdah on it will not be permissible. [Source] {Screen shot}

Lastly, we would like to clarify that according to Maliki fiqh the prayer would still be valid, even if undesirable.

Ibn Qudaamah(rah) said:

قال ابن قدامة رحمه الله : ” ولا تجب مباشرة المصلي بشيء من هذه الأعضاء . قال القاضي : إذا سجد على كور العمامة أو كمه أو ذيله ، فالصلاة صحيحة رواية واحدة . وهذا مذهب مالك وأبي حنيفة . وممن رخص في السجود على الثوب في الحر والبرد : عطاء وطاوس والنخعي والشعبي والأوزاعي ومالك وإسحاق وأصحاب الرأي .

ورخص في السجود على كور العمامة : الحسن ومكحول وعبد الرحمن بن يزيد . وسجد شريح على برنسه ” انتهى من “المغني” (1/305) .

The worshipper does not have to touch the ground directly with any part of his body. Al-Qaadi said: If he prostrates on the end of his turban, or on his sleeve or hem, his prayer is valid according to one report. This is the view of Maalik and Abu Haneefah. Those who allow prostrating on one’s garment when it is too hot or too cold include ‘Ata’, Tawoos, al-Nakha’i, al-Sha’bi, al-Awzaa’i, Maalik and Ishaaq.

Prostrating on the end of one’s turban was allowed by al-Hasan, Makhool, and ‘Abd al-Rahmaan ibn Yazeed. Shurayh prostrated on his burnous. (al-Mughni, 1/305).

 

Argument 10:

Shiapen stated:

[Quote]

Meaning of Khumrah

The Traditions that report about Holy Prophet’s (s) prostration spot usually state:

“The Holy Prophet (s) used to prostrate on Khumrah.”

Sunni scholars have defined the term Khumrah as follows:

Dr Mushin Khan in his English translation of Sahih al Bukhari vol. 1, book 8, no. 376 states in paranthesis)] defines Khumrah as:

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

[End Quote]

Answer:

Reply 1:

As said earlier, Messenger of Allah(saw) never burdened people. He used to pray wherever the place was suitable. He allowed prayer upon soil, headdress, Khumra, Haseer, Mishin, Bisaat, tanned skin mattress, pebbles, or whatever was pure.

It is true that the Prophet (saw) on some occasions prostrated on prayer mat which was the size of his face and two hands, made from leaves of the date tree and was called “Khumra”. In Musnad Ahmad, v2, pg 92, pg98, it is mentioned: that the Prophet (saw) prostrated on a “Khumra”. In the Sharh  of Sunan Abi Dawood (Awn al-Mab’ood v1, pg 248) the above-mentioned prayer mat is called “Khumra” which was used to protect face from the hot or cold earth.

However, we would like to clarify that, even a larger mat can also be called as Khumra, since we read:

دَّثَنَا سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ التَّمَّارُ، حَدَّثَنَا عَمْرُو بْنُ طَلْحَةَ، حَدَّثَنَا أَسْبَاطٌ، عَنْ سِمَاكٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ جَاءَتْ فَأْرَةٌ فَأَخَذَتْ تَجُرُّ الْفَتِيلَةَ فَجَاءَتْ بِهَا فَأَلْقَتْهَا بَيْنَ يَدَىْ رَسُولِ اللَّهِ صلى الله عليه وسلم عَلَى الْخُمْرَةِ الَّتِي كَانَ قَاعِدًا عَلَيْهَا فَأَحْرَقَتْ مِنْهَا مِثْلَ مَوْضِعِ الدِّرْهَمِ فَقَالَ ‏ “‏ إِذَا نِمْتُمْ فَأَطْفِئُوا سُرُجَكُمْ فَإِنَّ الشَّيْطَانَ يَدُلُّ مِثْلَ هَذِهِ عَلَى هَذَا فَتَحْرِقَكُمْ ‏”‏

Ibn ‘Abbas said:A mouse came dragging a wick and dropped before the Messenger of Allah(saw) on the mat(Khumra) on which he was sitting with the result that it burned a hole in it about the size of dirham. He (the prophet) said: When you go to sleep, extinguish your lamps, for the devil guides a creature like this to do thus and sets you on fire. (Sunan Abi Dawud #5247; Grading: Sahih).

Comment: From this hadeeth, we came to know that Prophet(saw) was sitting on the Khumra, and a small size from the vacant portion got burned, this proves that Khumra was larger in size. And Waheed uz Zaman whom Shiapen quoted multiple times in their article, He himself admitted in Lughaat ul Hadeeth, volume 1, Book: Letter khay, page 133 that, the above hadeeth proves that large mat can also be called as Khumra.

Shaykh Muhammad Saalih al-Munajjid states:

اختار الخطابي أن الخمرة قد تكون أكبر من ذلك واستدل بما رواه أبو داود (5247) عَنْ ابْنِ عَبَّاسٍ قَالَ : جَاءَتْ فَأْرَةٌ فَأَخَذَتْ تَجُرُّ الْفَتِيلَةَ فَجَاءَتْ بِهَا فَأَلْقَتْهَا بَيْنَ يَدَيْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى الْخُمْرَةِ الَّتِي كَانَ قَاعِدًا عَلَيْهَا فَأَحْرَقَتْ مِنْهَا مِثْلَ مَوْضِعِ الدِّرْهَمِ . . . الحديث . صححه الألباني في صحيح أبي داود (4369) .

قال في عون المعبود :

وَهَذَا صَرِيحٌ فِي إِطْلاق الْخُمْرَة عَلَى الْكَبِير { أي الفراش الكبير } . كَذَا فِي النِّهَايَة اهـ .

وانظر : فتح الباري (333) .

قال الشوكاني :

وَالْحَدِيثُ يَدُلُّ عَلَى أَنَّهُ لا بَأْسَ بِالصَّلاةِ عَلَى السَّجَّادَةِ سَوَاءٌ كَانَ مِنْ الْخِرَقِ أَوْ الْخُوصِ أَوْ غَيْرِ ذَلِكَ , سَوَاءٌ كَانَتْ صَغِيرَةً أَوْ كَانَتْ كَبِيرَةً كَالْحَصِيرِ وَالْبِسَاطِ لِمَا ثَبَتَ مِنْ صَلَاتِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى الْحَصِيرِ وَالْبِسَاطِ وَالْفَرْوَةِ اهـ .

Al-Khattaabi favoured the view that the khumrah may be bigger than that, and he quoted as evidence the report narrated by Abu Dawood (5247) from Ibn ‘Abbaas, who said: A mouse came and started dragging the wick of the lamp and threw it in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), on the khumrah on which he was sitting, and it burned an area the size of a dirham… This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood, 4369.

It says in ‘Awn al-Ma’bood: This clearly shows that the word khumrah may apply to a large mat. This was also stated in al-Nihaayah. See Fath al-Baari, 333.

Al-Shawkaani said:

This hadeeth indicates that there is nothing wrong with praying on a mat, regardless of whether it is made of rags, palm leaves or anything else, whether it is small or big, like a mat or carpet, because it is proven that the Prophet (peace and blessings of Allaah be upon him) prayed on mats, carpets and animal pelts. (source) .

-End Quote-

Reply 2:

Nowadays even Shia mosques have carpets just like the Sunni use in their mosques, which can be seen in these images.{See these Images [1] , [2] , [3] , [4] , [5] , [6] , [7] } But Shias use the clay stone(turbah) for their forehead while prostration, so during prostration their palms doesn’t come in contact with soil, nor does their other parts(bones) of prostration such as nose, knees, or toes come in contact with soil.

So either Shiapen should admit that they are wrong in their objection on Sunnis or they should declare their prayers to be invalid too.

Reply 3:

The meaning of Haseer, Khumrah, Bisat:

Khumrah is a mat made up of date-palm fibre.

Haseer is mat made from reed or straw

Bisat is a carpet which is spread to cover a floor.

Khumrah, Haseer and Bisat, these three carpets are of different kind, this is the reason Imam Tirmidhi made separate chapters for these three types of carpets in his Jami` at-Tirmidhi. We find the following chapters by Tirmidhi:

باب مَا جَاءَ فِي الصَّلاَةِ عَلَى الْخُمْرَةِ

Chapter: What Has Been Related About Salat On A Khumrah

باب مَا جَاءَ فِي الصَّلاَةِ عَلَى الْحَصِيرِ

Chapter: What Has Been Related About Salat On The Hasir (Mat)

باب مَا جَاءَ فِي الصَّلاَةِ عَلَى الْبُسُطِ

Chapter: What Has Been Related About Salat On Busut.

Interestingly, Imam Tirmidhi didn’t bring the ahadeeth on praying over Bisat(Busut) under the chapter of Haseer, which implies that he didn’t believe that Bisat and Haseer are same. Had it been so, then he would have presented the hadeeth regarding praying on Bisat under the chapter of Haseer. Infact, Imam Tirmidhi in his comment over a hadeeth, mentioned praying on Bisat along with praying on Tanfasa. Tanfasa is a Cloth that is put upon mounts. This implies that Bisat is similar to Tanfasa(a cloth) as per Imam Tirmidhi, that is why he clarified the ruling on praying over Bisat and Tanfasa.

Imam Abu Isa(tirmidhi) said:

قَالَ أَبُو عِيسَى ‏ وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَمَنْ بَعْدَهُمْ لَمْ يَرَوْا بِالصَّلاَةِ عَلَى الْبِسَاطِ وَالطُّنْفُسَةِ بَأْسًا ‏.‏ وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ ‏.‏ وَاسْمُ أَبِي التَّيَّاحِ يَزِيدُ بْنُ حُمَيْدٍ

This is the practice of majority of people of knowledge from Sahaba and those who came after, and they saw nothing wrong in praying over bisat and Tanfasa. And this is what Ahmad(bin Hanbal) and Ishaq(bin rahwayh) have said. (Jami` at-Tirmidhi).

 

Argument 11:

Shiapen stated:

[Quote]

Allamah Waheed uz Zaman’s personal practice of prostration on Khumrah and deeming it Sunnah

On the same page while concluding his discussions on using something to prostrate on Maulana Waheed Uz Zaman writes:

[End Quote]

Answer:

Reply 1:

It’s true that praying on Khumrah is Sunnah, but it’s not the only Sunnah, because Prophet(saw) prayed over different things which were pure, all of which is Sunnah.

Reply 2:

Even though Waheed uz-Zaman was respected and praised due to the service he made by translating some major books of hadeeth from Arabic to Urdu. However, He was heavily criticized by Sunni scholars for his deviant views and beliefs, and he even became a Shia during the end of his life. Hence several Sunni scholars declared the deviance of Waheed uz Zaman, and declared him Matrook ul hadeeth(renounced/abandoned). So the views of this deviant and abandoned person doesn’t become hujjah(proof) upon Ahlesunnah.

Here are the verdicts of Sunni scholars over Waheed uz-Zaman:

(i). Esteemed Ahle hadith scholar Hafiz Zubair Ali Zai wrote:

Waheed uz zaman was an Ghali(extremist) muqallid at first, then became half Ahle sunnah, and in his last years, became a tafzeeli type Shia. In the view of Ahlul hadith, he is an intensely weak and matrook ul hadith person…In short, Waheed uz zaman is a matrook ul hadith(renounced/abandoned) and Ahlul hadith are free from his sayings and his books. (Fatawa ilmiya, pg 428 ,429, by Hafiz Zubair Ali Zai)

(ii). The Deobandi author of Famous book Haqeeqi dastawez wrote:

However shias have played a trick to keep lay people in the dark, and listed references of these credible books while in fact, quoting the text from reprehensible books like ‘hadiyatul mahdi’ etc, whose writer(Waheed uz Zaman) is an imposter(taqiyya doing) shia. (Haqeeqi dastawez, pg. 14)

(iii). Esteemed deobandi scholar Hafiz Mohammed Mehar Mianwalvi wrote:

“Allama Waheed uz zaman became a tafzeeli shia in his last years, his saying isn’t a hujjah( proof).” (Shia k hazaar sawal ka jawab, pg: 401, Author: Molana Hafiz Mohemmed Mehar Mianwalvi)

(iv).Esteemed deobandi scholar Moulana Mohammad Nafe’y sahib wrote:

The following is said with reference to Waheed uz zaman :

“This person adopted shia views in his last days.”

“Who could stop him from opposing the book and Sunnah and also the Islamic history, The person who was a sunni Hanafi, and after sometime freed himself of taqleed and became a ghair-muqallid, and not finding content there even, adopts shia views; So can the statements of such a capricious person like this be trusted?(Bina’at e Arba, pg: 442, Author: Moulana Mohammad Nafe’y sahab).

(v). Esteemed Barelwi scholar Molana Hasan Qadri Barelwi(Mufti darululoom hizb ul ahnaf, Lahore) wrote about Nawab waheed uz zaman :

” The person became a shia in his last years .” (Masla e Tawheed o shirk , pg.29)

(vi). Abdul Haleem Chishti(Nawab waheed uz zaman ‘s biographer) , had to write:

” Saying that with the martyrdom of Hz Imam Hussain(ra), this month became that of grief, is against Islamic teachings. Expression of sorrow & lament is only found in Iran, and as an effect, in the subcontinent, Iraq and Najaf during this month. Such a custom is not seen anywhere in the Arab world. These all are effects of Shiaism.” (Hayat e Waheed uz zaman, pg: 224).

(vii). Nawab Waheed uz zaman himself wrote about this disapproval:

” A friend of mine, has written to me that since you composed “Hadiyatul mahdi”, a large section of Ahlul Hadith,like molvi Shamsul Haq Azeemabadi, molvi Mohemmed Hussain sahab Lahori, molvi Abdullah sahab Ghaazipuri, molvi Faqeerullah sahab Punjabi, and molvi Sanaullah sahab Amritsari, and others, have started disapproving of you. And Aamma(commoners) Ahlul Hadith has begun to lose trust in you” (Hayat e Waheed uz zaman, pg:205)

Dr.Khalid Mahmood Deobandi has also presented this statement. ( see, Aasar-ul hadees, vol2, pg:398)

(viii). Esteemed Ahlul hadith scholar, sheikh Abu Mohammad Badi uddin shah rashadi wrote:

“Nawab(Waheed uz Zaman) sahab was neither a ghair muqallid, nor Ahlul hadith. In fact, He remained offensive against Ahlul hadith. Therefore, calling his books as those of Ahlul hadith, is a serious blunder.” (Marawaja fiqh ki haqeeqat, pg.113 , Author: sheikh Abu Mohammad Badi uddin shah rashadi).

(ix). Presenting the statements of Nawab Waheed uz zaman, Hafiz Umar Farooq Qudoosi has written:

” Please read this paragraph carefully. Each of its word is declaring, that its writer could be anything else but not Ahlul Hadith.”(Ahlul Hadith par kuch mazeed karam farmaiyyan, pg: 169)

(x). Renowned Ahlul hadith scholar Mohammad Yahya Gondalvi(rha) wrote:

” It was necessary to reveal the facts about Allama Waheed uz zaman. The truth is that allama sahab never became a permanent/constant Ahlul Hadith, rather, his inclination towards tasawwuf was still prominent. His beliefs are all of either Maturidis or Rafidah, not on the manhaj of Salaf.”( Ahlul hadith par kuch mazeed karam farmaiyyan.pg.13).

 

Argument 12:

Shiapen stated:

[Quote]

The earth was made a place of worship for Rasulullah (s)

We read this tradition in Saheeh al Bukharee, Book on Making Ablutions with Sand or Earth, hadith Volume 1, Book 7, Number 331:

Narrated Jabir bin ‘Abdullah:
The Prophet said, “I have been given five things which were not givento any one else before me.
1. Allah made me victorious by awe, (by His frightening my enemies)for a distance of one month’s journey.
2. The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum, therefore anyone of myfollowers can pray wherever the time of a prayer is due.
3. The booty has been made Halal (lawful) for me yet it was not lawfulfor anyone else before me.
4. I have been given the right of intercession (on the Day of Resurrection).
5. Every Prophet used to be sent to his nation only but I have been sent to all mankind.

This narration very clearly says that the earth (the dust and the stones) is the place of prostration. The history of Islam and the Holy Prophet Muhammad (pbuh&hf) shows that his mosque in Madinah was furnished only with dust although numerous types of rugs and furnishings existed at that time. Because this mosque did not have a carpet or any other type of covering on the floor, when it rained, the floor of the mosque would turn into mud. Still, the Muslims prostrated on the mud and did not put any carpets or rugs down.

[End Quote]

Answer:

Reply 1:

Prophet(saw) said:

جُعِلَتْ لِيَ الأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلاَةُ فَلْيُصَلِّ

The earth has been made for me (and for my followers) a place for praying(Masjid) and a thing to perform Tayammum, therefore anyone of my followers can pray wherever the time of a prayer is due. (Sahih Bukhari Vol. 1, Book 7, Hadith 331)

Comment: No scholar understood the “earth” in the above hadeeth to mean soil or sand, but they understand it as: “I can pray wherever I please as Allah made the entire earth a mosque for me.” So you can pray on anything as long as it is not Najis(impure).

((And the earth has been made a place of worship for me)) – They say: It is a proof for the validity of prayer over the dust. Al-Iraqi said: By “At-Tayyibah” he meant the pure and by “At-Tahoor” he meant that which purifies other things. So if the meaning of “Tahoor” is that which is pure then achieving what has already been achieved would be necessitated. And in it is that the Asl of anything is that it is pure even if there is high doubt of it being impure, and that the prayer in Masjid is not obligatory even if it can be reached with ease and he is at the neighbour of Masjid, and the hadith “There is no prayer for the person living near the masjid except in the masjid” is not proven and if taken to be authentic then it means that the prayer is not perfect.

Secondly, ‘A’isha reported: The Messenger of Allah(saw) said to me: Get me the mat from the mosque. I said: I am menstruating. Upon this he remarked: Your menstruation is not in your hand.(Sahih Muslim Book 3, Hadith 587)

Comment: This shows that later on Rasulallah(Saw) could have incorporated the mats in the Mosque.

However, if Shiapen tries to argue using the hadeeth in question that, the Prophet (saw) always prayed on soil; for instance to say that He never prayed on mats or other things, then in this case the claim of Shiapen would be declared as their ignorance because it opposes tens of narrations that are accepted by both Shia and Sunni, as we find that prostration upon things other than soil is permissible and from the Sunnah of Prophet Muhammad(saw). Some of those reports can be read in our Answer to Argument 1.

Thirdly, if Shiapen insists and continues its ignorance by claiming that, the above hadeeth means, Prophet(saw) prayed on bare ground, then we say that, we don’t have any problem if Shias want to follow this interpretation, because it is preferred act in the view of Ahl us-sunnah to pray on bare ground. However, contrary to the claim, even Shia mosques have carpets just like the Sunnis use in their mosques, which can be seen in these images[{ [1] , [2] , [3] , [4] , [5] , [6] , [7] }]. So we would like to question Shiapen, what is preventing Shias from following this hadeeth, and praying on bare ground? Why don’t they pray upon bare ground, instead of praying upon a carpet where a clay-stone(turbah) is placed to touch the forehead , which is an innovation and the Prophet (saw) never did such an act.?

So if Shias truly want to follow the Sunnah of Prophet(saw), then they should replace the carpets and turbah being used in their mosques with bare ground.

Reply 2:

Prophet(saw) said:

جُعِلَتْ لِيَ الأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلاَةُ فَلْيُصَلِّ

The earth has been made for me (and for my followers) a place for praying(Masjid) and a thing to perform Tayammum, therefore anyone of my followers can pray wherever the time of a prayer is due. (Sahih Bukhari Vol. 1, Book 7, Hadith 331).

Shiapen commented on this report stating {“This narration very clearly says that the earth (the dust and the stones) is the place of prostration”}. Which implies that they took the term “Masjid(mosque)” to mean place of prostration.

But in authentic Shia reports we find that Prophet(saw) also said: Do not take my grave as a qiblah or as a Masjid, indeed Allah curses those who took graves of prophets as Masaajid.( Shia book, ‘Ilal Al-Sharaa-I’, vol. 2, pg. 358,hadeeth # 1)

Now, if we apply the same meaning for the word Masjid, which Shiapen applied to the hadeeth from Bukhari, then the meaning would be that; it is unlawful to take the graves of Prophets as place of prostration and those who do that, are accursed. But unfortunately, Shaytan has misled Shias in such a tricky way that, they make the turbah(clay-stone) from the soil of Imam Hussain’s grave and prostrate over that soil of grave. By prostrating over Turbah made from soil of Imam Hussain’s grave, though Shias aren’t literally prostrating upon graves during their prayer, yet they are serving the same rationale/ basis for which prostration over graves is prohibited.

 

Argument 13:

Shiapen stated:

[Quote]

The Prophet (s) told his Sahaba not to prostrate on cloth and remove turbans so that forehead touch the ground

Prostration is the way to thank the blessings of Allah [swt] he bestowed on us and the best way is to prostrate on earth/soil. That is the reason Holy Prophet [s] used to aske Sahabah to remove any kind of cloth between the head and the soil so that all the aspects of Sujud shall be completed. There are many Hadeeths according to which Prophet (s) forbade prostrating on cloth (or with turbans) and never did he himself do such a thing.

We read in Hadith books:

“When the Prophet would prostrate he would lift his Amamah (turban) from his forehead”
1. Al Tabaqat al Kubra by Ibn Sa’ad Vol 1 P.352
2. Kanz ul Ummal Vol.7, P.49 (No.17896)

Along the same line we read that Holy Prophet [s] asked a Sahabi to remove his turban during prostration.

أَنَّ رَسُولَ اللَّهِ رَأَى رَجُلاً يَسْجُدُ بِجَنْبِهِ ، وَقَدْ أَعْتَمَ عَلَى جَبْهَتِهِ ، فَحَسَرَ رَسُولُ اللَّهِ عَنْ جَبْهَتِهِ.

“The Apostle of Allah [s] saw a man prostrate next to Him and his (man’s) forehead was covered, so the Apostle of Allah [s] uncovered his (man’s) forehead”

  1. Sunan al Kubrah by Al Bayhaqi Volume 2 page 151 (No. 2659)
  2.  Al Isabah by Ibn Hajar al Asqallani Vol. 3, P. 465 (No. 4138)
  3. Usd ul Ghaaba by Ibn al Atheer Volume 3 Page 9

[End Quote]

Answer:

Reply 1:

This report is mursal(disconnected) of Salih as-Sabayi, as mentioned by Bayhaqi himself in the Sunnan al-Kubra #2491. Maktabatul Darul Baz-Mecca, which makes it weak.

Anyways, the narrations are explained as such that, “the Prophet(saw) lifted his turban or removed the man’s turban not because it’s not allowed to pray on a cloth as Shiapen claims, but He(saw) removed it because it was preventing his forehead from being on the same level with his nose, palms, knees and toes. Meaning it wasn’t reaching the ground”

As for prostrating over turban then we read:

خْبَرَنَاهُ أَخْبَرَنَاهُ أَبُو عَبْدِ اللَّهِ الْحَافِظُ ، أنبأ أَبُو بَكْرِ بْنُ إِسْحَاقَ الْفَقِيهُ ، أنبأ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ النَّضْرِ ، ثنا مُعَاوِيَةُ بْنُ عَمْرٍو ، ثنا زَائِدَةُ ، عَنْ هِشَامٍ ، عَنِ الْحَسَنِ ، قَالَ : كَانَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْجُدُونَ ، وَأَيْدِيهِمْ فِي ثِيَابِهِمْ ، وَيَسْجُدُ الرَّجُلُ مِنْهُمْ عَلَى عِمَامَتِهِ

al-Hasan said: The companions of Rasul-Allah (saw) used to prostrate, with their hands on their clothes, and the one among them would prostrate on his turban.(al-Bayhaqi).

Shaykh Ibn ‘Uthaymeen(rah) was asked: If a worshipper prostrates and puts his turban down as a protection between him and the ground, what is the ruling on his prayer?

وسئل الشيخ ابن عثيمين رحمه الله : إذا سجد المصلي وجعل عمامته وقاية بينه وبين الأرض فما حكم صلاته ؟

فأجاب : ” صلاة ذلك المصلي صحيحة ، ولكن لا ينبغي أن يتخذ العمامة وقاية بينه وبين الأرض إلا من حاجة ، مثل : أن تكون الأرض صلبة جدا ، أو فيه حجارة تؤذيه ، أو شوك ففي هذه الحال لا بأس أن يتقي الأرض بما هو متصل به من عمامة ، أو ثوب لقول أنس بن مالك رضي الله عنه : ( كنا نصلي مع النبي صلى الله عليه وسلم في شدة الحر فإذا لم يستطع أحدنا أن يمكن جبهته من الأرض بسط ثوبه فسجد عليه ) . فهذا دليل على أن الأولى أن تباشر الجبهة مكان السجود ، وأنه لا بأس أن يتقي الإنسان الأرض بشيء متصل به من ثوب ، أو عمامة إذا كان محتاجا لذلك لحرارة الأرض ، أو لبرودتها ، أو لشدتها ، إلا أنه يجب أن يلاحظ أنه لابد أن يضع أنفه على الأرض في هذه الحال ، لحديث ابن عباس رضي الله عنهما أن النبي صلى الله عليه وسلم قال : ( أمرت أن أسجد على سبعة أعظم : على الجبهة وأشار بيده إلى أنفه ، والكفين ، والركبتين ، وأطراف القدمين ) ” انتهى .

“فتاوى الشيخ ابن عثيمين” (13/ سؤال رقم 519) .

He replied: The prayer of that worshipper is valid, but he should not use his turban as a protection between him and the ground except in cases of need, such as when the ground is very hard, or there are stones that may hurt him, or thorns. In that case there is nothing wrong with protecting himself from the ground with something that is attached to him, such as his turban or clothing, because Anas ibn Maalik(ra) said: We used to pray with the Prophet(saw) when it was very hot, and if one of us could not put his forehead on the ground, he would spread out his garment and prostrate on it. This indicates that it is better to let the forehead touch the place of prostration directly, but there is nothing wrong with a man protecting himself from the ground with something that is attached to him such as his garment or turban, if there is a need for that because the ground is very hot or very cold, or it is rough. But he should remember that it is also essential to allow the nose to touch the ground as well in this case, because of the hadeeth of Ibn ‘Abbaas(ra) who narrated that the Prophet(saw) said: “I have been commanded to prostrate on seven bones: the forehead” – and he pointed to his nose –“ the hands, the knees and the ends of the feet.” End quote.

[Source: Fataawa al-Shaykh Ibn ‘Uthaymeen, 13/question no. 519]

Reply 2:

Shaykh Mashhur Hasan al-Salman states :

Some hold that it is an obligation to uncover some of the parts upon which a muslim prostrates himself while doing Sujud, and that one must do Sujud on the earth or whatever is of its kind.  ‘Anas(ra) said: ‘We used to perform Salat led by the prophet(saw) under the scorching heat of the sun. Whenever we did Sujud, we used to spread a part of our clothes on the ground to prostrate on due to the ground’s burning heat’.( Narrated by: Al-Bukhari in his “Sahih” (no. 385), (542) and (1208))  Ash-Shawkani said: [The Fuqaha’] infered from this hadith the permissibility for the one performing Salat to prostrate himself on a part of his clothes. An-Nawawi stated that this opinion was held by Abu Hanifah and the Jumhur. Ash-Shafi’i held the same opinion provided that the cloth on which one prostrates be separated from one’s own clothes.  The aforementioned hadith that begins with “I was ordered to prostrate my self on seven [bones]…” indicates that one does not have to uncover these parts when doing prostration for prostration means that these parts should touch the ground.  Accordingly, doing Salat wearing gloves is permissible, just like wearing socks or shoes.

(Source: “Al-Qawlul Mubīn Fī Akhtā’il Musallīn” by Shaykh Mashhur Hasan al-Salman, pages 129-130) 

 

Argument 14:

Shiapen stated:

[Quote]

Sa’id Ibn Al Mussayab stated that praying on cloth was Bida’h

Imam of Ahle Sunnah, Jusrit of all Jurists and the most superior among all Tabaeen Saeed bin al Mussayyib had the following views about praying on carpet/cloth. Ibn Sa`ad records from Qatadah:

أخبرنا قتادة قال سألت سعيد بن المسيب عن الصلاة على الطنفسة فقال محدث

“I asked Sa’id Ibn Al Mussayyib about praying on carpets. He said ‘It is something new’.”

In the Urdu version of Tabaqat al Kubra we read:

“Narrated from Qatadah that when Sa’id Ibn Al Mussayyib was asked about praying on cloth, He said: ‘It is Bidah’.”
Tabaqat Ibn Sa`ad (Urdu), Vol 3 Part 5 page 160 (published by Daarul Ishaat Karachi)

[End Quote]

Answer:

The word in the report is (الطنفسة)‘Tanfasa’ which means a Cloth that is put upon mounts. So the question to Sa’id ibn Mussayyib was regarding this particular cloth, not the common cloth in general.

Secondly, Sa’id ibn Mussayyib didn’t call it a Bidah, rather he said it was Muhdath which means something new, which isn’t necessarily a bidah.

Thirdly, the answer of Sa’id ibn Mussayyib, who was a Tabae’i regarding praying on Tanfasa was his own ijtihad and he wasn’t aware that, there were Sahaba and other Tabae’in who used to pray over Tanfasa, because regarding the praying area, the only condition for the validity of prayer is that it be free from filth. One may pray on natural earth or on any material, whether normally worn or not, as long as it is ritually clean.

Let us present some examples of those Sahaba and Tabae’in who considered prayer on Tanfasa(cloth that is put upon mounts) as valid:

حدثنا عبد الله بن مبارك وعيسى بن يونس عن الأوزاعي عن عثمان بن أبي سودة عن خليد عن أبي الدرداء قال : ما أبالي لو صليت على ست طنافس بعضها فوق بعض .
From Abdullah bin Al-Mubarak and Eisa bin Yunus from Al-Awza’ee from Uthman bin Abi Sawda from Abi Al-Darda’a that he said: I don’t care if you prayed upon six Tanafis(Cloth that is put upon mounts) that were on top of each other. (al-Musannaf Ibn Abi Shaybah, Kitab al salat)

حدثنا هشيم قال : أخبرنا الأعمش عن سعيد بن جبير قال : صلى بنا ابن عباس على طنفسة قد طبقت البيت صلاة المغرب .
From Hushaim from Al-A’amash from Sa’eed bin Jubair that he said: Ibn Abbas led the prayer upon a Tanfasa(Cloth that is put upon mounts). (al-Musannaf Ibn Abi Shaybah, Kitab al salat)

حدثنا هشيم قال : أخبرنا مغيرة قال : شهدت محلا يقول لإبراهيم إني رأيت أبا وائل يصلي على طنفسة فقال إبراهيم : كان أبو وائل خيرا مني ( و ) وكيع عن سفيان عن توبة العنبري عن عكرمة بن خالد المخزومي عن عبد الله بن عمار قال : رأيت عمر يصلي على عبقري .
From Hushaim from Al-Mugheera: I saw Muhil say to Ibrahim: I saw Abu Wa’el pray on a Tanfasa(Cloth that is put upon mounts). Ibrahim said: Abu Wa’el was better than I.
(Also) From Wakee’ from Sufyan from Tawba Al-Anbari from Ikrimah bin Khaled Al-Makhzoomi from Abdullah bin Amir, he said: I saw Omar pray on an Abqari(cloth made out of ibirseem, a Persian material). (al-Musannaf Ibn Abi Shaybah, Kitab al salat).

حدثنا عبدة عن سعيد عن قتادة عن الحسن قال : لا بأس بالصلاة على الطنفسة .
From Abda from Sa’eed from Qatada from Al-Hasan: It is fine to pray on a Tanfasa(Cloth that is put upon mounts). (al-Musannaf Ibn Abi Shaybah, Kitab al salat).

Imam Abu Isa(Tirmidhi) said:

قَالَ أَبُو عِيسَى ‏ وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَمَنْ بَعْدَهُمْ لَمْ يَرَوْا بِالصَّلاَةِ عَلَى الْبِسَاطِ وَالطُّنْفُسَةِ بَأْسًا ‏.‏ وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ ‏.‏ وَاسْمُ أَبِي التَّيَّاحِ يَزِيدُ بْنُ حُمَيْدٍ

This is the practice of majority of people of knowledge from Sahaba and those who came after, and they saw nothing wrong in praying over bisat and Tanfasa. And this is what Ahmad(bin Hanbal) and Ishaq(bin rahwayh) have said. (Jami` at-Tirmidhi).

 

Argument 15:

Shiapen stated:

[Quote]

Sahabi Abdullah Ibn Masud never prostrated other than on soil

Those ignorant Nasibis who call Shia innovators and deviated for keeping a Sagdagah with them for prostration during prayers shall read about the practice of a great Sahabi Abdullah Ibn Masud who never prared on anything other than soil. We read the testimony of another Sahabi Abu Ubaidah recorded by Al Haythami in his Majma’ al-Zawa’id by, Volume 2 page 57 Hadith 2272:

وعن أبي عبيدة أن ابن مسعود كان لا يصلي أو لا يسجد إلا على الأرض‏.‏

“Abu Ubaidah narrates that the companion Ibn Mas’ud never prayed or prostrated except on the soil”

[End Quote]

Answer

This is a half-quote from Majma al-Zawaid. Straight after presenting this report , Al-Haythami (author) said:
رواه الطبراني في الكبير وأبو عبيدة لم يسمع من أبيه
Narrated Tabarani in al-Kabir, and Abu Ubaydah didn’t hear from his father. (Source)

This means chain is disconnected and this report is weak and unreliable.

As for Ibn Mas`ud (ra) then in al-Muhalla, it is narrated that he used to pray on some type of blanket made out of hairs:
وروينا عن ابن مسعود : أنه صلى على مسح شعر

Hence Shiapen cannot use the unreliable report of Ibn Masood(ra) to support their innovation(bidah, and on basis of the weak report, if they truly want to follow Ibn Masood(ra), then they should replace the carpets and mats in their mosques with bare ground or soil, instead of having the carpets and using a clay-stone(turbah) for their fore-head in their mosques, which is Bidah.

Secondly, even if for sake of argument, we accept that Ibn Masood never prostrated on anything other than soil, then in no way does it justify the innovation of Shias to carpet their mosques and use a clay stone(turbah) to prostrate over it.

 

Argument 17:

Shiapen stated:

[Quote]

Prominent Tabi`e Masruq ibn al-Ajda’ used to keep a brick with him for prostration

Masruq ibn al-Ajda a prominent tabi’i and a faithful jurist and a student of Sahabi ‘Abdullah ibn Mas’ud made for himself a tablet and used it to prostrate on, taking it with him on his trips especially when he boarded ships. Ibn Sa’ad in his al-Tabaqat al-Kubra, Volume 6 page 53 records:

“Muhammad narrates that Masruq used to keep a raw brick with him and used to prostrate on in it during journey on boats”
Tabaqat Ibn Sa`ad (Urdu), Vol 3 page 493 published by Daarul Isha`at Karachi

[End Quote]

Answer:

Reply 1:

This excerpt is taken from the book “Al-Qawlul Mubīn Fī Akhtā’il Musallīn” of Shaykh Mashhur Hasan al-Salman, who stated:

[“(Shia scholar) Sayyid Abdir Rida went on in his lies saying: ‘One of these [Sahābah] Fuqahā’ is Masrūq Ibn Al-’Ajda’(d. 62) a reverend Tābi‘i and a reliable narrator of ahadīth whose narrations fill the six Sihāh. This Tābi‘i used to take a brick of the Madīnah land to prostrate on when doing Salāt in his journeys!! as is related by the eminent hadīth narrator Abū Bakr Ibn Abī Shaibah in his “Musannaf” (vol. 2) chapter, “carrying something to prostrate on in journeys”. He [Abū Bakr] narrated this fact about Masrūq through two ways of narration’.

Commenting on Shia scholar Sayyid Abdir Rida’s claims, Esteemed Sunni scholar Al-’Albānī said: ‘Sayyid Abdir Rida’s claims are a mixture of many lies; the first: the word “journeys” which he used is a general word which covers all kinds of journeys whether on mounts or by sea, the thing which contradicts the authentic fact about Ibn Masrūq’s journeys. The second: ‘Sayyid Abdir Rida’s affirmed that Masrūq used to do such an act the thing which is not authenticated through any authentic narration. The only narration regarding this issue is a Munaquati(disconnected) one. The third: Sayyid’s statement “through two ways of narration” is not true; there is only one way of narration traced back to Muhammad Ibn Sīrīn which Ibn Abī Shaibah narrated in his “Musannaf” (vol. 2/ p.43/ no2) from Yazīd Ibn Ibrāhīm from (Muhammad)Ibn Sīrīn who said: ‘I was told that Masrūq used to carry a brick with him to prostrate on when doing Salāt.

Another narration from Ibn Awn from Muhammad(ibn Sirin) states that ‘Masrūq used to carry a brick with him whenever he travels by ship to prostrate on when doing Salāt’.

These two ways of narration are actually one way; the difference is that the first one begins with “I was told”, while the second one does not.

Al-Mustalah” principles state that any additional information confirmed in any narration must be accepted and taken into consideration; consequently, the first narration is considered a weak one for there is an unknown narrator in its chain and so can not be ascribed to Masrūq as the Shī‘ah do.

The fourth: This Shī‘ī [Sayyid Abdir Rida] has inserted in the narration that which is not originally part of it, that is “from the Madīnah soil”. Do you know why he did so?? He did so to convince the reader that it is legally permissible for a muslim to take something of a holy land -such as Karbalā’– to prostrate on when doing Salāt seeking its blessings!!

Since the original narration is not authentic; it is only of the Shī‘ah fabrications, you can easily realise the falsehood of their act.]

(Source: “Al-Qawlul Mubīn Fī Akhtā’il Musallīn” by Shaykh Mashhur Hasan al-Salman, pages 59 – 61).

Reply 2:

Even if the weak and disconnected reports are considered then we can explain this in different fiqhi perspective.

It can be said that Masruq would get seasick and so he brought the brick along in order to raise it to his forehead for prostrations as some scholars mention can be done:

وَذَلِكَ أَنَّ الْفَرْضَ انْتَقَلَ عَنْهُ إلَى الْإِيمَاءِ مِنْ أَجْلِ الزِّحَامِ فَكَانَ كَالْمَرِيضِ لَا يَسْتَطِيعُ السُّجُودَ فَرَفَعَ إلَى جَبْهَتِهِ شَيْئًا فَسَجَدَ عَلَيْهِ أَنَّ ذَلِكَ يُجْزِئُهُ
[While discussing the scenario of a person in a boat with only room to prostrate and make Ruku’ on the back of his companion]”…and that the obligation is transferred from it to gesturing from the standpoint of the crowds, thus he is like one who is sick and not able to make prostrations, so he raises to his forehead something, then prostrates upon it- that suffices for him.” [Mawahib al-Jalil by al-Hattab al-Ru’ayni al-Maliki 2/516]

عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَنَسٍ: «أَنَّهُ كَانَ إِذَا اشْتَكَى سَجَدَ عَلَى مِرْفَقَةٍ» وَقَالَ أَحْمَدُ: فِي الْمَرِيضِ يَسْجُدُ عَلَى شَيْءٍ رَفَعَهُ إِلَى جَبْهَتِهِ أَحَبُّ إِلَى أَنْ لَا يَرْفَعَهُ، فَإِنْ فَعَلَ فَلَا بَأْسَ وَيَسْجُدُ عَلَى الْمِرْفَقَةِ أَحَبُّ إِلَيَّ مِنْ أَنْ يَوْمِيَ بِرَأْسِهِ، حَدِيثُ أُمِّ سَلَمَةَ، وَابْنِ عَبَّاسٍ، وَكَذَلِكَ قَالَ إِسْحَاقُ، وَيُجْزِي عِنْدَ أَصْحَابِ الرَّأْيِ السُّجُودُ عَلَى الْوِسَادَةِ أَوِ الْمِرْفَقَةِ إِذَا وُضِعَتْ بِالْأَرْضِ
“…on authority of Muhammad bin Sirin, on authority of Anas, that: ‘When he had a complaint, he would prostrate upon a cushion’. Ahmad said: ‘Regarding the sick, prostrating upon something raising it to his forehead is preferred to not raising it; and if he does so then there is no harm; and prostrating upon the cushion is more preferred to me than that the gesture with his head [due to?] a Hadith of Umm Salamah and Ibn Abbas, and like that Is’haq said; and according to the companions of Ra’y, the prostration upon a cushion or pillow made with earth suffices’…” [al-Awsat by Ibn al-Mundhir 4/382]

عَنْ حُذَيْفَةَ: «أَنَّهُ مَرِضَ فَوُضِعَتْ لَهُ وِسَادَةٌ وَوُضِعَ عَلَيْهَا لَوْحٌ، وَكَانَ يُصَلِّي وَيَسْجُدُ عَلَيْهَا
“…on authority of Hudhayfah that: ‘he got sick then a cushion was made for him and there was placed upon it a tablet [Lawh], and he would pray and make prostrations on it’…” [ibid 4/382]

So if we take into consideration the weak report then, it is possible that due to continued seasickness Masruq would use the brick to elevate the place of prostration to make it easier to pray [as opposed to raising it to his forehead].

Regardless, this scenario is clearly limited to ships as per the quote, and it may or may not fall under the realm of ‘sickness’ in general. And taking the isolated example of Masruq without understanding his reasoning and the Fiqh(jurisprudential) surrounding the issue is problematic to say the least.

Therefore, this example cannot be used by Shiapen to support their innovation(bidah) of prostration on turbah. Worthy to ponder is that, why didn’t Masruq use a clay-stone from the soil of any Sahabi’s gave or any martyrs grave, instead of using a brick?

 

Argument 18:

Shiapen stated:

[Quote]

Sahabi Jabir bin Abdullah would prostrate on pebbles although their being hot due to extreme heat

The enourous heat did not stop the famous companion of Holy Prophet [s] Jabir bin Abdullah from prostrating on hot pebbles. We read in the books of Hadeeth:

“Jabir Ibn Abdullah reported : We were praying with Messenger of Allah [s] at noon (dhuher prayer) so I held pebbles in my palm to make it cold then switch it to my other palm and when I prostrate I put them down for my forehead”

  1. Sunan al-Nisa’i, Volume 2 page 204
  2. Sunan al-Bayhaqi Volume 1 page 439
  3. Musnad Ahmad ibn Hanbal, Volume 3 page 327.

[End Quote]

Answer:

This is a fraudulent attempt of Shiapen to fool the readers. The reason Jabir bin Abdullah(ra) used pebbles was because the ground in Madina used to be extremely hot during the noon hours, that is why he took pebbles in his palm and cooled them and used it for prostration, since the ground was extremely hot, unlike what the deceitful Shiapen claimed, they stated: {“The enourous heat did not stop the famous companion of Holy Prophet [s] Jabir bin Abdullah from prostrating on hot pebbles”}.

We answer that, the pebbles were used due to the reason of the ground being extremely hot, that is why Jabir(ra) took some pebbles in his hand to cool them inorder to prostrate over them, so that he could escape from prostrating over the extremely hot soil.

Sheikh Dimashqia stated:

And the Rafidha hang with some Texts through which they conclude a meaning specific to them. Like there sticking with the narration “the companions would take pebbles and would prostrate over them”. We shall quote the complete narrations so that the reader would be aware of the opposition to the faithfulness in knowledge. It has been reported in Abu Dawud and other books from Jabir bin Abdullah that he said: I would pray the Zuhr(noon) prayer with the Messenger of Allah(saw), and would take a handful of pebbles to cool my palm and then I would place it for my forehead and prostrate over them because of severe heat. In the report of al-Bayhaqi from Anas: …in the severe heat. So one of us would take pebbles in his hands and when it gets cool he put it down and prostrate over it. So these narrations are clear, by the grace of Allah, and they do not require huge detail to understand. Therefore, Sahaba do that for the need that is the severity of heat and the Rafidha are doing it for the cause of Shirk. (ahadeeth yahtaj beha al-shia, 1/90)

Moreover, we find that other Sahaba(ra) even prostrated over CLOTHES, when the temperature was very high.

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ، حَدَّثَنَا غَالِبٌ، عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ، عَنْ أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ قَالَ كُنَّا نُصَلِّي مَعَ النَّبِيِّ صلى الله عليه وسلم فِي شِدَّةِ الْحَرِّ، فَإِذَا لَمْ يَسْتَطِعْ أَحَدُنَا أَنْ يُمَكِّنَ وَجْهَهُ مِنَ الأَرْضِ بَسَطَ ثَوْبَهُ فَسَجَدَ عَلَيْهِ‏.

Narrated Anas bin Malik: We used to pray with the Prophet(saw) 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.(Sahih al-Bukhari 1208).

 

Argument 19:

Shiapen stated:

[Quote]

Ibn Taymeeya’s Fatwa that prayer on a mat is an innovation, and people should pray on earth

Imam of the Nasibis Ibn Taymeeya issued this edict in Majmoo Al Fatawa:

“….And it was asked from him about the Prostration on a Prayer Mat / carpet in the Mosque and Prayer (performing of Salat) on it: Is it an act of Innovation (Bid’ah) or Not?

So He replied positively:

Praise be to the Lord of the Worlds, as for the Salat on the prayer mats on which the Salat Performer prays, that is NOT from the Sunnah of the SALAF of Muhaajireen or Ansar and Nor from the Sunnah of Tabi’een after them; on whom is the blessing/favor of Allah on the promise of the Prophet Mohammad (pbuh&f) BUT INFACT all of these people PRAYED in the MOSQUE on SOIL. Not even One of them ever took a PRAYER MAT / CARPET to pray on for their Salat. And it is narrated from Abdul Rahman ibn Mahdi:

When the CARPETS/PRAYER MATS  (first) came to Madinah then Malik ordained about confiscating them (or forbade people from using them) and then it was said to him, that is Abdulrahman ibn Mahdi.

So He said: And Truly Know! that verily the CARPET / PRAYER MAT  in OUR mosque is a BI’DAH (Innovation). And (this is) in the Sahih (tradition) from Abi Sa’eed al-Khudri in the tradition of Eitikaaf al Nabi (s)”

Mujmoo al Fatawa by Ibn Taymeeya Volume 22 page163

[End Quote]

Answer:

The Fatawa of Abul Abbas Ahmed ibn Taymiyyah(rah) has been taken out of context by Shiapen. In this Fatawa Ahmed Ibn Taymiyyah was reprimanding those who pray on rugs solely because they are concerned of “soil” – which they consider impure – getting on their clothes and bodies and those who use rugs for themselves even though the mosque is carpeted.

Shaykh Muhammad Saalih al-Munajjid explained this issue which Ibn Taymiyyah(ra) was talking about in a simple manner:

قد يعرض من الأسباب ما يقتضي النهي عن الصلاة على السجادة ونحوها من أنواع الفرش .

فمن ذلك :

4- إذا كان يصلي على السجادة ترفعاً من الصلاة على الفراش الذي فرش لعامة الناس في المسجد ، أو يفعل ذلك احتياطاً منه لاحتمال أن تكون الأرض قد أصابتها نجاسة .

قال شيخ الإسلام ابن تيمية :

أما الغلاة من الموسوسين : فإنهم لا يصلُّون على الأرض ، ولا على ما يفرش للعامة على الأرض ، لكن على سجادة ونحوها … اهـ مجموع الفتاوى ( 22 / 177 ) .

5- إذا كان الرجل يتحرى الصلاة على السجادة لظنه أن لابد من سجادة خاصة للصلاة وأن عليه أن يصلي على أي شيء سواء كان ذلك في البيت أم في المسجد ، حتى إن كثيراً من الناس لا يصلي إلا على السجادة ولو كان البيت مفروشاً .

قال شيخ الإسلام رحمه الله تعالى :

الصلاة على السجادة بحيث يتحرى المصلى ذلك : فلم تكن هذه سنَّة السلف من المهاجرين والأنصار ومَن بعدهم مِن التابعين لهم بإحسان على عهد رسول الله ، بل كانوا يصلون في مسجده على الأرض لا يتخذ أحدهم سجادة يختص بالصلاة عليها ، وقد روي أن عبد الرحمن بن مهدى لما قدم المدينة بسط سجادة ، فأمر مالك بحبسه فقيل له : إنه عبد الرحمن بن مهدى، فقال : أما علمتَ أن بسط السجادة في مسجدنا بدعة ؟! اهـ مجموع الفتاوى (22 / 163) .

6- وكذلك ما هو موجود في كثير من المساجد من تخصيص الإمام بسجادة توضع له يصلي عليها ، مع أن المسجد مفروش ، فلماذا يتميز عن المصلين ؟؟

وهذا لا ينبغي لعدم الحاجة إليها ، ولأن ذلك قد يوقع في قلبه شيئاً من الترفع والتعالي على الناس .

والحاصل أن فرش السجادة على السجادة بدعة ما لم يكن هناك سبب لذلك كشدة البرد أو صلابة الأرض أو نجاسة السجادة الأولى أو قذارتها وما أشبه ذلك .

والله تعالى أعلم

There may be some reasons why it is not permissible to pray on carpets and similar things…

4-     If praying on the rug is done to avoid praying on the carpets that are spread for all the people in the mosque, or if a person does that to be on the safe side because there may be some impurity (najaasah) in the ground.

Shaykh al-Islam Ibn Taymiyah(rah) said:

With regard to those who suffer from extreme waswasah (whispers from the Shaytaan), they do not pray on the ground or on the carpets spread out for everyone on the ground, rather they pray on a rug or something similar… (Majmoo’ al-Fataawa, 22/177)

5-     If a man seeks to pray on the rug because he thinks that it is essential to have a rug just for prayer and that he has to pray on something whether he is at home or in the mosque. Many people only ever pray on the rug even if the house is carpeted.

Shaykh al-Islam Ibn Taymiyyah(rah) said:

Praying on rugs, in the sense that the worshipper insists on that – this was not the way of the salaf, the Muhaajireen and Ansaar and those who followed them in truth at the time of the Messenger of Allaah. Rather they used to pray on the ground in his mosque, and none of them had a rug that was used just for prayer. It was narrated that when ‘Abd al-Rahmaan ibn Mahdi came to Madeenah he spread out a rug, and Maalik ordered that it be taken away. It was said to him, “He is ‘Abd al-Rahmaan ibn Mahdi.” Maalik said, “Do you not know that spreading a rug in our mosque is bid’ah (an innovation)?”

 Majmoo’ al-Fataawa, 22/163

6-     The same applies to the practice in many mosques of having a rug that is just for the imam, which is set out for him to pray on, even though the mosque is carpeted. Why is he distinguished from the other worshippers??

This is not appropriate because there is no need for it, and because that may make him feel somewhat superior to the people.

The point is that putting down rugs in a carpeted mosque is a bid’ah unless there is a reason for that, such as it being very cold, or the floor being rough or the first carpet being naajis (impure) or filthy, and so on.

And Allaah knows best.

-End Quote-

(Source)

Comment: Hence we find that, what seems to be the biggest objection of Ibn Taymiyyah to praying on rugs, is their doing so on the basis that praying on the bare-ground exposes a person to Najasah. Ibn Taymiyyah is reprimanding those who pray on rugs solely because they are concerned of “soil” – which they consider impure – getting on their clothes and bodies.  Basically, according to Ibn Taymiyyah, if the Prophet [saw] had no qualms with praying on earth, no Muslim should ever have any such qualms. His argument against that occupies several pages of the discussion. In fact at the end of the discussion by Ibn Taymiyyah, the question is raised about the one who puts a rug in a place in the Masjid and someone else gets there first, should he remove the rug and pray in the person’s place or not? The short of it is that, it should be removed, and this gives a perspective to what Ibn Taymiyyah is talking about and this gives us an indication that Ibn Taymiyyah was discussing about Individual carpets(rugs) that are brought with a person to the Masjid for personal use due to being afraid of the ‘dirtiness’ of the ground and wanting to avoid contact with the ground.

He also makes it clear when he presents an image of a person with a rug on his shoulder and a Tasbeeh in his hand believing them to be from the outward aspects of Islam that they’re not. Rather he considers this from Riya’ . See quote below:

وَرُبَّمَا تَظَاهَرَ أَحَدُهُمْ بِوَضْعِ السَّجَّادَةِ عَلَى مَنْكِبِهِ وَإِظْهَارِ الْمَسَابِحِ فِي يَدِهِ وَجَعْلِهِ مِنْ شِعَارِ الدِّينِ وَالصَّلَاةِ وَقَدْ عُلِمَ بِالنَّقْلِ الْمُتَوَاتِرِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابَهُ لَمْ يَكُنْ هَذَا شِعَارَهُمْ وَكَانُوا يُسَبِّحُونَ وَيَعْقِدُونَ عَلَى أَصَابِعِهِمْ … فَإِنَّهُ إنْ لَمْ يَكُنْ رِيَاءً فَهُوَ تَشَبُّهٌ بِأَهْلِ الرِّيَاءِ إذْ كَثِيرٌ مِمَّنْ يَصْنَعُ هَذَا يَظْهَرُ مِنْهُ الرِّيَاءُ

-End Quote-

Abul Abbas Ahmed ibn Taymiyyah mentions in the same discussion, from which only an excerpt was quoted by Shiapen:

“And there is no dispute between the people of knowledge regarding the permissibility of prayer and prostration upon bedding when it is from the earth like palm leaves held with string, straw mats, and the like, and they only disputed about the dislike of that upon that which was not from the earth, like leather carpets from the skin of cattle, carpets, and colored carpets of wool; and the majority of the people of knowledge authorized that as well and it is the school of the people of Hadith like ash-Shafi’ee and Ahmad, and the school of the people of al-Kufah, like Abu Hanifah and others. And they demonstrated the permissibility of that also through the Hadith of A’ishah(ra)for indeed her bed was not from the earth and it was only out of leather or wool.” [Majmu’ al-Fatawa 22/175]

Therefore, this quote from Ibn Taymiyyah exposes the deceit of Shiapen, therefore the excerpt provided by Shiapen is not a proof for the Shi’ah in what they do and Ibn Taymiyyah’s argument is even worse for them because not only does the Shia put an obstacle in between themselves and the regular ground, but they consider the ‘turbah’ as having sanctity as well and superiority over praying on the regular ground. There as per Ibn Taymiyyah’s argument, it is wrong to avoid praying on the earth because one thinks it is Najis(impure).  It is just as wrong to put a piece of clay between yourself and the ground you are standing on since you think the former (turbah) is holier than the latter (ground you are standing on). When Shias put a turbah between themself and the ground they are standing upon, they are insinuating that the ground beneath them is not as “sacred” and “holy” as the turbah. At least the people being chastised by Ibn Taymiyyah’s arguments were only looking at the ground as ‘dirty’ and not ‘unholy’.

Now just for fun, here is the exact fatwa of Ibn Taymiyyah quoted by Shiapen, but we will change the words rug or carpet, with the Turbah Shia pray on, and the readers will see how perfectly it fits in the Fatwa of Ibn Taymiyyah.

-Start –

Ibn Taymeeya’s Fatwa that prayer on a Turbah Al-Husienya is an innovation, and people should pray on normal earth

Ibn Taymeeya issued this edict in Majmoo Al Fatawa:
“….And it was asked from him about the Prostration on a Turbah Al-Husienya in the Mosque and Prayer (performing of Salat) on it: Is it an act of Innovation (Bid’ah) or Not?
So He replied positively:
Praise be to the Lord of the Worlds, as for the Salat on the Turbah Al-Husienya on which the Salat Performer prays, that is NOT from the Sunnah of the SALAF of Muhaajireen or Ansar and Nor from the Sunnah of Tabi’een after them; on whom is the blessing/favor of Allah on the promise of the Prophet Mohammad (pbuh&f) BUT INFACT all of these people PRAYED in the MOSQUE on normal SOIL. Not even One of them ever took a Turbah Al-Husienya to pray on for their Salat.

– End –

Thus the readers can clearly see, that this Turbah Shias pray on is NOT from the Sunnah of the SALAF of Muhaajireen or Ansar, Nor from the Sunnah of Tabi’een after them. Neither the Messenger of Allah(saw), Ali, Fatima, Al-Hasan, and Al-Husien May Allah be pleased with them all, ever carried a specific soil with them to pray on, proving us how worse innovation Shias are upon.

If that was not enough, what the Shias actually do nowadays is that they only use the Turbah for their forehead, and decorate and spread their prayer places with mats and carpets. So they place a rug or prayer mat, and then place this Turbah on top of that mat, instead of just praying on the normal earth/soil, gathering an innovation on top of what they claim to be an innovation. Here are some examples see these Images { [1] ; [2] ; [3] ; [4] }.

Therefore, quoting Abdul Abbas Ahmed ibn Taymiyyah does more damage (than good) to the Shia cause.

 

Argument 20:

A Shia stated:

[Quote]

We read in Ibn’ Qa’y’ims book, I’gha’ath’at Al-Lah’faan Fe Mas’ayid Al-Shaytan, volume 1, page 218:

وكذلك ترى أحدهم لا يصلي إلا على سجاده ولم يصل عليه السلام على سجادة قط ولا كانت السجادة تفرش بين يديه بل كان يصلي على الأرض وربما سجد في الطين وكان يصلي على الحصير فيصلي على ما اتفق بسطه فإن لم يكن ثمة شيء صلى على الأرض
And also, you see now one of them, does not pray only on a prayer mat, and He the Prophet (peace be upon him) absolutely did not pray on a prayer mat, and the prayer mat never was laid out between his hands (In front of him), but he use to pray on the ground, conceivably prostrated on the mud, and he use to pray on a Al-Hass’eer (Straw), and prays on what agrees with his simplicity, an if there was nothing, he prayed on the ground (Earth).

We turn to page 268:
وقد صلى النبي على حصير قد اسود من طول ما لبس فنضح له بالماء وصلى عليه ولم يفرش له فوقه سجادة ولا منديل وكان يسجد على التراب تارة وعلى الحصى تارة وفي الطين تارة حتى يرى أثره على جبهته وأنفه
And the Prophet (s.a.w.a.s) has prayed on “Al-Hass’eer (Straw)” that has become black from how long its worn, so it was moistened with water, and never a prayer mat was laid out over him, and not (even) a napkin, and use to sometimes prostrate on dust, and sometimes on gravel/stone, and sometimes mud, until its remains can be seen on his forehead and nose.

[End Quote]

Answer:

This quote from Ibn Qayyim is similar to the one above from his teacher Ahmed ibn Taymiyyah, and like the Fatawa of Ibn Taymiyyah was quoted out of context, similarly even Ibn Qayyim was quoted out of context. The quote from Ibn Qayyim’s book is regarding the dis-likeness for those people who would dislike to pray on ground and rather specially arrange a mat to pray on. As though it is a waswasa(whispers) of Shaitan which makes them do this.

The point of ibn qayyim was to show that it is from waswasa(whispers) of shaitan that one feel it abhorrable to pray on bare ground while the Prophet(saw) used to pray on bare ground. The whole book Igathah al Luhfan is on the subject of whispers of shaitan. It basically do not say that praying on mat is prohibited but reject the behaviour of people who would never pray on bare ground thinking it to be unclean.

فصل
ومن ذلك: أن سنة رسول الله صلى الله تعالى عليه وآله وسلم: الصلاة حيث كان، وفى أى مكان كان، سوى ما نهى عنه من المقبرة والحمام وأعطان الإبل، فصح عنه عليه الصلاة والسلام أنه قال:
“جُعِلَتْ لِىَ الأَرْضُ مَسْجِداً وَطَهُورًا، فَحَيْثُمَا أدْرَكَتْ رَجُلاً مِنْ أُمَّتىِ الصَّلاَةُ فَلْيُصَل”.
وكان يصلى فى مرابض الغنم، وأمر بذلك، ولم يشترط حائلا.
قال ابن المنذر: “أجمع كل من يحفظ عنه من أهل العلم على إباحة الصلاة فى مرابض الغنم، إلا الشافعي”. فإنه قال: “أكره ذلك، إلا إذا كان سليماً من أبعارها”. وقال: أبو هريرة رضى الله عنه: قال رسول الله صلى الله تعالى عليه وآله وسلم: “صَلُّوا فى مَرَابِضِ الْغَنَمِ، وَلا تُصَلُّوا فى أَعْطَانِ الإِبِلِ”. رواه الترمذى وقال: حديث حسن صحيح.
وروى الإمام أحمد من حديث عقبة بن عامر قال: قال رسول الله صلى الله تعالى عليه وآله وسلم: “صَلُّوا فى مَرَابِضِ الَغْنمِ، وَلاَ تُصَلُّوا فى أَعْطَانِ الإِبِل، أَوْ مَبَارِكِ الإبِل”.
وفى المسند أيضاً، من حديث عبد الله بن المغفل قال: قالَ رَسُولُ اللهِ صلّى اللهُ تعالى عليهِ وآله وسلم: “صَلُّوا فى مَرَابِضِ الغنم وَلاَ تُصَلُّوا فى أَعْطَانِ الإِبِل، فإنّهَا خُلِقَتْ مِنَ الشَّياطِينِ”.
وفى الباب عن جابر بن سمرة، والبراء بن عازب، وأسيد بن الحضير وذى الغرة، كلهم رووا عن النبى صلى الله تعالى عليه وسلم: “صَلوا فى مَرَابِضِ الْغَنمِ”.
وفى بعض ألفاظ الحديث: “صَلُّوا فى مَرَابِضِ الْغَنمِ، فَإِنَّ فِيهاَ بَرَكَةً”

وقال: “الأرْضُ كُلُّهَا مَسْجِدٌ إِلا المَقْبَرَةُ وَالْحَمّامُ”. رواه أهل السنن كلهم، إلا النسائى.
فأين هذا الهدىُ من فعل من لا يصلى إلا على سجادة تفرش فوق البساط فوق الحصير ويضع عليها المنديل؟ ولا يمشى على الحصير ولا على البساط، بل يمشى عليها نقرا كالعصفور. فما أحق هؤلاء بقول ابن مسعود: “لأنتم أهدى من أصحاب محمد أو أنتم على شعبة ضلالة”.
وقد صلى النبى عليه الصلاة والسلام على حصير قد اسودّ من طول ما لبس، فنضح له بالماء وصلى عليه، ولم يفرش له فوقه سجادة ولا منديل، وكان يسجد على التراب تارة، وعلى الحصى تارة، وفى الطين تارة، حتى يرى أثره على جبهته وأنفه.
وقال ابن عمر: “كانَتِ الكِلاَبُ تُقْبِلُ وَتُدْبِرُ وَتَبُولُ فى المَسْجِدِ، وَلَمْ يَكُونُوا يَرُشُّونَ شَيْئاً مِنْ ذلِكَ”.
رواه البخارى، ولم يقل “وتبول” وهو عند أبى داود بإسناد صحيح بهذه الزياد

 

Argument 21:

Shiapen stated:

[Quote]

Muhaddith Shah Abul Aziz Dehalvi’s views about prostratring on mud

Imam of Ahle Sunnah Muhaddith Shah Abdul Aziz Dehalwi offers following views regarding prostration on mund in his anti- Shia book:

“..The reply to this accusation is that when do the Ahle-Sunnah stay away from prostrating on clay? Infact the Sunnis even deem it permissible to prostrate on cloth and leather. It is in known narrations that before apostasy, Satan had not left any place in the heavens and the earth where he had not prostrated, but when it refused to prostrate in front of Adam [khaki] who was in the form of flesh, all his prostrations became unacceptable, so it is known that a person who only prostrates on mud, and does not prostrate on things that are made of mud and have changed shape, his/her situation will be the same that is of Satan.”
Tohfa Athna Ashriya (Urdu), pages 97-98, published in Karachi.

[End Quote]

Answer:

Shah Abul Aziz Dehalvi refuted the Shia allegations on Sunnis regarding this issue in the same response, and eventually he discussed regarding the Shia usage of Turbah(clay-stone)

Shah Abul Aziz Dehalvi stated:

[“ The subject of the second stanza(in our response) remained incomplete because Satan never refused to prostate over clay[Khaak], but rejected to prostrate the body of Adam made of clay.

… In this case the saying of Shias is similar to the practise of Mushrikeen from the days of ignorance, who used to perform tawaaf e ka’aba(circumambulate), being naked. And they didn’t understand that although a human is obliged to pray and show high esteem, but that should be within the circles of humanly traits , not by being unclothed like animals, since it has been declared waajib(mandatory) in Shariah to cover the satr(awrah) areas. خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ ( Go well dressed in Masjid).

Then another issue is that, placing the clay-stone at the place of prostration creates lot of doubtful notions: Firstly, keeping a clay stone is specification of kuffar and munafiqeen. Secondly, placing head upon khaak, is a bad omen which serves as a proof/daleel for the deed to be void. Thirdly, this action is similar in resemblance with that of idol-worshippers, as they too put something infront of them while praying”.

Note: Most probably the author means that it is considered a bad omen that someone puts his head on mud (aside from prayer e.g in dream after he has done some act) and which is considered by the people as an evidence, that his act was not accepted.

Then the author states a prose poem which means:

Sunni’s heart (during prayer) is attached to the remembrance of Allah, disbeliever deteriorates it due to attachment with Fire and Sun, and Shia who is miser than the disbelievers attaches his heart (during prayer) to a clay-stone.]

(Tohfa Athna Ashriya of Muhaddith Shah Abul Aziz Dehalvi, translated by Maulana Khaleel ur Rahman Nomani, page 141 )

 

Say: “Shall We tell you the greatest losers in respect of (their) deeds. Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds. ”(al-Kahf 18:103-104).

“And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust.[al-Furqaan 25:23] 

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