Alhassanain(p) Network for Heritage and Islamic Thought

Question 17: How do the Shi‘ah view the Sahabah {Companions}?

Reply: According to the Shi‘ah, those who happened to meet and accompany the Prophet (S) can be divided into some groups. Before explaining this statement in detail, we had better define the word,“sahabi” {companion} .

There are various definitions of the word“Companion” of the Prophet (S). Below are some of them:

1. Sa‘id ibn Musayb says:“Sahabi is referred to the person who kept company with the Prophet for one or two years and fought alongside him one or two battles.” 1

2. Waqidi says:“Scholars are of the opinion that whoever saw the Prophet, embraced Islam, thought of the religion, and was pleased with it, even if that was for only one hour, is regarded as among the Companions of the Prophet.” 2

3. Muhammad ibn Isma‘il al-Bukhari states:“Any Muslim who accompanied the Prophet and saw him is regarded as one of his Companions.” 3

4. Ahmad ibn Hanbal says:“Anyone, who accompanied the Prophet for a month, a day or an hour, or saw him, is considered among the Companions.” 4

Some of the ‘ulama’ of Ahl as-Sunnah acknowledge that the justice of the Companions is an indisputable principle in the sense that whoever kept companionship with the Prophet (S) is just!5

Now, taking into consideration the explicit verses of the Qur’an, we shall examine this statement to point out the Shi‘ah viewpoint which is derived from the logic of revelation:

History has recorded the names and descriptions of more than 12 thousand people as the Companions of the Prophet (S) including people of various personalities. The station of companionship of the Prophet is, without doubt, a great honor granted to a certain group, and the Muslim ummah always holds the Companions in high esteem because they are the first group of Muslims to hoist Islam’s banner of glory and grandeur.

The Holy Qur’an also hails those pioneering standard-bearers (of Islam), stating:

﴿ لاَ يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ أُوْلٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا ﴾

“Not equal {to others} are those of you who spent and fought before the victory. They are greater in rank than those who have spent and fought afterward.” 6

We should also confess that the companionship of the Prophet of God is not an alchemy that transforms man’s disposition, ensures his piety throughout his life or causes him to be one of the just.

In order to clarify this point, it is worth concentrating on the Qur’an, which is accepted by the Muslims all over the world, and resort to this sacred book for solving this issue:

Sahabi {Companion} from the viewpoint of the Qur’an

In the logic of revelation, those who happened to meet the Holy Prophet (S) and accompany him are divided into two groups:

The first group

The people of this group are hailed and praised by the everlasting verses of the Qur’an and described as the founders of the castle of the glory and grandeur of Islam. The following are some of the Qur’anic verses regarding this group of the Companions:

1. The first followers

﴿ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ ﴾

“The early vanguard of the Emigrants and the Helpers and those who followed them in virtue- Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens with streams running in them, to remain in them forever. That is the great success.” 7

2. Those who swore allegiance under the tree

﴿ لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا ﴾

“Allah was certainly pleased with the faithful when they swore allegiance to you under the tree. He knew what was in their hearts, so He sent down composure on them, and requited them with a victory near at hand.” 8

3. The Muhajirun {Emigrants}

﴿ لِلْفُقَرَاء الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِن دِيارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَيَنصُرُونَ اللَّهَ وَرَسُولَهُ أُوْلَئِكَ هُمُ الصَّادِقُونَ ﴾

“{They are also} for the poor Emigrants who have been expelled from their homes and {wrested of} their possessions, who seek grace from Allah and {His} pleasure and help Allah and His Apostle. It is they who are the truthful.” 9

4. The Companions who fought alongside the Prophet (S)

﴿ مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاء عَلَى الْكُفَّارِ رُحَمَاء بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ﴾

“Muhammad, the Apostle of Allah, and those who are with him are hard against the faithless and merciful among themselves. You see them bowing and prostrating {in worship}, seeking Allah’s grace and {His} pleasure. Their mark is {visible} on their faces, from the effect of prostration.” 10

The second group

The other group of those who accompanied the Prophet (S) consist of two-faced and sick-hearted men the reality of whose nature the Holy Qur’an has revealed and of whose danger it has warned the Prophet (S). Here are some examples of this group:

1. Known hypocrites

﴿ إِذَا جَاءكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ ﴾

“When the hypocrites come to you they say, ‘We bear witness that you are indeed the apostle of Allah.’ Allah knows that you are indeed His Apostle, and Allah bears witness that the hypocrites are indeed liars.” 11

2. Unknown hypocrites

﴿ وَمِمَّنْ حَوْلَكُم مِّنَ الأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النِّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ ﴾

“There are hypocrites among the Bedouins around you and among the townspeople of Madinah, steeped in hypocrisy. You do not know them; We know them, and We will punish them twice, then they shall be consigned to a great punishment.” 12

3. Sick-hearted ones

“وإذ يقول المنفقون والذين في قلوبهم مرض ما وعدنا الله ورسوله إلا غروراً .”

“And when the hypocrites were saying, as well as those in whose hearts is a sickness, ‘Allah and His Apostle did not promise us {anything} except delusion’.” 13

4. Sinners

﴿ وَآخَرُونَ اعْتَرَفُواْ بِذُنُوبِهِمْ خَلَطُواْ عَمَلاً صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللّهُ أَن يَتُوبَ عَلَيْهِمْ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴾

“{There are} others who have confessed to their sins, having mixed up righteous conduct with other that was evil. Maybe Allah will accept their repentance. Indeed Allah is all-forgiving, all-merciful.” 14

In addition to the noble verses of the Qur’an, many traditions have been narrated regarding the Holy Prophet’s (S) reproaching some of the Companions. We shall cite two examples:

1 . Abu Hazim narrates on the authority of Sahl ibn Sa‘d that the Holy Prophet (S) is reported to have said:

“إنا فرطكم على الحوض من ورد وشرب من شرب لم يظمأ أبداً وليردنّ عليّ أقوام أعرفهم ويعرفونني ثم يُحال بيني وبينهم ”

I will send you toward the Pool; whoever comes upon it will drink from it, and whoever drinks from it will no longer feel thirsty. There will come to me some people; I know them and they know me, but they will be separated from me.

Abu Hazim has said: “While I was narrating this hadith, Nu‘man ibn Abi ‘Ayyash heard it and asked me, ‘Did you hear it from Sahl like that?’ I said, ‘Yes’. He said: ‘I bear witness that Abu Sa‘id al-Khudri says that the Prophet has also said’:

“إنهم منِّي فيقال انك لا تدري ما أحدثوا بعدك: فأقول سحقاً سحقاً لمن بدّل بعدي ”

“They are from me.” Then someone says,“You do not know what they did after you!” So I shall say,“Damn those who have changed (the truth) after me.” 15

It is obvious that such words like,“I know them and they know me,” or,“Damn those who have changed (the truth) after me,” refer to the Companions of the Prophet (S) who were in his company for a time. This hadith has also been narrated by al-Bukhari and Muslim.

2. Al-Bukhari and Muslim narrate that the Prophet (S) is reported to have said:

“ير د عليّ يوم القيامة رهط من أصحابي أو قال من أمتي ، فيحلؤون عن الحوض فأقول يا ربّ أصحابي فيقول أنه لا علم لك بما أحدثوا بعدك أنهم ارتدّوا على أدبارهم القهقري ”

On the Day of Resurrection, a group from among my Companions - (or, “my ummah”) shall come to me but they shall be prevented from reaching the Pool (of Kawthar). Then, I shall say, ‘O Lord! They are my Companions.’ Then He shall say, ‘You do not know what they did after you; they returned to their former state (state of jahiliyyah or ignorance)’.” 16

Conclusion

From the Qur’anic verses and Sunnah of the Prophet (S), it is clear that the Companions of the Prophet (S) and those who accompanied him were of more than one type or category; a group of them were refined men at the apex of merit whose valuable services led to the fruition of the nascent bud of Islam and another group composed of individuals who were two-faced, hypocrites, sick-hearted, and sinners from the very beginning.17

The aforementioned observations make clear that the view of the Shi‘ah regarding the Companions of the Prophet (S) is the same as that of the Book of God and the Sunnah of the Prophet (S).

Notes

1. Asad al-Ghabah (Egypt), vol. 1, pp. 11-12.

2. Ibid.

3. Ibid.

4. Ibid.

5. Al-Isti‘ab fi Asma’ al-Ashab, vol. 1, p. 2, the margin of “Al-Isabah”; Asad al-Ghabah (Egypt), vol. 1, p. 3, related from Ibn Athir.

6. Surah al-Hadid 57:10.

7. Surah at-Tawbah 9:100.

8. Surah al-Fath 48:18.

9. Surah al-Hashr 59:8.

10. Surah al-Fath 48:29.

11. Surah al-Munafiqun 63:1. The other characteristics of the hypocrites are described in the entire surah.

12. Surah at-Tawbah (or al-Bara‘ah) 9:101.

13. Surah al-Ahzab 33:12.

14. Surah at- Tawbah (or al-Bara‘ah) 9:102.

15. Ibn Athir, Jami‘ al-Usul, vol. 11, “kitab al-hawd fi wurud an-nas ‘alayh,” p. 120, hadith 7972.

16. Ibid., hadith 7973.

17. For more information, see Surah al-Munafiqun of the Glorious Qur’an.

Question 18: What is meant by “temporary marriage” {mut‘ah} and why do the Shi‘ah regard it as lawful?

Reply: Marriage{nikah} is an agreement between a man and a woman. Sometimes this bond has a permanent effect and the contract{‘aqd} does not have time limit, and sometimes its effect is temporary and its time limit is fixed. Both kinds are recognized as legal and the only difference between them is that one is“permanent” and the other is“temporary” . In other aspects they are the same. The conditions below render valid both mut‘ah“temporary” marriage and“permanent” marriage:

1. There should be no such religious prohibitions like consanguineous and affinitive relationships or the like which render the contract null and void.

2. The dowry{mahr} agreed upon by both sides has to be stipulated in the contract.

3. The duration of marriage has to be fixed.

4. The contract must be performed.

5. The child that they will beget is considered their legitimate child. Just as a birth certificate that is granted to a child born out of permanent marriage, a child that is born due to a temporary marriage has to be granted a birth certificate. So, there is no difference between permanent and temporary contracts in this regard.

6. The expenditure on the child or children is one of the duties of the father, and the child or children are to inherit from the father and from the mother.

7. When the marriage contract expires, the woman who has not reached menopause has to observe a waiting period{‘iddah} . If during the waiting period she is found pregnant, she has to refrain from any type of marriage during pregnancy.

Also, the other laws of permanent marriage have to be observed in mut‘ah. The only difference between the two is that since mut‘ah has been ordained to fulfill man’s needs, the expenses of the woman is not incumbent on man. If, during signing of the contract, the woman did not make it a condition that she can have a share from the inheritance, she shall not inherit from her husband. It is clear that these two differences have no effect on the nature of marriage.

We all know that the Islamic creed is the eternal and final law, which can satisfy all needs. Nowadays, we see the situation of the youth, who have to spend many years of study in a foreign country or city. On account of the limited resources, they cannot afford permanent marriage, and have one of these three alternatives to choose:

a. to endure the mentioned condition;

b. to fall in the quagmire of corruption and perdition;

c. to marry a woman with whom it is permissible for a man to make a temporary marriage contract for a certain period.

Regarding the first alternative, in most cases, it ends in failure. Although a few individuals can abstain from any type of sex and exercise patience and fortitude, this method is not applicable to all.

The second option also ends in corruption and desperation, and according to Islam it is forbidden{haram} and to prescribe it under the pretext of necessity is but a kind of mental deviation and perversion.

Therefore, the third alternative is the only practical way recommended by Islam and it was practiced in the lifetime of the Prophet (S) and the dispute over this issue started after that.

At this juncture, we have to point to something and that is, those who have a sense of anxiety about mut‘ah and regard it as illegitimate should know that all Muslim jurists{fuqaha} and scholars have accepted something which is similar to that of a permanent (marriage) contract. They agree on the idea that the two sides can conclude a permanent contract with the intention that they separate through divorce after one year, or more or less.

It is clear that such an agreement is apparently“permanent” but in reality it is temporary. The difference between this type of“permanent” marriage and that of mut‘ah is that the latter is, exoterically and esoterically, limited and temporary while the former is exoterically“permanent” but esoterically temporary.

Why do those who declare as permissible this type of permanent marriage, on which all Muslim jurists agree, entertain fear and anxiety when it comes to prescribing and recommending mut‘ah?

Now that we have understood what mut‘ah is, let us see why mut‘ah is regarded as religiously lawful and why it has been decreed. It is appropriate that the discussion will be at two levels:

1. The legitimacy of mut‘ah during the early period of Islam, and

2. The non-abrogation of this religious law in the lifetime of the Messenger of Allah (S).

The following verse is an explicit proof of the legitimacy of mut‘ah:

“فما استمتعتم به منهم فئاتوهنّ أجورهنّ فريضة .”

“For the enjoyment you have had from them thereby, give them their dowries, by way of settlement.” 1

The wording{alfaz} of this verse testifies that something has been revealed about mut‘ah because:

First: The word“istimta‘“apparently refers to “temporary marriage” . If it meant permanent marriage, there would be a need for analogy{qarinah} .

Second: The word“ujurahunna” which means“their dowries” is a clear proof that it is about mut‘ah because in the case of permanent marriage, such words as“mahr” or“sadaq” is used.

Third: The Shi‘ah and Sunni exegetes{mufassirun} are of the opinion that the said verse is about mut‘ah.

Jalal ad-Din as-Suyuti, in his exegesis{tafsir} , Ad-Durr al-Manthur, narrates on the authority of Ibn Jarir and Saddi that the abovementioned verse is pertaining to mut‘ah.2

Also, Abu Ja‘far Muhammad ibn Jarir at-Tabari, in his exegesis, narrates on the authority of Saddi, Mujahid and Ibn al-‘Abbas, that this verse is related to temporary marriage.3

Fourth: The compilers of Sahih, Musnad and Jami‘ books of hadith have also accepted this fact. For example, Muslim ibn al-Hajjaj in his Sahih narrates on the authority of Jabir ibn ‘Abd Allah and Salmah ibn Aku‘ that they have said:

“خرج علينا منادي رسول الله رسول أنّ فقال الله قد أذن لكم أن تستمعوا يعني متعة النساء ”

“The harbinger of the Messenger of Allah came to us and said: The Messenger of Allah has granted you permission to have “istimta‘“; that is, temporary marriage.” 4

The traditions in Sahih and Musnad books are too many to be mentioned in this (concise) book. Therefore, Muslim scholars and exegetes agree on the idea that mut‘ah was decreed in the early period of Islam and in the lifetime of the Holy Prophet (S).5

The question which is worth considering here is: Has the purport of the verse on mut‘ah been abrogated{mansukh} ?

Perhaps, those who have doubt about the principle of legitimacy of mut‘ah in the lifetime of the Messenger of Allah are very few. This indicates this law has not been abrogated.

The traditions and history of Islam is replete with evidence that till the caliphate of the second caliph this law had been prevalent among Muslims but the second caliph prohibited it out of expediency.

In his Sahih, Muslim ibn al-Hajjaj narrates that Ibn al-‘Abbas and Ibn az-Zubayr opposed the prohibition of mut‘ah on women and mut‘ah on Hajj. Jabir ibn ‘Abd Allah said:

“فعلنا هما مع رسول الله ثم نهانا عنهما عُمر فلم نعد لهما ”

“In the lifetime of the Messenger of Allah, we used to perform both the two (mut‘ahs). Then, ‘Umar prohibited us from doing them and since then we have not practiced them.” 6

In his book of exegesis, Jalal ad-Din as-Suyuti narrates on the authority of ‘Abd ar-Razzaq, Abu Dawud and Ibn Jarir, and they narrate the decree when he was asked,“Has the verse on mut‘ah been abrogated?” He replied,“No,” and ‘Ali (‘a) said:

“لولا أن عمر نهى عن المتعة ما زنى إلا شقيّ ”

“Had ‘Umar not prohibited mut‘ah, no one would have ever committed adultery and fornication {zina} except a wretched person.” 7

Also, ‘Ali ibn Muhammad Qawshchi says: “‘Umar ibn al-Khattab announced from the pulpit:

“أيها الناس ثلاث كنّ على عهد رسول الله أنا أنهي عنهنّ و أحرمهنّ وأعاقب عليهنّ وهى متعة النساء ومتعة الحج وحيّ على خير العمل ”

O people! Three things were prevalent in the time of the Messenger of Allah and now I prohibit them, and punish those who practice them. They are mut‘ah on women, mut‘ah on Hajj and saying “hayya ‘ala khayri’l-‘amal” {come to the best of deeds} (in adhan). 8

It is worth noticing that there are so many traditions in this regard that they cannot be covered in this (concise) book.9

It must be stated that mut‘ah is one of the types of marriage because marriage is categorized into two kinds: permanent and temporary. A woman who concludes a temporary marriage is ruled as a man’s wife and he as her husband. Naturally, such a marriage is referred to in the Qur’anic verses on marriage.

Since the Qur’an states:

“والذين هُم لفُروجهم حفظون إلا على أزواجهم أو ما ملكت أيمنهم .”

“(Certainly, the faithful have attained salvation - those) who guard their private parts except from their spouses or their slave women,” 10

a woman who has entered a temporary marriage contract with the stated conditions is considered among the individuals referred to byإلّا عَلَی أزوَاجِهِم “except for their spouses” and is not excluded from it. Accordingly, the woman who is married to a man by making a mut‘ah contract becomes his spouse and wife and she becomes one of those who are included in the term“azwajihim” .

And if according to the stated verse (in Surah al-Mu’minun) both groups of women (spouses and slave women) are allowed to have marital relations, the woman who has entered a temporary marriage contract is included in the first group (spouses).

It is surprising that some regard the stated verse in Surah al-Mu’minun as the abrogator{nasikh} of the verse on mut‘ah in Surah an-Nisa’. This is while we all know that the revelation of the abrogator verse{ayat an-nasikh} should be after the abrogated verse{ayat al-mansukh} , but in the mentioned case, it is otherwise. Surah al-Mu’minun, which some assume to be the“abrogator” , is a Makki surah (that is, it was revealed in the Holy City of Mecca prior to the Holy Prophet’s emigration{hijrah} to Medina) and Surah an-Nisa’, which contains the verse on mut‘ah is a Madani surah (that is, it was revealed in the city of Medina after the hijrah of the Prophet (S)).

Now, how could a verse in a Makki surah abrogate another verse in a Madani surah?

The other vivid proof that refutes the claim of abrogation of the verse on mut‘ah in the lifetime of the Prophet (S) are the many traditions that deny the abrogation of that verse in the time of the Messenger of Allah (S). The tradition narrated and explained by Jalal ad-Din as-Suyuti in Ad-Durr al-Manthur is an example.11

In conclusion, it should be noted that the Imams from the Ahl al-Bayt who, according to the Hadith ath-Thaqalayn, are the source of guidance of the ummah and the intimate peer of the Qur’an, emphasize the legitimacy of mut‘ah marriage and reject the idea of abrogation.12

The fact that Islam is capable of solving the problems of mankind in every epoch confirms the legitimacy of such a marriage with the conditions stipulated earlier; for, one of the ways of saving the youth from the quagmires of corruption and perversion today is this fixed-time marriage which has to be performed within the framework of certain conditions.

Notes

1. Surah an-Nisa’ 4:24.

2. Ad-Durr al-Manthur, vol. 2, p. 140, on the commentary of the said verse.

3. Jami‘ al-Bayan fi Tafsir al-Qur’an, vol. 5, p. 9.

4. Sahih Muslim (Egypt), vol. 4, p. 130.

5. For instance, let us consider the following evidence:

Sahih al-Bukhari, “Bab Tamattu‘;” Musnad Ahmad ibn Hanbal, vol. 3, p. 356; vol. 4, p. 436; Malik, Al-Muwatta’, vol. 2, p. 30; Sunan al-Bayhaqi, vol. 7, p. 306; Tafsir at-Tabari, vol. 5, p. 9; Nihayah Ibn al-Athir, vol. 2, p. 249; Tafsir ar-Razi, vol. 3, p. 201; Tarikh Ibn Khalikan, vol. 1, p. 359; Al-Jisas, Ahkam al-Qur’an, vol. 2, p. 178; Muhadarat ar-Raghib, vol. 2, p. 94; Jalal ad-Din as-Suyuti, Al-Jami‘ al-Kabir, vol. 8, p. 293; Ibn Hajar, Fath al-Barri, vol. 9, p. 141.

6. Sahih Muslim, vol. 1, p. 395; Sunan al-Bayhaqi, vol. 7, p. 206.

7. Durr al-Manthur, vol. 2, p. 140, on the commentary of the verse on mut‘ah.

8. Sharh Tajrid al-Qawshchi, “Mabhath al-Imamah,” p. 484.

9. For further information, see the following references:

Musnad Ahmad ibn Hanbal, vol. 3, pp. 356, 363; Al-Jahiz, Al-Bayan wa’t-Tabyin, vol. 2, p. 223; Al-Jassas, Ahkam al-Qur’an, vol. 1, p. 342; Tafsir al-Qurtubi, vol. 2, p. 370; Sarkhasi al-Hanafi, Al-Mabsut, “Kitab al-Hajj,” “Bab al-Qur’an;” Ibn al-Qayyim, Zad al-Ma‘ad, vol. 1, p. 444; Kanz al-‘Ummal, vol. 8, p. 293; Musnad Abu Dawud at-Tayalisi, p. 247; Tarikh at-Tabari, vol. 5, p. 32; Tabari, Al-Mustabin; Tafsir ar-Razi, vol. 3, p. 202; Tafsir Abu Hayyan, vol. 3, p. 218.

10. Surah al-Mu’minun 23:5-6.

11. Ad-Durr al-Manthur, vol. 2, pp. 140-141, the commentary of the verse on mut‘ah.

12. Wasa’il ash-Shi‘ah, vol. 14, “Kitab an-Nikah,” the first section on mut‘ah, p. 436.

Question 19: Why do the Shi‘ah prostrate on turbah {dried clay}?

Reply: Some think that prostration on the earth or turbah taken from the burial site of martyrs is tantamount to worshipping it and consider it a form of polytheism{shirk} .

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

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

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

On one hand, the Holy Qur’an states:

“ولله يسجد من في السموات والأرض .”

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

Also, the Holy Prophet (S) says:

“جُعِلَتْ لِيَ الأَرْضُ مَسْجِداً وَ طَهُوْراً .”

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

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

In order to clarify the Shi‘ah view, it is worth pointing to part of a speech by our great leader - Imam as-Sadiq (‘a):

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

Hisham ibn al-Hakam says:“I asked Abu Abd Allah (Imam as-Sadiq) (‘a) regarding the things on which one is allowed to prostrate and the things on which one is not allowed to prostrate.” The Imam said:“Prostration is permissible only on earth and whatever grows in it excluding the edible and wearable.” I asked:“May I be your ransom! What is the reason?”

He replied: “In prostration one shows humility and obeisance to God, the Honorable and Glorious, and so it is not proper to perform it on anything edible or wearable because materialists are slaves to things which they eat and wear while in prostration man is in a state of worshipping God, the Honorable and Glorious.

Thus, it is not appropriate for one to place his forehead on something which stubborn materialists worship. Prostration on earth is the best way of prostration because it is the most appropriate way of showing humility and meekness to God, the Honorable and Glorious.2

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

* * *

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

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

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

1. A group of hadith scholars{muhaddithun} recount the statement of the Prophet (S) in which he defines the earth as the place of his prostration, when he says:

“جُعِلَتْ لِيَ الأَرْضُ مَسْجِداً وَ طَهُوْراً .”

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

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

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

“تراب وجهك لله ”

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

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

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

“رأيت النبيّ صلى الله عليه وأله وسلم - إذا سجدا وضع جبهته وأنفه على الأرض ”

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

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

“كان رسول الله صلى الله عليه وأله وسلم يُصلّي على الخمرة ”

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

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

“دخلت على رسول الله صلى الله عليه وأله وسلم وهو يصلّي على حصير ”

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

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

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

Jabir ibn ‘Abd Allah al-Ansari says:

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

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

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

Ibn Sa‘d (d. 209 AH), in his book, At-Tabaqat al-Kubra, thus writes:

“كان مسروق إذا خرج يخرج بلبنة يسجد عليها في السفينة ”

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

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

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

Nafi‘ says:

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

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

Rizin says:

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

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

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

Salih as-Saba’i says:

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

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

‘Ayyad ibn ‘Abd Allah al-Qarashi says:

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

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

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

6. The infallible Imams followed by the Shi‘ah who, according to the Hadith ath-Thaqalayn, are the inseparable peer of the Qur’an, as well as members of the Prophet’s Household{Ahl al-Bayt} , emphasize this fact in their speeches:

Imam as-Sadiq (‘a) says:

“السجود على الأرض فريضة وعلى الخمرة سنة ”

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

He (‘a) also says:

“السجود لا يجوز على الأرض أو على ما أنبتت الأرض إلا ما أكل أو لبس ”

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

Conclusion

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

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

Finally, it should be noted that this discussion is a fiqhi question and differences among Muslim jurists concerning such minor issues are very common, but such differences should not be a source of concern because these differences are also common among the four Sunni fiqhi schools. For example, the Malikis say that placing the nose on the place of prostration is recommended{mustahabb} while the Hanbalis consider it obligatory{wajib} and say that ignoring it renders the prayer invalid{batil} .17

Notes

1. Surah ar-Ra‘d 13:15.

2. Bihar al-Anwar, vol. 58, 147 as in ‘Ilal ash-Sharayi‘.

3. Sunan al-Bayhaqi, “Bab at-Tayammum bi-s-Sa‘id at-Tayyib,” vol. 1, p. 212; Sahih al-Bukhari, vol. 1, “Kitab as-Salah,” p. 91; Ibn Taymiyyah, Iqtida’ as-Sirat al-Mustaqim, p. 332.

4. Kanz al-‘Ummal (Halab), vol. 7, p. 465, hadith 19809, “Kitab as-Salah, as-Sujud wa ma Yata‘allaq bih.”

5. Jassas al-Hanafi, Ahkam al-Qur’an (Beirut), vol. 3, “Bab as-Sujud ‘ala’l-Wajah,” p. 209.

6. Sunan Bayhaqi, vol. 2, “Kitab as-Salah,” “Bab as-Salah ‘ala’l-Khumrah,” p. 421.

7. Sunan al-Bayhaqi, vol. 2, “Kitab as-Salah,” “Bab as-Salah ‘ala’l-Hasir,” p. 421.

8. Sunan al-Bayhaqi, vol. 1, “Kitab as-Salah,” “Bab ma Ruwiya fi’t-Ta‘jil biha fi Shiddat al-Harr,” p. 439.

9. At-Tabaqat al-Kubra (Beirut), vol. 6, p. 79, the biography of Masruq ibn Ajda‘.

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

11. Sunan al-Bayhaqi (Hyderabad), vol. 2, “Kitab as-Salah,” “Bab al-Kashf ‘an as-Sajadah fi’s-Sujud,” p. 105.

12. Azraqi, Akhbar Makkah, vol. 3, p. 151.

13. Sunan al-Bayhaqi, vol. 2, p. 105.

14. Ibid.

15. Wasa’il ash-Shi‘ah, vol. 3, “Kitab as-Salah,” “Abwab ma Yusjad ‘Alayh,” p. 593, hadith 7.

16. Ibid., p. 591, hadith 1.

17. Al-Fiqh ‘ala’l-Madhhab al-Arba‘ah (Egypt), “Kitab as-Salah,” “Mabhath as-Sujud,” vol. 1, p. 161.