Alhassanain(p) Network for Heritage and Islamic Thought

Question 17: What is the opinion of the Shia regarding the companions?

ANSWER:

From the Shia point of view, the ones who had the honor to meet and accompany the honorable Prophet (p) are divided into several groups, before illustratingthis, it is suitable to define the word, 'Companion' in general.

There are different descriptions for each companion, and we shall point to some of them:

Saeed bin Mosayeb said:

"The companion of the prophet can be regarded as the one who spent his life meeting him for two years or fought alongside in one or two of his battles."

Waqidi said:

"The scholars believe that whosoever saw the prophet and accepted Islam, contemplated in the matter of Religion and was pleased with it as his creed, is considered the companion of the prophet even it had been for only an hour or a single day."

Muhammed bin Ismael Bukhari had mentioned:

"Whoever of the Muslims accompanied the Holy Prophet or even saw him, happens to be one of his companions.

Ahmad bin Hanbal said:

"Whoever had accompanied the prophet for one month, one day, one hour or had only seen the Holy Prophetonce, is regarded as one of his companions." Among the scholars of Ahl Sunnah, 'Adalat Al-Sahabah Justification of thecompanions, is accepted as one of their firm principles such that whosoever only accompanied the prophet is regarded 'unbiased' in his character.

Let us now review what the Quran has to say about this concept regarding the opinion of the Shia's who derive it from the logic of revelation.

History has recorded both names and characteristics of more than twelve thousand persons as being the companion's of the Holy Prophet (p) out of which various figures are still present.It is indubitable that those who happened to be the companions of the Holy Prophet were considered greatly privileged, and held with high esteem, and Muslims throughout have always regarded them with due respect because they happened to be the pioneers of the Islamic religion who for the first time hoisted the flag of power and dignity in the religion of Islam.

The Holy Quran also praises these pioneers and says on regard of them:

". Not alike amongst you are those who spent before the victory and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards.."

Meanwhile, one should also be unprejudiced enough to admit to the fact that all the companions of the Prophet (p) were not the alchemy to change the humans essence, ensure them till the end of their life-time and be placed amongst the righteous and just.

For the clarification of this matter, it is ideal to refer to the holy Quran, whichis accepted universally by all the Muslims. Let us seek help from this heavenly book of guidance in solving this matter:

The Companions According ToThe Holy Quran:

According to the logic of revelation, the people who attained the special honorto have met the prophet and accompany him can be divided into two groups:

The first group:

These are the ones whom the eternal verses of the Quran, extolls , by mentioning them as the founders of the stronghold of Islam's power and prestige. Let us refer to some of these verses of the divine book regarding this group of companions:

The first pioneers:

"And (as for) the foremost, the first of the Muhajirs and the Ansars and whose who followed them in goodness, Allah is well pleased with them and He has prepared for them gardens beneath which rivers flow, to abide in them forever; that is the mighty achievement."

Those who took the oath of allegiance under the tree:

"Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their heats, so He send down upon them tranquility and rewarded them with a near victory."

The migrates :

"It is for the poor who fled, those who were driven from their homes and their possessions, seeking the grace of Allah and His pleasure, and assisting Allah and His Apostle; these are the ones who are truthful."

The companions of the victory:

"Muhammed is the Apostle of Allah and those with him are firm in their hearts against the unbelievers, compassionate among themselves, seeking grace from Allah and His pleasure; there are marks in their foreheads because of the effect of prostration."

Second Group:

One other group of the people who also happened to be the companions of the Prophet were those who were double-faced hypocrites and ill-hearted tricksters, The Holy Quran has clearly exposed their reality and warned the prophet (p) of their presence. Let us refer to some of the verses that talk about these so-called companions:

Examples:

Identified Hypocrites:

"When the hypocrites come to you, they say: We bear witness that you are most certainly Allah's Apostle; and Allah knows that you are most surely His Apostle, and Allah bears witness that the hypocrites are certainly the liars.'

Unidentified Hypocrites:

"And from among those who are around you of the dwellers of the desert they are hypocrites, and from among the people of Madina, (also); they are stubborn in hypocrisy; surely you are unaware of them; and We know them, "

Theill-Hearted :

"And when the hypocrites and those in whose hearts contained a disease began to say: Allah and His Apostle did not promise us victory but only deception."

The sinners:

"And others have confessed their faults, they have mingled a good deed with an evil one, Allah may turn to them (mercifully); Surely Allah is The Forgiving, The Merciful."

In addition to these holy verses, they are many traditions transmitted from the holy Prophet in reproach to some of hiscompanions, for example, let us mention two of such:

Abu Hazim narrated from Sahl bin Sa'ad that the honorable Prophet (p) had said:

"I will send you to 'Kawthar' (the heavenly pool), whoever gets there will surely drink and whoever does so, will never get thirsty again, while some groups will come to me (whom I know of) and they know me, then we shall be estranged foone another."

Abu Hazim also said that whilst he was mentioning this tradition, Noman bin Abi Ayash heard him and asked him whether he had heard Sahl narrating it in the same manner or not. Abu Hazim replied:

"Yes," adding that,

"I witnessed that Abu Saeed Al-Khidri also added thefollowing, that the Prophet had said:

"They are of me, and it will be said that you won't be aware of what they did after you and then I shall say: May Allah's mercy be kept away from those who distorted the regulations of my religion after me."

Regarding to the sentence,

"I know them and they know me" and also "changed after me"

it can be easily realized that the Prophet's companions who were there with him for a period of time, as to who their identities were. (this is a narration also quoted by Bukhari and Muslim.)

2. Bukhari and Muslim have narrated from the Prophet that:

"On the day of judgment, a group of my companions or my nation will come to me but will be prevented from coming close to the pool of 'Kawthar',then I shall say,

"O God, these are my companions," He will reply,

"You are now aware of what they had committed after you, they returned to their previous state (time of ignorance)" Result:

Regarding the Quranic verses and the traditions of the prophet, it is discernible that not all the individuals and companions who accompanied the Prophet, were at the same rank; However, some of them were definitely sincere and competent Muslims who shared their efforts for the betterment of the Islamic society, whereas another group were always double-faced in their actions, and were ill-hearted hypocrites. Thus the Shia's view regarding the companions of the Prophet is in accordance with the divine book of Quran and the tradition and therefore, explicitly clear.

Usdul Ghabah vol.1 p.11 and 12, print in Egypt.

Usdul Ghabah, vol.1 p. 11 and 12

same as the above,

same as the above.

Al-Esteea'b fi Asma-a Al-Ashab, vol.1 p.2, the margin of 'Al-ashabah', Usdul ghabah vol.1 p.3 quoted from Ibn Atheer.

(Hadeed: 10)

(Tawbah:100 )

(Fath:18 )

(Hashr:8 )

(Fath: 29)

Munafiqun: from the first to the last verse.

(Tawbah: 101)

(Ahzab: 12)

(Tawbah:102 )

Jamea Al-Usool (Ibn Atheer) vol. 11, kitab Al-Howd fi Wurood Al-Nas Alaihi, p. 120, Hadith 7972.

Jamea Al-Usool, vol. 11 p.12. Hadith 7973

For further explanation, refer to the commentary of the holyQuran , Sura Munafiqun.

Querstion 18: Whatis meant by temporary marriage? (Muta'a) and why do the Shia believe init's permissibility?

ANSWER:

Marriage is contract of union between the husband and wife; sometimes this relation is done in the permanent manner without any limits or boundaries mentioned in the marriage contract, and other times the same relationis formed in essence, but only during a limited span of time with a specified duration. Both these marriagesare considered legal and the only difference between them being that one is temporary, while the other one is permanent with a few similarities between them.

The following conditions are as creditable in the temporary marriage as is with the permanent one.

Both the man and womanshould not be legally prevented with kinship, among other legal formalities or else the marriage contract can be nullified.

The dowry accepted by both sidesshould be compromised in the marriage contract.

The period of marriage ought tobe specified .

The legal contractshould be formalized .

The child born out of this marriage is their legal child andshould be named after the parents.

The child is dependent on his father and the procedure of inheritance is also valid for him andis considered his legal right. When the period of this marriage terminates, and if it happened that the woman has not reached the stage of menopause, she should consider the waiting period 'Eddah' before entering into another marriage contract, and likewise if she is pregnant, she should also refrain form getting married until she gives birth.

Other rules that regard the permanent marriageshould also be regarded in the temporary marriage. The only difference being that since the temporary marriage is legislated to overcome the necessities, the wife's maintenance is not upon the husband and if the woman does not stipulate the right to inherit her husband's property in the marriage contract, she will not be able to inherit it in thelong run .Thus it is quite obvious that these two differences have no such effect regarding the essence of Marriage itself.

We all believe that the Islamic religion is of the universal kind that fulfills all the needs ofmankind. Now let us consider the case of a young man who needs to stay in a foreign country in order to continue his studies and because of the restricted facilities, he is unable to have a permanent marriage thus, he is in a traumatic state and therelie three possibilities before him that are;

To remain single.

To fall in the pollution of corruption,To marry a woman legally for a temporary period in the framework of the above-mentioned conditions for the temporary marriage contract. Let us ponder over these three conditions:

Regarding the first case, one can say that it usually proves to be unsuccessful because even though some can endure not having sexual inter-course, but it can be rather difficult for everyone to refrain themselves due to the cause of mental disturbance.

As for the second case,it's end is nothing but doom and wretchedness and according to Islam, regarded as prohibited!And considering it to be ideal for allowing it because of its necessity, is but a deviation of thought, when there could be a better and purer way, which leaves us with the best choice to opt for, that is the third way.

Therefore, it is only the third methodleft to be chosen , which Islam suggests, and this was also practiced during the Prophet's lifetime, then later on, dispute arose in the matter and was nullified by the caliph's of the time.

Let us remind ourselves at his point, of the following:

The ones who fear getting involved in the temporary marriage considering it as illegal, should realize that all the Islamic scholars and researchers have accepted something that is similar to it in the permanent marriage contract; and that is the couple who are involved in permanent marriage, their contract is valid even if it be on the grounds of them having an intention of divorce in more or less than an year.

It is obvious that such a marriage is apparently permanent though in reality it is temporary what with their intention. This type of permanent marriage differs from that of the temporary one in that the latter is limited for a certain period of time both apparently and in reality, whilst the former is apparently permanent but in reality, temporary.

Thus how could it be so that the ones who are all for the permanent marriage that is widely accepted by the scholars, fear the permissibility of the temporary one?

Now that we havegotten acquainted to the essence of the temporary marriage, let us prove of its legality,

The legality of the temporary marriage at the beginning of Islam.

The non-abrogation of this religious command during the time of the Messenger of God.

Then again, the obvious clue to its beinglegal, is stated in the verse of the Holy Quran such as:

". Then as those whom you profit by, give them their wages as appointed.."

This verse gives witness to the validity of temporary marriage because Firstly, the phrase, 'estimation- profit by, and enjoy' is used here, which is apparently regarded for the temporary marriage; if at all this meant the permanent marriage, then there was no indication needed.

Secondly, the phrase, 'ujoorahunna' is used in order to portray the meaning 'wage' which is a clear evidence in itself for 'muta', because in the case of permanent marriage, words such as 'dowry' and 'sadaqa-nupital gift' is used to substantiate it.

Thirdly, Both the Sunni and Shia interpreters agree that the above-mentioned versewas revealed for the temporary marriage.

Jalal Al-deen Al-Soyuti in his book ofcommentary 'Al-dor Al-Manthoor' narrates from Ibn-Jareer and Soddi that the above verse was regarding 'muta' Abu-Ja'afer Muhammed bin Jareer Tabari in his commentary narrates from Soddi, Mujahid and Ibn Abbas that this verse regards the temporary Marriage. Fourthly, The owners of Sahah, Masaneed and other comprehensive books of narration accept to this fact; for instance Muslim bin Hajjaj in his 'Sahih' narrates from Jabir bin Abdulla and Salamah bin Akwa who said: "The Prophets call has reached to us saying: God's messenger has given the permission to 'enjoy', meaning temporary marriage."

The authentic narrations for this topic are innumerable. Consequently, theprinciple of legislating 'muta' in the early Islam and at the time of the Holy Prophet, is accepted by the Muslim scholars and interpreters .

The question arises as to, 'was the verse of 'muta' abrogated?

It wasquite occasional to find anyone still doubting the permissibility of 'muta' during the time of the messenger of Allah; The point of discussion lies in the continuation or the abrogation of this command after the time of the Prophet.

Both the tradition and the history of Islam, mention to the fact that the practice of this divine commandment was common among the Muslims until the time of the second caliph who, because of public interests, made a stop to the practice.

Muslim bin hajjaj in his 'sahih' (book of valid narrations) narrates that Ibn-Abbas and Ibn-Zubair had a disagreement regarding 'muta' and the 'muta of pilgrimage'.

Jabir bin Abdullah said:

"We practiced both during the time of God's messenger, then Omar prevented us from this practice such that we did not resume to the practice."

Jalal Al-deen Al-Soyuti in his commentary narrates from Abdul-Razaq and Ibn-Jareer, both of them narrating from Hakim, asked him, "Was this verse of muta' abrogated?"

He replied, "No",

and Ali (p) had said:

"If it was not for Omar prohibiting the practice of muta, no one except for the wretched would commit adultery." Ali bin Muhammed Qushchi also said, "Omar bin Al-Khattab ascended the pulpit and said:

"O people, there are three things that existed during the time of the Prophet that I now forbid it's practice, and I punish the one who practices them, these are, 'Muta of women', 'Muta of pilgrimage' and 'Haya ala Khairil amal'

It is imperative to mention that the narrations similar tothese kind are more than can be mentioned.

It is important to point out the fact that 'muta' is one of the divisions of marriage, because marriage is divided into temporary and permanent, thus the woman in the temporary marriage contract is the wife of that person and her spouse is considered to be called her 'husband' so naturally, such a marriage is definitely included in the verses that state about the rules concerning marriage, and if the Quran states that,

"And who guard their private parts except before their mates and whom their right hands possess, for they surely are not blamable."

The wife in the temporary marriage is as the example states, ".except for their mates" according to the framework of the previously mentioned conditions.So it is matter-of-fact that the wife in this marriage is included in the phrase of "their mates." Therefore, if the above verse of sura Mominun permits the sexual relation for two groups of women being the wife and the slave girl, then the woman in the temporary marriage is obviously of the first group. (i.e, wives.)

It is quite surprising to hear that the mentioned verse in Sura Mominun abrogated the verse in sura Nisa, whilst we all know that the verse abrogated, ought to be revealed before the abrogated one, however, it is the opposite in this case where sura Mominun is considered as the abrogated verse revealed in Mecca before the migration of the Prophet to Madina and the sura Nisa having the verse regarding muta was revealed in Madina, and so how can a 'Macci' sura abrogate a verse in a 'Madani sura'?

Another evidence that testifies the non-abrogation of the verse of 'muta' during the time of the Prophet are the enormous traditions denying to the annulment of this practice at the time of the messenger, such as the previously mentioned narration by Jalal Al-deen Soyuti in 'Al-dor Al-Manthoor' Last but not least, let us remind ourselves of this point, and that is the fact that the family of the household, our revered Imams themselves, who according to the narration of 'Thaqalain', caused the nation's guidance, and will never separate from the holy Quran, have out rightly declared to the permissibility and authorization of temporary marriage.

Thus Islam is ready and able to solve all the problems of the human society at large, and so approves the authorization of such a marriage by regarding the previously mentioned conditions due to the fact that one of the methods of rescuing the youths from falling in the pit of corruption is only solved by the purest method, which is temporary marriage in the frame work of its special conditions of course.

(Nisa: 24)

Al-dor Al-Manthoor vil.2 p.140 following the mentioned verse.

Jame Al-Bayan fi Tafseer Al-Quran, vol.5 p.9

Sahih Muslim, vol4 p.130, printed in Egypt.

For example, some of the references are the following:

Sahih Bukhari Bab Al-Tamatto.

Masnad Ahmad, vol4 p.436 and vol.3 p.356

Al-Muwata (Malik) vol. 2 p. 30

Sunan Al-Bihaqi vol. 7 p. 306

Tafseer Al-Tabari vol.5 p. 9

Nehayat Ibn-Atheer, vol. 2 p. 249

Tafseer Al-Razi, vol. 3 p. 201.

Tareekh Ibn-Khalakan, vol.1 p. 359

Ahkam Al-Quran (Jasas) vol.2 p. 178

Muhazirat Raqib, vol. 2 p. 94

Al-Jame Al-Kabeer (Soyuti) vol. 8 p. 293

Fath Al-Bari (Ibn-Hajar) vol. 9 p. 141

Sunan Al-Baihaqi, vol. 7 p. 206 and Sahih Muslim, vol.1 p. 395

Al-dor Al-Manthoor, vol. 2 p. 140, followinghe verse of Muta.

Sharh Al-Tajreed (Qushchi), subject of Imamat, p. 484

For more information, refer to the following:

Masnad Ahmad, vol. 3 p. 356, 363.

Al-bayab wal- Tabyeen (Jahiz), vol.2 p. 223

Ahkam Al-Quran (Jasas) vol. 1 p. 342

Tafseer Al-Qurtubi, vol. 2 p. 370.

Al-Mabsoot (Sarakhsi Hanafi), kitab Al-hajj, Bab AL-Quran.

Zad Al-Ma'ad (Ibn Qayem) vol. 1 p. 444

Kanz Al-Amal, vol. 8 p. 293

Masnad Abi Dawud Al-tayalesy, p. 247

Tareekh al- Tabari, vol. 5 p. 32

Al-Mustabeen (Tabari)

Tafseer Razi vol. 3 p. 200-202

Tafseer Abu Hayyan vol. 3 p. 218

(Mominun: 5-6)

Al-dor Al-Manthoor, vol. 2 p. 140-141 following the verse of Muta.

Wasa'il Al-Shia vol. 14, Kitab Al-Nikah,bab Al-Muta, 1st bab, p. 436

Question 19: Why do the Shia prostrate on blocks of earth (clay.)?

ANSWER:

There are certain peoplewho wonder why prostrating over the block of clay or that extracted from the martyr's grave should be done, considering it to be a kind of polytheism .

In response to this question, one should remind them of the clear difference between prostration for Allah and the prostration on earth; the above question usually arises because of not regarding this difference.

Certainly, 'Al-Sujood lillah' means the prostration for the sake of Allah whereas; 'Al-Sujood ala al-arz' means the prostration on earth. In other words, when we prostrate on the earth, we are in actuality prostrating before the one and only Lord and doing it solely for His sake in the same manner as all the Muslims over the world are doing when they prostrate on something. The pilgrims who prostrate on the stones of Masjid Al-Haram have only one goal in mind, which is to prostrate before the Mighty God.

Thus it is quite clear that the prostration on sand, plants, .etc, does not mean adherence to the worship of these things, rather, the actual prostration and worship is done to God by submitting one self to the lowest level, which is the earth. It is also obvious that prostration on the martyr's grave-sand is regarded far from the prostration toward themrather, it is done solely for the sake of the Lord of the worlds.

In addition, the Holy Quran states:

"And whosoever is in the heavens and the earth make obeisance to Allah only.."

The holy Prophet also said:

"The earth was made to be a prostrating place for me and a cause fpurification."

Thus 'prostration before God' with 'prostration on the earth and sand' do not have the least contradiction because the prostration on earth and plant is a sign of the greatest kind of submission before the one and only God.

At this point, let us clarify this theory of the Shia's by looking at one of the traditions of the sixth Holy imam Sadiq (p) who saysin regard to this that:

Narrated from hisham Ibn Al-Hakam saying thatI said to Abi-Abdillah (p):

"Tell me of what is permissible to prostrate upon and what is not.

He replied:

"Prostration is only permissible on earth or what has grown from the earth, except what is eaten and worn."I then asked Him:

"May my soul be ransomed for you, what is the cause of that?" He replied:

"Because prostration is the submission to the Exalted and Glorious Lord and so it should not be on what is eaten or worn because the world is a slave to what they eat or wear; and the prostrator in his act of prostration, worshipping the Exalted and Glorious Lord, thus he should not put his forehead on the impudent and worldly things whilst undergoing prostration. Thus, the prostration that is done on earth is better, because it is a sign of humility and submission for the Exalted Lord."

The above-mentioned tradition clearly proves why prostration on earth ought tobe considered , and that is because of the fact that it is more in agreement with showing humility before the one and only God.

One other question that is normally raised is that why the Shia limit their prostration on the earth and only particular plants and why not all the plants.

In response to this, we say that because the principles of worshiphave got to be from the sacred Islamic law, then the conditions and the details pertaining to the worship ought to be emulated by the honorable Prophet's speech and action, because the Holy Prophet is an ideal for the pious men according to the holy Quran.

At this point, let us mention some of the Islamic narrations that clearly explain the Holy Prophet's practice and prove that He prostrated both on earth as well as particular plants such as the 'Haseer' (reed mat) just as the Shia believe in doing so.

A group of Muslim narrators in their authentic books mention that the holy prophet described the earth as being his place for prostration.

"The earth was made for me as a place for prostration and the cause of purification."

The word 'made' in this particular narration means legislated, which clearly shows that the matter is of divine consideration, not to mention a commandment from the Lord for the followers of Islamic religion, and in this way the legality of prostration on sand, stones and other parts that constitute the surface of the earth is already proven. (Everything that the Holy Prophet uttered was direct revelation 'wahy' from the Lord of the worlds.)

Another group of narrationsshow that the honorable prophet ordered the believers to place their foreheads on sand while prostrating.

One such traditionwas narrated from Umm Salamah (the Prophet's wife) who narrated that the Holy prophet said:

"Put you face-for the sake of Allah-on earth."

The phrase 'Tarrib' i.e., put your face upon the sand' in the Prophet's narration clarifies two points, one being that the person while prostrating should put his forehead on sand and the other point is that such an action must be performed because of the divine commandment form the Lord.

The Holy prophet's behavior in this regard isa clear evidence and a universal guide for all the Muslims.

Wael Hijr said:

"I saw the prophet (p) while prostrating, would put his forehead and nose on the earth."

Anas bin Malik, Ibn Abbas and some of the wives of the prophet such as Ayesha', Umm Salamah among other narratorsrelate that:

"The Holy Prophet used to prostrate on 'Al-Khorma' which is kind of reed mat made from palm tree fibres."

Abu-Saeed, one of the companions of the prophet said:

"As I entered to visit the messenger of Allah, I saw that He was praying on a reed mat."

This narration is a clear evidence of the Shia's point of view based on the permissibility of prostration on plants growing from the earth thatis not worn or eaten .

The Speech and behavior of the companions is also an expression of the Holy Prophet's practice.

Jabir bin Abdullah Ansari narrates:

"I was praying the noon prayer with the Prophet (p) and so I would take a handful of small blocks of stones and keep them in my hand until they cooled down so that I can put my forehead upon them due to the excessive heat."

Then the narrator continues:

"If prostration on our clothes was permissible, then it would have been easier than taking the stones and cooling them down for prostration." Ibn Sa'ad (died 209) in his book, 'Al-Tabaqat Al-Kubra' writes the following:

"Masruq bin Ajda when traveling, used to take along with him a brick so that he can prostrate upon it in the ship."

It is necessary to mention at this point, that Masruq bin Ajda was one of the successors of the prophet's companions and also a companion of Ibn Masood, who is the writer of the book 'Al-Tabaqat Al-Kubra' is mentioned to be among the best group of persons of Kufa after the holy prophet, and of the ones who narrated from Abu-bakr, Omar, uthman, Ali and Abdullah bin Masood.

This clear tradition proves the misapprehension of the concept of people who consider having a piece of stone (turbat) as polytheism and innovation; and makes clear the fact that the pioneers of Islam had the same practice throughout the History of Islam.

Nafea said:

"Whenever Omar wanted to prostrate, he would remove his turban so that he would keep his forehead on the ground." Rezin said:

Ali bin Abdullah bin Abbas (p) wrote tome : "send me a chunk of stone from the mountain of Marwa so that I can prostrate on it." Yet on the other hand, the Islamic Narrators have mentioned narrations of the holy prophet preventing the ones who had the side of their turbans between the forehead and the ground.

Saleh Al-Sabayeesaid: "The messenger of God (p) saw a man in the mosque prostrating while his forehead was covered with his turban, upon seeing him in this state, the prophet put his turban away from his forehead."

Ayaz bin Abdullah Al-Quraishi said:

"God's messenger saw a man prostrating on the side of his turban; He then gave the man a sign to put the turban away form his forehead."

Thus it is indisputable according to all these traditions and more, that the necessity of prostration of the earth was a matter of certainty during the time of the Prophet such that if anyone of the Muslims had the side of their turban covering their foreheads while prostrating, the Holy prophet immediately corrected this by pulling the turban away from their foreheads so as to rest them on the earth whilst undergoing the act of prostration.

The infallible leaders of the Shia whoare regarded inseparable to the holy Quran according to the authentic tradition of 'Thaqalain', who are none other than the impeccable household of the holy prophet, have also declared to the reality of this tradition.

Imam Sadiq (p) narrates;

"Prostration on earth is a divine commandment and on the reed mat, the Prophet's tradition." Elsewhere He narrates again:

"It is not permissible to prostrate except on the earth and what grows from it apart from that which is worn and eaten." Result:

Of the sum of all the above-mentioned traditions, it proves clearly that not only narrations from the household of the Household of the Holy Prophet, but also the tradition of the Holy Prophet himself and the practice of his companions and followers, testify the necessity for the prostration on the earth and what grows from it (except for that which is worn and eaten.)

Furthermore, it is quite certain the prostration on the things we already mentioned is permissible whilst prostration on other things is ambiguious and raises dispute. Thus, in taking precaution, which causes salvation, it is suitable to suffice with prostration on the above-mentioned things.

Finally, let us remind ourselves that this is a subject ojurisprudential matter and there arise many disputes among the Muslim jurisprudents concerning this.However, such differences should not distract or bother us because they tend to exist frequently, even among the four sects in the Sunni, for example, the Maliki claim that resting the nose on the ground whilst prostrating is a recommended act whereas the Hanbali consider it to be obligatory to the point of the prayer being nullified if the act is left out. (Rad: 15)

Sahih Al-Bukhari, Kitab Al-Salat, p.91

Bihar Al-Anwar, vol.85, p. 147 depicted from Ilal Al-Shariyah.

Sunan Al-Baihaqi, vol.1 p.212 (Bab Al-Tayammum bil Saeed Al-Tayeb) Sahih Al-Bukhari, vol.1 Kitab Al-Salat, p. 91, Iqtiza Al-Sirat Al-Mustaqeem. (Ibn Taymiyah), p. 332.

Kanz Al-Amal, vol.7 printed in Halab, p.465, narration 19808, kitab Al-Salat, Al-Sujoodwa ma Yataalaqu bihi.

Ahkam Al-Quran (Jasas Al-Hanafi) vol. 3 p. 209, printed in Beirut, Bab Al-Sujood Ala Al-wajh.

Sunan Al-Baihaqi, vol.2 p. 421, Kitab Al-Salat, Bab Al-Salat Ala Al- Khumrah.

Sunan Al-Baihaqi, vol.2 p. 421, Kitab Al-Salat, Bab Al-Salat Ala Al-Haseer.

Sunan Al-Baihaqi, vol.1 p. 439, Kitab Al-Salat, Bab Ma Ruwiya Fi Al-ta'ajeel biha Fi shiddat Al-har.

Al-Tabaqat Al-Kubra, vol. 6, p. 79, printed in Beirut, Ahwalat Masrooq bin Ajdaa.

For more information, refer to the book 'Seeratena' written by Allama Amini.

Sunan Al-Baihaqi, vol. 2 p.105, 1st print (Haidarbad Dhaka), Kitab Al-Salat, Bab Al-Kashf Aln Al-Sajdah fi Sujood.

Azraqi, Akhbar Mecca, vol.3 p. 151

Sunan Al-Baihaqi, vol.2 p. 105

Sunan Al-Baihaqi, vol.2 p. 105

Wasael Al-Shia, vol. 3 p. 593, Kitab Al-Salat, Abwab Ma Yasjad Alaihi, narration 7

Wasael Al-Shia vol. 3 p. 591, Kitab Al-Salat, Abwab Ma yasjad Alaihi, Narration 1.

Al-Fiqh Ala Al-Mazaheb AL-Arabah, vol. 1, p. 161, printed in Egypt, Kitab Al-Salat, subject of Al-Sujood.

Question 20: Why do the Shias kiss the doors and walls of their holy Shrines whislt paying a visit to them?

ANSWER:

Seeking blessings from the beloved servants of God is not considered an innovation by any group of Muslims , on the contrary, this tradition can be traced down back in History right from the time of the Holy Prophet and his companions.

In fact, not only did the Holy Prophet and his companions practice this recommended act, but also the previous prophets visited shrines and sought blessings from them. Let us now look at the evidences to the validity in seeking blessings from the saints of God from the view- point of both Quran and Sunnah.

In the Holy Quran, when relating about Prophetyusuf and his integrity, states that when he introduced himself to his brothers and forgave them for their wrongdoings, he said:

"Take this my shirt and cast it onto my father's face; he will gain back his eyesight."

The Holy Quran then continues to say:

"So when the bearer of good news came, he cast it on his face, hence forthwith, he regained his eyesight.."

The significance of this verse of the Holy Quran clearly substantiates the seeking blessings of Prophet Yaqub by using the sacred attire of another prophet Yusuf. (p) Moreover, it is through the shirt of prophet yusuf that restored the vision of Prophet Yaqub (p). Hence, does it justifyto proclaim that the behavior of these two honorable prophets was not in the framework of unity and veneration to God?

2. It is significant to point out the fact that the Holy prophet of Islam, whilst circumambulation of the holy Ka'aba used to touch and kiss the black stone.

Al-Bukhari in his Sahih said:

" A man asked Abdullah bin Omar about the touching of the black stone", to which he replied:

"I saw God's messenger (p) touching and kissing it."

If this touching and kissingwas regarded as polytheism, then the honorable Prophet (who was the caller to monotheism) would never have performed such an action.

3. In the authentic books of narrations and in the course of History and tradition, there are many narrations pertaining to the seeking of blessings of the companions of the Holy Prophet using the various belongings of the Holy Prophet such as his clothes, water for ablution, water pot, etc, which when we refer to them, we shall be removed from any speck of doubt and will be convinced that such behaviour is considered lawful and recommended.

The traditions that mention this concept are more than can be mentionedhowever, we shall point to a few of them;

a. Al-Bukhari in his Sahih described in a lengthy tradition that some of the characteristics of both the Holy Prophet and his companionsrelated that "Whenever the Prophet performed the ablution, the companions would be closely gathered around."

b . Ibn Hijr said:

"The children were brought to the Holy prophet (p) for them to get blessed with his prayer."

c . Muhammed Taher Makki said:

"It was narrated from Om-thabet that, "The honorable Prophet (p) visited me and drank from the opening of a water-skin (Large leather bottle) that was hanging, I got up and cut that part."

Then heard:

"This narration was transmitted by Tirmidhi who said: it is a correct tradition in the book of 'Riyaz Al-Saleheen'" adding that: "Om-Thabet cut the opening part of the water skin in order to keep the place of the Prophet's mouth to get his blessings and also the companions use to drink from the place where the prophet drank."

"The servants of Madina used to bring pots of water during the time of morning prayers towards the Holy prophet; The Holy prophet would immerse his blessed hand in each of these pots, some times the weather would be chilling cold, in spite of which, He would still immerse his hand."

Thus in this way, the evidence for the permissibility of blessing seeking with the beloved and chosen servants of Allah became quite apparent; and the ones who accuse the Shia because of this practice considering it to be tantamount to polytheism, have not yet analyzed the meaning of monotheism or polytheism because the latter is to consider another being as God or to attribute Godly actions to it to the point of considering him as independent regarding the essence of existence and affectivity, whereas the Shia consider the things related to the chosen servants of Allah only a creation of Allah Himself and fully dependent on Him for their existence and their actions.

The Shia preferred blessings towards these pioneers and leaders of God's religion onlyfor the purpose of according their respect and sincere devotion to them.

If at all the Shia, when visiting the sacred precinct of the Holy Prophet and his household, tend to kiss the shrine or touch the doors and walls, it is only because they show their reverence to the honorable Prophet and his household; and this is but a human emotion that becomes manifested in them during the act.

(Yusuf:93 )

(Yusuf:96 )

Sahih Al-Bukhari, vol.2 Kitab al-Hajj, Bab Taqbeel Al-Hajar, p. 151-152, printed in Egypt.

Sahih Al-Bukhari, vol.3 Bab Ma Yajoosi Min Al-Shuroot Fi Al-Islam, Bab Al-Shuroot Fi Al-Jihad wal Musalaha, p. 195.

Al-Esabah, vol.1, Khutubat Al-Kitab, p.7 printed in Egypt.

Tabaruk Al-Sahabah, (Muahmmed Tahir Al-Makki), 1st chapter, p.29, translated by Ansari.

Sahih Muslim, vol.7 Kitab Al-fazael, Bab Qurb Al-Nabi (p) Min al-Naswa Tabarukihim behi, p.79

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