Sunday, November 3, 2024 AD / Jumada al-Awwal 1, 1446 AH
Mansoor Hashemi Khorasani
 New question: Is jihad the only solution for implementing Sharia and establishing an Islamic government? Click here to read the answer. New saying: A significantly important and enlightening saying from His Eminence about the condition for the Mahdi’s advent. Click here to read it. New critique: Please mention the name of the university or religious school from which His Eminence Khorasani has graduated; because no matter how much I searched, I did not find his name nor his fame as a famous writer, researcher, or religious man in Afghanistan. Click here to read the response. Visit home to read the most important contents of the website. New letter: An excerpt from His Eminence’s letter to one of his companions, in which he advises him and frightens him from Allah. Click here to read it. New lesson: Lessons from His Eminence about the fact that the earth is not empty of a man knowledgeable about the entire religion, whom Allah has appointed as a Caliph, Imam, and guide on it by His command; Authentic Hadiths from the Prophet that indicate it; Hadith No. 11. Click here to read it. New remark: The remark “Inverted era” by “Elias Hakimi” has been published. Click here to read it. New video: A new video with the subject “The Call of Return to Allah” has been published. Click here to watch it. Visit home to read the most important contents of the website.
loading
Question & Answer
 

Is it obligatory to prostrate on the ground in prayer? Shias use soil for that, and some Sunnis deny and abhor it. What is the opinion of Allamah Mansoor Hashemi Khorasani on this matter? Is it recommended to prostrate on the soil taken from the grave of Imam Husain, peace be upon him, and the soil of Karbala?

Prostration on the ground is Sunnah, due to the words of the Prophet, peace and blessings of Allah be upon him and his family, where he said: «جُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا»[1]; “The ground has been made a place of prostration and a means of purification for me,” and due to his action that he was consistent in; because most of his prostrations were on the ground; as it has been narrated from Wa’il ibn Hujr that he said: «رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ إِذَا سَجَدَ وَضَعَ جَبْهَتَهُ وَأَنْفَهُ عَلَى الْأَرْضِ»[2]; “I saw the Messenger of Allah, peace and blessings of Allah be upon him and his family, placed his forehead and nose on the ground when prostrating,” and from Abu Sa‘id al-Khudri that he said: «رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَسْجُدُ فِي الْمَاءِ وَالطِّينِ، حَتَّى رَأَيْتُ أَثَرَ الطِّينِ فِي جَبْهَتِهِ»[3]; “I saw the Messenger of Allah, peace and blessings of Allah be upon him and his family, prostrating in mud and water, to the extent that I saw traces of mud on his forehead,” and from Aisha that she said: «مَا رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ مُتَّقِيًا وَجْهَهُ بِشَيْءٍ -تَعْنِي فِي السُّجُودِ»[4]; “I never saw the Messenger of Allah, peace and blessings of Allah be upon him and his family, placing his forehead on anything- meaning in prostration.” The ground includes soil, sand, pebbles, stones, and mud, as well as whatever grows from it; because ibn Abbas, Anas, ibn Umar, Aisha, Umm Salamah, Maymunah, and others have narrated and said «أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ كَانَ يُصَلِّي عَلَى الْخُمْرَةِ»[5]; “that the Messenger of Allah, peace and blessings of Allah be upon him and his family, performed prayer on a khumrah,” which is a straw mat or a small rug woven from palm fronds. However, is it permissible to prostrate on something other than the ground or what grows from it, such as a carpet or a mat? There is a difference of opinion on this matter. Abu Bakr prostrated directly on the ground[6] and prohibited performing prayer on saddle cloths[7], and it has been narrated that he saw a people performing prayer on a mat; he said to them: “Prostrate on the ground.”[8] Ibn Mas‘ud prostrated only on the ground[9]. Ubadah ibn Samit removed his turban from his forehead when he stood up for prayer[10]. Abdullah ibn Umar raised his turban when he prostrated so that he could place his forehead on the ground[11]. Ibrahim performed prayer on a straw mat and prostrated on the ground[12]. Hasan performed prayer on a carpet with his feet and knees on it and his hands and forehead on the ground[13]. Ata’ was asked about a person’s performing prayer on a khumrah or a furnishing; he said: “There is nothing wrong with it if it is not under his forehead and hands.”[14] Ibn Sirin and Sa‘id ibn al-Musayyib said: “Performing prayer on a carpet is an invented act.”[15] Jabir ibn Zayd detested performing prayer on anything made of animated beings and recommended performing prayer on anything made of the vegetation of the earth[16]. Mujahid said: “There is nothing wrong with performing prayer on the ground and what grows from it.”[17] Urwah detested prostrating on anything other than the ground[18]. Aswad and his companions detested performing prayer on carpets, furs, and sackcloth[19]. Malik detested a man prostrating on carpets, mats made of hair, garments, and skins, and he said: “There is nothing wrong with him standing on it, bowing on it, sitting on it, but (he should) not prostrate on it or place his palms on it.” Also, he saw nothing wrong with him prostrating or placing his palms on straw mats and similar things that grows from the ground[20]. Al-Marwadhi has said: “Ahmad did not approve of prostrating on a garment or a piece of cloth, except in heat or cold,”[21] and this is one of the two narrations from him, and Ata’ and Ubaidah al-Salmani were strict in this matter; as ibn Jurayj has said: “I said to Ata’: ‘Can I perform prayer on (Mount) Safa while, if I want, I can find a level land nearby?’ He said: ‘No,’”[22] and in another narration: “A man said to Ata’: ‘In your view, shall I perform prayer in a rough place where I have to search for soil for my forehead?’ He said: ‘Yes,’”[23] and ibn Sirin has said: “I was injured in the face, so I bandaged it. Then I asked Ubaidah al-Salmani: ‘Can I prostrate with it?’ He said: ‘Remove the bandage,’”[24] and it has been narrated from ibn Abbas, Abu al-Darda’, Hasan, and others that it is permissible to prostrate on carpets and mats, and this is the view of the majority of Sunni scholars. What indicates the first view is what Jabir ibn Abdullah al-Ansari has narrated; he said: «كُنَّا نُصَلِّي مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِي شِدَّةِ الْحَرِّ، فَيَعْمِدُ أَحَدُنَا إِلَى قَبْضَةٍ مِنَ الْحَصَى، فَيَجْعَلُهَا فِي كَفِّهِ هَذِهِ، ثُمَّ فِي كَفِّهِ هَذِهِ، فَإِذَا بَرَدَتْ سَجَدَ عَلَيْهَا»[25]; “We performed prayer with the Prophet, peace and blessings of Allah be upon him and his family, in the intense heat. Then one of us took a handful of gravel, put them in his hand, then in the other hand, and when it cooled down, he prostrated on it”; al-Bayhaqi has narrated it and then said: “If it were permissible to prostrate on a piece of clothing attached to him, it would be easier than cooling gravels in the hands and placing them to prostrate on them.”[26] This is what he has said, and the truth is that if it were also permissible to prostrate on a separate piece of clothing, that would have been easier. Another indication is what Khabbab ibn al-Aratt has narrated; he said: «شَكَوْنَا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ شِدَّةَ الرَّمْضَاءِ فِي جِبَاهِنَا وَأَكُفِّنَا فَلَمْ يُشْكِنَا»[27]; “We complained to the Messenger of Allah, peace and blessings of Allah be upon him and his family, about extreme and severe heat on our foreheads and hands, but he did not accept it,” and what Khalid al-Hadhdha’ has narrated; he said: «رَأَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ صُهَيْبًا يَسْجُدُ كَأَنَّهُ يَتَّقِي التُّرَابَ، فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: تَرِّبْ وَجْهَكَ يَا صُهَيْبُ»[28]; “The Prophet, peace and blessings of Allah be upon him and his family, saw Suhaib prostrating as if he was avoiding soil. The Prophet, peace and blessings of Allah be upon him and his family, said to him: ‘Place your forehead on soil, O Suhaib,’” and what Zadhan and others have narrated; they said: «رَأَتْ أُمُّ سَلَمَةَ ابْنَ عَمٍّ لَهَا سَاجِدًا، فَقَالَتْ: تَرِّبْ وَجْهَكَ، فَإِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ لِمَوْلًى لَنَا يُقَالُ لَهُ رَبَاحٌ رَآهُ سَاجِدًا: تَرِّبْ وَجْهَكَ يَا رَبَاحُ»[29]; “Umm Salamah saw her cousin prostrating. So she said: ‘Place your forehead on soil; because the Prophet, peace and blessings of Allah be upon him and his family, said to a freed slave of ours called Rabah when he saw him prostrating: ‘Place your forehead on soil, O Rabah.’” This is also the view of the Imams of the Ahl al-Bayt, from whom Allah has removed any impurity and made them completely pure, and the Prophet, peace and blessings of Allah be upon him and his family, said about them: «إِنْ تَمَسَّكْتُمْ بِهِمْ لَنْ تَضِلُّوا»; “If you hold on to those two, you will never go astray”; as Hisham ibn al-Hakam has narrated and said: «قُلْتُ لِأَبِي عَبْدِ اللَّهِ -يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ- عَلَيْهِ السَّلَامُ: أَخْبِرْنِي عَمَّا يَجُوزُ السُّجُودُ عَلَيْهِ وَعَمَّا لَا يَجُوزُ؟ قَالَ: السُّجُودُ لَا يَجُوزُ إِلَّا عَلَى الْأَرْضِ أَوْ مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ، فَقُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، مَا الْعِلَّةُ فِي ذَلِكَ؟ قَالَ: لِأَنَّ السُّجُودَ هُوَ الْخُضُوعُ لِلَّهِ عَزَّ وَجَلَّ فَلَا يَنْبَغِي أَنْ يَكُونَ عَلَى مَا يُؤْكَلُ وَيُلْبَسُ، لِأَنَّ أَبْنَاءَ الدُّنْيَا عَبِيدُ مَا يَأْكُلُونَ وَيَلْبَسُونَ وَالسَّاجِدُ فِي سُجُودِهِ فِي عِبَادَةِ اللَّهِ تَعَالَى، فَلَا يَنْبَغِي أَنْ يَضَعَ جَبْهَتَهُ فِي سُجُودِهِ عَلَى مَعْبُودِ أَبْنَاءِ الدُّنْيَا الَّذِينَ اغْتَرُّوا بِغُرُورِهَا، وَالسُّجُودُ عَلَى الْأَرْضِ أَفْضَلُ لِأَنَّهُ أَبْلَغُ فِي التَّوَاضُعِ وَالْخُضُوعِ لِلَّهِ عَزَّ وَجَلَّ»[30]; “I said to Abu Abdullah -meaning Ja‘far ibn Muhammad- peace be upon him: ‘Inform me of what is permissible to prostrate on and what is not permissible.’ He said: ‘Prostration is permissible only on the ground or what grows from the ground, except for what is eaten or worn.’ I said to him: ‘May I be sacrificed for you! What is the reason for that?’ He said: ‘Because prostration is submission to Allah the Exalted, the Majestic, so it should not be on what is eaten or worn; because the children of the world are slaves to what they eat and wear, while one who prostrates in his prostration is in the worship of Allah Almighty, so he should not place his forehead in his prostration on the deity of the children of the world, who have been deceived by its deception. Prostrating on the ground is better, for it is more effective in expressing humbleness and submission to Allah the Exalted, the Majestic.’” There is no doubt that prostrating on the ground is closer to being humble in prayer, and Allah Almighty has said: ﴿الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ[31]; “Those who are humble in their prayers.” Moreover, it is more prudent; because whoever does that has definitely fulfilled his obligation without any disagreement among Muslims, but whoever does not do that, there is a disagreement about it, and a wise one does not abandon precaution in such matters if he is one of those who ﴿يَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ [32]; “fear their Lord and dread the dire reckoning,” unless he has a justification, such as a wound or boil on his forehead, or severe heat or cold that is harmful to him; because of the words of Allah Almighty that has said: ﴿وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ[33]; “And He has laid upon you no hardship in religion,” and what Anas ibn Malik has narrated and said: «كُنَّا نُصَلِّي مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِي شِدَّةِ الْحَرِّ، فَإِذَا لَمْ يَسْتَطِعْ أَحَدُنَا أَنْ يُمَكِّنَ وَجْهَهُ مِنَ الْأَرْضِ بَسَطَ ثَوْبَهُ، فَسَجَدَ عَلَيْهِ»[34]; “We performed prayer with the Prophet, peace and blessings of Allah be upon him and his family, in the intense heat, and if one of us could not place his forehead on the ground, he would spread his garment and prostrate on it.” This is also the view of the Imams of the Ahl al-Bayt; as Abu Basir has narrated from Abu Ja‘far, peace be upon him, and said: “I said to him: ‘If I am on a journey and the time for prayer comes and I fear extreme and severe heat on my forehead, what should I do?’ He said: «تَسْجُدُ عَلَى بَعْضِ ثَوْبِكَ»; ‘Prostrate on a piece of your clothing,’[35] and asked Abu Abdullah, peace be upon him, about a man who performs prayer in intense heat and fears for his forehead from the ground, he said: «يَضَعُ ثَوْبَهُ تَحْتَ جَبْهَتِهِ»[36]; “He may place his garment under his forehead.” Uyaynah the cane-seller has narrated and said: “I said to Abu Abdullah, peace be upon him: ‘I enter the mosque on a very hot day, and I dislike performing prayer on gravels. Can I spread my garment and prostrate on it?’ He said: «نَعَمْ، لَيْسَ بِهِ بَأْسٌ»; ‘Yes. There is nothing wrong with it.’[37] Abdullah ibn Ja‘far has narrated from his brother Musa, peace be upon him, and said: “I asked him about a man that the ground hurts him when he performs prayer, and he cannot prostrate, ‘Is he allowed to place his garment underneath if it is made of cotton or linen?’ He said: «إِذَا كَانَ مُضْطَرًّا فَلْيَفْعَلْ»; ‘If he is forced by necessity, he may do so.’[38] Qasim ibn al-Fudayl has narrated and said: “I said to Rida, peace be upon him: ‘May I be sacrificed for you! Can a man prostrate on his sleeve if heat and cold hurt him?’ He said: «لَا بَأْسَ بِهِ»; ‘There is nothing wrong with it.’[39]

As for taking something from the ground to prostrate on in homes and mosques, as Shias do, it is not an invented act; as Abu al-Walid has said: «سَأَلْتُ ابْنَ عُمَرَ عَمَّا كَانَ بَدْءُ هَذِهِ الْحَصْبَاءِ الَّتِي فِي الْمَسْجِدِ، قَالَ: نَعَمْ، مُطِرْنَا مِنَ اللَّيْلِ فَخَرَجْنَا لِصَلَاةِ الْغَدَاةِ، فَجَعَلَ الرَّجُلُ يَمُرُّ عَلَى الْبَطْحَاءِ فَيَجْعَلُ فِي ثَوْبِهِ مِنَ الْحَصْبَاءِ فَيُصَلِّي عَلَيْهِ قَالَ: فَلَمَّا رَأَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ ذَاكَ قَالَ: مَا أَحْسَنَ هَذَا الْبِسَاطَ، فَكَانَ ذَلِكَ فِي أَوَّلِ بَدْئِهِ»[40]; “I asked ibn Umar about what was the beginning of these gravels in the mosque. He said: ‘Yes. On a rainy night, we went out for morning prayer. A man passed through the plain and put some gravels in his clothing and then performed prayer on them. When the Messenger of Allah, peace and blessings of Allah be upon him and his family, saw it, he said: “How excellent this mat is.” That was the beginning of it,’” and Umar ibn Abd al-Aziz brought soil, placed it on a khumrah, and prostrate on it[41], and Masruq ibn al-Ajda‘, one of the companions of ibn Mas‘ud, took a piece of clay with him when he set out on a ship and prostrated on it[42]. This is also the case with taking something from a land that Allah has blessed to prostrate on it as a way of seeking blessing; as Razin, the slave of ibn Abbas, has narrated and said: “Ali ibn Abdullah ibn Abbas, may Allah be pleased with him, wrote to me, asking me to send him a tablet made of Marwah stone to prostrate on it.”[43] Perhaps the first person to do this was Harmalah ibn Zafar from the tribe of Banu Malik ibn Rabi‘ah. He visited the Messenger of Allah, peace and blessings of Allah be upon him and his family, and then took a handful of soil from under the feet of the Messenger of Allah, peace and blessings of Allah be upon him and his family. He brought it back to his family and placed it in a bag. Then he placed it in his place of prayer and performed prayer on it[44]. This is also the case with taking some soil from the grave of the Prophet, his Ahl al-Bayt, and his righteous companions as a way of seeking blessing; as it has been narrated from Ali ibn Abi Talib that when the Messenger of Allah, peace and blessings of Allah be upon him and his family, was buried, Fatimah came and stood at his grave. Then she took a handful of soil from the grave, placed it on her eyes, and cried, saying: «مَاذَا عَلَى مَنْ شَمَّ تُرْبَةَ أَحْمَدَ ... أَنْ لَا يَشُمَّ مَدَى الزَّمَانِ غَوَالِيَا ... صُبَّتْ عَلَيَّ مَصَائِبٌ لَوْ أَنَّهَا ... صُبَّتْ عَلَى الْأَيَّامِ عُدْنَ لَيَالِيَا»[45]; “What harm is there for one who smells Ahmad’s soil … if he does not smell any other fragrant perfume in his life? … Calamities befell me that if they were to befall on days … they would have turned into nights.” Also, Muttalib has narrated that people took soil from the Prophet’s grave until Aisha ordered it to be walled up to prevent them from doing so[46]. Muhammad ibn Shurahbil has narrated that a man took a handful of soil from the grave of Sa‘d ibn Mu‘adh on the day of his burial and left with it. Later, he looked at it and found it to be musk. Then the Messenger of Allah, peace and blessings of Allah be upon him and his family, said: «سُبْحَانَ اللَّهِ، سُبْحَانَ اللَّهِ»; “Glory be to Allah. Glory be to Allah,” to the extent that it was evident on his face[47]. Abd al-Salam ibn Yazid al-Sunhaji has said: “I asked Ahmad ibn Yakut about the soil of graves that people carry to seek blessing, ‘Is it permissible or forbidden?’ He said: ‘It is permissible, and people always seek blessing from the graves of scholars, martyrs, and the righteous, and people carried the soil of the grave of our master Hamzah ibn Abd al-Muttalib in the old days.’”[48] Al-Zarkashi has narrated that the earlier and later scholars agreed on transmitting the soil of Hamzah, may Allah be pleased with him, meaning the soil taken from the site where he was martyred, for treatment of headaches[49], and there is no doubt that the soil of the grave of Husain, peace be upon him, is like that or better, but rather it can be said that taking some soil from the grave of Husain, peace be upon him, is Sunnah; because the first person to do so was the Messenger of Allah, peace and blessings of Allah be upon him and his family; as Umm Salamah has narrated and said: «كَانَ الْحَسَنُ وَالْحُسَيْنُ عَلَيْهِمَا السَّلَامُ يَلْعَبَانِ بَيْنَ يَدَيِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِي بَيْتِي، فَنَزَلَ جِبْرِيلُ عَلَيْهِ السَّلَامُ، فَقَالَ: يَا مُحَمَّدُ، إِنَّ أُمَّتَكَ تَقْتُلُ ابْنَكَ هَذَا مِنْ بَعْدِكَ، وَأَوْمَأَ بِيَدِهِ إِلَى الْحُسَيْنِ عَلَيْهِ السَّلَامُ، فَبَكَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَضَمَّهُ إِلَى صَدْرِهِ، ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: وَدِيعَةٌ عِنْدَكِ هَذِهِ التُّرْبَةُ، فَشَمَّهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، قَالَ: رِيحُ كَرْبٍ وَبَلَاءٍ، قَالَتْ: وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: يَا أُمَّ سَلَمَةَ، إِذَا تَحَوَّلَتْ هَذِهِ التُّرْبَةُ دَمًا فَاعْلَمِي أَنَّ ابْنِي قَدْ قُتِلَ، قَالَتْ: فَجَعَلْتُهَا فِي قَارُورَةٍ، ثُمَّ جَعَلَتْ تَنْظُرُ إِلَيْهَا كُلَّ يَوْمٍ وَتَقُولُ: إِنَّ يَوْمًا تَحَوَّلِينَ فِيهِ دَمًا لَيَوْمٌ عَظِيمٌ»[50]; “Hasan and Husain, peace be upon them, were playing in my house in front of the Messenger of Allah, peace and blessings of Allah be upon him and his family. Then Jibril, peace be upon him, came down and said: ‘O Muhammad! Your Ummah will kill this son of yours after you,’ and he pointed at Husain, peace be upon him. So the Messenger of Allah, peace and blessings of Allah be upon him and his family, cried and hugged him to his chest. Then the Messenger of Allah, peace and blessings of Allah be upon him and his family, said (to me): ‘This soil is a trust with you.’ Then the Messenger of Allah, peace and blessings of Allah be upon him and his family, smelled it and said: ‘It smells of sorrow and affliction,’ and said: ‘O Umm Salamah! When this soil turns to blood, know that my son has been killed.’ I put it in a bottle. Then I looked at it every day and said: ‘The day you turn into blood will be a great day.’” Anas ibn Malik has narrated «أَنَّ مَلَكَ الْمَطَرِ اسْتَأْذَنَ أَنْ يَأْتِيَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَأَذِنَ لَهُ، فَقَالَ لِأُمِّ سَلَمَةَ: امْلِكِي عَلَيْنَا الْبَابَ، لَا يَدْخُلْ عَلَيْنَا أَحَدٌ، قَالَ: وَجَاءَ الْحُسَيْنُ لِيَدْخُلَ فَمَنَعَتْهُ، فَوَثَبَ فَدَخَلَ فَجَعَلَ يَقْعُدُ عَلَى ظَهْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، وَعَلَى مَنْكِبِهِ، وَعَلَى عَاتِقِهِ، قَالَ: فَقَالَ الْمَلَكُ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: أَتُحِبُّهُ؟ قَالَ: نَعَمْ، قَالَ: أَمَا إِنَّ أُمَّتَكَ سَتَقْتُلُهُ، وَإِنْ شِئْتَ أَرَيْتُكَ الْمَكَانَ الَّذِي يُقْتَلُ فِيهِ، فَضَرَبَ بِيَدِهِ فَجَاءَ بِطِينَةٍ حَمْرَاءَ، فَأَخَذَتْهَا أُمُّ سَلَمَةَ فَصَرَّتْهَا فِي خِمَارِهَا»[51]; “that the Angel of rain asked for permission (from His Lord) to visit the Prophet, peace and blessings of Allah be upon him and his family, and He gave him permission. The Prophet said to Umm Salamah: ‘Hold the door for us so that none may enter.’ Then Husain came and tried to enter, but she prevented him. He then leaped over and entered and started sitting on the back, shoulder, and neck of the Prophet, peace and blessings of Allah be upon him and his family. Then the Angel said to the Prophet, peace and blessings of Allah be upon him and his family: ‘Do you love him?’ He said: ‘Yes.’ He said: ‘But your Ummah will indeed kill him, and if you wish, I can show you the place where he will be killed.’ Then he struck (the ground) with his hand and brought out red soil. Then Umm Salamah took it and wrapped it in her veil.” Aisha, Zainab, and Umm al-Fadl bint al-Harith have narrated something close to it, and Nujay al-Hadrami, who would hold Ali’s water container, has narrated and said: «خَرَجْنَا مَعَ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ إِلَى صِفِّينَ، فَلَمَّا حَاذَى نِيْنَوَى قَالَ: صَبْرًا أَبَا عَبْدِ اللَّهِ، صَبْرًا أَبَا عَبْدِ اللَّهِ بِشَطِّ الْفُرَاتِ، قَالَ: قُلْتُ: وَمَاذَا؟ قَالَ: دَخَلْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَعَيْنَاهُ تَفِيضَانِ، قَالَ: فَقُلْتُ لَهُ: هَلْ أَغْضَبَكَ أَحَدٌ يَا رَسُولَ اللَّهِ؟ مَالِي أَرَى عَيْنَيْكَ تَفِيضَانِ؟ قَالَ: أَخْبَرَنِي جِبْرِيلُ عَلَيْهِ السَّلَامُ أَنَّ أُمَّتِي تَقْتُلُ ابْنِي الْحُسَيْنَ، ثُمَّ قَالَ لِي: هَلْ لَكَ إِلَى أَنْ أُشِمَّكَ مِنْ تُرْبَتِهِ؟ قَالَ: قُلْتُ: نَعَمْ، قَالَ: فَمَدَّ يَدَهُ فَقَبَضَ قَبْضَةً مِنْ تُرَابٍ فَأَعْطَانِيهَا، فَلَمَّا رَأَيْتُهَا لَمْ أَمْلِكْ عَيْنَيَّ أَنْ فَاضَتَا»[52]; “We went out with Ali, may Allah be pleased with him, to Siffin. When he reached the land of Nineveh, he said: ‘Wait, Aba Abdullah. Wait, Aba Abdullah, at the bank of the Euphrates.’ I said: ‘What is the meaning of this?’ He said: ‘I went to the Messenger of Allah, peace and blessings of Allah be upon him and his family, while his eyes were overflowing with tears. I said to him: “Has someone annoyed you, O Messenger of Allah? Why do I see your eyes overflowing with tears?” He said: “Jibril, peace be upon him, has informed me that my Ummah will kill my son Husain.” Then he said to me: “Do you want me to let you smell his soil?” I said: “Yes.” Then he extended his hand and took a handful of soil and gave it to me. When I saw it, I could not hold back my tears!’” Based on this, taking some soil from the grave of Husain, peace be upon him, is Sunnah, and one should not pay attention to the whispers of some ignorant people and nasibis who, due to the lack of understanding and deviation of the heart, suppose that it is an innovation or polytheism, and there is nothing wrong with prostrating on it in prayer as a way of seeking blessing; as Mu‘awiyah ibn Ammar has narrated and said: «كَانَ لِأَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ خَرِيطَةُ دِيبَاجٍ صَفْرَاءَ فِيهَا تُرْبَةُ الْحُسَيْنِ عَلَيْهِ السَّلَامُ، فَكَانَ إِذَا حَضِرَتْهُ الصَّلَاةُ صَبَّهُ عَلَى سَجَّادَتِهِ وَسَجَدَ عَلَيْهِ»[53]; “Abu Abdullah Ja‘far ibn Muhammad, peace be upon him, had a yellow silk bag with the soil of (the grave of) Husain, peace be upon him, in it. Whenever the time for prayer came, he would sprinkle it on his prayer rug and prostrate on it.” Mansoor, may Allah Almighty protect him, has a similar bag as well; as one of our companions informed us, he said:

«وَجَدْتُ فِي سَجَّادَةِ الْمَنْصُورِ خَرِيطَةً خَضْرَاءَ، فَسَأَلْتُهُ عَنْهَا، فَقَالَ: فِيهَا تُرْبَةُ الْحُسَيْنِ عَلَيْهِ السَّلَامُ، قُلْتُ: وَمَا تَصْنَعُ بِهَا؟ قَالَ: أَتَبَرَّكُ بِهَا وَأَسْجُدُ عَلَيْهَا»; “I found a green bag in Mansoor’s prayer rug. Then I asked him about it. So he said: ‘The soil of (the grave of) Husain, peace be upon him, is in it.’ I said: ‘What do you do with it?’ He said: ‘I seek blessing with it and prostrate on it.’”

However, what Shias do, such as writing the Names of Allah, the names of the Prophet and his Ahl al-Bayt, or something from the Quran on it, is not permissible; because it is placed on the ground and beneath the feet, in addition to the fact that it is an innovation, and if anything of that sort is written on it, it must be erased, ﴿وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ[54]; “and whoever honors the sacred rites of Allah, then it is better for him with his Lord.”

↑[1] . Musannaf of ibn Abi Shaybah, vol. 2, p. 169; Musnad of Ahmad, vol. 12, p. 207; Musnad of al-Darimi, vol. 2, p. 873; Sahih of al-Bukhari, vol. 1, p. 95; Sahih of Muslim, vol. 1, p. 370; Sunan of ibn Majah, vol. 1, p. 188; Sunan of al-Tirmidhi, vol. 1, p. 418; Sunan of al-Nasa’i, vol. 2, p. 56; Musnad al-Shihab by ibn Salamah, vol. 2, p. 166; al-Sunan al-Kubra by al-Bayhaqi, Vol. 1, p. 326
↑[2] . Musnad of Ahmad, vol. 31, p. 135; Musnad of al-Bazzar, Vol. 10, p. 347
↑[3] . Sahih of al-Bukhari, vol. 1, p. 167; Sahih of Muslim, vol. 2, p. 826
↑[4] . Musannaf of Abd al-Razzaq, vol. 1, p. 397
↑[5] . Musannaf of ibn Abi Shaybah, vol. 5, p. 349; Musnad of Ishaq ibn Rahwayh, vol. 4, p. 94; Musnad of al-Darimi, vol. 2, p. 865; Sahih of al-Bukhari, vol. 1, p. 86; Sahih of Muslim, vol. 1, p. 458; Sunan of ibn Majah, vol. 1, p. 328; Sunan of Abi Dawud, vol. 1, p. 176; Sunan of al-Tirmidhi, vol. 2, p. 151; Sunan of al-Nasa’i, vol. 2, p. 57; al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 590
↑[6] . Musannaf of Abd al-Razzaq, vol. 1, p. 397
↑[7] . Musannaf of Abd al-Razzaq, vol. 1, p. 402; Musannaf of ibn Abi Shaybah, vol. 1, p. 353; al-Fawa’id al-Shahir Bi al-Ghilaniyat by Abu Bakr al-Shafi‘i, vol. 1, p. 77; al-Mu‘jam al-Kabir by al-Tabarani, vol. 24, p. 349
↑[8] . Fath al-Bari by ibn Rajab, vol. 3, p. 19
↑[9] . Musannaf of Abd al-Razzaq, vol. 1, p. 397; Musannaf of ibn Abi Shaybah, vol. 1, p. 353; al-Mu‘jam al-Kabir by al-Tabarani, vol. 9, p. 255
↑[10] . Musannaf of ibn Abi Shaybah, vol. 1, p. 240; al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 152
↑[11] . Al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 152
↑[12] . Musannaf of Abd al-Razzaq, vol. 1, p. 397; al-Mu‘jam al-Kabir by al-Tabarani, vol. 9, p. 255
↑[13] . Musannaf of ibn Abi Shaybah, vol. 1, p. 352
↑[14] . Musannaf of Abd al-Razzaq, vol. 1, p. 393
↑[15] . Musannaf of ibn Abi Shaybah, vol. 1, p. 352
↑[16] . Musannaf of ibn Abi Shaybah, vol. 1, p. 353
↑[17] . Musannaf of ibn Abi Shaybah, vol. 1, p. 353
↑[18] . Musannaf of ibn Abi Shaybah, vol. 1, p. 353
↑[19] . Musannaf of ibn Abi Shaybah, vol. 1, p. 351
↑[20] . Al-Mudawwanah by Malik ibn Anas, vol. 1, p. 170
↑[21] . Fath al-Bari by ibn Rajab, vol. 3, p. 26
↑[22] . Musannaf of Abd al-Razzaq, vol. 1, p. 391
↑[23] . Musannaf of Abd al-Razzaq, vol. 1, p. 392
↑[24] . Musannaf of Abd al-Razzaq, vol. 1, p. 401
↑[25] . Musannaf of ibn Abi Shaybah, vol. 1, p. 286; Musnad of Ahmad, vol. 22, p. 386; Sunan of Abi Dawud, vol. 1, p. 110; Sunan of al-Nasa’i, vol. 2, p. 204; Musnad of Abi Ya‘la, vol. 7, p. 178; Hadith al-Siraj, vol. 2, p. 372; Sahih of ibn Hibban, vol. 6, p. 52; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 1, p. 309
↑[26] . Al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 151
↑[27] . Musannaf of ibn Abi Shaybah, vol. 1, p. 285; Hadith al-Siraj, vol. 2, p. 270; al-Musnad by al-Shashi, vol. 2, p. 415; Majmu‘ Fihi Musannafat Abi Ja‘far ibn al-Bakhtari, vol. 1, p. 445; al-Mu‘jam al-Kabir by al-Tabarani, vol. 4, p. 80; al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 154
↑[28] . Musannaf of Abd al-Razzaq, vol. 1, p. 391
↑[29] . Musnad of Ishaq ibn Rahwayh, vol. 4, p. 134; Musnad of Ahmad, vol. 44, pp. 196 and 325; Sunan of al-Tirmidhi, vol. 2, p. 220; Musnad of Abi Ya‘la, vol. 12, p. 385; al-Kuna Wa al-Asma’ by al-Dulabi, vol. 2, p. 490; al-Mu‘jam al-Kabir by al-Tabarani, vol. 23, pp. 324 and 394; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 1, p. 404; Ma‘rifah al-Sahabah by Abu Nu‘aym al-Asbahani, vol. 1, p. 335; al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 358
↑[30] . Man La Yahduruh al-Faqih by ibn Babawayh, vol. 1, p. 272
↑[31] . Al-Mu’minun/ 2
↑[32] . Ar-Ra‘d/ 21
↑[33] . Al-Hajj/ 78
↑[34] . Musannaf of ibn Abi Shaybah, vol. 1, p. 241; Musnad of Ahmad, vol. 19, p. 33; Sahih of al-Bukhari, vol. 2, p. 64; Sahih of Muslim, vol. 1, p. 433; Sunan of ibn Majah, vol. 1, p. 329; Sunan of Abi Dawud, vol. 1, p. 177; Musnad of Abi Ya‘la, vol. 7, p. 176; Mustakhraj Abi Awanah, vol. 1, p. 288; al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 152
↑[35] . Tahdhib al-Ahkam by al-Tusi, vol. 2, p. 306
↑[36] . Man La Yahduruh al-Faqih by ibn Babawayh, vol. 1, p. 261
↑[37] . Tahdhib al-Ahkam by al-Tusi, vol. 2, p. 306
↑[38] . Masa’il Ali ibn Ja‘far, p. 225; Qurb al-Isnad by al-Himayri, p. 184
↑[39] . Tahdhib al-Ahkam by al-Tusi, vol. 2, p. 307
↑[40] . Sunan of Abi Dawud, vol. 1, p. 125; al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 618
↑[41] . Sharh Sahih al-Bukhari by ibn Battal, vol. 2, p. 43
↑[42] . al-Tabaqat al-Kubra by ibn Sa‘d, vol. 6, p. 79
↑[43] . Musannaf of ibn Abi Shaybah, vol. 1, p. 246; Akhbar Makkah by al-Azraqi, vol. 2, p. 151
↑[44] . Ansab al-Ashraf by al-Baladhuri, vol. 12, p. 144
↑[45] . Al-Durrah al-Thaminah Fi Akhbar al-Madinah by ibn al-Najjar, vol. 1, p. 139
↑[46] . Ithaf al-Za’ir Wa Itraf al-Muqim Li al-Sa’ir by Abu al-Yumn ibn Asakir, vol. 1, p. 180; Wafa’ al-Wafa’ Bi Akhbar Dar al-Mustafa by al-Samhudi, vol. 2, p. 111; Subul al-Huda Wa al-Rashad by al-Salihi al-Shami, vol. 12, p. 345
↑[47] . Maghazi al-Waqidi, vol. 2, p. 528; al-Tabaqat al-Kubra by ibn Sa‘d, vol. 3, p. 431; Musannaf of ibn Abi Shaybah, vol. 7, p. 375; Musnad of Ishaq ibn Rahwayh, vol. 2, p. 552; Ma‘rifah al-Sahabah by Abu Nu‘aym al-Asbahani, vol. 1, p. 196
↑[48] . Wafa’ al-Wafa’ Bi Akhbar Dar al-Mustafa by al-Samhudi, vol. 1, p. 95
↑[49] . Khulasah al-Wafa’ Bi Akhbar Dar al-Mustafa by al-Samhudi, vol. 1, p. 236
↑[50] . Al-Mu‘jam al-Kabir by al-Tabarani, vol. 3, p. 108; Tartib al-Amali al-Khamisiyyah by al-Shajari, vol. 1, p. 215; Bughyah al-Talab Fi Tarikh Halab by ibn al-Adim, vol. 6, p. 599; History of Damascus by ibn Asakir, vol. 14, p. 192, and a narration close to it in al-Tabaqat al-Kubra by ibn Sa‘d (the completion of the Sahabah, fifth Level), vol. 1, p. 423; al-Muntakhab Min Musnad of Abd ibn Humayd, vol. 2, p. 384; al-Ahad Wa al-Mathani by ibn Abi Asim, vol. 1, p. 310; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 440; Dala’il al-Nubuwwah by al-Bayhaqi, vol. 6, p. 468.
↑[51] . Musnad of Ahmad, vol. 21, p. 172; Musnad of al-Bazzar, vol. 13, p. 306; Dala’il al-Nubuwwah by Abu Nu‘aym al-Asbahani, p. 553; Dala’il al-Nubuwwah by al-Bayhaqi, vol. 6, p. 469
↑[52] . Musannaf of ibn Abi Shaybah, vol. 7, p. 478; Musnad of Ahmad, vol. 2, p. 78; al-Ahad Wa al-Mathani by ibn Abi Asim, vol. 1, p. 308; Musnad of al-Bazzar, vol. 3, p. 101; Musnad of Abi Ya‘la, vol. 1, p. 298; al-Mu‘jam al-Kabir by al-Tabarani, vol. 3, p. 105; Tartib al-Amali al-Khamisiyyah by al-Shajari, vol. 1, p. 210
↑[53] . Misbah al-Mutahajjid by al-Tusi, p. 733
↑[54] . Al-Hajj/ 30
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
Share
Share this content with your friends to help spread the knowledge; for letting others know about knowledge is a means for expressing gratitude.
Email
Telegram
Facebook
Twitter
You can also read this content in the following languages:
If you are familiar with another language, you can translate this content to that language. [Translation form ]
Writing a question
Dear user! You can write your questions about the works and thoughts of Allamah Mansoor Hashemi Khorasani in the form below and send them to us to be answered in this section.
Attention: Your name may be shown as the author of this question in the website.
Note: Since our response goes to your email address and is not posted in the website necessarily, it is important that you put your email address correctly.
Please note the following:
1. Your question may have been answered on the website. Therefore, it is better to review the related questions and answers or use the search feature on the website before writing your question.
2. Do not send a new question before receiving the answer to the previous one.
3. Do not send more than one question at a time.
4. Our priority is to answer questions about Imam Mahdi, peace be upon him, and preparing the ground for his advent; because this is more important than anything at the moment.