Question:
Rocks in prayer?
A A SA
2008-03-10 23:40:12 UTC
Okay this is an honest question of not knowing what it is about, I heard about in the shia prayer something about using rocks, what for and why?

I honestly do not know, I do not want to offend anyone so please do not take anything wrong about me asking.
Ten answers:
sameer s
2008-03-12 02:50:38 UTC
The reason why Shi`as prostrate on the turba is based on two sound premises hinging upon two issues:



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



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



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



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



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



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



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



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



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



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



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



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



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



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



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



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



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



It is the same that prompted Banu Zabbah during the Battle of the Camel to collect the droppings from the camel on which the Mother of the Faithful Ayesha was riding. They broke them up then sniffed them, as al-Tabari indicates [in his Tarikh]. It is the same that caused the Commander of the Faithful Ali, peace b
2008-03-11 00:31:29 UTC
i also heard they put rocks in front of them when praying , i dont know why they do this and to tell the truth i dont understand

but the best way to find out would be to actually ask a shia

person
pink
2008-03-11 12:02:59 UTC
We Shia Muslims used pieces of pressed clay in our salat. We believe that salat is not haqq (valid) unless our foreheads touch earth during sajdah. I explained more completely at https://answersrip.com/question/index?qid=20080303040836AA9p6mC&show=7#profile-info-4KzW8pyXaa . Look for the phrase "Disclaimer: I am a Shia Musim" without the quotation marks.
2008-03-11 11:00:25 UTC
salamun alaikum sister,



Well, in short, we prostrate on pure earth or what grows on it, provided that it is not eaten or worn. This is in accordance with the sunnah of the Prophet (saw). It is a pity that some people maliciously insist that the shia worship stones. These accusations are born out of ignorance and hate because the truth is that we worship and prostrate to Allah (swt) alone by prostrating ON the turbah, NOT to it. It is in accordance with Allah (swt)'s order that we perform prostration on pure earth. Please take the time to read the following link, which provides evidence using hadiths, mostly from sunni sources, regarding the prostration on the turbah.

http://www.revertmuslims.com/turbah.html



i hope that helps.



take care sis...
Mintee
2008-03-10 23:50:45 UTC
Im curious also.. as I dont use any sort of thing in my prayer..

I do however if Im praying in a room with loads of other people walking here and there around me.. I put something like a pillow, or something to indicate a barrier between me and them if they have to walk in front of me... but I dont use the item for a part of prayer...
My name is not bruce
2008-03-11 00:54:50 UTC
We have some shias occasionally come to our mosque....they put something down on the ground...always looked like a circular piece of wood to me, but dark.

It was basically put right in front of them...i never paid enough attention since they did this while i was praying too...but it was either placed so their forehead ended up on it...or was slightly further forward so their head never touched it.



I never really bothered to ask. (For fear of being disrespectful)
?
2016-10-01 04:18:18 UTC
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♥Layla ♥
2008-03-12 02:34:42 UTC
curious to here the answers

thanks for the post very good question peace outz sis
asmaa
2008-03-10 23:50:53 UTC
no sister your not offending anybody

you shouldn t worry about offending shia

their belives are very very wrong

do you have a youtube account

if yes watch this it will answear your question sister

(i want to call them kafara,but they say shahada so i ll just say ,their not mulim at all) watch and learn

http://www.youtube.com/watch?v=TgYLTx231gg&feature=related

we muslim people,or you can call us sunna (use a rock to purify like a wodoo if there s no water arround)
~*zohaira*~ UNITY
2008-03-10 23:58:48 UTC
Salam Aleykum

Shia, in obedience to their Imams of the Ahle Bait of the Holy Prophet say: "Prostration is not lawful on any thing except the earth or those things which grow from the earth and are not used for eating or wearing."

It is true that we perform the sajda on the dust of Karbala, but we do not consider it compulsory. In accordance with the instructions given in our books of jurisprudence, we consider sajda compulsory on clean earth. However, according to the Ahle Bait, prostration on the pure earth of Husain's burial place (Karbala) is preferable.



It is a pity that some people maliciously insist that the Shias worship Husain. They support their view by pointing out that Shias perform their prostrations on soil taken from Karbala. In fact we never worship Husain, Ali, or Muhammad. We worship only Allah, and it is in accordance with Allah's order that we perform sajda only on pure earth. Our prostration is not for Husain. But according to the instructions of the infallible Imams of the progeny of the Holy Prophet, prostration on the clean soil of Karbala leads to greater recompense for us, but it is not compulsory.



Hadiths that Show that the Prophet (saw) used to Prostrate on Clay



Why prostration in prayer must be done on earth



Abu Said Al Khudri narrates:



The Messenger of Allah used to practice Itikaf (in the mosque), in the middle third of Ramadan. After the twentieth night, he used to return home on the twenty-first, and those who were in Itikaf with him would return to their homes as well. In Ramadan, in which he practiced Itikaf, he would pray the night prayers on the night in which he returned home, and then address the people, instructing them as Allah commanded him. He said, "I used to practice Itikaf for these ten days (i.e. the middle third of Ramadan), but I now intend to stay in Itikaf for the last ten days. Whoever was in Itikaf with me should stay at his place of seclusion. I have certainly been shown (the date of) this Night (of Qadr), but I have forgotten it. Search for it in the odd nights of the last ten days (of Ramadan). I also saw myself (in a dream) prostrating in mud and water." On the twenty-first night, the sky was covered with clouds and it rained, and the rainwater started leaking through the roof of the mosque onto the praying place of the Prophet. With my own eyes,� I saw the Prophet, upon completion of the morning prayer, leaving (the mosque) with his face covered with mud and water.



Sahih Al-Bukhari Hadith 3.235



Abu Hazim narrates:



Sahl bin Sa'd was asked about the (Prophet's) pulpit, as to what was it made of. Sahl replied: No one is still alive among the people who knows about it better than I. It was made of tamarisk forest wood. So and so, the slave of so and so, prepared it for the Messenger of Allah. When it was constructed and placed (in the mosque), the Messenger of Allah stood on it, facing the Qibla, and said, "Allahu Akbar", and the people stood behind him (in prayer). He recited and bowed, and the people behind him bowed. Then he raised his head, stepped back, descended and prostrated on the ground. He then again ascended the pulpit, recited, bowed, raised his head, stepped back, descended and prostrated on the ground. This is what I know about the pulpit.



Sahih Al-Bukhari Hadith 1.374



Hazrat Maimuna said:



The Messenger of Allah used to pray on a Khumra (a palm leaf mat large enough to place one's face, while in prostration).



Sahih Al-Bukhari Hadith 1.378



Jabir bin Abdullah narrates:



The Messenger of Allah said: I have been given five things which were not given to any of�the Prophets before me. These are:



1. Allah made me victorious by inspiring awe (and fear in my enemies) for a distance of one month's journey.



2. The earth has been made a place of prostration for me, and a place to perform Tayammum. Thus, my followers can pray wherever (i.e. in any lawful place) they like, when the time of prayer is due.



3. War booty has been made lawful for me.



4. Every Prophet was sent only to his own nation, but I have been sent to all mankind.



5. I have been given the right of intercession (on the Day of Resurrection).



Sahih Al-Bukhari Hadith 1.429



Abu Sa'eed used to relate that he had seen the Prophet prostrating on wet mud, so much so that he could see mud stains on his forehead.



Saheeh Bukhari, Part I, p. 104



Hazrat Maimuna said:



The Messenger of Allah was once praying while I was experiencing my menses and sitting beside him. Sometimes his clothing would touch me during his prostration. She added: He prayed on a Khumra (a small palm leaf mat).



Saheeh Bukhari, Volume 1, Book 8, Number 376



The Prophet used to place his forehead on the earth while prostrating.



Saheeh Bukhari, Part 1, p. 97



The Prophet declared that the best place for prostration was the earth, or upon something that grows from the earth.



Kanz-ul-Ummal, Part 4., p. 113

(Famous Sunni book of Hadith)



Inshallah I have cleared your doubts.


This content was originally posted on Y! Answers, a Q&A website that shut down in 2021.
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