Mistakes in Sujood & matters related to it

Source:

• Sifat Salat An-Nabiy by Shaikh al-Albani
• Mawsoo’at al-Manaahi Ash-Shar’iyyah by Saleem al-Hilaalee

1-The obligation to be at ease in Sujood

The Prophet (Salla-Allaahu alaihi wa sallam) used to command the completion of Rukoo’ and Sujood, comparing someone not doing so to the hungry man who eats one or two dates, which are of no use to him, and also saying about him, he is indeed one of the worst thieves among the people.

He (Salla-Allaahu alaihi wa sallam) also ruled that the prayer of one who does not straighten his spine fully in Rukoo’ and Sujood is invalid, as has been mentioned under “Rukoo”, and ordered “the one who prayed badly” to be at ease in his Sujood. [As mentioned before in issue 11-1]

He (Salla-Allaahu alaihi wa sallam) saw a man praying not completing his Rukoo’ properly, and pecking in his Sujood, so he said: “Were this man to die in this state, he would die on a faith other than that of Muhammad [pecking in his prayer as a crow pecks at blood; he who does not make Rukoo’ completely and pecks in his Sujood is like the hungry person who eats one or two dates, which are of no use to him at all.” [Abu Ya’laa in his Musnad, Aajuri in al-Arba’een, Baihaqi and Tabaraani]

Abu Hurairah (Radia-Allaahu ‘anhu) said: “My close friend (Salla-Allaahu alaihi wa sallam) forbade me from pecking in my prayer like a cockerel, from looking around like a fox, and from squatting like a monkey.” [Tayaalisi, Ahmad and Ibn Abi Shaibah]

Once, when he (Salla-Allaahu alaihi wa sallam) was praying, he glanced out of the corner of his eye at a man not setting  his backbone in Rukoo’ and Sujood. When he finished, he said: “O assembly of Muslims! Verily, the prayer is not valid of the one who does not settle his spine in Rukoo’ and Sujood.” [Ibn Abi Shaibah, Ibn Maajah and Ahmad]

He (Salla-Allaahu alaihi wa sallam) said in another Hadith: “The prayer of a man does not count unless he straightens his back in Rukoo’ and Sujood.” [Abu ‘Awaanah, Abu Dawoud and Sahmi]

He (Salla-Allaahu alaihi wa sallam) also said: “Allah will not look at the Salat of a slave who doesn’t straighten his spine in Rukoo and Sujood.” [Ahmad and at-Tabaraani]

Abu Hurairah  (Radia-Allaahu ‘anhu) narrated that Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said: “Indeed a man may offer Salat for sixty years and none of it will be accepted from him and that is because he completes the Rukoo’ and doesn’t complete the Sujood, or he completes the Sujood but doesn’t complete the Rukoo’.” [Sahih at-Targhib wat-Tarhib no. 527]

It is concluded from the aforementioned Hadiths that:

1. It is obligatory to be at ease in Rukoo’ and Sujood and to straighten the spine in them.
2. It is one of the pillars of the Salat to be at rest in Rukoo’ and Sujood.
3. Leaving the completion of Rukoo’ and Sujood and not straightening the spine in them are considered the worst kind of thefts. This indicates the strict prohibition of this matter.
4. Not being at ease and rest in Rukoo’ and Sujood nullifies the Salat because the previous Hadiths stated:

• The Salat will not be counted unless one be at rest in his Rukoo’ and Sujood.
• The invalidity of the Salat for the one who is not at rest in his Rukoo’ and Sujood.
• Allah (Subhanaahu Wa Ta’alaa) will not look at him.
• The Salat will not be accepted from him even if he offered it for sixty years.
• Whoever dies in this state, will die on a faith other than of the Prophet (Salla-Allaahu alaihi wa sallam).

2-Lengthening the Sujood

He (Salla-Allaahu alaihi wa sallam) would make his Sujood about as long as his Rukoo’, and sometimes he would make it extremely long due to the circumstances, as one of his Companions said: “The Messenger of Allah (Salla-Allaahu alaihi wa sallam) came out to us for one of the two later prayers, [Dhuhr or ‘Asr] carrying Hasan or Husain. The Prophet (Salla-Allaahu alaihi wa sallam) then came to the front and put him down [next to his right foot], said Takbeer for the prayer and commenced praying. During the prayer, he performed a very long prostration, so I raised my head [from among the people], and there was the child, on the back of the Messenger of Allah (Salla-Allaahu alaihi wa sallam), who was in prostration. I then returned to my prostration. When the Messenger (Salla-Allaahu alaihi wa sallam) had offered the prayer, the people said: ‘O Messenger of Allah! In the middle of [this] your prayer, you performed a prostration and lengthened it so much that we thought either something had happened, or that you were receiving revelation!’ He (Salla-Allaahu alaihi wa sallam) said: ‘Neither of those was the case; actually, my son made me his mount, so I did not want to hurry him until he had satisfied his wish.’” [An-Nassa’i, ibn ‘Asaakir and Hakim]

In another Hadith, “He (Salla-Allaahu alaihi wa sallam) was praying. When he performed Sujood, al-Hasan and al-Husain jumped onto his back. When the people tried to stop them, he (Salla-Allaahu alaihi wa sallam) gestured to them to leave the two alone. After offering his prayer, he (Salla-Allaahu alaihi wa sallam) placed them in his lap and said: ‘Whoever loves me should love these two.’” [Ibn Khuzaimah in his Saheeh]

3-    Forbiddance of reciting the Qur’an in Sujood

He (Salla-Allaahu alaihi wa sallam) used to forbid recitation of the Qur’an in Rukoo’ and  Sujood, and commanded striving in, and a lot of, supplication in this posture, as explained previously under “Rukoo’”. He (Salla-Allaahu alaihi wa sallam) also used to say: “The slave is closest to his Lord when he is prostrating, so increase supplication [in it].” [Muslim]

Commentary:

1. Shaikh al-Albani (Radia-Allaahu ‘anhu) said that this prohibition is general; it includes the obligatory and the voluntary prayers.
2. It is not permissible to invoke or supplicate using the verses from the Noble Qur’an in the Rukoo’ and Sujood because of the generality of the prohibition which includes them and because the Prophet (Salla-Allaahu alaihi wa sallam) used to apply the Qur’an in the following way: Narrated ‘Aishah (Radia-Allaahu ‘anha) that the Messenger of Allah (Salla-Allaahu alaihi wa sallam) used to say more frequently in his Rukoo’ and Sujood:

سُبْحَانَكَ اللهَّم وَبِحَمْدِكَ ، اللَّهُمَّ اغْفِرْ لي

“Subhanak-Allaahumma wa bi hamdika, Allaahummagh-firlee”

“O Allah Our Lord! You are free from every imperfection, and all the praises and thanks are for You, O Allah! Forgive me.” [Al-Bukhari and Muslim]

      3. It is disliked to continue reciting the Qur’an while going to Rukoo’ or before standing straight after Sujood (prostration).  Ibn Jarij said:  “I told Ataa’, ‘What do you say if I raise my head from prostration in the obligatory prayer and start reciting the Qur’an before standing up straight?’ He replied: ‘I don’t like reciting until I stand up straight.’” [Abdur-Razzaq]

4-Sujood on the ground and on mats

Some scholars are of the opinion that it is an obligation to uncover some of the parts upon which a Muslim prostrates himself while doing Sujood, and that one must do Sujood by resting seven limbs on the ground.

The Prophet (Salla-Allaahu alaihi wa sallam) used to say, “When a slave prostrates, seven limbs prostrate with him: his face, his palms, his knees and his feet.” [Muslim]

Shaikh Bin ‘Uthaimeen (Rahimahullaah) said in the book “Sharh al-Mumtie’ alaa Zaad al-Mustaqna’, book of Salat”: there are three kinds of barriers on which one prostrates himself:

1-      His own limbs, i.e., prostrating by resting the forehead on one’s hands, or putting one’s hand on top of the other while prostrating, or putting one  leg on the other. Whoever does that is as if he has not prostrated on seven limbs. This kind of prostration is forbidden and the Sujood is not valid.

2-      A barrier that is covering the prostration position that is not one of his limbs but it is connected to him such as his clothes, head cover, etc. It is Makrooh (disliked) to prostrate on such things, except in case of necessity.

The evidence for this is the narration reported by Anas (Radia-Allaahu ‘anhu) : “We used to offer Salat with the Prophet (Salla-Allaahu alaihi wa sallam) in the intense heat, and some of us could not put his forehead on the ground, so they used to place the ends of their clothes at the place of prostration because of the scorching heat.” [Al-Bukhari and Muslim]

The Hadith reported by Muslim states: “When one of them could not put his forehead on the ground, he would spread his robe and prostrate on it.”

This Hadith indicates that they (the Sahabah (Radia-Allaahu ‘anhum)) did not place any clothes or other barrier at the place of prostration, except in case of necessity (e.g. extreme heat). This also indicates the dislikeness of doing that. Although doing this act is Makrooh (disliked), the Sujood is accepted.

3-   A barrier that is covering the prostration position and that is separated from one’s own clothes, such as to prostrate on a mat or piece of cloth, etc. This is permissible because it is affirmed in an authentic narration that the Prophet (Salla-Allaahu alaihi wa sallam) offered Salat on a Khumrah (piece of matting, palm fiber).

Narrated Maimunah (Salla-Allaahu alaihi wa sallam), the wife of the Prophet (Salla-Allaahu alaihi wa sallam), “During my menses, I never offered Salat, but I used to sit on the mat beside the mosque of Allah’s Messenger (Salla-Allaahu alaihi wa sallam). He used to offer the Salat on his Khumrah (sheet) and in prostration some of his clothes used to touch me.” [Al-Bukhari]

Khumrah is a sheet made of palm fiber big enough for one to place his forehead and hands only. The term does not apply to larger pieces.

Some of the Scholars are of the opinion that it is disliked to particularize the forehead only with a piece of cloth to prostrate on. They justified their opinion by saying that it resembles the Rafidah (Shi’ah) in their performance of the Salat. They use a piece (disc) made of sand taken from the land of Karbala’ on which they prostrate; hence you see closets full of these discs at the gates of their mosques. If one of them intends to enter the mosque, he takes one of these discs to prostrate on. They (Shi’ah) believe that it is not permissible to prostrate except on the earth or its sort, even though it is affirmed in an authentic narration reported by al-Bukhari (in the book of Adhan) that Anas (Radia-Allaahu ‘anhu) washed the mat that was made of palm fibers which became blackened out of prolonged use, and he (Salla-Allaahu alaihi wa sallam) offered the Salat on it.” [Sharh al-Mumtie’ alaa Zaad al-Mustaqna’ by Shaikh Muhammad bin Salih al-Uthaimeen, part 3, book of Salat]

Shaikh al-Albani (Rahimahullaah)  said in the book “Sifat Salat an-Nabiy (Salla-Allaahu alaihi wa sallam)”:

“He (Salla-Allaahu alaihi wa sallam) would often prostrate on the (bare) ground.” This was because his mosque was not covered with mats, etc.

“His Companions would pray with him in the intense heat, so when one of them could not press his forehead against the ground, he would spread his robe and prostrate on that.” [Muslim]

He (Salla-Allaahu alaihi wa sallam) used to say, “The whole earth has been made a place of worship (Masjid) and a purification for me and my Ummah; so wherever prayer becomes due on someone of my Ummah, he has his place of worship (Masjid) and his purification next to him. Those before me used to think that this was too much: indeed, they would only pray in their churches and synagogues.” [Ahmad and Baihaqi with Sahih Isnad]

Sometimes, he (Salla-Allaahu alaihi wa sallam) would prostate on mud and water. This happened to him once at dawn on the 21^st night of Ramadan, when it rained and the roof of the mosque, which was made of palm-fiber, was washed away. Abu Sa’eed al-Khudri (Salla-Allaahu alaihi wa sallam) said, “So I saw, with my own eyes, the Messenger of Allah (Salla-Allaahu alaihi wa sallam), with traces of mud and water on his forehead and nose.” [Al-Bukhari and Muslim]

According to Muslim, he (Salla-Allaahu alaihi wa sallam) would sometimes pray on a Khumrah and sometimes on a mat.

Note:

It is prohibited (Haraam) to sit on silk, because of the prohibition of wearing it as established in the Saheehs of Bukhari, Muslim, and others. In fact, a clear forbiddance of sitting on silk is related in these, so do not be confused by the fact that some leading scholars allow it.

The invention of prostrating on the stone

(Turba – Husainiyyah)

Sources:

• Sharh al-Mumtie’ alaa Zaad al-Mustaqna’ by Shaikh Bin ‘Uthaimeen (Rahimahullaah)
• Sifat Salat an-Nabiy by Shaikh al-Albani (Rahimahullaah)
• Nudhum al-Fara’id Mimma fii Silsilati al-Albani  min Fawa’id, by Abdul-Latif bin Abi Rabie’

The Prophet (Salla-Allaahu alaihi wa sallam) said: “Jibril got up and told me that al-Husayn will be killed at the shore (coast) of the Euphrates.” [Sahih and authenticated by al-Albani in al-Silsilah no. 1171]

Commentary:

In this Hadith there is no evidence of the holiness of Karbala’ or the excellence of prostrating on its ground, nor is it mentioned the desirability of taking parts of its land to prostrate on while offering the Salat, as the Shi’ah do today. If it is recommended to prostrate on a stone, it would be more worthy to take it from the lands of Makkah and Madinah. However, one of the Bid’ahs (innovations) of the Shi’ah  and their exaggeration (extremity) in magnifying the Ahl Al-Bayt (the family members of the Prophet (Salla-Allaahu alaihi wa sallam)) is to prostrate on the land of Karbala’, referring to baseless Hadiths. One of their references is what Sayyid Abdur-Rida al-Mar’ashi ash-Shahrasati said in his book “Prostration on the Turba al-Husainiyyah,” p. 15: It is quoted that prostrating on it is more virtuous and that is for its sanctity and purity, and the purity of those who are buried in it. It is also mentioned in a Hadith quoted by the Imams, that prostrating on it enlightens (shines) the earth till the seventh earth. In another version, it is said that Allah accepts the Salat of whoever prostates on it and does not accept from others who do not prostrate on it. Also, it is mentioned that prostrating on the clay taken from the grave of al-Husayn shines all the earths.

All these Ahadith are false and the Ahl Al-Bayt are free from all these fabrications.

Shaikh al-Albani (Rahimahullaah) added: “The author of this book also alleged that the virtues of this Turba are affirmed in the books of Ahl as-Sunnah and their scholars such as as-Suyuti in his book ‘Al-Khasaa’is al-Kubra’ in the chapter ‘The Prophet (Salla-Allaahu alaihi wa sallam) predicts the killing of al-Husayn,’ in which he mentioned 20 Ahadith reported by al-Baihaqi and al-Hakim.”

There is no single Hadith mentioned by as-Suyuti or al-Haithami that indicates the merits or virtues of the Turba al-Husainiyyah or its sanctity (holiness). All that is mentioned is what the Prophet (Salla-Allaahu alaihi wa sallam) said regarding the killing of al-Husayn (Radia-Allaahu ‘anhu).

The author even forged a lie against the Prophet  (Salla-Allaahu alaihi wa sallam)  by claiming that he (Salla-Allaahu alaihi wa sallam) was the first one who used a board made of earth to prostrate on and that was in the third year after Hijrah, after the battle of Uhud and after the killing of Hamzah bin Abdul-Muttalib (Radia-Allaahu ‘anhu), the uncle of the Prophet (Salla-Allaahu alaihi wa sallam). According to the authors, this was when he (Salla-Allaahu alaihi wa sallam) ordered the Muslim women to wail on the death of Hamzah (Radia-Allaahu ‘anhu) in every morning assembly and the matter extended to honor him by taking sand from his grave to seek the Barakah (blessing) from it and to prostrate on it, and also to make beads from it, as it is mentioned in their book ‘The earth and the Turba al-Husainiyyah.”

This book is one of the books of the Shi’ah. Note how they forge lies against the Messenger of Allah  (Salla-Allaahu alaihi wa sallam) that he was the first one who used the disc (made of sand) to prostrate on; and that he (Salla-Allaahu alaihi wa sallam) ordered the women to wail on Hamzah (Radia-Allaahu ‘anhu) in every morning assembly, although there is no connection between these two matters.

Contrary to what he (this author) said, the women took the pledge with Prophet Muhammad (Salla-Allaahu alaihi wa sallam) for not wailing as it is mentioned by Umm Atiyyah (Radia-Allaahu ‘anha) and reported by al-Bukhari and Muslim.

The author of this book also forged a third lie against the Sahabah (Radia-Allaahu ‘anhum) that they used to take sand from the grave of Hamzah to seek the blessing from it and to prostrate on it. The Sahabah are far from committing such polytheism. The author did not give any evidence for his claim.” [Abridged from the article “The inventions of prostrating on the Turba Al-Husainiyyah”]