As man is in a state of worshipping God while he is in prostration...

As man is in a state of worshipping God while he is in prostration, it is not worthy for him to put his forehead upon what is an object of worship for those stubborn worshippers of material things who bow in respect before the material representations.

Prostration on the earth is, thus, preferable since it is in greater harmony with the state of humbleness towards God.[2] These words are a clear proof to the fact that prostrating on the earth is done exclusively because it is more in harmony with being humble before God, the Exalted. [1] Sahih al-Bukhari, The Book of Prayers, al-Salat, p. 91. [2] Bihar al-Anwar, vol. 85, p. 147 quoting `Ilal al-Shara'i`.

The next question asks why Shiites prostrate on the earth and on some plants, but not on all things. The answer is that just as an act of worship must be legalized by Islam, so should the manner and details of performing the act be taken from the words and deeds of its law-maker, the holy Prophet (a.s), who is in the language of the Quran, an excellent exemplar for all the pious.

Below are some canonical Islamic traditions which describe the Prophets Sunnah and which indicate that the Prophet, (a.s) used to prostrate on the earth as well as on what grows from the earth, such as straw mat; this is exactly in the same manner as the Shiites believe in: A group of Muslim traditionists have, in their sihah and masanid, quoted the Prophet as having said For me has the earth been made a place of worship and pure.[1] The word Ja`al (to make) has a legislative connotation making it clear that it is a divine command issued to the followers of Islam, thus proving it to be lawful to prostrate on the earth, stone and other particles which constitute the earths crust.

Other traditions specify that the Noble Prophet used to order Muslims to put their foreheads on the ground while in prostration. Umm Salamah, the Prophets wife, has quoted the Prophet as having said: tarrib wajhaka lillah[2] put [1] Sunan al-Bayhaqi, vol. 1, p. 212, the chapter on "Having recourse to wholesome dust"; Sahih al-Bukhari, the book of prayers, p. 91; also Ibn Taymiyah's Iqtida' al-Sirat al-Mustaqim, p. 332. [2] Kanz al-`Ummal, vol. 7 printed in Damascus, p. 465, tradition no.

19809, The Book of Prayers and Prostration and what belongs to it. your face on the dust for the sake of Allah. The word Tarrib comes from the word turab, meaning dust.