1090. The sujÙd performed on limestone and gypsum is valid. Recommended precaution dictates that sujÙd should not be performed on baked limestone and gypsum, or brick and pottery made from mud unless one is compelled.
1091. One may perform sujÙd on paper that is made from a material on which sujÙd is valid, such as straw. However, to perform sujÙd on paper that is made from cotton or something similar is problematic.
1816. If a person extracts gold, silver, lead, copper, iron, petroleum, coal, turquoise, agate, alum, salt, or other minerals similar to these, he should pay its khums if the quantity has reached the relevant niÒÁb (limit point).
1092. The best thing to perform sujÙd on is the turbah of Imam Íusayn (Peace be upon him). After it, one should perform sujÙd on earth, stone or plants, in order of priority.
1817. The niÒÁb for minerals is fifteen mithqÁl of conventional minted gold. That is to say, if the value of the minerals extracted from the mine reaches fifteen mithqÁl of minted gold, he should pay its khums after deducting the expenses incurred.
1818. If the value of the extracted minerals is less than fifteen mithqÁl of minted gold, one will be liable to pay its khums if the profits acquired from it, or the profits acquired from it and other sources combined exceed his yearly expenditure.
1093. If a person does not possess anything on which sujÙd is valid, or if he possess it, but is unable to perform sujÙd on it due to extreme heat or cold, or similar reasons, he should perform sujÙd on his clothes, provided they are not made from silk. The precaution is that one should give precedence to clothing made from cotton and linen over those made from wool or soft wool.
If a person is unable to procure clothing, obligatory precaution dictates that he should perform it on turquoise, carnelian, and their like, or on paper that is made from cotton. If these are not available either, he should perform it on paper made from silk. If paper made from silk is not available, he should perform it on an object on which sujÙd would usually be invalid unless one is compelled. However, recommended precaution dictates that as long as it is possible to perform sujÙd on the back of one’s hand, one should abstain from performing sujÙd on an object on which sujÙd is usually invalid. If it is not possible to perform it on the back of one’s hand, one should abstain from performing it on other material while cotton, linen, tar or asphalt is available.
1819. The precepts of minerals do not apply to gypsum, lime, montmorillonite clay and red clay. If a person extracts any of these, he shall only be liable to pay its khums if the profits acquired from it, or the profits acquired from it and other things combined exceed his yearly expenditure.
1820. If a person acquires minerals he should pay its khums regardless of whether the mineral was above the surface of earth or underground, and regardless of whether it is situated in a land that is owned or a land that has no owner.
1094. The sujÙd performed on mud and soft clay, on which the forehead cannot remain stable, is invalid.
1821. If a person is not certain whether the value of a mineral extracted from a mine is fifteen mithqÁl of minted gold or not, obligatory precaution will dictate that he should endeavor to determine its value by means of weight, or any other means possible. In the event he is unable to determine its value, he will not be liable to pay its khums.
1822. If a group of people extract a mineral, the value of which is fifteen mithqÁl of minted gold, the obligatory precaution will be to pay its khums after deducting the expenses incurred, even if the share of each person is less than fifteen mithqÁl of minted gold.
1823. If a person extracts a mineral from the property of another person without the owner’s permission, whatever is extracted shall belong to the owner of the property. In the event the value of the extracted minerals reaches its niÒÁb, the owner will be liable to pay the khums for the all of the extracted minerals.
1824. If a person obtains property that is concealed in the earth, a tree, a mountain or a wall, and its condition is such that it would be considered a treasure trove in the common understanding of the people, then should its value reach its niÒÁb, he will be liable to pay its khums.
1825. If a person acquires a treasure trove from a property that does not have an owner, the treasure trove shall be his, and he will be liable to pay its khums.
1826. If the acquired treasure is silver, its niÒÁb shall be one hundred and five mithqÁl of minted silver. If the acquired treasure is gold, its niÒÁb shall be fifteen mithqÁl of minted gold. Therefore, if the value of the treasure trove of gold or silver reaches their respective niÒÁb, one will be liable to pay its khums after deducting the expenses incurred in obtaining it. Obligatory precaution dictates that if the treasure trove is neither of gold or silver, one should pay its khums after deducting the expenses, even if it does not reach one of the two aforementioned niÒÁb.
1827. If a person finds a treasure trove on a property that he purchased, the treasure trove shall belong to him and he will be liable to pay its khums if he is certain it does not belong to the previous owner of the land. However, if he entertains the possibility that it may belong to one of the previous owners, the obligatory precaution will be to inform him. If one determines that it does not belong to the previous owner, he should inform the person who owned the property before the previous owner. Continuing in this manner, he should inform all persons who previously held ownership of the property. If one determines that it does not belong to any of them, it shall be his, and he will be liable to pay its khums.
1828. If a person finds treasure placed in a number of containers buried in one location, and their combined value is one hundred and five mithqÁl of minted silver in the case of silver, or fifteen mithqÁl of minted gold in the case of gold, he will be liable to pay its khums. However, if he finds them in a number of locations, he will be liable to pay khums for each treasure trove that meets the condition of its niÒÁb. The treasure trove that does not meet the condition of its niÒÁb shall not be liable to khums. However, in both of the aforementioned cases, if the treasure is other than silver or gold, the obligatory precaution will be to pay its khums without taking the condition of niÒÁb into consideration.
1095. If the turbah sticks to the forehead during the first sujÙd, it is necessary to remove it before the second.
1829. If two persons find a treasure trove of gold or silver, and its value is one hundred and five mithqÁl of minted silver in the case of silver, or fifteen mithqÁl of minted gold in the case of gold, obligatory precaution dictates that they should pay its khums even if the value for the share of each person is less than this amount. The same applies for a treasure trove that is not of gold or silver, even if it does not reach the value of niÒÁb.
1830. If a person purchases an animal, and finds some property in its stomach, then if the animal was under the training of the seller, such as a fish that is farmed, or cattle that is fed in one’s house or garden, it is obligatory on him to inform the seller. If it is known that it is not the seller’s property, it shall become the property of the buyer. If it exceeds his yearly expenditure, he should pay its khums.
If the animal was not bred by the seller, such as a fish that is caught from the sea, or an animal that is hunted in the desert, then should the buyer entertain a possibility—acceptable to rational people—that it belongs to the owner, the obligatory precaution will be to inform him. However, if it is known that it does not belong to the seller, it shall belong to the buyer. Therefore, if it exceeds his yearly expenditure, he will be liable to pay its khums.
1096. If the thing on which sujÙd is performed is lost during prayer, and he does not possess anything on which sujÙd is valid, he should discontinue his prayer if there is ample time remaining. However, if there is nominal time remaining, he should act according to the instructions provided in article 1093.
1097. If during sujÙd, a person realizes that he has placed his forehead on an object upon which sujÙd is invalid, he should raise his head and place it on something upon which sujÙd is valid if there is sufficient time and if it is possible to do so. Obligatory precaution dictates that he should also perform two sajdah al-sahw. If it is not possible, he should offer his prayer from the beginning. In the event that the time remaining for prayer is nominal, he should act according to the instructions provided in article 1093.
1098. If after raising his head from sujÙd, a person realizes that he had placed his forehead on something on which sujÙd is invalid, he should perform it on something on which sujÙd is valid. Obligatory precaution dictates that he should offer two sajdah al-sahw. However, if this occurs in both the sujÙd of a rak‘ah, his prayer will be invalid.
1099. To perform sujÙd for other than God is forbidden. Some people place their foreheads on the ground before the graves of the Imams (Peace be upon them all). There is no problem in it if it is done with the intention of thanking God. Otherwise it is forbidden.
1100. The following are recommended in sujÙd:
1. To recite takbÐr after standing up completely from rukÙ, for one who is offering the prayer standing, and after sitting up completely, prior to proceeding for sujÙd, for one who is offering the prayer sitting.
2. While proceeding for sujÙd, a man should first place his hands on the ground, whereas a woman should first place her knees on the ground.
3. To place the nose on the turbah or anything else on which sujÙd is valid.
4. To join one’s fingers together, place them adjacent to the ear during sujÙd in a manner that their tips point towards qiblah.
5. To supplicate during sujÙd, seeking ones need and to recite the following supplication:
يا خَيْرَ الْمَسْؤُلِينَ وَ يا خَيْرَ الْمُعْطِينَ اُرْزُقْنِي وَ ارْزُقْ عِيالِي مِنْ فَضْلِكَ الْواسعِ فَاِنَّكَ ذُو الْفَضْلِ الْعَظِيمِ
Ya khayral mas uleena wa ya khayral mu'teen arzuqni warzuq 'iyaali min fadhlikal wasi' fa innaka dhul fadhlil 'adheem
O best of those who are asked and O best of those who give. Grant me and grant my family from Your expansive bounty. For you are the possessor of a supreme bounty.
6. To sit on one’s left thigh after sujÙd, and place the right foot on the sole of the left foot.
7. To recite takbÐr after sitting up from every sujÙd, once the body is composed.
8. To recite the following once the body is composed after completing the first sujÙd:
اَسْتَغْفِرُ اللّهَ رَبِّي وَ اَتُوبُ اِلَيْهِ
Astaghfirullaaha rabbi wa atubu ilaih
9. To prolong one’s sujÙd, and to place the hands on the thighs while sitting.
10. To recite takbÐr for the second sujÙd while maintaining bodily composure.
11. To recite ÒalawÁt in sujÙd.
12. To lift one’s hands after lifting the knees from the ground when standing.
13. Men should abstain from placing their elbows and abdomen on the ground, and separate their arms from their sides. Women should place their elbows and abdomen on the ground and should join their body parts together.
Other recommended acts for sujÙd have been elaborated in more detailed books.
1101. It is makrÙh to recite the Qur’an during sujÙd. It is also makrÙh to blow at the place of sujÙd in order to remove dust from it. However, if a word is deliberately verbalized due to the blowing, its ruling is elaborated on in the sixth ruling from things that invalidate prayer. Other makruh acts for sujud have been elaborated in more detailed books.
1102. Each of the following four sÙrah contains a verse which obligates sujÙd:
1. SÙrah al-Sajdah (32:15)
2. SÙrah FuÒÒilat (41:38)
3. SÙrah al-Najm (53:62)
4. SÙrah al-ÞAlaq (96:19)
If a person recites or hears these verses, he must perform a sujÙd immediately after its completion. In the event that a person forgets to do so, he should perform sujÙd upon recollecting, unless he recollects during prayer, in which case he should act according to the instructions elaborated in articles 992, 993 and 994. If a person hears a verse of sujÙd involuntarily, recommended precaution dictates that he should perform sujÙd.
1103. If upon hearing a verse of sujÙd, a person recites it himself, he should perform two sujÙd.
1104. If a person recites or hears a verse of sujÙd during a sujÙd other than that of prayer, he should raise his head and perform sujÙd again.
