Surah Al-Jinn

The Jinn

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah Al-Jinn and it talks about the reaction of the jinns.

Chapter Number

Surah Al-Jinn is the 72nd chapter of the Quran, and it was revealed after Surah Al-Araaf.

Number of Verses

This chapter contains 28 verses.

Place of Revelation

There is consensus amongst the exegetes that this chapter was revealed in Mecca, and its style also reaffirms this.

Content

Important Concepts in this Chapter

The verses of this chapter discuss the presence of jinn near the Prophet, and them acknowledging the greatness of the Quran, the Oneness of Allah, as well as belief in the Hereafter. Jinn are a type of creation which are hidden from our senses, but the Quran affirms their existence.

Verses 1-5

Listening to the Quranic verses and bringing faith. The first five verses of this chapter recall an incident about when a few of the jinn heard the Quran and brought faith. They were originally from an army of Iblis, and 3-10 of them were responsible for getting information and transmitting it to the rest of the jinn. These verses discuss their reaction to the miraculous nature of the Quran when they heard it. This resulted in them being guided, bringing faith in the Divine authority of the Quran, and rejecting the unbelievers who compared Allah to His creatures. Furthermore, they even affirmed the view that Allah does not have any children.

Verses 6-7

Condemnation of seeking refuge with the jinn. These verses refer to an incident about when a group of people were on a journey and arrived at a valley where they sought refuge from an evil jinn, with the leader of the jinns who resided there. This resulted in further terror of these people, particularly because they thought that the leader was the leader of both men and jinns alike. In these verses, this type of seeking refuge has been condemned, and has been deemed a cause for further distress and fear.

Verses 8-10

Describes the astonishment of the jinn from the angels who were delivering the revelation, and the incidents that occurred during revelation.

These verses allude to the bewilderment and confusion of the jinn from what they would see occurring in the skies, and what they would assume that these changes were for. Generally, some of the jinns would hear things in the skies and then report them back to their group, however with the onset of the Divine revelation and its protection by various angels, they were not able to attain any information regarding it. Subsequently they assumed that these changes had something to do with human beings and they questioned whether there was evil being sent down to earth, or whether it was guidance from Allah.

Verses 11-17

Fate of the pious ones, and mention of their state in the Hereafter. These verses begin by discussing the state of the pious ones on the Day of Judgement, and mention the heavenly blessings that they will be provided with. ((Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 559)

Taking into consideration these verses, we can conclude the following about this creation of Allah called the jinn: They were created before human beings were. They are created from fire, unlike humans who are created from clay. Jinns also have a life-span like human beings, and will be accountable for their actions on the Day of Judgement. Jinns also have genders, and have a concept of marriage and procreation. Like human beings, jinns also possess free-will and the ability to think. They are able to carry out actions at a pace that humans are not capable of doing. Jinns also have believers and disbelievers, and righteous and corrupt ones among them.

In verse 16, what is meant by the term steadfast, is being steadfast on the path of Islam; and what is meant by abundant water is an abundance in sustenance. Some have interpreted steadfast to mean being steadfast on the path of misguidance, but despite that they still receive sustenance from Allah. Other commentators suggest that the reference in this verse is towards both humans and jinns who remain steadfast, and Allah tests them by giving them an abundance in sustenance.

Verses 18-19

Prohibition of focusing on anything ungodly in the masjid. Masjid is a reference to any place where Allah is worshipped, and therefore it is a place where ungodly discussions should not take place. Some people deem it to be a reference to the seven body parts that must be placed on the ground while one is in the state of prostration - namely the forehead, two palms of the hands, two knees, and the two toes. ((Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 561) Regarding verse 19, a group of scholars suggest that the crowd of jinns that were listening to the recitation of the Quran was so large that it would have resulted in them collapsing over one another. Others suggest that this crowd is a reference to the polytheists from both the humans and jinns who tried their best to extinguish the light of revelation, but were not successful.

Verses 20-25

Talk about the position and status of the Prophet in relation to Allah and people.

These verses discuss the position of the Holy Prophet in relation to Allah and the people. Some characteristics of the Prophet’s message have been recalled in these verses, and that the choice of harming others, or guiding others, is not in the hands of the Prophet. Rather the Prophet’s primary responsibility is to relay the message of Allah, and he himself only seeks refuge in the Almighty Creator.

Verses 26-28

Nature of the Prophet’s knowledge of the unseen In these verses the Prophet denies possessing knowledge of the unseen, and explains that only in cases where he is given permission and access to such knowledge by Allah is he made aware of the unseen. This is in a way a refutation of those people who claim to possess knowledge of the unseen, like fortune-tellers. Although, this is not a complete rejection of true inspiration which a person may receive from Allah regarding certain hidden realities or truths that one may be made aware of regarding certain events that will take place in the near future. As a matter of fact, the coming of the Prophet itself was one of those truths that had been foretold before his birth, and likewise is the case about the Day of Judgement. Allah would send angels who were responsible for supporting the Prophet and protecting the revelation, which was inclusive of reports regarding the unseen, so that the Prophet would receive the reports unaffected.

Verses 27 and 28 signify that Divine revelation – from the time it originates until the time that it reaches the people – as well as during its revelation until it reaches the Prophet, is protected from all possible changes and alterations.

Discussions on this Chapter

According to the Sunni Traditions

Verses 8-10: “Indeed We made for the heaven and found it full of mighty sentries and flames. We used to sit in its positions to eavesdrop, but anyone listening now finds a flame waiting for him. We do not know whether ill is intended for those who are in the earth, or whether their Lord intends good for them.”

وَأَنَّا لَمَسۡنَا ٱلسَّمَآءَ فَوَجَدۡنَٰهَا مُلِئَتۡ حَرَسٗا شَدِيدٗا وَشُهُبٗا ٨ وَأَنَّا كُنَّا نَقۡعُدُ مِنۡهَا مَقَٰعِدَ لِلسَّمۡعِۖ فَمَن يَسۡتَمِعِ ٱلۡأٓنَ يَجِدۡ لَهُۥ شِهَابٗا رَّصَدٗا ٩ وَأَنَّا لَا نَدۡرِيٓ أَشَرٌّ أُرِيدَ بِمَن فِي ٱلۡأَرۡضِ أَمۡ أَرَادَ بِهِمۡ رَبُّهُمۡ رَشَدٗا ١٠ عَنْ عَلِی بْنِ الْحُسَینِ عَنِ ابْنِ عَبَّاس رِضَی اللَّهُ عَنْهُمَا: بَینَا رَسُول اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ جَالِس فِی نَفَرٍ مِنَ الْأَنْصَارِ إِذْ رمی بِنَجْمٍ فَاسْتَنَارَ، فَقَالَ: مَا کنْتُمْ تَقُولُونَ فِی مِثْلِ هَذَا فِی الْجَاهِلِیةِ؟ فَقالُوا: کنَّا نَقُولُ: یمُوتُ عَظِیم أَوْ یولَدُ عَظِیم

Ali ibn Husayn narrates from Ibn Abbas that: “The Messenger of Allah was sitting beside some companions from the Ansaar when a meteor shot, giving a dazzling light. The Prophet said: ‘What would you say during the age of ignorance, when there was such a shot (of a meteor)?’ They said: ‘We would say that a great man had died or a great man had been born.’”

Verse 18: “The places of worship belong to Allah, so do not invoke anyone along with Allah.”

وَأَنَّ ٱلۡمَسَٰجِدَ لِلَّهِ فَلَا تَدۡعُواْ مَعَ ٱللَّهِ أَحَدٗا ١٨ عن سَعِیدِ بْنُ جُبَیر وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً قَالَ: قَالَتِ الْجِنّ لِنَبِی اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ کیفَ لَنَا أَنْ نَأْتِی الْمَسْجِد وَ نَحْنُ ناؤون؟ أَی بعیدون عَنْک، وَ کیفَ نَشْهَدُ الصَّلَاة وَ نَحْنُ ناؤون عَنْک؟ فَنزلت وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً

Saeed ibn Jubayr says regarding the verse: “The places of worship belong to Allah, so do not invoke anyone along with Allah,” that: “The jinn said to the Prophet: ‘How can we come to the Masjid while we are distant - meaning very far away - from you, and how can we be witness to the prayer while we are far away from you?’ So the verse was revealed: ‘The places of worship belong to Allah, so do not invoke anyone along with Allah.’”

و قِیلَ: الْمَسَاجِدُ أَعْضَاء السُّجُودِ السَّبْعَةِ. قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: ((أمرْتُ أَنْ أَسْجُدَ عَلَی سَبْعَةِ آرَاب: وَ هِی الْجَبْهَة، وَ الْأَنْف، وَ الْیدَان، وَ الرُّکبَتَان، وَ الْقَدَمَان

Also it has been said that: “The Masaajid are the seven parts of the body placed on the ground during prostration.” The Prophet said: “I have been commanded to prostrate on seven body parts. They are: the forehead, the nose, the palms of the two hands, the two knees and the two toes.’”

Verse 25-28: “Say, ‘I do not know if what you are promised is near, or if my Lord has set a term for it.’ Knower of the Unseen, He does not disclose His Unseen to anyone, except to an apostle that He approves of. Then He dispatches a sentinel before and behind him so that He may ascertain that they have communicated the messages of their Lord, and He comprehends all that is with them, and He keeps count of all things.”

قُلۡ إِنۡ أَدۡرِيٓ أَقَرِيبٞ مَّا تُوعَدُونَ أَمۡ يَجۡعَلُ لَهُۥ رَبِّيٓ أَمَدًا ٢٥ عَٰلِمُ ٱلۡغَيۡبِ فَلَا يُظۡهِرُ عَلَىٰ غَيۡبِهِۦٓ أَحَدًا ٢٦ إِلَّا مَنِ ٱرۡتَضَىٰ مِن رَّسُولٖ فَإِنَّهُۥ يَسۡلُكُ مِنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ رَصَدٗا ٢٧ لِّيَعۡلَمَ أَن قَدۡ أَبۡلَغُواْ رِسَٰلَٰتِ رَبِّهِمۡ وَأَحَاطَ بِمَا لَدَيۡهِمۡ وَأَحۡصَىٰ كُلَّ شَيۡءٍ عَدَدَۢا ٢٨ عن سعید بن جبیر فی قوله: عالِمُ الْغَیبِ فَلا یظْهِرُ عَلی غَیبِهِ أَحَداً إِلَّا مَنِ ارْتَضی مِنْ رَسُولٍ فَإِنَّهُ یسْلُک مِنْ بَینِ یدَیهِ وَ مِنْ خَلْفِهِ رَصَداً قال: أربعة حفظة من الملائکة مع جبریل لِیعْلَمَ محمد صلّی اللّه علیه و سلّم أَنْ قَدْ أَبْلَغُوا رِسالات رَبِّهِمْ وَ أَحاطَ بِما لَدَیهِمْ وَ أَحْصی کلَّ شَی‌ءٍ عَدَداً

It has been narrated from Saeed ibn Jubayr regarding the verses: ‘Knower of the Unseen, He does not disclose His Unseen to anyone, except to an apostle He approves of. Then He dispatches a sentinel before and behind him’ saying: “These are four guardians from the angels, alongside Jibrail, until Muhammad knows that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps account of all things.”

According to the Shia Traditions

Benefits of Reciting this Surah

أُبَی بْنِ کعْب عَنِ النَّبِی ص قَالَ وَ مَنْ قَرَأَ سُورَةَ الْجِنِّ أُعْطِی بِعَدَدِ کلِّ جِنِّی وَ شَیطَانٍ صَدَّقَ بِمُحَمَّدٍ وَ کذَّبَ بِهِ عِتْقُ رَقَبَةٍ

Ubay ibn Kab reports from the Prophet who said: “A person who recites Surah al-Jinn will be given the reward of freeing (from slavery), the number of Jinn and Satans that both believed and disbelieved in Muhammad.”

Verse 1: “Say, It has been revealed to me that a team of the jinn listened [to the Quran] and they said, Indeed we heard a wonderful Quran.”

قُلۡ أُوحِيَ إِلَيَّ أَنَّهُ ٱسۡتَمَعَ نَفَرٞ مِّنَ ٱلۡجِنِّ فَقَالُوٓاْ إِنَّا سَمِعۡنَا قُرۡءَانًا عَجَبٗا ١ عن سعید بن جبیر عن ابن عباس قال ما قرأ رسول الله ص علی الجن و ما رآهم انطلق رسول الله ص فی طائفة من أصحابه عامدین إلی سوق عکاظ و قد حیل بین الشیاطین و بین خبر السماء فرجعت الشیاطین إلی قومهم فقالوا ما لکم قالوا حیل بیننا و بین خبر السماء و أرسلت علینا الشهب قالوا ما ذاک إلا من شی‌ء حدث فاضربوا مشارق الأرض و مغاربها فمر النفر الذین أخذوا نحو تهامة بالنبی ص و هو بنخل عامدین إلی سوق عکاظ و هو یصلی بأصحابه صلاة الفجر فلما سمعوا القرآن استمعوا له و قالوا هذا الذی حال بیننا و بین خبر السماء فرجعوا إلی قومهم و قالوا إِنَّا سَمِعْنا قُرْآناً عَجَباً یهْدِی إِلَی الرُّشْدِ فَآمَنَّا بِهِ وَ لَنْ نُشْرِک بِرَبِّنا أَحَداً فأوحی الله تعالی إلی نبیه ص قُلْ أُوحِی إِلَی أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِ- و رواه البخاری و مسلم

Ibn Abbas narrates that: “The Messenger of Allah neither recited the Quran to the Jinn, nor did he see them. He went out with some of his companions with the intention of going to the bazaar of Ukaz and there had been (at that time) obstructions between satans and the news from the heaven, and there were flung flames upon them. So the satans went back to their people and said: ‘What has happened to you?’ They replied: ‘There are now obstructions between us and the news from the heaven, and upon us have been flung the flames.’ They said: ‘It cannot happen but for some (important) event. So traverse the eastern parts of the earth and the western parts and find out why is it that there are obstructions between us and the news from the heaven.’ So they went forth and traversed the easts of the earth and its wests. Some of them proceeded towards Tihama, and he was in Nakhl while on the way to the bazaar of Ukaz, leading his companions for the morning prayer. So when they heard the Quran, they listened to it attentively and said: ‘It is this which has caused obstruction between us and news from the heaven.’ They went back to their people and said: ‘Indeed we heard a wonderful Quran which guides to rectitude. Hence we have believed in it and we will never ascribe any partner to our Lord.’ Then Allah revealed to His Apostle: ‘Say, It has been revealed to me that a team of the jinn listened.’”

عن عَلْقَمَةَ بْنِ قَیس قَالَ قُلْتُ لِعَبْدِ اللَّهِ بْنِ مَسْعُود مَنْ کانَ مِنْکمْ مَعَ النَّبِی ص لَیلَةَ الْجِنِّ فَقَالَ مَا کانَ مِنَّا مَعَهُ أَحَد فَقَدْنَاهُ ذَاتَ لَیلَةٍ وَ نَحْنُ بِمَکةَ فَقُلْنَا اغْتِیلَ رَسُولُ اللَّهِ ص أَوْ استطیر فَانْطَلَقْنَا نطلبه مِنَ الشِّعَابِ فَلَقِینَاهُ مُقْبِلًا مِنْ نَحْوِ حِرَاء فَقُلْنَا یا رَسُولَ اللَّهِ أَینَ کنْتَ لَقَدْ أَشْفَقْنَا عَلَیک وَ قُلْنَا لَهُ بِتْنَا اللَّیلَة بِشر لَیلَة بَاتَ بِهَا قَوْم حِینَ فَقَدْنَاک فَقَالَ لَنَا أَنَّهُ أَتَانِی دَاعِی الْجِنِّ فَذَهَبت أقرئهم الْقُرْآن فَذُهِبَ بِنَا فَأَرَانَا آثارَهُمْ وَ آثَار نِیرَانهِمْ

Alqamah ibn Qays said: “I asked Abdullah ibn Masood who was there with the Prophet on the night of the Jinn?” So he replied: “None of us were with him and we thought that we lost him on that night, while we were in Mecca. We said (amongst ourselves): ‘He has either been taken away or has been secretly killed.’ So we turned around looking for him in the mountain trails, and we met him while he was coming from the side of Hira. We said: ‘O Messenger of Allah, where were you? We were concerned about you.’ Then we also said to him: ‘We spent the worst night that people could ever spend because we had lost you.’ He said to us: ‘There came to me an inviter on behalf of the Jinn, and I went along with him and recited to them the Quran.’ So he showed us their tracks and the traces of their embers.”

أقبل إِلَیهِ الْجِنّ وَ النَّبِی ص بِبَطْنِ النَّخْلِ - فَاعْتَذَرُوا بِأَنَّهُمْ ظَنُّوا کمَا ظَنَنْتُمْ أَنْ لَنْ یبْعَثَ اللَّهُ أَحَداً، وَ لَقَدْ أَقْبَلَ إِلَیهِ أَحَد وَ سَبْعُونَ أَلْفاً مِنْهُمْ - فَبَایعُوهُ عَلَی الصَّوْمِ وَ الصَّلَاةِ وَ الزَّکاةِ - وَ الْحَجِّ وَ الْجِهَادِ وَ نُصْحِ الْمُسْلِمِینَ - فَاعْتَذَرُوا بِأَنَّهُمْ قَالُوا عَلَی اللَّهِ شَطَطاً

Imam Ali said: “The Jinns came forth towards the Prophet while he was in the valley of Nakhl and apologized for the fact that they assumed, just as you did, that Allah did not raise anyone from the dead. There were 71 000 Jinn present at the time, who pledged their allegiance to the Prophet with regards to the fasts, the prayers, the charity, the pilgrimage, the jihad, and to be sincere counsels of the Muslims. They then apologized with regards to their atrocious and lies concerning Allah.”

Verse 3: “Exalted be the majesty of our Lord.”

وَأَنَّهُۥ تَعَٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَٰحِبَةٗ وَلَا وَلَدٗا ٣ قال الرَّبِیع بْنِ أَنَس أَنَّهُ قَالَ لَیسَ لِلَّهِ تَعَالَی جدّ وَ إِنَّمَا قَالَتْهُ الْجِنّ بِجَهَالَةٍ فَحَکاهُ سُبْحَانَهُ کمَا قَالَتْ

It has been narrated from al-Rabi ibn Anas who quotes the Prophet as having said: “Allah does not have good fortune. This was the statement of the Jinn due to their ignorance, and He has merely quoted them as they said it.”

Verse 16: “If they are steadfast on the path [of Allah], We shall provide them with abundant water.”

وَأَلَّوِ ٱسۡتَقَٰمُواْ عَلَى ٱلطَّرِيقَةِ لَأَسۡقَيۡنَٰهُم مَّآءً غَدَقٗا ١٦ عن أَبِی بَصِیر قَالَ قُلْتُ لِأَبِی جَعْفَر قَوْل اللَّهِ ((إِنَّ الَّذِینَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا » قَالَ هُوَ وَ اللَّهِ مَا أَنْتُمْ عَلَیهِ وَ لَو اسْتَقامُوا عَلَی الطَّرِیقَةِ لَأَسْقَیناهُمْ ماءً غَدَقاً

Abu Baseer said: “I asked Abu Jafar regarding the words of Allah: ‘Indeed those who say, ‘Our Lord is Allah!’ and then remain steadfast’ (Surah Ha Meem Sajdah, verse 30). He replied: ‘By Allah, it is what you are upon, and if they are steadfast on the path (of Allah), we shall provide them with abundant water.’”

عن بُرَیدِ الْعِجْلِی عَنْ أَبِی عَبْدِ اللَّهِ قَالَ مَعْنَاهُ لأفدناهم عِلْماً کثِیراً یتعلمونه مِنَ الْأَئِمَّةِ

Burayd al-Ijli reports from Abu Abdillah who said: “It means we will provide them abundant knowledge, that which they will learn from the Imams.”

Verse 18: “The places of worship belong to Allah, so do not invoke anyone along with Allah.”

وَأَنَّ ٱلۡمَسَٰجِدَ لِلَّهِ فَلَا تَدۡعُواْ مَعَ ٱللَّهِ أَحَدٗا ١٨ روی أَنَّ الْمُعْتَصِمَ سَأَلَ أَبَا جَعْفَر مُحَمَّدَ بْن عَلِی بْنِ مُوسَی الرِّضَا عَنْ قَوْلِهِ تَعَالَی ((وَ أَنَّ الْمَساجِدَ لِلَّهِ » فَقَالَ هِی الْأَعْضَاءُ السَّبْعَة الَّتِی یسْجدُ عَلَیهَا

Mutasim asked Abu Jafar Muhammad ibn Ali ibn Musa al-Ridha regarding Allah’s words: ‘The places of worship,’ so he replied: “They are the seven body parts upon which prostration is done.”

عَنْ أَبِی جَعْفَر أَنَّهُ سَأَلَهُ الْمُعْتَصِم عَنِ السَّارِقِ مِنْ أَی مَوْضِعٍ یجِبُ أَنْ یقْطَعَ؟ فَقَالَ: إِنَّ الْقَطْعَ یجِبُ أَنْ یکونَ مِنْ مَفْصِلِ أُصُولِ الْأَصَابِعِ - فَتتْرک الْکفِّ. فَقَالَ: وَ مَا الْحُجَّة فِی ذَلِک؟ قَالَ: قَوْلُ رَسُولِ اللَّهِ ص: السُّجُودُ عَلَی سَبْعَةِ أَجْزَاءٍ: الْوَجْهُ وَ الْیدَینِ وَ الرُّکبَتَینِ وَ الرِّجْلَینِ - فَإِذَا قُطِعَ مِنَ الْکرْسُوعِ أَوِ الْمِرْفَقِ - لَمْ یدْع لَهُ یداً یسْجُدُ عَلَیهَا وَ قَالَ اللَّهُ: ((وَ أَنَّ الْمَساجِدَ لِلَّهِ » یعْنِی بِهِ هَذِهِ الْأَعْضَاء السَّبْعَة الَّتِی یسْجد عَلَیهَا - ((فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً » وَ مَا کانَ لِلَّهِ فَلَا یقْطَعُ

Mutasim asked Abu Jafar regarding a thief, from where it was obligatory to cut his limb. So he replied: “It is obligatory to cut it from the finger joints – and the palm is left alone.” So he asked: “What is your proof for this?” He replied: “The statement of the Prophet: ‘Prostration is done on seven parts - the face, the two hands, the two knees, and the two big toes of the feet.’ So if it is cut from the wrist bone or the elbow, then there will not remain a hand for him to prostrate on. Furthermore, Allah said: ‘The places of worship,’ meaning by it these seven body parts, upon which prostration is done. ‘So do not invoke anyone along with Allah,’ and that which is for Allah, then it cannot be cut off.”

و فِی الْکافِی، بِإِسْنَادِهِ عَنْ حَمَّادِ بْنِ عِیسَی عَنْ أَبِی عَبْدِ اللَّهِ فِی حَدِیثٍ: وَ سَجَدَ یعْنِی أَبَا عَبْدِ اللَّهِ عَلَی ثَمَانِیةِ أَعْظم: الْکفَّینِ وَ الرُّکبَتَینِ وَ إِبْهَامَی الرِّجْلَینِ وَ الْجَبْهَةِ وَ الْأَنْفِ، وَ قَال: سَبْعَة مِنْهَا فَرْض یسْجَدُ عَلَیهَا - وَ هِی الَّتِی ذَکرَهَا اللَّهُ فِی کتَابِهِ فَقَالَ: ((وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً » وَ هِی الْجَبْهَة وَ الْکفَّانِ وَ الرُّکبَتَانِ وَ الْإِبْهَامَانِ - وَ وَضْعُ الْأَنْفِ عَلَی الْأَرْضِ سُنَّة

In a narration recorded in Al-Kafi, from Hammaad ibn Isa who reported from Abu Abdillah that he, meaning Abu Abdillah prostrated on eight body parts: the two palms, the two knees, two big toes, the forehead and the nose. He said: “Seven limbs from these are obligatory while prostrating – and that is what is referred to by Allah in His Book: ‘And the places of worship belong to Allah, so do not invoke anyone along with Allah.’ They are the forehead, the two palms, the two knees and the two toes. Placing the nose on the ground is a Sunnah.”