Unveiling Ancient Rituals: The Journey from Sand to Sanctity

Historical evidence points to an ancient Arab tradition known as "Ilm al-Raml," or "the Science of Sand," which in Western contexts is called geomancy. This practice, prevalent among ancient Arab tribes, involved using various methods of divination and prediction by creating patterns in the desert sand. Practitioners would draw lines in the sand or scatter small stones, interpreting divine messages from the patterns that emerged. This practice was widely spread during the medieval period and even reached Europe.

Scholars believe geomancy developed from a worldview that saw the earth as a living entity mediating between the divine and human realms. The earth, in its various forms—sand, dust, rocks—was perceived as a medium containing spiritual powers. In this context, the bowing to foot dust, as mentioned by Rashi, gains a deeper significance: it symbolizes a belief in the sanctity of the earth adhered to the feet of those walking in the desert.

Archaeological research reveals evidence of temples and worship sites dedicated to various natural elements. Discoveries from South Arabia indicate a complex form of worship that involved celestial bodies, especially the moon, in conjunction with earth and water rites. The triad of these elements—earth, water, and moon—played a central role in the religious perceptions of desert dwellers.

The epigraphic findings, inscriptions discovered at various sites in the Arabian Peninsula, provide further information on the nature of the worship. Many inscriptions mention "Nasr" or "Nasar" as a significant deity, aligning with the Talmudic source that references "Nasha in Arabia."

In various locations in Yemen and Hadramaut, remnants of temples and altars dedicated to this deity have been found, along with inscriptions in ancient South Arabian script that mention its name. These finds suggest a complex form of worship connecting the forces of the sky, particularly rain and wind, with the earth. Religious artifacts and offerings found in these temples indicate rituals that included offering sacrifices and bowing, with worshippers seeking to connect with the natural forces. Particularly interesting is the link between these temples and water sources and trade routes, reinforcing the understanding that this worship was closely intertwined with the commercial and nomadic life of early desert inhabitants.

Notably interesting is how these practices were preserved and evolved into the Islamic period. The sajda, the Muslim bowing where the forehead touches the ground, carries clear echoes of the ancient earth rituals. In Islamic jurisprudential tradition, there developed a significant debate about the obligation of direct contact with the ground and whether this practice might constitute idol worship.

A particularly interesting development is the use of "Turba" among Shiites: a special clay tablet (usually from Karbala earth) used as a point of contact between the forehead and the ground during prayer. This practice reflects the continuity of the belief in earth sanctity, adapted to fit the monotheistic framework of Islam.

The controversy over the turba is particularly intense in inter-Islamic discourse. Many Sunni scholars, led by Ibn Taymiyyah (1263-1328) in his work "Iqtida' al-Sirat al-Mustaqim," sharply criticized the practice. They argued that insisting on direct contact with the ground, especially using the turba, represents a dangerous continuation of pagan earth rituals from the Jahiliyyah period. Al-Alusi (1802-1854) even compared the practice to the worship of fire-worshippers and idolaters who sanctified natural elements.

In response, Shiite scholars developed a sophisticated theological defense. Allama Majlisi (1627-1698), in his work "Bihar al-Anwar," argued that bowing on the earth precisely represents the humble acknowledgment that man was created from dust and will return to it, and that it is not, in any form, worship of the earth itself. He emphasized that the practice is solely intended for the worship of Allah, with the earth serving as a constant reminder of man's humility before his Creator.

Later Shiite scholars added further arguments: they pointed to sources documenting the Prophet Muhammad himself bowing on the earth, claimed that using the turba ensures the purity of the bowing site, and stressed that the practice is meant precisely to prevent the possibility of idol worship by clearly defining the permissible way of bowing.

Against this backdrop, the position of the Rogatzover in his criticism of Maimonides, claiming that Muslims are idolaters, becomes clearer. The Rogatzover does not accept the Shiite justifications for the engagement with the earth.

The historical and archaeological research presented above sheds new light on Rashi's words about "Arabs who bow to the dust of their feet." It becomes apparent that this bowing was not an isolated phenomenon or a peculiar custom, but part of a complex and established system of earth worship prevalent in the Arabian Peninsula.

The dust worship was, in fact, a definitive expression of a broader religious perception that saw the earth and all associated with it—from dust to rocks—as entities of deep spiritual significance. Within this perception, the dust clinging to the feet of a traveler was seen as a kind of "blessing of the earth," or a mystical connection, or worship of the spiritual force that enabled and protected the nomad's journey in the desert.

It is assumed that at the end of a grueling desert journey, at their resting place, they made a point not to wash their feet with water, but rather carefully shook off the dust and collected it into a sack, which subsequently served as an idol for bowing.

The custom of gathering dust from designated places into a sack was likely prevalent in ancient Arab culture, as can be inferred from the persistence of such a practice during the Islamic period.

Regarding the turba custom, in the book "Al-Manaqib" by Ibn Shaharashub, we find an interesting story: "After the martyrdom of Imam Hussein, his son Imam Zain al-Abidin collected the dust, proclaimed it sacred dust, and kept it in a sack. The Imams would bow to it and make a rosary (tashbih) from it, and glorify the name of Allah upon it."

In other words, the gathering of sacred dust into a sack and bowing to it is deeply embedded in this culture for generations, resonating well with the words of our sages, "They bow to the dust at their feet."