Why Prostrate on Karbala s Turba [Electronic resources] نسخه متنی

FIRST:

It is commendable for one
who prays to use a pure soil he is sure to be clean regardless of where
he takes it from; there is no preference nor any distinction of one soil
over another in as far as prostrating upon it is concerned. This is only
an indication that the person offering his prayers demonstrates concern
about the cleanliness of his body and clothes, and about the place where
he offers his prayers. It is something which a Muslim regards as a good
plateau upon which he prostrates when at home or when travelling, one which
he may not find everywhere, i.e. other towns, bazaars, hotels, inns, rest
areas, parks, traveller lodges, transportation stations, ports, shelters,
etc. How can one do so since such places may be frequented by non-Muslims
and other people who are heedless of and indifferent to religion when it
comes to a spot which by necessity has to be pure and clean?

What is wrong with a Muslim taking a precaution relevant to his creed
by carrying with him a pure soil with which he feels comfortable and of
the cleanliness of which he is sure to prostate upon when he offers his
prayers rather than prostrating on filth, uncleanness and impurities? The
latter never bring one closer to Allah, nor does the Sunnah permit prostrating
upon them, nor doing so is accepted by sound reason once a person has made
sure that his body and clothes are clean. Moreover, the Sunnah prohibits
offering prayers in places such as: garbage collection sites, slaughter-houses,
cemeteries, highways, toilets, places where camels rest, mandating that
mosques should be cleansed and perfumed .

This terse and precious religious attitude was adopted by pious men
of the first Muslim century. Such a very highly commendable precaution
was adopted by the great tabii and faqih whose fiqh was
unanimously agreed upon, namely Masrooq al-Ajda who used to carry
with him whenever he travelled a block of baked clay upon which he would
prostrate, as we are told by the head mentor and the trusted hafiz,
the Imam of the Sunnah and the authority of his time, Abu Bakr ibn Abu
Shaybah. In Volume Two of Al-Musannaf, it is recorded that "Whenever
Masrooq travelled, he used to carry with him on board the vessel a block
of baked clay upon which he would prostrate."

This is the first premise endorsed by the Shias. It has a precedent
that goes back to the days of the early sahabah and their sincere
tabiin. As regarding the second premise, here it is explained:

SECOND:

The rule of "absolute consideration"
determines that some lands are better than others, and it acknowledges
the differences between relics and the views in their regard. This is something
normal, rational, agreed upon by all nations, governments, authorities,
and all the world's rulers. Through relating or attributing one land, place,
or area of a specific significance to another, decisions are made and injunctions
are derived which should not be violated, nor should those who violate
them be pardoned.

Can you not see how autonomous regions, parks, halls, homes, government-controlled
offices, especially those owned by the royal palace and whereby the country's
monarch is characterized, enjoy a special status and are subject to specific
jurisdictions which people have to safeguard and the laws relevant to which
have to be adhered to?

Such is the case with places, buildings, and edifices related to Allah
Almighty. These enjoy a special status. Injunctions, rites, and obligations,
from the adherence to which nobody who submits to Allah is exempted, are
sanctioned and safeguarded. Anyone who lives under the banner of Tawhid
and is a Muslim has to shoulder his full responsibility in safeguarding
and following them.

It is according to this same agreed upon rule of "absolute consideration"
that there is for the Kaba an injunction of its own, and so is the case
with the Haram and with both Sacred Mosques of Mecca and Medina. There
are injunctions relevant specifically to them both. There are other injunctions
and restrictions relevant to public mosques and places of worship where
the Name of Allah is celebrated. Such injunctions include sanctifying and
venerating them and keeping them clean of any filth. Those who are in the
state of janaba, women during their menstruation as well as those
during their post-natal periods, are all prohibited from entering them.
They are not to be sold out at all under any pretext whatsoever, unlike
the case of private trusts the sale or trade of which (for something better)
is subject to other injunctions and regulations. Such a status is due to
their being relevant to the King of Kings, the Lord of the Worlds.

The reason why Mecca is regarded as a safe haven sought by all people
who perform the pilgrimage and by those who visit it from each and every
distant land, and the fact that such pilgrimage rites are obligatory even
when it comes to its plants and produces, is due to the mandate derived
from such a relationship that necessitates edicts to be enforced, and the
fact that Allah had chosen such places [for distinction] rather than any
others.

So is the case with regard to considering Medina as a sacred Haram to
be venerated. All sanctities relevant to it and to its people and soil
[which we find] in the sacred Sunnah as well as those relevant to whoever
reaches it or is buried therein, are all due to the same status, to its
being belonging to Allah, the most Exalted One, and to its being the capital
of the throne of His greatest Prophet, the one who conveyed His conclusive
Message, peace and blessings of Allah be upon him and his progeny.

This status, and its law of relationship, does not only concern the
legislator, it is also something natural sanctioned by Islam. Not only
is it better than all other places, it is the absolute criterion of preferring
one piece of land over another when it comes to issues relevant to prophets
and messengers and to their successors, to the truthful, to the martyrs,
to the faithful and to their categories, up to whatever distinction one
may conceive based on sacred Islam. Nay! Such a status is the axis upon
which the cycle of existence revolves, one through which everything else
stands, one to which all wishes aspire and from which every relationship
and source of endearment, all links and connections, all factors of grudge
and animosity, hostility and spite..., are rendered.

It is also the source of every disagreement, dissension, and hypocrisy.
It also is the foundation of every unity and unification, every asylum,
every accord and peace agreement. Upon it are the structures of totalities
are built and social institutes are erected. In the light of its being
the ultimate objective are states formed and governments dispute with one
another, causing rivalries, discords, disputes, then punches, then bloody
battles and wars. In its light do nations and tribes group together, then
groups and societies abound. In its light do establishments get founded
in order to deal with religious and secular issues and theological societies
centralize, and so do scientific, social, sociological, nationalistic,
sectarian, partisan, and political factions, during crises or ease, when
at rest or in motion, when united or disunited, when in agreement or in
disagreement.

The mighty and victorious government, the one which governs all humanity
since its very first day and till eternity without any bias to anyone or
without anyone freeing himself from its authority, day in and day out,
is the relative government wherein there is the safeguarding of both the
creed and the life in this world and at which man-made systems end, and
so do the general social canon, as well as the human affairs of all individuals.

People, though numerous, are subjugated to its authority, shackled in
its chains, tied in its webs, having no escape route therefrom. It is the
one that rules and abrogates, over-rules and sustains, lifts and lowers,
joins and disconnects, brings closer or distances, gives and takes, elevates
and humiliates, rewards and penalizes, honors and abases.

It is the same one that makes the unknown soldier held in high esteem,
honored and respected. It finds him worthy of all honoring; in it, he is
glorified and dignified by the people and by the government. It scatters
roses and flowers on his soil and grave, immortalizing him, keeping his
memory alive on the pages of history for all time to come.

Such a government is the same one wherein catastrophes and disasters
become tolerable. Through its criteria does man willingly work hard, facing
trials, tribulations, and tremendous calamities headlong, [happily] sacrificing
his all for its sake. It is the one that prompted the Messenger of Allah,
peace and blessings of Allah be upon him and his progeny, as we are told
by Lady Ayesha , to kiss the corpse of the great sahabi Othman ibn Mazoon
as tears were trickling down his cheeks...

It is the same that caused the Prophet, peace and blessings of Allah
be upon him and his progeny, to tearfully mourn his grandson al-Husain
(as) and hold many a mourning ceremony in his memory and take the turba
of Kerbala, smell it and kiss it, up to the end of the recorded tradition.
It is the same that caused Lady Ummu Salamah, Mother of the Faithful, to
keep a specimen of Kerbala's turba in her clothes. It is the same
one that caused the Truthful Lady Fatima (as) to take a specimen of the
soil of her father's pure grave and smell it.

It is the same that prompted Banu Zabbah during the Battle of the Camel
to collect the droppings from the camel on which the Mother of the Faithful
Ayesha was riding. They broke them up then sniffed them, as al-Tabari indicates
[in his Tarikh]. It is the same that caused the Commander of the
Faithful Ali, peace be upon him, to take a handful of Kerbala's turba
when he reached that land, smell it then cry till the ground became wet
with his tears as he said, "From this loin, seventy thousand shall be permitted
to enter Paradise without being judged." This incident is transmitted by
al-Tabrani and is recorded on p. 191, Vol. 9, of al-Haythami's book Majma
al-Rijal, a concordance of trusted transmitters of hadith.

It is the same that prompted a man from Banu Asad to smell the soil
where al-Husain (as) was buried then cry. Hisham ibn Muhammad has said,
"When water was released to overwhelm [and obliterate] the grave of al-Husain
(as), it dried after forty days, and the grave was completely left without
any trace. A bedouin from Banu Asad came and kept sampling one handful
of soil of that site after another, smelling it each time, till he was
able to identify al-Husain's grave, whereupon he wept and said, "May my
parents be sacrificed for you! How sweet you smelled when you were alive,
and how sweet your soil (turba) smells when you are dead!" Then
he wept again and composed this verse of poetry:
Out of enmity did they want to obliterate his grave,

But the good smell of the grave's soil led to the grave.

Refer to page 342, Vol. 4, of Ibn Asakir's Tarikh and also to p.
293 of the book written by hafiz al-Kanji titled Al-Kifaya.

A human being, whoever he may be, wherever, whenever, whatever race
he belongs to, or however he may be, in all his life's stages remains a
subject of such an authority, a hostage to expressions such as: my soul,
my body, my wealth, my family, my offspring, my kinsfolk, my relatives,
my extended family, my trade, my creed, my sect, my principle, my house,
my property, my government, my leaders, my masters..., up to a countless
such possessives...!

These are literally, in the possessive form, what are being given lip
service by governments, states, societies, committees, creeds, faiths,
kings, parties, and ruling authorities that chew their words when they
discuss these issues and endlessly many more.

Once the possessive pronoun is applied and the attribution of something
partial or complete is established, or when an individual, or a social
issue raised by those mentioned above, there will be outcomes, and there
will be injunctions which nobody has any choice except to submit and surrender
to them, defend and uphold them.

This is a useful research which provides solutions for the society's
problems with regard to its principles, views and beliefs, ties of love
or grudge, intricate sects, decrees of the holiest legislative system,
philosophy behind what the easy creed recommends. It is a discussion of
what Islam and its rites hold as sacred, what it prohibits, the various
levels of distinction it sets, and what it holds as holy.

Having provided such a detailed account, we reveal to the discreet and
free-minded researcher the secret why the turba of the sacred land of Kerbala
is thus honored, the extent of its relationship to Allah, Praised and Exalted
is He, the extent of its sanctity and that of the one to whom it is related
in the light of his nearness to the Sublime One, the most High. What would
you think of the sanctity of a soil that is the burial ground of someone
who was killed in the Cause of Allah, of a supreme leader of His army who
never flinched from defending His cause? Surely it is the soil of one whom
He loves, of one who invited others to Him, who led them to Him, who rose
for His sake, who sacrificed his family and his own life and everything
precious for Him, one who imperiled his blood for the sake of raising the
status of His Commandments, for the dissemination of His Unity, so that
His Commandments may rule, and so that His path and means may be firmly
rooted.

Which of the world's kings or the land's monarchs, since the time of
Adam, has a leader who is ever-ready to rise in the defense of such a king
or monarch, one who is pure, honorable, faithful, truthful, valiant, dignified,
exalted..., like the leader of those who remained sincere till they were
all martyred at Taff, namely al-Husain (as) for whom our lives may be sacrificed?

Why does Allah boast about him, and why does He maintain his blood with
Him and not permit a drop of it to fall upon the earth when al-Husain (as)
hurled it above in the direction of the heavens ? Why should He not prolong
the celebrating of his name on His earth and in His heavens, since all
Husain's heart was filled with love for Him? Why should the face of the
world not turn black on Ashura and not manifest the venues of His Wrath
on the day when he was killed, and on the page of existence? And why should
the earth not weep over him and the sky? This is exactly what Ibn Sirin
records, and it is recorded by a multitude of huffaz. And why should
the sky not rain blood on the day when he was killed? A consecutively recorded
tradition details such an event.

Did not Allah send His messenger angels who are near to Him to His Prophet,
peace and blessings of Allah be upon him and his progeny, to give him a
specimen of Kerbala's turba? Why did the Messenger of Allah, peace
and blessings of Allah be upon him and his progeny, smell it, kiss it,
then refer to it as long as he lived? Why did he (P) even use it
as a balsam in his own house?

Come along with me, O true Muslim! Is not prostrating on such a turba
in order to seek nearness to Allah as one performs his prayers at the
ends of the night and the day anything other than that? Is it, rather than
any other soil, earth, hall, etc., more worthy of being held as pure and
clean? Is it not better than rugs, sheets, or carpets woven by weaving
machines operated by unknown hands? Moreover, there is nothing in the Sunnah
that recommends prostrating on such items...

Is it not more worthy of seeking nearness to Allah and more fit to earn
His favor and is more appropriate to do when we submit and solemnly surrender
and worship Him, the most Exalted One? Is it not better to place the face's
sides and forehead on such a piece of earth since doing so connotes lessons
in defending the Cause of Allah, the manifestations of His Sanctity, and
the symbol of defending His canon, holy Islam?

Is not a soil that symbolizes the signs of Tawhid and the defense of
Tawhid to the end more worthy of prostrating upon? It surely invites one
to be kind at heart, to be compassionate, to be affectionate and gentle.

Is it not most exemplary and the best thing to do to make the prostration
on a soil from which springs of blood gushed out colored with the dye of
love for Allah and crafted on the Sunnah of Allah and on pure and sincere
loyalty to Him? Is there anything better than a soil kneaded with the blood
of a pure and revered person, an individual the rewards of loving whom
are the token of appreciation of the Conclusive Divine Message? It is a
soil fermented with the blood of the Master of the Youths of Paradise,
a symbol of love for Allah and for His Messenger (P) and the trust left
by Muhammad (P) among his Muslim nation as we are told by the Sunnah.

It is based upon both premises that we take out of the soil of Kerbala
such pieces to prostrate upon them just as the faqih of past generations,
namely Masrooq ibn al-Ajda, used to carry with him a block of baked clay
taken out of the soil of sacred Medina to prostrate on. This man was the
student of the righteous caliphate, the faqih of Medina and the
teacher of the Sunnah. Far away from him to be charged of inventing a bida.
Which of these premises causes us to really feel the pain of unfairness?
Which one of them contradicts the call of the Holy Qur'an or the Sunnah
of Allah and His Messenger (P)? Which one of them should we denounce and
label as a bida? Which one of them violates reason, logic, or common-sense?

When the Shias use Kerbala's soil to prostrate upon, they do not claim
that doing so is absolutely obligatory, nor do they claim that it is an
obligation derived from the Sharia or the creed, nor is it one of the
sect's obligation, nor does anyone among them, from the very first day,
distinguish between it and others collected from the earth's soil, when
they regard prostrating upon it as permissible, contrary to what ignorant
folks claim, those who base their claim on their own personal views. To
them [Shias], [such a turba] is mandated by reason and is highly
commendable, that's all. It is opting for the best of what one should prostrate
upon when one consults his reason and logic and common-sense alone, as
you have already been told above. There are many followers of this sect
who take with them when they travel any such thing other than Kerbala's
turba upon which the prostration is valid such as a pure and clean
rug woven of palm leaves they are confident to be clean, or anything like
that upon which they prostrate when they perform their prayers.

We are of the view that anyone who adopts these sound premises and takes
into consideration the issues relevant to precaution and to sanctity will
conclude that the people who live at the Sacred Mosques: Mecca and Medina,
and who seek shelter with them, as well as those who live around them,
must take out of that soil round flat pieces or tablets upon which they
should prostrate in accordance with both arguments and as a means to rid
themselves of the heat of the gravel at the Sacred Mosque especially at
noon and during hot weather to prostrate upon and to carry them as pure
and blessed places of prostration whenever they travel as was done by their
good ancestors, the peers of the faqih Masrooq ibn al-Ajda whose
story you have already heard. They should make them available to those
who visit these Mosques and to the pilgrims who go to those sacred lands
from other Islamic countries. They should be adopted by the Islamic nation
as a place of prostration when at home and when travelling, and they should
regard them as souvenirs reminding them of Allah and His Messenger (P)
and of the places where His angel of revelation descended, ones which remind
them of their Lord and of His Prophet whenever they look at them, smell
them, and smell in them the fragrance of Tawhid and Prophethood... They
would be lanterns of guidance at Muslims' homes enlightening the hearts
and the minds of those endowed with wisdom. The Muslims would then seek
nearness to Allah Almighty in every part of the world by prostrating upon
a soil taken from the very best spot chosen by Allah Himself to be a safe,
secure, and holy House, a house of sanctity, honor, blessing, the sacred
resting place of His Prophet.

Besides, it actually carries a great and effective publicity: It invites
people to enter into the folds of Islam, to visit the Kaba, in order to
worship Allah, to visit the capital of His Sunnah and the grave of the
one who carried out the Message of such Sunnah. Indeed, whoever holds Allah's
sanctities with high regards, it surely is better for him with his Lord.

Finally, such is our Husain (as), and such is our love for him. Such
is his mourning. Such is Kerbala and its turba: the piece of earth upon
which we prostrate. Allah is our Lord, and our Sunnah and its tradition
is the Sunnah of our Prophet (P) and its tradition, and to Allah does all
Praise belong.
And what reason do we have not
to believe in Allah and in the truth that has come to us while we earnestly
desire that our Lord lets us join the (ranks of) the good people?

(Holy Qur'an, 5:84)

And so that those who have been given the
knowledge may know that it is the truth from your Lord, so that they may
believe in it and

their hearts may be humbled before it.
Most surely Allah is the Guide of those who believe in a straight path.

(Holy Qur'an, 22:54)

GLOSSARY

Ahadith: singular of hadith, a statement (usually
attributed either to the Prophet [pbuh] or to one of the members of his
Progeny [as] or companions)

Bida: (singular of bida) an innovation in the
religion, something introduced as part of the Islamic creed, as a Sunnah,
and which is not

Faqih: jurist, one who is knowledgeable in fiqh,
Islamic jurisprudence

Fiqh: the science of Islamic jurisprudence

Hadith: (singular) tradition, a statement made by Prophet
Muhammad (pbuh); its plural is: ahadith

Janabah: uncleanness caused by seminal discharge

Musnad: a compilation of traditions (ahadith) which
are consecutively and chronologically traced to their transmitters

Sahaba: (plural) companions of the Holy Prophet Muhammad
(pbuh); singular: sahabi

Sahabi: companion (e.g. of the Holy Prophet), one of the
sahabah

Sahih: literally: authentic, correct, accurate; it is
generally used to refer to the collection, group of collections, or book,
of verified and authenticated ahadith of the Holy Prophet (pbuh)

Sharia: Islam's legislative system

Tabieen: plural of tabi, one who follows and
learns from a Sahabi

Tabii: (singular:) one who accompanied for a good period
of time and learned from a sahabi, a companion of the Holy Prophet
Muhammad (pbuh); its plural is: tabieen

Tawhid: the concept of the absolute Unity of God, the
belief that God is One and indivisible, One and Only One God

Turba: literally: soil; in this text, it refers to a piece
of soil taken out of the area where Imam Husain (as) is buried

And surely Allah knows best...

Yasin T. al-Jibouri