Why Prostrate on Karbala's Turba
Yasin T. al-Jibouri

The reason why Shi`as prostrate on the turba is based on two sound premises hinging upon two issues:

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 (1).

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 tabi`i and faqih whose fiqh was unanimously agreed upon, namely Masrooq al-Ajda` (2) 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 Shi`as. It has a precedent that goes back to the days of the early sahabah and their sincere tabi`in. 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 Ka`ba 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.