The Dust Of Karbala Is A Cure For Every Disease

The mud/dust found in the city of Karbala has some extraordinary value, in that it is a cure for every illness and a source of Barakah (blessing) and Divine mercy. As Shi'ee, we believe that the most perfect method of prostration is to place ones head upon the earth or anything natural created by Allah (swt) (excluding that which can be worn or eaten) as opposed to something like man-made carpets. According to the school of the Ahlulbayt (a.s) it is not compulsory to do prostration on the soil of Karbala however it is highly recommended. We shall now demonstrate some examples wherein the Turbah was used as a source of prostration and healing.

Ibn Taymiyyah:

He was asked about unfolding the prayer carpet in the Prophetic Rawdah.

It is not allowed for anyone to spread his prayer carpet or anything related to him during his absence. This is a violation of the regulations of this area and prohibition for Muslims to apply the orders of Allah the Highest about praying. And the one who puts a carpet is unjust, and should be inhibited from doing so. And those carpets should be removed, and people should be able to use the space it occupies, keeping in mind that spreading carpets in its origin is an innovation especially if it was in the Prophet's (saw) mosque, because the Messenger of Allah (saw) and his companions used to do their prayers on the ground, and the piece of tissue that the Messenger of Allah (peace and prayers of Allah be upon him) used to perform his prayers over, was smaller than a carpet.

Source: Majmu Al-Fatawa. Vol. 25, Pg. # 216.

Al-Bukhari:

Narrated Anas bin Malik: We used to pray with the Prophet (saw) in scorching heat, and if someone of us could not put his face on the earth (because of the heat) then he would spread his clothes and prostrate over them.

Source: Saheeh Bukhari. Pg. # 291. H. # 1208.

According to the hadeeth above, it is only in exceptional circumstances that the Prophet (saw) and his companions would prostrate on cloth. The Prophet (saw) also used to have a Khumra on which he would place his forehead for prostration.

Al-Bukhari:

Narrates Abdullah bin Shaddad: Maimuna said, "Allah's Apostle was praying while I was in my menses, sitting beside him and sometimes his clothes would touch me during his prostration." Maimuna added, "He prayed on a Khumra (a small mat sufficient just for the face and the hands while prostrating during prayers). 
Source: Saheeh Bukhari. Pg. # 106. H. # 379.

Ibn Hajar:
It is narrated that Umar ibn Abd-ul-Azeez used to be brought some soil that he puts on the veil and prostrate over the soil.
Source: Fath Al-Bari. Vol. 2, Pg. # 100.

Aboo Muhammad Ja'far ibn Muhammad

I heard Ahmad say: I heard Aboo Bakr say: I heard Al-Khuld (Aboo Ja'far) say: "I had much of a great itch." He said: "Then I wiped myself with the sand of the grave of Hussain. Then I fell asleep, and I noticed that I had nothing of it anymore."

Source: Al-Tuyuriyat by Al-Tuyuri. Pg. # 467, Vol. 3. H # 838.

 

Al-Dhahabi:

Al-Sheikh, Al-Imam, the role model, the scholar of Hadeeth (Muhaddith), Sheikh of Sufia, Aboo Muhammad Ja'far ibn Muhammad ibn Nosayr ibn Qasim Al-Baghdadi, he lived in the district of Al-Khold.

Source: Siyar A'lam An-Nubala. Vol. 15, Pg. # 558. Person. # 333.

Ibn Al-Jawzi:

...he travelled a lot and heard a lot of hadeeths and narrated a lot of knowledge and many narrated from him like Alee ibn Umar Al-Darqutni, ibn Shaheen and many others and he was trustworthy honest and religious, he went 60 times for hajj and he died in the month of Ramadhan.

Source: Al-Muntazah. Vol. 14, Pg. # 119, Person # 2588.

Defence Five:

It is not binding upon the 'Ahl us Sunnah' to follow the fourth century Sufi saint, Aboo Muhammad Ja'far ibn Muhammad who claims to have been cured from the sand of the grave of Imam Hussain (a.s).

Reply Five:

Individuals such as Ibn Taymiyyah (and others) did not condemn all Sufis, he explained the practices and customs of Sufism in multiple Fatwas. He gathered all these Fatwas in one volume entitled Kitaab At-Tasawwuf. He praised some Sufis while regarded others as innovators. He believed that the allies of Allah (swt) are pious Muslims, whether they are the poor, Sufis, scholars of Fiqh (Islamic jurisprudence), scholars, traders, workers, emirs or governors.

Aboo Muhammad Ja'far ibn Muhammad has been praised by the scholars of Rijal and Al-Dhahabi regarded him as a role model.

Is it evident from the above cited narrations that our beloved Prophet (saw) himself mourned for his beloved grandson Imam Hussain (a.s) even prior to the tragic event taking place. He (saw) was disheveled, covered in dust and was wailing for him (a.s). We even find the Jinn mourning for the same reason. He (saw) and his wives (peace be upon the righteous ones) also held great regard for the red soil of Karbala since it was not some ordinary soil, but soil in which retained a cure for every illness and hence for people to gain great benefit. So why is it that we find the present day Nawasib in dispute with those who act in accordance with the Prophet (saw)? The Shi'ee are but only following the Sunnah of the Prophet (saw) and are effective in doing so, whilst the Nawasib themselves, on the contrary do not, and at the same time ironically claim themselves to be the true followers. The Shi'ee have in fact a deep and passionate love for Imam Hussain (a.s) and based on such utter love, rituals in various forms are performed. It is unfortunate that the majority fail to understand that love is something immeasurable and not rigid in nature to which a limit is unheard of except for those with stone-like hearts. The Shi'ee remain adamant upon this love, and no matter how much the Nawasib attempt to humiliate and degrade the Shi'ee with their propaganda, their love will continue and will never diminish.

ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَات ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love of those near of kin." And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service).

Holy Qur'aan (42:23)