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.
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 [3], to kiss the corpse of the great sahabi Othman ibn Maz`oon 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 b