Khak E Shifa   (The Earth of Karbala)     PDF

There are several ahadith (traditions) in Tufatuz Za-ir, Safinatun Najat and Mafatihun Najat that the earth of Karbala (from the precinct of the resting place of Imam Husayn), known as khak shifa, cures every ailment save the deadly disease (by which death has been decreed).

lmam Jafar bin Muhammad as Sadiq said:At the time of eating khak shifa [for picking and holding it see (ii) below] for curing a disease say:

In the name of Allah, for Allah, O Allah, the Lord of this sacred, helpful earth, the Lord of the light which is in it, the Lord of the body which is resting in it, the Lord of the guardian angels, let it cure my disease

(mention the name of the disease, then kiss the earth and eat it with some water and continue),

O Allah let this pure earth be a source of abundant means of livelihood, useful knowledge and a remedy for all (my) pains and ailments

BISMILLAAHI WA BILLAAHI ALLAAHUMMA RABBA HAAD'IHIT TURBATIL MUBAARAKATIZ' Z'AAHIRATI WA RABBAN NOORIL LAD'EE UNZILA FEEHI WA RABBAL JASADIL LAD'EE SAKANA FEEHI WA RABBAL MALAA-IKATIL MUWAKKI LEENA BIHI JA'ALHO SHIFAA-AN MIN DAA-IN

(mention the name of the disease, then kiss the earth and eat it with some water and continue)

ALLAAHUMMAJ-A'LHU RIZQAN WAASI -A'N WA I 'LMAN NAAFI--A'N WA SHIFAA-AN MIN KULLI DAA- IN WA SUQMIN


It is also mentioned in some books that the lmam had said that the earth should not be more than a seed of grain.

lmam Jafar bin Muhammad al Sadiq said: Before picking khak shifa recite:

In the name of Allah, the beneficent, the merciful, O Allah I beseech You in the name of this earth, in the name of the angel who has gathered it, in the name of the prophet who made it free from anything impure, in the name of (his) vicegerent who stayed here, send blessings on Muhammad and on his family, and let this earth cure and heal all my ailments and keep me safe from all fears.

BISMILLAAHIR RAH'MAANIR RAH'EEM ALLAAHUMMA INNEE AS-ALUKA BIH'AQQI HAAD'IHIT' T'EENATI WA BI H'AQQI L MALIKI L LAD'EE AKHAD'AHAA WA BIH'AQQIN NABIYYIL LA'DEE TANAZZAHAA WA BI H'AQQIL WAS'IYYIL LAD'EE H'ALLA FEEHAA S'ALLI A'LAA MUH'AMMADIN WA AHLI BAYTIHEE WAJ-A'L LEE FEEHAA SHIFAA-AN MIN KULLI DAA--IN WA AMNAN MIN KULLI KHAWFIN

Then lmam also said: When you have picked khak shifa recite:

Surah al Fatihah, Surah Ya Sin, Surah al Qadr, Surah Al Kafirun, Surah al Ikhlas, Surah al Falaq, Surah al Nas & Ayatal Kursi    And the following dua: 

O Allah, in the name of Muhammad, Your servant, Your dearest friend. Your prophet, Your messenger, Your trustee; in the name of Amir aI Mumeneen Ali ibn Abi Talib, Your servant, brother of Your messenger; in the name of Fatimah, daughter of Your Prophet and wife of Your Wali; in the name of Hasan and Husayn, in the name of the rightly guided guides; in the name of the guardian angel; in the name of the body covered by it; in the name of all angels and messengers, make this earth cure my disease and also of those who beseech You for removal of ailments, pains, diseases; and keep me (and all the beseechers) protected from all fears. O Allah, for the sake of Muhammad and his family, let this (earth) give me useful knowledge, abundant means of livelihood, let it cure my pains and diseases, let it keep me safe from misfortunes; injuries, all kinds of pains. Verily You have power over all things. O Allah, the Lord of this sacred, blessed earth and the angel who descended on it and the vicegerent who is resting under it, send blessings on Muhammad and on the children of Muhammad, and let it help me and benefit me. Verily You have power over all things.

ALLAAHUMMA BIH'AQQI MUH'AMMADIN A'BDIKA WA HA'BEEBIKA WA NABIYYIKA WA RASOOLIKA WA AMEENIKA WA BI H'AQQI AMEERIL MOOMINEENA A'LIYYIBNA ABEE T'AALIBIN A'BDIKA WA AKHEE RASOOLIKA WA BI H'AQQI FAAT'IMATA BINTI NABIYYIKA WA ZAWJATI WALIYYIKA WA BI H'AQQIL H'ASANI WAL H'USAYNI WA BI H'AQQIL AIMMATIR RAASHIDEENA WA BIH'AQQIL MALAKIL MUWAKKALI WA BI H'AQQIL JASADIL LAD'EE Z"AMMANTAHU WA BI H'AQQI JAMEE-I' MALAA-IKATIKA WA RUSULIKA WAJ-A'L HAAD'IHIT'T'EENA SHIFAA-AN LEE WA LIMAN YASTASHFEE BIHI MIN KULLI DAA-IN WA SUQMIN WA MARAZ"IN WA AMNAN MIN KULLI KHAWFIN 

ALLAAHUMMA BI H'AQQI MUH'AMMADIN WA AHLI BAYTIHI J-A'LHU I'LMAN NAAFI-A'N WA RIZQAN WAASI-A'N WA SHIFAA-AN MIN KULLI DAA-IN WA SUQMIN WA AAFATIN WA A'AHATIN WA JAMEE-I'L AWJAA-I' KULLIHAA INNAKA A'LAA KULLI SHAY-IN QADEER ALLAAHUMMA RABBA HAAD'IHIT TURBATIL MUBAARAKATIL MAYMOONATI WAL MALAKIL LAD'EE HABAT'A BIHAA WAL WAS'IYYIL LAD'EE HUWA FEEHAA S'ALLI A'LAA MUH'AMMADIN WA AALI MUH'AMMADIN WAN-FA'-NEE BIHAA INNAKA A'LAA KU ELI SHAY-IN QADEER

 

Merits and Etiquettes of the soil of Imam al-°usayn’s tomb

Be it known to you that there are traditions, supporting each other, stating that the soil (turbah) of Imam al-°usayn (i.e. the dust of the land of Karbal¡' where Imam al-°usayn (`a) was buried) heals from all diseases and ailments except death. It also immunizes from all infections and fears. Traditions confirming this fact are uninterruptedly reported and the miracles emphasizing it are also too many to be counted.

In my book of al-Faw¡'id al-Ra¤awiyyah on the biographies of the Im¡miyyah Sh¢`ite scholars, I have mentioned that Sayyid Ni`matull¡h al-Jaz¡'ir¢, the well-versed traditionist, was one of those who exerted painstaking efforts in seeking knowledge, enduring hardships and suffering very much for that purpose. He was so poor that he used to benefit from the moonlight in order to study the religious knowledge at night. He kept on so until he became partially sighted. As a treatment of this impairment, he used to use the soil of Imam al-°usayn (`a), as well as the soil of the tombs of the Holy Imams (`a) buried in Iraq, as eye ointment. Owing to the blessings of that soil, his eyesight was be recovered.

I have already warned the people of the present age against doubting about this tale due to their associations with unbelievers and atheists.

In his famous book of °ay¡t al-°ayw¡n al-Kubr¡, al-Dam¢r¢ states that after the serpent lives for one hundred years, it loses eyesight. Hence, Almighty Allah inspires it to anoint its eyes with dry rush([1]) so that it recovers its eyesight. So, a serpent comes from the desert towards orchards and gardens, where the dry rush grows, even if it has to cover very long distances until it finds this plant, anoints its eyes with it, and recovers eyesight.

This very fact has been also reported by al-Zamakhshar¢ and others.

In conclusion, if we believe that Almighty Allah has placed such healing material in this dry plant to which a blind serpent is guided in order to take its share of it, then why do we deem unbelievable and astonishing that Almighty Allah places remedy of all maladies, as well as other utilities and blessings, in the dust of His Prophet’s grandson, Allah’s peace be upon him, who was martyred along with all of his family members so that his adherents and devotees will benefit by it?

Speaking of this topic, let us hereinafter mention several traditions that make us believe this fact:

First Tradition: It has been reported that whenever the Paradisiacal women (al-°£r al-`«n) notice that an angel is about to descend to the earth for any matter, they ask him to bring them as presents rosaries and prostration-clays made of the clay of Imam al-°usayn’s tomb.

Second Tradition: Through a valid chain of authority, a man related that Imam al-Ri¤¡ (`a) once sent him parcels of clothes among them there were pieces of clay from Khur¡s¡n. “What are these pieces of clays?” the man asked the courier. He answered, “This clay is from the tomb of Imam al-°usayn (`a). Whenever Imam al-Ri¤¡ (`a) sent clothes or any thing else to anybody, he would certainly add pieces of this clay to his presents. He used to say: This is security by the permission of Allah.”

Third Tradition: `Abdull¡h ibn Ya`f£r has reported that he once said to Imam al-¯¡diq (`a), “Some persons take a piece of the clay of Imam al-°usayn’s tomb and it brings them good benefits; but when others do, they do not find any benefit.”

The Imam (`a) commented, “This is untrue. I swear it by Allah. Every one who takes from this clay and believes that Almighty Allah will benefit him by it, will certainly find benefit.”

Fourth Tradition: Ab£-°amzah has reported that he once asked Imam al-¯¡diq (`a), “I noticed some people of our faith taking with them a piece of the clay of Imam al-°usayn’s tomb as means of healing. Does such clay really heal?”

The Imam (`a) answered, “Healing is sought from the dust that lies between him and his tomb for a distance of four miles.([2]) Healing may be also sought from the dust of the tomb of my grandfather the Messenger of Allah as well as the tombs of al-°asan, `Al¢ (ibn al-°usayn), and Mu¦ammad (ibn `Al¢). Therefore, you may take from this dust, for it is remedy of all maladies and security from whatever you fear. Nothing that is used in treatment of maladies can ever match this dust in healing except prayer to Almighty Allah. However, the effect of this dust may be spoiled by the matters that are mixed to it from the bowels in which this dust is placed as well as the lack of faith of those who are treated with it. As for those who have full confidence in the facility of this clay to heal when it is used as treatment, it will definitely heal them, by the permission of Almighty Allah, more than other means of treatments do. It may also be spoiled by devils and faithless jinn who rub it over their bodies. All things by which this clay is passed smell it. As for devils and the faithless jinn, they envy the sons of Adam (i.e. human beings) for having this clay. Hence, they try to rub it over their bodies and when they do, its general benefit vanishes. Whenever a piece of clay comes out from the °¡'ir, an innumerable number of devils and faithless jinn ready themselves for it. While this clay is still in the hand of its owner, they rub it, because they cannot enter the °¡'ir since the angels are always there. If any part of that clay is saved from the rubbing of them, it will immediately heal the one for whom it is used as treatment. So, if you take such clay, you should hide it and mention Almighty Allah on it as much as you can. However, I have been informed that some people take such pieces of clay and belittle its worth so much that some of them even throw it in the place where camels, mules, and donkeys excrete, or they put them in vessels from which they eat, vessels from which they wash their hands from the residues of food, packs, or baskets. How can those who belittle these pieces of clay find healing? A faith-free heart of such people who belittle such things in which their prosperity lies will definitely spoil the effects of these things.”

Fifth Tradition: It has been reported that before having from the soil of Imam al-°usayn’s tomb, one may take an amount as small as a chick-pea grain with the tips of fingers, kiss it, pass it over the two eyes and the other body organs and then say the following supplicatory words:

اَللَّهُمَّ بِحَقِّ هٰذِهِ ٱلتُّرْبَةِ

all¡humma bi¦aqqi h¡dhih¢ altturbati

O Allah, in the name of this dust,

وَبِحَقِّ مَنْ حَلَّ بِهَا وَثَوَىٰ فِيهَا

wa bi¦aqqi man ¦alla bih¡ wa thaw¡ f¢h¡

in the name of him who resided in it and occupied it,

وَبِحِقِّ جَدِّهِ وَابِيهِ

wa bi¦aqqi jaddih¢ wa ab¢hi

in the names of his grandfather, his father,

وَامِّهِ وَاخِيهِ

wa ummih¢ wa akh¢hi

his mother, his brother,

وَٱلائِمَّةِ مِنْ وُلْدِهِ

wal-a'immati min wuldih¢

and the Imams from his descendants,

وَبِحَقِّ ٱلْمَلاَئِكَةِ ٱلْحَافِّينَ بِهِ

wa bi¦aqqi almal¡'ikati al¦¡ff¢na bih¢

and in the name of the angels who are surrounding him,

إِِلاَّ جَعَلْتَهَا شِفَاءً مِنْ كُلِّ دَاءٍ

ill¡ ja`altah¡ shif¡'an min kulli d¡'in

[I beseech You to] make it remedy from all maladies,

وَبُرْءاً مِنْ كُلِّ مَرَضٍ

wa bur'an min kulli mara¤in

cure of all diseases,

وَنَجَاةً مِنْ كُلِّ آفَةٍ

wa naj¡tan min kulli ¡fatin

escape from all epidemics,

وَحِرْزاً مِمَّا اخَافُ وَاحْذَرُ

wa ¦irzan mimm¡ akh¡fu wa a¦dharu

and haven against whatever I fear and avert.

After that, one may use it.

It has been also reported that to recite S£rah al-Qadr (No. 97) is the seal on the clay of Imam al-°usayn’s tomb.

It has been also reported that when one has a piece of the clay of Imam al-°usayn’s tomb or feeds it to someone else, the following supplicatory prayer may be said:

بِسْمِ ٱللَّهِ وَبِٱللَّهِ

bismi all¡hi wa bill¡hi

In the Name of Allah (I begin) and in Allah (I trust).

اَللَّهُمَّ ٱجْعَلْهُ رِزْقاً وَاسِعاً

all¡humma ij`alhu rizqan w¡si`an

O Allah, (please) render this to be liberal sustenance,

وَعِلْماً نَافِعاً

wa `ilman n¡fi`an

advantageous knowledge,

وَشِفَاءً مِنْ كُلِّ دَاءٍ

wa shif¡'an min kulli d¡'in

and curative from all maladies.

إِِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

innaka `al¡ kulli shay'in qad¢run

Verily, You have power over all things.

There are more privileges of the clay taken from Imam al-°usayn’s tomb. It is recommended to put a piece of it with the dead bodies in the tombs.

It is recommended to use it in writing on coffins.

It is recommended to use it to prostrate oneself on.

It has been reported that prostration on a clay taken from Imam al-°usayn’s tomb penetrates the Seven Screens; that is, it achieves admission of the prayer since it climbs to the heavens.

It is also recommended to have beads made of this clay to use it in supplications and statements of mentioning Almighty Allah. Even if such beads are grasped in hands without uttering any supplication, this deed brings about a great reward.

It is worth mentioning that such utterance of glorification statements is different from the glorification that is uttered by all things to which Almighty Allah has referred, saying:

«وَإِِنْ مِنْ شَيْءٍ إِِلاَّ يُسَبِّحُ بِحَمْدِهِ

And there is not a single thing but glorifies Him with His praise.

وَلَكِنْ لاََ تَفْقَهُونَ تَسْبِيحَهُمْ.»

but you do not understand their glorification.

In summary, the glorification mentioned in the previously cited report is restricted to the glorification of the clay of Imam al-°usayn’s tomb—may Allah accept our souls to be ransoms for him.

Sixth Tradition: Imam al-Ri¤¡ (`a) is reported to have said: Whoever uses the rosary made of the clay of Imam al-°usayn’s tomb, repeating the following statements with each bead, Almighty Allah shall record for him six thousand excellent points, erase six thousand evildoings of him, raise him six thousand ranks, and decide for him six thousand times of intercession:

سُبْحَانَ ٱللَّهِ

sub¦¡na all¡hi

All glory be to Allah.

وَٱلْحَمْدُ لِلَّهِ

wal¦amdu lill¡hi

All praise be to Allah.

وَلاَ إِلٰهَ إِلاَّ ٱللَّهُ

wa l¡ il¡ha ill¡ all¡hu

There is no god save Allah.

وَٱللَّهُ اكْبَرُ

wall¡hu akbaru

Allah is the Most Great.

Imam al-¯¡diq (`a) is reported to have said, “Whoever uses the rosary made of the clay of Imam al-°usayn’s tomb imploring for Almighty Allah’s forgiveness one time only, shall be considered to have implored His forgiveness seventy times. Whoever holds in his hand such a rosary without uttering any statement of glorification, shall be considered to have uttered seven statements of glorification for each bead.


 

Supplicatory prayer for Seeking Refuge with Allah
Du`¡' al-I`ti¥¡m

Seventh Tradition: According to a validly reported tradition, when Imam al-¯¡diq (`a) came to Iraq, some people came to him and asked, “We have already known that the clay of Imam al-°usayn’s tomb is remedy for all maladies. Is it also security against all feared matters?”

The Imam (`a) answered, “Yes, it is. Whoever would like this clay to secure him against all fears, may hold a rosary made of that clay in his hand and repeat the following supplicatory prayer three times:

اصْبَحْتُ ٱللَّهُمَّ مُعْتَصِماً بِذِمَامِكَ وَجِوَارِكَ ٱلْمَنِيعِ

a¥ba¦tu all¡humma mu`ta¥iman bidhim¡mika wa jiw¡rika alman¢`i

O Allah, I have begun this morning([3]) seeking refuge with Your invulnerable security and vicinity

ٱلَّذِي لاَ يُطَاوَلُ وَلاَ يُحَاوَلُ

alladh¢ l¡ yu§¡walu wa l¡ yu¦¡walu

that is neither touched nor caught

مِنْ شَرِّ كُلِّ غَاشِمٍ وَطَارِقٍ

min sharri kulli gh¡shimin wa §¡riqin

against the evil of all oppressive and domineering ones

مِنْ سَائِرِ مَنْ خَلَقْتَ وَمَا خَلَقْتَ

min s¡'iri man khalaqta wa m¡ khalaqta

among all Your animate and inanimate creatures

مِنْ خَلْقِكَ ٱلصَّامِتِ وَٱلنَّاطِقِ

min khalqika al¥¥¡miti walnn¡§iqi

both the silent and the speaking,

في جُنَّةٍ مِنْ كُلِّ مَخُوفٍ

f¢ junnatin min kulli makh£fin

being in protection against all terrifying things,

بِلِبَاسٍ سَابِغَةٍ حَصِينَةٍ

bilib¡sin s¡bighatin ¦a¥¢natin

being in the complete and immunizing garb,

وَهِيَ وَلاَءُ اهْلِ بَيْتِ نَبِيِّكَ

wa hiya wal¡'u ahli bayti nabiyyika

which is my loyalty to the Household of Your Prophet

مُحَمَّدٍ صَلَّىٰ ٱللَّهُ عَلَيْهِ وَآلِهِ

mu¦ammadin ¥all¡ all¡hu `layhi wa ¡lih¢

Mu¦ammad, may Allah bless him and his Household,

مُحْتَجِزاً مِنْ كُلِّ قَاصِدٍ لِي إِلَىٰ اذِيَّةٍ

mu¦tajizan min kulli q¡¥idin l¢ il¡ adhiyyatin

veiling myself against all those who intend harm to me

بِجِدَارٍ حَصِينٍ

bijid¡rin ¦a¥¢nin

behind an impervious wall,

ٱلإِخْلاَصِ فِي ٱلِٱعْتِرَافِ بِحَقِّهِمْ

al-ikhl¡¥i fil-i`tir¡fi bi¦aqqihim

which is my sincerity in the profession of their (Divinely commissioned) right (of leadership)

وَٱلتَّمَسُّكِ بَحَبْلِهِمْ جَمِيعاً

walttamassuki bi¦ablihim jam¢`an

and my adherence to the Rope of all of them,

مُوقِناً انَّ ٱلْحَقَّ لَهُمْ وَمَعَهُمْ

m£qinan anna al¦aqqa lahum wa ma`ahum

and bearing with certainty that the truth is theirs, with them,

وَمِنْهُمْ وَفِيهِمْ وَبِهِمْ

wa minhum wa f¢him wa bihim

from them, in them, and amid them.

اوَالِي مَنْ وَالَوْٱ

uw¡l¢ man w¡law

I thus accede to those whom they accept,

وَاعَادِي مَنْ عَادَوْٱ

wa u`¡d¢ man `¡daw

provoke the animosity of those whom they antagonize,

وَاجَانِبُ مَنْ جَانَبُوٱ

wa uj¡nibu man j¡nab£

and depart those whom they depart.

فَصَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ

fa¥alli `al¡ mu¦ammadin wa ¡lih¢

So, (please) send blessings upon Mu¦ammad and his Household

وَاعِذْنِي ٱللَّهُمَّ بِهِمْ

wa a`idhn¢ all¡humma bihim

and, O Allah, protect me, in the names of them,

مِنْ شَرِّ كُلِّ مَا اتَّقيهِ يَا عَظِيمُ

min sharri kulli m¡ attaq¢hi y¡ `a¨¢mu

against the evil of all that which I fear, O All-great.

حَجَـزْتُ ٱلاعَادِيَ عَنِّي بِبَدِيعِ ٱلسَّمَاوَاتِ وَٱلارْضِ

¦ajaztu al-a`¡diya `ann¢ bibad¢`i alssam¡w¡ti wal-ar¤i

I am restraining the enemies against me through the Originator of the heavens and the earth:

«إِنَّا جَعَلْنَا مِنْ بَيْنِ ايْديهِمِ سَدّاً

inn¡ ja`aln¡ min bayni ayd¢him saddan

“And We have set a bar before them

وَمِنْ خَلْفِهِمْ سَدّاً

wa min khalfihim saddan

and a bar behind them,

فَاغْشَيْنَاهُمْ فَهُمْ لاَ يُبْصِرُونَ.»

fa-aghshayn¡hum fahum l¡ yub¥ir£na

and (thus) have covered them so that they see not.”

He may then kiss the rosary, rub it over his eyes, and say the following supplicatory words:

الَّلهُمَّ انِّي اسْالُكَ بِحَقِّ هٰذِهِ ٱلتُّربَةِ ٱلْمُبَارَكَةِ

all¡humma inn¢ as'aluka bi¦aqqi h¡dhih¢ altturbati almub¡rakati

O Allah, I beseech You in the name of this blessed dust,

وَبِحَقِّ صَاحِبِهَا

wa bi¦aqqi ¥¡¦ibih¡

in the name of its owner,

وبِحَقِّ جَدِّهِ وَبِحَقِّ ابِيهِ

wa bi¦aqqi jaddih¢ wa bi¦aqqi ab¢hi

in the name of his grandfather, in the name of his father,

وبِحَقِّ امِّهِ وبِحَقِّ اخِيهِ

wa bi¦aqqi ummih¢ wa bi¦aqqi akh¢hi

in the name of his mother, in the name of his brother,

وَبِحَقِّ وُلْدِهِ ٱلطَّاهِرِينَ

wa bi¦aqqi wuldih¢ al§§¡hir¢na

and in the name of his immaculate sons

ٱجْعَلْهَا شِفَاءً مِنْ كُلِّ دَاءٍ

ij`alh¡ shif¡'an min kulli d¡'in

to make it curative of every malady,

وَامَاناً مِنْ كُلِّ خَوْفٍ

wa am¡nan min kulli khawfin

security against every fear,

وَحِفْظاً مِنْ كُلِّ سُوءٍ

wa ¦if¨an min kulli s£'in

and safeguard against every evil.

He may then place in on the forehead. If he does so in the morning, he will be under the security of Almighty Allah up to the evening; and if he does so in the evening, he will be under the security of Almighty Allah up to the next morning.”

According to another tradition, it has been reported that one who fears the persecutive power of a ruler or any other tyrannical person, may do the same as the aforementioned instructions when he goes out of his house so that this will be protection for him.

As a familiar ruling decided by master scholars of Muslim jurisprudence, it is impermissible to have any thing of dust or clay except the blessed clay taken from Imam al-°usayn’s tomb in purpose of seeking healing and with no intention to have an agreeable taste from it provided that the amount that may be had must be as small as a chick-pea grain or, as a precautionary ruling, is not bigger than a seed of lentil. It is also preferred to put that amount of clay in the mouth and have a drink of water, saying the following supplicatory words:

 اَللَّهُمَّ ٱجْعَلْهُ رِزْقاً وَاسِعاً

all¡humma ij`alhu rizqan w¡si`an

O Allah, (please) render this to be liberal sustenance,

وَعِلْماً نَافِعاً

wa `ilman n¡fi`an

advantageous knowledge,

وَشِفَاءً مِنْ كُلِّ دَاءٍ وَسُقْمٍ

wa shif¡'an min kulli d¡'in wa suqmin

and curative from all maladies and diseases.

`All¡mah al-Majlis¢ says that it is precautious to avoid selling the rosary of prostration-clay that are made of the clay of Imam al-°usayn’s tomb; rather, such things must be given as gifts. However, it may be unobjectionable that the two parties of such transaction (of selling or purchasing objects made of this clay) reach an agreement consensually without specifying any article as condition in advance. Supporting this ruling, Imam al-¯¡diq (`a), in a validly reported tradition, is reported to have said, “Whoever sells the dust of Imam al-°usayn’s tomb is considered as having sold his own flesh.”

Our well-versed traditionist and mentor, Shaykh al-N£r¢, has mentioned the following story in his book of D¡r al-Sal¡m:

When one of my brothers presented himself before my mother, may Allah rest her soul, she noticed that he had put a piece of the clay of Imam al-°usayn’s tomb in his pocket, which is under his garment. She thus reproached him, saying, “This is impoliteness! This piece of clay may be under your thigh and then broken.” He answered, “This is true! Two pieces of this clay have been already broken.” He then promised her not to do this ever again.

A few days later, my father the master scholar, may Allah raise his rank, who did not know about this incident, saw in sleep that our master Imam al-°usayn, peace be upon him, visited him and sat in the reading room where my father used to sit. The Imam (`a) treated him with kindness and then asked him to summon his sons so that the Imam (`a) would honor them. So, my father sent for them, who were five with me, and they stood next to the door before the Imam (`a), who had some stuff of dresses and other things in his hand. He thus called them one by one and gave them a part of that stuff. When it was the turn of my brother whom had been reproached by my mother, the Imam (`a) looked at him with some anger, turned his face towards my father, and said, “This son of you has broken two pieces of clay taken from my tomb under his thigh.” Then, the Imam (`a) threw something towards my brother without asking him to take it. As much as I remember, the Imam (`a) gave my brother a comb-like apparatus that is usually made of clothing and [used in engraving on carpets] called in Persian tirmeh. Hence, when my father woke up, he told my mother of this dream and she told him of her story with her son. So, my father was amazed of this incident.


 

([1]) Dry rush is a plant with slender cylindrical pith-filled stems (properly leaves) and inconspicuous greenish or brownish flowers. The extracts of the leaves and twigs of this plant are mixed with medicines that are used for healing loss of sight. Quoted from Oxford Talking Dictionary and Al-Mu`tamad f¢ al-Adwiyah al-Mufradah by Y£suf ibn Ras£l. [Translator]

([2]) A mile is the end of the extent of sight.

([3]) In evenining, one may replace this statement with the following:

مْسَيْتُ…

amsaytu…

I receive this evening…

 


 

Merits of Turbah of Imam Husain's Grave

 

By: Shaheed Ayatullah Abdul Husain Dastghaib Shirazi

 

Soil which is in the vicinity of the grave of Imam Husain ( a.s.) is sacred. Allah has bestowed it with beneficence, unsurpassed in compassion to any other material. Allah has ordained it to be a cure for every illness, and source of Barakat and Divine mercy.

It is the most sacred of all things that can be used for prostration during the worship of Allah. Because of the utmost respect and faith that Shias have in the Turbah of Karbala, it has been used by us in different ways to overcome numerous problems.

 

Disrespect is shown by throwing it, stepping upon it or making it Najis, etc. If one drops a rosary (tasbhi) or Mohr of Turbah accidentally in the toilet, one is obliged to pick it up at once and purify it. It is Harām to use this toilet till the Turbah is removed. If removing it is not feasible the toilet must be sealed to prevent its use in future, as explained by us in the chapter of disrespect of Holy Qur'an.

 

Merits of Turbah of Imam Husain (a.s.)

 

 We have many traditions emphasising the greatness and beneficence of the soil of Karbala. We shall narrate two incidents with regard to the beneficial effects of Turbah and two anecdotes of the consequences of showing disrespect to it.

 

The respected scholar Shaykh Mufīd's teacher, Shaykh Ibn Qulaway records in his book Kamiluz Ziyarāt a narration from Muhammad Ibn Muslim. He says: I went to Madinah and fell seriously ill. Imam Muhammad Baqir ( a.s.) sent his slave with a vessel containing a drink covered with a handkerchief for me. The slave told me to drink it immediately because Imam (a.s.) had commanded him not to return till I have had it. The sherbet was cool and had the fragrance of musk. The servant told me: 'It is the Master's command that after taking the medicine you present yourself to him?' I was astonished that I was hardly able to get up, neither could I stand on my feet, how could I go to Imam ( a.s.)? But as soon as I took the drink I felt as if I was released from tethering chains. I walked on my own to the residence of Imam (a.s.) and sought permission to enter. Imam (a.s.) said, 'You have regained health, so enter!'

 

I entered weeping and saluted Imam (a.s.) and kissed his hands. 'Why are you weeping, Muhammad?' asked Imam (a.s.) I said, 'May I be sacrificed for you, I am weeping upon my lack of strength, separation from hometown, distance from my destination, separation from your respected self and the deprivation of your company.

 

Imam (a.s.) said,

' But as far as your being at a distance from your hometown is concerned, the fact is that a believer is like an alien amidst the corrupt people of this world, till the time he meets his death. But as for your saying that your house is very far from Madinah you must follow Abu Abdillah Imam Husain ( a.s.). How he left Madinah and made the bank of Euphrates, his abode. As for your love and the desire of seeing us, Allah is aware of your feelings and He would surely reward you for your good intentions.'

After this Imam (a.s.) asked,

'Do you go for the Ziarat of Imam Husain (a.s.)?'

'Yes,' I replied, 'But in great fear.'

He said, 'The more fear and hardships are there, the more rewarding it shall be.'

One who is fearful of undertaking this journey shall be safe from the hazards on the day of Qiyāma. He shall return, purified of sins.

 

Then Imam (a.s.) asked how I had found the drink? I said, 'I testify that you Ahl ul-Bayt (a.s.) are Mercy and inheritors of Prophets (a.s.). When the servant brought the sherbet I didn't have the strength to stand. I had lost all hopes of remaining alive. When I drank the sherbet I felt that I had never drunk anything more tasty, fragrant and cool.

 

The servant told me that my master had summoned me, so I decided I will try to reach him even if I died in the endeavour. When I set out, I felt that my malady had disappeared and I thanked Allah for making your respected self a channel of mercy for the Shias.

 

Imam (a.s.) said, 'The Sherbet you drank, was made from the soil of the grave of Imam Husain ( a.s.). It is that beneficial thing which I use as medicine. Beware! Do not consider anything its equal. We give it to our children and women and perceive its unlimited benefits.' I said, May I be sacrificed on you, we shall also pick it up and seek cure from it.'

 

Imam (a.s.) said, 'When people pick it up from the vicinity of Imam Husain's tomb and take it outside they do not accord the respect due to it and do not keep it packed in a secure way. So every Jinn, animals and all those creatures who are in need smell from it and thus others derive benefit from it. However, a soil that contains such a cure must not be stored like this, lest it loses its effect. If one can ensure its protection then one should touch it to ones body or consume it, one shall be cured at once. Turbah is just like Hajar al-Aswad (the black stone) that used to glow like a white ruby and any diseased person who touched it used to be cured. Due to the infidels and the people of Jahiliyya touching it often, it became black and its effect lessened.

 

I asked, 'How should we pick up the respected turbah? And how should we store it?' Imam ( a.s.) said,

'You also pick up the turbah like other people and without wrapping it up in anything you keep it in your dirty bag. In this way it loses its barakat'.

'You are right, Master,' I said. Then he said, 'How would you take it if I were to give you a little bit of Turbah?' I said that I shall keep it between the layers of my clothes and carry it away.' Imam (a.s.) said,

'When you return you may drink as much Sherbet as you like but do not take any Turbah with you because you will not be able to take care of it'

Before I left, Imam (a.s.) gave me the same sherbet twice. After that I never suffered from the disease again.

(Mustanadush Shia / Layalial Akhbar)

 

Keeping Turbah with the corpse

There was an adulteress who used to destroy her illegitimate issues by putting them in the oven for fear of her family members. Except for her mother no one knew of her misdeeds. When she died and people tried to bury her, the earth did not accept her and threw her out. When they tried to bury her at another place the same thing happened. The problem was presented to Imam Ja'far as-Sadiq ( a.s.) and he asked her mother which sin she had committed. When the mother confessed, Imam (a.s.) said that earth would never accept her because she used to punish Allah's creatures with the punishment that only Allah has the right to punish (That is, burning alive). Then Imam ( a.s.) told them to place a little turbah in her grave. This was done and then the earth did not convulse when she was buried in it.

(Mustanadush Shia)

 

Anointing the Corpse with Turbah

A little bit of Turbah should be placed on the face of the corpse when it is buried, it is Mustahab. It is also Mustahab to mix a little Turbah in the camphor which is applied to the corpse. However, it should only be used for anointing the forehead and palms. The knees and toes must be anointed only with camphor. Because applying Turbah to the knees and toes would be an act of disrespect to it.

 

Turbah has the cure for every disease

Shaykh Tusi writes in his Amali quoting his teachers that Muhammad Azdi said that: I was praying in the Jama Masjid of Madinah and sitting next to me were two men, one of whom was dressed like a traveller. He was saying: the turbah of Imam Husain ( a.s.) has cure for all diseases. I was sick for a long time and no cure was effective. I was losing all hopes of recovering. Death was staring me in the face. An old lady of Kufa came to me when I was in extreme pain. She told me that day by day my condition was worsening. 'Yes', I said, 'this is true'. She said if I permitted she can provide a cure for me. I agreed to it. She put some water in a vessel and told me to drink it. I drank it and was instantly cured, as if I had never been ill.

After a few months the lady visited me again. Her name was Salma. I put her under oath to tell me how she had cured me? She said that she had cured me with a bead of the tasbih she was holding in her hand at that time. I asked what was the speciality of that tasbih. She said it was made from the soil of the grave of Imam Husain ( a.s.).

I said: O Rafidiyya! [13] Did you cure me with the soil of the grave of Husain? The lady arose in anger and went away. My illness returned, and my condition was so serious that I was convinced of an early death.

The man's faith should have been enhanced by this edifying incident. Instead he insulted it and lost the benefits he had gained from it. He suffered the disease again, becoming an example of the ayat,

 

"And We reveal of the Qur'an that  which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust."

(Surah al-'Isrā', 17: 82)

How true are the couplets of Sadi, which say: Rain water is Allah ( S.W.T.)'s Mercy. There is no doubt in its benefits and purity. But a drop that falls into the mouth of an oyster becomes a precious pearl, and a drop that falls in the mouth of the snake becomes fatal poison.

 

Disrespect of Turbah Invites Destruction

Shaykh Tusi mentions in the Amali quoting from Mūsa Ibn Abdul Aziz that he said: One Christian Physician by the name of Yohanna came to me and said, 'I put you under the oath of your religion and your Prophet, you tell me whether the man buried in Karbala, for whose Ziarat people come in hordes, was a companion of the Prophet?' I said, 'No! He was the grandson of our Prophet (S), Hazrat Husain ( a.s.). Now! I put you under oath to tell why you had posed such a question to me?' He said: I have heard a very strange tale about him. One night, Shapūr the servant of the accursed Caliph Harūn came to me and took me to Mūsa Ibn Isa a close relative of the Caliph.

 

I found him unconscious on his bed. His internal organs were lying in a pail before him. Those days Harūn had summoned him from Kufa. Shapūr asked the special servant of Mūsa what was the matter with his master. He said that he was all right a few hours ago and chatting with his colleagues. One of them was Hashemite. He was saying: I was seriously ill and all the doctors had failed to cure my sickness. My scribe suggested that I seek the cure from the Turbah of Hazrat Husain ( a.s.). I followed this advice and was cured.

 

Mūsa asked him if he had a piece of that turbah remaining with him? 'Yes', he said, and sent someone to get it for Mūsa at once. In order to defile it Mūsa threw it in the drain pipe of his bathroom. Suddenly Mūsa screamed 'Fire! Fire!' as if he was burning in fire. He asked for a pail and what you see in it are the pieces of his internal organs. Seeing that, all his friends left his house and a state of mourning descended on his family.

Shapūr told me to remain there for the night and observe his condition and draw some conclusion. He stayed for the night and Mūsa expired at dawn.

 

The narrator says that Yohanna the Christian visited the tomb of Imam Husain ( a.s.) many times and ultimately he accepted Islam and remained a Muslim all his life. This report is also mentioned in the 10th volume of Bihār al-Anwār.

 

True Dreams

Mirza Husain Nūri (r.a.) writes in his book Darus Salām that one of his brother went to visit their mother. He was carrying the Turbah of Imam Husain ( a.s.) in one of his lower pockets. When his mother came to know of this she reprimanded him that this was not the way to carry Turbah. There was a strong possibility that it gets crushed under the thigh while one sits, and would be an act of disrespect. The brother said that it was true and till then two mohrs had got crushed under his thighs. He told mother that he would never ever carry it in the lower pocket of the gown.

 

Now our father was unaware of this incident and one night he had a dream that Imam Husain ( a.s.) had come to visit him in his study. He stood besides my father and spoke with kindness and generosity. Then he requested my father to summon his sons so that he may present them some gifts. My father had five sons. He called all of them and seated them in the opposite room. Some dresses were kept in front of Imam ( a.s.). He summoned each son in turn and presented him a dress. When it was the turn of my brother who had carried the Turbah. Imam (a.s.) glared at him in anger. He (a.s.) told my father that 'this son of yours has crushed my turbah under his thigh, two times so far.' Imam ( a.s.) did not present him with an expensive dress like the rest of the brothers. His dress was of inferior quality and Imam (a.s.) did not even hand it over to him. He kept it out of the room for him to pick it. When my father awoke he related the dream to our mother who told him about the previous incident. My father was astounded at the reality of his dream.

 

We beseech the Almighty by the holy name of the chief of the Martyrs ( a.s.) that He give us the Tawfīq to seek forgiveness for the sins that we have committed in the past and to abstain from sins in future