The Special Characteristics of the Land of Karbala

خصايص زمين كربلا

و از براي آن تربت شريفه خصايصي است:يكي آنكه: از كعبه‌ي معظمه اشرف است چنانكه در خبر است [438] بلكه بعضي گفته‌اند كه از نجف اشرف هم است يعني ما عداي اصل مرقد اميرالمؤمنين (عليه‌السلام).دوم آنكه: اين زمين را خداوند خلق نمود پيش از كعبه به بيست و چهار هزار سال و [ صفحه 166] آنرا مبارك و پاكيزه كرد، چنانكه در روايات معتبره وارد است.سوم اينكه: اين زمين هميشه مبارك و پاكيزه بود و خواهد بود تا اينكه خداوند آنرا بهتر از زمينهاي بهشت قرار دهد و بهترين منازل و مساكن اولياء خدا در آن باشد، چنانكه در روايت است. [439] .چهارم اينكه: الآن اين زمين از زمينهاي بهشت است، چنانكه در روايت است. [440] .پنجم اينكه: از حضرت سجاد (عليه‌السلام) مروي است كه چون زلزال قيامت شود كربلا را بلند كنند با تربت نوراني باصفا، پس در بهترين رياض بهشت گذارند كه نور آن در بهشت نمايان باشد مانند ستاره‌ي درخشان كه ديدگان را بزند، و آن زمين ندا كند كه منم آن زمين پاك و پاكيزه، كه در برداشتم جسد حضرت سيدالشهداء و سيد شباب اهل بهشت را. [441] .ششم: تسبيح كردن با دانه‌هاي آن تربت ثوابش هفتاد برابر است. [442] .هفتم: گردانيدن دانه‌ها ثواب تسبيح كردن دارد. [443] .هشتم: آنكه هر گاه تسبيحي از آن تربت در دست گيرد و اول روز بگويد: «اللهم اني أصبحت اسبحك و اهللك و احمدك عدد ما ادير به سبحتي»: [يعني: خداوندا من با تسبيح و تهليل تو صبح كردم، به تعدادي كه تسبيحم را مي‌چرخانم ترا سپاس مي‌گويم]، پس تا شام از براي او ثواب تسبيح كردن نوشته مي‌شود و همچنين اگر در وقت خواب بخواند آن دعا را و تسبيح را در زير سر گذارد همين خاصيت را دارد، چنانكه در حديث حضرت سجاد (عليه‌السلام) است. [444] .نهم اينكه: سجده بر آن خاك مقدس حجابهاي هفتگانه را پاره مي‌كند [445] و مراد يا نفوذ [ صفحه 167] و صعود به سماوات سبع است، يا مراد حجابهاي معاصي است كه مانع‌اند از قبول اعمال چنانكه در روايت معاذ بن جبل است [446] و ايضا سجود بر آن نور مي‌دهد ارضين سبع را [447] .و در اينجا مسئله‌ايست كه آيا فضل در سجده بر خود آن خاكست، يا اينكه شامل است الواحي را كه از گل مي‌سازند و آنرا مهر مي‌نامند، ظاهر روايت معاوية بن عمار اولي است كه روايت نموده است كه از براي جناب صادق (عليه‌السلام) خريطه [448] بود از تراب شريف كه آنرا بر محل سجود خود فرش مي‌نمود و بر آن سجده مي‌كرد. [449] .دهم: خوردن خاك و گل حرام است، و در روايتي است كه مانند آن لم خنزير است [450] مگر خاك قبر شريف به جهت استشفاء به شرائطي كه در محلش مذكور است و عمده‌ي آن شرايط نيت صادق است، دعا خواندن و مهر كردن بر آن، تا اينكه به مس أجنه و شياطين نرسيده، اثرش زايل شود. [451] .يازدهم: نگاه داشتن آن خاك مطهر سبب امن از مخاوف است اگر به اين نيت بردارند. [452]

The Special Characteristics of the Land of Karbala

And this noble soil possesses special characteristics:

First: It is more noble than the exalted Kaʿbah, as has been reported in a narration [438]. Rather, some have said that it is even more noble than Najaf al-Ashraf, meaning everything except the actual resting place of Amir al-Muʾminin (a.s.).

Second: Allah created this land twenty-four thousand years before the Kaʿbah, and

[ صفحه 166]

He blessed and purified it, as has been reported in authentic narrations.

Third: This land has always been blessed and pure and will remain so until Allah makes it superior to the lands of Paradise, and the finest dwellings and residences of the friends of Allah will be therein, as has been narrated. [439]

Fourth: At present, this land is among the lands of Paradise, as has been reported in a narration. [440]

Fifth: It is narrated from Imam al-Sajjad (a.s.) that when the earthquake of the Day of Resurrection occurs, Karbala will be raised up with its radiant and pure soil. It will then be placed in the finest gardens of Paradise, and its light will be visible throughout Paradise like a shining star that dazzles the eyes. That land will call out:

“I am the pure and purified land which carried within itself the body of the Master of Martyrs (a.s.) and the Master of the Youths of Paradise.” [441]

Sixth: Reciting tasbīḥ with beads made from that soil carries seventy times the reward. [442]

Seventh: Merely turning its beads carries the reward of reciting tasbīḥ. [443]

Eighth: Whenever a person takes a rosary made from that soil in his hand and at the beginning of the day says:

«اللهم اني أصبحت اسبحك و اهللك و احمدك عدد ما ادير به سبحتي»

“O Allah, I have entered the morning glorifying You, declaring Your Oneness, and praising You, in a number equal to the turns of my rosary,”

then until evening the reward of reciting tasbīḥ is written for him. Likewise, if he recites this supplication at bedtime and places the rosary beneath his head, it has the same effect, as mentioned in the narration of Imam al-Sajjad (a.s.). [444]

Ninth: Prostration upon that sacred soil tears through the seven veils [445], and what is meant is either penetration

[ صفحه 167]

and ascent through the seven heavens, or the veils of sins that prevent the acceptance of deeds, as is mentioned in the narration of Muʿādh ibn Jabal [446]. Furthermore, prostration upon it illuminates the seven earths. [447]

There is also a question here: Is the merit restricted to prostration directly upon that soil itself, or does it also include tablets made from its clay, which are called turbahs (Mohr)? The apparent meaning of the narration of Muʿāwiyah ibn ʿAmmār supports the former, for he narrated that Imam al-Sadiq (a.s.) had a small pouch [448] containing the blessed soil, which he would spread upon the place of his prostration and then prostrate upon it. [449]

Tenth: Eating soil and clay is unlawful, and in one narration it is said that it is like eating the flesh of a pig [450], except for the soil of the noble grave when taken for healing, under the conditions mentioned in their proper place. The most important of those conditions are sincere intention, recitation of the prescribed supplications, and sealing it properly, so that before it is touched by jinn or devils and its effect is nullified, it may be used. [451]

Eleventh: Keeping this purified soil is a means of protection from fears and dangers, if it is taken with that intention. [452]

دوازدهم: گذاشتن از خاك در متاع تجارت سبب بركت آن مي‌شود، چنانكه در رواياتست. [453] .سيزدهم: مستحب است كه حنك طفل را با آن خاك بردارند تا اينكه ايمن شود از صدمات. [454] .چهاردهم: هر گاه آنرا در قبر گذارند سبب امان ميت مي‌شود از عذاب [455] ، چنانكه [ صفحه 168] مروي است كه زني زنا مي‌داد و اولادي كه از آن حاصل مي‌شد، با آتش مي‌سوزانيد، چون وفات نمود و او را دفن نمودند، زمين او را بيرون مي‌انداخت، چند دفعه مكرر كردند، آخر به تعليم امام، تربت در قبرش گذاردند زمين او را قبول كرد. [456] .پانزدهم: مستحب است كه حنوط ميت را با آن تربت مخلوط كنند. [457] .شانزدهم: دفن در آن زمين مقدس سبب دخول بهشت است بدون حساب. [458] .هفدهم: چون ملائك بهشت به زمين نازل مي‌شوند حورالعين از ايشان خواهش مي‌كند كه از تربت طاهره به جهت ايشان هديه ببرند كه به آن متبرك شوند. [459] .هجدهم: از اين تربت مبارك هر ملكي برداشته هديه از براي پيغمبر برده و خود پيغمبر (صلي الله عليه و آله): نيز از آن برداشت و خود حضرت هم از آن برداشت چنانكه بيايد انشاءالله.نوزدهم: در اين زمين مقدس دفن شده است پيش از شهادت آن حضرت، دويست نبي و دويست وصي و دويست سبط كه همه شهيد شدند، چنانكه در روايت معتبر است. [460] .بيستم: بوئيدن اين خاك پاك سبب ريختن اشك است، چنانكه پيش از واقعه شهادت نسبت به پيغمبر (عليه‌السلام) و خود حضرت واقع شد، چنانكه بيايد در باب اسباب گريه. [461] .بيست و يكم: اين تربت هر جا بود مبدل به خون گرديد در حال شهادت آنجناب، چنانكه از اخبار بسيار ظاهر مي‌شود، از آن جمله روايت ام‌سلمه است كه سني و شيعه روايت نموده‌اند كه حضرت پيغمبر(صلي الله عليه و آله) از آن تربت كه خود برداشته بود در شب معراج، يا جبرئيل از برايش هديه آورده بود، به ام‌سلمه داد و آن خاك سرخي بود و [ صفحه 169] فرمود: اين را نگاه دار، پس هر وقت مبدل شد به خون، بدانكه فرزندم را شهيد كرده‌اند.ام‌سلمه گويد: پس آنرا در شيشه‌اي ضبط نمودم و هر روز آنرا نظر مي‌نمودم و مي‌گريستم، پس چون روز عاشورا شد، صبح نظر كردم همان خاك بود چون بعد از زوال به سوي او برگشتم، ديدم مبدل به خون شده است پس فرياد ناله‌ام بلند شد. سلمي گويد: ديدم شيشه را در پيش ام‌سلمه كه خون در آن مي‌جوشيد. [462] .بيست و دوم: داخل شدن در آن زمين سبب حزن است بالوجدان، خصوصا اگر نزديك قبر مبارك شوند و نظر نمايند به قبر فرزندش علي‌اكبر كه در پائين پاي اوست چنانچه در روايت است. [463] .بيست و سوم: اين تربت رسيده است به دست هر ملكي كه بزيارت پيغمبر (صلي الله عليه و آله) آمده و به دست هر پيغمبري كه به زيارت كربلا آمده، آنرا گرفته و بوئيده و به بدن خود ماليده، پس آن مقام همه انبياء است تا روز قيامت. [464] .

Twelfth: Placing some of this soil among merchandise and trade goods becomes a cause of blessing in that business, as is mentioned in the narrations. [453]

Thirteenth: It is recommended that the palate of a newborn child be rubbed with this soil so that the child may be protected from harms and afflictions. [454]

Fourteenth: Whenever this soil is placed in a grave, it becomes a cause of safety for the deceased from punishment [455], as

[ صفحه 168]

it is narrated that there was a woman who committed fornication, and whenever a child was born from it, she would burn the child with fire. When she died and was buried, the earth would cast her out. They repeated the burial several times. Finally, through the instruction of an Imam (a.s.), some of the sacred soil was placed in her grave, and then the earth accepted her. [456]

Fifteenth: It is recommended that the ḥanūṭ (funerary perfume) of a deceased person be mixed with this sacred soil. [457]

Sixteenth: Burial in this sacred land is a cause for entering Paradise without reckoning. [458]

Seventeenth: Whenever the angels of Paradise descend to the earth, the Ḥūr al-ʿAyn request them to bring some of the pure soil as a gift for them so that they may seek blessings through it. [459]

Eighteenth: Every angel who carried this blessed soil presented it as a gift to the Holy Prophet (s.a.w.a.), and the Holy Prophet (s.a.w.a.) himself also took some of it, and Imam Husain (a.s.) himself also took some of it, as will be mentioned, Allah willing.

Nineteenth: In this sacred land, before the martyrdom of Imam Husain (a.s.), two hundred Prophets and two hundred successors (awṣiyāʾ) and two hundred descendants (asbāṭ) had been buried, all of whom were martyred, as is stated in an authentic narration. [460]

Twentieth: Smelling this pure soil causes tears to flow, as occurred before the event of the martyrdom with respect to the Holy Prophet (s.a.w.a.) and Imam Husain (a.s.) himself, as will be mentioned in the chapter concerning the causes of weeping. [461]

Twenty-First: Wherever this soil was present, it turned into blood at the time of his martyrdom, as is evident from many narrations. Among them is the narration of Umm Salamah, which has been reported by both Sunnis and Shiʿahs, that the Holy Prophet (s.a.w.a.) gave to Umm Salamah some of the soil that he himself had taken during the Night Journey (Miʿrāj), or which Jibrāʾīl (a.s.) had brought to him as a gift. It was red soil, and

[ صفحه 169]

he said:

“Keep this. Whenever it turns into blood, know that my son has been martyred.”

Umm Salamah said:

“I kept it in a bottle, and every day I would look at it and weep. When the day of ʿĀshūrāʾ arrived, I looked at it in the morning and it was still soil. But after noon, when I returned to it, I found that it had turned into blood. Then my cries and lamentation became loud.”

Salmā said:

“I saw the bottle before Umm Salamah, and the blood within it was boiling.” [462]

Twenty-Second: Entering this land causes sorrow to arise naturally within a person, especially when one approaches the blessed grave and looks towards the grave of his son, ʿAlī al-Akbar (a.s.), which is located at the foot of his grave, as is mentioned in the narration. [463]

Twenty-Third: This sacred soil has passed through the hands of every angel who came to visit the Holy Prophet (s.a.w.a.), and through the hands of every Prophet who came to visit Karbala. They took it, smelled it, and rubbed it upon their bodies. Thus, that place remains the station of all the Prophets until the Day of Resurrection. [464]