This question has often been directed at Shiites by their opponents, both in the past and in the present. Those who ask this question may not always receive a satisfactory, convincing, and correct answer, because the people responding to such questions may not be scholars or specialists. Naturally, learning about the traditions and practices of a religious community should be done through its scholars and books of doctrine:

“Enter houses through their doors.” [Qur'an 2:189]

The truth is that Shiites do not specifically require prostration on the Turbah of Imam al-Husayn. Rather, they require prostration on natural earth in general, regardless of where it comes from, whether from the land of Karbala or from any other place in the world, provided that the earth is pure and free from impurity, clean from dirt, and in its natural, original state—that is, not baked or manufactured, such as pottery, cement, plaster, and similar materials.

If such earth is not available under these conditions, they permit prostration on what naturally grows from the earth, including certain types of plants, wood, and tree leaves, provided that these are not normally eaten or worn.

Edible plants, such as fruits, vegetables, and similar foods that people customarily eat, are not valid surfaces for prostration. Likewise, plants used to make clothing, such as cotton and artificial fibers, are not valid for prostration.

Therefore, I say that Shiites do not require prostration specifically on the Turbah of Imam al-Husayn; rather, they prefer and consider it more meritorious to prostrate upon it whenever it is available to them.

Here are the proofs upon which they base this practice and preference:

As for the obligation to prostrate on natural earth, it is based on the statement of the Noble Messenger of Allah (peace and blessings be upon him and his family), in a hadith transmitted widely among Muslims:

“The earth has been made for me a place of prostration and a means of purification.”

In the Arabic language—and according to its literal and true meaning—the word “earth” refers to soil, sand, or natural stone, excluding minerals such as gold, silver, and coal, as well as precious stones and other manufactured materials such as plaster, cement, bricks, and other baked or processed substances. One should not depart from this literal meaning and assign it another meaning unless there is clear contextual evidence requiring such an interpretation, and there is no such evidence in this hadith.

The word “masjid” means a place of prostration, while prostration, linguistically, means placing the forehead on the ground as an act of glorification. This is its literal meaning, which should not be given another interpretation except when there is verbal or contextual evidence, as in some noble Qur'anic verses in which the word “prostration” or one of its derivatives is used to mean obedience, submission, or general glorification and respect. For example, Allah says:

“And [Joseph said], ‘I saw the sun and the moon and eleven stars; I saw them prostrating themselves before me.’” [Qur'an 12:4]

And He says:

“And to Allah prostrates whoever is in the heavens and the earth.” [Qur'an 13:15]

And elsewhere:

“Before Him prostrates whoever is in the heavens and whoever is on the earth...” [Qur'an 22:18]

And there are other similar verses.

The phrase “a means of purification” means something that purifies. Natural earth purifies a person from ritual impurity when water is unavailable, through tayammum (dry ablution). Allah says:

“And if you do not find water, then perform tayammum with clean earth.” [Qur'an 4:43]

That is, with pure earth.

The word “sa'id” refers generally to the surface of the earth, or to pure soil. The earth can also be used to remove physical impurity from objects that come into contact with it. For example, a vessel licked by a dog is purified by rubbing it with soil seven times. Similarly, the sole of a shoe that becomes impure may be purified by walking on natural earth, as may the underside of the foot, the end of a stick that comes into contact with the ground, and similar objects.

In light of this hadith, it is understood that prostration is valid only on natural, unprocessed earth, according to its linguistic and literal meaning, by placing the forehead directly upon it without any barrier between the forehead and the ground.

Yes, this is the original Islamic requirement regarding prostration. However, since pure and clean natural earth may not always be available for prostration in certain places—such as homes and mosques whose floors are covered with polished stone, cement, or similar materials, or whose floors are covered with carpets, woolen rugs, cotton rugs, or other materials upon which prostration is not valid—Shiites therefore make small tablets from pure, clean soil on which they prostrate, in obedience to Allah Almighty and in fulfillment of this religious requirement.

These tablets upon which Shiites prostrate are nothing more than a portion of pure, natural earth prepared specifically for prostration, making it easier to fulfill the original religious requirement. Is there, then, anything in this that contradicts or conflicts with the Holy Qur'an or the noble Sunnah?

Dear reader, do you think that prostrating on the carpets beneath one's feet is better than prostrating on a pure, clean piece of earth that has been touched by nothing except the worshipper's forehead?

The answer is, of course, no—absolutely not.

Through this practice, Shiites combine the fulfillment of the religious requirement—prostrating on natural earth—with the observance of cleanliness, which is one of the requirements of faith and a characteristic of the believer.

As for Shiites' preference for the soil of Imam al-Husayn (peace be upon him) over other types of earth, this is because it symbolizes the profound significance of the holiest place and the purest soil, where the most sacred sacrifice in human history took place for the sake of preserving and establishing prayer, and indeed for the sake of preserving religion itself.

The Turbah of Imam al-Husayn reminds the worshipper of the immense importance of prayer in Islam and the great emphasis placed on its obligation for a Muslim—an obligation that is rarely waived under any circumstances. Imam al-Husayn (peace be upon him) upheld prayer in the most difficult of situations and performed it under the harshest conditions.

He performed the noon prayer at the time of midday on the Day of Ashura, in the midst of battle and on the battlefield, while enemies surrounded him from every direction, shooting arrows at him, and while his companions were being struck down around him. Had two of his companions, Sa'id ibn Abd Allah al-Hanafi and Zuhayr ibn al-Qayn, not stood in front of him to shield him from the arrows of the enemy, Imam al-Husayn (peace be upon him) would not have been able to complete his prayer and would have been killed during it, just as some of his companions were killed while defending him. Among them was Sa'id ibn Abd Allah, who fell to the ground after being struck by thirteen arrows.

What action could better express the importance of prayer and emphasize the obligation of performing it for a Muslim, regardless of circumstances and conditions, than the action undertaken by Imam al-Husayn (peace be upon him)?

In addition, during prayer, remembering Imam al-Husayn (peace be upon him) can inspire the worshipper with many profound and significant meanings. Among these, for example, is contemplating the greatness of Islam and the importance of religion in general. Imam al-Husayn (peace be upon him) paid an extraordinarily high price for the preservation and protection of Islam. In doing so, he demonstrated the truth that religion is more precious, more valuable, and more worthy than everything in life and existence, and that it deserves to be preserved above all else.

Whenever a person faces a choice between preserving religion and preserving something else, the latter is more deserving of being sacrificed for the sake of preserving religion.