Visiting Graves: Difference between revisions

Visiting graves is among Islamic and Shia traditions which is recommended according to some verses of the glorious Qur’an and many hadiths from the Prophet (s) and Imams (a). Visiting graves has been an important practice for Muslims and there is no disagreement among Sunnis and Shia regarding that. The conduct of the Prophet (s), practices of his companions, conduct of Muslims and also rulings of the scholars of the four Sunni schools and Shia are among the reasons for the value of visiting graves.

Relying on the narration of Shadd Rihal, Ibn Taymiyya considered legitimate visiting limited to saying greetings upon visit and praying for the dead one and regarded other practices such as travelling for visiting graves an innovation and an act of polytheism. Many Shia and Sunni scholars have rejected the views of Ibn Taymiyya in their works and have considered the narration of Shadd Rihal referring to the great merits of visiting the three mosques mentioned in the narration.

To prove the merits of visiting the grave of the Prophet (s) and also visiting other graves in general, many verses of the Qur’an have been mentioned:

* Visiting the grave of the Prophet (s): Chapter Nisa’, verse 64. According to verses and hadiths, believers can repent to God near the grave of the Prophet (s); they consider no difference between the time the Prophet (s) was alive and when he (s) is dead regarding the application of the verse; the same way they respect the manners of communicating with the Prophet (s) both during his life and after his demise, such as not raising one’s voice beside his grave. The verb “Ja’uk” in the verse is mentioned in conditional form which is a sign of generality in meaning and therefore covers both the time of the Prophet (s) and after his demise.

* Visiting the graves of believers: chapter Tawba, verse 84. According to this verse, the Prophet (s) was ordered not to pray upon the bodies of hypocrites or stand beside their graves. Many scholars of fiqh including Fadil Miqdad, Abu al-Futuh Husayni Jurjani and Ja’far Subhani relied on the meaning of this verse and emphasized that doing both actions is good to be done for those who are not hypocrites. According to some exegetes, this verse shows the conduct of Muslims and the action of the Prophet (s); for if the Prophet (s) did not do those actions for believers, prohibiting him from doing them about hypocrites would not sound right.

According to Islamic hadiths, the noble Prophet (s) not only advised his companions to visit the graves, but he (s) himself visited graves. In Sahih Muslim, it is quoted from ‘Ayisha that in the last part of the night, the Prophet (s) left the house to visit Baqi’ cemetery and spoke with dwellers of graves.

While after the primary prohibition of visiting the graves in early Islam, the noble Prophet (s) ordered to visit the graves. There are many reports mentioned in historical and hadith books, that the Prophet (s) went to Baqi’ cemetery, the grave of his mother, and also the graves of martyrs.

To prove the legitimacy of visiting graves and to answer the questions of Sunni scholars in their works, Shia scholars in theology such as Shaykh Mufid, Sayyid Muhsin Amin, ‘Allama Amini, Ja’far Subhani and Sayyid Haasan Tahiri Khurramabadi have referred to the conduct of the Infallible Ones (a). They also have quoted from some Sunni works including Sahih Muslim which contain hadiths about merits of visiting graves.

In Ittifaq al-a’imma, Ibn Hubayra (499 – 560 AH), the Hanbali faqih, has said that Malik, Shafi’i, Abu Hanifa and Ahmad b. Hanbal considered visiting the grave of the Prophet (s) recommended.

It is quoted from Ahmad b. Hanbal, “recite the chapters of Fatihata al-Kitab, Nas and Falaq when you enter tombs for visiting.”

The Hanbali scholar, Shams al-Din b. ‘Abd al-Wahid Muqaddasi (d. 663 AH) mentioned some hadiths and said that Muslims visited all places in all times and recited the Qur’an for the dead ones. He considered this tradition agreed by all and said that no one rejected it. Two of the hadiths he has referred to are:  

* “Anyone who passes by the graves and recites Surah al-Tawhid 11 times and dedicates its rewards to the dead ones, he will be granted rewards by the number of them.”

* One who enters tombs and recites Surahs Fatihat al-Kitab, Ikhlas and Takathur and then prays, ‘I dedicated what I recited from Your word to believing men and women dwellers of the graves.’ They will intercede for him before the Almighty God.”

Muhy al-Din Nuwi (d. 676 AH), the Shafi’i commentator and faqih, considered Shafi’i followers and companions agreeing that visiting graves is recommended for men. In addition to the agreement of Muslims, he considered authentic famous hadiths, a reason for this recommendation as well.

Sayyid Muhammad Amin known as Ibn ‘Abidin (d. 1252 AH), among Hanafi scholars of 13th century AH, regarded visiting graves recommended every week.

One of the functions of visiting graves in Islamic culture is remembering death and being aware about the shortness of life. In Ma’ni al-Ziyara, Ibn Sina (370 – 428 AH) mentioned that visiting graves prevents from being drowned in worldly issues and it is a cause of return to God.

Fakhr Razi (544 – 606 AH), the Sunni scholar in fiqh, kalam and commentator of the Qur’an has mentioned several benefits for visiting graves and believes that wise people benefit from visiting graves.

Even though visiting graves in Islamic culture was not well cared about during the time of the Companions, but at the time of the Followers, it was gradually spread. Muhammad b. Ibrahim Taymi and ‘Abd Allah b. Barida were Followers who helped spreading the culture of visiting graves through quoting hadiths from the Prophet (s) about it.

However, people such as ‘Amir b. Sharahil Sha’bi and Ibrahim Nakha’i disapproved of visiting graves and even considered it a cursed action. According to some reports, also Hasan Muthanna, a descendant of Imam al-Hasan (a) was against visiting graves.

Mystics and Sufi, whether Shia or Sunni, consider visiting graves a part of journey toward God and have explained the reasons for legitimacy of visiting graves in their works. Visiting the grave of their Shaykh and staying there, is a part of disciples’ manners and believers in him. In Nafahat al-uns, ‘Abd al-Rahman Jami lists the graves of Sunni Sufis whose tombs are places people visit to be blessed by them, such as Ma’ruf Karkhi (d. 200 AH) in Baghdad, Ibrahim Sautanba Hirawi (alive in 2nd century AH) in Qazvin and Shaykh Baha’ al-Din ‘Umar (d. 857 AH) in ‘Idgah Dar al-Saltana of Harat.

Graves of Hujviri in Lahore, Nizam al-Din Awliya in Delhi and Gisu Daraz in Golbarge of Hyderabad Dakan are some Sufi graves, Hindus as well as Muslim visit. Mausoleums in Africa have been burial places for Sufi leaders and have a place for worshipping and places for reciting the Qur’an and staying of visitors which are called Zawiya. Some of these graves in Africa were the graves of women who were taught in these Zawiyas and reached high positions. There are graves of the relatives of the Ahl al-Bayt (a) and great Shia personalities in Egypt which have been the centers for holding Sufi rituals. Since the end of 13th century AH and during 14th century AH, the most important Sufi ritual in Egypt was celebrating the birthdays of the Prophet (s), the Ahl al-Bayt (a) and religious leaders near the graves and in the mosques.

About visiting graves, the supreme commission of fatwa in Saudi Arabia which is the highest religious position in this country and follows the views of Ibn Taymiyya and Muhammad b. ‘Abd al-Wahab has declared that travelling to Medina to visit the grave of the Prophet (s) is not permissible and if someone travels to Medina for work such as business, seek knowledge, etc. can also visit the grave of the Prophet (s) with some conditions. For this ruling, they have referred to the hadith of Shadd Rihal. In this ruling, also asking and making entreaty to the Prophet (s) after his demise is considered like asking and making entreaty to other dead people and regarded an act of greater polytheism.

Opposite to the majority of Muslims, a small group have used hadith of Shadd Rihal to declare travelling to visit the graves of the Prophets (s), Imams (a) and great people, forbidden, reprehensible or lacking religious justifications. The text of this hadith mentioned in Sunni sources such as Sahih Bukhari, Sahih Muslim, Sunan Ibn Maja and other sources is, “no journey is to be made other than to three mosques: Masjid al-Haram, my mosque or Masjid al-Aqsa.”

“Travelling to visit the graves of the Prophets (s) and the righteous is not permissible, due to the Prophetic hadith mentioned in Sahihayn saying, ‘no journey is made other than to three mosques: Masjid al-Haram, my mosque or Masjid al-Aqsa.’; and all scholars agree upon the correctness of this hadith and the necessity of following it.”