Visiting Graves: Difference between revisions

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'''Visiting graves''' is among Islamic and [[Shia]] traditions which is [[recommended]] according to some [[verse]]s of the glorious [[Qur'an]] and many [[hadith]]s from the [[Prophet (s)]] and [[Imams (a)]]. Visiting graves has been an important practice for [[Muslim]]s and there is no disagreement among [[Sunni]]s and Shia regarding that. The conduct of the Prophet (s), practices of his [[Companions of Prophet Muhammad (s)|companions]], conduct ([[sira]]) of Muslims and also rulings ([[fatwa]]s) of the scholars of the [[Four Sunni Schools of Fiqh|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 [[Visit|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.

* 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 great religious personalities: In chapter Hajj, verse 32, those who have mentioned this verse for the legitimacy of visiting graves, consider visiting the graves of great religious personalities a sign of the Taqwa of the heart and thus, they have considered any religious sign, a cause of becoming close to God. Fadil Miqdad was among the first people who considered visiting the graves of the Prophet (s) and Imams (a) among Islamic sacraments.

* 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.

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.

Shia and Sunni scholars have referred to the many verses and hadiths about visiting graves some of which refer to visiting graves in general and some others are special to visiting the grave of the Prophet (s).

According to Shia hadiths, dead ones get familiar to the visitors of their graves and miss them if they do not visit for long. In some other hadiths, it is mentioned that dead ones come to visit their living relatives and friends and they will be pleased if those who are alive, have good actions and they will be sad if those relatives and friends, have bad actions. From the documents left from 4th century AH, it can be learned that over time, visiting graves was not abandoned and even grew and became a common practice.

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.

Ibn Taymiyya (661 – 707 AH) was among the first people who issued the prohibition of travelling for visiting the grave of the Prophet (s), supplication and asking requests near the grave of the Prophet (s). He claimed that anyone who travels to visit the grave of the Prophet (s) opposes the consensus of Muslims and leaves the religion of the Prophet (s). He also claimed that all Muslims prohibit touching, kissing and putting the face on the grave and none of great people in early Islam. He considered it an act of polytheism.