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Visiting Graves: Difference between revisions
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* Visiting the graves of believers: [[Sura al-Tawba]], verse 84. According to this verse, the Prophet (s) was ordered not to pray upon the bodies of [[hypocrite]]s or stand beside their graves. Many scholars of [[fiqh]] including Fadil Miqdad, [[Abu l-Futuh al-Husayni al-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 [[exegete]]s, 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. | * Visiting the graves of believers: [[Sura al-Tawba]], verse 84. According to this verse, the Prophet (s) was ordered not to pray upon the bodies of [[hypocrite]]s or stand beside their graves. Many scholars of [[fiqh]] including Fadil Miqdad, [[Abu l-Futuh al-Husayni al-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 [[exegete]]s, 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. | ||
== Speeches, Actions and Approvals of Imams (a) == | == Speeches, Actions and Approvals of Imams (a) == | ||
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. | According to Islamic hadiths, the noble [[Prophet (s)]] not only advised [[Companions of the Prophet (s)|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 [[al-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 | 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 [[Amina bt. Wahb|his mother]], and also the graves of [[martyr]]s. | ||
In sayings quoted from Imams (a), visiting graves has been frequently advised and there are many reports about their conducts in this regard that removed any doubts or questions of scholars of fiqh about legitimacy, permission and recommendation of visiting graves. | In sayings quoted from Imams (a), visiting graves has been frequently advised and there are many reports about their conducts in this regard that removed any doubts or questions of scholars of fiqh about legitimacy, permission and recommendation of visiting graves. | ||
There are many books written with the title al-Mazar or al-Ziyarat which have collected the speeches, practices and tradition of the Infallible Ones (a) regarding visiting graves. Ibn | There are many books written with the title ''[[Al-Mazar (disambiguation)|al-Mazar]]'' or ''[[Al-Ziyarat (disambiguation)|al-Ziyarat]]'' which have collected the speeches, practices and tradition of the [[Infallible Ones (a)]] regarding visiting graves. [[Ibn Qulawayh al-Qummi]], [[al-Shaykh al-Mufid]], [[al-Sayyid b. Tawus]] and [[al-Shahid al-Awwal]] are some of the authors of such works. | ||
To prove the legitimacy of visiting graves and to answer the questions of Sunni scholars in their works, Shi'a scholars in theology such as Shaykh Mufid, Sayyid Muhsin Amin, 'Allama Amini, Ja'far Subhani and Sayyid | To prove the legitimacy of visiting graves and to answer the questions of Sunni scholars in their works, Shi'a scholars in [[theology]] such as al-Shaykh al-Mufid, [[al-Sayyid Muhsin al-Amin]], [[al-'Allama al-Amini]], [[Ja'far Subhani]] and [[Sayyid Hasan 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. | ||
== Fatwas of Sunni Scholars of Fiqh == | == Fatwas of Sunni Scholars of Fiqh == | ||
Shi'a 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). | [[Shi'a]] 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). | ||
In Ittifaq al-a'imma, Ibn Hubayra (499 | In ''Ittifaq al-a'imma'', Ibn Hubayra (b. [[499]]/1105-6, d. [[560]]/1164-65), the Hanbali [[faqih]], has said that [[Malik b. Anas|Malik]], [[Muhammad b. Idris al-Shafi'i|al-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 [[Sura al-Fatiha|Fatihat al-Kitab]], [[Sura al-Nas|al-Nas]] and [[Sura al-Falaq|al-Falaq]] when you enter tombs for visiting." | |||
The Hanbali scholar, Shams al-Din b. 'Abd al-Wahid Muqaddasi (d. [[663]]/1264-65) 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 [[Sura 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 chapters of Fatihat al-Kitab, [[Sura al-Ikhlas|al-Ikhlas]] and [[Sura al-Takathur|al-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]]/1277-78), 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]]/1836), among Hanafi scholars of 13th/[[19th century]], regarded visiting graves recommended every week. | |||
<!-- Farrokhzadeh: ویکی از اینجا به بعد ادامه یابد. --> | |||
== Visiting Graves in Islamic Culture == | == Visiting Graves in Islamic Culture == | ||
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. | 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. | 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. | 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. | 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. | ||
According to Shi'a | According to Shi'a [[hadith]]s, 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 Sufis == | == Mystics and Sufis == | ||
Mystics and Sufi, whether Shi'a 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. | Mystics and Sufi, whether [[Shi'a]] 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 Shi'a 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. | 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 Shi'a 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. | ||
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== Hadith of Shadd Rihal == | == Hadith of Shadd Rihal == | ||
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." | 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." | ||
Ibn Taymiyya, the greatest dissident of legitimacy of visiting the graves, wrote in his al-Ziyara, | Ibn Taymiyya, the greatest dissident of legitimacy of visiting the graves, wrote in his al-Ziyara, | ||
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"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." | "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." | ||
Elsewhere, he claimed that no authentic hadith of the Prophet (s) is available about visiting his grave and whatever available is either weak or forged. | Elsewhere, he claimed that no authentic hadith of the [[Prophet (s)]] is available about visiting his grave and whatever available is either weak or forged. | ||
Many Muslim scholars of different Islamic schools have written works to reject the claims of Ibn Taymiyya. | Many Muslim scholars of different Islamic schools have written works to reject the claims of Ibn Taymiyya. | ||