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* Visiting the grave of the Prophet (s): [[Sura al-Nisa']], verse 64. According to verses and hadiths, [[believer]]s 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 [[Demise of the Prophet (s)|his demise]], such as not raising one's voice beside his grave. The verb "Ja'uk" (Arabic: {{ia|جاءوك}}) 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 grave of the Prophet (s): [[Sura al-Nisa']], verse 64. According to verses and hadiths, [[believer]]s 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 [[Demise of the Prophet (s)|his demise]], such as not raising one's voice beside his grave. The verb "Ja'uk" (Arabic: {{ia|جاءوك}}) 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 [[Sura al-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 great religious personalities: In [[Sura al-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: [[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. | ||
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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/[[10th century]], it can be learned that over time, visiting graves was not abandoned and even grew and became a common practice. | 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/[[10th century]], it can be learned that over time, visiting graves was not abandoned and even grew and became a common practice. | ||
Graves of | === Mystics and Sufis === | ||
Mystics and [[Sufi]]s, 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 (sufism)|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 [[Tabarruk|blessed]] by them, such as [[Ma'ruf Karkhi]] (d. [[200]]/815-16) in [[Baghdad]], [[Ibrahim Satanba al-Harawi]] (alive in 2nd/[[8th century]]) in [[Qazvin]] and [[al-shaykh Baha' al-Din 'Umar]] (d. [[857]]/1453) in 'Idgah Dar al-Saltana of [[Herat]]. | |||
Graves of [[Hujwiri]] 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/[[19th century]] and during 14th/[[20th century]], 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 [[mosque]]s. | |||
== Ibn Taymiyya and Visiting Graves == | == Ibn Taymiyya and Visiting Graves == | ||
Ibn Taymiyya (661 – 707 | [[Ibn Taymiyya]] (b. [[661]]/1263 – [[707]]/1328) 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]]. | ||
In the view of Ibn Taymiyya, travelling to visit the grave of the Prophet (s) is a sinful journey and praying in this trip should be in complete form. | In the view of Ibn Taymiyya, travelling to visit the grave of the Prophet (s) is a sinful journey and praying in this trip should be in complete form. | ||
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 | 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 al-rihal]]. In this ruling, also asking and making entreaty to the Prophet (s) after [[Demise of the Prophet (s)|his demise]] is considered like asking and making entreaty to other dead people and regarded an act of greater polytheism. | ||
== Hadith of Shadd Rihal == | == Hadith of Shadd al-Rihal == | ||
Opposite to the majority of Muslims, a small group have used hadith of | {{main|Hadith of shadd al-rihal}} | ||
Opposite to the majority of Muslims, a small group have used hadith of shadd al-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 al-Bukhari]], [[Sahih Muslim]], [[Sunan Ibn Maja]] and other sources is, "no journey is to be made other than to three mosques: [[Masjid al-Haram]], [[Al-Masjid al-Nabawi|my mosque]] or [[Masjid al-Aqsa]]." | |||
Ibn Taymiyya, the greatest dissident of legitimacy of visiting the graves, wrote in his al- | Ibn Taymiyya, the greatest dissident of legitimacy of visiting the graves, wrote in his ''[[Al-Ziyarah (by Ibn Taymiyya)|al-Ziyarah]]'', | ||
"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 [[َAl-Sahihan|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. | ||