Visiting Graves: Difference between revisions

'''Visiting graves''' (Arabic: {{ia|زيارة القبور}}) is among Islamic and Shi'a [[tradition]]s 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 [[Shi'a]] regarding that. The conduct ([[sira]]) of the Prophet (s), practices of his [[Companions of Prophet Muhammad (s)|companions]], conduct of Muslims and also rulings ([[fatwa]]s) of the scholars of the [[Four Sunni Schools of Fiqh|four Sunni schools]] and Shi'a are among the reasons for the value of visiting graves.

Relying on the [[narration of shadd al-rihal]], [[Ibn Taymiyya]] considered legitimate [[Visit|visiting]] limited to saying [[greeting]]s upon visit and [[praying]] for the dead one and regarded other practices such as traveling for visiting graves an [[innovation]] (Bid'a) and an act of [[polytheism]]. Many Shi'a and Sunni scholars have rejected the views of Ibn Taymiyya in their works and have considered the narration of shadd al-rihal referring to the great merits of visiting the three [[mosque]]s 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:

:"We did not send any apostle but to be obeyed by Allah’s leave. Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for them [to Allah]for forgiveness, they would have surely found Allah all-clement, all-merciful."  

According to verses and hadiths, believers can [[repentance|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" (Arabic: {{ia|جاءوك}} come to you) 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.

:"That. And whoever venerates the sacraments of Allah—indeed that arises from the Godwariness of hearts."

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 getting 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.

:"And never pray over any of them when he dies, nor stand at his graveside. They indeed defied Allah and His Apostle and died as transgressors."  

According to this verse, the Prophet (s) was ordered not to pray upon the bodies of [[hypocrisy|hypocrite]]s or stand beside their graves. Many scholars of [[jurisprudence]] 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.

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 [['Aisha]] 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 al-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 jurisprudence about legitimacy, permission, and recommendation of visiting graves.

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 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.

In ''Ittifaq al-a'imma'', Ibn Hubayra (b. 499/1105-6, d. 560/1165), the Hanbali [[jurists]], 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 al-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:  

Muhy al-Din al-Nawawi (d. 676/1277), the Shafi'i commentator and jurist, 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.

One of the functions of visiting graves in Islamic culture is remembering death and being aware about the shortness of life. In ''[[Risala fi ma'na al-ziyara|Ma'na al-ziyarah]]'', [[Ibn Sina]]  (b. [[370]]/980, d. [[428]]/1037) mentioned that visiting graves prevents from being drowned in worldly issues and it is a cause of return to God.

[[Fakhr al-Razi]] (b. [[544]]/1149, [[606]]/1209-10), the Sunni scholar in [[jurisprudence]], [[theology]] 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 [[Sahaba]] (the companions), but at the time of the [[Tabi'un]] (the followers), it was gradually spread. Muhammad b. Ibrahim al-Taymi and 'Abd Allah b. Burayda 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 al-Sha'bi and Ibrahim al-Nakha'i disapproved of visiting graves and even considered it a cursed action. According to some reports, also [[al-Hasan al-Muthanna]], a descendant of [[Imam al-Hasan (a)]] was against visiting graves.

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.

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 among the manners  of disciples 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 Jaghara, [[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]] (b. [[661]]/1263 – [[707]]/1328) was among the first people who issued the prohibition of traveling 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]] did such actions. 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.

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-Wahhab]] has declared that traveling 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.

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]], [[Makruh]] (reprehensible). 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-Ziyarah (by Ibn Taymiyya)|al-Ziyarah]]'',

"Traveling 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.

* Ābrāhāmiyān, Binyāmīn and Urūjnīyā, Parwāna. ''Tūjīh-i falsafī-yi Fakhr al-Dīn Rāzī az ziyārat-i qubūr''. Maʿārif, No 54, Winter 1380.

* Farmānīyān, Mahdī and Ṣidāqat, Mujtabā. ''Ziyārat-i qubūr wa dalāʾil-i ālimān-i Shīʾa bar mashrūʾīyyat-i ān''. Shīʾashināsī. Spring 1392 Sh. No 41.  

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