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Visiting Graves: Difference between revisions
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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 (b. 499/ | In ''Ittifaq al-a'imma'', Ibn Hubayra (b. 499/1106, 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.<ref>Aṣgharī Nijād, ''Ziyārat-i qubūr wa safarhā-yi zīyāratī az nigāh-i Ahl-i Sunnat'', p. 135.</ref> | ||
It is quoted from Ahmad b. Hanbal, "recite the chapters of [[Sura al-Fatiha|Fatihat al-Kitab]] and [[al-Mu'awwidhatayn]] when you enter tombs for visiting."<ref>Aṣgharī Nijād, ''Ziyārat-i qubūr wa safarhā-yi zīyāratī az nigāh-i Ahl-i Sunnat'', p. 136.</ref> | It is quoted from Ahmad b. Hanbal, "recite the chapters of [[Sura al-Fatiha|Fatihat al-Kitab]] and [[al-Mu'awwidhatayn]] when you enter tombs for visiting."<ref>Aṣgharī Nijād, ''Ziyārat-i qubūr wa safarhā-yi zīyāratī az nigāh-i Ahl-i Sunnat'', p. 136.</ref> | ||
The Hanbali scholar, Shams al-Din b. 'Abd al-Wahid al-Muqaddasi (d. 663/1264- | The Hanbali scholar, Shams al-Din b. 'Abd al-Wahid al-Muqaddasi (d. 663/1264-5) 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:<ref>Aṣgharī Nijād, ''Ziyārat-i qubūr wa safarhā-yi zīyāratī az nigāh-i Ahl-i Sunnat'', p. 136.</ref> | ||
* "Anyone who passes by the graves and recites [[Sura al-Tawhid]] 11 times and dedicates its [[reward]]s to the dead ones, he will be granted rewards by the number of them." | * "Anyone who passes by the graves and recites [[Sura al-Tawhid]] 11 times and dedicates its [[reward]]s to the dead ones, he will be granted rewards by the number of them." | ||
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=== Mystics and Sufis === | === 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.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 94.</ref> Visiting the grave of their [[Shaykh (sufism)|Shaykh]] and staying there, is among the manners of disciples and believers in him.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 94.</ref> 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- | 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.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 94.</ref> Visiting the grave of their [[Shaykh (sufism)|Shaykh]] and staying there, is among the manners of disciples and believers in him.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 94.</ref> 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]]/815-6) 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]].<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 94.</ref> | ||
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.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 97.</ref> 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.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 97.</ref> Some of these graves in Africa were the graves of women who were taught in these Zawiyas and reached high positions.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 98.</ref> 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.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 97.</ref> | 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.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 97.</ref> 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.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 97.</ref> Some of these graves in Africa were the graves of women who were taught in these Zawiyas and reached high positions.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 98.</ref> 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.<ref>Ṣidāqat, ''Shāyistigī-yi ziyārat-i ahl-i qubūr; ʾaqīda-yi mushtarak-i ʾārifān wa sūfiyān-i Tashayyuʾ wa Tasannun'', p. 97.</ref> | ||
== Ibn Taymiyya and Visiting Graves == | == Ibn Taymiyya and Visiting Graves == | ||
[[Ibn Taymiyya]] (b. [[661]]/1263 – | [[Ibn Taymiyya]] (b. [[661]]/1263 – 728/1328) 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]].<ref>ʿAbbāsī, ''Radd-i nazar-i Wahhābiyat az suyi Ahl-i Sunnat dar ḥurmat-i ziyārat-i qubūr'', p. 100-101.</ref> | ||
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.<ref>ʿAbbāsī, ''Radd-i nazar-i Wahhābiyat az suyi Ahl-i Sunnat dar ḥurmat-i ziyārat-i qubūr'', p. 101.</ref> | 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.<ref>ʿAbbāsī, ''Radd-i nazar-i Wahhābiyat az suyi Ahl-i Sunnat dar ḥurmat-i ziyārat-i qubūr'', p. 101.</ref> | ||