Ziyara: Difference between revisions

'''Ziyarah''' (الزيارة) [literally meaning “visit”] is an act of worship which means to attend before religious leaders or their graves in order to express and show love and reverence and acquire spiritual blessings. Visiting religious personalities and their graves have always been among recommended acts in Islam and during the history, Muslims have paid attention to it and followed it. However, Ziyarah of the Prophet (s) and Imams (a) has had a great importance among Shia and many spiritual benefits and rewards have been mentioned for them. Since Ziyarah is greatly important in Shia culture, it has been regarded among the features of Shia.

Despite the general opinion of Muslims about recommendation and permissibility of Ziyarah, Wahhabiya sect who have certain interpretations of some verses claim that Ziyarah is not compatible with the conduct of the Prophet (s) and have issued questions about this issue. These questions have caused Shia and Sunni scholars to answer and defend the permissibility of Ziyarah.

Literally, the word “Ziyarah” means turning and withdrawing from something. The person who goes on Ziyarah is called Za’ir because when he goes to Ziyarah of a person, turns away from others. The common meaning of Ziyarah is that one turns to a person to show respect and become close to him; i.e. a visit which is accompanied with reverence at the heart and spiritual approach. Also, some have said that visiting friends of God and great Muslim personalities is called Ziyarah because it is turning away from material world towards the spiritual world.

== Importance of Ziyarah in Shia Culture ==

In Islamic culture and all Muslims’ tradition, Ziyarah has an important position which can be understood from hadiths received from the Infallible (a) about the promised rewards for Ziyarah. Hadiths about recommendation of Ziyarah of the Prophet (s) are many and at the level of Tawatur [high frequency of narration] and agreed upon by both Shia and Sunnis. Therefore, Muslims go to Ziyarah of the grave of the Prophet (s) since long ago.

Although Ziyarah of the graves of the righteous, especially the Prophet (s) is accepted by all Muslims, however the concept of Ziyarah is more important in Shia culture. In addition to Ziyarah of the Prophet (s), Ziyarah of infallible Imams (a) is also a part of Shia rituals and is very important to them.

In Shia culture, i.e. connection with the infallible Imam (a) and admitting his Wilayah, Ziyara has a tight relation with the issue of the love of the Ahl al-Bayt (a), Tawalla [Loving] and Tabarra [rejecting].

Ziyarah of the Infallible (a) is among the signs and requirements of loyalty towards them and doing justice to their rights of Wilaya over servants; since, in the view of Shia the Prophet (s) and Imams (a) have Wilaya and even after they pass away, their positions are preserved.

One of the fruits of Imam’s Wilaya is his control over the hearts meaning that Imam has control over souls and heart of people. In most Ziyarah texts, such a Wilaya and Imama is admitted; for example, it is mentioned in texts for Ziyarah of Imams (a), “I attest that you see me here ad hear my word and answer my salutation.” In Shia view, the soul of Imam becomes aware about his visitor with God’s permission and this has made Ziyarah for Shia a lovely and spiritual meeting, the influence of which can obviously be seen in Shia prose and poetry. Ziyarah and the holy shrines of the Ahl al-Bayt (a) have had great roles in Shia history and paying great attention to these is considered among significant cultural symbols of Shia.

# Visiting Kaaba: which is performing hajj, ‘Umra or circumambulation of Kaaba. Recommendation of Ziyarah of Kaaba and obligation of hajj is among definite rulings agreed by all Muslims. Also, according to hadiths, Kaaba has been also respected by all prophets of the past.

# Ziyarah of the Prophet (s), which would be rewarded both during his lifetime and after he (s) passed away. Permissibility and recommendation of his Ziyarah is accepted by both Shia and Sunni and many hadiths have been narrated about that. Imam al-Sadiq (a) narrated from the Prophet (s) that anyone who comes to visit me, I will intercede for him on the Day of Judgment. Also, in another hadith, it is narrated that Ziyarah of the grave of the Prophet (s), graves of martyrs and the grave of Imam al-Husayn (a) equals to performing hajj in the company of the Prophet (s).

# Ziyarah of Amir al-Mu’minin, Ali b. Abi Talib (a) in Najaf, for which great rewards are promised in hadiths; for example, Imam al-Husayn (a) narrated from the Prophet (s) that, “anyone who visits me or Ali (a), I will visit him on the Day of Judgment and I will free him from his sins.” According to hadiths, Imam Ali (a) is superior to all Imams (a) and there are many hadiths regarding his Ziyarah.

# Ziyarah Imam al-Husayn (a) in Karbala; about which different and great rewards have been mentioned in correspondence with the visitor’s knowledge and the manner of his Ziyarah.

# Ziyarah of Lady Fatima al-Ma’sumah (s), honorable daughter of Imam al-Kazim (a) in Qom; there are many hadiths about her virtues and it is narrated from Imam al-Rida (a) that the rewards for Ziyarah of Lady Ma’sumah (s) is the paradise.

# Ziyarah of Abd al-‘Azim Hasani in Rey; he (a) was among the great children of Imam Hasan al-Mujtaba (a) and great companions of Imams (a). In a hadith, the rewards promised for Ziyarah of him has been mentioned the same as Ziyarah of Imam al-Husayn (a).

# Ziyarah of faithful and righteous people: In many hadiths, Ziyarah of the graves of the faithful and making du’a for them have been recommended; such as in a hadith narrated from Imam Ali (a) which advises that visit your passed ones since they become happy from your visit and make your requests from God near the graves of your father and mother.”

The heart of Ziyarah is the spiritual attention towards Imam and showing respect, greetings and making spiritual bond with him. However, since Ziyara is considered as going before Imam (a), certain instructions are given for it, following which increases the benefits one can receive from Ziyarah. Certain instructions are given for the Ziyarah of some of the infallibles (a) such as the Prophet (s) or Imam al-Husayn (a). For example, there are certain du’as and manners recommended to be observed during the Ziyarah of the Prophet (s), and Ziyarah of Imam al-Husayn (a) on the day of ‘Arafa will have more rewards; or Ziyarah of Imam al-Rida (a) in the months of Dhu al-Qa’dah and Rajab has been recommended.

* To make Ziyarah with knowledge; according to many hadiths, the full reward of Ziyara would be given to those who do it being aware and having knowledge about the position of Imam (a) (‘Arifan bi haqqih [knowing his rights]). Although, having knowledge has different levels, but the minimum degree of that is that the visitor knows that he is visiting an infallible Imam (a) who has Wilaya, whose obedience is obligatory, that he (a) is the successor of the Prophet (s) and that the visitor needs to admit to Imam’s (a) rights and obey his orders. To explain what it means to be aware and to have knowledge about the rights of Imam, Imam al-Kazim (a) said, “It is know that his obedience is obligatory and that he is Gharib [left in distance without help] and martyred.”

* Reciting Ziyarah texts received from Infallibles (a), such as the Ziyarah of Amin Allah, Jami’a Kabirah and the Ziyarah of A’immat al-Mu’minin

* Not speaking loudly and reciting du’a in low tone

* Doing two rak’at of prayer and gifting its reward to the dweller of the grave

* Reciting du’a and the Qur’an and gifting its reward to the dweller of the grave

If someone cannot go to Ziyarah of an Imam, he can make Ziyarah from distance. In references of du’a and Ziyarah (such as Mafatih al-jinan), there are special Ziyarah texts for making Ziyarah from distance.

There are different types of Ziyarah, each of which has unique benefits. For example, Ziyarah of Kaaba has certain philosophy and certain manners of performance which are mentioned in the references of du’a and Ziyarah in details.

The Prophet (s) and Pure Imams (a) are perfect people and most beloved servants of God who are closest to God and at the peak of Taqwa and God has kept them immaculate from any sins and errors. To love the Ahl al-Bayt (a) is God’s order and showing enmity with them is actually showing enmity with God. Reaching high levels of closeness to God without loving the Ahl al-Bayt (a) and accepting their Wilaya is not possible.

* Imam al-Rida (a) said, “The friend and followers of every Imam are bound to a covenant with him which would be fulfilled completely only when those Imams’s (a) graves are visited. Thus, one who visits Imams (a) with all his love and admits to anything they desired, his Imams (a) will intercede for him on the Day of Judgment.”

* Imam al-Sadiq (a) said, “Anyone who visits the grave of Imam al-Husayn (a) for the sake of God, God will free him from the fire of the hell and keeps him safe on the Day of Judgment. He would not ask God any request whether about the world or the hereafter except he would be granted.”

* Imam al-Rida (a) said, “Anyone who visits me in this lonely town [Mashhad], I will come visit him in three places and will free him from fears: when his records of actions is submitted to him, when he passes Sirat and when his actions are being measured.”

* Increase of the visitor’s knowledge and learning religious teachings through Ziyarah texts

Since the beginning of their history and in most ages, Shia have been a minority opposite to the government and hated by different political powers; therefore, political and social issues have been blended with the souls and beliefs of Shia.

During history of Shia, respected shrines of infallible Imams (a) have been centers for knowledge and preaching religion, origins of revolutions and uprisings, places to make covenants for revolutions and social movements, etc. Largest Shia seminaries have been developed in Najaf, Qom and Mashhad.

* Creating the feeling of hope in hardships and critical situations among Shia

* Preaching the spirit of seeking truth and justice and focusing on claiming people’s rights and performance of justice as the most important goal of Shia which can obviously be learned through the texts of Ziyarah.

* Reviving the spirit of revenge from oppressors by mentioning instances of oppression brought upon Shia Imams (a) and their followers during history.

The importance of Ziyarah and great range of its manners has made the discussion of Ziyarat or Mazar as an important religious issue, to be the subject for many works. Ibn Quluwayh Qommi’s Kamil al-Ziyarat is among the most authentic such references. Other such works are Shaykh Mufid’s al-Mazar, Shaykh Tusi’s al-Mutahajjid, Sayyid b. Tawus’s Muhij al-Da’awat, Shaykh Baha’i’s al-Mazar al-kabir, Allamh Majlisi’s Tuhfat al-za’ir and Shaykh Abbas Qommi’s Mafatih al-jinan.

Ziyarah texts received from the Ahl al-Bayt (a) mostly have content rich from authentic Islamic beliefs and teachings. Some of such Ziayarah texts have found more importance and fame due to their special content or reference; such as Ziyarh ‘Ashura, Ziyarah Jami’a Kabirah, Ziyarah Amin Allah, Ziyarah Warith, Ziyarah Al YAsin and Ziyarah Jami’a A’immat al-Mu’minin.

# Teaching divine and religious teachings: In Ziyarah texts, God and His attributes are correctly introduced; also the different Wilaya of the Prophet (s) and Imams (a) are explained and this is a kind of teaching correct beliefs and teachings to Shia.

# Saying that, “I have sought refuge before you from the burden of my sins”

# Making du’a for enjoying intercession of Imam (a)

# Establishing prayer; “I attest that you have established prayer”

# Zakat; “I attest that you have given Zakat”

# Enjoining to the good and forbidding the evil; “I attest that you have enjoined to the good and have forbidden the evil”

# Making Jihad on the way of God; “I attest that you have made Jihad”

# Following the conduct of the Prophet (s); “you have followed the conducts of your prophet”

# Inviting to God; “Peace be with the inviters to God”

Some vices mentioned in the Ziyarah of ‘Ashura are:

In contemporary time, Wahhabites have made superficial interpretations of the verses of the Qur’an and raised questions about Ziyarah of the graves. These questions have been answered in different books of Shia and Sunni scholars.