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Ziara: Difference between revisions
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Many narratives exist about the Prophet going on ziara of the people of grave and recommending it to Muslims and teaching them its rituals, from which permissibility of ziara is understood. It has been narrated that whenever the Prophet went to the Baqi’ cemetery, he used to speak softly to the dead and pray and seek forgiveness for them. It has also been said that the Prophet while passing graves, used to recite Salam to the people of grave and speak about the living joining them in the near future and seek forgiveness from Allah for them all. In addition, in narratives it has been mentioned particularly that the Prophet used to ziara his father’s and mother’s gravesides. According to narratives the holy Prophet and following him [[Fatima]] repeatedly went for ziara of the martyrs’ graves and in particular the grave f Hamzah, the Master of Martyrs, and recited Salam to them. The Prophet also used to exhort Muslims to go on ziara of martyrs’ graves and the grave of Hamzah. | Many narratives exist about the Prophet going on ziara of the people of grave and recommending it to Muslims and teaching them its rituals, from which permissibility of ziara is understood. It has been narrated that whenever the Prophet went to the Baqi’ cemetery, he used to speak softly to the dead and pray and seek forgiveness for them. It has also been said that the Prophet while passing graves, used to recite Salam to the people of grave and speak about the living joining them in the near future and seek forgiveness from Allah for them all. In addition, in narratives it has been mentioned particularly that the Prophet used to ziara his father’s and mother’s gravesides. According to narratives the holy Prophet and following him [[Fatima]] repeatedly went for ziara of the martyrs’ graves and in particular the grave f Hamzah, the Master of Martyrs, and recited Salam to them. The Prophet also used to exhort Muslims to go on ziara of martyrs’ graves and the grave of Hamzah. | ||
Based on Shi’a hadiths the Imams, like the Prophet, used to exhort their followers to go on ziara of the people of grave and teach its rituals to them. For instance Imam ‘Ali in the hadith «’arba’ mi’ah» has considered going on ziara of the deceased as cause of joy for them. He has asserted that it is meritorious to request one’s needs and wants from Allah next to the graves of one’s father and mother after praying for the two of them. Hadiths also recommend ziara of the people of grave on early Friday mornings before sunrise. Some hadiths say that the dead recognize persons visiting their graves; ziara makes them happy so much that they feel anxious and fearful after the visitor has left. In many Shi’a hadiths much emphasis has been placed on the ziara of the Imams’ graves, in particular [[Imam ‘Ali]], [[Imam | Based on Shi’a hadiths the Imams, like the Prophet, used to exhort their followers to go on ziara of the people of grave and teach its rituals to them. For instance Imam ‘Ali in the hadith «’arba’ mi’ah» has considered going on ziara of the deceased as cause of joy for them. He has asserted that it is meritorious to request one’s needs and wants from Allah next to the graves of one’s father and mother after praying for the two of them. Hadiths also recommend ziara of the people of grave on early Friday mornings before sunrise. Some hadiths say that the dead recognize persons visiting their graves; ziara makes them happy so much that they feel anxious and fearful after the visitor has left. In many Shi’a hadiths much emphasis has been placed on the ziara of the Imams’ graves, in particular [[Imam ‘Ali]], [[Imam Hussain]], and [[Imam Reza]]. Also, ziara rituals for the Imams have been explained in detail. Recommending ziara of certain personages from the progeny of the Messenger of Allah such as ziara of Hazrat Ma’suma and promising Heaven for it and also recommending ziara of Abdul ‘Azim Hasani in Ray and equating its reward with ziara of Imam Hussain in [[Karbala]] in order to confirm these places, are of other permissibility confirmers for ziara in the Shi’a Tradition. | ||
==The Muslims’ Conduct== | ==The Muslims’ Conduct== | ||
Study of Muslims’ conduct in the subject of ziara of people of grave can be regarded as another confirmation for ziara permissibility. As examples ziara of people of grave by religion personages and the ashab, these are mentioned: ziaras of Abu Bakr, Sa’d Ibn Abi Waqqas, Abu Sa’eed Khudri, Umar and Fatimah Khoza’iyah from the grave of Hamzah, ziara of Aisha from the grave of her brother ‘Abd al-Rahman, ziara of ‘Umar from his father’s grave, ziara of Imam | Study of Muslims’ conduct in the subject of ziara of people of grave can be regarded as another confirmation for ziara permissibility. As examples ziara of people of grave by religion personages and the ashab, these are mentioned: ziaras of Abu Bakr, Sa’d Ibn Abi Waqqas, Abu Sa’eed Khudri, Umar and Fatimah Khoza’iyah from the grave of Hamzah, ziara of Aisha from the grave of her brother ‘Abd al-Rahman, ziara of ‘Umar from his father’s grave, ziara of Imam Hussain from the grave of Imam Hasan on Friday eves, ziara of Jabir Ibn ‘Abdullah Ansari on [[Arba’een]] and also based on some sources, ziara of the family of Imam Hussain from the graves of Karbala martyrs on their way back to Medina after being emancipated from captivity. Also mentioning of certain graves noted by Muslims in some sources in an indication of Muslims’ conduct throughout times. Some of such people of grave are: Bilal Habashi, Salman Farsi, Talhah, Zubair, Abu Ayyub Ansari, ‘Umar ibn Abd al-Aziz, Abu Hanifa and Malik ibn Anas. | ||
Philosophers have also believed in ziara of people of grave and have raised argument for this belief too. Ziara of people of grave has also been common among the mystics and [[Sufi]]s. They have considered going to ziara as a way to spiritual journey and to gain virtues, therefore they have recommended it to their followers. | Philosophers have also believed in ziara of people of grave and have raised argument for this belief too. Ziara of people of grave has also been common among the mystics and [[Sufi]]s. They have considered going to ziara as a way to spiritual journey and to gain virtues, therefore they have recommended it to their followers. | ||
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Another hadith states that one who performs hajj and intentionally avoids ziara of the Messenger of God, has unfaithfully troubled and oppressed him. Moreover, Muslims’ conduct in many periods has been that they went to ziara of the Prophet’s grave either before or after hajj. They used to go for ziara of the Prophet while enduring hardships and traveling long distances, they considering this practice closeness-seeking and obedience. This continuous conduct indicates the desirability of this behavior in the eyes of all Muslims. Conduct of the companions and the successors and the [[Ahl Al-Bayt]] too, verify the permissibility of ziara of the Prophet. Different Sunni sects hold a consensus regarding desirability of the Prophet’s ziara and some have considered its istehbab as highly emphasized upon. In addition, ziara of the people of grave is veneration and honoring of the visited. Since the honoring of the Prophet is obligatory, his ziara is thus not only permitted but it is praiseworthy and recommended. | Another hadith states that one who performs hajj and intentionally avoids ziara of the Messenger of God, has unfaithfully troubled and oppressed him. Moreover, Muslims’ conduct in many periods has been that they went to ziara of the Prophet’s grave either before or after hajj. They used to go for ziara of the Prophet while enduring hardships and traveling long distances, they considering this practice closeness-seeking and obedience. This continuous conduct indicates the desirability of this behavior in the eyes of all Muslims. Conduct of the companions and the successors and the [[Ahl Al-Bayt]] too, verify the permissibility of ziara of the Prophet. Different Sunni sects hold a consensus regarding desirability of the Prophet’s ziara and some have considered its istehbab as highly emphasized upon. In addition, ziara of the people of grave is veneration and honoring of the visited. Since the honoring of the Prophet is obligatory, his ziara is thus not only permitted but it is praiseworthy and recommended. | ||
==Ziara of Imam | ==Ziara of Imam Hussain’s Grave== | ||
The plain of Karbala was the site of the battle on 10 [[Muharram]] 61/10 October 680 between Imam | The plain of Karbala was the site of the battle on 10 [[Muharram]] 61/10 October 680 between Imam Hussain and the Umayyad army which led to the martyrdom of Imam and his followers. After the Umayyad troops had left, tribesmen from a nearby village buried [[Imam Hussain]] and [[ʿAbbas]] in the battlefield, and as early as 65/684-85 Hussain’s grave became a pilgrimage site for the Shiʿites. In the first decades following Hussain’s death, visitation of his tomb was precarious and was observed mainly by the members of the ʿAlid family. By the 9th century, the Shiʿite Imams were already attempting to institutionalize the practice of [[ziarat al-ʿAshura]] (visitation on the 10 [[Muharram]]) and ziarat [[al-arbaʿeen]] (visitation on the fortieth day of Hussain’s death) as a central element in Shiʿite identity. The early traditions attribute such attempts to [[Imam Jaʿfar al-Sadeq]]. <ref>d. 148/765, Nakash, 1995, p. 155.</ref> In promoting the visitations, the Imams exalted [[Karbala]]’s position, attributing blessing and healing power to its soil and highlighting the future heavenly rewards that the visitors would gain. Henceforth, the pilgrimage, particularly to [[Karbala]], aimed at preserving Shiʿite collective memory and group identity distinguished from that of the Sunnis. Since they were taken throughout the year, the visitations became a more popular destination among the Shiʿites. <ref>http://www.iranicaonline.org/articles/karbala.</ref> | ||
==Evaluation and Criticism of the Opposing Views== | ==Evaluation and Criticism of the Opposing Views== | ||
Despite the consensus of Islamic sects regarding permissibility of ziara in general and permissibility ziara of the holy Prophet in particular, a few of the followers of the [[Hanbali]] school announced ziara as against monotheism and invalid. The first person who ordained prohibition of ziara was Barbahari, a Hanbali scholar of 4th century. After him, ibn Taymiyah and then his student ibn Qayyim, both of Hanbali scholars in 7th and 8th centuries, opposed ziara. Later, beliefs of ibn Taymiyah formed the foundations of the [[Wahhabi]] beliefs and they too opposed ziara of graves and began destroying the graves. | Despite the consensus of Islamic sects regarding permissibility of ziara in general and permissibility ziara of the holy Prophet in particular, a few of the followers of the [[Hanbali]] school announced ziara as against monotheism and invalid. The first person who ordained prohibition of ziara was Barbahari, a Hanbali scholar of 4th century. After him, ibn Taymiyah and then his student ibn Qayyim, both of Hanbali scholars in 7th and 8th centuries, opposed ziara. Later, beliefs of ibn Taymiyah formed the foundations of the [[Wahhabi]] beliefs and they too opposed ziara of graves and began destroying the graves. | ||
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Some have also considered narrations expressing rewards for Ziara of the grave of the Prophet as weak and fake. But compilers such as Subki and after him Samhudi examined in detail the credibility level of Ziara narratives in their works and provided answers for this issue. | Some have also considered narrations expressing rewards for Ziara of the grave of the Prophet as weak and fake. But compilers such as Subki and after him Samhudi examined in detail the credibility level of Ziara narratives in their works and provided answers for this issue. | ||
Of other examples of oppositions to Ziara permissibility is that after the demise of the holy Prophet he was buried in Aisha’s chamber and none of the companions, for almost a century, ever went to visit his grave, to the point that at time of Umar ibn ‘Abd al-Aziz, while in repairing the prophet’s house, piles of miasmic garbage was accumulated there. But historical evidence shows that contrary to this statement, Ziara of the Prophet was common, as [[Imam | Of other examples of oppositions to Ziara permissibility is that after the demise of the holy Prophet he was buried in Aisha’s chamber and none of the companions, for almost a century, ever went to visit his grave, to the point that at time of Umar ibn ‘Abd al-Aziz, while in repairing the prophet’s house, piles of miasmic garbage was accumulated there. But historical evidence shows that contrary to this statement, Ziara of the Prophet was common, as [[Imam Hussain]] went for Ziara of the grave of the Prophet before leaving for [[Karbala]]. In addition, there exist very serious doubts in regard to truthfulness of burying the Prophet in Aisha’s chamber. Also, presence of garbage by the grave of the Messenger of Allah was the result of Banu-Umayya actions from the rulership of [[Mu’awiya]] thenceforth in order to eradicate any trace and sign of the holy Prophet and consequently to extirpate symbols of Islam. | ||
Another issue set forth in regard to Ziara is the issue of ladies going to ziara. some, by citing certain Sunni narratives, maintain that it is haram. But even with assumption of documentation accuracy of these kinds of narratives, considering the fact that the proofs of Ziara permissibility and the narratives about benefits of Ziara include both men and women, these narratives cannot be taken as the proof of hurmah. Moreover, as mentioned before, [[Fatima]] used to go to graves of Uhud martyrs and the grave of Hamzah. Aisha went for Ziara of her brother ‘Abd al-Rahman too. It has also been narrated from Aisha that she said, one night she followed the Prophet to the Baqi’ cemetery and that when the Prophet realized her presence, he did not disapprove rather he taught her the rules and manners of ziara. Therefore, we should either consider narratives which include prohibition for Ziara for ladies as abrogated or consider the prohibition in such narratives as karahat or consider them for cases where Ziara for ladies necessitates committing sins or acts of haram. | Another issue set forth in regard to Ziara is the issue of ladies going to ziara. some, by citing certain Sunni narratives, maintain that it is haram. But even with assumption of documentation accuracy of these kinds of narratives, considering the fact that the proofs of Ziara permissibility and the narratives about benefits of Ziara include both men and women, these narratives cannot be taken as the proof of hurmah. Moreover, as mentioned before, [[Fatima]] used to go to graves of Uhud martyrs and the grave of Hamzah. Aisha went for Ziara of her brother ‘Abd al-Rahman too. It has also been narrated from Aisha that she said, one night she followed the Prophet to the Baqi’ cemetery and that when the Prophet realized her presence, he did not disapprove rather he taught her the rules and manners of ziara. Therefore, we should either consider narratives which include prohibition for Ziara for ladies as abrogated or consider the prohibition in such narratives as karahat or consider them for cases where Ziara for ladies necessitates committing sins or acts of haram. | ||
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Since the views of ibn Taymiyah and following him the Wahhabis in regard to Ziara conflict with views of all other Muslims, since long many critical writings from other Muslim sects, be it as a book or a chapter of a book, have been produced Taqi al-Din Subki, a contemporary of ibn Taymiyah in the 8th century, wrote the book Shifa’ al-Siqam Fi Ziara khayr al-anam in the favor of ziara. Other contemporaries of ibn Taymiyah, such as ibn Hajar Makki in al-Juhar al-Munzam Fi ziara qabr al-Nabi al-Mukarram and Qadi Taqi al-Din Akhna’i in al-Maqala al-Marziya Fi al-Rad ‘ala man yanker al-Ziara al-Muhammadiya repudiated his beliefs. Samhudi (d. 911) in the fourth volume of Wafa’ al-Wafa bi-Akhbar Dar al-Mustafa devoted a detailed section to the subject of ziara. | Since the views of ibn Taymiyah and following him the Wahhabis in regard to Ziara conflict with views of all other Muslims, since long many critical writings from other Muslim sects, be it as a book or a chapter of a book, have been produced Taqi al-Din Subki, a contemporary of ibn Taymiyah in the 8th century, wrote the book Shifa’ al-Siqam Fi Ziara khayr al-anam in the favor of ziara. Other contemporaries of ibn Taymiyah, such as ibn Hajar Makki in al-Juhar al-Munzam Fi ziara qabr al-Nabi al-Mukarram and Qadi Taqi al-Din Akhna’i in al-Maqala al-Marziya Fi al-Rad ‘ala man yanker al-Ziara al-Muhammadiya repudiated his beliefs. Samhudi (d. 911) in the fourth volume of Wafa’ al-Wafa bi-Akhbar Dar al-Mustafa devoted a detailed section to the subject of ziara. | ||
In the 12th century Muhammad ibn ‘Abd al-Wahhab propounded beliefs similar to that of ibn Taymiyah, but his brother Solayman wrote al-Sawa’iq al-Ilahiyya Fi Rad al-Wahhabiya in repudiation of his beliefs. Minhaj al-Rashad li-man Arad al-Sidad written by Shaykh Ja’far Kashif al-Ghita (d. 1228) is another book which its major portion is devoted to the subject of ziara. It is a response to Saudi ruler of the area of Najd after the Wahhabis’ attack to Karbala and its destruction and the killing and plundering of its inhabitants and the pilgrims. In the following works, the subject of Ziara has been discussed in detail as well: Kashf al-Irtiyab Fi Atba’ Muhammad ibn ‘Abd al-Wahhab written by Sayyid Hasan Ha’eri Qazvini (d. 1380), also the fifth volume of al-Ghadir compiled by ‘Abd al- | In the 12th century Muhammad ibn ‘Abd al-Wahhab propounded beliefs similar to that of ibn Taymiyah, but his brother Solayman wrote al-Sawa’iq al-Ilahiyya Fi Rad al-Wahhabiya in repudiation of his beliefs. Minhaj al-Rashad li-man Arad al-Sidad written by Shaykh Ja’far Kashif al-Ghita (d. 1228) is another book which its major portion is devoted to the subject of ziara. It is a response to Saudi ruler of the area of Najd after the Wahhabis’ attack to Karbala and its destruction and the killing and plundering of its inhabitants and the pilgrims. In the following works, the subject of Ziara has been discussed in detail as well: Kashf al-Irtiyab Fi Atba’ Muhammad ibn ‘Abd al-Wahhab written by Sayyid Hasan Ha’eri Qazvini (d. 1380), also the fifth volume of al-Ghadir compiled by ‘Abd al-Hussain Amini (d. 1392). | ||
==Ziara of Imamzada== | ==Ziara of Imamzada== | ||
Recitations form the essence of pilgrimage to an [[Imamzada]]; it is no accident that the word ziara denotes both the act of visitation and the words recited during it, especially in Arabic. Bodily expressions of devotion, especially the placing of the hands on the grille (zarih) enclosing the tomb and circumambulation, with a pause at each corner of the tomb, are also permitted. <ref>Horr ʿAmeli, II, p. 8.</ref> In addition, the tying of votive rags or cloths and the deposit of gifts at Imamzadas can be frequently observed even in contemporary Persia. Although Imamzadas have always functioned primarily as places of pilgrimage, at least the most famous among them served as places of refuge (bast, q.v.) during both the Safavid and Qajar periods. <ref>Massé, Croyances II, p. 407.</ref> Many Imamzadas are in addition the points of assembly and departure for the mourning processions during the first ten days of [[Muharram]] as well as the places where the associated paraphernalia are stored during the rest of the year. <ref>http://www.iranicaonline.org/articles/emamzada-index.</ref> | Recitations form the essence of pilgrimage to an [[Imamzada]]; it is no accident that the word ziara denotes both the act of visitation and the words recited during it, especially in Arabic. Bodily expressions of devotion, especially the placing of the hands on the grille (zarih) enclosing the tomb and circumambulation, with a pause at each corner of the tomb, are also permitted. <ref>Horr ʿAmeli, II, p. 8.</ref> In addition, the tying of votive rags or cloths and the deposit of gifts at Imamzadas can be frequently observed even in contemporary Persia. Although Imamzadas have always functioned primarily as places of pilgrimage, at least the most famous among them served as places of refuge (bast, q.v.) during both the Safavid and Qajar periods. <ref>Massé, Croyances II, p. 407.</ref> Many Imamzadas are in addition the points of assembly and departure for the mourning processions during the first ten days of [[Muharram]] as well as the places where the associated paraphernalia are stored during the rest of the year. <ref>http://www.iranicaonline.org/articles/emamzada-index.</ref> | ||