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Ziara: Difference between revisions
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The Verse 32 of Surah Hajj_ which recommends veneration and honoring of the Divine rituals, «al-Sha’aa’ir al-ilahiya»_ has also been regarded as another evidence for the permissibility of ziara of great religious figures. Sha’aa’ir literally means signs and symbols. According to exegeses, the intended meaning of Sha’aa’ir in the Quran is the symbols and signs of the religion of Allah. It has been said that ziara of the graves of religious dignitaries is in the same category as veneration Divine rituals and, with due attention to the content of the Verse, is the sign of piety. | The Verse 32 of Surah Hajj_ which recommends veneration and honoring of the Divine rituals, «al-Sha’aa’ir al-ilahiya»_ has also been regarded as another evidence for the permissibility of ziara of great religious figures. Sha’aa’ir literally means signs and symbols. According to exegeses, the intended meaning of Sha’aa’ir in the Quran is the symbols and signs of the religion of Allah. It has been said that ziara of the graves of religious dignitaries is in the same category as veneration Divine rituals and, with due attention to the content of the Verse, is the sign of piety. | ||
==In Hadith== | ==In Hadith== | ||
In some [[Shi’a]] and [[Sunni]] [[hadith]] sources, it has been said that the Messenger of Allah in the first stages of inviting to Islam had forbidden Muslims to visit graves of the deceased but after a while ziara of the people of grave was permitted on condition that no word mixed with any ungratefulness would be uttered. Ziara authorization date after its original prohibition is sometimes stated to have been at time of the battle of Khaybar (7 AH), sometimes it is said at time of the battle of Hunan (8 AH) and sometimes it said it was after the Prophet visited his mother’s grave at Abwa’ which was probably after the Conquest of Mecca in the 8 AH. In any case, it is certain that after the 8th year from Hijra, ziara of the people of grave was allowed and thenceforth the Prophet and his companions used to go for ziara of the graves. In regard to the reason for its original prohibition it is said that in the Age of pre-Islam Jahiliyya- as understood from the first and second Verses of Surah Takathur- people going to the graves of their deceased used to boast of the numerousness of their (dead) relatives. This type of ziara which was the habit of Meccan polytheists, was reproached. Therefore, it can be understood that ziara- due to the misbehavior of people in a certain period of time- was prohibited and with correction of such behavior and departure from habits of Jahiliyya, after establishment of Islam, this prohibition was lifted. | In some [[Shi’a]] and [[Sunni]] [[hadith]] sources, it has been said that the Messenger of Allah in the first stages of inviting to Islam had forbidden Muslims to visit graves of the deceased but after a while ziara of the people of grave was permitted on condition that no word mixed with any ungratefulness would be uttered. Ziara authorization date after its original prohibition is sometimes stated to have been at time of the battle of [http://en.wikishia.net/view/Battle_of_Khaybar Khaybar] (7 AH), sometimes it is said at time of the battle of Hunan (8 AH) and sometimes it said it was after the Prophet visited his mother’s grave at Abwa’ which was probably after the Conquest of Mecca in the 8 AH. In any case, it is certain that after the 8th year from Hijra, ziara of the people of grave was allowed and thenceforth the Prophet and his companions used to go for ziara of the graves. In regard to the reason for its original prohibition it is said that in the Age of pre-Islam Jahiliyya- as understood from the first and second Verses of Surah Takathur- people going to the graves of their deceased used to boast of the numerousness of their (dead) relatives. This type of ziara which was the habit of Meccan polytheists, was reproached. Therefore, it can be understood that ziara- due to the misbehavior of people in a certain period of time- was prohibited and with correction of such behavior and departure from habits of Jahiliyya, after establishment of Islam, this prohibition was lifted. | ||
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. | ||
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{{reflist|30em}} | {{reflist|30em}} | ||
==Bibliography== | ==Bibliography== | ||
* | *Ahmad B. Hanbal, al-Musanad, Dar Sader, Beirut. | ||
* | *‘Alam al-Huda, al-fusul al-Mukhtara, Beirut, 1414/1993. | ||
* | *Bayhaqi, Sunan al-Kubra, Dar al-Fikr, Beirut. | ||
* | *Bukhari, Sahib al-Bukhari, Dar al-Fikr, 1401/1981. | ||
* | *Al-Hakim Nayshaburi, al-Mustadrak ‘ala ‘l-sahihayn, ed. mar’ashli, Beirut. | ||
* Ibn | *Ibn Babawayh, Al-Amali, Qum 1417. | ||
* | *Ibn Taymiyya, Ketab al-Ziara, Beirut, 1400/1980. | ||
* | *al-Kulayni, al-Kafi, ed. Ghaffari, Beirut 1401. | ||
* | *Madjlisi, Bihar al-anwar. | ||
* | *al-Sheikh al-Mufid, al-Irshad, Beirut, 1414/1993. | ||
* | *Ibid, Al-Amali, Beirut, 1414. | ||
* Subhani, al-Ziara fi al-Kitab wa al-Sunna, Beirut, 1425/2005. | *Najm -i din Tabasi, Rawafed al-Imam, Beirut, 1423/2002. | ||
*Subhani, al-Ziara fi al-Kitab wa al-Sunna, Beirut, 1425/2005. | |||
*Ibid, Ayin -i wahabiyyat, Tehran, 1388 sh. | |||
==Source== | ==Source== | ||
* [http://www.iranicaonline.org/articles/karbala Encyclopaedia Iranica] | |||
* [http://www.iranicaonline.org/articles/emamzada-index Encyclopaedia Iranica] | *[http://www.iranicaonline.org/articles/karbala Encyclopaedia Iranica] | ||
* Maryam Kiani Farid (2018). Pilgrimage: “Ziyara” from the Viewpoint of the Holy Quran, Hadiths and Theological Discourses. Encyclopedia of the World Islam. Tehran: Islamic Research and Information Center. | *[http://www.iranicaonline.org/articles/emamzada-index Encyclopaedia Iranica] | ||
*Maryam Kiani Farid (2018). Pilgrimage: “Ziyara” from the Viewpoint of the Holy Quran, Hadiths and Theological Discourses. Encyclopedia of the World Islam. Tehran: Islamic Research and Information Center. | |||
[[Category: Concepts and Beliefs]] | [[Category: Concepts and Beliefs]] | ||
[[Category: Islamic Terminologies]] | [[Category: Islamic Terminologies]] | ||