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Ziara: Difference between revisions
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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 Hussain’s Grave== | ==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 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> | 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, [[Yitzhak Nakash|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. | ||