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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 [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. | In some [[Shiʿa|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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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, [[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> | 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 Ashura|ziarat al-ʿAshura]] (visitation on the 10 [[Muharram]]) and ziarat [[Arba'een|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 [[Jaʿfar al-Sadiq|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. | ||
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The Wahhabis forbid Muslims from visiting graves relying on a narration that says the Messenger of God implored Allah to withhold His Mercy from some Jews and Christians because they made the graves of their Prophet as worshipping places. In response, it has been said that the Islamic purpose of building masjid besides graves of great religious figures is that the pilgrims of graves may perform their obligatory duties and acts there before or after their ziara. In addition, with due attention to the Verse 21 of Surah Kahf it becomes clear that building masjid besides graves is not a sign of polytheism; for, when the story of the companions of the Kahf was divulged monotheism was prevailing. | The Wahhabis forbid Muslims from visiting graves relying on a narration that says the Messenger of God implored Allah to withhold His Mercy from some Jews and Christians because they made the graves of their Prophet as worshipping places. In response, it has been said that the Islamic purpose of building masjid besides graves of great religious figures is that the pilgrims of graves may perform their obligatory duties and acts there before or after their ziara. In addition, with due attention to the Verse 21 of Surah Kahf it becomes clear that building masjid besides graves is not a sign of polytheism; for, when the story of the companions of the Kahf was divulged monotheism was prevailing. | ||
Opposers of ziara also cite a narration about [[Imam Sajjad]] seeing a person next to the grave of the Messenger of God and forbidding him to do that, reminding him a hadith from the Prophet in that regard. However, the context of this prohibition shows that this report was about someone who was visiting the grave of the Prophet to excess and was disregarding his other duties. The intent of this prohibition, therefore, was not repudiation of Ziara itself. | Opposers of ziara also cite a narration about [[Ali b. al-Hussain|Imam Sajjad]] seeing a person next to the grave of the Messenger of God and forbidding him to do that, reminding him a hadith from the Prophet in that regard. However, the context of this prohibition shows that this report was about someone who was visiting the grave of the Prophet to excess and was disregarding his other duties. The intent of this prohibition, therefore, was not repudiation of Ziara itself. | ||
The Wahhabis who based on considering Ziara an polytheistic innovation destroyed the graves of Baqi’, have appealed to the Abu al-Hayyaj hadith which ordains to flatten high graves and to uniform graves. But for citing a hadith as a decree two requisites must be met: The accuracy documentation (chain of narrators and so on) and the signification of the implied. This hadith lacks both requisites. Moreover, for the sake of argument, on the assumption of documentation accuracy of the hadith, high grave means a grave that the highness of the grave itself is in the form of camel humps. The hadith only suggests that if the grave itself is higher than the ground it should become flat and even. | The Wahhabis who based on considering Ziara an polytheistic innovation destroyed the graves of Baqi’, have appealed to the Abu al-Hayyaj hadith which ordains to flatten high graves and to uniform graves. But for citing a hadith as a decree two requisites must be met: The accuracy documentation (chain of narrators and so on) and the signification of the implied. This hadith lacks both requisites. Moreover, for the sake of argument, on the assumption of documentation accuracy of the hadith, high grave means a grave that the highness of the grave itself is in the form of camel humps. The hadith only suggests that if the grave itself is higher than the ground it should become flat and even. | ||