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In Islam, ziyara(h) (Arabic: زيارة ziyārah, "visit") or ziyarat (Persian: زیارت, ziyārat, "pilgrimage") is a form of pilgrimage to sites associated with Muhammad, his family members and descendants (including the Shī‘ī Imāms), his companions and other venerated figures in Islam such as the prophets, Sufi auliya, and Islamic scholars. Sites of pilgrimage include mosques, graves, battlefields, mountains, and caves.
Ziyarat comes from Arabic: زور "to visit". In Islam it refers to pious visitation, pilgrimage to a holy place, tomb or shrine. Iranian and South Asian Muslims use the word ziyarat for both the Hajj pilgrimage to Mecca as well as for pilgrimages to other sites such as visiting a holy place. In Indonesia the term is ziarah for visiting holy places or graves.
More than any other tomb in the Islamic world, the shrine of the Prophet Muhammad is considered a source of blessings for the visitor. A hadith of the Prophet states that, "He who visits my grave will be entitled to my intercession" and in a different version "I will intercede for those who have visited me or my tomb." Visiting the Prophet's tomb after the pilgrimage is considered by the majority of Sunni legal scholars to be recommended.
The early scholars of the salaf, Ahmad Ibn Hanbal (d. 241 AH), Ishaq Ibn Rahwayh (d. 238 SH), Abdullah ibn Mubarak (d. 189 AH) and Imam Shafi'i (d. 204 AH) all permitted the practice of Ziyarah to the Prophet's tomb.
According to the Hanbali scholar Al-Hasan ibn 'Ali al-Barbahari (d. 275 AH), it is also obligatory to send salutations (salam) upon Abu Bakr al-Siddiq and ‘Umar ibn al-Khattab after having sent salutations upon the Prophet.
Ibn Hajar al-Asqalani (d. 852 AH) explicitly stated that travelling to visit the tomb of the Prophet was "one of the best of actions and the noblest of pious deeds with which one draws near to God, and its legitimacy is a matter of consensus."
Ibn Taymiyyah condemned all forms of seeking intercession from the dead and said that all ahadith encouraging visitation to the Prophet's tomb are fabricated (mawdu‘). This view of Ibn Taymiyya was rejected by mainstream Sunni scholars both during his life and after his death. The Shafi'i hadith master Ibn Hajar al-Asqalani stated that "This is one of the ugliest positions that has been reported of Ibn Taymiyya". The Hanafi hadith scholar Ali al-Qari stated that, "Amongst the Hanbalis, Ibn Taymiyya has gone to an extreme by prohibiting travelling to visit the Prophet – may God bless him and grant him peace" Qastallani stated that "The Shaykh Taqi al-Din Ibn Taymiyya has abominable and odd statements on this issue to the effect that travelling to visit the Prophet is prohibited and is not a pious deed."
The tombs of other Muslim religious figures are also respected. The son of Ahmad ibn Hanbal named Abdullah, one of the primary jurists of Sunnism, reportedly stated that he would prefer to be buried near the shrine of a saintly person than his own father.
There are many reasons for which the Shī‘ah partake in the performance of Ziyarah, none of which include the worship of the people buried within the tombs. Ayatullah Borujerdi and Ayatullah Khomeini have both said
|“||"It is haram (forbidden) to prostrate to anyone except Allah. If the act of prostration in front of the shrines of the Infallible Imams ('a.s.) is a form of thanksgiving to God, there is no objection, otherwise it is haram."||”|
The Shī‘ah do however perform Ziyarah, believing that the entombed figures bear great status in the eyes of God, and seek to have their prayers answered through these people (a form of Tawassul) - Sayyid Muhammad Hasan Musawi writes
|“||"They (the holy figures) are being requested to supplicate to Allah, to deliver the person in need from his affliction, since the supplication of these saintly figures is accepted by Allah."||”|
|“||"God has some areas where he likes to be supplicated in, and the prayer of the supplicator is accepted (in those areas); the sanctuary of Husayn (a.s.) is one of these."||”|
The Ziyarah of the Imāms is also done by the Shī‘ah, not only as a means of greeting and saluting their masters who lived long before they were born, but also as a means of seeking nearness to God and more of His blessings (barakah).
The Shī‘ah do not consider the hadith collected by al-Bukhari to be authentic, and argue that if things such as Ziyarah and Tawassul were innovations and shirk, Muhammad himself would have prohibited people as a precaution, from visiting graves, or seeking blessings through kissing the sacred black stone at the Ka‘bah.[better source needed]
It is popular Shi'i belief that to be buried near the burial place of the Imams is beneficial. In Shi'i sacred texts it is stated that the time between death and resurrection (barzakh) should be spent near the Imams.
Ibn Taymiyya strongly rejects all kinds of mediation, intercession, and seeking help through the dead. He says that in the visitation of the dead is memento mori (i‘tibar, ‘ibra).
Ibn Taymiyya criticizes hadiths encouraging visitation of the Prophet’s grave, pronouncing them all forgeries (mawdu‘) and lies (kidhb). According to him, most famous are ”He who performs the pilgrimage and does not visit me, has shunned me” and “Who visited my grave must ask me for intercession.” Ibn Taymiyya notes that although some of these hadiths are part of Daraqutni’s collection, they are not included in the main hadith collections of Bukhari, Muslim, Abu Dawud, and Nasa’i, nor are they part of the Musnad of Ibn Hanbal. He observes that with regard to visiting the Prophet’s grave, ulama rely only upon hadiths according to which the Prophet must be greeted (al-salam wa al-salat alayhi).56 As for the contents of hadiths encouraging visitation, they contradict the principle of tawhid al-uluhiya.