Ziyarat

ziyara(h)(Arabic:زِيَارَةziyārah,"visit" ) orziyarat(Persian:زیارت,ziyārat,"pilgrimage";Turkish:ziyaret,"visit" ) is a form of pilgrimage tositesassociated with theIslamic prophet Muhammad,his family members and descendants (including theShī'ī Imāms),his companionsand other venerated figures inIslamsuch as theprophets,Sufi auliya,andIslamic scholars.^[1]^[2]Sites of pilgrimage include mosques,maqams,battlefields, mountains, and caves.

Ziyāratcan also refer to a form of supplication made by theShia,in which they send salutations and greetings toMuhammadand hisfamily.^[3]^[4]

Terminology[edit]

Ziyaratcomes fromArabic:زَار,romanized:zār"to visit". In Islam it refers to pious visitation, pilgrimage to a holy place, tomb or shrine.^[5]Iranian and South Asian Muslims use the wordziyaratfor both theHajjpilgrimage toMeccaas well as for pilgrimages to other sites such as visiting a holy place.^[5]InIndonesiathe term isziarahfor visiting holy places or graves.

DifferentMuslim-majority countries,speaking many different languages, use different words for these sites whereziyaratis performed:^[5]

Ziyāratgāh–Persianword meaning, "sites of Ziyarat"
Imāmzādeh– in Iran, tombs of the descendants of theTwelver Imāms
DargahTurkish:Dergâh,Urdu,Persian:درگاہ;Hindi:दरगाह;literally: "threshold, doorstep [of the interred holy person's spiritual sanctum];" the shrine is considered a "doorstep" to a spiritual realm) – in South Asia, Turkey and Central Asia for tombs of Sufi saints
ZiaratorJiarat– in Southeast Asia
Ziyaratkhana– in South Asia (less common)
Gongbei(Chinese:Củng bắc) – in China (from Persiangonbad"dome" )
Mazar– a general term meaning a shrine, typically of a Shi'i Saint or noble.
Maqam– a shrine built on the site associated with a Muslim saint or religious figure.

Views[edit]

Sunni[edit]

More than any other tomb in the Islamic world, the shrine of Muhammad is considered a source of blessings for the visitor.^[6]Ahadithof Muhammad 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."^[6]^[7]^[8]Visiting Muhammad's tomb after the pilgrimage is recommended according to the majority ofSunnilegal scholars.^[6]

The early scholars of thesalaf,Ahmad Ibn Hanbal(d. 241 AH),Ishaq Ibn Rahwayh(d. 238 SH),Abdullah ibn Mubarak(d. 189 AH) andImam Shafi'i(d. 204 AH) all permitted the practice ofZiyarahto Muhammad's tomb.^[6]

According to theHanbalischolarAl-Hasan ibn 'Ali al-Barbahari(d. 275 AH), it is also obligatory to send salutations (salam) uponAbu Bakr al-Siddiqand‘Umar ibn al-Khattabafter having sent salutations upon Muhammad.^[9]^[10]

ThehadithscholarQadi Ayyad(d. 544 AH) stated that visiting Muhammad was "a sunna of the Muslims on which there was consensus, and a good and desirable deed."^[11]

Ibn Hajar al-Asqalani(d. 852 AH) explicitly stated that travelling to visit the tomb of Muhammad 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."^[11]

Similarly,Ibn Qudamah(d. 620 AH) consideredZiyaratof Muhammad to be recommended and also seeking intercession directly from Muhammad at his grave.^[12]^[13]Other historic scholars who recommendedZiyarahincludeImam al-Ghazali(d. 505 AH),Imam Nawawi(d. 676 AH) andMuhammad al-Munawi(d. 1031 AH).^[11]The tombs of other Muslim religious figures are also respected. The son ofAhmad ibn Hanbalnamed 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.^[6]

Salafi[edit]

Ibn Taymiyyahcondemned all forms of seeking intercession from the dead,^[14]and said that allahadithencouraging visitation to Muhammad's tomb are fabricated (mawdu‘).^[15]

This view of Ibn Taymiyyah was rejected by mainstreamSunnischolars, both during his life and after his death. TheShafi'ihadith masterIbn Hajar al-Asqalanistated that "This is one of the ugliest positions that has been reported of Ibn Taymiyya".^[11]TheHanafihadith scholarAli al-Qaristated 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"^[11]Qastallanistated 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."^[11]

Shia[edit]

Carrying corpses to the Holy Shrines inPersia,the 19th century

There are reasons why Shī‘ah partake inZiyarahwhich do not involve the worship of the people buried within the tombs.Ayatollah BorujerdiandAyatollah Khomeinihave both said:

It isharam(forbidden) to prostrate to anyone except God. 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.
— Ayatollah Borujerdi.^[16]

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 ofTawassul) – Sayyid Muhammad Hasan Musawi writes:

They (the holy figures) are being requested to supplicate to God, to deliver the person in need from his affliction, since the supplication of these saintly figures is accepted by Allah.
— Sayyid Muhammad Hasan Musawi.^[17]

In this regard, Ibn Shu’ba al-Harrani also narrates a hadīth from thetenth Imāmof theTwelver Shī‘as:

God has some areas in which he likes to be supplicated, and the prayer of the supplicator is accepted (in those areas); thesanctuary of Husayn(a.s.) is one of these.
— Ibn Shu’ba al-Harrani.^[18]

The Ziyarah of theImāmsis 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 thehadithcollected byal-Bukharito be authentic,^[19]and argue that if things such asZiyarahandTawassulwere innovations andshirk,Muhammadhimself would have prohibited people as a precaution, from visiting graves, or seeking blessings through kissing the sacredblack stoneat theKa‘bah.^[20]^{[better source needed]}It is a popular Shi'i belief that to beburiednear the burial place of the Imams is beneficial. In Shi'i sacred texts it is stated that the time between death andresurrection(barzakh) should be spent near the Imams.^[21]

References[edit]

^"Ziyarah".Oxford Islamic Studies Online.Archived fromthe originalon August 7, 2018.Retrieved2018-08-06.
^"Popular Religion".Oxford Islamic Studies Online.Archived fromthe originalon April 15, 2010.Retrieved2018-08-06.
^"List of Supplication Ziyarats".Duas.org.Retrieved2014-02-23.
^Nakash, Yitzhak (1995). "The Visitation of the Shrines of the Imams and the Shi'i Mujtahids in the Early Twentieth Century".Studia Islamica(81). Brill: 153–164.doi:10.2307/1596023.JSTOR 1596023.
^^a ^b ^cGibb, H. A. R.; Kramers, J. H.; Lévi-Provençal, E.; Schacht, J.; Lewis, B.; Pellat, Ch., eds. (1960).The Encyclopaedia of Islam, New Edition,Volume I: W–Z. Leiden: E. J. Brill. pp. 524, 533–39.ISBN 90-04-08114-3.
^^a ^b ^c ^d ^eDiem, Werner; Schöller, Marco (2004).The Living and the Dead in Islam: Indices.Otto Harrassowitz Verlag. pp. 7–8, 23, 46, 55.ISBN 978-3447050838.
^Bayhaqi.Sunan.Vol. V. p. 245.
^Iyyad, Qadi.Shifa.Vol. II. p. 71.
^Zargar, Cameron (2014).The Hanbali and Wahhabi Schools of Thought As Observed Through the Case of Ziyārah.The Ohio State University. p. 26.
^al-Barbahārī, Sharḥ al-Sunnah, p. 108
^^a ^b ^c ^d ^e ^fRapoport, Yossef; Ahmed, Shahab (2010).Ibn Taymiyya and His Times.Oxford University Press. pp. 290–94.ISBN 978-0195478341.
^Zargar, Cameron (2014).The Hanbali and Wahhabi Schools of Thought As Observed Through the Case of Ziyārah.The Ohio State University. pp. 28–29.
^Ibn Qudāmah, Abū Muḥammad, Al-Mughnī, (Beirut: Bayt al-Afkār al-Dawliyyah, 2004), p. 795.
'^Ondrej, Beranek; Tupek, Pavel (July 2009). Naghmeh, Sohrabi (ed.).From Visiting Graves to Their Destruction: The Question of Ziyara through the Eyes of Salafis(PDF).Crown Paper (Crown Center for Middle East Studies/Brandeis University). Brandeis University. Crown Center for Middle East Studies. p. 14.Archived(PDF)from the original on 10 August 2018.Ibn Taymiyya strongly rejects all kinds of mediation, intercession, and seeking help through the dead. He says that in the visitation of the dead ismemento mori(i'tibar,ibra).
'^Ondrej, Beranek; Tupek, Pavel (July 2009). Naghmeh, Sohrabi (ed.).From Visiting Graves to Their Destruction: The Question of Ziyara through the Eyes of Salafis(PDF).Crown Paper (Crown Center for Middle East Studies/Brandeis University). Brandeis University. Crown Center for Middle East Studies. p. 15.Archived(PDF)from the original on 10 August 2018.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.
^Ayatollah Borujerdi,Tawdih al-Masa'il,p. 172; Imam Khumayni,Tahrir al-Wasilah,vol. 1, p. 150;Risalah-ye Novin,vol. 1, p. 148.
^Sayyid Muhammad Hasan Musawi,Risalah dar Kitab wa Sunnat, Majmu'ah Maqalat, Kitab Nida'-e Wahdat,Tehran, Chehel-Sutun Publishers, p. 259.
^Ibn Shu’ba al-Harrani,Tuhaf al-'Uqul,p. 510.
^Moojan Moman,Introduction to Shi'i Islam,Yale University Press, 1985, p. 174; Ahmad Abdullah Salamah,Shia & Sunni Perspective on Islam,p. 52.
^Risalatan Bayn al-Shaykhayn,p. 17.
http:// imamreza.net/eng/list.php?id=0113
Tawassul – Seeking a Way unto Allahal-islam.org
^Takim, Liyakatali N. (2006).The Heirs of the Prophet: Charisma and Religious Authority in Shi'ite Islam.Albany, NY: State University of New York Press. p. 67.ISBN 978-0-7914-6737-4.

External links[edit]

[1] "Ziyarah".Oxford Islamic Studies Online.Archived fromthe originalon August 7, 2018.Retrieved2018-08-06.

[2] "Popular Religion".Oxford Islamic Studies Online.Archived fromthe originalon April 15, 2010.Retrieved2018-08-06.

[3] "List of Supplication Ziyarats".Duas.org.Retrieved2014-02-23.

[Yitzhak-4] Nakash, Yitzhak (1995). "The Visitation of the Shrines of the Imams and the Shi'i Mujtahids in the Early Twentieth Century".Studia Islamica(81). Brill: 153–164.doi:10.2307/1596023.JSTOR 1596023.

[Gibb-5] Gibb, H. A. R.; Kramers, J. H.; Lévi-Provençal, E.; Schacht, J.; Lewis, B.; Pellat, Ch., eds. (1960).The Encyclopaedia of Islam, New Edition,Volume I: W–Z. Leiden: E. J. Brill. pp. 524, 533–39.ISBN 90-04-08114-3.

[:0-6] Diem, Werner; Schöller, Marco (2004).The Living and the Dead in Islam: Indices.Otto Harrassowitz Verlag. pp. 7–8, 23, 46, 55.ISBN 978-3447050838.

[7] Bayhaqi.Sunan.Vol. V. p. 245.

[8] Iyyad, Qadi.Shifa.Vol. II. p. 71.

[9] Zargar, Cameron (2014).The Hanbali and Wahhabi Schools of Thought As Observed Through the Case of Ziyārah.The Ohio State University. p. 26.

[10] -Barbahārī, Sharḥ al-Sunnah, p. 108

[Rapoport-11] Rapoport, Yossef; Ahmed, Shahab (2010).Ibn Taymiyya and His Times.Oxford University Press. pp. 290–94.ISBN 978-0195478341.

[12] Zargar, Cameron (2014).The Hanbali and Wahhabi Schools of Thought As Observed Through the Case of Ziyārah.The Ohio State University. pp. 28–29.

[13] Ibn Qudāmah, Abū Muḥammad, Al-Mughnī, (Beirut: Bayt al-Afkār al-Dawliyyah, 2004), p. 795.

[:1-14] '^Ondrej, Beranek; Tupek, Pavel (July 2009). Naghmeh, Sohrabi (ed.).From Visiting Graves to Their Destruction: The Question of Ziyara through the Eyes of Salafis(PDF).Crown Paper (Crown Center for Middle East Studies/Brandeis University). Brandeis University. Crown Center for Middle East Studies. p. 14.Archived(PDF)from the original on 10 August 2018.Ibn Taymiyya strongly rejects all kinds of mediation, intercession, and seeking help through the dead. He says that in the visitation of the dead ismemento mori(i'tibar,ibra).

[15] '^Ondrej, Beranek; Tupek, Pavel (July 2009). Naghmeh, Sohrabi (ed.).From Visiting Graves to Their Destruction: The Question of Ziyara through the Eyes of Salafis(PDF).Crown Paper (Crown Center for Middle East Studies/Brandeis University). Brandeis University. Crown Center for Middle East Studies. p. 15.Archived(PDF)from the original on 10 August 2018.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.

[16] Ayatollah Borujerdi,Tawdih al-Masa'il,p. 172; Imam Khumayni,Tahrir al-Wasilah,vol. 1, p. 150;Risalah-ye Novin,vol. 1, p. 148.

[17] Sayyid Muhammad Hasan Musawi,Risalah dar Kitab wa Sunnat, Majmu'ah Maqalat, Kitab Nida'-e Wahdat,Tehran, Chehel-Sutun Publishers, p. 259.

[18] Ibn Shu’ba al-Harrani,Tuhaf al-'Uqul,p. 510.

[19] Moojan Moman,Introduction to Shi'i Islam,Yale University Press, 1985, p. 174; Ahmad Abdullah Salamah,Shia & Sunni Perspective on Islam,p. 52.

[20] Risalatan Bayn al-Shaykhayn,p. 17.
http:// imamreza.net/eng/list.php?id=0113
Tawassul – Seeking a Way unto Allahal-islam.org

[21] Takim, Liyakatali N. (2006).The Heirs of the Prophet: Charisma and Religious Authority in Shi'ite Islam.Albany, NY: State University of New York Press. p. 67.ISBN 978-0-7914-6737-4.

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v t e Sufismterminology
Sufis	Abdal Ahl al-Khutwa Al-Insān al-Kāmil Bash Hezzab Dervish Fakir Hafiz Hezzab Imam Khatib Majzoob Marabout Mudaqiq[ar] Muqaddam Muqarrab Murshid Mutahaqiq[ar] Murid Nass al-Houdhour Pir Qalandar Qāriʾ Qutb Rabbani Salik Sheikh Siddiq Sufis ranks Talibe The Seven ranks[ar] Wali Wasil
Concepts	Aayane[ar] Aayane Thabita[ar] Aql Baqaa Dhawq Fana Ghaflah Hal Hijab Huwa Ihsan Ishq Ismul Azam Lataif-e-Sitta Maqam Nafs Qalb Ran Rūḥ Sadr Yaqeen
Awrad	Dhikr Djamaa[ar] Djoua[ar] Dua Ibara[ar] Ichara[ar] Latifa Lazimi Muhasabah Muraqabah Raising hands in Dua Sabr Sahar[ar] Salat al-Fatih Salawat Samt[ar] Shuhud[ar] Shukr Sufism pillars Tafakur Tahara[ar] Tahlia[ar] Takhlia[ar] Tawajud[ar] Tawakkul Tawassul Tazkiah Uzla[ar] Wajd Wazifa Zarruqiyya Wird Zuhd
Waridates	Barakah Basirah Bast[ar] Djadba[ar] Fath[ar] Haqiqa Hidayah Ilham Irfan Ishrak Karamat Kashf Khatir Ma'rifa Nūr Qabdh[ar] Rabita[ar] Ru'ya Secret Tajalli Thawab Uns[ar] Walayah Warid
Misconducts	Antinomianism Rahbaniya Shath Taqabbur Zandaqa
Ceremonies	Ashura Bay'ah Haḍra Hizb Rateb Idjaza Mawlid Mawsim Salka Sbooa[fr] Sebiba Silsila Sufi orders Tariqa Tweeza Wezeea Ziyarat
Arts	Ashewiq[ar] Madih nabawi Nasheed Naʽat Qawwali Sama Sufi cosmology Sufism history Sufi literature Sufi metaphysics Sufi music Sufis persecution Sufi philosophy Sufi poetry Sufi psychology Sufi whirling
Places	Daara Dargah Datuk Keramat Eidgah Gonbad Gongbei Jama masjid Jama'at Khana Khalwa Khalawi Khanqah Külliye Kuttab Madrasa Maqam Maqbara Mausoleum Mazar Mosque Musalla Qubba Rauza Ribat Surau Takya Turbah Türbe Zawiya
Objects	Ammama Balgha Burnous Djellaba Gandoura Jellabiya Khirqa Misbaha Miswak Prayer rug Qashabiya Tagelmust Taqiyah Tarboosh Turban

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