CHAPTER THREE

CHAPTER THREE

PILGRIMAGE TO GRAVES AND TO THE SHRINES OF IMAMS

Sunni Muslims follow the instructions of the Prophet who said, "Allah has cursed the Jews and the Christians for taking the graves of their Prophets and righteous men as places of worship. Do not make the graves of your prophets into mosques, for I forbid you from this."1 Out of fear from falling into disbelief, they have been careful to avoid any resemblance to the Christians and the Jews. In another matter, they are also careful to follow the Prophet's orders. He said, "If you ask for anything, then ask Allah, and if you seek help, then seek help from Allah."2 Therefore, they address their prayers and supplications to Allah Alone. They do not visit the graves of the dead to ask their favors instead of praying to the Ever-Living God Who does not die, by Whose Hand Alone both harm and benefit come.

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1 Al-Bukhârî, Muslim, An-Nasâ’î, and Mâlik.

2 At-Tirmidhî; Al-Albânî confirms that it is sahîh (authentic) in his edition of Mishkât Al-Masâbîh.

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As for the Shias, it is a normal thing for them to visit of the graves of their Imams and give money to the custodians of these tombs. All of them approve of this. One of their scholars, Sheikh Al-Mufîd, tells us in his book Al-Irshâd (Guidance) that "…just one visit to the grave of Al-Husayn is like performing Hajj (Pilgrimage) a hundred times and performing `Umrah (Minor Pilgrimage) a hundred times; whoever visits Al-Husayn grave is assured Paradise.3 He also says, "Whoever visits the graves of the Prophet's Household is protected by Allah from the Hellfire and surely will admit him to Paradise."4

The Shias, thus, have invented hadîths to describe the merits of visiting these shrines and weeping therein as well as reciting special prayers that have been invented for the purpose of these visits. Certainly such things would not have been accepted by any member of the Prophet's Household neither would they have liked what Ibn Bâbawayh Al-Qummî said that whoever visits the grave of Imam Ja`far As-Sâdiq or Imam Al-Husayn, has the reward of seventy Pilgrimages, or that to spend the night atAl-Husayn's grave is like visiting Allah's Throne.5 Moreover, he tells us that Allah Himself visits the grave of `Alî, as do the Prophets and the believers.6 Is it possible that people will still be eager to visit Al-Masjid Al-Harâm (the Sacred Mosque) at Mecca if visiting the graves of the Imams is more important and brings a greater reward? This is 3 Muhammad Ibn Muhammad Ibn An-Nu`mân Ibn `Abdus-Salâm Al-`Ukbarî Al-`Arabî Al-Hâritî Al-Baghdâdî Al-Mufîd Ibnul-Mu`allim (d. 413/1022), Al-Irshâd fî Ma`rifat Hujaj Allâh `alâ Al-`Ibâd, 252; also `Abdullâh Al-Ansârî, Ma`a Al-Khatîb fî Khutûtih Al-`Arîdah, 81.

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4 Ibn Bâbawayh Al-Qummî,`Uyûn Akhbâr Ar-Ridâ, 255; also Al-Ansârî, op. cit., p.18.

5 Ibn Bâbawayh Al-Qummî, `Uyûn Akhbâr Ar-Ridâ, 2:259; Muhammad Ibnul-Hasan At-Tûsî, Sheikh At-Tâ’ifah (d. 459/1917), Tahdhîb Al-Ahkâm (Abridging Rulings), 6:51; Al-Majlisî, Bihâr Al-Anwâr, pp.101, 105.

6 Al-Majlisî, Bihâr Al-Anwâr, pp. 100, 257.

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why they encourage one another to fill their mosques with graves and to build new shrines. A shrine or a grave, they believe, is a more fitting place for worship than mere mosque.

Today the Shias' attention is constantly drawn to the graveyard and the sepulcher.

They kiss the walls of tombs, hang money on them, and address their private prayers to the dead. New graveyards crowd the precincts of old shrines as they believe that whoever is buried near the shrine of an Imam will be protected from the punishment in the grave and on the Day of Resurrection, a door will be opened for him to Paradise.

Thus, there is a clear resemblance between this and the beliefs and practices of the Jews and the Christians. These are the same practices for which Allah has cursed the "People of the Book."

While the Shias remain opposed to the use of Qiyâs (Analogical Deduction)7, this does not prevent them from making an analogy between the kissing and caressing of the tombs of the Imams and the kissing of the Black Stone at Mecca. But while it is an act of the Sunnah to kiss the Black Stone, this cannot apply to tombs. The Companions of the Prophet did not do such things. `Alî did not kiss the tombs of the Prophet and his household, or hang from the walls and doors of shrines like those who claim to follow him do today.

Any rational person will see that what the Shias and the Sufis do at the graves of Imams and righteous people throughout the Islamic world is just like what the Christians do at their shrines and monasteries where they seek the blessings of statutes of Christ and Mary. Buddhists and Hindus also do the same thing at their temples, and

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7 A secondary principle of Islamic jurisprudence; it is the process of passing a judgment upon a certain issue on the basis of another one due to similar features common between them.

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do not neglect to kiss the doors and wail as they present their offerings of food and money and ask for the favors of the dead rather than of the Ever-Living One Who never dies.

As for the Sunnis, they have maintained a moderate position between those who curse the Prophet's Household and those who exaggerate their love for them through seeking their help, travel aiming their graves, considering that visiting such graves of more reward than visiting the Sacred Mosque. The Sunnis deny that the dead can intermediate between the worshiper and his Lord. A mosque and a grave are two things that can never be confused in the mind of a true Muslim who devotes his worship to Allah. Allah has said, {"And [He revealed] that the masjids are for Allah, so do not invoke with Allah anyone."}8 Not only is it the height of idiocy, but it is also disbelief to go to the mosque and say "O Allah!" and then a little later go to a grave and say "O `Alî, O Al-Husayn!" If visiting the grave of one of the Imams was equal to performing Hajj a hundred times, then why would a visit to the grave of Allah's Messenger not be equal to this, or more? Why do they insist so much upon the Prophet's Household while neglecting the Prophet himself? Is their love for his family greater than their love for him?

Seeking the Aid of the Imams in Times of Adversity

The Sunnis believe that love for Al-Hasan and Al-Husayn is something that pleases Allah and is obligatory on every Muslim. Imam Ash-Shâfi`î points out, however, that the Shias' habit of calling on Al-Husayn and others, saying such things as "O `Alî, O Al-Husayn, O Mahdî, O Master of the Age," is wrong. The naming of children `Abdul-Husayn (servant

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8 Qur’ân 72:18.

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of Al-Husayn) and `Abdul-Hasan (servant of Al-Hasan) is also contrary to the Sharî`ah. The Sunni Muslims see this in the same light as they see the Christians' naming of their sons `Abdul-Masîh.9 Jesus and Al-Husayn were both servants of Allah. The best names are those that express submission to Allah, such as `Abdullâh (servant of Allah) and `Abdur-Rahmân (servant of the Most Beneficent). These names include the Divine Qualities and Attributes of Allah and remind us of the worship and devotion that are due only to Allah. Whoever replaces one of Allah's Divine Names with the name of another has directed an act of worship to another beside Allah. The Sunnis, on the other hand, address their personal and private prayers to Allah Alone. They long for His help Alone in times of adversity. They love the Household of the Prophet but do not make them into saints and minor deities. [True] Muslims represent a middle way, between the Jews, who totally denied Jesus, and the belief of the Christians who worship him. Likewise, true Muslims take a middle position between those who curse the Household of Prophet and those who worship them and raise them up above the Prophets.

Thus, the Sunnis call upon Allah Alone, for He is nearer to them than their jugular vein. Whenever they call upon Him, He hears the call of all who worship Him. He hears them all wherever they are. He is All-Merciful, quick to respond and totally aware of the needs of His worshipers, even when they do not appeal to Him for help. Allah says: {Say, "Shall we invoke instead of Allah that which neither benefits us nor harms us and be turned back on our heels after Allah has guided us?"}10

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9 "Servant of the Messiah", this is a name used by Arab Christians [trans].

10 Qur’ân 6: 71.

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The Swearing of Oaths to Another besides Allah

Sunnis believe that taking oaths by the Prophet's Household other than Allah is an act of polytheism. The Prophet warned us about this and said, "Whoever swears by other than Allah is committing an act of polytheism."11 In another hadîth, the Prophet said, "Whoever swears an oath must swear by Allah or otherwise keep quiet."12 Christians do this too, and swear by Jesus rather than by Allah.

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11 At-Tirmidhî, chapter of An-Nudhûr wa Al-Aymân (Vows and Oaths); it is narrated through an authentic chain of transmission.

12 Al-Bukhârî, Muslim, At-Tirmidhî, Abû Dâwûd, and An-Nasâ’î.