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Pilgrimage to the Holy Shrines of the Holy Prophet (S.A.W.) and the Holy Imams (A.S.)
Ayatullah Shaykh Muhammad Reza al-Muzaffar
One of the practices that distinguish the Imamiyyah Shi`ah from the other Muslim sects is that they tend to visit the shrines(18) of the Holy Prophet (s) and the Holy Imams (`a) on a regular basis,(19) build handsome structures on these shrines, and sacrifice everything for them willingly and faithfully.(20)
All these practices are carried out by the Imamiyyah Shi`ah in compliance with the recommendations of the Holy Imams (`a) who urged their followers to visit these tombs and awakened their desire for the great reward of Almighty Allah that is won when such visits are made. Such practices are amongst those acts of obedience that draw one near Almighty Allah after the obligatory acts of worship. Moreover, these tombs are the best places wherein prayers are answered and pure devotion to Almighty Allah is achieved.
The Holy Imams (`a) have also stated that visiting these shrines accomplishes the fulfillment of our covenants with them. In this regard, Imam al-Ridha (`a) is reported to have said: The disciples and followers of every Imam (`a) are connected to him with a binding covenant that they must fulfill. Among the items of an excellent fulfillment of these covenants is indeed the visiting of the Imams’ tombs. Hence, if one visits their tombs willingly and with the intention of accomplishing their desire, the Imams will intercede for him on the Day of Resurrection.(21)
Besides, visiting the Holy Shrines brings about a good number of religious and social advantages—a fact that has made our Imams take such great interest in the matter. Some of these advantages are as follows:
1) Visiting the Holy Shrines strengthens the bond of loyalty and love for the Holy Imams (`a) in their followers.
2) It arouses the pictures of the Holy Imams’ (`a) exploits, morality and struggle for truth.
3) During the congregational seasons of visits, the scattered groups of Muslims gather in the same place to know each other and exchange views.
4) It fixes in hearts the spirits of submission to Almighty Allah, devotion to Him, and compliance with His commands.
Forms of Ziyarah
Through the eloquent statements—reported from and recommended by the Holy Imams (`a)—stated during visits and known as ziyarah, the pilgrims learn the reality of monotheism, the true sacredness of Islam and the Holy Prophet’s Mission. They also learn their duties of abiding by high morality, submitting to the Maker of all creatures, and appreciating His bounties and favors. At this point, the visits to the holy shrines undertake the same function performed by supplications discussed in the previous chapter.
Some of these forms of ziyarah, in fact, hold remarkable supplications, such as the ziyarat aminillah,(22) a form of prayer that Imam `Ali ibn al-Husayn (`a) is reported to have made during his visit to the tomb of his grandfather, Imam `Ali ibn Abi-Talib (`a).(23)
These forms of ziyarah present a clear-cut depiction of the situations and sacrifices of the Holy Imams (`a) for the sake of supporting the right and elevating the influence of religion over all other influences.
They also demonstrate the Holy Imams’ (`a) dedicating themselves to obeying Almighty Allah.
In lucid Arabic diction and easy-to-understand statements, these forms of ziyarah contain an excellent expression of monotheism, supplication, and invocation to Almighty Allah.
In addition to the Holy Qur'an, Nahj al-Balaghah, and the supplications reported from the Holy Imams (`a), these forms of ziyarah are reckoned among the most sublime religious literature, because they hold an extract of the Holy Imams’ knowledge in faith and self-discipline.
The visiting of these holy shrines, recommended by the Holy Imams (`a), holds teachings and true guidance that call for the attainment of the supreme goals of religion, such as spiritual progress of Muslims, development of the spirit of mutual sympathy among different classes of the Muslim community and encouraging amicable association, polite behavior, and social intercourse. This discipline includes practices before entering the Holy Shrines as well as others during the visit and after it.
Etiquettes of Visiting the Holy Shrines
Teachings derived from the etiquettes of visiting the holy shrines are the following:
1) A pilgrim to the holy shrines must bathe and cleanse himself from impurities before beginning the visit. The advantage of this instruction is obvious. Man cleanses himself from dirt in order to avoid many sicknesses and diseases, save people from stinks,(24) and purify himself from vices.
The sublime goals of this practice as reported (from the Holy Infallibles) are that a pilgrim, after bathing himself, is advised to repeat the following supplication: O Allah! (Please) grant me light and purity, and a protective shield against all maladies and sicknesses, and against all epidemics and defects. (Please do) purify my heart, my organs, my bones, my flesh, my blood, my hair, my skin, my brain, my marrow, and all my parts that stand on the earth. (Please do) provide me with a witness on the day when I will be poor, needy, and deprived.(25)
2) A pilgrim to the holy shrines is advised to put on his cleanest clothes. A pleasant appearance during general gatherings brings about mutual amicability, makes people approachable, enhances a sense of honor, and highlights the significance of these gatherings.
It is noteworthy that the Holy Imams (`a) have not imposed distinguished or attractive clothes; rather, they have recommended putting the best clothes one may have, because not all people can have distinguished or attractive clothes, lest the poor are embarrassed. Thus, this teaching pays due regard to the condition of the poor.
3) It is good to put on perfume if possible. The advantage of this teaching is similar to the above.
4) When possible, a pilgrim should give alms to the poor. It is well known that almsgiving during such seasons of pilgrimage help the needy and amplify the spirit of sympathy among the pilgrims.
5) A pilgrim of the holy shrines is recommended to proceed towards these shrines with tranquility and gravity, casting his eyes down. Of course, such acts demonstrate that the pilgrims respect the visited places, pay reverence to the visited persons, and direct and devote themselves to Almighty Allah. Besides, these acts help in avoiding trampling other pilgrims and annoying them.
6) A pilgrim is recommended to repeat the statement, ‘allahu-akbar (Allah is the Most High)’ as many times as possible. In certain forms of ziyarah, this statement should be repeated one hundred times. The advantage of this rite is to make the pilgrims feel the supremacy of Almighty Allah and to learn with certainty that there is nothing higher than Him, since pilgrimage to the holy shrines is no more than a sort of worshipping, glorifying, and exalting the Almighty Lord through activating these rites and supporting His religion.
7) After accomplishing the rites of the visit, a pilgrim is recommended to offer a two-unit (i.e. rak`ah) prayer, at least, voluntarily, in order to worship and thank Almighty Allah for the accomplishment of the visit. A pilgrim then asks the Lord to accept his offering of that prayer and to consider its reward as a gift from the pilgrim to the visited person (i.e. the Prophet or Imam).
The supplication recited after the visit to a holy shrine, reveals that the pilgrim’s prayers and acts are directed to Almighty Allah alone other than Who none is worth worshipping and that the pilgrimage is but a sort of seeking nearness to Him: O Allah! To You alone have I prayed, to You alone have I bowed down, and to You alone have I prostrated myself. You are the One and Only God Who has no partner. This is because all prayers, bowing down, and prostration must be offered to none save You, since You are Allah, there is no god save You. O Allah! Bless Muhammad and his Household; and accept my pilgrimage and respond to my requests in the name of Muhammad (s) and his Immaculate Household (`a).(26)
This piece of literature is fully indicative of the actual purposes of the Holy Imams (`a) and their followers behind visiting the holy shrines. It also proves the fallacy of those who claim that the Shi`ah visit the holy shrines as a form of worship by seeking nearness to them and setting up partners to Almighty Allah.
Such false notions attempt to lessen the social-religious advantages of these gatherings but fail miserably. They have become thorns in the eyes of the enemies of the Ahl al-Bayt (`a), because it is improbable that they are ignorant of the purposes of the Ahl al-Bayt (`a) behind such collective visits.
Far be it from the Holy Imams (`a)—who have worshipped Almighty Allah faithfully and sincerely, devoted themselves to obeying Him, and sacrificed everything, including their lives, for His religion—to call people to set up partners with Him.
8) A pilgrim’s conduct and behaviour must be most proper while on a visit. For eg., he should speak as little as possible, except in affairs that benefit Islam, mention Almighty Allah constantly, show reverence, offer prayers very often, pray to the Lord to shower His blessings upon Muhammad and his Household. He should keep his gaze lowered, hurry in helping and lending a hand to those who are in need, and abstain from entering upon disputatious conversations, committing any forbidden act, swearing, and engaging in arguments that require taking oaths.
Let us not forget to refer to the main purpose of visiting the holy shrines, which is to greet the Holy Prophet (s) and the Holy Imams (`a), because they are alive and are provided with sustenance from their Lord.(27) They can hear the words addressed to them and respond to them. Although it is sufficient to address them with simple statements like, ‘Peace be upon you,” it is more proper to repeat the statements reported from them by the pilgrims of their holy shrines (i.e. the ziyarah), because they are full of impressive meanings and religious advantages, in addition to their eloquence and articulation. These forms of ziyarah are superb prayers through which one can get closer to Almighty Allah.
18. () For more details about this topic, the reader is advised to refer to the following book: Ziyarat al-Qubur by `Abd al-Rahim al-Musawi (contemporary), Qum: Researches and Refutal of Spurious Arguments Committee in The Ahl al-Bayt ('a) World Assembly, First Edition, AH 1422.
19. () Many narrations and traditions have been reported by both Shi`ite and Sunni reporters on the merits of visiting the tomb of the Holy Prophet (s) as well as the tombs of the saints and people of faith. For instance, Anas ibn Malik reported the Holy Prophet (s) as saying: “Visiting my tomb after my death is the same as visiting me during my lifetime. He who visits my tomb will definitely deserve my intercession (shafa`ah) on the Day of Resurrection. Not excused is an individual of my nation who shuns visiting my tomb while having the capacity to do so.”
This hadith is reported by Sam`an ibn al-Mahdi on the authority of Anas ibn Malik. Ibn Habban has included Sam`an with the trustworthy narrators. Al-Nassa'i has described him as ‘there is no objection found against him.’ See al-Durrah al-Thaminah fi Fadha'il al-Madinah by Ibn al-Najjar, pp. 144.
20. () See Hukm al-Bina' `Ala al-Qubur (Rulings of Building on Graves) by `Abd al-Karim al-Bahbahani (contemporary), Qum: Researches and Refutal of Spurious Arguments Committee in The Ahl al-Bayt ('a) World Assembly, First Edition, AH 1422; al-Bina' `Ala Qubur al-Anbiya' wa’l-Awliya' wa-Ittikhadhuha Masajida wa-Amakina li’l-`Ibadah (Building on the Graves of the Prophets and the Saints and Betaking Them As Mosques and Places of Worship) by Murtadha al-`Askari (Book No. 8 in the series of `ala ma'idat al-qur’an wa’l-sunnah –On the Table of the Qur'an and Sunnah--), Tehran: Islamic Scientific Assembly, First Edition, AH 1417.
21. () See al-Kafi by al-Kulayni (AH 329), 4:567, Section: bab masjid ghadir Khumm, H. 2; Kamil al-Ziyarat by Ibn Qawlawayh al-Qummi (AH 368), pp. 237, H.352; Man La Yahdhuruhu’l-Faqih by Shaykh al-Saduq (AH 381), 2:577, H.3160; `Uyun Akhbar al-Ridha by Shaykh al-Saduq (AH 381), 1:292, H. 24, Section: bab fi dhikr thawab ziyarat al-imam `ali ibn musa al-ridha (The Rewards of Visiting Imam `Ali ibn Musa al-Ridha).
22. () Let us quote here selections from this famous ziyarah: “Peace be on you, O trusted guardian, appointed by Allah, to administer His earth and to maintain His argument against His creatures. Peace be on you, O Commander of Believers. I testify that you made utmost efforts, as needed, in the cause of Allah, and acted upon His Book… O Allah: let me be happy and satisfied with what You consider good for me, let me agree with what You decide for me, let me passionately remember You, and invoke You. Fill my heart with love for Your pure and sincere servants. Let me be well-liked and respected on the earth, and in the heavens, let me be unruffled and well-composed in the midst of misfortunes, let me be gratefully thankful in prosperity, let me be mindful of much and more bounties, let me ardently desire the heart warming meeting with You… O Allah: verily, the hearts of those who surrender to You are full of passionate love; the path of those who long for You is the straight road, the instructions given by those who lean on You are distinct and precise…”
23. () See Kamil al-Ziyarat by Ibn Qawlawayh al-Qummi (AH 368), pp. 92, H.1, Section No. 11; al-Mazar al-Kabir by Ibn al-Mashhadi (AH 610), pp. 282, Section: al-ziyarah al-mukhtassah bi-yawm al-ghadir (The Ziyarah Dedicated to the Ghadir Day); Iqbal al-A`mal by Ibn Tawus (AH 664), pp. 786, Chapter: fi ziyarat al-amir yawma al-ghadir (Ziyarah of Amir al-Mu'minin on the Ghadir Day); al-Balad al-Amin wa’l-Dir` al-Hasin by al-Kaf`ami (AH 900), pp. 416; Wasa'il al-Shi`ah by al-Hurr al-`Amili (AH 1104), 14:359, H.19451.
24. () Imam `Ali Amir al-Mu'minin ('a) is reported to have said: Remove bad odors with water and keep your bodies clean, because Almighty Allah hates His servants to be dirty and give off bad odor that nauseates their associates.
Reference: Tuhaf al-`Uqul by Ibn Shu`bah al-Harrani (the fourth century of Hijrah), pp.110.
25. () This supplication is reported from Imam Ja`far al-Sadiq ('a). See Kamil al-Ziyarat by Ibn Qawlawayh al-Qummi (AH 368), pp. 345, H.583, Section: bab man ightasala fi’l-furat wa-zara al-husayn (Washing Oneself In The Euphrates and Visiting al-Husayn ('a)).
However, the author of this book has reported this supplication with a little difference from this reference book as well as other reference books. There is a less different version of the same supplication recorded by Shaykh al-Tusi (AH 460) in his book of Tahdhib al-Ahkam, 6:45, Section: bab fadhl al-ghusl li’l-ziyarah (Merits of Washing Oneself Before Visiting the Holy Shrines).
26. () See al-Mazar by al-Shahid al-Awwal (AH 786), pp. 50; Bihar al-Anwar by al-Majlisi (AH 1111), 97:288; Manasik al-Mazar by Shaykh al-Mufid (AH 413), pp. 211, Section: bab ma yaqulu al-za’ir `an akhihi tatawwu`an (Voluntary Utterance of A Pilgrim On Behalf Of A Brother-In-Faith); al-Mazar by Ibn al-Mashhadi (AH 610), pp. 597, Section No. 2: ma yaqulu al-za’ir `an ghayrihi bi’l-ajri wa ma yaqulu `an akhihi tatawwu`an (Utterances of A Pilgrim On Behalf Of Others For A Wage, And On Behalf Of One’s Brother-In-Faith Voluntarily).
27. () This is an indication to the following holy verse: And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord. (3/169)
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