First
Making a vow is not valid; because the Islamic law has not ordained it,
except Kaaba and the holy chamber [where offerings are lawful according to
Shariah].
Second
If it is famous as spending for welfare, it is valid; and on the basis of this, it
should only be spent in the welfare of deceased, and should not be spent in any
other thing.
Azzami says in Furqanul Quran:1
“Ibne Taymiyyah says: One, who makes an offering to Holy Prophet
(s.a.w.a.), other prophets or saints from the inmates of grave, or sacrifices an
animal; he is like polytheists, who sacrifice animals for their idols and deem it as
offering and such a person has worshipped other than God, therefore, he becomes
a polytheist and in this regard many statements are issued and through these
statements some modern scholars or their students have been deceived.
This statement is impersonation in religion [wrong picture of religion, and to
make it doubtful for others] and returning to the meaning that no Muslim
intended, because any Muslim, who does this understands that his intention is
only alms for them, and deeming the reward for them. Ahle Sunnat have
consensus that giving of Sadaqah by the living for the dead is beneficial and it
reaches them, and authentic and famous traditional reports exist regarding this…
Thus, it is no use paying attention to the ignorance of Ibne Taymiyyah and
his like.
أولَبِكَ الَّذِينَ طَبَعَ اللهُ عَلَى قُلُوبِهِمْ وَاتَّبَعُوا أَهْوَاءَهُمْ
“These are they upon whose hearts Allah has set a seal and they follow their low desires.”2
Tombs where one can travel with the intention of Ziyarat
Also, seeking mediation and blessings from them and supplications and
prayer near those tombs, completing the Quran for those who are buried there,
etc.
Tombs, to which one can travel with the intention of Ziyarat were present
during all periods of Islam since the early times; and leaders of the four schools
of law have issued statements that people from different corners of the Islamic
world can gain lessons from them and be informed about different benefits.
Among them being that the practice of Muslims and their distinctive signs in all
ages regarding Ziyarat of tombs, and seeking mediation and blessings from them,
supplications and prayers near them, and completing the Quran for those buried
there. Below we present examples of such tombs:
1. Bilal bin Hamam Habashi, Muezzin of Messenger of Allah (d. 20 A.H.):
His tomb is in Damascus and above that blessed grave, a date with his name is
mentioned and supplication is accepted at this blessed place. Many religious
personalities have experienced this matter.3
2. The great companion of the Prophet, Salman Farsi (d. 536 A.H.): Khatib
Baghdadi has written in his Tarikh:4
“Today, his tomb is prominent and well known and it is near the Palace of
Choesroe. A building is constructed over it, and a caretaker is appointed there to
take care of it and keep it occupied and do whatever is necessary for its upkeep. I
have seen the place and visited it a few times.”
3. Raasul Husain – head of Imam Husain (a.s.), grandson of the Holy
Prophet (s.a.w.a.) – in Egypt; Ibne Jubair (d. 614 A.H.) has written in his Rihla:5
“The head is buried in a casket of silver under the ground and over that a
building is constructed, which cannot be described and understood…and we have
seen that people pass their hands over the tomb, place their eyes over it, throw
themselves over the grave and rub the cloth present over the grave on their head
and face and crowd and circle it. They supplicate in that condition and lament and
through that seek blessings of that holy grave, show humiliation in such a way
that it would scorch the heart of man and split rocks. The matter is greater than
this and seeing it is more terrible. May Almighty Allah make us benefit from the
blessings of this noble place of burial. I don’t think that there is a more majestic
building in the world than this. May Almighty Allah purify the part of body
placed there.”
Shabrawi Shaykh Abdullah Shafei (d. 1172 A.H.) in his book, Al-Ittihaf bi
Hubbil Ashraf6 has dedicated a separate chapter on this and its Ziyarat and some
of its miracle cures, and has mentioned the practice of visiting that place on
Tuesdays. He writes:
“Blessings are witnessed at this tomb, and the benefits that reach visitors are
not concealed from anyone and numerous testimonies exist for the propriety of
these blessings and miracles; and acts will be rewarded on the basis of intention.” Hamzawi Adawi (d. 1303 A.H.) writes in Mashariqul Anwaar,7 after a long
discourse regarding the holy tomb of Imam Husain (a.s.):
“Know that this tomb is deserving that it should be visited often and one
should seek divine proximity through it; and what we sought from this Imam
during his lifetime, we ask from him now, as he is relief with regard to hardships
and through his Ziyarat, detestable things are destroyed and every heart, which is
under the veil, reaches Almighty Allah through his light and mediation. May
Allah help us through the ocean of his help and through his proximity and kissing
his tomb.”
Regarding this, there are so many statements that if they are compiled, they
would go out to constitute a comprehensive book. Shaykh Abdul Fattah bin Abu
Bakr, famous as Rassan Shafei has written an exclusive treatise on this subject,
entitled: Nurul Ain fee Madfan Raasal Husain.
4. Abu Hanifah Noman bin Thabit, leader of Hanafites (d. 150 A.H.); his
grave in Azamiya Baghdad is a famous place of visitation.8
5. Malik bin Anas, leader of Malikis (d. 17 A.H.): his grave is present in
Baqi in holy Medina. Ibne Jubair in his Rihla9 has written that:
“A small shrine, a little building is constructed over it. Islamic jurists
consider his Ziyarat to be among the etiquette of Ziyarat of Holy Prophet
(s.a.w.a.).”
6. Imam Tahir, Moosa bin Ja’far (a.s.), who is buried in Kazimiyyah and
who was martyred in 83 A.H.: In his Tarikh,10 Khatib Baghdadi has narrated from
Ahmad bin Ja’far bin Hamadan Qati-e that:
“It is narrated from Hasan bin Ibrahim Abu Ali Khallal, leader of Hanbalis,
during his time I heard him say: When something distresses me, I visit the grave
of Moosa Ibne Ja’far and through him, seek divine assistance and whatever I
want, becomes easy.”
7. Imam Ali Reza (a.s.): Abul Hasan Muhammad bin Muammal says:
“We set out with the leader of Ahle Hadees, Abu Bakr bin Khuzaimah and
his equal, Abu Ali Thaqafi and a number of teachers for the Ziyarat of Imam Ali
bin Moosa Reza (a.s.) in Tus. The respect accorded by Ibne Khuzaima to this
shrine astounded all of us.”11
8. Abu Abdullah Muhammad bin Idris Shafei; leader of Shafeites (d. 204
A.H.): He is buried in a small cemetery at the Muqattam hills near Cairo; and it is
visited by people.12 Jazari says in Tabaqatul Qurra:13
Supplications are accepted at his grave and when I performed his Ziyarat, I said:
“I performed Ziyarat of Imam Shafei, as this act was beneficial to me; so
that I may receive his intercession; and what an affectionate noble he is.”
9. Ahmad bin Hanbal, leader of Hanbalis (d. 241 A.H.). His tomb is clear
and famous. It is visited by people and blessings are sought from it.14