Conclusion regarding visiting of tombs
This was a sample of what was customary among Muslims since the past
ages and from the time of companions and companions of companions regarding
Ziyarat of Holy Prophet (s.a.w.a.) and tombs of Imams, saints, scholars and holy
personalities and undertaking journeys for their Ziyarat; and seeking their
mediation and considering them as our intercessors.
Among these visitors were senior scholars and leaders, each of whose
schools are followed in Muslims. In addition to that those, who have quoted these
statements, are scholars and senior members of community, who have approved
these acts, since they have narrated them by way of excellence of the owners of
graves and tombs; on the basis of this, regarding this there is consensus among
the Muslims sects through the ages.
If you, dear reader, have paid attention to what we discussed above, is there
any value of the utterances of Ibne Taymiyyah and those of his group, like
Qaseemi?
أُو۟لَـٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ (١٦)
“These are they upon whose hearts Allah has set a seal and they follow their low desires.”1
In Sara,2 Qaseemi has quoted the following verse of Allamah Amin:
“There is no freshness (it is not amazing) that supplication should rise up to
God at that place and not rise up from other than that place.”
Then he writes:
“This statement in view of all Muslims with all differences of faith and
customs, is a source of apostasy and clear disbelief. I seek refuge of God from
divine discouragement and degradation.”
He considers miracle cure and acceptance of supplications at the tomb of
Imam Husain (a.s.) to be a pestilence of Shia.
كَبُرَتْ كَلِمَةًۭ تَخْرُجُ مِنْ أَفْوَٰهِهِمْ ۚ إِن يَقُولُونَ إِلَّا كَذِبًۭا (٥)
“A grievous word it is that comes out of their mouths; they speak nothing but a lie.”3