PART IV - OBJECTIONS RELATED TO VISITATION

We have mentioned earlier the excellence of visitation of the holy Ahle Bait (a.s.). Visiting the graves and the tombs of the holy Ahle Bait (a.s.) is greatly emphasized in traditions, and that the one who undertakes the journeys towards their blessed graves is immersed in Divine Mercy and Grace.

We have mentioned earlier that the one who does visitation is encompassed by mercy of Allah, becomes eligible for Divine rewards, he makes the Holy Prophet (s.a.w.a.) happy, fulfils the right of an Imam, his sins are forgiven, Hell is forbidden on him, attracts special grace from the Ahle Bait (a.s.).

Visitation of the Generous, is the path to salvation, and without any doubt anything which will lead to salvation, Shaitan will not be content and happy and will try to create some doubts in the minds of the people and also those who want to bring down the status of the Ahle Bait (a.s.) will try to create doubts and objections concerning visitation so that people are confused and they either decrease going for Ziyarat or forgo it completely.

We present below few objections related to visitation of the holy Ahle Bait (a.s.).

OBJECTION 1 - FREQUENCY OF VISITATION

We should not go for Ziyarat to Karbala or other holy places often. By going often, it reduces the sanctity of the place in our minds, we start taking it lightly.

Moreover, it is more important to understand the aim of Karbala or aim of Imam Husain (a.s.) than going to Karbala. In other words, visiting Karbala is not important but giving importance to Karbala in our heart is more important!

Therefore, if we have visited once, it is enough.

Reply:

The logic meted out in this objection is really appalling, we say in reply.

1. Repeating an action or performing an action again and again does not decrease its sanctity. Rather it shows that the action is considered and deemed important by the performer and therefore he likes to repeat it.

2. With regards to the acts of worship, there are many acts of worship which Allah has commanded to perform regularly. Again, this shows the importance of these acts in the eyes of Allah, the Almighty.

   1. For example, performing Namaz. We have been ordained to recite the obligatory prayers 5 times in a day, every day.

   2. Similarly, we have been exhorted to recite atleast 50 verses of the Holy Quran every day.

Hazrat Imam Sadeq (a.s.) has said: The Holy Quran is Allah’s covenant with people. Therefore, it is incumbent on a Muslim to look at his covenant and recites fifty verses each day.”¹

3. Similarly, there are acts of worship which are recommended to be performed once a week, for example Friday eve.

4. And then there are acts of worship which are recommended to be performed once in year like the fasting, hajj, etc.

Although, Hajj is wajib only for those who are capable to perform it, but again for those who are capable, there is no maximum limit assigned.

Many traditions show that the companions of Aimmah (a.s.) had performed more than 10 Hajj, 20 Hajj and the Aimmah (a.s.) never reprimanded them for going to Hajj frequently nor told them understanding the aims and objectives of Hazrat Ibrahim (a.s.), Janabe Hajra and Hazrat Ismail (a.s.) are more important than going for Hajj!

3. We read in traditions, that Hazrat Imam Sadiq (a.s.) says, When Allah intends good for a person, He places the love of Husain (a.s.) and the love of his Ziyarat in his heart. When Allah intends evil for a person, He places the hatred of Husain (a.s.) and the hatred of his Ziyarat in his heart.²

It is noteworthy that, Imam Sadiq (a.s.) said, for the one whom Allah desires goodness he instils the desire of Ziyarat of Imam Husain (a.s.) and not that Allah, instills for him to know the aim of Imam Husain (a.s.)!

4. We present below a few traditions of the holy Ahle Bait (a.s.) which specially discuss the frequency in which one should visit the holy Ahle Bait (a.s.) or which have emphasized that their followers and lovers should visit them frequently. It is again appalling to see that those who are apparently Shia and followers of the holy Ahle Bait (a.s.) are making statements and seeding thoughts which go against the very teachings of their masters, the chosen ones, whose obedience has been made obligatory on all of us.

EMPHASIS ON REPEATEDLY PERFORMING ZIYARAT

Hazrat Imam Baqir (a.s.) - one who repeatedly performs the Ziyarat of Imam Husain (a.s.) is recognized by us as our lover and he will be among the folks of Paradise, whereas the faith of one who does not perform the Ziyarat of Imam Husain (a.s.) is incomplete.³

In the above tradition, we have been commanded to perform the Ziyarat repeatedly.

EXHORTED TO PERFORM 3 TIMES IN THE SAME YEAR

Hazrat Imam Sadiq (a.s.) said: Allah, the exalted will record a thousand accepted Hajjs and a thousand accepted Umrahs and grant a thousand requests pertaining to this life and hereafter for one who performs the Ziyarat of Imam Husain (a.s.) on the eve of fifteenth Shaban, on the eve of Eidul Fitr and on the eve of Arafah, all in the same year.⁴

PERFORM AS MUCH AS YOU LIKE

The narrator asked Hazrat Imam Sadiq (a.s) – How frequently should I go for Ziyarat of Imam Husain (a.s.)

Imam (a.s.) replied, “as much as you like”.⁵

ONCE EVERY 3 YEARS BY THOSE WHO STAY FAR

In another tradition, the narrator asked Hazrat Imam Sadiq (a.s.), “After ones return from the Ziyarat of Imam Husain (a.s.), how soon should he perform it again? And how often should one go to his Ziyarat? And what is the longest time one is allowed to stay away from his Ziyarat?”

Imam (a.s.) replied: It is not permissible to forsake his Ziyarat for longer than a month (for those who live nearby).

But for those who live far, it should be performed at least once every three years. If three years pass and they don’t go to his Ziyarat, they are ungrateful to Allah’s Messenger and they have dishonored him, except those who have a valid excuse.⁶

PRAYER FOR RETURN IN THE ZIYARAT OF WIDA

وَ إِنْ أَبْقَيْتَنِي يَا رَبِّ فَارْزُقْنِي الْعَوْدَ إِلَيْهِ ثُمَّ الْعَوْدَ إِلَيْهِ بَعْدَ الْعَوْدِ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِين‏

And if You keep me alive, my Lord! bless me with his Ziyarat again and again and again by Your Mercy, O Most Merciful of the merciful ones

It is therefore clear in the light of narrative and rational proofs quoted above, that there is absolutely no merit in this objection or argument and that such statements are clearly against the teachings of the holy Ahle Bait (a.s.).

Anyone who says the above statements or any other statement to the above effect, he is trying to undermine the lofty position of the Ahle Bait (a.s.), take their Shias away from them and is most definitely taking people away from an action that is liked by Allah, His Messenger (s.a.w.a.) and His Divine Proofs (a.s.) on the face of the earth.

OBJECTION 2 - SEEKING NEEDS AFTER ZIYARAT SHOWS LACK OF SINCERITY

Even if one goes for visitation, it is not advisable to seek our needs after that. Because, if we go for visitation and seek our needs or if we go especially with the intention of seeking our needs then our visitation will not be considered as visitation with sincerity and it is like a worldly business transaction, where we offer something (our visitation) and seek something in return (fulfilment of our needs).

Reply:

No one can make such a statement except that; one of the two things is true for him.

Either he is absolutely unaware of the teachings and traditions of the holy Ahle Bait (a.s.) or he is aware of the traditions, but has given preference to his personal opinions and agenda over the teachings of the Ahle Bait (a.s.) and is purposely spreading concepts against the traditions to reduce the attachment of the Shias with Ahle Bait (a.s.), cut them from their masters, undermine their lofty position and to create doubts amongst Shias.

We reply, with the below points.

1. If this logic is correct, then we should not seek our wants and needs from Allah, the Almighty after our Namaz or after reciting Holy Quran, since even in these instances our worship of Namaz or reciting the Holy Quran will be like a business transaction devoid of sincerity. But we see,

ALLAH HAS COMMANDED US TO ASK HIM AFTER PERFORMING NAMAZ

قَالَ النَّبِيُّ ص يَقُولُ اللَّهُ تَعَالَى ۔ ۔ ۔ وَ مَنْ أَحْدَثَ وَ تَوَضَّأَ وَ صَلَّى رَكْعَتَيْنِ وَ دَعَانِي وَ لَمْ أُجِبْهُ فِيمَا سَأَلَنِي مِنْ أَمْرِ دِينِهِ وَ دُنْيَاهُ فَقَدْ جَفَوْتُهُ وَ لَسْتُ بِرَبٍّ جَافٍ

Holy Prophet (s.a.w.a.) says that Allah, the Almighty, says, one whose ablution (wuzu) becomes invalid and he performs ablution again, then he recites two units of prayers, and then he calls Me, and if I do not answer him, concerning what he has asked Me from the affairs of his religion or his world then most certainly I have been harsh to him and the Lord is not harsh (or averse).⁷

In the above Hadith e Qudsi, Allah, the Almighty has instructed us that we should seek our needs either related to the world or the Hereafter from him after praying 2 units of prayer and He has promised that He will answer the prayers of such a person.

If we go by the logic presented by the disregarders of Ahle Bait (a.s.), Allah, the Almighty should have discouraged and reprimanded the act of asking Him after praying Namaz saying it shows lack of sincerity!

2. Now, especially with regards to seeking from Ahle Bait (a.s.) in visitation, it is clear that Allah has made them the channel for His mercy and the medium to reach him.

3. Allah, the Almighty instructed His chosen Prophets (a.s.), like Hazrat Adam (a.s.) or Hazrat Ibrahim (a.s.) and other Prophets (a.s.) to ask Him through the channel and medium of Ahle Bait (a.s.) and answered their prayers as well.

4. In another tradition, Imam Hadi (a.s.) has clearly mentioned that, there are places where Allah likes to be called, and the tomb of Imam Husain (a.s.) is one such place. Infact, he instructed his companions to send someone for the Ziyarat of Imam Husain (a.s.) on his behalf and pray for him (Imam Hadi (a.s.)) in the blessed shrine of his forefather.⁸

5. There are many traditions which have recommended and emphasized on the fact that the prayers of the visitors are fulfilled after his visitation or that it is recommended that the visitor seeks his needs after the visitation of the blessed shrines of the Ahle Bait (a.s.). We present here few traditions, in this regard.

Hazrat Imam Sadiq (a.s.) said: Once he (the visitor) arrives at the grave of Imam Husain (a.s.), Allah will speak to him confidentially and say, “O My servant! Ask me for anything and I will grant it. Call me, for I will answer you. Desire anything and I will fulfil it and ask Me for any of your needs so that I may grant it.”⁹

In another tradition Hazrat Imam Sadiq (a.s.) exhorted his followers to seek ones need after performing Ziyarat of Imam Husain (a.s.), he (a.s.) said, “Why don’t you go to his Ziyarat and invoke Allah near his grave and complain to Him about your needs?”¹⁰

In another tradition, Hazrat Imam Baqir (a.s.) has clearly instructed us to visit the shrines of Ahle Bait (a.s.) in times of need and to seek our needs after visitation.

Imam Baqir (a.s.) says, O so and so, what prevents you at times of need from going to the tomb of Imam Husain (a.s.), praying four Rakats and then asking Allah for you needs?¹¹

In one of the Duas to be recited at the time of bidding farewell to Hazrat Imam Husain (a.s.), we implore him, in these words,

“Peace be on you, O Wali of Allah. Peace be on you, Abu Abdullah. You are my protection from the chastisement of the Hereafter. This is the time for me to leave you although I am not abandoning you, I am not replacing you with anyone other than you, nor am I giving preference to anyone else above you. I have not lost the desire to be near you.”

“I have put myself in danger (by traveling to you) and have left my family and homeland (to come to you)”.

“So be there for me on the day of my need, poverty and indigence; the day when my parents, my children, my intimate friends, my companions and my relatives will not help me”.

“I ask Allah, who willed and created, to remove my anguish through you and I ask Allah, who willed for me to be parted from your site, not to make this last time I come (to you Ziyarat) and to allow me to return”.

“I ask Allah, who made my eyes to cry over you, to make this crying my support (on Judgment Day). And I ask Allah, who made me travel to you from my home and family, to keep this Ziyarat reserved for me¹²”.

6. Similarly in books related to Ziyaraat, like Kamiluz Ziyaraat, Kitab al-Mazaar of Sheikh Mufeed, Mafatih al-Jinan or other books of traditions, there are many Duas which have been narrated to be recited after Ziyarat, in which we make the Imam we are visiting a channel to beseech Allah, the Almighty.

7. Lastly, we conclude our reply with the below quotations from the magnanimous Ziyarat, Ziyarat Jameah Kabeera, in which we beseech the Imam we are visiting to intercede in front of Allah, and request him to seek forgiveness for our sins and then soon after we beseech Allah, the Almighty through the medium of the blessed Ahle Bait (a.s.).

يَا وَلِيَّ اللّٰهِ اِنَّ بَيْنِي وَ بَيْنَ اللّٰهِ عَزَّ وَ جَلَّ ذُنُوبا لا يَأْتِي عَلَيْهَا اِلا رِضَاكُمْ فَبِحَقِّ مَنِ ائْتَمَنَكُمْ عَلَى سِرِّهِ وَ اسْتَرْعَاكُمْ اَمْرَ خَلْقِهِ وَ قَرَنَ طَاعَتَكُمْ بِطَاعَتِهِ لَمَّا اسْتَوْهَبْتُمْ ذُنُوبِي وَ كُنْتُمْ شُفَعَائِي فَاِنِّي لَكُمْ مُطِيعٌ

O Wali of Allah! there are sins between me and Allah, Mighty and Majestic which cannot be erased except with your satisfaction, hence , for the sake of Allah who entrusted you with His secrets, and authorised you to supervise affairs of His creatures and regarded obedience to you as His obedience, plead forgiveness for my sins, for surely you are my intercessors as I am truly obedient to you .

And then we read,

اللّٰهُمَّ اِنِّي لَوْ وَجَدْتُ شُفَعَاءَ اَقْرَبَ اِلَيْكَ مِنْ مُحَمَّدٍ وَ اَهْلِ بَيْتِهِ الْاَخْيَارِ الْاَئِمَّةِ الْاَبْرَارِ لَجَعَلْتُهُمْ شُفَعَائِي فَبِحَقِّهِمُ ۔ ۔ ۔

O Allah! had I found intercessors closer to you than Mohammed (s.a.w.a.) and his noble Ahle Bait (a.s.), the righteous Imams (a.s.) I would have made them my intercessors…

OBJECTION 3 - MONEY SPENT DURING VISITATION

It is better to spend the money, spent during Ziyarat on other things like helping community, feeding poor, building hospital, schools, etc!

Reply:

It is shameful for a claimant of Shia’ism to say such a thing, which discourages a Shia to fulfil his duties towards the Ahle Bait (a.s.).

We seek help from Ahle Bait (a.s.) to keep us safe from the mischiefs on the last times and attempt to reply to the above objection with these words.

1. While it is advisable and recommended to do all the above things, it is not necessary that we sacrifice the visitation of our masters, the purified Ahle Bait (a.s.) and reallocate this same very budget or money for these things.

2. The above objectives can be fulfilled along with the visitation and Ziyarats of Ahle Bait (a.s.) and in no way we need to replace one with another.

3. As a matter of fact, Ziyarat will result in abundance (barkat) and increase in our sustenance as per traditions and one will be able to make even bigger schools, bigger hospitals, feed more people after coming back from Ziyarat!

4. Ahle Bait (a.s.) have said, the wealthy should perform Ziyarat twice a year and the poor should perform Ziyarat once a year¹³. They did not object to their Shias coming for Ziyarat again and again and neither did they lay out any conditions of fulfilling extra social responsibilities like above before coming for Ziyarat.

5. Even during the blessed lifetime of the Ahle Bait (a.s.), there were companions who stayed far away and made a point to visit them once every year. Imams (a.s.) used to make them their guests, be hospitable to them and never discouraged them from coming again and again and did not discourage them from visiting or asked them to feed the poor, creating community centres etc.¹⁴

6. Lastly, and if at all one must choose one over the other, than the right of Ahle Bait (a.s.) upon us is more than the right of other creations. How can we sacrifice a superior thing over an inferior thing!

OBJECTION 4 - PERFORMING ZIYARAT IS LIKE PERSONLALITY WORSHIP

Earlier objections like these were presented by the opponents of the holy Ahle Bait (a.s.) and the Shia faith. But in the last few years, few forward-thinking intellectuals within our community say that undertaking journeys for the visitation of the Ahle Bait (a.s.) is like ‘personality worship’ and we are commanded to worship only Allah. Worshipping anyone other than Allah is polytheism (Shirk), a sin which cannot be pardoned!

Reply:

This objection is farthest away from reality as possible and is nothing but ‘cheeky word play’.

No one who goes for visitation (ziyarat) of Ahle Bait (a.s.) considers them as ‘Allah’ or god. It is absurd to equate the blessed journeys of visitation to these holy and respected personalities as ‘personality worship’ or that the pilgrim who visits them is committing polytheism.

We will attempt to reply to this bizarre and audacious statement in the below words, which clearly show that the visitation of the holy Ahle Bait (a.s.) is strongly based on the two weighty things – the Holy Quran and the teachings of the purified Ahle Bait (a.s.).

VISITATION OF AHLE BAIT (A.S.) FROM THE HOLY QURAN

RESPECTING THE SIGNS OF ALLAH

Allah, the Almighty says in the Holy Quran,

وَ مَنْ يُعَظِّمْ شَعائِرَ اللَّهِ فَإِنَّها مِنْ تَقْوَى الْقُلُوبِ

and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts.¹⁵

Indeed, Holy Prophet (s.a.w.a.) and his purified progeny are from the ‘signs of Allah’, rather they are ‘the greatest sign of Allah’, Hazrat Ameerul Momineen (a.s.) says,

مَا لِلَّهِ آيَةٌ أَكْبَرُ مِنِّي‏

“There is no sign for Allah, greater than me”¹⁶

The journeys of visitation of these great and magnanimous personalities are as per the teachings of the Holy Quran and command of Allah, the Almighty where he has asked the creations to respect His signs and has further equated respecting His signs as a mark of piety. Not only is it allowed as per the Holy Quran rather it is recommended and advised.

The blessed journeys of visitation of the purified Ahle Bait (a.s.) is due to the great position and high status that they have near Allah. Allah has made these blessed personalities His door and commanded His creations to come to Him through them.

HOUSES IN WHICH ALLAH DESIRES THAT HE IS REMEMBERED

فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ

“In houses which Allah has permitted to be raised and that His name be mentioned in them; glorifying Him within them in the mornings and the evenings”¹⁷

Holy Prophet (s.a.w.a.) was asked concerning the above verse, he (s.a.w.a.) pointed towards the house of Imam Ali (a.s.) and Janabe Fatima Zahra (sa).¹⁸

Similarly, there are many Ziyarats in which we read thus,

فَجَعَلَكُمْ فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ وَ جَعَلَ صَلَوَاتِنَا عَلَيْكُمْ رَحْمَةً لَنَا وَ كَفَّارَةً لِذُنُوبِنَا

“and He made you (Ahle Bait (a.s.)), as the houses which Allah has permitted to be raised and that His name be mentioned in them, and He has made salutations upon you as a (source of) mercy and compensation for our sins”.¹⁹

Again, in the light of the above noble verse of the Holy Quran and teachings of the Ahle Bait (a.s.) it is established that the houses and shrines of the purified Ahle Bait (a.s.) are indeed places where Allah, the Almighty desires and likes that He be mentioned in them.

Therefore, visiting these blessed shrines, performing Namaz in them, reciting the Holy Quran, reciting the Ziyarats attributed to the holy Ahle Bait (a.s.) and performing other obligatory and recommended actions in these blessed shrines are very much as per the teachings of the Holy Quran and the purified Ahle Bait (a.s.).

VISITATION OF AHLE BAIT (A.S.) IN THE TRADITONS OF AHLE BAIT (A.S.)

We have presented many traditions in the first part of this book, where the holy and purified Ahle Bait (a.s.) have exhorted their followers to perform their visitation again and again, they have equated their visitation after their passing away similar to visiting them in their lifetime and many also mentioned many great and unfathomable rewards for the one who undertakes these blessed journeys.

We are mentioning a couple of them again below.

Imam Reza (a.s.) said: There is a binding contract on every Shia and follower towards his Imam and the most perfect and beautiful way to fulfil this contract is to perform the Ziyarat of the grave of that Imam.²⁰

Holy Prophet (s.a.w.a.) said, “And a group of people who love us will go to his Ziyarat (Imam Husain (a.s.)). No one on earth knows Allah better than them and no one is more earnest to establish our rights than they are.²¹

In the above tradition, Holy Prophet (s.a.w.a.) declares that those who perform the Ziyarat of Ahle Bait (a.s.) have higher recognition of Allah. One who has higher recognition of Allah, will not associate anyone with Him. Therefore, those who visit the Ahle Bait (a.s.) do not do so considering them as gods or indulge in polytheism by doing so.

SUBMITTING TO AHLE BAIT (A.S.) AND FOLLOWING THEM IS NOT PERSONALITY WORSHIP

We should also bear in mind, that Ahle Bait (a.s.) are not at the position of Divinity and they are not Allah, but at the same time Allah, the Almighty has commanded complete submission and obedience of these noble and exalted personalities.

ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا

And whatever the Messenger gives you, take it and what he prohibits you from, then you refrain from it.

We have seen earlier, under the discussion of Recognition of an Imam, that,

وَ أَدْنَى مَعْرِفَةِ الْإِمَامِ أَنَّهُ عِدْلُ النَّبِيِّ إِلَّا دَرَجَةَ النُّبُوَّةِ

“and the least recognition of the Imam (a.s.) is that he is an equal of the Prophet (s.a.w.a.) except for the rank of the Prophethood”

Therefore, the verse quoted earlier which mentions Holy Prophet (s.a.w.a.) and other verses of Holy Quran which mention Holy Prophet (s.a.w.a.) are all applicable for his blessed and pure progeny (a.s.) as well and complete submission and obedience of the Imams (a.s.) is obligatory just as the Holy Quran necessitates complete submission and obedience for the Holy Prophet (s.a.w.a.).

Hazrat Imam Sadiq (a.s.) exclaims in another tradition,

بِنَا عُبِدَ اللَّهُ نَحْنُ الْأَدِلَّاءُ عَلَى اللَّهِ وَ لَوْلَانَا مَا عُبِدَ اللَّه‏

Due to us that Allah is worshipped. We are the Guides unto Allah. Were it not for us, Allah would not have been worshipped.²²

In light of traditions and explanation of the purified Ahle Bait (a.s.) it is clear that the creations would not have known the real way to worship Allah, to gain proximity to Him or to reach His satisfaction without the Ahle Bait (a.s.). Therefore, if we really intend to worship Allah, in a manner that will take us closer to His Satisfaction, then we have to submit to Ahle Bait (a.s.), learn their teachings and act on it. There is no other path other than the path of Ahle Bait (a.s.) which will take us closer to Allah, His satisfaction and salvation in the Hereafter.

We read in Ziyarat Jameah Kabeera,

مَنْ أَرَادَ ٱللَّهَ بَدَأَ بِكُمْ

Whoever desires Allah, should begin with you

Therefore, submitting to Ahle Bait (a.s.), referring to them, presenting our needs to them, making them a channel between us and Allah, the Almighty does not tantamount to polytheism, rather all these actions are as per the commands of Allah and teachings of the Ahle Bait (a.s.).

It is also worth mentioning here that, complete submission and obedience to the purified Ahle Bait (a.s.) is due to the fact that they are infallible and free from errors, mistakes and sins. And therefore, complete submission to ordinary mortals is not possible since everyone is prone to error of judgement, mistake in understanding and temptations and deviation of Shaitan either big or small. If we either consciously or sub-consciously completely submit to any other ordinary mortal, then this will definitely be considered as personality worship which we should stay away from.

Ahle Bait (a.s.) have warned us,

لَا يُقَاسُ بِنَا أَحَدٌ يَا جَابِرُ بِنَا وَ اللَّهِ أَنْقَذَكُمُ اللَّهُ وَ بِنَا نَعَشَكُمْ وَ بِنَا هَدَاكُمْ وَ نَحْنُ وَ اللَّهِ دَلَلْنَا لَكُمْ عَلَى رَبِّكُمْ فَقِفُوا عِنْدَ أَمْرِنَا وَ نَهْيِنَا وَ لَا تَرُدُّوا عَلَيْنَا مَا أَوْرَدْنَا عَلَيْكُمْ فَإِنَّا بِنِعَمِ اللَّهِ أَجَلُّ وَ أَعْظَمُ مِنْ أَنْ يُرَدَّ عَلَيْنَا وَ جَمِيعُ مَا يَرِدُ عَلَيْكُمْ مِنَّا فَمَا فَهِمْتُمُوهُ فَاحْمَدُوا اللَّهَ عَلَيْهِ وَ مَا جَهِلْتُمُوهُ فَرُدُّوهُ إِلَيْنَا وَ قُولُوا أَئِمَّتُنَا أَعْلَمُ بِمَا قَالُو۔۔۔

Do not compare us with anyone! O Jabir! By Allah! Through us Allah saved you, through us He has sustained you, through us He guided you and by Allah we point you towards your Lord. Therefore, stop at our orders and our prohibitions, and do not rebut upon us whatever we refer to you all, for we, by the favour of Allah, are more majestic and mightier that it should be rebutted to us and the entirety of what reaches to you from us. Then you praise Allah for what you understand and return back to us what you do not understand and say, ‘our Imams (a.s.) are more knowing of what they have said’.²³

OBJECTION 5 - WE ARE SINFUL, FIRST REFORM THEN PERFORM ZIYARAT

We have committed so many sins and the Ahle Bait (a.s.) are pure and infallible. How can a sinful person go for their Ziyarat. We should reform ourselves first and then perform Ziyarat!

Reply:

Shaitan has many tricks up his sleeve. He either reduces the significance of a thing or elevates it and makes it so difficult in our mind that we feel discouraged to perform it.

This objection falls in the latter category.

We reply,

1. There are so many traditions which have advised us and exhorted us to perform the blessed visitation of the holy Ahle Bait (a.s.). These traditions have not laid down any condition or eligibility that only those who have not sinned should perform the Ziyarat.

2. Rather, it is the exact opposite, when those who have sinned perform the Ziyarat, their sins are forgiven.

3. And we have been advised to continue with good deeds after we return. And they are not set as a condition before we perform their Ziyarat!

4. Although it is good to be ashamed of one’s sins, but being ashamed of our sins is one thing and letting it become a barrier to perform another good deed which can actually burn those sins away is another and this is nothing but a whispering of Shaitan.

5. This same logic does not stop a person from performing Namaz daily. One can argue, I sinned today, and I am feeling ashamed, therefore I will not pray Zohar and Asr prayers as I am ashamed to stand in front of Allah! No, no sane mind will accept this argument. Rather, not performing namaz will be counted as an additional sin.

6. Traditions have mentioned that visitation of Ahle Bait (a.s.) is obligatory²⁴, furthermore, traditions say one who omits the Ziyarat of Imam Husain (a.s.) without any valid reason would be placed in Hell²⁵. Therefore, if someone who is capable of performing the Ziyarat of Ahle Bait (a.s.) and still does not perform it, it is as if he as belittled something significant.

Such thoughts are nothing but whisperings from Shaitan to keep us away from the holy Ahle Bait (a.s.) and make us devoid of the Divine Favours and Grace that He bestows on those who perform the visitation of His chosen ones.

OBJECTION 6 - OUR ZIYARATS ARE NOT ACCEPTED

Our visitation and Ziyarat is of no use and they are not accepted. Ziyarat of only those individuals is accepted who can hear the reply of “Salaam” of the Imam (a.s.) or are able to converse with them.

Therefore, since I do not hear their replies, that means our Ziyarat is not accepted and it is merely a journey towards a grave without any rewards of benefits, either for the world or Hereafter.

Reply:

This is another argument or logic presented to really demotivate a person from undertaking these blessed journeys for the visitation of our masters, the holy and purified Ahle Bait (a.s.).

We attempt to reply to this argument in the below manner,

1. Yes, there are incidents which show that few scholars and normal people could listen to reply of Salaam or converse with the holy Ahle Bait (a.s.) while standing in front of their tombs or Zari.

2. But not been able to listen to them is not an indicator that the Ziyarat is not accepted.

3. Again, numerous traditions having been narrated concerning visitation of the Ahle Bait (a.s.) but none of them say that Ziyarat is only accepted if we are able to hear their reply. Traditions have not put forth any such condition or reasoning.

4. Traditions clearly mention that the Ahle Bait (a.s.) listen to our salaam and reply to them, but their replies are veiled from our ears. Ahle Bait (a.s.) reply to the salutations of everyone who salutes them.

5. There are many traditions where Ahle Bait (a.s.) have promised rewards for their visitors in this world and the Hereafter, and none of these traditions, lay a condition that these rewards are for those who could hear the reply of the salaam. We present few traditions.

Holy Prophet (s.a.w.a.): On Judgment Day, I will visit one who has performed my Ziyarat or the Ziyarat of anyone from my progeny; till I save him from the terrors of that day.²⁶

Imam Sadiq (a.s.) said: When a man leaves his family to visit the grave of Imam Husain (a.s.), with the first step he takes, all his sins are forgiven. Then as he travels, he will become further purified. Once he arrives at the grave of Imam Husain (a.s.), Allah will speak to him confidentially and say,

“O My servant! Ask me for anything and I will grant it. Call me, for I will answer you. Desire anything and I will fulfill it and ask Me for any of your needs so that I may grant it.”²⁷

In the above tradition, we see that the Divine rewards and mercy are bestowed upon the visitor even before he has arrived in the shrine of the Ahle Bait (a.s.) or conveyed Salaam to them.

Each step after he leaves his home, purifies him further. Even in the second part of the above tradition, Allah has not laid out a condition that I grant needs of only those who can hear the reply to the salaam.

The logic presented in the objection is completely flawed, has no merit or basis in the traditions of the Ahle Bait (a.s.).

It is noteworthy that the above objections concerning the visitation of the holy Ahle Bait (a.s.) are not from those who deny them but rather from those who apparently claim to be their Shias and followers and surprisingly even undertake these journeys at times!

It is astonishing to see that just as the extremists destroyed the physical houses, tombs and relics of the Holy Prophet (s.a.w.a.) and his purified progeny (a.s.) from the holy cities of Mecca and Medina to decrease their remembrance; similarly, there is group within our community itself, which is trying its level best to reduce the remembrance of the holy Ahle Bait (a.s.). They will raise doubts, objections, and suspicion on either the merits of Ahle Bait (a.s.), their miracles, their superiority, their blessed visitation and other things which are associated with them.

We pray to Allah, the Almighty to keep us steadfast on the straight path and that He protects us for the sake of Ahle Bait (a.s.) from doubts in religion.

Footnotes

1. Odattul Daee, Tradition 762 ↩

2. Kamiluz Ziyaraat, Chapter 55, Tradition 3 ↩

3. Kamiluz Ziyaraat, Chp. 78, Tradition 4 ↩

4. Kamiluz Ziyaraat, Chp. 70, Tradition 6 ↩

5. Kamiluz Ziyaraat, Chp. 98, Tradition 10 ↩

6. Kamiluz Ziyaraat, Chp. 98, Tradition 13 ↩

7. Wasailush Shia, Vol. 1, pag 382 ↩

8. Kamiluz Ziyaraat, Chp. 90, Tradition 1 ↩

9. Kamiluz Ziyaraat, Chp. 49, Tradition 2 ↩

10. Kamiluz Ziyaraat, Chp. 69, Tradition 8 ↩

11. Kamiluz Ziyaraat, Chp. 83, Tradition 1 ↩

12. Kamiluz Ziyaraat, Chp. 84, Tradition 2 ↩

13. Kamiluz Ziyaraat, Chp. 98, Tradition 1 ↩

14. One example - incident of the Balkhi who came to visit Imam Zainul Abideen (a.s.) quoted under the topic of Generosity of Imam Sajjad (a.s) in Part 3 ↩

15. Surah Hajj (22): Verse 32 ↩

16. Tafseer e Qummi, Vol. 1, page 309, al-Burhan fi Tafeer al-Quran, Vol. 3, page 15 ↩

17. (Surah Noor 24: Verse 36) ↩

18. Tafseer e Burhaan, Vol. 4, Page 76 ↩

19. Al-Kafi, Vol. 4, page 559 ↩

20. Kamiluz Ziyaraat, Chp 43, Tradition 2 ↩

21. Kamiluz Ziyaraat, Chp. 22, Tradition 2 ↩

22. Kitab at-Tawheed of Sheikh Sadooq (a.r.), page 152; Bihar al-Anwaar, Vol. 26, page 260 ↩

23. Bihar al-Anwar, Vol. 46, page 278 ↩

24. Kamiluz Ziyaraat, Chapter 43 – Concerning that Ziyarat of Imam Husain (a.s.) is obligatory on all ↩

25. Kamiluz Ziyaraat, Chp 78, Tradition 5 ↩

26. Kamiluz Ziyaraat, Chp. 1, Tradition 4 ↩

27. Kamiluz Ziyaraat, Chp. 49, Tradition 2 ↩