Ziyarat
In Islam, ziyara(h) ( "ziyārah", "visit") or ziyarat (, "ziyārat", "pilgrimage") is a form of pilgrimage to sites associated with Muhammad, his family members and descendants (including the Shī‘ī Imāms), his companions and other venerated figures in Islam such as the prophets, Sufi auliya, and Islamic scholars. Sites of pilgrimage include mosques, maqams, battlefields, mountains, and caves. "Ziyārat" can also refer to a form of supplication made by the Shia, in which they send salutations and greetings to Muhammad and his family. Terminology. "Ziyarat" comes from "to visit". In Islam it refers to pious visitation, pilgrimage to a holy place, tomb  or shrine. Iranian and South Asian Muslims use the word "ziyarat" for both the Hajj pilgrimage to Mecca as well as for pilgrimages to other sites such as visiting a holy place. In Indonesia the term is "ziarah" for visiting holy places or graves. Different Muslim-majority countries, speaking many different languages, use different words for these sites where "ziyarat" is performed: Views on Ziyarat. Sunni view. More than any other tomb in the Islamic world, the shrine of the Prophet Muhammad is considered a source of blessings for the visitor. A "hadith" of the Prophet states that, ""He who  visits my grave will be entitled to my intercession"" and in a different version ""I will intercede for those who have visited me or my tomb."" Visiting the Prophet's tomb after the pilgrimage is considered by the majority of Sunni legal scholars to be recommended. The early scholars of the salaf, Ahmad Ibn Hanbal (d. 241 AH), Ishaq Ibn Rahwayh (d. 238 SH), Abdullah ibn Mubarak (d. 189 AH) and Imam Shafi'i (d. 204 AH) all permitted the practice of "Ziyarah" to the Prophet's tomb. According to the Hanbali scholar Al-Hasan ibn 'Ali al-Barbahari (d. 275  AH), it is also obligatory to send salutations (salam) upon Abu Bakr al-Siddiq and ‘Umar ibn al-Khattab after having sent salutations upon the Prophet. The "hadith" scholar Qadi Ayyad (d. 544 AH) stated that visiting the Prophet was ""a sunna of the Muslims on which there was consensus, and a good and desirable deed."" Ibn Hajar al-Asqalani (d. 852 AH) explicitly stated that travelling to visit the tomb of the Prophet was ""one of the best of actions and the noblest of pious deeds with which one draws near to God, and its legitimacy is a matter  of consensus."" Similarly, Ibn Qudamah (d. 620 AH) considered "Ziyarat" of the Prophet to be recommended and also seeking intercession directly from the Prophet at his grave. Ibn Taymiyyah condemned all forms of seeking intercession from the dead and said that all "ahadith" encouraging visitation to the Prophet's tomb are fabricated ("mawdu‘"). This view of Ibn Taymiyyah was rejected by mainstream Sunni scholars both during his life and after his death. The Shafi'i hadith master Ibn Hajar al-Asqalani stated that ""This is one of the ugliest positions that has been reported of Ibn Taymiyya"". The Hanafi hadith scholar  Ali al-Qari stated that, ""Amongst the Hanbalis, Ibn Taymiyya has gone to an extreme by prohibiting travelling to visit the Prophet – may God bless him and grant him peace"" Qastallani stated that ""The Shaykh Taqi al-Din Ibn Taymiyya has abominable and odd statements on this issue to the effect that travelling to visit the Prophet is prohibited and is not a pious deed."" Other historic scholars who recommended "Ziyarah" include Imam al-Ghazali (d. 505 AH), Imam Nawawi (d. 676 AH) and Muhammad al-Munawi (d. 1031 AH). The tombs of other Muslim religious figures are also respected . The son of Ahmad ibn Hanbal named Abdullah, one of the primary jurists of Sunnism, reportedly stated that he would prefer to be buried near the shrine of a saintly person than his own father. Shia view. There are reasons why Shī‘ah partake in "Ziyarah" which do not involve the worship of the people buried within the tombs. Ayatullah Borujerdi and Ayatullah Khomeini have both said: The Shī‘ah do however perform Ziyarah, believing that the entombed figures bear great status in the eyes of God, and seek to have their prayers answered through these people (a form of Tawassul) – Sayyid  Muhammad Hasan Musawi writes: In this regard, Ibn Shu’ba al-Harrani also narrates a hadīth from the tenth Imām of the Twelver Shī‘as: The Ziyarah of the Imāms is also done by the Shī‘ah, not only as a means of greeting and saluting their masters who lived long before they were born, but also as a means of seeking nearness to God and more of His blessings ("barakah"). The Shī‘ah do not consider the "hadith" collected by al-Bukhari to be authentic, and argue that if things such as "Ziyarah" and "Tawassul" were innovations and "shirk", Muhammad himself would have  prohibited people as a precaution, from visiting graves, or seeking blessings through kissing the sacred black stone at the Ka‘bah. It is a popular Shi'i belief that to be buried near the burial place of the Imams is beneficial. In Shi'i sacred texts it is stated that the time between death and resurrection ("barzakh") should be spent near the Imams.