CHAPTER SIXTEEN

JOURNEYING TO VISIT THE BURIAL PLACES OF SAINTS

Traveling for the Urs of the Friends of Allah and visting (ziyaarat) graves is permissible and a means of reward. However, Deobandis, etc. label this Haraam as well.

IN PROOF OF TRA YELING FOR URS

The ruling of traveling is related to its aim. In other words, it is Haraam to travel for something that is Haraam, permissible for something that is permissible, Sunnah for something that is Sunnah and Fardh for something that is Fardh. For example, Hajj is Fardh, so journeying for it is also Fardh. At times, traveling for Jihad or business becomes Sunnah because they are Sunnah practices themselves. Traveling to visit (ziyaarat) the Holy Prophet’sصلی اللہ علیہ وسلم. Rauza Sharif is Waajib because the visting itself is Waajib. Traveling to meet friends, join functions of weddings, etc. of family and friends or to consult doctors, etc. is permissible as these things are allowed. And finally, traveling to steal or vandalize is Haraam because these acts are Haraam. In short, if you want 10 know the ruling of a journey, you should look at the intention behind it. Urs is chiefly defined as visiting the grave, and visiting graves is Sunnah. Therefore, it will be counted as Sunnah.

The Holy Quran has spoken of traveling in several places,

“[For] He who leaves his home to migrate (hijrat) towards Allahعزوجل and His Rasoolصلی اللہ علیہ وسلم but was then apprehended by death, his reward is established by Allahعزوجل “16.1- Surah Nisaa, Verse 100

"Traveling in both seasons of winter and summer has dirtied the Quraish."16.2_ Surah Quraish, Verses 1-2

The above two verses verify the permissibility of traveling for either hijrat or business.

"And remember when Musa said to his servant, "I will not stop until 1 reach the place where two oceans meet." 16.3 Hadrat Musa علیہ السلام went to meet Hadrat Khidr علیہ السلام Journeying to meet the Mashaaikh is proven from this.

"O My sons! Go and search for Yusuf علیہ السلام and his brother and do not become hopeless of the mercy of Allahعزوجل," 16.4 Hadrat Yaqoob علیہ السلام ordered his sons to search for Hadrat Yusuf علیہ السلام. Traveling in search of a beloved is proven from this.

Hadrat Yusuf علیہ السلام said, "Take this cloth of mine and place it on the face of my father. His eyesight will be restored," 16.5 The above verifies traveling to either gain or give treatment to the sick,

"Thereafter, when they all reached Hadrat Yusuf علیہ السلام, he made place for his mother and father”16.6 this proves journeying to meet children.

The children of Hadrat Yaqoob علیہ السلام said to their father "Send our brother with us. We shall bring grain and definitely protect him,’6.1 This proves traveling to gain sustenance (rizq).

Hadrat Musa علیہ السلام was instructed, "Go to Firaun because he has become tyrannical." 16.8 From this, journeying for the propagation of Islam (tabligh) is confirmed.

The Holy Prophetصلی اللہ علیہ وسلم state? "The person who comes out in search of knowledge is on the path of Allahعزوجل.16.8a - Mishkaat, Kitaabul-Ilm

The Ahadith state, "Seek knowledge even if it is in China." 16.8b

The book Kareema has the following stanza, "To seek knowledge is Fardh on you, and traveling for it is compulsory." This establishes traveling to gain knowledge,

Shaikh Saadi Shiraazi states. "Go and tour the world before death," (Gulistaan) Journeying to tour the world is proven by this. Similarly, the Holy Quran states, "O My Beloved, say to the Disbelievers, ''Tour the earth and see the result of the Kuffaar,' 16.11 Traveling to places that were struck with Divine punishment so that we may learn from them is also proven here.

When such an excessive amount of reasons for traveling have been proven, then surely traveling to visit the tombs (Mazaars) of the Friends of Allahعزوجل has been established more effectively. The Saints are spiritual doctors whose guidance is different. Divine glory can be seen when visiting their Mazaars because those who are close to Allahعزوجل rule the world even after their demise. Visiting Mazaars causes an urge to make ibaadat more excessively and dna is accepted more quickly.

Shaami رضی اللہ تعالٰی عنہ states, "Is traveling to visit the graves, just as how the people of today practice journeying to visit Khalilur-Rahman (i.e. Hadrat Ibrahim علیہ السلام ) and Sayed Badawi , Mustahab? I haven't seen any elucidation on this by any of our Imams. Some Shafee Ulama have prohibited this, deducing it (qiyaas) from journeying to too far Musjids. However Imam Ghazzali رضی اللہ تعالٰی عنہ has refuted this prohibition and clearly explained the difference between them," 16.11. - Vol. I, Discussion of Ziyaarat of Graves

Shaami رضی اللہ تعالٰی عنہ further states, "However, the Friends of Allahعزوجل are different in relation to nearness to Allahعزوجل and giving benefit to those who visit them. This difference is based on their Divine Secrets and knowledge.,,16.11 - Ibid

Discussing the relevance of Imam Abu Hanifa رضی اللہ تعالٰی عنہ, Allama Shaami رضی اللہ تعالٰی عنہ quotes this statement of Imam Shafee رضی اللہ تعالٰی عنہ , "I attain benefit from Imam Abu Hanifa رضی اللہ تعالٰی عنہ and also go to his place of burial. Whenever I am faced with a need, I perform two rakaats of Namaaz, to his Mazaar and make dua to Allahعزوجل. My need is then swiftly completed." 6.14 Introduction of Shaami رضی اللہ تعالٰی عنہ .

This extract proves a few things,

1. Traveling to visit graves is permissible because Imam Shafee رضی اللہ تعالٰی عنہ left his home in Palestine and went to Baghdad to visit the burial place of Imam Abu Hanifa رضی اللہ تعالٰی عنہ.

2. It is also permissible to attain barkat from the inmate of a Mazaar .

3. Go to their burial places and make dua .

4. And accept the irunate to be one who can fulfill one's needs.

5. Traveling to visit the Rauza of Rasoolullahصلی اللہ علیہ وسلم being necessary is also proven here.

Maulwi Rashid Ahmed writes, ''The Ulama of the Able-Sunnah differ about traveling to visit the Buzurgs. Some rule it to be allowed while others negate its validity. Both groups are from the AhIe-Sunnah. The ruling is contrasting and arguing about it is incorrect. It is impossible for us Muqallids to decide upon a ruling about this." - Fataawa Rashidia, Vol. I, Pg. 59