In Islam, ziyara(h) (زيارة ziyārah, "visit") or ziyarat (Persian: زیارت, 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. 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.
Yes, it is permissible if there is compatibility in Fath and Akhlaq.
Yes, this is in the book Kamil al-Ziyarat:
The narration is as follows: I said to Imam Sadiq (A), “May I be sacrificed on you, I cannot afford to go to Hajj every year.” The Imam (A) replied: If you ever wanted to go to the Hajj but could not afford it, go to the Ziyarat of Imam Husain (A), for indeed it will be recorded as a Hajj for you. And if you ever wanted to go for Umrah but could not afford it, go to the Ziyarat of Imam Husain (A), for indeed it will be recorded as an Umrah for you.
As for why? Allah knows best.
However, some thoughts. First, it is not neglecting hajj, only discussing the situation where it is impossible.
Second, it is also said that worshipping at Masjid al-Kufa has a similar reward to hajj, and Masjid al-Kufa is associated with Imam Ali (A) so this general idea is not only said about Karbala (although it is more emphasized for Karbala).
Third, if someone from afar cannot perform hajj, then probably they also cannot go to Medina and visit the Prophet (S), so it is not worth mentioning here.
Fourth, there are many narrations that indicate there is something spiritually unique about Karbala and where Imam Husain (A) was laid to rest, and visiting Imam Husain (A) is emphasized above visiting the resting places of the other Imams. So, it is good to trust in that and assume there is in fact a hidden merit to visiting Karbala which is not found in other places. There are many aspects of the spiritual world that we don't see with our physical eyes and in our everyday reality. Of course, it is also very good to visit Imam Ali (A)!
The best way to answer this question for one's self is to go to all these places (hajj, Najaf, Karbala) and develop a personal view. If you have not, may Allah bless you with the opportunity!
The rules for females who are passing their menstruation period are same:
1. No Namaz (Preyers) whether obligatory or recommended and no Qaza (Qadha) of such Prayers later on.
2. No fasting but it must be made up as Qaza later on if she misses fasting any day in the Month of Ramadhan.
3. No sexual intercourse is permissible during menstruation period. Divorce is invalid during menstruation period.
4. It is not allowed for her and any person who is in the state of Janabah (man or woman) to recite any of the four verses of Quran of obligatory Sajda (In Sura Al-Alaq, Sura An-Najm, Sura Fussilat and Sura Al-Sajdah)
5. It is not allowed for her and any person who is in the state of Janabah (man or woman) be inside any Masjid. The inside of shrines of Ahlul Bayt (AS) are Masjids. The courtyard (Sahn) is not a Masjid so she can be in the Sahn but not inside the shrine.
We should not conflate the reward of the Ziyaras or Hajj. Performing one does not mean we should not perform the other. Hajj has its specific times and the Ziyara of Imam Hussayn has a specific time. If you can afford to perform both, that would be great. Keep in mind, those who perform Hajj will also have the opportunity to visit RasulAllah, FatimaZahra, and the Imams in Baqee'.
It is an Arabic word for "visiting". In religious terms, it is used for visiting the final resting place of a sacred personality such as one of the prophets or twelve Imams. It can also be used to refer to ritual texts recited at these places to send greetings and blessings upon them, or which are recited at certain times of the year from afar for the same reason.
I am not personally aware of narrations specifically encouraging the visiting of those sites. (Someone may correct me!) However, there are ziyarat texts narrated for them.
However, there are narrations encouraging the visiting of all of the Imams, which would include them, and it is good to go and pay respects as a gesture of loyalty and to help maintain a tie with the history and people who once walked there and were laid to rest there. Some people might also want to go as a form of resistance to the oppression that Shi'a face today and to make a stand to show that we will not be afraid to go, and that is also good.
That being said, there are a lot of narrations emphasizing visiting other places, such as Mecca, Medina, Karbala, Najaf, and Mashhad, so I would personally place the emphasis on visiting those places first.
It truly is a blessed opportunity for not only the mother, but the infant as well, to be brought to the holy sanctuaries of Ahlul Bayt (a.s.). Nurturing a child the love of Ahlul Bayt (a.s.) by taking them to holy Shrines, and from such a young age, engraves faith and belief in their hearts.
Therefore, the mother should seize the opportunity of giving her baby the most exposure to the holy Shrines, and benefiting from that spiritual atmosphere.
That being said, like everywhere else one travels, certain precautions must be taken.
Try to select a date where the weather in Iraq is moderate. Not too hot, and not too cold. Spring, or Autumn, for example. Keep in mind that electricity is still a problem there.
Pack basic essentials for the baby's needs, from clothes to nappies. A compact pram would also be useful. Bring child medicine, like panadol, nappy rash, etc, and also medication for diarrhea.
Try to choose quiet times when you go for the Ziyarah, and avoid big crowds. Keep an eye on you child, and try not to be conspicuous. For your own protection, and for your baby's protection, pay sadaqah regularly, and keep a hirz on your baby.
It would be very useful to travel with people who would assist you throughout the trip. Try not to rely on others, but at times you will need help with certain things, and maybe just a little rest.
Continue to remind yourself that you wish to gain proximate benefit from Ziyarah, and that your intention is purely for Allah ta'ala. Also, remember that your reward is based on the amount of difficulty you go through, so everything you endure will be taken into consideration in the eye of the Almighty.
And please keep us in your duas.
It is the same situation when you perform Hajj or Umra and want to know whether it was accepted or not. Though no one can definitely claim that his Ziyarat has been accepted but there are some signs which can have some meaning. Accepted worship make us feel improvement in the state of our heart in loving, remembering and obeying Allah. If we feel more humble and more obedient to Allah (SWT), the Prophet (SAWA)and Ahlul Bat (AS) then it is a good sign.
Another sign of acceptance is feeling more willing to serve the Nobel cause of Ahlul Bayt (AS) and scarify in their way.
Another sign of acceptance is feeling more love and respect to all believers especially those who performed Ziyarat or wish to perform it.
The Haj is wajib to perform for a person who is able (mustati').
Despite the very regrettable action of the regime in power in the region, our Maraje' have not guided otherwise.
The constant Shi'a presence is vital in this global gathering of Muslims and you should go if as soon as you are able.
Among the calamities that have befell the Muslim Ummah is that oppressors have usurped positions and taken control of holy places. This dates all the way back to the Umayyad Dynasty.
As you have read, during a certain time in the Abassid era, Ziyarah of Imam Husain (a.s.) was restricted, and if one was to visit they would have to offer their hand to be cut off. People still went. They sacrificed everything to keep holy places full of the true followers of Islam.
This is how we need to think of visiting the holy land of Meccah and Medinah. If we vacate it from our presence, it will further strengthen the enemies of Islam. It is for this reason that all our Jurists, and throughout history, have always said Hajj is wajib should one meet the fiqhi requirements of 'Istita'ah.
I believe it is a wrong misconception that performing Hajj pilgrimage validates the Saudi regime, or any other fallacy arguments that would deprive one from performing their Wajib obligation.
Please re-think your decision, and refer to the juristic views of our Fuqaha' in regards to the obligation of Hajj, and how we will be able to contribute so much by our presence in the holy land of Meccah and Medina.
And Allah knows best.
In this case, for the acts of Hajj in which taharah is wajib, like tawaf and salat tawaf, she will need to readjust certain things, the details of which are in Fiqh books.
As for Ziyarah, she can still go to the holy shrines, but there are certain areas in which she will not be able to enter into. The boundaries of these areas differ in each shrine, and so she should ask until where is she able to go to.
And Allah knows best.
Of course not
I thought you are going to ask about her need to ask permission to do Mut'ah which is also permitted without that permission from anyone, if she already had relations during that married time.