Ibn Bazz: Is it permissible for women to visit graves?

Is it permissible for women to visit graves? 

A: It is authentically reported that the Messenger of Allah (peace be upon him) cursed the women who visited graves, according to the Hadith narrated by Ibn ‘ Abbas, Abu Hurayrah, and Hassan ibn Thabit Al­Ansary (may Allah be pleased with them all). The scholars have deduced from this report that it is Haram (prohibited) for women to visit graves, because cursing is only mentioned in relation to deeds that are Haram. In fact, it indicates that it is a major sin, as the scholars mention that sins which entail a curse or a threat are considered as major sins. 

Therefore, the correct view is that it is Haram for women to visit graves, not just Makruh (reprehensible). The reason is and Allah knows best that women in general have little patience, and this may result in them wailing or the like, and this contradicts the obligatory patience in this situation. They are also a source of Fitnah (temptation), so if they visit graves and accompany funeral processions (to the cemetery), men may be tempted by them or they may be tempted by the men. The perfectly comprehensive Islamic Shari‘ah (law) blocks the means leading to Fasad (corruption) and Fitnah, out of Allah’s Mercy for His Servants. It was authentically reported that the Messenger of Allah (peace be upon him) said, “I am not leaving behind me any Fitnah more harmful to men than women.” (Agreed upon by Al­Bukhari and Muslim as Sahih [a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish]) It is obligatory to block the means to the above­mentioned Fitnah. The purified Shari‘ah also forbids Tabarruj (women dressed immodestly in violation of the Islamic dress code), women speaking softly to men, Khulwah (being alone with a member of the opposite sex) with a non­Mahram (not a spouse or an unmarriageable relative), and traveling without a Mahram. All this is to block the means leading to the Fitnah that could be caused by them. The opinion of some Fuqaha’ (Muslim jurists) is that making the graves of the Prophet (peace be upon him) and his two Sahabah (Companions, Abu Bakr and ‘Umar [may Allah be pleased with them both]) exceptions from this rule is without evidence. The correct view is that the prohibition is general and includes all graves, even the graves of the Prophet (peace be upon him) and his two Sahabah (may Allah be pleased with them both). This is the established opinion based on the evidence. 

As for men, it is Mustahab (desirable) for them to visit graves, including that of the Prophet 

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(peace be upon him) and his two Sahabah, as long as no travel is undertaken, acting upon the saying of the Prophet (peace be upon him), “Visit graves, for they remind you of the Hereafter." (Related by Muslim in his "Sahih [Book of Authentic Hadith]")Traveling for the purpose of visiting graves is not permissible. However, it is lawful to travel especially to visit the three Masjids (Mosques), as the Prophet (peace be upon him) said, “No journey should be made except to three Masjids: Al­Masjid Al­Haram (the Sacred Mosque in Makkah), this Masjid of mine (Al­Masjid Al­NabawyinMadinah),andAl­MasjidAl­Aqsa(Al­AqsaMosqueinJerusalem).” (AgreeduponbyAl­BukhariandMuslimto be Sahih)If a Muslim visits Al­Masjid Al­Nabawy, they can secondarily visit the grave of the Prophet (peace be upon him), the graves of his two Sahabah, the graves of the martyrs, and the occupants of Al­Baqi‘. They can also visit Masjid Quba’ (in a town near Madinah where the Prophet established the first mosque), as long as they do not travel especially for this purpose. However, if someone is in Madinah, it is lawful for them to visit the Prophet’s grave, the graves of his two Sahabah, and also visit Al­Baqi‘, the graves of the martyrs, and Masjid Quba’. But traveling long distances just to visit them is not permissible, according to the more correct of the two opinions maintained by the scholars, because the Prophet (peace be upon him) said, “No journey should be made excepttothreeMasjids:Al­MasjidAl­Haram,thisMasjidofmine,andAl­MasjidAl­Aqsa.” WhentravelingtovisitAl­MasjidAl­ Nabawy, visiting the grave of the Prophet (peace be upon him) and the other graves must be subordinate to this. So when someone arrives at the Masjid, they should engage themselves in offering Salah (Prayer), as much as they can, and then visit the graves of the Prophet (peace be upon him), and his Sahabah. They should ask Allah to send His Peace and Blessings upon the Prophet (peace be upon him), greet him with Salam (Islamic greeting of peace) and supplicate for him. They should then greet Al­Siddiq (Abu Bakr, may Allah be pleased with him) and supplicate for him; and then greet Al­Faruq (‘Umar) and supplicate for him. This is the Sunnah (what was reported from the Prophet). The same should be done at other graves. So if someone visits Damascus, Cairo, Riyadh, or any other city, it is desirable for them to visit the graves that are there to take lessons, remember death, and do kindness to the deceased by supplicating to Allah for them and asking Him to show mercy to them, if they are Muslims. The Prophet (peace be upon him) said, “Visit graves, for they remind you of the Hereafter.” He (peace be upon him) used to teach his Sahabah, when they visited graves to say: “As­ 

salamu ‘alaykum (May Allah’s Peace be upon you) dwellers of the abode from the believers and Muslims. We will, In sha’a­Allah (if Allah wills), surely follow you. We beg of Allah safety for us and you.” In another version of the Hadith, “May Allah have mercy on those who have gone ahead of us, and those who will come after.” It is the Sunnah to do so, but without traveling especially for this purpose. However, it is not permissible to visit them to supplicate to them beside Allah, as 

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this is Shirk (associating others with Allah in His Divinity or worship) and worshipping other than Him. Allah 

(Glorified and Exalted be He) has declared this to be Haram (prohibited) for His Servants when He says: And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh. And when He (may He be Praised) says: Such is 

Allâh, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the date­stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you(OMuhammadصلىااللهعليهوسلم)likeHimWhoistheAll­Knower(ofeverything). Allah(mayHebePraised)makesit clear that calling upon dead believers and others is Shirk and worshipping other than Him. Allah (may He be Praised) also says: And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al­Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful. He thereby calls supplicating to other than Allah Kufr (disbelief). It is obligatory upon Muslims to beware of this and it is obligatory on the scholars to clarify these matters for people, so they will be aware of Shirk. Many ordinary people, when passing by graves of those whom they glorify, implore their help and say, "O so­and­so! Madad! Madad! (Give me strength)," "I seek your help", "Help me", "Support me" or "Cure my illness." All of this is major Shirk and may Allah protect us from it! These things can only be asked from Allah (Glorified and Exalted be He), not from the dead nor from any other creature. 

As for those who are alive, they can be asked what they can do, if they are present and can hear you, by speaking directly to them, or by writing, by phone, or any similar sensible means. They can be asked by these means to do whatever they are able to do, such as to help in your home, work on your farm, etc., because they are acquaintances of yours or you help each other out. There is nothing wrong in this, as Allah (Glorified and Exalted be He) says in the story of Musa (Moses, peace be upon him): The man of his (own) party asked him for help against his foe 

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But asking the dead, those who are absent, unseen, or inanimate objects, such as idols, to cure an illness, to grant victory against an enemy, etc., this is major Shirk. The same ruling applies to asking a living person who is present to do what none but Allah (may he be Praised and Glorified) can do. This is also considered as Shirk, because making Du‘a’ (supplications) to those who are absent without using physical means, shows that you believe that they know the Ghayb (Unseen) or that they hear your Du‘a’, even if they are far from you. This is a false belief that entails declaring anyone believing it to be Kafir (disbeliever). Allah (Glorified and Exalted be He) says: Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh” The same ruling applies if you believe that someone has a certain secret power over the universe which they can use to give whoever they want or deprive whoever they want, as some ignorant people believe of those they call the Awliya’ (pious people). This is Shirk Al­Rububiyyah (associating others in the Lordship with Allah), which is graver than the Shirk of worshipping idols. Thus, the Shar‘y (Islamically lawful) visit to the deceased is to ask Allah to have mercy on them, to remember the Hereafter and prepare oneself for it, and to remember that you will die as those who have already died and to prepare yourself for the Hereafter, and to supplicate to Allah for your deceased fellow Muslims asking Him to have mercy on them. This is the wisdom behind permitting visits to graves. May Allah grant us success!