Chapter 4: Visiting The Graves Of Saints
To be present beside the graves of Prophets, saints and the servants of Allah and pondering and contemplating about their spiritual personalities as to how they reached the stations of nearness to Allah, by virtue and as an effect of edification and refinement of soul, has plenty and abundant amount of training effects upon man's existence and makes the man remember all those values, principles and teachings of which these decent servants or Allah were the heralds and proclaimers.
Similarly visiting the graves of the Allah's saints moves aside the curtains of negligence and invertance procuring a chance for man to ponder about the death and the Hereafter and remind him about the resurrection day. The remembrance of dooms day and the Hereafter, is a very strong provocation and motive for the strengthening of faith and practicing upon the commands of Allah and taking distance and avoiding sins. The Prophets and Saints always led their lives with the memory and remembrance of resurrection day.
Allah, by taking the names of Ibrahim (‘a) Ishaaq (‘a) and Yaqoob (‘a) three glorious and magnanimous Prophets and praising them says so in Qur'an:
وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ
And remember Our servants Ibrahim and Ishaq and Yaqoub, men of power and insight (38:45).
إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ
Surely, We purified them by a pure quality, the keeping in mind of the (final) abode (38:46).
One of the definite and clear effects of visiting of the graves is taking lesson and example from the dead ones and the remembrance of the Hereafter. This fact has been distinctly mentioned, in various traditions of the Prophet of Allah, which have reached us.
We will shortly narrate a few of those. In the religion of Islam, the visiting of graves has been declared as a commendable and desirable practice for the very reason of its training effects and the spiritual specifications. The Prophet of Allah has ordered to perform it. He himself used to visit the graves and taught the manners of Ziyarah (visit) and the knowhow and conditions of salutation to the dead ones, to his companions.
Of course, from the traditions which reach us in this field, it is benefitted and known to us that the Prophet (S) had in the beginning prohibited visiting graves but later on this prohibition and embargo was raised and be ordered the people to visit graves.
Perhaps the reason of the previous prohibition may be that in those times the dead ones were probably polytheists and idolaters and the Prophet (S) wanted to discontinue and disconnect ever kind of relations between the Muslims and the idolaters. Particularly when the people had freshly and lately embraced Islam and it was possible that they might have uttered invalid, futile, and polytheistic words from their tongues beside the graves of their dead ones.
But after Islam's getting strengthened and the foundations of monotheism became established and powerful among the people, besides, the population and number of Muslims increased and some of them passed away, the Prophet (S) raised and finished the prohibition and ordained people to visit the graves so as to benefit from its training effects.
Now, we attract your attention towards a number of traditions which have reached us in this field. To pin point and fix it in the minds that, according to these traditions, the order after the prohibition, is not only for the sake of giving liberty and raising prohibition, but from this order, wherein the Prophet (S) described the benefits and merits of the grave visiting, we conclude that it is the proof and evidence of its (this act) being commendable and praise worthy.
عن بريدة قال رسول الله صلى الله عليه وآله: قد كنت نهيتك عن زيارة القبور فزوروها فإنها تذكر الآخرة.
Buraida says the Prophet (S) or Allah said: I had prohibited you from the visiting of graves. So do visit graves as this reminds you about the hereafter. 1
عن أنس قال قال رسول الله صلى الله عليه وآله: كنت نهيتكم عن زيارة القبور ألا فزوروها فإنها ترق القلب وتدمع العين وتذكر الآخرة ولا تقولوا هجراً.
Anas says the Prophet (S) said: l had prohibited you from visiting the graves. Here after, visit the graves as this softens the heart and makes the eye weep and reminds (about) the resurrection day. But do not talk futile.2
عن أنس قال قال رسول الله صلى الله عليه وآله: نهيتكم عن زيارة القبور فزوروها فإنها تذكركم الموت.
Anas says the Prophet said: l had prohibited you from visiting the graves, after this, do visit (graves) as it remind you about death. 3
Visiting The Grave Of Prophet (S)
Apart from the traditions which guide in common towards the visiting of graves, there are other traditions too which are in particular about the desirability and commendation of visiting the Prophet's (S) grave, and we shall present a segment of them.
But before that we say that Allah has ordained the sinners in Holy Qur'an that they may go to the Prophet, supplementing their own repentance, the Prophet too ask forgiveness for them from Allah. At a place in Qur'an, those who move out of their houses with the intention to migrate towards Allah and his Prophet (S) have been praised.
On the other hand, we know that the life and death of the Prophet (S) does not have difference and he (S), after his death, has the practices of his Ummah under his observation.
This fact has been revealed as such in the correct hadith.
عن عبد الله ابن مسعود عن النبي صلى الله عليه وآله قال: إن لله ملائكة سياحين يبلغون عن أمتي السلام. قال وقال رسول الله صلى الله عليه وآله: حياتي خير لكم تحدثون ويحدث لكم ووفاتي خير لكم تعرض علي أعمالكم فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم.
Abdullah Ibn Masoud narrate from the Prophet (S) that be said, Allah has angels who keep moving around and they convey the salutations of my Ummah to me. Similarly, he said, my life is a benediction for you that we converse to each other and my life is a benediction and beneficence to you. Since, your practices are exhibited to me. If I see a good deed, I praise Allah. If I see an evil practice, I ask for your forgiveness from Allah. 4
Considering the text of this hadith, just as the life of the Prophet (S) is the source of benediction and beneficence, similarly his death has the same condition and he after his death keeps the practices of his Ummah under observation and the way he asks forgiveness for the sinners during his life he does it after his death as well. There is no difference between his life and death.
Therefore, going to the grave of the Prophet (S) and requesting him to pray for our forgiveness is exactly like visiting him during his life time and requesting him to pray about our pardoning and forgiveness and the Qur'anic verses which introduce the visiting of the Prophet as a desirable work overwhelm and include the visiting of his grave as well.
Surpassing this, we have many traditions, from various means, with regard to the desirability and recommendation about the (Ziyarah) visiting of the Prophet's grave a few specimens of which are being produced, as under.
عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وآله: من زار قبري وجبت له شفاعتي.
Abdullah Ibn ‘Umar narrates that the Prophet (S) said: Whosoever visits my grave my intercession becomes incumbent for him. 5
عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وآله: من حج فزار قبري بعد موتي كان كمن زار في حياتي.
Abdullah Ibn ‘Umar narrates, the Prophet (S) said: Whoever performs Hajj pilgrimage then visits me (my grave) after my death he is like the one who visited me during my life time.
عن حاطب بن أبي بلتعة قال قال رسول الله صلى الله عليه وآله: من زارني بعد موتي فكأنما زارني في حياتي.
The Prophet (S) said: Whoever visits me after my death is like the one who has visited me during my lifetime. 6
There are plenty number of traditions with various expression and sentences in the books of traditions and collections of hadiths. The traditionalists and preservers have narrated those. By considering the sum total of the traditions which have reached us we cannot have any doubt about their correctness.
Similarly, the characters of the Muslims, from the age of Sahaba [companions of Prophet (S)] to this age, have been based upon this fact that they used to rush most keenly to visit the Prophet's (S) grave from far and near and considered it the medium of nearness and closeness to Allah.
The Journey For Ziarat Of Graves
Just as we mentioned that the visiting of the graves of faithfuls and saints of Allah and particularly the grave of the Prophet (S) of Islam is a desirable and commendable thing which has been commanded and ordained according to the true traditions, therefore, if someone travels from one city to another for the Ziyarah (visiting graves) this journey will be a desirable one because it takes places for something which is commendable and desired.
Since according to the true and correct traditions visiting graves is a legal and desirable act, then what is the difference in it, that a man comes out of his house for visiting the graves in his own city or with the intention to visit the graves situated in another city.
Anyway, the distance which he traverses for this purpose, whether it may be short or long does not make any difference, with regards to the real subject and in both the cases the intention is visiting graves.
In this regard too we have a number of traditions in whose light the legality of the journey for visiting graves (Ziyarah) is proved. Now, attend to a few samples and specimen of the same.
عن أبي هريرة قال قال رسول الله صلى الله عليه وآله: حين مرّ على شهداء أحد: اشهد ان هؤلاء شهداء عند الله يوم القيامة فأتوهم وزوروهم والذي نفسي بيده لا يسلّم عليهم عليهم أحد إلى يوم القيامة إلا ردوا عليه.
Abu Huraira says: Whenever the Prophet (S) passed by the graves or the martyrs or Uhud (batt1e) he would say: I testify that those (martyrs) are Martyrs before Allah on the resurrection day. Thus, go towards them and visit them. By Allah, in whose hand lies my life up to the doomsday, there is nobody who salutes them but they reply to his salutation. 7
عن طلحة بن عبيد الله قال: خرجنا مع رسول الله يريد قبور الشهداء…إلى أن قال: فلما جئنا قبور الشهداء قال: هذه قبور الشهداء قال: هذه قبور إخواننا.
Talha Ibn Obaidullah says: We went out with the Prophet (S) and he had intended to visit the graves of martyrs. When we reached the graves of the martyrs he said: There are the graves of our brother. 8
The graves of martyrs here mean the graves of the martyrs of Uhud which are situated at a distance of few kilometres away from Madina.
عن أبي الدرداء أن بلالاً رأى في منامه النبي صلى الله عليه وآله: وهو يقول له: ما هذه الجفوة يا بلال اما آن لك أن تزورني يا بلال؟ فانتبه حزينا و جلاً خائفا فركب راحلته وقصد المدينة فأتى قبر النبي…
(This Hadith has completely been narrated before)
علي بن الحسين عن أبيه قال: كانت فاطمة تزور قبر عمّها حمزة في كل جمعة فتصلّي وتبكي عنده.
Fatimah (‘a) used to visit the grave or her uncle Hamza on every Friday and offered prayers and wept over there. 9
عن شهر بن حوشب قال لما أسلم كعب الأحبار عند عمر وهو في بيت المقدس، فرح عمر بإسلام كعب الأحبار، ثم قال: هل لك تسير معي إلى المدينة وتزور قبر النبي صلى الله عليه وآله: وتتمتع بزيارته؟ قال نعم يا أمير المؤمنين أنا أفعل ذلك.
Because of it that Kaab al-Ahbar embraced Islam before ‘Umar and he was residing in Jerusalem at that time. ‘Umar became glad by his embracing Islam and said to him: Can you go with me to Madina to visit the grave of the Prophet (S) and take pleasure from his Ziyarah (visiting his shrine). He said: Yes oh Amir Al-Mu’minin (Chief or Faithful) I will do so. 10
With attention to this hadith and the continuous and persistent characters of the Muslims, traveling for Ziarat (visiting graves) is a lawful and desirable act. As we have said it previously as well the visiting of graves according to the command of the true hadiths is a recommended and desirable act, Thus, the journey for this act would also be desirable.
عن أبي هريرة…قال قال رسول صلى الله عليه وآله لا تشد الرحال إلا إلى ثلاثة مساجد مسجدي هذا ومسجد الحرام والمسجد الأقصى.
The Prophet (S) said: The luggage for journey is not tied up but for three Mosques, this Mosque or mine, the Masjid ul-Haram (Kabaah) and the Masjid Aqsa (Jerusalem). 11
Some people quoting this hadith presume that the journey for visiting the graves of Prophets, Saints and even the Prophet of Islam is prohibited, since in this hadith journey apart from these three mosques have been negated.
Whereas, the above-mentioned hadith in no way negates the journey towards other places instead it has been stated about the station of superiority and sublimity of these three mosques over the other mosques.
That is to say the reward of offering prayers in those mosques is to the extent (great) that it is worthwhile that a person bears the fatigue and labour of traveling and must proceed to those mosques for achieving the reward and benedictions (promised). Basically, this hadith has been narrated with three interpretations, and none of them as per text and mode of expression is an order or prohibition, instead these are in the form of news. These three interpretations are as under12:
لا تشد الرحال إلا إلى ثلاثة مساجد
إنما يسافر إلى ثلاثة مساجد
تشد الرحال إلى ثلاثة مساجد!
A deep thought and consideration reveal to us that hadiths do not aim at prohibition or the journeys instead the hadith describes the superiority and supremacy of these mosques over the other mosques. All of us are aware that the Islam views the journey for taking part in Jihad or getting education or even for sightseeing as desirable. Similarly journey of Arafat and Mashaar and Mina for the one who performs Hajj, is obligatory·
Moreover, the Prophet of Allah provoked and incited the people to visit the Quba Mosque which was at a distance of many kilometres in those days. He himself used to proceed to that mosque, usually on Saturdays.
عن سهل … بن حنيف قال قال رسول الله صلى الله عليه وآله: من تطهر في بيته ثم أتى مسجد قباء فصلى فيه صلاة كان له كأجر عمرة.
Whoever cleans himself at his house then goes to the Quba mosque and offers prayers over there, he is granted the reward of performing one Umra. 13
عن ابن عمر قال كان النبي يأتي مسجد قباء كل سبت ماشياً وراكباً.
The Prophet of Allah used to visit the Quba mosque on every Saturday, sometimes on foot and sometimes riding upon horse. 14
Similarly, the Prophet (S) and some of his associates and companions used to go out of Madina to visit the graves of the martyrs of Uhud.
Visiting Of Graves By Women
Women too can visit the graves like men and get benefited from the effects and advantages or it such as taking lesson and getting reminded about the resurrection day. Like most of the commands of Allah, there is no difference between men and women regarding this order as well.
Of course, if a woman has made the visiting of graves as excuse to get mixed up with men and self-exhibition then she has committed a prohibited act and visiting of graves for her is prohibited. Because, this act provides a ground for corruption, the deviation of morale and going astray of people, which must be captured and stopped. Therefore, Prophet (S) of Allah has cursed those women who continuously went to the graves and it was their permanent routine.
عن أبي هريرة: أن رسول الله صلى الله عليه وآله لعن زوارات القبور
Abu Huraira narrates from the Prophet (S) that be cursed those women who have a permanent routine of visiting graves. 15
In this Hadith the women who visit graves have been cursed and we know that the word زوارات. Zawarat is a form of exaggeration which proves and establishes abundance and excess, continuance and perseverance (Of visiting graves).
Such as the Prophet (S) meant and aimed at women who made the visiting of graves as a permanent act of theirs, and got themselves located in conjecture of blame, seditiousness, deterioration and corruption of morality.
But if a woman goes out to visit the graves only for the sake of achieving reward, seeking lesson and getting reminded about the resurrection day and salutation to the dead ones and there be no fear of seditiousness she has performed a recommended and desirable deed and the curse of the Prophet (S) does not include her.
Moreover, Tirmidhi after narrating and copying this Hadith has said:
إن هذا كان قبل أن يرخص النبي صلى الله عليه وآله في زيارة القبور فلما رخص دخل في رخصته الرجال والنساء.
This pertains and concerns the time when the Prophet (S) had not yet given the permission for visiting the graves so when he gave the sanction of it both men and women were included in that permission.''
This is the very reason that we see that woman sometimes visited the graves, in the age of the Prophet (S) and after his passing away, were not prohibited or stopped. Even, that the Prophet himself had taught and trained Ayesha about the manners and conditions of visiting the graves and the salutation to those in the graves. Now, concentrate upon the Hadiths on this ground.
عن عائشة في حديث طويل قالت قال رسول الله صلى الله عليه وآله:...فأمرني ربي آتي البقيع فاستغفر لهم. قلت كيف أقول يا رسول الله؟ قال: قولي: السلام على أهل الديار من المؤمنين والمسلمين. يرحم الله المستقدمين منا والمستأخرين وانا ان شاء الله بكم لاحقون.
Ayesha has narrated a detailed hadith wherein the Prophet (S) said: My Allah ordered me to go to the graveyard of Baqi and pray for the forgiveness of those (dead ones). I said: Oh Prophet of Allah what must I say (when I visit them)? He said: Say, Salute to the residents of the realm of faithfuls and Muslims. Allah may bless our late ones and the remaining ones or us we will by Allah's will, join you. 16
عن عبد الله بن مليكة أن عائشة اقبلت ذات يوم من المقابر فقلت لها: يا أم المؤمنين من أين أقبلت؟ قالت من قبر أخي عبد الرحمن. فقلت لها: أليس كان نهى رسول الله صلى الله عليه وآله عن زيارة القبور؟ قالت نعم كان نهى عن زيارة القبور ثم أمر بزيارتها.
Ibn Abi Maleeka says: One day Aeysha was coming from the graveyard. I said to her: Oh Umm Al-Mu’minin (mother or faithfuls) from where do you come? She said: From the grave of my brother Abdur Rahman. I said: Had the Prophet (S) not prohibited visiting of graves She replied: Yes, he had prohibited but afterwards he ordered to visit the graves.
Fatimah (s.a.) used to visit the grave or her uncle Hamza on every Friday. (Previously, we have narrated this tradition completely.17
كانت فاطمة تزور قبر عمها حمزة كل جمعة
Anas Ibn Malik says: One day the Prophet (S) passed by a woman who was weeping besides a grave. He said to her, Do not be afraid or Allah and be patient.
She said: leave me alone, you are not involved in the calamity in which I am involved.
That woman had not recognized the Prophet (S). When she was told that he was the Prophet. She came to Prophet's house and did not see any guard near him so she said: I did not recognize you. The Prophet (S) said: Patience, at the hour of calamity, is better. 18
You can see that the Prophet (S) invited the woman to have patience and did not forbid her from visiting the grave. This Hadith and the Hadiths before it clearly and distinctly proves that women can visit graves.
And that a few traditions, where it is forbidden, are either connected with the period when the Prophet (S) had not yet given permission regarding the visiting of graves or those pertain to women who had made the Ziarat (visit) of graves a permanent and persistent feature for themselves and there was a probability of their getting involved in corruption and seditiousness.
- 1. Sunan Trimzi, vol. 3, p. 370.
- 2. Kanz al-’Ummal, vol. 15, p. 646.
- 3. Mustadrak Hakim, Vol. 1, p. 375.
- 4. Majma uz zawaid, vol. 9 p. 24.
- 5. Sunan Dar Katni vol. 2, p. 278.
- 6. Sunan Behaqi Vol. 5, p. 246.
- 7. Mustadrak Hakim. vol. 2, p. 248.
- 8. Sunan Abi Daud, Vol. 1, p. 319.
- 9. Tehzib Tarikh, Damishiq vol. 2, p. 259.
- 10. Sunan Behaqi, vol. 4, p. 78.
- 11. Sahih Muslim, vol. 4, p. 126.
- 12. These three interpretations are in Sahih Muslim vol. 4, p. 126.
- 13. Sunan Ibn Maja, vol. 1, p. 453.
- 14. Sahih Bukhari. Vol 2, p. 137.
- 15. Sunan Trimizi, vol. 3, p. 372.
- 16. Sunan Nasai, vol. 4, p. 93.
- 17. Sunan Behaqi, vol. 4, p. 7.
- 18. Sahih Bukhari, vol. 2, p. 171.