Bismillahirrahmanirrahim..
Making a pilgrimage to a grave – anyone’s grave – is the sunnah of Rasulullah ﷺ, as long as it is done in the correct manner and manners.
The arguments include:
On the authority of Buraydah radhiyallahu ‘anhu – he said: Rasulullah – may God bless him and grant him peace – said: (I have forbidden you to visit graves, so make a pilgrimage) Narrated by Muslim.
And in his history: (Whoever wants to make a pilgrimage to the grave, let him make a pilgrimage, because it reminds us of the afterlife.)
From Buraidah Radhiallahu ‘Anhu, he said: Rasulullah ﷺ said: “Previously I forbade you from visiting graves, so now make a pilgrimage.” (HR. Muslim no. 1977).
Another narration: “So whoever wants to make a pilgrimage to the grave, make a pilgrimage, because it can remind you of the afterlife.”
From ‘Aisyah Radhiallahu ‘Anha, the hadith is quite long, let’s just take the last part:
He said, “Indeed, your Lord commanded you to go to the people of Al-Baqi’ and ask them for forgiveness.” He said, “How can I tell them, O Messenger of Allah?” He said, “Say hello to me.” The inhabitants of this land are people of faith and Islam, and may God have mercy on those who advance among us and those who come later, and we, God willing, will be with you for those who follow.
He said: Indeed, your Lord commanded you to go to the ahlul baqi’ (eternal graves), you should ask forgiveness for them.” ‘Aisha said: I asked: “What should I say to them, O Messenger of Allah?”
He answered: “Say: As Salamu ‘Ala Ahlad Diyar minal mu’minin wal Muslimin ………….etc.” (HR. Muslim No. 974)
These two hadiths are sufficient evidence for the sunnah of visiting graves. The Sunnah for men is Ijma’, as Imam An Nawawi said:
It is sunnah for men to make pilgrimages to cemeteries, and this is the opinion of all scholars. Al-Abdari conveyed the consensus of the Muslim community
It is sunnah for men to make a pilgrimage to graves, according to the opinion of all scholars, Al ‘Abdari quotes the consensus of the Muslim community on this issue. (Al Majmu’ Syarh Al Muhadzdzab, 5/310)
Imam Ibn Qudamah said:
We are not aware of any differences of opinion among the ulama regarding whether it is haram for men to visit cemeteries.
We are not aware of any differences of opinion among the ulama regarding the sanctity of the pilgrimage for men. (Ash Syarh Al Kabir, 2/426)
As for women, the sunnah is debated. The majority of scholars say the Sunnah is the same as for men, others say it is forbidden or even forbidden.
They argue from the hadith:
Based on Abu Hurairah, Rasulullah SAW cursed people who made pilgrimages to graves.
From Abu Hurairah Radhiyallahu ‘Anhu that Rasulullah ﷺ cursed zawarat (women who made pilgrimages to graves).
(HR. At Tirmidhi no. 1056, He said: hasan is authentic. Ibn Majah also narrated from Ibn Abbas, with a hasan chain)
For those who prohibit it, this hadith clearly prohibits women from visiting graves, whether they are menstruating or not, it doesn’t matter. They are Sheikh Abdul Aziz bin Baaz, Sheikh Abdul Muhsin al ‘Abbad al Badr, and others.
The ulama have corrected the reasons for those who prohibited it, they said that what is meant by zawarat is a woman who often makes pilgrimages to graves. That is what is condemned in the hadith. It’s not just women who visit the grave.
Mentioned in Tuhfah Al Ahwadzi:
The reader said, “Perhaps he meant the woman who often visits.” Al-Qurtubi said, “This curse is only intended for women who often visit.”
Al Qari said it could mean many pilgrimages. Al Qurthubi said: this curse is for people who perform the Hajj a lot. (Sheikh Abul ‘Ala Mubarkafuri, Tuhfah Al Ahwdzi, 4/126)
Imam As Suyuthi said that what is cursed in this hadith is women who perform the Hajj without maintaining manners and morals, he said:
Obscenities are applied to their visits in ways that are not permitted, such as showing off, panicking, shouting, and other inappropriate things, but if all of that is safe, then there is no objection to giving them permission.
In fact, the curse here means that their pilgrimage is accompanied by things that are not permitted, such as tabarruj (preening), complaining, shouting, and other inappropriate things. However, if they are safe from all these things, then it is not forbidden to allow them (on pilgrimage). (Misykah Al Mashabih, 5/1033)
This prohibition occurred in the early days of Islam, in other words it was mansukh (removed), as explained by Imam At Tirmidhi Rahimahullah regarding the hadith La’ana Az Zawaaraat Al Qubur (Rasulullah ﷺ cursed women who made pilgrimages to graves):
Some scholars are of the opinion that this happened before the Prophet – may Allah bless him and grant him peace – was given permission to visit the grave. When he gave this permission, men and women were included in his permission.
Some scholars say that this happened before the Prophet ﷺ gave relief regarding grave visits, when relief was given, the relief included men and women.
(See Sunan At Tirmidhi No. 1056, see also Imam As Suyuthi in Syarh Sunan Ibni Majah, 1/113, Imam Al Baghawi in Syarhus Sunnah, 2/417)
The interpretation of this hadith becomes clearer from the history when ‘Aisyah made a pilgrimage to her sister’s grave:
He was asked, “Didn’t the Prophet Muhammad SAW forbid that?” He said, “Yes, he forbade it.” Then he ordered him to be visited. End quote.
It was said to ‘Aisha, didn’t the Prophet ﷺ forbid that? He answered: “Yes, first He forbade it, then He ordered the pilgrimage to be performed.” Finished. (Tuhfah Al Ahwadzi, 4/137)
Therefore, a stronger opinion is that the sanctity of pilgrimage to graves (including the graves of pious people such as wali songo) applies to both men and women. It just has to be done with good manners and signs. Such as: wearing sharia clothing, not mourning, saying greetings, praying for people in the grave, remembering people who have died, not going around the grave, not taking soil and stones from the grave to make amulets, not begging the occupant of the grave and assuming he is the one who answers prayers because that is shirk.
Meanwhile, reciting the Koran at the grave and scattering flowers are actions that are denied by the ulama.
The majority of ulama say that reading the Koran is sunnah, like Imam Ash Syafi’i, Imam Ahmad bin Hambal, and the Hanabilah of the early generation, there are Maliki and Hanafiyah who say it is makruh, as well as according to the Hanabilah of the last century, they are even heretics.
Spreading flowers is sunnah as said by Imam Ibnu Hajar Al Haitami compared to what Rasulullah ﷺ did by placing date palm fronds on the two graves he passed, while Hanabilah later said it was bid’ah.
Thus. Wallahu A’lam
✍ Farid Nu’man Hasan
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