Visiting the graves of loved ones, including family and friends, is a natural human phenomenon that allows us to pay respects to those who have deceased and pray for them. A close examination of Islamic sources and history reveals that the Prophet initially prohibited believers from visiting graveyards. However, the Prophet later revoked this prohibition. This is narrated by ʿAbd Allāh ibn Masʿūd who reports the Prophet saying:
“I previously prohibited you from visiting graves, however now you may visit them. For verily they will weaken your attachment to the world and remind you of the Hereafter.”1
In another narration Ibn Kathīr states that:
“Fāṭima al-Zahrāʾ, daughter of the Prophet, would visit the graves of Uhud [specifically her uncle Ḥamza ibn ʿAbd al-Muṭṭalib] and would shed tears and pray.”2
These narrations clearly establish that it is permissible for believers to visit graves, so long as they draw attention to reflecting upon their life and the eventuality of death. It is important to note that the practise of visiting graves was perhaps initially prohibited by the Prophet because he never wanted believers to imitate the practises of non-believers. Some scholars assert that when visiting graves, non-believers would engage in activities that contradicted fundamental Islamic values. For example, they would construct statues and images on the graves that would be treated as idols and they would pay reverence in front of them.3
Additionally, many reported traditions of the Prophet emphasise the importance of visiting the graveyards. In fact, the Prophet (alongside other notable scholars) have given specific guidelines on how to visit the graveyard within the general boundaries of the Sharia. For instance, we find specific reports that mention the value of visiting graves on recommended days. For example, the Prophet has said:
“Whoever visits the grave of his parents or the grave of one of them every Friday, he will be forgiven, and his name will be written among the pious ones.”4
According to al-Suyūtī the Prophet highly recommended believers to recite specific chapters of the Quran and to present the recitation as a gift to the deceased. In return, the Prophet highlighted that the deceased beseech Allah to forgive the reciter and to bless him5. As well as the Quran, Muslims are recommended to also recite the authentic supplications of the Prophet.6
One of the most important questions that arises is regarding whether it is permissible to touch or kiss the graves of the deceased. It is found that many Muslims display respect and admiration to the ahl al-bayt and/or Sufi saints by kissing and touching their tombs (ḍarīḥ). It is reported that Imam Ali used to rest his head on graves and sometimes lie on them. In relation to this report, Imam Malik claims that “as far as we can see it is only forbidden to sit on graves to relieve oneself.”7 The claim of Imam Malik reveals that the Sharia only prohibits relieving oneself (or disrespecting) a grave; other than this the Sharia permits kissing and touching graves or tombs.
Likewise, another narration states that when Bilal (the muezzin) returned to Medina he immediately went to the grave of the Prophet, placed his head on it and while kissing it he cried out “Oh my beloved Prophet.”8 In relation to this narration, Sayyid Muhammad `Alawi al-Maliki claims that kissing is a natural state of showing affection and admiration for others. It does not represent any form of enslavement to creation, nor does it represent that Bilal was worshipping the Prophet. There are numerous narrations to indicate that the Prophet and his companions used to kiss or touch the black stone at the Kabah9. According to al-Maliki, the Prophet’s action does not demonstrate enslavement to creation, nor does it indicate that he was worshipping the black stone.
Therefore, it can be concluded that it is highly recommended for believers to visit graveyards. Moreover, it is permissible in the Sharia to touch and kiss graves as a sign of respect and admiration. In this sense, the purpose of visiting graves is to seek lessons from those who have passed away, pray to Allah to forgive their sins, and make our hearts soft with the remembrance of death. Indeed, whilst visiting graves, a person should remain God-conscious, adhere to the prophetic tradition, and avoid extremities that contravene the general guidelines of the Sharia.
[1]Sunan ibn Mājah, Chapter: What was Narrated Concerning Visiting the Graves,Ḥadīth no. 1571 https://sunnah.com/ibnmajah/6[accessed 26th October 2022].
[2] Ismāʻīl ibn ʻUmar Ibn Kathīr, al-Bidāyah waal-Nihāyah, volume 4
[3]Ibn al-Qudamah, Al-Mughni, vol. 2, p. 430.
[4]Aḥmad ibn al-Ḥusayn Bayhaqī, Shuʿab al-īmān’ (Maṭbaʿat al-Saʿāda, 1992).
[5]ʿAbd al-Raḥmān Ibn Abī Bakr al-Suyutī, Sharḥ al-ṣudūr, (Dār al-Minhāj,2011). Along with the Quran, it is also recommended that believers recite
authentic supplications of the Prophet or the supplications of pious Imams to
their deceased loved ones. For instance, the Imāms of the ahl al-bayt have recommended certain prayers for the deceased https://duas.org/death.htm
[6] Imām Mālik argues that visiting the grave onany day is permissible however the virtues of visiting on Friday by far supersedes others. Wahba al-Zuḥaylī, Al-fiqh al-Islāmī wa ʿadillatuhu,(Dār al-Fikr, 1997), 2:1569. [7]Mālik bin Anas, Muwaṭṭa, ḥadīth no. 4.
[8]ʻAlī ibn ʻAbd Allāh Samhūdī, ‘Šifāʼ as-siqām fī ziyārat ḫair al-anām’(Dār al-Āfāq al-Ǧadīda, 1978); Abū al-Qāsim Ibn 'Asākir al-Dimashqī, ‘Tārīkhmadīnat Dimashq wa-dhikr faḍlihā wa-tasmiyat man ḥallahā min al-amāthil’(Markaz al-Turāth lil-Barmajīyāt, 2013); ʻAlī ibn ʻAbd Allāh Samhūdī, ‘Wafāʼal-wafā bi-akhbār dār al-muṣṭafà ṣallà Allāh ʻalayhi wa-sallam’ (MaktabatDār al-Zamān lil-Nashr wa-al-Tawzīʻ, 2008)
[9]Al-Bukhārī, 1520; Muslim, 1720, 1268, 1275; al-Tirmidhi, 959