Visiting Graves
205 questions
Is the grave the final resting place for the deceased, as is commonly believed?
What is the ruling on sprinkling water on a grave and placing grains upon it for birds to eat when visiting graveyards?
Are the Hadiths cited by people in Bangladesh to prove the permissibility of reciting the Quran in cemeteries—which include the virtues of reciting Al-Fatiha, At-Takathur, and Al-Ikhlas, and dedicating their reward to the deceased—authentic, weak, or fabricated? And is it permissible to act upon them even if they are weak?
How can one be certain that what is meant by the verse, "Whatever a verse We abrogate or cause to be forgotten, We bring forth [one] better than it or similar to it" (2:106), refers to the Quranic verses and not cosmic signs or miracles? And has it been authentically reported from the Prophet, peace be upon him, what supports abrogation (naskh)? How can the abrogating from the abrogated be identified? And how many verses have been abrogated?
What is the ruling on one who steps on a grave with his feet?
Is the incident of Karbala historically accurate, and if so, why do preachers not mention it, even though it was an incident in which the Prophet's (PBUH) grandsons were killed? Did the Prophet (PBUH) mention that there would be 12 imams after him, and are they the imams of the Shiites? Is the truth with the Shiites or with the Sunnis, especially given the existence of facts believed by the Shiites and mentioned in the books of the Sunnis, such as the dispute between Abu Bakr and Fatimah?
Does the Hadith "Fear Allah and be patient," which the Prophet said to a woman weeping at a grave, indicate the permissibility of women visiting graves?
Was Aisha ignorant of the لعن (curse/condemnation) against women who visit graves, and is her opinion to be given precedence over the opinion of the Messenger of Allah, peace and blessings be upon him, in this matter?
What is the ruling on kissing graves and kissing the hands and feet of shaykhs, and did the Prophet (peace be upon him) do that?
Have any authentic hadiths been reported indicating that the deceased leave their graves on Thursday night (the night preceding Friday) to receive Sadaqah (charity), and that Sadaqah reaches them like gifts on plates? And is visiting graves on Thursday (the night preceding Friday) a Sunnah, or is it permissible on any day?
Does visiting the Noble Rawdah—which has no relation to the Prophet's grave—exempt the visitor from the curse upon "grave visitors"?
Isn't the Prophet's—peace and blessings be upon him—habit of visiting al-Baqi' every time it was 'Aishah's—may Allah be pleased with her—night, and saying: "Peace be upon you, O abode of a believing people. What you were promised has come to you, deferred until tomorrow; and indeed, if Allah wills, we shall join you. O Allah, forgive the people of Baqi' al-Gharqad," considered specifying a day or time for visiting graves, even though scholars disapprove of that?
What are the etiquettes of visiting graves, and do the dead feel their families?
Are there any authentic Hadith reported concerning the virtue of visiting the grave of the Prophet (peace and blessings be upon him)?
How can one deal with hard-hearted Muslims who shy away at the mention of anything religious, and who do not accept advice or admonition, and are there positive and effective ways to deal with them?
Do the dead in their graves visit each other, feel each other, or see each other?
What is the ruling on women visiting graves in general, and young girls in particular, and what is the ruling on a person who is in a state of major ritual impurity (junub) or menstruation (ha'id) visiting them?
What is the ruling on traveling to visit an uncle and a father buried in an unlawful graveyard (rooms where the deceased are placed one on top of the other)? Is this considered traveling to visit graves? Is it permissible to visit such graves, knowing that the uncle will be saddened if he is not visited?
What is the ruling on visiting the graves of awliya (saints) after every prayer and seeking closeness to them, such as the grave of Al-Aidaroos in Yemen?
Is it reprehensible or undesirable to single out Friday for visiting graves?
Does it harm or sadden the deceased child that her mother does not visit her grave regularly because she does not know its exact location?
The question concerns doubts raised about the people of the saved sect and their scholars, particularly in Africa, where Sufism has spread, and those who adhere to the Sunnah are accused of being Wahhabis who do not love the Prophet ﷺ. What is the response to those who claim that Sheikh Ibn Baz (may Allah have mercy on him) did not love the Prophet ﷺ because he did not visit his grave? Is it obligatory for a Muslim residing in the Hijaz to visit the grave of the Prophet ﷺ? What is the Islamic ruling on traveling specifically to visit graves? And what advice can be given to those who follow scholars who promote such misconceptions?
Is visiting graves and reciting the Qur'an over them permissible or forbidden?
When visiting graves, should one face the Qibla with the grave in front when supplicating, or face the Qibla with one's back to the deceased, and should one supplicate standing or sitting?