Chapter 46: Etiquettes Of
Ziyaarat-E-Quboor ‘Visiting the Graves’
Hadith 1: In Sahih
Muslim it is reported from Buraidah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘I (initially) forbade you from visiting the graves. You may now visit the
graves. I (initially) forbade you from eating the meat of Qurbani for more than
three days. Now you may eat it for as long as you deem fit’.
Hadith 2: Ibn Majah
reported from Abdullah ibn Mas’ud رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘I (initially) forbade you from
visiting the graves, but you may now visit graves, for it is a means of
noninclination to the world, and it reminds (one) of the hereafter’.
Hadith 3: It is in
Sahih Muslim from Buraidah رضی اللہ تعالٰی عنہ that the
Prophetصلَّی اللہ تعالٰی علیہ وسلَّم taught the people to say this when visiting
the graves:
اَلسَّلَامُ
عَلَیْکُمْ اَھْلَ الدِّیَارِ مِنَ الْمُؤْمِنِیْنَ وَالْمُسْلِمِیْنَ وَاِنَّا
اِنْ شَآءَ اللہُ بِکُمْ لَاحِقُوْنَ نَسْأَلُ اللہَ لَنَا وَلَکُمُ الْعَافِیَۃَ
.
Hadith 4: It is in
Tirmizi from Ibn Ab’bas رضی اللہ تعالٰی عنہما that
whilst Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم passed by some graves in Madina, he turned
his (Holy) Face in that direction and said:
اَلسَّلَامُ
عَلَیْکُمْ یَا اَھْلَ الْقُبُوْرِ یَغْفِرُ اللہُ لَنَا وَلَکُمْ اَنْتُمْ
سَلَـفُنَا وَنَحْنُ بِالْاَثَرِ .
Hadith 5: It is in
Sahih Muslim from Hazrat A’isha رضی اللہ
تعالٰی عنہا (whereby) she says, ‘When it was my turn for Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم to be with me, Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم would
visit the Cemetery of Baqi, in the last portion of the night, and (there) he
would say the following:
اَلسَّلَامُ
عَلَیْکُمْ دَارَ قَوْمٍ مُّؤْمِنِیْنَ وَاَ تَاکُمْ مَا تُوْعَدُوْنَ غَدًا
مُّؤَجَّلُوْنَ وَاِنَّا اِنْشَاءَ اللہُ بِکُمْ لَاحِقُوْنَ اَللّٰھُمَّ اغْفِرْ
لِاَ ھْلِ بَقِیْعِ الْغَرْقَدِ .
Hadith 6: Baihaqi
reported from Muhammad bin Nu’man (a Mursal narration) that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘One who visits the graves of both or
either one of parents every Friday, he will be forgiven, and he will be written
amongst the doers of virtuous deeds’.
Hadith 7: Khateeb
reported from Abu Hurairah رضی اللہ تعالٰی عنہ that Rasoolullah
صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘when a person passes by the grave of
someone he knew in the world, and he conveys Salaam to him, the deceased recognises
him and replies to his Salaam’.
Hadith 8: Imam Ahmed
reported from Hazrat A’isha رضی اللہ تعالٰی عنہا who says,
‘When I enter into my room where Huzoor صلَّی اللہ
تعالٰی علیہ وسلَّم is present (in other words the
Rauda-e-Athar), I would remove my upper garb (i.e. the upper garment which is
used to cover the required parts of the body in the presence of others). I used
to say that only my (respected) husband and (dear) father are here. Then, when
Hazrat Umar-e-Farooq رضی اللہ تعالٰی عنہ was laid
to rest there, then due to the modesty of being in the presence of Hazrat Umar رضی اللہ تعالٰی عنہ I swear an oath by Allah that I never
entered, except after wrapping myself thoroughly in a sheet’.
Laws of Jurisprudence
Ziyaarat-e-Quboor[1]
is Jaa’iz[2]
and Masnun[3].
Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم used to go for the Ziyaarat of the Shuhada-e-Uhud,
and he would make dua for them, and he said, ‘You should visit the graves’.
Law: When visiting the
grave of anyone whom you used to visit in the world, you should consider how
far or how close you would stand when meeting him and the same should be
followed when visiting the grave. [Alamgiri]
Law: It is Mustahab to
perform 2 Raka’ats of Nafil Salaah at home, if you intend to visit the graves.
In every Raka’at after Surah Faateha, one should recite Ayatul Kursi once, and
Surah Ikhlas thrice and convey the blessing (reward) of this Salaah to the
deceased. Allah ta’aala will illuminate the grave of the deceased with Noor and
the sender will attain a great reward. After this, one should depart for the
cemetery. He should avoid any unnecessary talk whilst on the way there. Before
entering the cemetery, he should remove his shoes and stand in front of the grave,
facing the face of the deceased, with his back facing the Qibla.
He should then say:
اَلسّلَامُ
عَلَیْکُمْ یَا اَھْلَ الْقُبُوْرِ یَغْفِرُ اللہُ لَنَا وَلَکُمْ اَنْتُمْ لَنَا
سَلَفٌ وَنَحْنُ بِالْاَثَر.
He should also recite Surah Faateha, Ayatul Kursi, Surah Iza
Zulzilat and Al Haaku Mut’ta Kaathur. He may also recite Surah Mulk and other
Surahs. [Alamgiri]
Law: Four days are best for
visiting the graves: Monday, Thursday, Friday and Saturday. On a Friday,
(after) the Jummah Namaaz is more virtuous and on a Saturday it is more
virtuous until sunrise, on a Thursday the best time is the first portion of
day, and some Ulama have mentioned that it is best in the last portion of the
day. It is of great virtue to visit the graves on Sacred Days, such as Shab-e- Bara’at[4]
and Shab-e-Qadr[5] (etc.). It is also
virtuous on both days of Eid[6]
and during the ten days of Zil Hijjah. [Alamgiri]
Law: The ruling concerning
the trees in the cemetery is that if the tree was there before the cemetery was
allocated. (In other words) the tree was there before the land was allocated as
a Cemetery and the tree belongs to the person whose land it is. He may do with
it as he pleases and if the land was a barren land (i.e. a waste land). In other
words it, was not the property of anyone in particular, then the tree and the
portion of land on which the tree is standing, remains in the exact condition
as it was, meaning that it is not the property of anyone. If the tree was
planted after the cemetery was allocated, and it is known that a certain person
planted it, then it belongs to the one who planted it, but it is (better) for
him to give it as Sadqa, and if it is not known who planted it, but it grew
there by itself, then the Qazi has the authority (i.e. the choice). If the view
of the Qazi is that the tree should be cut down and utilised for the cemetery,
then he may do this. [Alamgiri]
Law: It is permissible to
place Ghilaaf[7] over the Mazaars[8]
of the Buzurgaan-e-Deen[9],
The Awliyah[10] and the Saliheen[11],
as long as the objective of this is to show the prestige of the blessed
personality in the sight of the laymen, through which they will honour and
respect him, and acquire his blessings. [Raddul
Muhtar]
[1] Ziyaarat-e-Quboor refers to ‘Visiting the Graves’ of believers.
[2] Jaa’iz means permissible.
[3] Masnun refers to that which is recommended.
[4]
Shab-e-Bara’at meaning ‘The Night of Salvation’ is the eve of the
15th of Shabaan. It is the night when Almighty Allahs places His Special Divine
Manifestation on the first sky. It is a night of forgiveness and Mercy.
[5]
Shab-e-Qadr meaning the ‘The Night of Power’ according to the
Hadith Shareef can fall on any one of the last ten odd nights of Ramadan and
most prominently reported to fall on the eve of the 27th of Ramadan. We should
seek out this night and attain its blessing. It is a night greater than a
thousand months and a night wherein the Angels descend, and the night wherein
the Qur’an was revealed.
[6]
Both Eids refers to Eid-ul-Fitr, being the first of Shawwal, which
is based on the actual sighting of the new moon of Shawwal. The second Eid is
Eid-ul-Adha, which falls on the 10th of Zil Hijjah, which marks the Day of
Sacrifice, in remembering the incident of Ebrahim علیہ
السلام and his intention to perform a great sacrifice
for the pleasure of Allah.
[7]
Ghilaaf in this context refers to the sheets coverings placed over
the graves of the pious.
[8]
Mazaar here refers to the Sacred Graves of the Pious.
[9]
Buzurgaan-e-Deen refers to the Pious Predecessors.
[10]
Awliyah is the plural of ‘Wali’ and means ‘Friends of Allah’.
[11]
Saliheen also refers to the pious servants of Allah.
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