Abstract:
Attending the graves of the dead and, in other words, the dead, both righteous and corrupt, is one of the most controversial issues in Islamic jurisprudence. In such a way that different Islamic sects are sometimes placed together and the Imamiyyah and Sunni jurists have adopted a single opinion in line with each other; Although a part of the public has separated their way from other co-religionists here, they have moved towards the sanctity of the mentioned act and regarding the pilgrim as an idolater and an infidel. Of course, this does not mean that the fatwas of the jurists are dualistic, but the result of the detailed research and search in the jurisprudential and even theological sources of Imami and public thinkers shows the existence of four different theories in the debate. The writers, using descriptive-analytical methods and using library sources, think that the famous Imami and public jurists are right; it means that visiting the graves is permissible and desirable, but as long as there are no unnecessary actions and it is enough to attend the graves, read the Qur'an and supplication, and ask for forgiveness for the dead.
Machine summary:
Using a descriptive-analytical method and library resources, the authors believe that the truth lies with the majority of Imami and Ammah jurists; meaning that visiting graves is permissible and desirable, provided that no excessive actions are performed and it is limited to being present at the grave, reciting prayers and the Quran, and simply seeking forgiveness for the deceased.
However, regarding disbelievers, it has been said that visiting their graves for the sake of remembering death and also due to the generality of the proofs of permissibility (Alusi, 1415: 10/155) is permissible; but according to the Quranic verses (At-Tawbah: 113), praying for them, even if they are relatives of the same degree as a visitor, is not permissible for anyone other than the Messenger of God and the believers; because they will never be forgiven and their inevitable fate is eternal damnation in Hell, and therefore seeking good or wishing for forgiveness for them is futile and forbidden (Ansari, 1418: 1/176).
It is stated in some sources that Qadi Iyad, one of the great jurists of the Ammah, has cited consensus regarding the permissibility of visiting graves, especially the grave of the Messenger of God, and the aforementioned consensus is the result of the necessity of religion and its being established in the conduct of the Companions (Amili, 1421: 18/5); some have also said that the Imams and the bearers of the sacred Sharia in all Islamic sects have a consensus on the permissibility of the act of visiting itself, and their disagreement is only over whether it is obligatory (wajib) or recommended (mustahabb).
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