Abstract:
Accordingly, the reasons for the recommendation of visiting graves for men also include women. In the Quran, visiting graves in general and visiting the noble grave of the Prophet (PBUH) in particular are mentioned and considered permissible and legitimate; also, in the Quran, setting out to visit the noble grave of the Prophet (PBUH) is recommended, because this matter is an instance of migration (Hijrah), which the Quran and the narration of the Prophet (PBUH) 'Whoever visits me after my death is as if he migrated to me during my life' confirms. Furthermore, in the Quran, it is spoken of the permissibility of building a mosque at the site of the graves of faithful people and worshipping in that place, of which the graves of the Infallibles (AS) are a prominent example. Also, in the Quran, seeking forgiveness beside the noble grave of the Prophet (PBUH) is recommended, and considering the necessity of respect and honoring the Prophet (PBUH), certain items from the verses of the Quran can be used as rituals of visitation. Visiting graves, especially the graves of the Infallibles (AS), is of such importance that it has been discussed and adjudicated in Islamic books, Sunnah, and jurisprudence; Islamic scholars, both Shia and Sunni, have engaged in discussions regarding it. They provide reasons in a general sense regarding the permissibility of visiting graves and specific reasons regarding the permissibility of visiting the noble grave of the Messenger of Allah (PBUH). Some Islamic scholars believe in the obligation of visiting the noble grave of the Messenger of Allah (PBUH), some believe in its recommendation, and a small group has prohibited it, although in some cases they considered it permissible. Regarding the visitation of graves by women, different judgments have been made, and some narrations have prohibited their visitation; therefore, some Sunni and Shia jurists have prohibited it or at least considered it disliked (Makruh). These types of narrations have been justified by the emotional outbursts and impatience of women, as well as the possibility of mixing with men and the occurrence of forbidden acts; otherwise, the visitation of graves by Lady Zahra (AS) is undeniable, from
Machine summary:
Some Islamic scholars believe in the obligation of visiting the noble grave of the Messenger of Allah (PBUH), while others believe in its recommendation (mustahabb), and a small group has prohibited it, although in some cases they have considered it permissible.
Furthermore, in the Qur'an, the permissibility of building a mosque at the site of the grave of believing people and worshipping in that location has been discussed, of which the graves of the Infallibles (AS) are a prominent example; also, in the Qur'an, seeking forgiveness beside the noble grave of the Prophet (PBUH) has been recommended, and considering the necessity of respecting and honoring the Prophet (PBUH), certain instances from the verses of the Qur'an can be used as etiquette for visitation.
(Ibid, Subhani 141/) For this reason, some Sunni jurists (al-Jakni al-Shanqiti, 1451 AH: 8/243-253) have explicitly stated that, by consensus of the Imams of Muslims, the prayer of the pilgrim on this recommended journey is shortened (qasr), and no one believes in the non-shortening of prayer on this journey, nor has anyone forbidden traveling to these mosques even if the traveler, while heading towards the mosque of the Messenger of Allah (PBUH), visits his grave; rather, this act is considered the greatest righteous deed.
For this reason, some Sunni scholars (al-Shawkani, ibid: 5/871) have argued for the permissibility of visiting the grave of the Prophet (PBUH) using the verse under discussion, and consider the pilgrimage journey as an instance of migrating towards the Messenger of Allah (PBUH).
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