Prophet's (saw) Practices at Graveyards In a Nutshell The Prophet (saw) regularly visited graveyards as a spiritual practice, using these visits as reminders of mortality and the afterlife. When visiting graves, he would offer specific supplications, greet the deceased, pray for them and use the opportunity to remind his companions about death and the hereafter. Background Visiting graveyards (ziyārat al-qubūr) holds significant importance in Islamic tradition. Initially, the Prophet prohibited grave visitation due to concerns about pre-Islamic pagan practices associated with graves. However, this prohibition was later lifted, and he not only permitted but encouraged Muslims to visit graveyards as reminders of mortality and the hereafter. Understanding the Prophet's practices at graveyards provides insights into Islamic attitudes toward death, remembrance, and the relationship between the living and the deceased. The Prophet's Practices When Visiting Graveyards Offering Specific Supplications When entering graveyards, the Prophet would consistently offer particular greetings and supplications to the deceased. According to a hadith narrated by Muslim, the Prophet taught his companions to say: "Peace be upon you, O inhabitants of the graves from among the believers and Muslims. Indeed, if Allah wills, we will join you. I ask Allah for well-being for us and for you." In another version recorded by Muslim, the Prophet would say: "Peace be upon you, inhabitants of these dwellings from among the believers and Muslims. Indeed, we will, if Allah wills, be joining you. You are our predecessors, and we are to follow. We ask Allah for well-being for us and for you." These supplications demonstrate the Prophet's recognition of the continued existence of the deceased and his belief in the eventual reunion of all believers. Instructing Companions The Prophet used graveyard visits as opportunities to instruct his companions. He would often remind them about death and the importance of preparing for the afterlife. A well-known hadith narrated by Ibn Majah relates that the Prophet said: "I had forbidden you from visiting graves, but now you should visit them, for indeed they remind one of the Hereafter." This statement reflects the Prophet's view that graveyards serve as powerful reminders of mortality and the transience of worldly life. Physical Practices and Etiquette Several accounts describe the Prophet's physical comportment at graveyards. He would turn toward the graves when addressing the deceased, showing respect by facing them directly. According to various narrations, he would sometimes sit beside graves, particularly those of his family members and companions. The Prophet also established important etiquette regarding graveyards. He forbade sitting or walking on graves, leaning against them, or constructing buildings over them. For instance, in a hadith recorded by Muslim, the Prophet said: "Do not sit on graves and do not pray facing them." Furthermore, he prohibited plastering graves, building structures over them, or using them as places of worship, maintaining a balance between respectful visitation and avoiding excessive veneration. Emotional Responses The Prophet displayed emotional responses during some of his graveyard visits. After the death of his son Ibrahim, the Prophet was reported to have shed tears at his grave. Similarly, he wept when visiting his mother's grave and the graves of martyrs from the Battle of Uhud. In a poignant narration recorded by Muslim, the Prophet once visited his mother's grave, wept, and caused those around him to weep as well. He explained: "I asked permission from my Lord to visit my mother's grave, and He granted it to me. So visit graves, for they remind you of death." This emotional aspect of the Prophet's practice demonstrates that expressing grief at graves is permissible and natural, contrary to some strict interpretations that discourage any emotional display. Classical Scholarly Views Classical Islamic scholars have extensively discussed the Prophet's practices at graveyards, developing a nuanced understanding of appropriate grave visitation. Imam al-Nawawi (d. 676 AH/1277 CE), the renowned Shafi'i jurist, emphasised the sunnah (prophetic tradition) of grave visitation. In his commentary on Sahih Muslim, he writes: "The scholars unanimously agree on the permissibility of men visiting graves. It was initially prohibited in Islam, then this prohibition was abrogated, and visitation became recommended for men to serve as a reminder [of death] and to benefit the deceased through supplications." Ibn Qudamah (d. 620 AH/1223 CE), the Hanbali jurist, elaborated on the purpose of these visits in his work "Al-Mughni": "The wisdom behind permitting grave visitation is twofold: benefit for the deceased through the visitor's supplication, and benefit for the visitor by being reminded of death and the state of those who have passed." Imam al-Qurtubi (d. 671 AH/1273 CE) noted in his exegesis that the Prophet's practice of grave visitation was a manifestation of the Quranic emphasis on remembering death. He connected this practice to the verse: "Every soul shall taste death, and you will only receive your full compensation on the Day of Resurrection." (Quran 3:185) Quranic Context and Relevant Verses While the Quran does not explicitly mention graveyard visitation, several verses provide context for understanding this practice: "Everyone upon the earth will perish, and there will remain the Face of your Lord, Owner of Majesty and Honour." (Quran 55:26-27) This verse emphasises the transience of life, which is a central theme in the Prophet's teachings during graveyard visits. Another relevant verse states: "And never pray [the funeral prayer] for any of them who has died and do not stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died whilst they were defiantly disobedient." (Quran 9:84) This verse, specifically addressing hypocrites, indirectly confirms that standing at graves and praying for believers was an established practice, as it prohibits these acts only for those who rejected faith. Conclusion The Prophet's practices at graveyards established a framework for Islamic attitudes toward death, burial, and remembrance. His approach balanced reverence for the deceased with avoidance of excessive veneration that might lead to worship of graves. The supplications he taught, the etiquette he established and the emotional responses he displayed all form part of a comprehensive Islamic understanding of how the living should relate to the dead. References Sahih Muslim, Book of Funerals, Chapter on What is to be Said When Entering Graves and Supplicating for Their Inhabitants Sunan Ibn Majah, Book of Funerals, Chapter on Visiting Graves Sahih al-Bukhari, Book of Funerals, Chapter on the Prophet's Grave Al-Nawawi, Yahya ibn Sharaf. Commentary on Sahih Muslim (Sharh Sahih Muslim) Ibn Qudamah, Abdullah. Al-Mughni Al-Qurtubi, Muhammad ibn Ahmad. Al-Jami' li-Ahkam al-Qur'an (The Compendium of Quranic Rulings) Ibn Kathir, Ismail. Tafsir al-Qur'an al-'Azim (Exegesis of the Great Quran) Al-Ghazali, Abu Hamid. Ihya' 'Ulum al-Din (Revival of Religious Sciences), Book of Remembrance of Death Frequently Asked Questions Was grave visitation always permitted in Islam? No, it was initially prohibited by the Prophet to establish a clear distinction from pre-Islamic practices that involved ancestor worship. Later, once monotheism was firmly established, the Prophet lifted this prohibition and encouraged graveyards visits as reminders of mortality. Are there gender differences in grave visitation rulings? Classical scholars differed on this issue. Some, like Imam Malik and Abu Hanifah, permitted women to visit graves, whilst others discouraged it, citing concerns about emotional displays. However, authenticated narrations show that Aisha, the Prophet's wife, visited graves, suggesting the practice was acceptable for women. What specific behaviours did the Prophet prohibit at graveyards? The Prophet prohibited sitting or walking on graves, constructing buildings over them, plastering them, turning them into places of worship, lighting lamps on them, and writing on them. These prohibitions aimed to prevent excessive veneration that might lead to grave worship.