The Arabic to English Translators guide

Okay, I am writing this as a person who has been translating since 2006. In that time I have come to understand certain things and facts about translation. More importantly, I wanted to combine all the relevant information about translating. So any translator can use them as a guide to assist themselves.

Prerequisites

Before you even think about translating you have to know basics about Islamic knowledge: fiqh and aquida. If you are going to translate advanced text then you need to learn the text, up to an advanced level. This applies to whatever field you are translating. Tafsir learn tafsir and so forth. It is best to study the text with a teacher.

If you are not familiar with terminology that is used in a subject then you have to leave translating the document or study it or have someone you can ask. The risk here is translating something in the wrong manner because you were not familiar with the subject. 

You need to make sure that you have the best version of the text. This might mean getting more than one printed text. Try to find pdfs because there are many online. Check and keep checking the text. Do this before doing any translating. You need to make sure of this before setting off. If you do not then you might be setting sail with a boat with a hole in it. I mean a text with lots of mistakes.

Useful

The text needs to be something useful and something that has not been done before. The book market is slow, so particular books sell better than others. Useful books of Fiqh do not sell unless its for the madrasa market. 

Misunderstanding

This often occurs with non-muslims who translate Islamic texts. They lack the understanding of basic concepts and then convey incorrect concepts. Some translators remove all the religious terminology. The text Instruction of the student falls into this type. Where the translators have removed religious terminology which is disappointing because its for Muslims, so they need the terminology. Although, the translation is very good, there are troubling parts which have been missed out and removed. A French expert on the works of Ibn 'Ajibah (may Allah show him mercy) also has this problem. He makes a mistake every time he uses salawat because he simply did not understand it. 

There comes a point that even the most battle hardened translator must ask someone. Using commentaries is the best option, if you have access to them. There are many books available online. 


English



The translators English needs to be as high as possible. So further studies in basic English are needed for some. Even a poor translation has benefits but a stronger translation means the text will sell better than a weak one. Reading classical English texts can help one form sentences and so forth. That is the inexpensive method of improving ones English.

When translating

The important thing about translating is the actual text. The first question you must ask yourself is: has it been translated before. If it has then do not touch it because no one will pay or publish the work. If you are paid by a publisher then go ahead but if you are doing it yourself then do not bother. The only exception would be if the text was very poorly translated. Even then you need to find a publisher. 

You should have as many classic dictionaries as possible: Mukhtar Al-Sihah, Al-Qamus Al-Muheet and Hans Wehr are just some of the dictionaries you should have. There are internet dictionaries but use these sparingly. If you find a word in a Arabic to Arabic dictionary then know you might need to look up the word in an Arabic to English dictionary later! Watch out for place names.


Text

Once you have chosen a text then spend a long time searching for previous translations. 

Then look for more than one version of the text. This way you compare the information from one text to another. Dar Al-Kutub Al-Ilmiyyah and Dar Al-Fikr are two publishing houses with publications of classical works but have questions raised against them. Chapters, lines, paragraphs and so forth are missing from them. So if you have one these publications then check it without another version. An internet search can turn up a manuscript copy or even a earlier copy. I worked on a translation by comparing four publications of the same text from four different publishers. You should have at least two versions to compare.


Publishers

If you are relying on a publisher then know that they take their time and can pull the plug at any time and keep the money. So get a contract between you or you might get a shock. 

Most publishers are interested in money alone. So consider self publishing because you could be waiting for years for some publishers and even then they could pull the plug on the project and leave with no reward for your work.
 


Adding Arabic

Most students of knowledge, as well as many others, want to see the original Arabic sources. The problem with this, is that people want the vowels present. Sometimes, the Arabic text does not have the tashkeel. 

So the original text of the hadith must be found and avoid guess work. Though this is often why the original Arabic is not used. It unduly delays the translation because it can take hours to find the text and then the reference of the text could be wrong. So to avoid all this, the Arabic text could be left out. This is your choice but checking the Arabic text, once its typed in, adds another layer of work. 

Footnotes

This is where the translators knowledge comes out. The greater the sources referred to often means that the translator has more knowledge. The lack of use of the footnotes means the translator is not bothered about adding notes or are unable to add footnotes. Often, references can be found in different versions of the same text. When I was translating the forty hadith commentary by Ibn Daqiq Al-'Id on Imam Al-Nawawi's compilation, I used another work to add  references. 

Problem is that not many people read the footnotes, so do you want to waste time adding them? I add as much footnotes as possible, seen as we live in time where people need references. Some translations that were done in the eighties and nineties did not have much foot or end notes. Also, do you want footnotes or end notes. My personal preference is footnotes because end notes takes time to find the note. Footnotes are right before you and it makes the text look bigger!   

Getting paid

Have written agreements with publisher and other parties. Its up to you if want a certain payments when certain parts are completed or payment upfront. This is all up to you but know many people who want projects do not want to pay reasonable prices. I was offered a 'generous' £1 per page to translate. I turned it down and that should not come as shock. 

Make things clear to avoid any time of confusion. Also, know people will do anything to get out of paying you. People owe me money for fees on translation that they have not paid. Get paid before hand over the work.

After completion

Review the text as many times as possible. Review the text slowly, read it out aloud or print it out. Keep your brain fresh and maybe ask someone to review it with you. 

One of the best ways of reviewing a text is to teach it. If you are qualified to do so, of course. Once you are happy with it then involve an editor then finally a proofreader. Go over their corrections and try to improve yourself. 

Publishers

They are often people who are interesting in making money and not in paying the translator. They often exploit the work by not paying royalties and not paying anything for the work.

I often get tired of dealing with publishers because of their slow work rate. This is often due to the fact that they are working on more than one work at a time. Your work is often a long way down in the priorities. So you have a choice either to self publish or wait for years for the publisher. You can publish on the internet via text sharing sites such as scribd or kindle ebooks. Keep the rights of your text and keep the copyright. Publishers often do not care about the rights of the translator nor are they concerned with law. 

They might also want extra work to be done on the translation. Like adding biographies and additional notes. This can take extra time and even then the publisher can still back out of the translation. I worked for six months adding things to a text but then the publisher changed their mind and left my work hanging in the wind. I was not best pleased to say the least!

Review the texts after a few years and try to improve them, if its possible.


Final points

I hope this is useful for budding translators because its a small minefield and there is a distinct lack of professionalism in the book publishing market. Most people want to make money and will do it any cost. The publishers in particular. Most of them have nullified their good actions.


Yet, they are unaware that sincerity is paramount in any Islamic activity and the lack of sincerity means the reward is nullified. For such people its better to have the intention and not do any Islamic work. Than to do work with bad intentions such as earning money. The work needs sincere intentions and if there is not then it entails punishment because of the exploitation of others, and taking money from people unjustly. 

Can women visit graves?

This is something that was brought to my attention but I did not want to write anything. I thought that others had written on this subject and that I was unnecessarily adding to the ink.

When I realised that this issue was deeper than I first thought. My fingers started to get busy. Is this a cyber pen I see before me? Yes it is and now lets clear up this problem.

Why, was there such confusion on this issue? Well, welcome to my usual swim into the ocean of knowledge. Care to join me?

Hadith

We have two sets of hadith on this issue. One set of hadith condemning women going to graves and another set allowing. So let us look at these hadiths before going further.

Set one of hadith that was reported early in Islamic years of 609 - 624

أبي هريرة رضي الله عنه: "أن رسول الله صلى الله عليه وسلم لعن زوارات القبور"

الترمذي 1056, ابن ماجه 1576, أحمد 8449, قال الترمذي: هذا حديث حسن صحيح

1. Abu Hurayrah (may Allah be pleased with him) said, "the Messenger of Allah (may Allah bestow peace and blessings upon him) cursed females visiting graves."

Al-Tirmidhi rated hassan sahih, Ibn Majah, Ahmed.

      عن ابن عباس قال: "لعن رسول الله صلى الله عليه وسلم زائرات القبور والمتخذات عليها المساجد"

أبو داود 3236, البيهقي 7206

2. Ibn Abbas (may Allah be pleased with him) said, "the Messenger of Allah (may Allah bestow peace and blessings upon him) cursed women who visited graves and making them places of prostration."

Abu Dawood and Al-Bayhaqi

Set two reported from hijri years 624/5 to 632

كنت نهيتكم عن زيارة القبور فزوروها ولا تقولوا هجرا

مسند أحمد

3. The Prophet (may Allah bestow peace and blessings upon him) said, "Previously, I forbade you from visiting graves (but) now visit them and do not speak (wail) loudly."

Ahmed

كنت نهيتكم عن زيارة القبور، ألا فزوروها، فإنه يرق القلب، وتدمع العين، وتذكر الآخرة، ولا تقولوا هجر

مستدرك الحاكم

4. The Prophet (may Allah bestow peace and blessings upon him) said, "I used to forbid you from visiting graves, will you not visit them? As it cleans the heart, brings a tear to the eye, it makes you remember the afterlife but do not speak out aloud."

Al-Hakim

ونهيتكم عن زيارة القبور فمن أراد أن يزور فليزر ولا تقولوا هجرا

سنن النسائي

5. The Prophet (may Allah bestow peace and blessings upon him) said, "I forbid your from visiting graves, yet (now) whoever wants to visit can go and visit, but not speak (wail) aloud."

Sunan Al-Nisa'i

 

زوروا القبور فإنها تذكركم الآخرة

سنن ابن ماجه

6. The Prophet (may Allah bestow peace and blessings upon him) said, "Visit graves because it causes you to remember the afterlife." Ibn Majah

     حديث أنس بن مالك رضي الله عنه قال: "مرَّ النبي صلى الله عليه وسلم بامرأة تبكي عند قبر, فقال: اتقي الله واصبري, فقالت: إليك عني فإنك لم تصب بمصيبتي ولم تعرفه, فقيل لها: إنه النبي صلى الله عليه وسلم, فأتت باب النبي صلى الله عليه وسلم فلم تجد عنده بوابين, فقالت: 

 لم أعرفك, فقال: إنما الصبر عند الصدمة الأولى" (البخاري 1283, مسلم 926).

7. Anas ibn Malik (may Allah be pleased with him) reports, "the Prophet (may Allah bestow peace and blessings upon him) passed by a woman weeping at a grave. He said, "Fear Allah and be patient." She said, "Leave me because you have not been afflicted by what I have." She did not know him and someone said to her, "That was the Prophet (may Allah bestow peace and blessings upon him). She went to the home of the Prophet and did not find any doormen. She said, "I did not know it was you." He said, "Patience is when calamity first strikes." Bukhari and Muslim

Ibn Hajar said in Fath Al-Bari, "This hadith is proof that he (may Allah bestow peace and blessings upon him) did not reproach the woman for sitting at the grave and his confirmation is proof. This is confirmation of the Prophet (may Allah bestow peace and blessings upon him) to visit graves, standing beside them and the confirmation of the Prophet (may Allah bestow peace and blessings upon him) is proof."

قال ابن حجر: "وموضع الدلالة منه أنه صلى الله عليه وسلم لم ينكر على المرأة قعودها عند القبر، وتقريره حجة" (فتح الباري 3/148) فأقرها النبي صلى الله عليه وسلم على زيارتها القبر والوقوف عليه، وإقرار النبي صلى الله عليه وسلم حجة.

This final hadith from this section has much fruits. Firstly, Imam Ibn Hajar Al-Asqalani followed the Shafi school of thought; this will become more relevant later. This hadith came later and it is a proof that the Prophet (may Allah bestow peace and blessings be upon him) allowed women to visit graves because had it been forbidden then the Prophet (may Allah bestow peace and blessings be upon him) should have said something. 

Hadith is defined as the speech, action or confirmation of the Prophet (may Allah bestow peace and blessings be upon him), i.e. something would occur before him and he would not deny it. Thus, this was confirmation. Attendance of women at graves is permitted as long as they do not cry aloud. Note, that the Prophet (may Allah bestow peace and blessings be upon him) saw her inner state and gave her the best advice and did not insist when she did not initially accept it. The female companion accepted it, when she found out who he was. 

The second proof to the hadith being later in Islam; was that the Prophet (may Allah bestow peace and blessings upon him) did not have any doormen. As the Prophet (may Allah bestow peace and blessings be upon him) had doormen or guards with him until Badr. When the Quranic passage was revealed that Allah will protect the Prophet (may Allah bestow peace and blessings upon him) from people. The Prophet (may Allah bestow peace and blessings upon him) sent the guard home and never had any guards or doormen, afterward. Ibn Jawzi (may Allah show him mercy) in Al-Wafa (p.205) states that this event (ayah mentioning that Allah will protect him) was after obligation of Ramadan which was second year in Medinah. So it could be between the second and third year of migration. The dates are 624 or 625. Therefore, this is a sign that corroborates hadith three to seven that they came later. So the first two hadith should be considered abrogated/mansukh.

This is an example abrogation in hadith. When we have one evidence, which is not followed because the command was later altered. The first set of hadiths come early in Islam numbers one and two. Hadiths three to seven are hadiths in which allow the visitation of graves by women.

There is an example of this in the Quran which one passage says not to pray intoxicated and another not to drink at all. Another example, in hadith, is the eating of locust. This was allowed when Muslims first went to Medinah but then it was made highly disliked/makru tahrimah because circumstances changed.

Also, the first two hadiths are reported from companions and the speech of the Prophet (may Allah bestow peace and blessings upon him) is over the speech of companions. This applies when there is a difference, so this is another reason why the first two hadith should be unused.

Now let us look at the four Sunni schools of thought.

Hanafi Fiqh

Zayn Al-Din Ibn Nujaym Al-Hanafi (may Allah show him mercy) said, "There is no harm in visiting graves and supplicating for the deceased as long as they are believers without stepping on the graves because he (may Allah bestow peace and blessings upon him) said that he forbade you from visiting graves and then said will you not visit them now. This is action of the community from the time of the Messenger of Allah (may Allah bestow peace and blessings upon him) until today.  It is clear that in Al-Mujtaba that it is desired. It was claimed that is unlawful for women but the valid opinion is there is a proven dispensation for them." Al-Bahr Al-Raiaq 2/210

قال زين الدين ابن نجيم الحنفي : " لا بأس بزيارة القبور والدعاء للأموات إن كانوا مؤمنين من غير وطء القبور لقوله صلى الله عليه وسلم إني كنت نهيتكم عن زيارة القبور ألا فزوروها ولعمل الأمة من لدن الرسول صلى الله عليه وسلم إلى يومنا هذا، وصرح في المجتبي بأنها مندوبة ، وقيل تحرم على النساء والأصح أن الرخصة ثابتة لهما "

البحر الرائق لابن نجيم 2/210

Imam Al-Kasani (may Allah show him mercy) confirms this, "There is no harm in visiting graves and supplicating for the deceased as long as they are believers without stepping on the graves because he (may Allah bestow peace and blessings upon him) said that he forbade you from visiting graves and then said  will you not visit them now. This is action of the community from the time of the Messenger of Allah (may Allah bestow peace and blessings be upon him) until today." Bidya' Al-Sania fi Tartib Al-Sharia' 1/320

قال الكاساني : لا بأس بزيارة القبور والدعاء للأموات إن كانوا مؤمنين من غير وطء القبور لقول النبي صلى الله عليه وسلم إني كنت نهيتكم عن زيارة القبور ألا فزوروها فإنها تذكركم الآخرة ولعمل الأمة من لدن رسول الله صلى الله عليه وسلم إلى يومنا هذا

بدائع الصنائع في ترتيب الشرائع للكاساني 1/320

Ibn Abideen (may Allah show him mercy) said, "He said in the commentary of Quduri, is it a desired action for women to visit graves. The correct position is yes without any dislike with the conditions that are clarified by the some of the scholars. Concerning what is the soundest position of our school, this is the opinion of Al-Kharki and others that it is permitted to visit graves for both men and women, there is no problem. As for others then it was it was desired by most of the peers, and Allah knows better. It was claimed that it was necessary and mentioned in the commentary of Quduri." Hashiya ibn Abideen 2/626

قال ابن عابدين : " قال في شرح اللباب وهل تستحب زيارة قبره للنساء الصحيح نعم بلا كراهة بشروطها

 على ما صرح به بعض العلماء أما على الأصح من مذهبنا وهو قول الكرخي وغيره من أن الرخصة في زيارة القبور ثابتة للرجال والنساء جميعا فلا إشكال وأما على غيره فكذلك نقول بالاستحباب لإطلاق الأصحاب والله أعلم بالصواب قوله بل قيل واجبة ذكره في شرح اللباب

حاشية ابن عابدين  2/626

In Al-Fatawa Al-Hindiyyah in the sixteenth chapter on visitation of the grave and reciting the Quran in the graveyard, "There is no harm in visitation of graves and this is the opinion of Abu Hanifah (may Allah show him mercy) and the manifest opinion/zahir qawl of Muhammad (Al-Shibani) (may Allah show him mercy) that necessitates the permissibility of women also because it is not specific for women and in drinks. There are differences of opinion with the scholars (may Allah show them mercy) in the visitation of women to graves. Shams Al-Imamah Al-Sarakhsi (may Allah show him mercy) said the correct/Asahah position is that there is no harm with it. In Al-Tahdib it says it is a desired action to visit graves. The manner of visitation is like visiting the deceased when there were alive, like those who are close and far (relatives or not), as stated in Khayanah Al-Fatawa."

وفي الفتاوى الهندية

الباب السادس عشر في زيارة القبور وقراءة القرآن في المقابر لا بأس بزيارة القبور وهو قول أبي حنيفة رحمه الله تعالى وظاهر قول محمد رحمه الله تعالى يقتضي الجواز للنساء أيضا لأنه لم يخص الرجال وفي الأشربة واختلف المشايخ رحمهم الله تعالى في زيارة القبور للنساء قال شمس الأئمة السرخسي رحمه الله تعالى الأصح أنه لا بأس بها وفي التهذيب يستحب زيارة القبور وكيفية الزيارة كزيارة ذلك الميت في حياته من القرب والبعد كذا في خزانة الفتاوى

Imam Al-Tahtawi (may Allah show him mercy) said in Hashiyah Al-Tahtawi 'ala Miraqi Al-Falah Sharh Nur Al-Idah, "The correct opinion is that it is allowed, proven, for men and for women because our lady Fatimah (may Allah be pleased with her) used to visit the grave of Hamza (may Allah be pleased with him) every Friday. Aishah (may Allah be pleased with her) used to visit the grave of her brother Abd Al-Rahman in Mekkah. Similar is reported by Al-Badr Al-'Ayni in his commentary of Al-Bukhari." (p.630)

There are other Hanafi opinions who do not allow this visiting of graves by women, as stated in the previous two quotes that it is not the correct opinion. This is the reason that I have not included them. Not because I consider them to be incorrect. Rather, that some were due to regional issues where strange events occur at graves.

If great figures such as Abu Hanifah, Imam Muhammad, Ibn Nujaym, Imam Al-Kasani, Ibn 'Abideen and his son, Al-Kharkhi, Imam Al-Tahtawi and Imam Shams Al-Imamah all allow it, there is little need in looking elsewhere. 

I am not an expert in other madhabs but I have included these opinions here. Nevertheless, please refer to the experts in these schools.

Maliki

Ibn Abd Al-Baar (may Allah show him mercy) said, "The scholars differ about this in two aspects: one they allow to visit graves for everyone. As some, forbid the visitation for everyone. Then the abrogate the permissibility for everyone. It is permissible for women and men to visit graves according the outward of this hadith because there is no exception for men or women." Al-Tamhid

قال ابن عبد البر رحمه الله : إن العلماء اختلفوا في ذلك على وجهين : أحدهما إن الإباحة في زيارة القبور إباحة عموم كما كان النهي عن زيارتها نهي عموم ثم ورد النسخ بالإباحة على العموم فجائز للنساء والرجال زيارة القبور على ظاهر هذا الحديث لأنه لم يستثن فيه رجلاً ولا امرأة

Sidi Abd Al-Rahman Al-Tha'labi (may Allah show him mercy) in his book named Al-Ulum Al-Fakhirah in the chapter of looking into the matters of the afterlife, "Visiting the graves for men is agreed upon. Concerning women then it is permissible upon principles. It is forbidden for the young who tribulation is feared from and there are hadith mentioned the keenness about visiting graves." (Muahib Al-Jalail fi Sharh Mukhtasir Khalil 5/450) 

وَقَالَ سَيِّدِي عَبْدُ الرَّحْمَنِ الثَّعَالِبِيُّ فِي كِتَابِهِ الْمُسَمَّى بِالْعُلُومِ الْفَاخِرَةِ فِي النَّظَرِ فِي أُمُورِ الْآخِرَةِ : وَزِيَارَةُ الْقُبُورِ لِلرِّجَالِ مُتَّفَقٌ عَلَيْهِ وَأَمَّا النِّسَاءُ فَيُبَاحُ لِلْقَوَاعِدِ وَيَحْرُمُ عَلَى الشَّوَابِّ اللَّوَاتِي يُخْشَى عَلَيْهِنَّ مِنْ الْفِتْنَةِ وَذَكَرَ أَحَادِيثَ تَقْضِي الْحَثَّ عَلَى زِيَارَةِ الْقُبُورِ مواهب الجليل في شرح مختصر خليل 5/450 .

Al-Qurtabi (may Allah show him mercy) said, "Visitation of men to graves is agreed upon by the scholars and there is difference of opinion about the women. As for the forbiddance is ongoing and as for the principle it is permissible for them and permitted for them all." Tafsir Al-Qurtabi

قال القرطبي رحمه الله : زيارة القبور للرجال متفق عليه عند العلماء مختلف فيه للنساء أما الصواب فحرام عليهن الخروج ، وأما القواعد فمباح لهن ذلك وجائز لجميعهن ذلك  "

Hanbali

Ibn Qudaymah (may Allah show him mercy) said, "There are different narrations from (Imam) Ahmed in women's visitation of graves. It was reported that it was disliked because it was reported from Umm 'Atiyah that she said, "We are forbidden from visiting graves and we did not continue." Reported by Muslim. Moreover, because the Prophet (may Allah bestow peace and blessings upon him) said, "Allah cursed women who visited graves." Al-Tirmidhi said it was an authentic report and this is specific for women. Its prohibition is abrogated for men generally and for women it bears reports about the curse of women who visit graves, after the command of men to visit them. This revolves between danger and permissibility. I say that it is disliked because women have little patience and worries frequently. When they visit graves it agitates their sadness, renews there remembrance of their troubles and when it is not safe that she will arrive to this then it is not permissible, and not the men. Therefore, this is specific for those who wail and specific prohibition is for those who cut hair and strike themselves and so forth. The second narration is that is not disliked generally because of his (may Allah bestow peace and blessings upon him) said, "I forbid you from visiting graves (but) now visit them." This indicates about a previous prohibition and it abrogation men and women enter generally into. It was reported from Ibn Abi Malikiah when she asked Aishah (may Allah be pleased with her), "O mother of the believers, where did you come from?" She said, "From the grave of my brother Abd Al-Rahman." She asked, "The Messenger of Allah forbid visitation of graves." She said, "Yes he did, then he ordered us to visit them." It was reported by Al-Tirmidhi that Aishah used to visit the grave of her brother. It was also narrated that she said, "If I had not seen him then I would not visit him."" (Al-Mughani 2/226) 

قال ابن قدامة رحمه الله : اختلفت الرواية عن أحمد في زيارة النساء القبور فروي عنه كراهتها لما روت أم عطية قالت نهينا عن زيارة القبور ولم يعزم علينا رواه مسلم ولأن النبي صلى الله عليه وسلم قال لعن الله زوارات القبور قال الترمذي هذا حديث صحيح وهذا خاص في النساء والنهي المنسوخ كان عاما للرجال والنساء ويحتمل أنه كان خاصا للرجال ويتحمل أيضا كون الخبر في لعن زوارات القبور بعد أمر الرجال بزيارتها فقد دار بين الحظر والإباحة فأقل أحواله الكراهة ولأن المرأة قليلة الصبر كثيرة الجزع وفي زيارتها للقبر تهييج لحزنها وتجديد لذكر مصابها ولا يؤمن أن يفضي بها ذلك إلى فعل ما لا يجوز بخلاف الرجل ولهذا اختصصن بالنوح والتعديد وخصصن بالنهي عن الحلق والصلق ونحوهما والرواية الثانية لا يكره لعموم قوله عليه الصلاة والسلام كنت نهيتكم عن زيارة القبور فزوروها وهذا يدل على سبق النهي ونسخه فيدخل في عمومه الرجال والنساء وروي عن ابن أبي مليكة أنه قال لعائشة : يا أم المؤمنين أين أقبلت قالت من قبر أخي عبد الرحمن فقلت لها قد نهى رسول الله عن زيارة القبور قالت نعم قد نهى ثم أمر بزيارتها وروى الترمذي أن عائشة زارات قبر أخيها وروي عنها أنها قالت لو شهدته ما زرته

المغني لابن قدامة 2 / 226

Shafi

In Hujjah Allah Al-Balighah by Imam Shah Wali Allah Al-Dahalwi (may Allah show him mercy) he said, "He (may Allah bestow peace and blessings upon him) said, "I forbid you from visiting graves (but) now visit them." I say it was forbidden because the door of worship of other (things was open) and when the principles of Islam were affirmed, then when the souls were tranquil after being freed from worship for other than Allah, they were given permission."  (p. 68)

Abu Bakr Al-Bakari (may Allah show him mercy) said, "Visiting (graves) as it is thought that they might weep, raise their voices, because they have light hearts, worry much and have little ability to bear tribulations. It is not forbidden because he (may Allah bestow peace and blessings upon him) passed a woman weeping at the grave of her child, he said, "Fear Allah and be patient." This is agreed upon. If visitation were unlawful, he would have forbid it. He informed our lady Aishah (may Allah be pleased with her) when she asked, "What do I say, O Messenger of Allah?" when visiting graves, he (may Allah bestow peace and blessings upon him) said, "Peace upon the residents of the abode of the believers and Muslim, may Allah show mercy to those who preceded and those who are forthcoming, when Allah wills us to join you." The position of this is when they go that there is no tribulation, then there is no doubt it is unlawful, then this moves to the authentic report that Allah curses women who visit graves." (Abu Bakr Al-Bakari in A'anah Al-Talibeen 2/161)

 أي الزيارة، لانها مظنة لطلب بكائهن، ورفع أصواتهن، لما فيهن من رقة القلب، وكثرة الجزع، وقلة احتمال المصائب, وإنما لم تحرم لانه (صلى الله عليه وسلم) مر بامرأة تبكي على قبر صبي لها، فقال لها: اتقي الله واصبري متفق عليه.

فلو كانت الزيارة حراما لنهي عنها, ولخبر السيدة عائشة رضي الله عنها قالت: قلت: كيف أقول يا رسول الله ؟ - تعني إذا زرت القبور -.قال: قولي: السلام على أهل الدار من المؤمنين والمسلمين، ويرحم الله المستقدمين والمستأخرين، وإنا إن شاء الله بكم لاحقون.

ومحل ذلك حيث لم يترتب على خروجها فتنة، وإلا فلا شك في التحريم.ويحمل على ذلك الخبر الصحيح.لعن الله زوارات القبور.

اعانة الطالبين 2/161

Imam Al-Ramli (may Allah show him mercy) said, "It is desired to visit graves, graves of the Muslims, for men, from a hadith in Muslim, "I forbid you from visiting graves will you visit them because they remind you of the afterlife." Its disliked for women, because of worry, but it is not unlawful, by the speech of Aishah (may Allah be pleased with her) said, "What do I say, O Messenger of Allah?" when visiting graves, He (may Allah bestow peace and blessings upon him) said, "Peace upon the residents of the abode of the believers and Muslim, may Allah show mercy to those who preceded and those who are forthcoming, when Allah will us to join you." Reported by Muslim as for the report, "Allah curses women who visit graves." This is applicable when women visit graves to eulogise, weep and scream aloud, according to their habits." (Asna Al-Mutalib 4/350)

[(تُسْتَحَبُّ زِيَارَةُ الْقُبُورِ ) أَيْ قُبُورِ الْمُسْلِمِينَ ( لِلرَّجُلِ ) لِخَبَرِ مُسْلِمٍ { كُنْت نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبُورِ فَزُورُوهَا فَإِنَّهَا تُذَكِّرُ الْآخِرَةَ } ( وَتُكْرَهُ لِلْمَرْأَةِ ) لِجَزَعِهَا ، وَإِنَّمَا لَمْ تَحْرُمْ عَلَيْهَا { لِقَوْلِ عَائِشَةَ قُلْت كَيْفَ أَقُولُ يَا رَسُولَ اللَّهِ تَعْنِي إذَا زُرْت الْقُبُورَ قَالَ قُولِي السَّلَامُ عَلَى أَهْلِ الدِّيَارِ مِنْ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ وَيَرْحَمُ اللَّهُ الْمُسْتَقْدِمِينَ مِنَّا وَالْمُسْتَأْخِرِينَ ، وَإِنَّا إنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ } رَوَاهُ مُسْلِمٌ ، وَأَمَّا خَبَرُ { لَعَنَ اللَّهُ زَوْرَاتِ الْقُبُورِ } فَمَحْمُولٌ عَلَى مَا إذَا كَانَتْ زِيَارَتُهُنَّ لِلتَّعْدِيدِ وَالْبُكَاءِ وَالنَّوْحِ عَلَى مَا جَرَتْ بِهِ عَادَتُهُنَّ ]. أسنى المطالب 4/350

Interestingly, the hadith about what to say in the graveyard adds further weight to our argument that women are allowed to visit graves. Why else would the Prophet (may Allah bestow peace and blessings upon him) teach her the supplication, if she was not allowed to go? Imam Ramli takes the position if they cry then they are cursed which is strange because the hadith is abrogated, as we have clearly shown. 

Again, please, note I am not an expert in other schools, so refer to the experts in these schools. 

Regional influences

In the indo pak region, some scholars take a hard line against women visiting graves. Unfortunately, there are practices that are unlawful taking place. Some graves of Awliyah have become festivals, some people dance there and so on. Anyone would agree this unlawful and it does not matter which side of the fence one sits. 

This is why some scholars in this region have banned women from visiting graves. They should ban festivals and dance etc, not just women. They should ban the men too, in this case. 

There are stories that women are seen naked by the inhabitants of the graves and lots of strange stuff. This is of course untrue and I have not found any textual evidence to back this up. If anyone has such proof, please email me. 

In Saudi, women are not allowed to see the blessed grave of the Prophet (may Allah bestow peace and blessings upon him) from the front. Therefore, they give salams from a corner of the Rawdhah. It is actually closer to the grave than the wajihah. 

Imam Al-Nawawi (may Allah show him mercy) said, "Know that visiting the grave of the Messenger of Allah (may Allah bestow peace and blessings upon him) is one the most important of actions that draw one close (to Allah), as well as speedy success."

وقال النووي رحمه الله : اعلم أن زيارة قبر رسول الله صلى الله عليه وسلم من أهم القربات وأنجح المساعي

المجموع 8 / 201 – 203

Apparently, there were some issues with some sects but I cannot confirm or deny this. Nor are women allowed to visit Jannat Al-Baqi. They even use the hadith above but unfortunately, they have not read them. If they did then they would allow women to go. 

There are two major Wahabi/Selefi opinions: Albani allows women to visit graves and Ibn Al-Bazz does not.

Final points

Now that we have looked at this issue from the side of hadith and fiqh, we have come to conclusion that it is permissible. 

As for those who disagree then a few scholars in geographical regions does not mean the entire Ummah have agreed. The vast majority of scholars allow it; with the conditions mentioned. There are others from other regions who do not agree with them but we have explained this. Yet, it all boils down to the same point, are they just reading the early hadiths and ignoring the rest? Alternatively, it is because things are plainly wrong because regrettable practices are taken place. 

It could be either but it could just be regrettable practices. There does not seem to be the same practices prevalent in the UK. So could one argue that the fatwas were valid in there times and places but not valid elsewhere. Unless, similar practices are taking place in other countries. This is a hard question and needs research.

The only Haram/unlawful thing would be for them wail or weep excessively aloud at the grave, question divine decree or damage graves etc. Yet, it would be disliked for men to do the same. As long as there is no fitna/tribulation then it is allowed. However, if they are likely to be weeping with tongues and hands then they should stay away. This is what is disliked. 

Hanafis note, the soundest position from zahir al-riwayah is that they are allowed to visit graves.

There is a report in Al-Shifa of Qadi Iyyad Al-Maliki (may Allah show him mercy) in which a woman came to Aishah (may Allah be pleased with her) to visit the grave of the Prophet (may Allah bestow peace and blessings upon him). Aishah (may Allah be pleased with her) showed her the blessed grave, the righteous woman swooned and died out of extreme love of the Prophet (may Allah bestow peace and blessings upon him). 

Let me get this right, a woman visited a grave and was allowed by Aishah (may Allah be pleased with her), she was well acquainted with the sacred law, of course. This hadith comes after the first two hadith, which forbade it. This affirms it was allowed afterward. We hear this report often and are enamored by it but we do not understand it?! Yet, we still do not allow women to graves because???! Imam Al-Nawawi (may Allah show him mercy) said, "Know that visiting the grave of the Messenger of Allah (may Allah bestow peace and blessings upon him) is one the most important of actions that draw one close (to Allah), as well as speedy success."

We really hope that this has clarified this matter beyond any shadow of a doubt. Women 

can visit graves and men should not stop them. If they are concerned about their safety then they should accompany them. Going during the day is best and avoid the night. They can also recite some Quran for the deceased and make dua to Allah (the Exalted) for them. Putting plants or flowers can relieve the punishment of the grave. Now we are moving to another issue!

In summary, it was not allowed to visit graves early in Islam but it was allowed later. So we should not attempt to control people or make religion difficult.

Constantly re-living the death of any family member/friend is not good for anyone. It is important to deal with ones grief and eventually move on. The deceased would not want someone to grieve over their death forever. As painful as things get, one has to move on. It does not matter who dies tonight, tomorrow the sun will rise again. 

And Allah knows best.



How the Prophet (may Allah bestow peace and blessings upon him) treated women click here

Treatment of women click here


Women's reward in paradise click here


Hijab in the modern context click here 


Bulgarian translation click here