Is hell filled by women?

These hadiths were given to me and I was asked the question 'is hell filled with women'?

These are the hadiths that are relevant:

عِمْرَانَ بْنِ حُصَيْنٍ عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ: (اطَّلَعْتُ فِي الْجَنَّةِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الْفُقَرَاءَ وَاطَّلَعْتُ فِي النَّارِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاء)َ . رواه البخاري 3241 ومسلم 2737

Imran ibn Husayn [may Allah be pleased with him] reports that the Prophet (may Allah bestow peace and blessings upon him) said, "I looked into paradise and most its inhabitants were from the impoverished [in the world]. I looked at hell and I saw most of its inhabitants were women." Bukhari and Muslim.

فعَنْ عَبْد اللَّهِ بْنِ عَبَّاسٍ قال قال رسول الله صلى الله عليه وسلم : ( َأُرِيتُ النَّارَ فَلَمْ أَرَ مَنْظَرًا كَالْيَوْمِ قَطُّ أَفْظَعَ وَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاءَ ) قَالُوا :  بِمَ يَا رَسُولَ اللَّهِ؟ قَالَ : ( بِكُفْرِهِنَّ ) قِيلَ : يَكْفُرْنَ بِاللَّهِ ، قَالَ : ( يَكْفُرْنَ الْعَشِيرَ وَيَكْفُرْنَ الإِحْسَانَ لَوْ أَحْسَنْتَ إِلَى إِحْدَاهُنَّ الدَّهْرَ كُلَّهُ ثُمَّ رَأَتْ مِنْكَ شَيْئًا قَالَتْ مَا رَأَيْتُ مِنْكَ خَيْرًا قَطُّ ) رواه البخاري 1052

Abdullah ibn Abbas [may Allah be pleased with him] reports that the Messenger of Allah (may Allah bestow peace and blessings upon him) said, "I have seen hell and I have not seen a sight, like today, more horrid. I saw most of its inhabitants were women." They asked, "Why was that? O Messenger of Allah?" He replied, "They denied." One asked, "They denied Allah?" He said, "They denied [ungrateful] towards their family, they denied goodness [that they were given]. If someone was good to them their whole life they would see something [bad] from you. They would say I have never seen any good from you." Bukhari 

حديث أُسَامَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم، قَالَ: قُمْتُ عَلَى بَابِ الْجَنَّةِ، فَكَانَ عَامَّةَ مَنْ دَخَلَهَا الْمَسَاكِينُ وَأَصْحَابُ الْجَدِّ مَحْبُوسُونَ غَيْرَ أَنَّ أَصْحَابَ النَّارِ، قَدْ أُمِرَ بِهِمْ إِلَى النَّارِ وَقمْتُ عَلَى بَابِ النَّارِ، فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاءُ أخرجه البخاري

Usamah [may Allah be pleased with him] reports that the Prophet (may Allah bestow peace and blessings upon him) said, "I stood at the door of paradise and most of those who entered it were poor and those who exerted themselves in isolation, unlike the residents of hell. I moved to [see] hell and stood at the door of hell. Most of those in it were women." Bukhari.

These hadith have to be explained and understood. This is something that caused me a lot of grief, when this question was asked of me. Now firstly we have to look at what our scholars said. 

قال القاضي عياض: النساء أكثر ولد آدم

Qadi Iyyad said, "Women are the greatest number of the offspring of Adam."

This makes sense, because if there were more men than women then their number in hell would be greater because there are more of them.

قال القرطبي تعليقا على قوله : { رأيتكن أكثر أهل النار } : يحتمل أن يكون هذا في وقت كون النساء في النار وأما بعد خروجهن في الشفاعة ورحمة الله تعالى حتى لا يبقى فيها أحد ممن قال: لا إله إلا الله فالنساء في الجنة أكثر

Al-Qurtabi (may Allah be pleased with him) said, "I saw you [using female first person plural pronoun] as most of the inhabitants of hell." It means that is how it was at that time. Yet later they came out with the intercession and mercy of Allah (the Exalted) until none of them remained who said there is no deity except Allah then women will be the greatest [number of] heaven."

قال العيني ـ رحمه الله ـ في بيان فوائد هذا الحديث: منها: تحريم كفران الحقوق والنعم، إذ لا يدخل النار إلا بارتكاب حرام

Al-'Ayni (may Allah be pleased with him) said explaining the benefits of this hadith, "The forbidding of rejecting [or denying] rights and blessings; no one enters the fire except those who commit major sins."

ابن حجر العسقلاني ، فيكون الجمع بين الحديثين أن النساء أكثر أهل النار وأكثر أهل الجنة ، وبذلك يكن أكثر من الرجال وجودا في الخلق. ويمكن أن يقال : إن حديث أبي هريرة رضي الله عنه يدل على أن نوع النساء في الجنة

Ibn Hajjar Al-Asqalani (may Allah show him mercy) said, "Combining between the hadiths that women are most of the inhabitants of paradise and most of the inhabitants of paradise. Therefore they are greater number in creation than men."

وقال النووي: توعده على كفران العشير وكفران الإحسان بالنار يدل على أنهما من الكبائر

Al-Nawawi (may Allah show him mercy) said, "It warns that rejecting the family and rejecting blessing [is punishable] by the fire is a major sin."

 وقال ابن بطال: فيه دليل على أن العبد يعذب على جحد الإحسان والفضل وشكر النعم، قال وقد قيل إن شكر المنعم واجب.

Ibn Battal (may Allah show him mercy) said, "It contains proof that the servant is punished if he denies goodness, virtues and being ungrateful for blessings." He said, "Being grateful for blessings is mandatory."

Imam Al-Suyuti said his commentary of Imam Muslim hadith collection, 'Most means that they [women] will be more than men..." The Prophet (may Allah bestow peace and blessings upon him) said,

يا معشر النساء تصدقن فاني رأيتكن أكثر أهل النار

"O women folk, give charity because I saw you [women] as most the inhabitants of hell." There would be no point in the command to give charity if they were to remain in hell forever. This indicates they are not to remain there forever. They will enter the fire for their sins and be released from the fire after a time, to marry one of the residents of paradise."

1/6 الديباج على صحيح مسلم بن الحجاج

Combining all the points

To further illustrate the opinions of the rich tradition of scholarship of Islam I want to combine all the points mentioned.

1. The hadiths occurred when the Prophet (may Allah bestow peace and blessings upon him) saw paradise and hell. This was the blessed event of the Miraj/heavenly ascension. So if he looked into hell at that point how many Muslims had died at that point in history? Very few because the miraj occurred in the year in 621 when the Muslims numbered in the hundreds. So how could it be that most of the hell was made up of women? At what point in history was hell seen? So this is why it was most of the women from previous nations, not those currently alive or yet to be born. As it would be unjust for people who were not yet born to be everlasting torment when they had done nothing. So this could only apply to those who had died without faith and were dead at that time, thus in hell. This does not apply to those who have faith. It only applies to those without.

2. Is being ungrateful to ones husband such a great sin to endure in hell forever? No sin will mean that they stay in hell forever, apart from disbelief. So female believers will be freed from hell with intercession or those who have the least bit of faith. So the hadith must be taken as a warning. Only the sin of kufr or shirk will cause perpetual torment in hell. All other sins will be removed by the torment of hell and then they will enter paradise based on faith. This is a problem when we take a single evidence in isolation. Being ungrateful to Allah (the Exalted) is a sin. Being ungrateful to ones husband is a sin but not as great to cause one to enter hell. This hadith has to be taken as a warning because if it was a major sin then would be more than just a few hadith on it. There should be so many hadith that would leave all doubt.   

3. If we also consider that men will have more than one wife in paradise therefore we must conclude that there are more women in paradise! Yet there are no men complaining about being the least gender in paradise.

What does most mean? In hanafi fiqh most meanings 51% or more. If it is 51% percent then it nothing to be concerned about especially if there are more women than men. 

In the Quran Allah (the Exalted) praised women, "The Muslim men, the Muslim women, the believing men, the believing women, the obedient men, the obedient women, the truthful men, the truthful women, the patient men, the patient women, the fearful men, the fearful women, the men who give charity, the women who give charity, the fasting men, the fasting women, and the men and women who guard their private areas, and those men and women who remember Allah much; Allah prepared for them forgiveness and a great reward." (Quran: Al-Ahzab 33:35)

So Allah (the Exalted) praises women here and do not think otherwise. If you want to see how the Quran views women please see previous article on that. Also see previous see womens reward in paradise too.

The encouragement to give charity was to increase their good actions and this has to be seen in a positive manner.

The second hadith states that there is a certain type of women who is ungrateful towards here husband for seeing one bad trait in him. This is true when people argue they forget all the good you did to them. I did translate kafar as deny but it can mean ungratefulness here. As its two main translation is disbelief and ungratefulness. Here I translated it as deny.

Finally, these hadiths should not be used by men to scare women into thinking that they are going to be in hell in greater numbers. This type of misogynistic retelling of Islam is not wanted and it belies the original tradition.

Wives must be aware of being ungrateful to Allah (the Exalted) as much as men. One has to be careful when reading hadith without, the largely untapped, commentary of our scholars. Find a scholar to ask a question and be safe. 

The main point is that hell is filled with those without faith, regardless of gender. 

Important links

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 

Can women visit graves? click here

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