Discussion on women visiting graves.

The Shaykh : Number one, suppose it is established that both narrations—*zairat*, *zawwarat*, and *zuwarat*—mean the same thing, meaning the well-known narration, as we say and mean, the well-known narration is *zairat* (female visitors), but its chain is weak. Suppose that all the narrations, after scrutiny and verification, converge on the meaning of female visitors to graves. In that case, we say: this text is undoubtedly a text forbidding women from visiting graves. The principle we rely on in many such cases of conflict and resolving it is that when a prohibition and a permission conflict, the prohibition takes precedence over the permission. But here there is something that prevents the application of this principle and compels us to turn it upside down, so that we say this prohibition or this forbidding of women from visiting graves is a sibling of the general prohibition that existed in the early days of Islam. They were prohibited from visiting graves, then they were granted a dispensation to do so, and He said: And you have heard from us, without doubt, repeatedly that we say to those who argue with this hadith to forbid women from visiting graves: we say that his statement (peace and blessings be upon him): There is no doubt and no ambiguity that the address in this hadith is directed to both genders, male and female. No one can ever say: This is a matter whose error is clearly apparent. If the matter is so, and it is one of the established facts that never accepts debate, we proceed to the next step: The addressee here is the exact same addressee as in the prohibition there. I prohibited you, O men and women, from visiting graves, so visit them, O men and women. Thus, "May Allah curse the women who visit graves" is associated with the general prohibition, so this is part of the components of the general prohibition. This is answer number one. And answer number two is the hadith we cite in opposition to what they hold regarding the story of Aisha (may Allah be pleased with her) when the Messenger (peace and blessings be upon him) stayed at her place. So, as a jealous woman and a human being, her mind suggested to her where he was going at night. Do you know that anyone who runs abnormally must need to compensate for the air that what? He said: Here she seized the opportunity. to the end of the well-known supplication.
I observe that this incident must have taken place in the Blessed City of the Prophet, and the prohibition of visiting graves cannot reasonably be delayed until the time of the Blessed City. Rather, this occurred in the early days of Islam by way of blocking the means to harm; they were prohibited from visiting graves, as you know, because visiting graves was a cause for the people of Noah and others like them to fall into worshipping other than Allah (Mighty and Majestic) among the buried. With this sound view, we say that his statement (peace and blessings be upon him) was in the Meccan period. This prohibition may have continued for as many years as Allah wills, but it is not reasonable that it continued until after the Messenger’s permission for Aisha (may Allah be pleased with her) to visit graves. This is from one aspect. From another aspect: Aisha (may Allah be pleased with her) enjoyed this dispensation after the death of the Messenger (peace and blessings be upon him). So if someone strained to claim that this prohibition was later, Aisha would have stopped, assuming that his permission (peace and blessings be upon him) for her to visit was before his statement: But her continued enjoyment of this dispensation that the Messenger (peace and blessings be upon him) granted her is the clearest proof that the specific prohibition for women was during the time of the general prohibition for women, just as for men. And finally, it is said: as came in the authentic hadith, and this means that the benefit and interest that men gain from visiting graves, women also need to obtain. So just as men were granted permission to visit after the prohibition, so women were granted permission after the prohibition. Thus, there is no indication in this hadith, even if we accept the authenticity of the narration and concede for the sake of argument that the correct narration in the established hadith is *zuwarat* (female visitors); because this was during the time of the prohibition, and the time of the prohibition was followed by the time of permission. And this is what I have.