why only for muslim woman ??????

[Beauty Of Nature]

why in quran and islam ,woman are not allowed to go in dargaah or any peer sahab mazar??what is the reason behind this ???do any of muslim brother or sister can answere ???

[Naqshbandi]

Where in quran ?

[Naqshbandi]

Due to the fitna ulema now dont allow women to go to any mazar but still if she goes in veil and with mehram then its still allowed.

[decent2]

ya u r right..!!!
womens r not allowed to go to mazaars... because of 1 reason... just i want you to find out d answer...
i dont know whether is it there in QURAN that womens r allowed to go to mazaar or not.. ...
BUT i heard these that k womens r not allowed ...!!! sister i will Going to ask these question to our mufti saab whenever i will get free time..!!!

[Beauty Of Nature]

hope that u will get answere from ur mufti saab and waiting for answere ...

[Beauty Of Nature]

Where in quran ?

i have heared that in quran its said that womans are nt allowed

[Naqshbandi]

Not specifically for visiting mazars

[queen]

What is the exact answer of this question

[Naqshbandi]

What is the exact answer of this question

Due to the fitna ulema now dont allow women to go to any mazar but still if she goes in veil and with mehram then its still allowed.

[tanveer.shaikh]

why only for muslim woman ??????

Bismillahir Rahmanir Rahim.

Wa'laykum-as-Salaam, wa Rahmatullahi wa Brakaatuhu.

The question is a very good question, probably a contraversial question when first read by the majority of people, tending to give a straight forward yes, or no answer.

However, this can only come to light when we study what the Book of Allah the Almighty states, and what the Hadith-ash-Sharif states, in the beautiful words of our Master, the Noble Messenger (peace be upon Him).

The purpose of visiting a grave is so that we remember what we shall have to encounter in the grave, and beyond the grave. In the Mishkat Sharif, where Hadrat 'A'isha Siddiqa (may Allah be pleased with her), asks the Messenger of Allah (peace be upon Him), what shall I say when I go to the visitation of the graves, and the Messenger (peace be upon Him) replies to her, clearly indicates that a woman has been given permission to visit the grave, and that which has been stated that Allah's curse is on those women who visit the graves has been, abrogated by this Hadith. It is worth noting that the Messenger of Allah (peace be upon Him) did not prohibit Hadrat 'A'isha Siddiqa (may Allah be pleased with her) from going to the visitation of the graves, but instead taught her what to do, and what to pray. Some people have said that those women who go on visitation who cry and scream, and make themselves an obstruction for other visitors should be stopped, and only those specific (khas) women who know the rules relating to visitation should go.

In another Hadith of the Messenger of Allah (peace be upon Him) which is narrated by Buraydah (may Allah be pleased with him) who said that the Messenger of Allah (peace be upon Him) said:

'nahayta kum 'an ziyaratil quburi fa zuruha'

'I prohibited you from visiting the graves, now visit them'

means that in the beginning of Islam, when there was so much evil happening, and the only good was being established by the Messenger of Allah (peace be upon Him), and His few followers, so there was the fear that people who were new to Islam, may indulge themselves into the habit of worshipping graves after so many years of having the habit of worshipping idols. When Islam became fully established, and confirmed (rasikh), then that prohibition became abrogated (mansukh). A classical example of this is when alcohol became prohibited (haram), so was the use of all those bowls or cups which the alcohol was once served in, so that the people didnt look at such objects and revert back to drinking once again, similarly, when the people were inhabited from being free of drink, then the use of such bowls and objects was again abrogated (mansukh).
The above Hadith, or part of Hadith, makes the act of visiting the graves commendable (mustahab). The truth is that in this order (hukm), women are also included, that they have also been given the permission of visiting the graves. But now in this day visiting of the graves could be classified as:

a) Visiting the Noble Grave of the Noble Messenger (peace be upon Him)
b) Visiting the graves of the pious predecessors
c) Visiting the graves of family (i.e. mother/father)
d) Common visits to the graveyard.

Out of all four, emphasis must be placed upon the visiting the Shrine of our Noble Messenger (peace be upon Him), which is the centre of the acceptance of all invocation and supplication, where everyone is treated equally by mercy, and where the endless mercies are searched for by 70,000 angels during the day and 70,000 angels during eve, and only once in their lifetime. Even then, there is the permission just as Hadrat A'isha Siddiqa (may Allah be pleased with her) had when the Grave of the Noble Messenger was placed in the room where she lived.

This is why it was said:

'man zara qabri wajabat lahu shafa'ati'

'who ever visited my grave, my intercession is made necessary for him'

which applies both to male and female, as it is our belief that Hadrat A'isha Siddiqa (may Allah be pleased with Her) is one of the most deserving of this. However, the woman should not go to a place where there are only men paying visitation, or at a time when men are present, or without a mahram, or if she does not know how to perform visitation, or what to pray or recite during visitation. If she comes across a place during a journey where there is no one, then she may pay visitation, just as Hadrat 'A'isha (may Allah be pleased with her paid visitation of Hadrat 'Abd-ar-Rahman, during one of her journeys.

It must be remembered, that the word 'zuru' is an outright order, therefore it is permissable (ja'iz), for Muslims to travel for visitation. When it is permissable to attend at the doctors, hospitals and clinics for physical treatments, then why would it not be permissable to travel to graves of the pious predecessors for the spiritual treatment?

If one encounters the wrongful acts of shirk, and bid'ah by other persons during visitations, then he/she must not give up their own act of visitation, but try to prevent such acts from happening, as 'zuru' is again an absolute (mutlaq) command (amr), just see, did the Messenger of Allah (peace be upon Him) did not give up going to the ka'bah before migration (hijrah), although kept therin were the idols of the odol worshippers? Rather when he got the chance he drove them out, and cleared it of all false dieties, darknesses and evils.
In summary, it is o.k. for women to visit the Grave of Our Noble Messenger (peace be upon Him), as nowadays they do have sufficient provision for women.

They may go to the grave of there close ones to convey the reward when no men are present, and if on there travels they come across a grave of a well known saint or pious personality, then they may also stop, and pay visitation, provided there is a mahram present with them.

and Allah is the knower of the All.

[tanveer.shaikh]

Ulama have a difference of opinion on the matter, but to the Majority of Ahle Sunnah Wal Jammah; Hanafi school scholars it is permissible for a female to visit Darbars of Awlia Allah alaihi rahmah (with some rules to adhere to). We will explain this below as simply as possible. We must understand that all the Quran Pak and Hadith Shareef was revealed in events, therefore the reference you refer to (in your question) was given when there was the fear that people who were new to Islam, may indulge themselves into the habit of worshipping graves after so many years of having the habit of worshipping idols. When Islam was fully established and confirmed (rasikh), then that prohibition became mansukh (abrogated).

Then RasoolAllah () said "nahayta kum an ziyaratil quburi fa zuruha" interpretation of the meaning

"I prohibited you from visiting the graves, NOW VISIT THEM" and furthermore Hazrat-e-Aisha RA visited the Grave of the Prophet () and did so without veil (Hijab) and she later again visited Roza tun Nabi () after Hazret Abu Bakr Siddique RA was buried next to RasoolAllah and did so without veil (Hijab) and then she visited again after Hazret Umar-e-Farooque RA was buried next and this time she observed the veil (Hijab). Another Hadith relates that Hazret e Aisha (RA) asked RasoolAllah () what she (RA) should read when visiting a grave and he () taught her a dua, and not prohibited her from visiting.

So on the basis of the above evidences a woman can visit Dargah. However there are some guidelines to follow i.e. she is with a Mehram in travel and does not mix with Gher Mehrams at the Dargah (Most Dargahs now provide separate facility). The visiting woman should know the etiquettes of visiting a Dargah of an Awlia Allah RA.

[tanveer.shaikh]

Generally speaking, visiting graves is permissible for the purpose of being admonished by remembering death and the Hereafter. However, Islamic ethics and morals should be considered.

In response to your question please note that , Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

“Visiting graves for women and men was prohibited in the early days of Islam. This was due to the fact that there were reasonable grounds for suspicion that the Arabs, newly converted to Islam and fresh from paganism, might associate the right to visit graves with grave worship rituals.

When the Islamic concept of Tawhid (Oneness of Allah) became deeply entrenched in the Islamic consciousness, there was no reasonable ground for such suspicions. Accordingly, the Prophet (peace and blessings be on him) lifted the above ban. He then went a step further by making grave visitations a recommended practice because of the associated benefits. He said: “In the past I have forbidden you from visiting graves, but now you may do so, for it might remind you of the next world.” (Reported by Ibn Majah)

As the above statement of the Prophet (peace and blessings be on him) is stated in general terms, scholars disagreed as to its precise interpretation. One group thought that the permission was general to include both men and women, since the Prophet (peace and blessings be on him) never indicated that the permission had been limited only to men.

A second group, however, said that women were excluded from the above permission and according to them women are forbidden to visit graves. They supported their view by another statement of the Prophet (peace and blessings be on him): “Allah has cursed women who frequent graves for visitation.” (Reported by At-Tirmidhi)

The first group cited a number of traditions in support of their view that women are permitted to visit graves. One of them is the report in Al-Bukhari’s Sahih, which states that once the Prophet (peace and blessings be on him) saw a woman weeping over a grave. He advised her to exercise patience. It is not stated anywhere that he told her it was forbidden for women to visit graves. It is only reasonable to assume that had visiting graves been haram (prohibited) for women, the Prophet (peace and blessings be on him) would have clearly stated so in this case.

As for the hadith that the second group cited to support their view, the first group explained that it was aimed at women who frequent graves for wailing and lamenting.

The above explanation seems more plausible when we take into account the fact that pagan Arabs were in the habit of hiring professionals — who were mostly women — to practice the ritual of wailing and lamenting on the graves.

The view of the first group is further confirmed by the report from `A’ishah. When someone objected to her about her visit to her brother’s grave, she said that the prohibition was in the early days of Islam and that the Prophet (peace and blessings be on him) had later allowed it. A similar view has been attributed to Umm `Atiyyah who said: “The Prophet (peace and blessings be on him) had never firmly prohibited women from visiting graves.”

In conclusion, let us say that the issue of women visiting graves has been debated by scholars of the past. After having reviewed the various traditions in this respect, Imam Al-Qurtubi concluded that women are permitted to visit graves on condition that they refrain from wailing and lamenting. Both Imam Ibn Hajar and Ash-Shawkani, both of whom who were thoroughly grounded in the science of Hadith, also tend to favor this view.”

[ayesha.ansari]

JAZAKALLAH brother for this detailed information.