supplicates for him" (32). Furthermore, because his benefit does not extend to the doer, its reward does not extend beyond him (33). Some have said: If the Qur’an is recited in the presence of the deceased, or its reward is gifted to him, the reward belongs to the reciter, and the deceased is considered as if he were present for it, so mercy is hoped for him. Our position is based on what we have mentioned, and that it is the consensus (ijma') of the Muslims; for they, in every era and land, gather to recite the Qur’an and gift its reward to their deceased without anyone objecting (34). Additionally, it has been authentically narrated from the Prophet (may Allah bless him and grant him peace): "The deceased is punished by the weeping of his family over him" (35). Allah is more generous than to cause the punishment of a sin to reach him, while withholding the reward from him. Moreover, the one who can convey the reward of what they have agreed upon, is also capable of conveying the reward of what they have forbidden, and the verse is specific to what they have agreed upon, while that which we differ upon is in its meaning, so we draw an analogy to it. They have no argument in the report they used as evidence, for it only indicates the severance of his [own] deeds, [and this is not from his deeds] (36), so there is no indication therein regarding it. Then, even if it were to indicate it, it would be (37) specific to what they have agreed upon, and what they have forbidden is of the same meaning, so it is also specified through analogy to it. What they mentioned regarding the meaning is incorrect, for the extension of reward is not a derivative of the extension of benefit; furthermore, it is rendered void by [the validity of performing] fasting, supplication, and Hajj, and there is no basis for their claim to be considered (38). And Allah knows best.

396 - Issue; He said: (And it is disliked for women)

There is a difference of opinion in the narrations from Ahmad regarding women visiting graves. It is narrated from him that it is disliked (1); due to what Umm ‘Atiyyah narrated, saying: "We were forbidden from visiting graves, but it was not made firm/obligatory upon us." Extracted by Muslim (2). Also, because the Prophet (may Allah bless him and grant him peace) said: "Allah has cursed the women who frequently visit graves" (3). Al-Tirmidhi said: This is a Hasan (sound) (4) Sahih (authentic) hadith. This is specific to women, and the abrogated prohibition was general for both men and women. It is possible that it was specific to men. It is also possible that the report concerning the cursing of women who visit graves came after the men were ordered to visit them, thus it alternated between prohibition and permissibility, so the least of its states is dislike (karahah). Furthermore, a woman has little patience and is prone to intense grief; her visiting a grave (5) stirs her sorrow and renews the memory of her affliction, so it is not safe that this might lead her to perform what is not permitted, unlike a man. This is why they are specifically noted for wailing and lamenting, and were specifically forbidden from shaving the head, striking the face (6), and the like. The second narration states: It is not disliked; due to the generality of his saying, peace be upon him: "I had forbidden you from visiting graves, so [now] visit them" (7). This indicates that the prohibition was prior and was abrogated, so both men and women fall under its generality. It is narrated from Ibn Abi Mulaykah that he said to ‘Aisha: O Mother of the Believers, from (8) where have you come? She said: From the grave of my brother, ‘Abd