community that comes but does not visit me will have no excuse)). Muslim narrated on his authority, peace and blessings be upon him and his progeny: ((Visit the graves, for it will help you to remember death)). Ibn Māja narrated with the Messenger of Allah, peace and blessings be upon him and his progeny, in the chain of authority: ((Visit the graves, for it will help you to remember the Afterlife)). In a narration with A‟isha in the chain of authority that the Messenger of Allah, peace and blessings be upon him and his progeny, permitted the visitation of the graves. He, peace and blessings be upon him and his progeny, is also narrated to have said: ((Visitation of the graves used to be prohibited for you but now, one should visit them because they teach indifference (zuhd) towards this world and remembrance of the Afterlife)). Muslim narrated it up to the statement: ((…now, one should visit them)). An-Nisā‟i narrated: ((Visitation of the graves used to be prohibited for you but now visit them if you like)). Muslim in his Sahīh, Ibn Māja, and an-Nisā‟i in his chain narrated on the authority of Abu Hurayra that the Prophet, peace and blessings be upon him and his progeny, visited his mother‟s grave and cried. Those around him began crying also. He then said: ((I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me. So visit the graves, for that makes you mindful of death)). Muslim narrated that A‟isha reported that whenever it was her turn for Allah‟s Messenger, peace and blessings be upon him and his progeny, to spend the night with her, he would go out towards the end of the night to al-Bāqi and say: ((Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow)). There is a hadīth that says: ((Do not set out on a journey except for three Mosques: Al-Masjid al-Harām, the Messenger‟s Mosque, and the Mosque of Al-Aqsa)). If it is authentic, then there is still no evidence that prohibits visitation of the graves while setting out on a journey. Otherwise, it promotes something that is a clear contradiction to the Qur‟ān, Sunnah, and consensus of the Muslims. Allah, the Exalted, says: {Travel through, then, in all its regions, and partake the sustenance which He provides} (Q. 67:15), {For the covenants [of security and safeguard enjoyed] by the Quraysh, their covenants (covering) journeys by winter and summer.} (Q. 106:1-2), {And when you go [to war] on earth, you will incur no sin by shortening your prayers if you have reason to fear that those who are deny the truth might suddenly attack you} (Q. 4:101), {And they [i.e. beasts of burden] carry your loads to [many] a place which [otherwise] you would be unable to reach without great difficulty on yourselves.} (Q. 16:7), and {But he that is ill, or on a journey, [shall fast for the same] number of other days.} (Q. 2:185). Regarding the Sunnah: It is well known that the Prophet, peace and blessings be upon him and his progeny, went out to fight the unbelievers while on raids, sent people out on missions, commanded some of his companions to migrate to Ethiopia, and went to Madina. Regarding the consensus: The Muslims would set out on journeys for business, leasing, medical treatment, and other things, without any disapproval in all times and places. Now that we know this, then the apparent denotation of this hadīth cannot be that setting out on a journey except for the three known mosques is prohibited. This supports the dominant view that the exception excludes the kind of prohibition if the exception is deleted.