Important Fataawaa related to the Salaah - Sh `Abdul-`Azeez bin Baaz

[Yusuf.McNulty.al.Irlandee]

Question:

What is the ruling on praying in a masjid that has a grave inside of it, or if there’s a grave somewhere on its grounds, or in the direction of the qiblah?


Sh `Abdul-`Azeez Ibn Baaz:

If there is a grave within the masjid then salaah offered within (that masjid) is not correct, regardless of whether the grave is behind the people praying, or in front of them, or to the left of them or to the right [1]. This is because the Prophet – sallallaahu `alayhi wasallam, said,: "May Allaah curse the Jews and the Christians! For they took the graves of their prophets as places of prayer!" Agreed upon by Bukhaaree and Muslim [2].

And also due to his statement – sallallaahu `alayhi wasallam, "Verily those who came before you would take the graves of their prophets and righteous as places of prayer. Do not take graves as places of prayer! Indeed I forbid you from that." Reported by Imaam Muslim in his Saheeh [3].

Also, salaah offered at the graves [4] is from the means that lead to shirk and extremism with regards to the inhabitants of the graves, therefore it is obligatory to forbid that, acting in accordance with the previous two hadeeth and all of that which has been narrated and is similar in meaning, and also as a way of cutting off anything that would lead to shirk [5].


- Translated by Yusuf McNulty
- Fataawaa Muhim-mah Ta-ta-`al-laqu bis-Salaah
- Question 12, page 14-15


[1] Translator’s Note:

The Noble `Allaamah, Sh Ahmad Ibn Yahyaa an-Najmee – rahimahullaah, said: “It is not allowed to pray in a masjid that is surrounded by graves, especially if the graves are in the direction of the qiblah (i.e. in front of those praying). If a masjid was built upon a grave, or multiple graves, done as a form of honouring them, then here it would be obligatory to demolish this masjid, and to forbid from praying within it. But if the masjid was already built and then graves were placed inside of it, then here it is more correct to remove the corpses and bones from the graves and take them (and bury them) in the Muslim graveyards, in this instance the masjid would now be good for salaah to be performed within it. However without this taking place then salaah would not be permissible within it, just the same as if the graves surrounded the masjid from its sides.”

(ash-Sharhul-Moojazil-Mumah-had/Sharh Kitaabit-Tawheed, pg.169, Manaaratul-Islaam print.) [End of quote]

[2] Reported by Bukhaaree in Kitaabul-Janaa’iz (no.1330), upon the authority of `Aaishah – radiyallaahu `anhaa, and also reported by Muslim in Kitaabul-Masaajid wa Mawaadi`is-Salaah (19/529), upon the authority of `Aa’ishah likewise.

[3] Reported by Muslim in Kitaabul-Masaajid wa Mawaadi`is-Salaah (23/532), upon the authority of Jundub – radiyallaahu `anhu.

[4] Translator’s Note:

The Shaykh here is referring to when a person prays to Allaah, but does so at the graves, believing that to pray at the graveside of a pious person or prophet will make their salaah more virtuous and rewarded. This act eventually leading to the actual worship of the one within the grave.

[5] Translator’s Note:

A question arises now; ‘How come the grave of the Prophet is within his masjid?!’

As for the answer, then Sh Ahmad an-Najmee – rahimahullaah, discussed it in his explanation of Kitaabut-Tawheed, he said: “As for the Prophet’s grave – sallallaahu `alayhi wasallam, it used to be outside of the masjid (i.e. al-Masjid an-Nabawee in Madeenah), because his house was at the direct side of the masjid and he was buried within his house (i.e. the house of `Aa’ishah). Later on in the time of al-Waleed Ibn `Abdil-Malik (who was the ruler), he ordered the masjid to be expanded, and so the chamber (of `Aa’ishah) became within the masjid. However this was not done at the approval of the people of knowledge, rather some of them who were present at that time hated it, from them was Sa`eed Ibnul-Musayyib – rahimahullaah.

As for the green dome which was built over his grave – sallallaahu `alayhi wa sallam, then it was built towards the end of the 6th century (Hijri), by one of the kings of Egypt.

So whoever tries to use the fact that the Prophet’s grave is within his masjid as an evidence (for making graves within masaajid), in reality has no evidence at all. Likewise, whoever tries to prove the permissibility for building over graves because of the green dome built over the Prophet’s grave, in reality has no proof at all. That is because all of these things were done by people upon ignorance, they had power and rule, no one was able to refute or stop them, and so they did those things claiming it was out of love for the Prophet – sallallaahu `alayhi wa sallam, and a way of honouring him.”

(ash-Sharhul-Moojazil-Mumah-had/Sharh Kitaabit-Tawheed, pg.170, Manaaratul-Islaam print.) [End of quote]