In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
Question:
What is the ruling on praying in a mosque that has a grave in the outer courtyard?
Answer:
Shaykh Muḥammad Nāṣir al-Dīn al-Albanī: If the courtyard is part of the mosque, meaning one enters the courtyard through the mosque’s entrance, then it is considered part of the mosque’s sanctity. So whether the grave is in the courtyard or within the prayer area itself, in both cases it is within the mosque. The āḥadīth that prohibit taking graves as mosques and building mosques upon graves apply to any mosque that contains a grave, whether the grave is inside the prayer area or in the courtyard. Therefore, it is not permissible.
Reference: al-Huda wa al-Nūr, no. 430
Question (edited for clarity):
What is the relationship between the Prophet’s Mosque (ﷺ), including his grave and the graves of his two companions, and other mosques that contain graves? Given that Shaykh ʿAbd al-ʿAzīz (Ibn Bāz) explained the inclusion of the Prophet’s grave in the mosque during its expansion by ʿAbdul-Mālik was a mistake, can this mistake be corrected by completely separating the grave from the mosque, considering the surrounding wall is insufficient? How can it be made clear to Muslims that the Prophet’s mosque is different from others, and would resolving this issue help prevent disturbances such as the building of new graves in mosques?
Answer:
Shaykh Abd al-ʿAzīz ibn ʿAbd Allāh Āl Bāz: There is no doubt that the inclusion of the noble grave in the noble mosque was the cause of some people’s trial in placing graves in mosques and building over them. As I explained in previous episodes, it was during the reign of al-Walīd ibn ʿAbdul-Mālik, not his father ʿAbdul-Mālik, but al-Walīd, when he expanded the Prophet’s Mosque. He saw the need to include the Prophet’s chamber in the mosque due to the expansion, which some people (some of the followers) criticised. However, he thought the expansion required this, and as a result, it became a cause of trial for some, leading to the construction of mosques over graves.
The relationship between the Prophet’s mosque and his chamber is very different from the relationship between other mosques and their graves. There is a big difference. The Prophet (ﷺ) was buried in his house, the house of ʿĀʾishah, and with him were his two companions, Abu Bakr and ʿUmar (رضى الله عنهم). They were not buried in the mosque, nor were their graves in the mosque. They were buried in the house. However, other graves are placed inside mosques, and their inhabitants believe that this is an act of devotion, possibly leading to the construction of a mosque over the grave. This is a real occurrence, but it is not the same as the case of the Prophet’s grave.
The Prophet (ﷺ) said in authentic āḥadīth: “May Allāh curse the Jews and Christians, for they took the graves of their prophets as places of worship.” ʿĀʾishah (رضي الله عنها) warned against what they did. The Prophet (ﷺ) also said: “Indeed, those before you used to take the graves of their prophets and righteous ones as places of worship. Beware! Do not take graves as places of worship, for I forbid you to do so.” (Ṣaḥīḥ Muslim)
When Umm Salama and Umm Ḥabība (رضي الله عنهما) mentioned to the Prophet (ﷺ) that they saw a church in Abyssinia with images inside it, the Prophet (ﷺ) said: “When a righteous person among them dies, they build a mosque over his grave and make images of him in it.” He then added: “Those are the worst of creation in the sight of Allāh.” He warned that building mosques over graves and placing images on them would lead people to shirk (associating partners with Allāh) because it invites people to worship the grave’s occupant, leading them into shirk.
When al-Walīd ibn ʿAbdul-Mālik included the Prophet’s chamber in the mosque, he did not anticipate that people would confuse this with building mosques over graves. He did not foresee that people would think this was the same as placing graves in mosques. The inclusion of the Prophet’s chamber in the mosque was purely for expansion purposes, not to build a grave in the mosque or establish a mosque over a grave.
In conclusion, the inclusion of the Prophet’s chamber in the mosque is not the same as the practices of those who built mosques over graves or placed graves in mosques. It was a mistake, but it was done for the purpose of expansion, and it is not a precedent for what others may do by building mosques over graves.
Building a mosque over a grave is forbidden and a means of shirk. The Prophet (ﷺ) cursed those who did so, as stated in the authentic ḥadīth. It is obligatory for Muslims everywhere to avoid building mosques on graves, to refrain from placing domes or other constructions over graves, and to make the graves exposed and visible, as they were in the time of the Prophet (ﷺ). The graves in the Baqi’ cemetery and other similar places do not have buildings on them, and this is the correct practice.
As for al-Walīd ibn ʿAbdul-Mālik, he made this decision in an attempt to expand the mosque. It was a mistake, but it was done with the best of intentions. However, subsequent rulers may have refrained from removing the chamber from the mosque out of fear of criticism, as people may have misunderstood the action and falsely accused them of not honoring the Prophet (ﷺ).
The act of including the Prophet’s chamber was a step toward expansion, and the mosque was already established. The expansion only added a small part from the eastern side. Therefore, it is incorrect to use this as a justification for building mosques over graves. The graves should be in separate, open spaces, not inside mosques, and no construction should be placed on them.
Therefore, Muslims should adhere to the Prophet’s teachings and avoid any practice that could lead to shirk, as building mosques on graves is a path to associating partners with Allāh. The Prophet (ﷺ) repeatedly warned against such actions to protect people from falling into shirk.
The wisdom behind these prohibitions is clear: to prevent people from falling into shirk by idolizing graves and their occupants. Muslims should follow the Prophet’s example and avoid any practice that could lead to this.
May Allāh guide us all and protect us from the causes and means of shirk. May Allāh grant Muslims the understanding of their religion and protect them from falling into error.
Moderator: May Allāh reward you, Shaykh. The listener asks: Why not address the mistake made by al-Walīd ibn ʿAbdul-Mālik?
Shaykh Abd al-ʿAzīz ibn ʿAbd Allāh Āl Bāz: We explained that the reason is, and Allāh knows best, that every government fears that if they take action in this matter, they may be accused of disrespecting the Prophet (ﷺ) or of being ignorant of Islam. They may fear accusations such as being hostile to the Prophet or failing to honor him properly. Therefore, people left it as it was. The wisdom is clear, because the Prophet was not buried in the mosque. Only the chamber was included, and this is not the same as what others have done by burying people in mosques or building mosques over graves. This is a significant difference.
Moderator: So, the best course is to avoid causing any fitnah and leave things as they are?
Shaykh Abd al-ʿAzīz ibn ʿAbd Allāh Āl Bāz: Yes, the reason for leaving things as they are is to avoid causing confusion among the people. They may misunderstand the intentions behind any change and falsely accuse those who make such changes of disrespecting the Prophet (ﷺ) or his companions.
Moderator: Does the Shaykh think that there could be an intellectual war against Muslims regarding this issue?
Shaykh Abd al-ʿAzīz ibn ʿAbd Allāh Āl Bāz: It could be both an intellectual and non-intellectual war. Some people create fitnah over trivial matters. How much more so when it involves the grave of the Prophet (ﷺ) and his companions? Most people are not sufficiently knowledgeable about these issues and may believe that building mosques over graves is a religious act of devotion, even though this is not the case. May Allāh protect us.
Moderator: May Allāh bless you. Could the Shaykh remind the listeners of what the Prophet (ﷺ) said to ʿĀʾishah regarding the Kaʿaba?
Shaykh Abd al-ʿAzīz ibn ʿAbd Allāh Āl Bāz: Yes, in an authentic ḥadīth, the Prophet (ﷺ) said: “Had your people not been recently converted to Islam, I would have demolished the Kaaba and rebuilt it on the foundations of Ibrahim, but I left it as it is to avoid causing fitnah.” He refrained from demolishing it and included the Ḥijr (a part of the Kaʿaba) to avoid creating any division.
Moderator: So, this situation is similar to the one regarding the Prophet’s grave?
Shaykh Abd al-ʿAzīz ibn ʿAbd Allāh Āl Bāz: Yes, it is of the same nature. The intention was to avoid fitnah.
Moderator: May Allāh reward you, Shaykh.
Reference: Majmūʿ Fatāwā Ibn Bāz
— Translated by Abū Dilāra Naief al-ʿAydarūs.
