Praying at Graves

Assalamu alaikum. Below are the final part of my notes from Lesson 176 of the Commentary of the Book of Funerals which was delivered on 7th November 2007. I posted the first half of my notes yesterday.

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باب: ما يُكرَهُ مِنِ اتّخَاذِ المَسَاجِدِ عَلَى القُبُور

Ch. 32 - Chapter of what is disapproved of adopting places of prayer over the graves

671. عَنْ عائِشَةَ رَضِيَ اللهُ عَنْهَا, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ في مَرَضِهِ الّذِي ماتَ فِيهِ: (لَعَنَ اللهُ الْيَهُودَ وَالنّصَارَى, اتّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَساجِدَ). قَالَتْ: وَلَوْلاَ ذلِكَ لأَبْرَزُوا قَبْرَهُ, غَيْرَ أَنّي أَخْشَى أَنْ يُتّخَذَ مَسْجِدًا. رواه البخاري: 1330

671. (Narrated 'Urwa)': Aisha رضى الله عنها said, The Prophet صلى الله عليه وسلم in his fatal illness said, 'Allâh cursed the Jews and the Christians because they took the graves of their Prophets as places for worship (mosques). Aisha added, Had it not been for that the grave of the Prophet صلى الله عليه وسلم would have been made prominent but I am afraid it might be taken (as a) place for worship (mosque). (2:414O.B.)

Although the word ‘masjid’ is used in the chapter heading, it does not refer specifically to building masjids over the grave. It addresses the issue of making a place of prayer over the grave, or according to some scholars in the vicinity of the grave.

This is the same hadeeth as Hadeeth 271 which we studied in the Book of Prayer (Kitab al-Salah) and was covered in some detail then. Two wives of the Prophet (صلى الله عليه وسلم), Umm Habiba (رضى الله عنها) and Umm Salama (رضى الله عنها), both mentioned a church which they had seen in Abyssinia which contained images. They mentioned this to the Prophet (صلى الله عليه وسلم) and he said that when a pious man lived amongst them and died, they built a place of worship over his grave, and they carved and engraved these images therein, and these people are the worst of creation in the sight of Allah. Both this hadeeth and Hadeeth 271 refer to a certain incident which is detailed further below.

When Prophet (صلى الله عليه وسلم) fell ill before he passed away, he took a cloth and began placing it over his noble face. When this would affect his breathing, he would remove this cloth and then after a short while would put it back on again. Whilst he was doing this, two of his wives that were seated there (Umm Habiba (رضى الله عنها) and Umm Salama (رضى الله عنها)) mentioned the Church of Maria that they had seen in Abyssinia and discussed how beautiful the church was as well as the images they had seen there. Upon hearing this, the Prophet (صلى الله عليه وسلم) raised his head said May Allah deprive the Jews and the Christians of mercy. The literal translation is ‘May Allah curse the Jews and the Christians. Whenever there was a pious man amongst them and this person died, they built a place of worship over his grave and they would then engrave carvings and images at these places of worship. These people are the worst people in creation in the sight of Allah’.

Aisha (رضى الله عنها) continued in narration of this incident and said that the Prophet (صلى الله عليه وسلم) was warning the believers about what their predecessors had done. She also added ‘Had the Prophet (صلى الله عليه وسلم) not feared that his grave would be made a place of prostration and worship, his grave would have been in the open’.

The phrase ‘May Allah curse the Jews and the Christians of mercy’ was said by the Prophet (صلى الله عليه وسلم) only five days before he passed away and was not abrogated. However, it needs to be understood. Although this phrase is a very strong one, the term ‘la’na’ or ‘curse’ actually means ‘to deprive of mercy’. This phrase has been used in many other ahadeeth e.g. in hadeeth which mention men who imitate women and vice-versa.

The question one can ask is why should they be deprived of mercy? Because they were guilty of idolatry and shirk; this is the greatest sin in Islam. This is what Rasulullah (صلى الله عليه وسلم) was sent to overturn. The Holy Qur’an categorically states that all the prophets invoked la’na on those that transgressed and were disobedient.

Despite Rasulullah’s (صلى الله عليه وسلم) state of illness and weakness, he did not remain silent and mentioned these words. Imam Muslim has additional wording in a hadeeth from Rasulullah (صلى الله عليه وسلم) where he said ‘Do not pray towards the graves or upon the graves’.

Saying salaam to the inhabitants of the graves is permissible but making the grave and surrounding area a unique place of worship and prostration is shirk and idolatry. This will invoke the curse of Allah. Allah alone is to be turned to in prayer and worship.
What if we are not praying to the grave but praying salah in the vicinity of the grave?
In a hadeeth narrated by Imam Muslim in his Saheeh the Prophet (صلى الله عليه وسلم) says that the whole of the earth is a place of prostration except for the bathroom and the graveyard. Thus, one can even pray on ships at sea, on the farm, the desert etc. Traditionally, there has always been a musalla, an open space at some distance from the graves where Salat-al-Jinazah is performed. However, if we are considering praying actually at the graveyard, the rulings are according to the main scholars of fiqh:

• Imam Shafi (رحمة الله عليه) – makrooh to perform salah at the graveyard.

• Imam Abu Hanifah (رحمة الله عليه) and Malik (رحمة الله عليه) – permissible to perform salah at the graveyard.

• Imam Ahmad bin Hanbal (رحمة الله عليه) – both verdicts are found in the Hanbali school of fiqh.

For normal salah the rulings according to the imams of fiqh and their schools are as follows:

• Imam Abu Hanifah (رحمة الله عليه) – makrooh unless there is a clear open space.

• Imam Malik (رحمة الله عليه) – permissible to pray salah at the grave.

• Imam Shafi (رحمة الله عليه) – makrooh unless there is an open space.

• Imam Ahmad bin Hanbal (رحمة الله عليه) – haraam to pray any salah in any part of the graveyard, and if someone does pray it is not valid. Shaykh explained what this means by using the example of someone who steals some water and then uses it to perform wudhu. According to many scholars, his wudhu is valid although he is sinful. Thus, in context with this masala, even if the person does pray it is still not valid.

Shaykh also narrated the following incident; someone from Iraq came to ibn Umar (رضى الله عنه) and asked if it was permissible to swat a gnat in the Haramain. A group from amongst the people of Iraq were guilty of rebellion. Ibn Umar (رضى الله عنه) said ‘Woe be unto you oh people of Iraq! You slaughter the grandson of Rasulullah (صلى الله عليه وسلم) and here you are asking me about the blood of a gnat’. We are in a similar position, the respected Shaykh explained. We lament so much about certain issues whereas in reality that thing we lament about may be about as significant as that gnat. We ignore much more important issues.