Building Mosques Over Graves is Allowed in Islam

Here is our Proofs......

Pre-Islamic instances of mosques built over graves:

The following list is merely indicative and should not be treated as exhaustive:

1. Prophet Dawood (a.s.) in Quds, Israel

2. Prophet Ibrahim (a.s.) in Hebron, Israel

3. Prophet Is’haaq (a.s.) in Hebron

4. Prophet Yaqoob (a.s.) in Hebron

5. Prophet Yusuf (a.s.) in Hebron

All these graves were elevated structures of stones and remained in this condition even after the spread of Islam in Quds. (Kashf al-Irteyaab, pg 306)

Even Ibn Taimiyyah admits that the structure over Prophet Ibrahim’s (a.s.) grave existed when Islam reached Hebron and in the very presence of companions, none of whom raised any objection. Only thing is the door to the mausoleum (of Prophet Ibrahim (a.s.)) remained closed till 400 AH.
(Majma’ al-Fataawaa of Ibn Taimiyyah vol 27 pg 141)

List of some instances to prove the point that building graves is as old as Islam itself:

1. Existence of the structure i.e. Prophet’s (s.a.w.a.) chamber inside which he (s.a.w.a.) lies buried. (Akhbaar al-Madinah vol. 1 pg 81)

Initially the Prophet’s (s.a.w.a.) room where he lies buried did not have walls. It was Umar b. Khattab who first constructed walls around it and gave it the shape of a structure.
(Wafaa al-Wafaa be Ikhtiyaar al-Mustafa, vol. 2 pg 521)

In fact, constructing and re-constructing walls around the Prophet’s (s.a.w.a.) grave was an ongoing effort with Ayesha, Abdullah b. Zubair (during his brief reign in Medina) and Mutawakkil, among others.

2. Constructing a mosque over the grave of Hazrat Hamzah (a.s.). (Ibid)

3. Grave of Ibrahim – son of the Prophet (s.a.w.a.) in the house of Muhammad b. Ali b. Zaid. (Ibid)

4. Building a structure over the grave of Ameerul Momineen (a.s.) in the year 372 AH. (Sair-o- Aalam-e-Nobala vol 1 pg 251)

5. Building a structure over the grave of Zubair in the year 386 AH. (Al-Muntazim, vol. 14 pg 377)

6. Building a structure over the grave of Sa’d b. Maaz in the second century. (Sair-o-Aalam-e-Nobala vol. 13 pg 285)

7. Embellishing the grave of Imam Bukhari – compiler of Sahih-e-Bukhari in 256 AH. (Al-Tabaqaat al-Shaafiyyah al-Kubra, vol. 2 pg 234)

8. Abbaside Emperor Haroon al-Rashid constructed a dome over the tomb of Ameerul Momineen (a.s.) during his reign in the second century. (Sair-o-Aalam-e-Nobala vol. 16 pg 251)

If leveling graves to the earth was ever mandated in Islam we can be certain that Haroon al-Rashid would definitely have done it given his animosity with the Ahle Bait (a.s.) of the Prophet (s.a.w.a.) and his role in the murder of the Prophet’s grandson – Imam Moosa b. Jafar al-Kazim (a.s.). On the contrary, we find that he has constructed a dome as a mark of respect for someone who he did not particularly love.

9. The respected companion of the Prophet (a.s.) – Hazrat Salman-e-Muhammadi (r.a.) passed away in 36 AH. Khateeb-e-Baghdadi writes about his tomb – His grave is present even today near the palace of Kasra in Madaaen, Iraq. It is well-known heritage site and has a structure over it. (Taarikh-e-Baghdadi, vol. 1 pg 163)

10. Regarding Talhah b. Abdullah – who died while fighting the caliph of his time, Ibne Batutah writes in his journal, “His grave is at the entrance of the city and over the grave is a dome and a mosque.” (Safarnaameh Ibn Batutah, vol. 1 pg 208)

When this is the respect accorded by the Muslims to the grave of a companion who died on falsehood, graves of those like the Imams of the Ahle Bait (a.s.) who were martyred on truth and were in fact Imams of truth, deserve even more embellishment, veneration and respect.

11. Muhammad b. Idris al-Shaafei – Imam Shaafei, one of the four jurists of the Sunni school, passed away in 204 AH. Zahabi writes, “The entire city collectively constructed a dome over his grave.” (Duwal al-Islam pg 344)

Building mosques over graves is advocated by Sihaah-e-Sittah (the six compendiums of traditions regarded as highly reliable by the Ahle Tasannun)

While these Muslims are quick to advance traditions from Sahih-e-Bukhari and Sahih-e-Muslim that suit their motive to brand accepted Islamic practices as apostasy, they appear oblivious to the scores of other traditions that reject their contention.

1. Umar’s grave has a structure

Bukhari narrates in his Sahih in the Book of Janaaiz:

When Umar was stabbed, he sent his son Abdullah with a message to Ayesha to – ask her – If I can be buried with my two companions i.e. in her room, next to the Prophet (s.a.w.a.) and Abu Bakr.

Ayesha replied: I wanted the spot for myself, but I will prefer him (Umar) to myself today.

It had been her custom that if a man from among the companions requested her for that spot, she would always refuse. She herself gave the following instructions before her death: Bury me with my lady-friends (the wives of the Prophet in al-Baqi but do not bury me with the Prophet in the house, for I dislike to be held in reverence).

Ibn Umar came back with the news whereupon Umar said: Nothing in the world was more important to me than that resting-place. (Sahih-e-Bukhari, Book of Janaaiz)

2. Elevation of graves

Abu Bakr b. Ayyaash narrates that Sufyan al-Tammar told me that he had seen the grave of the Prophet elevated and convex. (Sahih-e-Bukhari, vol. 2 book 23, tradition 473)

It is established that the Messenger of Allah (s.a.w.a.) placed a rock on top of Usman b. Maz’un’s (r.a.) grave. (Sunan-e- Abi Dawud, Al-Bayhaqi in al-Kubra, vol. 3, pg 412)

The detailed report states that the Holy Prophet (s.a.w.a.) asked a man to place a rock on top of Usman b. Maz`un’s grave; when he was unable to move it, he rolled up his sleeves and helped him till the whiteness of his arms was visible. Usman b. Maz`un was the first of the migrants buried in Baqi. Ibrahim, the Holy Prophet’s (s.a.w.a.) son, was buried next to him.

Kharijah b. Zaid states: I can see myself when we were young men in the time of Usman (b. Affaan). The strongest one of us in high jump was he who could jump over the grave of Usman b. Maz`un and clear it. (Sahih-e-Bukhari in Chapter: (Placing) a stalk on top of the grave; Ibn Hajar in Fath al-Baari vol. 3 pg 256 of 1959 ed., Al-Bukhari in his Al-Tarikh al-Saghir vol. 1 pg 42)

These references are clear evidences for raising the grave and elevating it above the surface of the earth.

Al-Shawkaani, a leading Salafi scholar, admitted that the Salaf built up the graves high as proved from above references.

Ibn Hibban (in his Sahih-e-Ibn Hibban) who according to many Sunni scholars ranks as the most reliable scholar after Bukhari and Muslim has documented his visitation (Ziyaarah) to the tomb of Imam Ali b. Moosa al-Reza (a.s.) in Mashshad, Iran:

I have done ziyaarah of his tomb many times, during my stay at Tus. Whenever I got into any difficulty I went to the grave of Imam Ali b. Moosa al-Raza (s.a.) and asked Allah for the fulfillment of my need. Every time I was answered and my difficulty was removed. This is such a reality that I found it to be true no matter how many times I did it. May Allah grant us death in the true love for Prophet (s.a.w.a.) and his blessed Ahle Bait! (Ibn Abi Haatim al-Raazi, Kitab al-Theqah, vol. 8 pg 457, tradition 14,411)

Interpretation of traditions that prohibit building of graves

It is clear from the Holy Quran and the Prophet’s (s.a.w.a.) Sunnah and actions of the righteous ancestors that building of graves is permitted and even recommended in case of esteemed personalities. Then, how does one reconcile the apparent prohibition in some traditions?

The answer is simple for those who understand the tone and tenor of such traditions. Many scholars have explained it in their works – only if these so-called Muslims would have referred to these books. Perhaps, they have referred but chose to hide the truth!

Both the Ibne Hajars (Haythami and Asqalaani) among other scholars have advanced a rationale for such traditions, which is so plain that even a Muslim child will understand it.

Ibn Hajar al-Haythami, who had no love lost for the Shias, in his al-Zawaajir an Iqtiraf al-Kabaair elaborates on the tradition under question that the prohibition for building graves is if the prayer is performed towards or on the grave and this is only if one prays so close to it that if while praying the prayer of those attentive (looking down), the grave would be within one’s sight. (Al-Zawaajir an Iqtiraf al-Kabaair)

This was the method of the prayers of Jews and Christians and hence the prohibition. No one in the history of Islam took this tradition as proof of prohibition for the building of tombs/shrines over righteous Muslims as Muslims do not worship in this manner.

Likewise, Ibn Hajar al-Asqalaani states: In view of the fact that the Jews and Christians were taking the graves of their Prophets (a.s.) as their Qiblah for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. Hence, Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the purpose of seeking blessing (tabarruk) and not for prostration or paying attention towards them, he will never be included in this prohibition (as mentioned in Surah Kahf (18): Verse 21) (Ibn Hajr al-Asqalani, Fath al-Baari vol. 3 pg 208)

Performance of Prayer and Supplication Near Graves of the Holy Personalities

Among the matters which has been discussed and debated in the books of Wahhabis is the issue of performing prayer and recitation of du'a near the graves of the holy personalities and the matter of lighting candles over their graves.

The founder of this school of thought says in the treatise of Ziyarat al-qubur as such:

                       

“No one from the past leaders has said that salat near the graves is mustahab (recommended) or that salat and du'a at these places are more superior to other places. Instead all of them are of the same view that salat in mosques and houses are more useful than reciting them near the graves of the awliya and virtous people”. [1]

Moreover, in a reply attributed to the scholars of Medina we read as such:

            

 “At the time of supplication, it is better to stop from concentrating over the grave of the Holy Prophet (s) and what is well-known in the reliable books is its prohibition. Moreover the best direction is the direction of qibla”.

This matter, over the passage of time has reached the level of shirk (polytheism) from the level of prohibition and at present they consider such an action to be shirk and its performer a mushrik (polytheist).

We remind you that anyone who perfoms salat for and worships the one in the grave or takes his grave as a qibla will undoubtedly be called a mushrik.

But no Muslim from anywhere in the world performs such an action near the grave of the Holy Prophet (s) and the awliya. They neither worship them nor take their graves as qibla.

Therefore the idea of shirk is no more than an imagination. The motive of Muslims in performing salat and du'a near the graves of the awliya is the very intention of tabarruk to the place where the beloved one of Allah has been buried.

They imagine that since such a place beholds a special dignity due to the burial of the beloved one of Allah, their actions will consequently be having a great reward.

Now it is necessary to discuss whether a place enjoys sanctification due to the burial of some virtuous and pious person or not?

If such a judgment is proved through the Qur’an and sunnah, then naturally performing salat and du'a near the graves of the divine leaders will be considered as commendable acts. And, even in other case, we cannot declare it to be prohibited and haram. Instead, like all the other places, performing salat and reciting du'a in those places too will be permitted and lawful even though it may not be considered admirable.

In this section we shall now focus our discussion on whether the burial places and graves of the Prophets and awliya are possessing special superiority and dignity or not and whether any proof exists in the Qur’an and sunnah about this matter or not?

This reality can be known by paying attention to the following verses:

1. About the grave of ‘Ashaab-e-Ka'ahf’ the group of monotheist gave their views as such: 

                                                                                                                                 

“……For we will certainly raise a masjid over them.” (Kahf: 21)

Their aim in considering the graves as mosques was nothing but to perform their religious obligations or, so to speak, their prayer and du'a over there. [2] They imagined that this place possessed a special dignity keeping in mind the fact that it contained the dead bodies of the beloved servants of Allah. They thought of seeking tabarruk from the superiority of that place and hence a greater reward.

Qur’an narrates this matter from the group of monotheists and does not say anything more. If this action was unlawful, vain and useless, then Qur’an would have never remaind silent. It would have certainly found fault with it and not kept silent which is naturally the sign of approval.

2. The Holy Qur’an commands the people visiting the House of Allah to recite salat at Maqam Ibrahim i. e. the place where Ibrahim (‘a) was standing.

Thus it says:

                                                                                                              

 “And appoint for yourselves a place of prayer on the standing-place of Ibrahim”. (Baqarah: 125)

If you place this verse before anyone they will not understand anything from it except that this place has achieved superiority and dignity due to the standing of Ibrahim (‘a) over this spot and perhaps his worshipping of Allah in that place. Due to the auspiciousness and dignity this spot possesses, the Holy Qur’an orders the Muslims to recite salat at that spot and seek ‘tabarruk’.

When the Qiyam (standing) of Ibrahim (‘a) in one place gives holiness and dignity to such a place then, does not the burial of the bodies of martyrs and virtuous people become the source of dignity and excellence and does not prayers in such a place possess a greater value and dua's get better answered?

Is it true that this verse has been revealed only in the case of Ibrahim and we cannot derive a general judgement from it!?

Dawaniqi entered into a debate with Imam Malik (the founder of Maleki School of thought) in the mosque of the Holy Prophet (s) and said: “Should we stand facing the qibla at the time of du'a or should we face the grave of the Holy Prophet (s)?” Malik replied: “Why should you turn away from the Holy Prophet (s) while he is your channel and your father, i.e. Adam's ('a) channel?! Instead turn towards the grave of the Holy Prophet (s) and take him as your intercessor and request him to intercede on your behalf. [3]

This conversation and discussion shows that du'a near the grave of the Holy Prophet (s) was having no problem and difficulty and the question of Mansur to the leader of Medina was about the preference of one (act) over the other and Imam Malik replied that paying attention to the grave is like paying attention to the qibla.

3. Reference to the incident of mi'raj will make this fact more evident since it has come in the traditions of mi'raj that the Holy Prophet (s) recited salat in places like Taiyyaba, Mount Sinai and Bethlehem.

Jibra'eel came to him and said: ‘O Prophet! do you know the place where you recited salat? You have performed your prayer at the birth place of 'Isa’ (Jesus). [4]

From this tradition we come to know that performing salat in places that have been in contact with the body of a Prophet have great significance and tabarruk to this particular place was because of Hazrat Isa's birth in that place and nothing else.

4. ‘Hajar’ and ‘Ismail’, due to their patience in the path of Allah and their forbearance for being away from home, reached to such position that the places where they used to walk became the places of worship (i.e. the places between Safa and Marwa) [5]

The following is the saying of the student of Ibn Taymiyya.

“If really the places of strides of these two persons who, because of their patience and forbearance in the path of Allah became so much Holy that the Muslims have been ordered to worship God in these places, then why the grave of the Holy Prophet (s) who has exhibited the greatest of patience and steadfastness on the path of rectifying the society cannot be considered as Holy and sacred and why salat and du'a cannot be recited near such a place?

5. If truly performing salat near the grave is unlawful, then how Umm al-Mu'minin (Ayesha) during her remaining life time performed salat and worshipped in her chamber where the Holy Prophet (s) was buried.

The meaning of the Holy Prophet's tradition: (“God has cursed the Jews and the Christians for considering the graves of their Prophets as mosques” [6] ) which the Islamic traditionists narrate and which the Wahhabis utilise for proving the prohibition of salat near the graves of awliya is because they were prostrating over the grave of their Prophets or that they were taking their graves as qibla both of which were unlawful.  If the meaning of the tradition is what they say then why Ayesha, narrator of the tradition, performed salat in her chamber for approximately fifty years.

6. If the burial place of the Holy Prophet (s) is not having any special significance, then why the two Shaykhs insisted that they should be buried in that place?

Why al-Hasan ibn 'Ali (‘a) mentioned in his will that his Holy body should be buried near his great grandfather and if not possible due to his enemies, he should be buried in the cemetery of Baqi!?

And what relation this tradition has with the actions of the Muslims who perform salat for the sake of God, facing the qibla near the grave of the Holy Prophet (s) and their motive is only to derive virtue from that place!

The daughter of the Holy Prophet (s) whose happiness as per the decree of traditions of Sihah is the happiness of her God and Messenger and her anger is the anger of her God and Messenger used to visit every Friday the grave of her Uncle Hamza and perform salat and mourn in that place. Here is the text of history:

                                       

[7] These reasons jointly show us the path of the Muslims who were always reciting salat and supplications in places where the beloved ones of Allah and the self-sacrificers on the path of truth had been buried and gives the message that salat and supplication in such places enjoy more honour and superiority and the motive is only to seek tabarruk from that sacred place.

* * *

Let us suppose that there is no proof from Qur’an and traditions that such a place possesses distinction and performing salat and du'a in such a place is honourable. But why prayer in such a place should be considered as prohibited? Why such a place should not be included in the general principles of Islam which considers all the places on earth to be the places of worshipping God [8] so that the Muslims are able to perform prayer near the graves of the beloved ones of Allah!?

Previously, we had mentioned to you about the motive of the traditions which says that the Jews and Christians have taken the graves of their Prophets as mosques and never such a tradition includes those who perform salat and du'a facing the qibla for the sake of God.

The matter of lighting candles and so on over the graves of the beloved ones of God which the Wahhabis strictly prohibit is not an important matter since their references is the same tradition of Sunan al-Nasa'i who narrates from Ibn Abbas that the Holy Prophet (s) has cursed the women visiting the graves and those who turn the graves into mosques and light the candles.[9] This tradition is applicable in the event that lighting candles etc. is having no benefits other than wastage of money or imitating some countries of the world.

However if the aim of lighting candle etc. is to recite Qur’an and du'a or perform salat and other legal things, then certainly it will not create any problem. Instead lighting candles etc in such places and that too for such holy purposes will be the proof to:

                                                                                                                          

“…….And help one another in goodness and piety,….” (Maida: 2)

Under these circumstances why should it be considered haram and forbidden?

Incidentally a group of commentators of traditions have specified the same fact,

Al-Sindi mentions in the margins of Sunan al-Nasa'i,

                                                                                                             

“Prohibition for lighting of candles was only because such an action leads to wastage of wealth”. [10]

Notes:

 

[1] Ziyarat al-qubur, page 159-160.

[2] In interpreting the afore-said tradition, al-Zamakhshari in al-Kashshaf says:

                                                                                                                 

About this verse Nayshaburi writes in his Tafsir as such:

           

[3] Wafa' al-wafa' fi akhbar dar al-Mustafa, volume 4, page 1376.

[4] al-Suyuti, al-Kasa'is al-kubra, vol. 1, page 154.

[5] Ibn al-Qayyim al-Jawziyya, Jala' al-'afham fi salat wa al-salam 'ala khayr al-'anam,  page 228.

[6] Sunan al-Nasa'i, vol. 4 page 96 (Beirut edition).

 

[7] Sunan al-Bayhaqi, vol. 4 page 78; al-Hakim al-Naysaburi, al-Mustadrak, vo1. 1, page 377.

[8]

Ibn Hanbal, al-Musnad, vol. 2 page 222.       

     

[9]           

(Sunan al-Nasa'i, vol. 3 page 77 (Egyptian edition) and vol. 4 page 95 (Beirut edition)

Sharh al-jami' al-saghir, vol. 2 page 198.

[10] Sunan al-Nasa’i, vol. 3 page 77 (Egyptian edition) and vol. 4 page 95 (Beirut edition). Also refer to Sharh al-jami'  al-saghir, vol. 2 page 198.