Tawassul through the Prophet using a passive voice

Question: Will you please explain the aforementioned comment of Shaykh Al-Islaam. Was his comment based on the fact that the Hadeeth was authentically reported on the authority of Imaam Ahmad (may Allaah be pleased with him) or due to the fact that the passive voice is used to imply its weakness, as is evident from the wording?

Answer: We explained the meaning in our answer to the third question. As for what was reported on the authority of Imaam Ahmad... read more here.

Tawassul by the rights of prophets and Awliyaa’ and through their honor

Question: Would you please give us your opinion on the letter sent by Shaykh Sulaymaan ibn Sahman to Shaykh `Alee ibn `Abd-Allaah ibn `Eesaa in which he refutes the claim of those who say that it is permissible to perform Tawassul (supplicate to Allaah through a means), such as by the rights of prophets and pious people and to ask their help. He stated that Shaykh Al-Islaam said that he knew no opinion permitting it, and that it is also not permissible to swear by our Prophet (peace be upon him), contrary to what was mentioned by Al-`Iz ibn `Abdul-Salaam, due to the evaluation of the authenticity of the Hadeeth.

Answer: Shaykh Sulaymaan ibn Sahman quoted that Shaykh Al-Islaam Ibn Taymiyyah said, “I know no juristic opinion permitting it and it is also not permissible to swear by our Prophet (peace be upon him), contrary to what was mentioned by Al-`Iz ibn `Abdul-Salaam read more here.

Swearing by other than Allaah

Question: What is your opinion regarding what Imaam Ibn Taymiyyah (Shaykh Al-Islaam) says in his book “Iqtidaa’ Al-Siraat Al-Mustaqeem”, “There is no disagreement among scholars except in respect to taking oaths by the Prophet (peace be upon him).” There are two juristic opinions cited from the Math-hab (School of Jurisprudence) of Imaam Ahmad. It is related that Imaam Ahmad said about the issue of Tawassul (supplicating to Allaah by means) through the Prophet in Al-Maruthee’s book, “Mansak” that taking an oath by the Prophet (peace be upon him) is valid. However, the sound view states that taking an oath by the Prophet (peace be upon him) is invalid, and thus ineffective.

Imaam Ahmad also says in “Majmoo’ Al-Fataawaa” that if we do not ask Allaah by means of supplicating to them (prophets and righteous men) nor by means of our deeds, but by virtue of their personalities, that will not be a reason for answering our supplications. Therefore, we are performing Tawassul through a fruitless means. That is why we find no authentic report from the Prophet (peace be upon him) or even a narration transmitted from the Salaf (righteous predecessors) in support of this practice. However, in “Mansak”, Al-Maruthee related from Imaam Ahmad one supplication including Tawassul by the Prophet (peace be upon him).

Answer: What is reported by Shaykh Al-Islaam Ibn Taymiyyah (may Allaah be merciful to him) from the leading jurists in his two books on the topic is variance in wording while bearing the same meaning… read more here.

Tawassul through prophets and righteous people

Question: Please clarify to us the difference between a believer and a Mushrik (one who associates others in worship with Allaah) keeping into account that there are some people who perform Salaah (prayer), Sawm (fasting), Hajj and all good deeds, but they make Tawassul (supplicating to Allaah through a means) by prophets and righteous people. Is this permissible or not?

Answer: If a Muslim practices an act of Kufr (disbelief), such as invoking the dead to cure the sick, enlarge the provision or grant offspring, they will be out of the pale of Islaam. All their deeds of Salaah, Sawm and the like will be in vain if they die on this status. But if a believer commits a misdeed that is not tantamount to Kufr, like robbery or dealing in Ribaa (usury), their affair will be left to Allaah, if He wills, He may forgive them and if He wills, He may punish them… read more here.

Reading a book that includes Tawassul through the Prophet and asking for his intercession

Question: What is the ruling on reading the book entitled “Dalaa’il Al-Khayrat” by Imaam Muhammad ibn Sulaymaan Al-Jazoolee which contains daily Awrad (oft-recited invocations) that include beseeching and seeking to approach Allaah (Tawassul) by means of the Prophet (peace be upon him) and begging him for his Shafaa‘ah (intercession), such as saying, “O Muhammad! O our beloved! We are beseeching your Lord in your name, so please intercede for us with the Great Lord” and also, “O Allaah! We seek by his virtue his intercession for us with You; for he is the most eminent intercessor with You. We adjure You by him, as he is the greatest one to adjure You by his right. We seek to draw close to You through him, as he is the nearest means to You, descendant of the most noble origin.”

Answer: If this book includes Tawassul by means of the Prophet (peace be upon him) and seeking his intercession with Allah to have one’s requests granted, it is impermissible for you to read it, as Allaah says (what means): Say: “To Allaah belongs all intercession.” (Soorah Al-Zumar, 39: 44)… read more here.

Tawassul through the blessing of the Qur’aan or some creatures

Question: What is the ruling on a person who speaks words like, “In the name of or by the blessing of the Prophet, the shaykh, or the Qur’aan?” Is that person considered a Mushrik (one who associates others with Allaah in worship) or not?

Answer: First, Tawassul (beseeching Allaah in the name of or by) the blessing of the Qur’aan is permissible and not considered Shirk (associating others with Allaah in His Divinity or worship)… read more here.

Tawassul through the Qur’aan and certain days

Question: Some scholars say that Tawassul (beseeching or seeking to draw close to Allaah) is a matter related to Fiqh (Islaamic jurisprudence) and not to ‘Aqeedah (creed). Is this true?

Answer: In making Du‘aa’ (supplication), to seek to draw close to Allaah and beseech Him (Tawassul) in the name of the honor of the Messenger of Allaah (peace be upon him), or his person, or his status, is impermissible because it is a means leading to Shirk (associating others with Allaah in His Divinity or worship)… read more here.

Tawassul through the Qur’aan and certain days

Question: Can a person make Tawassul (beseech Allaah in the name of or by) through the Qur’aan and Islaamic sacred days, such as saying, “O Allaah! I ask you by the virtue of the Day of ‘Arafah” and so on?

Answer: It is permissible to make Tawassul by the Qur’aan, because it is the Speech of Allaah in word and meaning, and His Speech is one of His Attributes, so it is considered as beseeching Allaah by one of His Attributes, which does not contradict Tawheed (monotheism) or is a means to Shirk (associating others with Allaah in His Divinity or worship)… read more here.

Tawassul through creatures

Question: One Friday, the Imaam of a Masjid (mosque) who belongs to a Sufi order delivered the Khutbah (sermon), saying: “We should not say that Allaah is above us, below us, to our left, or to our right.” He, further, called people to perform Tawassul (supplicating to Allaah through a means) through Allaah’s creatures, like the Prophets and Awliyaa’ (pious people). He learns the Qur’aan from people who do not perform the obligations enjoined by Allaah, destroying families, and shouting at people walking in the streets and beating them; and yet he calls them Awliyaa’. Do these claims represent the ideology of the unity of the universe, immanentism and other many Bid`ahs (rejected innovations in religion)? Is it permissible to offer Salaah (Prayer) behind such an Imaam or even behind his Mu’ath-thin (caller to Prayer)? If not, is it permissible to offer the five obligatory daily Salaahs (Prayers) at home? Is it permissible to offer the Jumu`ah (Friday) Prayer in another Masjid?

Answer: Firstly, according to conclusive evidence, Allaah is above all of His Creation. He has risen over the Throne in a way that suits His Eminence. Allaah (Exalted be He) says… read more here.

Tawassul through the Messenger and Awliyaa’

Question: A dispute arose between a person and me. This person has memorized the Qur’aan and has already performed Hajj to the Sacred House of Allaah. The debate went as follows: I said: Making Tawassul (supplicating to Allaah through a means) by the status of the Prophet and pious people is permissible as I have read in the book titled: “Al-Fawz wa Al-Najah fee Al-Hijrah ilaa Allaah”. He replied: It is impermissible to make Tawassul by any creature because Allaah says: And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). Allaah doesn’t need a mediator of any kind. Whoever makes Tawassul by Prophets or pious people is considered a Mushrik (one who associates others with Allaah in worship). He also repeated, “God forbid!”, many times in Moroccan dialect “what can Muhammad give you; we are the ones who help him by invoking blessings upon him.” Is it Riddah (apostasy) to utter such words or not? What about the formula of beseeching Allaah’s help by means of the Messenger or the Prophet as I have mentioned, is it lawful?

Answer: The case of the man you mentioned who rebukes people who seek help from the Prophet (peace be upon him) after his death or make Tawassul by his status saying: “what can Muhammad give you; we are the ones who help him by invoking blessings on him”, is extremely indecent and improper for a Muslim to say… read more here.

Invoking the Prophet’s honor or parents’ pleasure upon rising from one’s seat

Question: Some common people, upon rising from their seat, would prop themselves up on their hands and invoke, “Ya Jaah Al-Nabee” or “Ya Jaah Al-Rasool” (In the name of the Prophet’s or the Messenger’s honor, merit, virtue, status, etc.) , or “In the name of pleasing parents”. Scholars say that whoever utters such words is a Mushrik (one who associates others with Allaah in worship), because he is placing an intermediary between Allaah and himself. They base their view on the Hadeeth of the Prophet (peace be upon him), saying, “If you ask, ask Allaah; and if you seek help, seek it from Allaah…”

Answer: Calling, “In the name of the Prophet’s or the Messenger’s honor and status” or “In the name of pleasing parents” when standing up, is a form of supplicating the Prophet or one’s parents for assistance, which is an act of Shirk Akbar (major form of associating others in worship with Allaah), we seek refuge in Allaah… read more here.

Tawassul through the entities, honor, or right of creatures

Question: Beseeching Allaah (Tawassul) by virtue of one of His creatures. This is a confusing issue for the Ummah (nation), but most of the scholars approved it, including Imaam Ahmad, the Imaam of Ahl-ul-Sunnah (adherents to the Sunnah), Ibn Qudaamah, Al-Nawawee, Al-Shawkaanee, Ibn Hajar Al-`Asqalaaanee ,Muhammad Ibn ‘Abdul-Wahhaab and many other scholars. Did Shaykh Muhammad support this or not? Where does the truth lie regarding this issue with certified evidence to refute the claim that no one condemned this except Ibn Taymiyyah and Al-Albaanee; the only two scholars who prohibited Tawassul in the name of any of His creatures.

Answer: Beseeching in the name of a person, virtue, status or right of creatures, whether they are prophets or righteous people is a subject of controversy among the scholars. The scholarly opinion of the Jumhoor (dominant majority of scholars) is prohibition, which is the opinion held by the Shaykh of Islaam Ibn Taymiyyah and Shaykh Muhammad Ibn ‘Abdul-Wahhaab... read more here.

Believing in Awliyaa’ as a means of healing from illnesses and holding annual Mawlids for them

Question: What are the rulings on the following: Using the Awliyaa’ (pious people) as a means of healing from illnesses, visiting graves, vowing to make sacrifices to the dead, and holding annual Mawlids (celebrations of the birth days) for the Awliyaa’?

Answer: It is forbidden to regard a Walee (pious person) as a means of healing from illnesses by saying, for example, “O Allaah! Cure my patient by the honor of so-and-so the Walee.” This is because it isa means that can lead to Shirk (associating others with Allaah in His Divinity or worship) and an innovated form of Tawassul (supplicating to Allaah through a means) that has no origin in the Sharee`ah (Islaamic law)… read more here.

Visiting the graves to supplicate to the dead or ask for their help or intercession

Question: I found contradictory and controversial Hadeeth in the book: “Shifaa’ Al-Siqam fee Ziyarat Khayr Al-Anam” by Shaykh Taqee Al-Deen Al-Subkee Al-Shaafi`ee, in the chapter on Tawassul (supplicating to Allaah through a means) through the Prophet (peace be upon him) and seeking his help and intercession, specifically between pages 160 and 178. Please advise us about this book, especially the chapter on Tawassul.

Answer: Visiting graves is a Sunnah (commendable act) as the Prophet (peace be upon him) encouraged it and frequently visited them himself. It is done to gain warnings and lessons, to remember death, and to supplicate to Allaah to forgive and have mercy upon the dead Muslims… read more here.

The etiquette the Messenger followed when visiting graves

Question: There is a grave in our village which is said to belong to one of the righteous people. A house was built over this grave and there are two people appointed to take care of it. These people inherited this mission from their fathers. They tell people: “This night, the dweller of this grave said so and so and asked for so and so. They have attracted people’s hearts that live beside the grave. People believe everything that is said by these two people. Therefore, people make Tawaaf (circumambulation) around the grave, sacrifice animals for its sake, etc. What is the ruling on a person who thinks that this Walee (pious person) brings benefit or causes harm? Is it permissible to vow or sacrifice for the sake of this Walee? What should someone do if they know that these things contradict Sharee`ah (Islaamic law) especially if they live with these people?

Answer: The guidance of the Messenger (peace be upon him) in visiting the graves is clear in Saheeh Hadeeths (Hadeeths that have been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish)… read more here.

Seeking blessings from graves and their dwellers such as Ajmeer Shareef, Abdul Qaadir

Question: In our country, a celebration called `Urs is held every year around the grave of a man whom people claim was one of the Awliyaa` (pious people). Since the purpose of such celebrations is to grant the deceased a reward, people slaughter cows and sheep and feed everyone. However, the so-called `Urs is not only an invitation to have food but a way to draw closer to Allaah through Tawassul (supplicating to Allaah through a means) by the deceased.

All the graves of the Awliyaa’ are lit up with colored lamps during the celebration. Leveled graves and their surroundings are decorated with marble and cement. People, media and journalists are invited to join in the celebration. Incense sticks are lit, the birthday of the Prophet (peace be upon him) is celebrated, and people invoke Allaah’s peace and blessings on the Prophet loudly while standing and sitting. They chant songs of thanking and praising Allaah (Exalted be He) with and without using musical instruments. People call the foregoing: Thikr Jalee (apparent Remembrance of Allaah). They touch the graves claiming that they get blessed by doing so, and they recite the Qur’aan around the graves and perform Salaah (Prayer) beside them.

During this celebration both gifts and money are accepted and the latter is spent on buying courtyards, constructing houses for visitors to stay in, or building Masjids (mosques) over or above the graves. The visiting men, women, and children hope for Allaah’s Mercy and ask Him to grant them children and wealth, relieve their distresses, and cure their sick. The bereaved family or the organizer of the celebration calls on the visitors to give their pledge of allegiance that they will follow the tradition of the deceased. This is the main aim of the whole celebration because people believe that this pledge of allegiance leads to right guidance and they use it for making Tawassul. People undertake long distance journeys to visit the graves. Some people come from outside the country so that photos and the news of their arrival are published in newspapers, saying: “The servant of Ajmeer Al-Shareef has arrived to India… From Dacca or Karachi…” People are called to hasten to give gifts and money. They are also urged to accept the gifts that the organizers of the celebration give to them before leaving. Visitors usually receive gifts of flowers from the grave of the deceased, his garden, or the garden of the person who looks after the grave.

Moreover, the organizers of this celebration send out printed letters to different people around the world including the people of the holy cities of Makkah and Al-Madeenah. This is something that I have personally seen. Some of these letters have been written to Bangladeshi and Pakistani Muslims in their languages and sent to them in Saudi Arabia where they live and work. The letters that I have seen were sent by a representative called Ajmeer Al-Shareef who wrote from India explaining the rituals of the celebration, i.e. The way and time of doing (Tawaaf, circumambulation around the grave) and the way and time on which the (door of Jannah; Paradise) – that is claimed to be by the end of the grave’s site – is open. We seek refuge with Allaah from all this.

Anyway, the organizers encourage people to send gifts along with the addresses of their friends, whatever they might be, to be contacted by them. They also warn people that they will receive a divine punishment if they do not send gifts or do what they are ordered. Thus, people yield to such commands lest they should be punished thinking that they are doing good. Also, in our country there is a stream beside the grave of a pious man who passed away seven hundred years ago. This man was Daa’iyah (One who calls people to Islaam). His name was Shah Jalaal Al-Yamanee (may Allaah be merciful to him) who lived in Salmat and is historically famous. However, the fish of this stream are said to be holy so when it dies people perform Funeral Prayer for it and bury it. Moreover, most of the people of this region do not eat pigeons; or rather, they are prevented from eating them for some people claim they are ascribed to that righteous man. Some people believe that the pigeons of this region areowned by Shah Jalaal so they do not eat them. Moreover, in our country a turtle is claimed to be holy and there are some other things that are very lamentable.

To give an example, a very strange thing happened earlier this week. A man, who follows a shaykh about whom we know nothing, announced that he will do `Urs for his shaykh. Thus, he imported 25 camels from Pakistan (camels are very rare in our country and we only read about them in stories about the desert and the Arabs). He bought thousands of cows and sheep and put them in exhibitions in the capital so that the people could see them. He marked and garlanded all those animals. The people were fascinated by this. They came to these exhibitions in huge numbers with tanks and vehicles running in rows in front of and behind the animals. Hundreds of thousands of common people joined this `Urs, which continued for three days. It was also attended by a large number of heads of state and high military and civilian authorities both inside and outside the government who came by car and helicopter. The guiding representative took the pledge of allegiance from them all. By Allaah this abominable incident actually happened! We have never seen the like of it before. We are afraid that this is an indication that our Eemaan (faith) may be weak, as people always follow the way of their kings; or that our leaders reflect the level of our weak Eemaan. May Allaah forgive us for, verily, He is the Oft-Forgiving, the Most Merciful.

People are still building new graves here and there, and inviting others to these deviated celebrations. They call themto spend money on such things, and encourage and warn them with false stories about the majesty and greatness of the deceased or the Waliy (pious man). Thus, cars and processions stand beside the graves and people simply throw money there or greet the deceased. Consequently, these graves have turned into sources of making money, we seek refuge with Allah from that.

Please give us a detailed Fatwaa regarding all these things in the light of the Book of Allaah, the Sunnah (whatever is reported from the Prophet), and the Ijmaa` (consensus) of the Muslim scholars, so as to clear away misconceptions. Success is only from Allaah (Exalted be He). We put our trust in Allaah and ask Him to protect us from bad deeds, Shirk (associating others with Allaah in His Divinity or worship), and Bid`ah (innovation in religion). We ask Allaah to help us to worship Him alone and follow the Sunnah of the Prophet (peace be upon him). May He guide the Muslims, especially those in our country, Bangladesh and in all other Muslim countries. Our Eemaan is weak and many of us cannot resist the temptations of this world. Please tell us about our duties concerning the religious crisis mentioned above. Your Fatwaa is very important. Please answer us soon because the Kuffaar (disbelievers) and devils are very quick towards Kufr (disbelief), Shirk, and Bid`ah, while we are heedless of these dangers! May Allaah forgive us all.

Answer: All the things mentioned in the question are undoubtedly practices of Munkar (that which is unacceptable or disapproved of by Islaamic law and Muslims of sound intellect), Bid`ah, and deviation… read more here.

Ibn Al-Qayyim’s stance on traveling to Al-Khaleel’s grave and claiming the Hell-fire will eventually vanish

Question: Is the report that Al-Imaam Ibn Al-Qayyim disapproved of traveling on a pilgrimage to the grave of Prophet Ibraaheem (Abraham, peace be upon him) authentic? In which of his books can this statement be found? Is it permissible to travel to the grave of Prophet Ibraaheem? If so, what is the evidence that supports this? Did Ibn Al-Qayyim say that Hellfire is not eternal? In which of his books can this statement be found?

Answer: First: it is impermissible to set out on a journey except for the three Masaajid (mosques): [Al-Masjid Al-Haram (the Sacred Mosque), Al-Masjid Al-Nabawee (the Prophet’s Mosque), and Al-Masjid Al-Aqsaa (in Jerusalem)], as the Prophet (peace be upon him) stated… read more here.

Visiting the graves of righteous people, slaughtering for them and supplicating to them

Question: What is the ruling of Sharee‘ah (Islaamic law) on visiting the graves of pious people. When a man travels to the grave of a pious person, accompanied by his family and relatives, among which are women, they take a ewe with them to slaughter near the grave, then they serve food, eat, drink, and stay by the graveside for a whole day or part of a day, and sometimes until early morning. The grave is 20 km, more or less, away from the house. They also give some of the meat to their friends and relatives who live in another area, as a gift or Sadaqah (voluntary charity). Although people know that the Name of Allaah was mentioned on slaughtering the animal, some of them say that this meat is as Haraam (prohibited) as eating pork. However, Allaah (Glorified and Exalted be He) says: So eat of that (meat) on which Allaah’s Name has been pronounced (while slaughtering the animal) The purpose of this journey, from its beginning to its end, is only to approach Allaah through visiting the grave of this pious man and supplicating there, seeking his blessings, and seeking to draw close to Allaah (Tawassul) through him. When a dispute arises between two people, they take oaths at the grave of this pious man. People also hold an annual commemoration of his birthday at his grave. It is also one of our customs that, when one of us becomes sick, we go to the graves of pious people, or if one of us becomes mentally ill or seriously ill, our relatives take us to the graves of pious people. Sometimes the people are cured of their physical or mental illness due to the visit they pay to the graves of the righteous. What is the Islaamic ruling on this? Please enlighten us, may Allaah be merciful to you.

Answer: Firstly, it is not permissible to undertake a journey to visit graves because the Prophet (peace be upon him) instructed, saying: No journey should be made except to three Masaajid (mosques): This Masjid of mine (Al-Masjid Al-Nabawee in Madeenah), Al-Masjid Al-Haram (the Sacred Mosque in Makkah), and Al-Masjid Al-Aqsaa (the Aqsaa Mosque in Jerusalem).read more here.

Pilgrims visiting the Prophet’s grave and Al-Baqee`

Question: Are pilgrims whether men or women required to visit the grave of the Prophet (peace be upon him), Al-Baqee` (the graveyard of Madeenah, near the Prophet’s Mosque), Uhud (mountain site of the Battle of Uhud [3 A.H./625 A.D.] the second battle between Muslims and the disbelievers of Makkah), and Quba’ (a town near Madeenah where the Prophet established the first mosque)? Or is that for men only?

Answer: Pilgrims whether men or women are not required to visit the grave of the Prophet (peace be upon him) or Al-Baqee`. One should not undertake a journey to visit graves. Moreover, it is forbidden for women to visit graves even without undertaking journeys. The Prophet (peace be upon him) said.. read more here.

Visiting and praying in the Prophet’s Mosque

Question: I was born in 13/4/1903 A.D.; I am now eighty years old, but Allaah has not willed it for me yet during this lifetime to visit the Honored Ka`bah or the Prophet’s Mosque. Out of my love for the Prophet (peace be upon him), I invoke Allaah’s blessings upon him day and night. I see him often in my dreams and the last was today. Today I only felt that I wanted to disclose this. I have a simple home and I am blessed with only one daughter and her orphaned child. They live with me to take care of me. I live on a modest income and I yearn so much to visit the Messenger of Allaah (peace be upon him). Should I sell this house to enjoy visiting the beloved Prophet?

Answer: First, we hope that your dreams be good dreams that come true… read more here.

Traveling to visit the graves of the prophets, righteous people, and others

Question: Is it permissible to intend to undertake a journey to visit the graves of prophets and righteous peopleas the grave of our Prophet Muhammad (peace be upon him) and others? Is this a Shar`ee (Islaamically lawful) visit or not?

Answer: It is not permissible to undertake journeys to visit graves of the prophets, righteous people and others. Doing so is a Bid`ah (innovation in religion). The evidence for this is the Hadeeth of the Prophet (peace be upon him)… read more here.

Traveling to Madeenah to pray in Al-Masjid Al-Nabawee

Question: Is it permissible for someone to travel to visit Al-Masjid Al-Nabawee (the Prophet’s Noble Mosque) in Al-Madeenah Al-Munawwarah while living in Makkah?

Answer: It is permissible for Muslims to travel to Al-Madeenah to perform Salaah (Prayer) at Al-Masjid Al-Nabawee. In fact, doing so is Mustahab (recommended) as the performance of one Salaah in it is better than a thousand Salaahs elsewhere with the exception of Al-Masjid Al-Haram (the Sacred Mosque)… read more here.

Ruling on visiting Al-Masjid Al-Nabawee

Question: After performing the enjoined duty of Hajj, many women travel to Al-Madeenah Al-Munawwarah to visit Al-Masjid Al-Nabaweee (the Prophet’s Mosque in Madeenah) and the grave of the Messenger (peace be upon him). Is it obligatory for women to visit both Al-Masjid Al-Nabawee and the grave of the Messenger (peace be upon him), or to visit just one of them? Or it is not obligatory for them to visit either of them? Please advise us on this matter!

Answer: It is not obligatory for men or women to visit Al-Masjid Al-Nabawee. It is only Sunnah (a commendable act) to perform Salaah there and it is permissible to undertake a special journey to do so… read more here.

Making the Prophet’s grave a place visited daily

Question: Sometimes I am entrusted with certain jobs in Al-Haram al-Nabawee (the Prophet’s Mosque in Madeenah), where I am to carry out my service in front of the fence around the room of the Prophet’s grave. My duty is to prevent visitors from touching and seeking blessings from the Prophet’s grave. Upon entering Al-Haram Al-Nabawee, I usually offer Tahiyyat Al-Masjid (two-unit Prayer to salute the mosque) and then start my work in front of the Prophet’s grave. Before starting my job, I invoke blessings upon the Prophet (peace be upon him) and his two Companions (i.e. Aboo Bakr and `Umar, may Allaah be pleased with them both). One of my colleagues told me that this deed is not permissible and that the Prophet (peace be upon him) has forbidden making his grave a frequently visited place. Therefore, invoking blessings upon the Prophet and his two Companions daily is impermissible. My question is what is the ruling on me doing this? May Allaah grant you success and blessings.

Answer: It is impermissible to make the grave of the Prophet (peace be upon him) a place which people should visit daily, weekly or monthly. This act may involve making his grave a place visited often and regularly which is forbidden… read more here.

Salaah in the Masjid built over a grave and invoking the dead

Question: I always talk to my mother, father, and friends about some Bid`ahs (innovations in religion) such as performing Salaah (Prayer) in Masaajid (mosques) built around the graves, people making Du`aa’ (supplication) to the dead, or other similar things. Nevertheless, they usually reply: “Scholars perform Salaah in these Masaajid where they see people doing so and do not comment; are you more knowledgeable?” It is vain to try to convince those people. If one dares to try it, they say: “We found our fathers doing this, are you going to reform the universe.” Again, they argue that the grand scholars perform Salaah in the Masjids of Al-Husayn and Zaynab (may Allaah be pleased with them). I reply: “They (i.e. Al-Husayn and Zaynab)are not in Egypt. Taking for granted that they are in Egypt, it is not permissible to make Du`a’ to them instead of Allaah (Glorified and Exalted be He) or to make vows to them.” But the outcome is as if I were talking to stones. They call me a Kaafir (disbeliever) and other names. I do not know what to do with my parents and you know their due rights. Every time my mother rebukes me, I say to her: “Al-Sayyid Al-Badawee and people like him do not possess an atom in the kingdom of Allaah (Glorified and Exalted be He).” In reply, she mentions that they are pious people and refers to other beliefs of Al-Shirk Al-Akbar (major form of associating others in worship with Allaah) that it is better to avoid citing here. Could you tell me what I should do? May Allaah reward you.

Answer: Firstly, it is not permissible to build Masjids around graves. It is not permissible to offer Salaah in Masaajid where graves are built. It is also not permissible for a person to make Du`aa’ to the dead to bring about benefit or ward off harm. Making Du`aa’ to them and seeking help from them are acts of Kufr (disbelief) which drive their doer out of Islaam. May Allaah protect us… read more here.

Specifying an area in the Masjid to bury the person who built it or any other person

Question: Some benevolent people build Masjids (mosques) at their expense and specify a space at the side or in front of these Masjids for themselves or their families to be buried in. They do so thinking that this is a means of drawing closer to Allaah. Some scholars have told them that it is permissible to place a grave near the Masjid (mosque) or in front of it provided that they build a wall to separate the Masjid from the grave.

Answer: It is not permissible to specify an area in the Masjid to bury the person who built it at his expense or any other person, because there are substantiated evidence indicating that it is not permissible to build Masjids on the graves… read more here.

Ruling on placing a grave in the Masjid

Question: Someone built a Masjid (mosque) in Yemen and he made a will that his family should place his grave inside that Masjid. When he died, they buried him in the Masjid in the direction of the Qiblah (direction faced for Prayer towards the Ka‘bah). The distance between the courtyard where his grave lies and the Qiblah is only one meter. Please, guide us concerning this issue.

Answer: This grave should be dug up and the corpse should be carried to any place far from the Masjid such as the town graveyard. Placing a grave inside the Masjid is a means leading to Shirk (associating others with Allaah in His Divinity or worship)… read more here.

Ruling on including a grave in a Masjid

Question: We have an old Masjid (mosque) surrounded by a very old cemetery ruined except for one grave. Inhabitants of the town want to expand the Masjid so that the graveyard will be included in it, bearing in mind that the place mentioned is the most suitable one for building a Masjid. Is it permissible or not?

Answer: It is prohibited to include the grave mentioned above or any part of the cemetery in the Masjid… read more here.

Jumu`ah Prayer in a Masjid containing graves

Question: There is a Masjid Jaami’ (a large mosque where Jumu`ah [Friday] Prayers are held) in our town which has graves inside or in front of this mosque. It is true that the Prophet (peace be upon him) forbade this but he (peace be upon him) also warned against abandoning congregational Salaah. What should I do? Should I abandon Jumu`ah (Friday) Prayer because of these graves or can I perform Salah there especially that we do not have another Masjid Jaami’ in our town?

Answer: It is not permissible for you to perform Jumu’ah Prayer in the Masjid where there are graves. You should do your best to search for a Masjid where Jumu’ah Prayer is performed. You should also do your best to move the graves to public graveyards… read more here.

Building a Masjid over an old cemetery

Question: Our Masjid (mosque) in Bayang, in the province of Lanao del Sur, was rebuilt after a destructive earthquake that hit the region in 1955. Its foundations and walls were destroyed, so the officials decided to rebuild it, and agreed to level the part of the earth lying to the eastern side of the Masjid, which was used previously as a graveyard. When they were bulldozing this area, they found human bones and remains, so they reburied them. Some were reburied in the western section of the Masjid inside its courtyard. Is it permissible to establish congregational prayers and Jumu‘ah (Friday) Congregational Prayer in this Masjid?If not, is it possible to solve this issue by building a partition or a separating wall inside the western section of this Masjid where the remains are buried (to separate this section from the rest of the Masjid), as is the case in Al-Masjid Al-Nabawee (the Prophet’s Mosque in Madeenah) in Al-Madeenah Al-Munawwarah, Saudi Arabia? If the answer to this is no, can this issue be solved by building a second floor to perform the obligatory prayers there and leave the first floor open for other purposes than praying? Is it permissible to continue performing the Five Obligatory Daily Prayers in this Masjid until we find another suitable site for building a new Masjid?

Answer: If the current Masjid was not built on a land containing graves, the graves which were placed in its western section should be dug up and the remains should be transferred to the graveyards. If they were the remains of dead Muslims, they should be buried in Muslim graves; otherwise they should be buried in the graveyards of the disbelievers… read more here.

Praying Salaah in a Masjid built over an old cemetery

Question: In the middle of our town, there is an old cemetery which the municipal authorities removed and built a housing complex on top, and buildings for low-income people. Still there is a vast area remaining on which some benevolent people built a Masjid (mosque) to ease prayer for the people in the residence. After the Masjid was fully built, an argument started between the people of the town regarding the permissibility of performing Salaah (Prayer) in it. Some supported it and some opposed it. Could you tell us the ruling on this Masjid? Should we destroy it or not? Is performing Salaah there permissible or not?

Answer: In case that the land on which the Masjid was built is free of graves, performing Salaah there is permissible otherwise the Masjid should be destroyed… read more here.

Praying in a shrine seeking blessings from the Walee

Question: Is it permissible to call a person a Kaafir (disbeliever) if they perform Salaah (Prayer) in the graveyard seeking the blessings of the Walee (pious person) buried there?

Answer: It is prohibited to perform Salaah in a place where there is a grave. If one intends to become closer or receive the pleasure of a Walee by performing Salaah there, then doing so is Shirk Akbar (major form of associating others in worship with Allaah)… read more here.

A Masjid containing a grave as a place for Salaah and distributing charity

Question: In my town in south Tunisia, there is a Masjid (mosque) which has a grave in one of its corners. This grave is in a separate room where Salaah (prayer) is not performed. Some families visit this grave on Thursday nightsbringing food with them to be given as charity within the Masjid. Is this act permissible? What is the ruling on performing Salaah in this Masjid? I need a definitive answer to this important question.

Answer: Firstly, it is not permissible to perform Salaah in any Masjid that has a grave. This is because the Messenger of Allaah (peace be upon him) forbade it and cursed those who take the graves as places of `Ibaadah (worship)… read more here.

Ruling on people cursing Islaam, especially if they are blood relatives; for instance a brother or a father

Question: Why do some people curse Islaam? What is the ruling on them especially if they are blood relatives; for instance a brother or a father? What is the ruling on the shrines of Ibraaheem Al-Dusooqee, Al-Sayyid Al-Badawee, and Al-Husayn? Finally, what is the ruling on Masaajid (mosques) that contain graves? Do they fall under the Hadeeth in which the Messenger (peace be upon him) said what means, Let the curse of Allaah be upon the Jews and the Christians, for they have taken the graves of their Prophets as places of worship ?

Answer: First of all, cursing Islaam is an act of serious Riddah (apostasy) in case the person who curses claims to be a Muslim… read more here.

Building Mosques over graves

Question: What is the Tafseer (exegesis of the meanings) of Allaah’s Saying (that can be translated as): And thus We made their case known (to the people), that they might know that the Promise of Allaah is true, and that there can be no doubt about the Hour. (Remember) when they (the people of the city) disputed among themselves about their case, they said: “Construct a building over them; their Lord knows best about them;” (then) those who won their point said (most probably the disbelievers): “We verily shall build a place of worship over them.” So, what is meant by: Construct a building over them And: We verily shall build a place of worship over them. We have heard from you that it is forbidden to build over graves, but is this not evidence of the permissibility of building over them?

Answer: As you have heard from us, it is Haraam (prohibited) to build Masaajid (mosques) over graves, on the authority of the numerous evidence that indicates this ruling and due to the fact that this could be a means that would lead to the worship of their occupants besides Allaah… read more here.

Ruling on building over graves

Question: In our country, there are many graves, on some of which there are black and white stones. People build on them and argue that they do not build on the graves of men who killed many people and then were killed, but only on the graves of people who had a good reputation. I think that it is wrong to build on graves; therefore, I have decided to demolish these buildings. Is it permissible to do so? Does this deserve punishment from Allaah? Please enlighten me, may Allaah reward you with the best reward!

Answer: Building on graves is an abominable Bid‘ah (innovation in religion) that involves excessive veneration of those who are buried there. It is also a means that can lead to Shirk (associating others with Allaah in His Divinity or worship). It is therefore obligatory for a Muslim ruler or his representative to order the removal of these buildings on graves and that they be leveled to the ground, to end this Bid‘ah and to block the means to Shirk… read more here.

Participating in building a Masjid over a grave

Question: What is the ruling on a person who builds or participates in building a Masjid (mosque) on top of a dead person’s grave and beside other graves? Is it an aspect of Shirk (associating others with Allaah in His Divinity or worship) to build a Masjid in this place? What about someone whose job is to decorate or paint this Masjid? What is the ruling on the money that they get from this job especially if they are in dire need of money?

Answer: It is authentically narrated that Allaah’s Messenger (peace be upon him) said: Let there be the curse of Allaah upon the Jews and the Christians for they have taken the graves of their Prophets as places of worship. It is also authentically narrated that he (peace be upon him) said… read more here.

Giving in charity to build a Masjid over a grave

Question: The people of our town demolished a Masjid (mosque) to rebuild it. The Masjid has been built on a shrine. When they started building, they built the shrine and didn’t exclude it from the Masjid. Is it permissible to donate money to this Masjid? Moreover, is it permissible to perform Salaah (Prayer) there bearing in mind that the grave is in a room whose door opens from inside the Masjid?

Answer: In case that the situation is as mentioned above, it is not permissible either to donate money for building this Masjid or even to help in its construction by any means. Performing Salah in such a Masjid is not permissible. Rather, that Masjid should be destroyed… read more here.

Praying in Mosques that have graves and shrines

Question: What is the ruling on offering Salaah (Prayer) in Masjids (mosques) that contain graves and shrines?

Answer: It is not permissible for a Muslim to offer Salaah in Masjids built over graves. This ruling is based on pieces of evidence prohibiting the building of places of worship over graves. Among such pieces of evidence is the Hadeeth reported in the Two Saheeh (authentic) Books of Hadeeth (i.e. Al-Bukhaaree and Muslim) on the authority of `Aa’ishah (may Allaah be pleased with her) who narrated that Umm Salamah once told the Messenger of Allaah (peace be upon him) about a church that she saw in Abyssinia (Ethiopia) and the pictures that were in it… read more here.

Building Mosques over the graves of the Awliyaa’

Question: Is it permissible to build Masjids (mosques) on the graves of Awliyaa’ (pious people)? Second, is it permissible to offer Salaah (Prayer) in such Masjids, although there are other Masjids in the same town that contain no graves?

Answer: It is impermissible to build Masjids over the graves of the righteous servants of Allaah… read more here.

Building Mosques over graves

Question: What is the ruling on building Masjids (mosques) over graves as well as demolishing Masjids which are built over graves?

Answer: It is not permissible to build Masjids over graves, for the Prophet (peace be upon him) prohibited this practice and cursed the person who does it. The prohibition encompasses both building Masjids over graves and performing Salaah (prayer) in such Masjids… read more here.

Praying in or building a Masjid over a grave

Question: I am writing this letter to inquire about offering Salaah (prayer) in a Masjid (mosque) with a grave inside it. Some scholars say that it is impermissible to pray there and if there is no other Masjid in town, it is better to pray at home than in a Masjid with a grave inside it. Other scholars say that it is permissible to pray there, because the grave of the Messenger of Allaah (peace be upon him) is inside his Masjid, as well as the graves of his two Companions, Aboo Bakr and ‘Umar. This matter seems confusing to me, so I wrote this letter to inquire about the truth. I live in the countryside of Senegal where there is only one Masjid in our town in which there are four graves. Three of them are outside the Masjid, but they are adjacent to its southern part, whereas the fourth is completely inside the Masjid. Please inform me of the truth supported by evidence, as I know nothing about this matter, therefore I am asking you, for Allaah says in His Glorious Book (what means): So ask the people of the Scripture, if you do not know. (Soorah Al-Nahl, 16: 43).

Answer:  First, it is impermissible to build Masjids over graves, or offer Salaah in a Masjid that was built over a grave or graves, as it is authentically established that `Aa’ishah (may Allaah be pleased with her) said… read more here.

Praying in a Masjid containing a grave and honoring the dead and invoking them

Question: Is it permissible to perform Salaah (Prayer) in a Masjid (mosque) that contains a grave? Is it obligatory to kiss the entry threshold of Masjid Al-Husayn and Masjid Al-Sayyidah Zaynab, kiss their shrines, beseech Allaah by them, and seek strength and support from them? Is it permissible to travel from one place to another to commemorate the birthdays of pious people?

Answer: Firstly, if a Masjid is built over a grave, it is not permissible to offer Salaah there. The same applies if someone was buried in a Masjid after it was built. It is obligatory that the buried remains be moved to a public cemetery, if this is possible. This is based on the Hadeeths that indicate the prohibition of praying in Masjids that contain graves… read more here.

Praying in a Masjid where someone is buried

Question: Is it permissible to perform Salaah (Prayer) in a Masjid (mosque) where one person or more are buried due to necessity as it is the only available Masjid for offering the congregational Salaah and Jumu`ah (Friday) Prayer?

Answer: It is not permissible to perform Salaah in a Masjid where one person or more are buried. This grave or graves should be dug up and moved to the public graveyard… read more here.

Taking graves as places of worship

Question: I argued with people who hold the opinion that it is permissible to offer Salaah (Prayer) in a graveyard and in a Masjid (mosque) where there is a grave or graves. I refuted their arguments with clear and Saheeh Hadeeths (Hadeeths that have been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish). But they said: “Where did `Aa’ishah perform Salaah after the Prophet (peace be upon him) and others had been buried in her house? Did she perform Salaah in her house or outside it? They also mentioned that the Prophet (peace be upon him) and his Sahaabah (Companions of the Prophet) performed Salaah in Al-Masjid Al-Haram (the Sacred Mosque in Makkah) though Hajar, wife of prophet Ibraaheem (Abraham, peace be upon him) and some of the prophets are buried in it. Is this true or not? Also, is it true that `Aa’ishah used to perform Salaah in her house after the death of the Messenger of Allaah (peace be upon him)? I would also like to know the names of some books that deal with this subject.

Answer: It was related in the Two Saheeh (authentic) Books of Hadeeth (i.e. Al-Bukhaaree and Muslim) on the authority of `Aa’ishah (may Allaah be pleased with her) that she said that the Prophet (peace be upon him) said on his deathbed… read more here.

Prostrating and slaughtering animals at graves

Question: What is the ruling on performing Sujood (prostration) on graves and slaughtering sacrificial animals on them?

Answer: Prostrating on graves and slaughtering animals on them are pagan acts that were practiced in Jaahiliyyah (pre-Islaamic time of ignorance) and also acts of major Shirk (major form of associating others with Allaah in His Divinity or in worship), as both of them are acts of ‘Ibaadah (worship) and ‘Ibaadah must wholly be for Allaah Alone… read more here.

Destroying statues and wiping out pictures

Question: A person made a statue from useful material such as gold, silver, or the like and the statue represents a human being or an animal and is used as a decorative ornament. Then this person makes Tawbah (repentance) to Allaah and wants to convert the statue into something lawful and beneficial by changing it into coins, jewelry or making use of it in building. Is this permissible? What is the interpretation of the word “worshipped” in the saying of the Prophet (peace be upon him) to the person who wanted to sacrifice camels as a vow at Buwanah: Did the place contain any idols worshipped in pre-Islaamic times? ?

Answer: It is obligatory to destroy these statues and obliterate their drawings. It is also obligatory to wipe pictures out and remove their traces… read more here.

Ruling on whoever transports people to shrines or to attend banquets

Question: What is the ruling on whoever transports a Mushrik (one who associates others with Allaah in worship) to shrines or to attend banquets? Are they also Mushrik? Or are they sinners who commit a sin unwillingly especially if they are ordered to do so by their father or mother and if they do not comply parents will get angry?

Answer: It is not permissible to transport anyone who intends to visit these shrines or to attend a banquet that is prepared for that shrine… read more here.

Visiting graves for anyone other than women

Question: Some people visit the grave of prophet Yunus (Jonah, peace be upon him) and make Tawaf (circumambulation) around it. The grave is surrounded by a room made of aluminum and glass. There are windows through which some people throw bags of candy such as Jaklit (Iraqi candy made of wheat, fat, milk, and sugar), others throw money, and some others throw green cloth. Allaah knows the secrets of people whether they mean by their actions only the sake of Allaah or if they want to draw closer to Him through prophet Yoonus (peace be upon him). The authority of Waqf (Endowment), in turn, confiscates these types of candy, money, and cloth. Some of the workers there distribute this candy to their relatives and friends for blessing. As for the cloth, they are sold in the form of bands 20 cm × 5 cm for half a dinar. Buyers put these bands in their hands or pockets for the sake of warding off harm or out of fear of getting hurt. As for the money, only Allaah knows what they do with it. Is it permissible to eat this candy or not? May Allaah reward you.

Answer: (A) Visiting graves for anyone other than women is Sunnah (a commendable act) because of the Prophet’s saying: Visit graves for they remind you of the hereafter.read more here.

The vision attributed to the attendant of the Prophet’s grave

Question: This question is about some advice that came from Makkah, from Haajjee `Abdullaah ibn Mustafaa, who said, “I was sleeping when I saw the Messenger (peace be upon him) who commanded me to convey this message to all Muslims that they should believe and cooperate with one another. Anyone who reads this message should write it eight times; those who do not spread it will be punished by illness, but those who do spread it will rejoice after ten days. If any one writes to refute this, they will be punished by dying as a Kaafir (disbeliever).” Is this true or is it a lie? Also, what is the ruling on people who visit the domes built over graves, bringing with them some chickens or sheep to slaughter near the shrine of a dead person, saying: “This deceased person is a saint.”? Is this Haraam (unlawful) or Halaal (lawful)?

Answer: Firstly: This is a false Ru’yaa (vision) and a baseless story, and is of the same type of the fabricated vision that was once attributed to the attendant of the Prophet’s grave… read more here.