Volume 2, Page 74b: Graveyards, do not
offer salat in
'Aishah reports that the Prophet sallallahu alehi wasallam
said: "Allah cursed the Jews and Christians [because]
they took the graves of their prophets as mosques." This
is related by al-Bukhari, Muslim, Ahmad, and an-Nasa' i .
Ahmad and Muslim record from Abu Marthad al-Ghanawi that
the Prophet sallallahu alehi wasallam said: "Do not pray
facing a grave and do not sit on one." They also record
that Jundub ibn 'Abdullah al-Bajali heard the Prophet say,
five days before he died: "The people before you took
graves as mosques. I prohibit this to you."
'Aishah reports that Umm Salamah mentioned the churches she
saw in Abyssinia and the pictures they contained to the
Messenger of Allah. The Prophet said to her: "These are
the people who, when a pious servant or pious man among them
dies, build a mosque [place of worship] upon their graves and
put those pictures in it. They are the worst of the whole
creation in the sight of Allah." This is related by al-Bukhari,
Muslim, and an-Nasa' i .
The Prophet is also reported to have said: "Allah
curses those who visit the graves and take them as mosques and
light lamps over them." Many scholars take this
prohibition to be one of dislike, regardless of whether the
grave is in front of the imam or behind him. According to the
zahiri school, this prohibition is one of complete forbiddance
and as such, prayer at a grave site is not valid. According to
the Hanbali school, this applies only if there are three
graves or more. If there is only one or two graves, then the
prayer is valid although disliked if one prays facing a grave,
otherwise it is not disliked.
Abu Musa al-Ash'ari and 'Umar ibn 'Abdulaziz prayed in a
church. Ash-Sh'abiy, 'Ata, and Ibn Sireen did not see anything
wrong with praying in a church [if one happened to be in a
church at the time of salah]. Al-Bukhari says: "Ibn 'Abbas
would pray in churches [under unusual circumstances] except
for those with statues or sculptures." The Muslims of
Najran wrote to 'Umar saying that they found no place cleaner
or better to pray in than a church. 'Umar wrote to them:
"Sprinkle it with water and leaves and pray
therein." According to the Hanafi and Shaf'i schools, it
is disliked to pray in such places in general.
Ibn 'Umar relates that the Prophet sallallahu alehi
wasallam prohibited salah in seven places: "dunghills,
slaughterhouses, graveyards, middle of the road, bathhouses,
watering places where the camels drink and rest, and on the
roof of the house of Allah [the Ka'bah in Makkah]." This
is related by Ibn Majah, 'Abd ibn Humaid, and at-Tirmizhi who
said its chain is not strong. The reason why it is prohibited
to pray on dunghills and in slaughterhouses is the presence of
impurities there. It is forbidden to pray at such places
without any barrier, and if there is such a barrier one may
pray, but it is disliked by the majority of the scholars,
while Ahmad and other scholars of zahiri persuasion say it is
prohibited. The reason why it is prohibited to pray in the
resting places of the camels is the same as in the first two
cases (i.e., the presence of impurities). The reason why it is
prohibited to pray at the middle of the roads is because there
is usually a lot of commotion, which could take one's heart
away from the salah. As for praying on the roof of the Ka'bah,
this contradicts the order to offer salah facing it. For this
reason, many are of the opinion that a salah performed on top
of the Ka'bah is invalid. The Hanafi school holds that it is
allowed, but disliked as it does not honor the Ka'bah. The
reason it is disliked to pray in bath-houses is the presence
of impurities there, according to the majority of the
scholars. Ahmad, Abu Thaur, and the Zahiriyyah hold that a
salah offered in the bath-house is not valid.
Offering salah in the Ka'bah is valid regardless of whether
it is an obligatory prayer or a supererogatory prayer. Ibn 'Umar
reports: "The Messenger of Allah entered the house [the
Ka'bah] with 'Usamah ibn Zaid, Bilal, and 'Uthman ibn Talhah
and they closed the door behind themselves. When they opened
the door, I was the first to come upon them and I asked Bilal:
'Did the Messenger of Allah pray [while he was inside]?' He
said: 'Yes, between the two Yemeni pillars.'" This is
related by Ahmad, al-Bukhari, and Muslim.
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