The answers are Yes! Yes! Yes! Yes! respectively; But in different conditions:

According to al-Mughni, 1/403; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 2/232, Sheik Muhammad Saalih Almunajjid of Islamqa states that...

Praying at graves is of two types:

The first type is praying to the occupant of the grave. This is major shirk which puts a person beyond the pale of Islam, because prayer is an act of worship, and it is not permissible to do any act of worship to anyone other than Allaah. Allaah says (interpretation of the meaning): “Worship Allaah and join none with Him (in worship)”[al-Nisa’ 4:36] 

“Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away”[al-Nisa’ 4:116] 

The second type is praying to Allaah in the graveyard. This covers a number of issues: 

1. Praying the funeral (janaazah) prayer at the graveside, which is PERMISSIBLE.

Example: if a person dies and you are not able to offer the funeral prayer for him in the mosque, then it is permissible for you to offer the prayer for him after he is buried. 

The evidence for this is that this is what the Prophet (peace and blessings of Allaah be upon him) did. It was narrated from Abu Hurayrah that a black man or a black woman used to clean the mosque, and he (or she) died. The Prophet (peace and blessings of Allaah be upon him) asked about him and they said, “He died.” He said, “Why did you not tell me? Show me to his grave (or her grave).” So he went to the grave and offered the funeral prayer. (Narrated by al-Bukhaari, 458; Muslim, 956). 

2. Praying the funeral prayer in the graveyard, which is PERMISSIBLE

Example: a person dies and you are not able to offer the funeral prayer for him in the mosque, so you go to the graveyard and offer the prayer there before he is buried. 

Shaykh ‘Abd al-Azeez ibn Baaz (may Allaah have mercy on him) said: “It is permissible to offer the funeral prayer for the deceased inside the graveyard just as it is permissible to offer the funeral prayer for him after he is buried, because it was proven that a woman used to clean the mosque and she died. The Prophet (peace and blessings of Allaah be upon him) asked about her and they said, ‘She died.’ He said, ‘Why did you not tell me? Show me to her grave.’ So they showed him and he offered the prayer for her, then he said, ‘These graves are filled with darkness for their occupants, but Allaah illuminates them by my prayer over them.’” (Narrated by Muslim, 956.) From Fataawa al-Lajnah al-Daa’imah, 8/392 

3. Praying in the graveyard – apart from the funeral (janaazah) prayer – this prayer is INVALID and does not count, whether it is an obligatory prayer or a naafil prayer.

The evidence for that is as follows: 

(i) The Prophet (peace and blessings of Allaah be upon him) said: “All the earth is a mosque apart from the graveyards and bathrooms.” (Narrated by al-Tirmidhi, 317; Ibn Maajah, 745; classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 606).

(ii) The Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” (Narrated by al-Bukhaari, 435; Muslim, 529).

(iii) Praying in graveyards may be a means that leads to worshipping the graves, or to imitating those who worship graves. Hence, because the kaafirs used to prostrate to the sun as it was rising and setting, the Prophet (peace and blessings of Allaah be upon him) forbade us to pray when the sun is rising or setting, lest that be taken as a means that leads to worshipping the sun instead of Allaah, or to resembling the kuffaar. 

4. Praying towards the graveyard, which is HARAAM, according to the correct opinion.

Example: you pray with a graveyard or grave in the direction of your qiblah, but you are not praying in the graveyard, rather you are praying on some other ground that is close to the graveyard, with no wall or barrier between you and it. 

The evidence for this being haraam: 

(i) It was narrated that Abu Marthad al-Ghanawi said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sit on graves, or pray towards them.” (Narrated by Muslim, 972). This indicates that it is haraam to pray towards graveyards or towards graves or towards a single grave.

(ii) The reason why it is not allowed to pray towards a graveyard is the same as the reason why it is not allowed to pray towards a grave. So long as a person is facing towards the grave or graveyard in such a way that it may be said that he is praying towards it, then this comes under the prohibition, and if it comes under the prohibition then it is not valid, because the Prophet (peace and blessings of Allaah be upon him) said, “Do not pray …” The prohibition here is on praying, so if a person prays towards a grave, he is combining obedience and disobedience, and it is not possible to draw closer to Allaah in such a manner. 

Note: If there is a wall between you and the graveyard, then the basic principle is that it is acceptable to pray in this case and it is not prohibited. Similarly, if there is a street or a considerable distance which would mean that you cannot be regarded as praying towards the graves, then this is acceptable. And Allaah knows best.  

 al-Mughni, 1/403; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 2/232. 
May Allah grant us understanding

Subhannakallahuma wabihamdik ashadu a-lailaha illa anta astagafiruka wa atuubu ilayk

Prepared by Ustadh Ibraheem Albany on FIQH CLASS WHATSAPP FORUM

nice one op,jazakhumllahu akhiran

May God forgive u and @Op jazakumullahu khayran

Why would a sane human being even pray at the grave?

If the dead has power he wouldn't have died.


May Allah grant us understanding!

Rashduct4luv:
Why would a sane human being even pray at the grave?

If the dead has power he wouldn't have died.


May Allah grant us understanding!

Lol , Aren’t you yoruba?

seriki na ala otu walaka salaka amin

NobodyKnows:

Lol , Aren’t you yoruba?

he's a yeroba Muslim

JazaakumuLLāh khairan

Jazzakuimullahi khairan, the grave is common in yoruba land, find a grave or two in every family house.Jazzakuimullahi khairan, the grave is common in yoruba land, find a grave or two in every family house.Jazzakuimullahi khairan, the grave is common in yoruba land, find a grave or two in every family house.

NobodyKnows:

Lol , Aren’t you yoruba?

Yes, how is that related to the comment?

Ahmad (rahimahullāh) reported with a good chain of narration from Ibn Mas‛ood (R. A) which is elevated as a saying of the Prophet (ﷺ): “Indeed the most evil of people will be those who are alive when the Final Hour reaches them, and those who take the graves as places of worship.” Reported by Abu Hātim in his Saheeh. [Ahmad 1/405 (38844), Al-Albānee in Tahdheer as-Sājid, p. 23 (saheeh)]

please what exactly is being stated here?

Is it about supplicating to Allah on behalf of the dead

or

Supplicating to the dead (itself) for favour?

Which is prohibited (within a grave premise)?

Can I pray to Allah to forgive and bless my late parent (while standing by and/or facing their graves?)

Thank you.

Rashduct4luv:


Yes, how is that related to the comment?

We practice that a lot .
I lost my dad as a teenager and I remember someone was telling me to call onto my dad to be with me and protect me. Lol.

NobodyKnows:

We practice that a lot .
I lost my dad as a teenager and I remember someone was telling me to call onto my dad to be with me and protect me. Lol.

Na'am, it's truly common but if you tell some now they will still fight you.

Are you trying to tell us what we met our fathers doing is wrong (or even Shirk)?

We Should not join ignorance with arrogance.

Ignorance is not having knowledge and understanding (with respect to Islam) while arrogance is running from knowledge (truth) out of pride, blind followership, stubbornness, partisanship etc.

Awon olodo jatijati


Pls re-read those hadith with sense. Stop being myopic.


Also, please you haven't listed all sahih hadith on this issue.

Just Incase, this issue has been treated some times in the past. All these selective moderators ba sef.

And Allah knows best.

Jumuah Mubarak

Rashduct4luv:
Why would a sane human being even pray at the grave?

If the dead has power he wouldn't have died.


May Allah grant us understanding!

You meant like this "INSANE KAFIR" who used to pray AT THE GRAVE, below:


# Imam Ibn Hibban, one of your Ahlu Sunnah very best scholars of all time is revealed below:


# Al-Hafidh Ibn Hibban

Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa ar-Ridho (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times


Source: [Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7, #14411]


Of course, Imam Ibn Hibban was not the only Sunni Allamah that used to visit and pray at grave yard. We've exposed lots of them here:


https://www.nairaland.com/4402166/ziyarat-haram-imam-ali-al-ridha



# Praying towards the grave (that is making it Qibla) or making the dead in the grave as "god" is what we believe to be kufr.

# Praying for the dead (especially the Prophets, the righteous, and the Shuhada whom Quran says are alive), and making them as wasila (means) to request from Allah, absolutely there is nothing wrong with it.

thanks for the info

That your only backing for the error is that many scholars erred too is not convincing. Please, prove that the act of supplicating for oneself at the graveside of puis deceased ones is

1. sanctioned by Rasul صلى الله عليه و سلم, and/or that the hadith's forbidding the act are invalid.

2. practiced by the companions رضي الله عنهم.

3. not warned against by any sound scholar.

AlBaqir:



You meant like this "INSANE KAFIR" who used to pray AT THE GRAVE, below:


# Imam Ibn Hibban, one of your Ahlu Sunnah very best scholars of all time is revealed below:


# Al-Hafidh Ibn Hibban

Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa ar-Ridho (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times


Source: [Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7, #14411]


Of course, Imam Ibn Hibban was not the only Sunni Allamah that used to visit and pray at grave yard. We've exposed lots of them here:


https://www.nairaland.com/4402166/ziyarat-haram-imam-ali-al-ridha



# Praying towards the grave (that is making it Qibla) or making the dead in the grave as "god" is what we believe to be kufr.

# Praying for the dead (especially the Prophets, the righteous, and the Shuhada whom Quran says are alive), and making them as wasila (means) to request from Allah, absolutely there is nothing wrong with it.

AlBaqir:



You meant like this "INSANE KAFIR" who used to pray AT THE GRAVE, below:


# Imam Ibn Hibban, one of your Ahlu Sunnah very best scholars of all time is revealed below:


# Al-Hafidh Ibn Hibban

Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa ar-Ridho (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times


Source: [Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7, #14411]

I think i don't need to argue much with a Shiite. You are already corrupted and here looking for who to twist their head.

From your Ibn Hiban post he says ..and ask Allah (SWT) to relieve me of that problem...

Now, i ask, is this what we are saying here?

Look for another Sunni Scholar's text to twist!



INSANE KAFIR INDEED.

Rashduct4luv:


I think i don't need to argue much with a Shiite. You are already corrupted and here looking for who to twist their head.

From your Ibn Hiban post he says ..and ask Allah (SWT) to relieve me of that problem...

Now, i ask, is this what we are saying here?

Look for another Sunni Scholar's text to twist!



INSANE KAFIR INDEED.

So, is it allowed in your wahabi religion to invoke Allah at the grave using the dead as wasila?

AlBaqir:



So, is it allowed in your wahabi religion to invoke Allah at the grave using the dead as wasila?

you catched that right

First of all the islam is the Quran, the sunaah using the understanding of the salafs, so how can you use the statement of ibn hibban rahimahullaahu ta'aala to prove worshipping at the grave, and when you say waseelah, it is filthy of you oh Albaqir al-khabeeth to generalize like that to confuse unsuspecting individuals. What ibn hibban did was a bid'ah according to some scholars – which is actually correct – ...

This is because if what is meant by waseela is praying to the dead in the grave directly, putting all their problems on its head like Christians do with Jesus, then this is a major shirk, but if what is meant by waseela is going to the grave but still praying to Allaah with the believe that staying at that particular grave leads to dua being answered quickly, then this is a bidah which is what ibn hibban did!

So in nutshell it is not permissible, ibn hibban's actions isn't proof for Muslims but the kitaab and sunnah using the understanding of the salafs starting from the sahabas, and you can never see an authentic hadeeth saying any of them did the waseelah I termed bidah except weak and fabricated ahaadeeth...

^
you may be compounding problem from what you just posted. Albaqir may easily refute you. There are some glaring proofs faah. I dont mean praying to whatever is in the grave. I mean making dua to Allah through waseela of the person in the grave. Whether it is done at the graveyard or not it is the same. We do waseela everyday. The difference is, if a muslim says he/she can not perform waseela unless he goes to the grave. That may be questionable

Bring your "glaring proof" and I'll tell its either weak or a wrong understanding was gotten from it....

I repeat going to the grave to make dua with the belief that staying at that particular grave leads to the dua being answered is a bid'ah, what we term shirk is praying directly to the person in the grave putting all his problems on its head, like I saw one person with my own eyes saying 'oh shaykh Ahmad tijaani, I put the problems of my children, my wife, my grandfather on you, pls help solve them(i.e by taking it to Allaah for them)' Audhubillaah, this is a shirk that gives goosebumps. Permissible waseela is three.

Using Allaah's names and attributes, like saying 'Oh Razzaaq, you are the one who gives sustenance, pls give me sustenance'

Using your good deeds, like saying oh Allaah I love your prophet as he should be loved, so pls give me my need

Asking a pious man to pray for you using his dua as a waseelah and this man must be present and alive, like a man did with the prophet when he was alive and how the sahabas prayed for rain using the prophet's uncle.

AbdelKabir:
First of all the islam is the Quran, the sunaah using the understanding of the salafs, so how can you use the statement of ibn hibban rahimahullaahu ta'aala to prove worshipping at the grave, and when you say waseelah, it is filthy of you oh Albaqir al-khabeeth to generalize like that to confuse unsuspecting individuals. What ibn hibban did was a bid'ah according to some scholars – which is actually correct – ...

# Oh! You have finally changed your mind not to defend Imam Ibn Hibban.

In short, according to you, he performed Bid'ah severally for visit grave and making the dead as wasila unto Allah. So he was a full blown KAFIR.

# The same judgment goes for ALL your Aimmah that repeated the same thing. We can mention their names if you so wish


NOW THE SAHABAH

# Imam Ibn Hajar al-Asqalani:

Ibn Abu Shaybah transmitted it with a " SOUND CHAIN OF TRANSMISSION" the narration from Abi Salih as Samaan from Malik al Dar the treasurer of Umar (ra) that : The people were gripped by famine during the tenure of 'Umar (Ibn al-Khattab). Then a man walked up to the Prophet's grave and said, "O Messenger of Allah, please ask for rain from Allah for your Ummah who is in dire straits." Then he saw the Prophet (SAW) in dream… till the end of hadith. Sayf narrates in his Fatuh, the one who saw the dream was Bilal bin Harith al Mazni who was one of the sahaba.

Source: Fath ul Bari : Volume No.2, Page No. 495


# Imam al-Hakim documents:

It is attributed to Dawud bin Abu Salih. He says: one day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?”

When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (s) and not to a stone. I have heard it from the Messenger of God (s) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.


Sources:

# Imam Hakim declared it "Sahih" while Imam Dhahabi "AGREED" with him [Al-Mustadrak 4:520, Hadith # 8571; Volume 004: Hadith Number 515


# Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 005: Hadith Number 422


Kindly help us pass the same fatwa of Bid'ah and Kufr upon those sahabah.


NB: It remains the Prophet himself and Allah. Let see how you fair with your fatwa on those sahabah first.