Salam alykum,

I want muslims to elaborate,on the rule governing place of worship in Islam.I know there are places that muslims are not allow to pray. I really need to know the stand of Islam on this,I used to think muslims are not allowed to pray at graveyard,but i was surprise when one prominent nigerian muslim died recently, and he was buried in the mosque.Is that not turning the mosque into graveyard?

[center]Praying at graves and the conditions of intercession[/center]

I was in a converstation with a follower of the sufi way of islam and that person asked me what did i think about praying at the graves, or about religious scholars interceding during the day of judgement. i told that person that praying to someones grave is shirk and no one can interceed except the prophet. and i wanted to know what was the ruling of the people of knowledge on this matter and where can i look for proof ?



In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah’s Sake, meet your expectations.

Islam, indeed, is the religion of easiness. A Muslim is allowed to perform prayer in a Church if he is forced to pray there. If a Muslim prays in a Church without necessity his prayer is valid but still it is reprehensible or Makrooh. Whenever the necessity warrants a Muslim to perform prayer in a Church, he should obtain the prior permission of the Church authorities as Islam respects other people’s places of worship.

Tackling the issue from a broader perspective, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states the following:

“The Prophet, peace and blessings be upon him, is reported to have said: “I have been given five things that no one has been given before me. (Among them is that) the earth has been made for me as a Mosque and a source of purification. So if any man from my nation realizes that he has to pray, then he may pray.”

It is clear form the aforementioned Prophetic Hadith that the whole earth is considered as a Mosque for Muslims and a place for performing Salah and prostration.

However, it is better for one to stay away from those places (such as a Church or a Synagogue) out of fear of doubtful matters. If one finds it extremely difficult to find a place to perform prayer except for a Church or a Synagogue, and he performs Salah in them then one’s prayer is valid as the whole earth is for Allah and all of it is considered a Mosque (i.e. meaning a place to perform prayer and to prostrate) for all Muslims. It is reported that `Umar Ibn Al-Khattab, may Allah be pleased with him, refused to pray inside the Church and he prayed outside it in order to ward off any false notions that may occur to the minds of ordinary Muslims who may be enticed to pray at the exact place where `Umar performed prayer (i.e. inside the Church)”

Tackling the issue from another perspective, Dr. `Abdul-Fattah Idrees, professor of Comparative Jurisprudence at Al-Azhar University adds:

“A travelling Muslim may be allowed to perform prayer in a Church if he failed to recognize a nearby Mosque on his way. It is not necessary that a Muslim who does not know the Mosque to perform prayer in a Church as there are many other places to perform prayer.

The reason why it is not recommended for a Muslim to pray in a Church is that a Muslim praying there may be distracted during performing prayer by the crosses, statues as well other Christian symbols drawn on the wall of the Church.”

Dr. Muzzamil Siddiqi, former president of the Islamic Soceity of North America (ISNA), concludes:

“It is permissible to pray in any place, as long the place is clean (tahir). However, praying in a Church, temple or any other religious place without any necessity is Makrooh.

I[b]t is possible that some people of those religions may not like to see us praying in their places of worship and we should not hurt other people’s feelings[/b]. If we have to pray in those places then we should take proper permission from the authorities that govern those sanctuaries.”

Allah Almighty knows best.

The Funeral prayer

The performance of the funeral prayer over a Muslim, known in Arabic as Salaat-ul Janaazah, is a communal obligation - Fard Kifaayah. If someone is buried without it being performed, the whole community incurs a sin for not having fulfilled this obligation. A child born dead or aborted dead after four month, or one that dies before puberty, does not have to have a funeral prayer. This is in light with the hadith of Aishah who said: "The Prophet's son Ibraaheem died when he was eighteen months old, and the Prophet (s.a.w) did not make (funeral) salaat for him." Although it is not obligatory in this case, it is still recommended as it was done by the Prophet (s.a.w) on other occasions. Likewise in the case of those killed on the battlefield, such individuals may be buried without the performance of Salat-ul Janazaah, as was the case with the martyrs of the battle of Uhud. However, the funeral prayer may be performed for martyrs, given that the Prophet (s.a.w) did perform it over those who died in battle on other occasions. The funeral prayer should also be held for those known to be corrupt, such as drug addicts, alcoholics, adulterers, and the like. In their case it is preferred that the scholars and the pious not take part in the funeral prayer as a punishment for them and deterrent for others like them. It was the practice of the Prophet (s.a.w) not to pray for those who committed major sins, allowing others to partake in it.

It is preferable to pray the funeral prayer outside of the mosque, in a place designated for that, known as the Musallah. This was the most common practice of the Prophet (s.a.w). The funeral prayer may be carried out in the mosque, however praying it outside the mosque was the predominant practice of the Prophet (s.a.w). It is permissible to pray Janaazah (but not other prayers) in a graveyard, either away from the graves, or in an area designated for that. It is also permissible to perform the funeral prayer over a grave, after burial, in two situations: If the dead person was buried before performing the prayer; or if he was buried before giving chance to the Muslims to perform the prayer. This was done by the Prophet (s.a.w) over a black woman who used to clean the mosque.

The reward and benefits for offering the funeral prayer is very great for both the deceased and the one who performs it. Allah's Messenger (s.a.w) said: "Whoever follows a funeral procession and offers the prayer for the deceased, will gain one Qeeraat of reward. And whoever follows it and remains with it until the body is buried, will get two Qeeraats of reward, the least of which is equal in weight to Mount Uhud." And he (s.a.w) also said: "Whenever a Muslim man dies, and forty men pray over his janaazah, none of them joining anything with Allah in worship, Allah grants them intercession for him." The only way the Prophet (s.a.w) and his companions offered the funeral prayer was in congregation. It is preferable that those behind the Imaam form at least three rows, even though the rows may not be complete, as this is the Sunnah. The Imaam should stand facing the Qiblah behind the head of the dead man and behind the middle of the dead woman.

The Imaam begins the prayer with takbir. It is possible to do either four, five, six, seven, or even nine takbirs, as all of them have been recorded in authentic hadiths and acts of the companions. With the uttering of takbir, it is permissible to either raise one hands with each takbir, or to do so only for the first takbir based on different sound narrations. After each takbir, the hands should be placed on the chest, as one would do in regular prayer. After the first takbir, Surat al-Faatihah should be recited. It is also permissible to recite another small chapter after it. The recitation should be done in a quiet voice. After the second takbir, the prayer for the Prophet (s.a.w) should be made, similar to that said before one ends their salaat. After each of the remaining two or more takbirs, sincere prayers (du'a) should be made for the dead and their relatives. There are different invocations narrated by the Prophet (s.a.w) found in books of supplication one can choose from to say. After the final takbir comes the tasleem - giving greetings of salaam, as one does in regular prayer (salaat) to conclude their prayer. One may do so by making tasleem to both the right and left sides, or the right side only, as both have been authentically transmitted.

If a Muslim dies in a land where there are no Muslims to pray the funeral prayer over him, then in this case it is permissible to perform the prayer for him in another land. This is known as salat-ul Ghaa-ib - The prayer of an absent person. This is what the Prophet (s.a.w) did when news reached him about the death of an-Najaashi, the ruler of Abyssinia at that time, and a Muslim who concealed his faith. Some scholars took this action of the Prophet (s.a.w) as a sunnah and permission for Muslims to pray for everyone who dies afar. This is the opinion of Shafi and Ahmad. Other scholars took this incident as a special case only applicable to the Prophet (s.a.w) and no one else. This is the opinion of Abu Hanifah and Maalik. The correct opinion and Allah knows best, is that if the funeral prayer was not performed in the land where the person died, it is permissible to pray salat-ul Ghaib. The Prophet (s.a.w) prayed for an-Najaashi because it is appears that the prayer was not performed for him, given that he died amongst the disbelievers.

The question was about praying in the graveyard and praying in a mosque with a grave in it. i think this will answer your question.


Praise be to Allaah.

1 – The issue of praying at graves

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(Voluntary) 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.

See al-Mughni, 1/403; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 2/232.


2 – Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on praying in a mosque in which there is a grave.

He replied:

Praying in a mosque in which there is a grave falls into two categories:

(i) Either the grave was there before the mosque, and the mosque was built over the grave. It is essential to shun this mosque and not pray therein, and the one who built it must knock it down; if he does not do so, then the Muslim authorities must knock it down.

(ii) Or the mosque was there before the grave, and the deceased was buried after the mosque was built. In the case the grave must be dug up, and the remains taken out and buried with the people (in the graveyard).

As for praying in such a mosque, it is permissible so long as the grave is not in front of the worshipper, because the Prophet (peace and blessings of Allaah be upon him) forbade praying in the direction of graves.

With regard to the grave of the Prophet (peace and blessings of Allaah be upon him) which is incorporated into his mosque, it is well known that the Mosque of the Prophet (peace and blessings of Allaah be upon him) was built before his death, and was not built over his grave. It is also well known that the Prophet (peace and blessings of Allaah be upon him) was not buried in the mosque, rather he was buried in his house which was separate from the mosque. At the time of al-Waleed ibn ‘Abd al-Malik he wrote to his governor in Madeenah, who was ‘Umar ibn ‘Abd al-‘Azeez, in 88 AH, ordering him to dismantle the Prophet’s Mosque and add to it the rooms of the wives of the Prophet (peace and blessings of Allaah be upon him). ‘Umar gathered the prominent people and fuqaha’, and read the letter of the caliph al-Waleed to them. That caused them distress, and they said: “Leave it as it is, that is better.” And it was narrated that Sa’eed ibn al-Musayyib denounced the incorporation of ‘Aa’ishah’s room into the mosque, as if he feared that the grave would be taken as a place of worship.

Umar wrote a letter to that effect to al-Waleed, and al-Waleed sent word to him ordering him to carry out his instructions, so ‘Umar had no other choice. So you see that the grave of the Prophet (peace and blessings of Allaah be upon him) was not placed in the mosque, and the mosque was not built over it, so there are no grounds for those who try to quote this as evidence that people may be buried inside mosques or that mosques may be built over graves.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292

And Allaah knows best.

thanks brothers for the message and clarification on the place of worship ezpecially at a graveyards.When i was younger ,my uncle took us for a maolud nabiyi and on getting to the venue somewhere in Saki, he went into a house which happen to be graveyard of Sheu Isa,the sufi leader of his group, i was very unconfortable by the fact that people start praying near the graveyard as if asking Allah for mercy in the name of their shaykh, i knew without being told ,though this prompted my better search for better understanding of islam, thru MSSN. alihamdulilahi, it is a bad practice which must stop if truely we are muslim and hoping to meet Allah(swt) as muslims
maa salam

Just remember - It is permissible to pray Janaazah (but not other prayers) in a graveyard