Source: Ahkam wa Masail in the Light of the Qur'an and Hadith, Volume 02❀ The Question:
Zaid argues that building a mihrab in a mosque is permissible, citing the example of the Prophet’s Mosque (Masjid al-Nabawi) which also has a mihrab. On the contrary, Bakr considers constructing mihrabs in mosques to be an innovation (bid‘ah) because they became common in the second Hijri century. He also presents the Hadith:“My Ummah will remain upon goodness as long as they do not construct mihrabs in their mosques like the Christians.”
✦ The Answer:
The mihrab of Christians is located centrally and designed in a manner where a preacher stands and delivers sermons. Such mihrabs are not found in mosques. Hence, the mentioned Hadith does not apply to mosque mihrabs. Indeed, mihrabs did not exist during the Prophet’s time, similar to minarets. Thus, mihrabs are symbols of mosques just as minarets are. (23rd Dhul-Hijjah 48 AH)◈ Ruling on the Mihrab in Mosques
Building a mihrab in a mosque is permissible and not an innovation (bid‘ah). Declaring something a bid‘ah that is established through the Qur'an and Hadith is impermissible. This practice has been consistently followed by Muslims since the early generations (khayr al-qurūn).Allah Ta‘ala says:
فنادته الملائکة وھو قائم یصلی فی المحراب (Part 3)
According to Al-Suddi: Al-Mihrab here refers to the place of prayer.
Since the Shari‘ah of previous Prophets is also our Shari‘ah unless abrogated by the Qur'an or Hadith, and there is no such abrogation regarding mihrabs, practicing this is permissible.
The above verse narrates the action of Prophet Zakariya (‘alayhis-salam), mentioned approvingly by Allah, hence its permissibility is established. Supporting this is the Hadith:
Narrated in Bayhaqi's Sunan al-Kubra from the chain of Sa‘id ibn ‘Abd al-Jabbar from his mother from Wa’il ibn Hujr:
The Prophet ﷺ entered the mihrab of the mosque and raised his hands for takbir...
Imam Ibn al-Humam (of the Hanafi school) said:
It is known that distinguishing the position of the Imam is mandated in Shari‘ah. Indeed, mihrabs have existed since the time of the Prophet ﷺ.
Maulana Shams al-Haqq in ‘Awn al-Ma‘bud states:
Qari's claim that mihrabs are innovations is questionable, as some narrations confirm their existence during the Prophet’s time.
Imam Ahmad ibn Hanbal allowed their construction. In the Hanbali text Kashshaf al-Qina‘, permissibility (even desirability) of mihrabs is affirmed and termed as established through explicit texts (nass), referring to Qur'anic verses and Hadith.
✿ Objections and Responses:
Some cite the narrations:- Al-Tabarani and Bayhaqi from Ibn Umar:
“Beware of these slaughtering-places (meaning mihrabs).” - Ibn Abi Shaybah from Musa al-Juhani:
“My Ummah will remain upon goodness as long as they do not make their mosques like slaughtering places like the Christians.”
Response:① Verification of narrators and their credibility is necessary, which is lacking here.
② These narrations condemn madhabih (private chambers), not mihrabs.
③ No Hadith explicitly forbids mihrabs; the Prophet ﷺ prohibited imitating Christian slaughtering-places.
④ The term madhabih is used here metaphorically by narrators based on their understanding.
Note: Mihrab has two meanings — a chamber or room, and the mihrab of the mosque. The latter is not prohibited.
✔ Scholarly Opinions
🖋 Molvi Ahmadullah, Rahmaniyah Dehli:Permissibility of building mihrabs is established. Prohibition applies only when it imitates Christian altars.
🖋 Abu Tahir al-Bihari:
Affirms permissibility. Specific structures resembling Christian mihrabs are impermissible.
🖋 ‘Abd al-Wahhab Alawi:
Mihrabs are permissible, but their design should be plain and unembellished.
🖋 Sayyid Abu al-Hasan:
Agrees with the permissibility and confirms it with narrations from Bayhaqi.
🖋 ‘Abd al-Salam Mubarakpuri & Muhammad ‘Abd al-Qadir:
Today's mihrabs are not akin to those of Christians; hence, calling them bid‘ah is incorrect.
🖋 ‘Abd al-Razzaq, Riyaz al-‘Uloom Dehli:
Affirms that mihrabs as present today are permissible.
🖋 Muhammad Ishaq al-Auri:
Even churches and temples converted into mosques with modified mihrabs are permissible.
🖋 Muhammad Yunus:
Narrations from Bayhaqi and analyses in ‘Awn al-Ma‘bud confirm permissibility.
🖋 Abu Sa‘id Muhammad Sharf al-Din:
Current mihrabs do not resemble Christian styles and thus are not bid‘ah.
🖋 ‘Abd al-Rahman:
Mihrabs should not be ornate like those of the Jews and Christians but are permissible.
🖋 Muhammad Yusuf Ali:
Modern mihrabs differ from those of non-Muslims and are therefore not bid‘ah.
Final Verdict: