This excerpt is taken from Sheikh Ghulam Mustafa Zaheer Amanpuri's book The Shariah Status of Blessings.
Building mosques on the graves of saints and righteous people for the purpose of seeking blessings or any other reason is forbidden and prohibited. This reprehensible act is a means and cause of polytheism, and it also resembles the practices of disbelieving nations, as well as an excessive and un-Islamic veneration of graves. It opens the back doors to innovations and superstitions. Authentic hadiths on this subject are presented below:
[1] Hadith of Jundub bin Abdullah (may Allah be pleased with him):
Sayyiduna Jundub bin Abdullah Bajli رضي الله عنه narrates that he heard the Prophet Muhammad صلی اللہ علیہ وسلم say this five days before his passing:
[إني أبرأ إلى الله أن يكون لي منكم خليل، فإن الله تعالى قد اتخذني خليلا، كما اتخذ إبراهيم خليلا، ولو كنت متخذا من أمتي خليلا، لاتخذت أبا بكر خليلا، ألا وإن من كان قبلكم كانوا يتخذون قبور أنبيائهم وصالحيهم مساجد، ألا فلا تتخذوا القبور مساجد، إني أنهاكم عن ذٰلك]
Allah Almighty has absolved me from the fact that any of you should be my close friend (Khalil). My Lord has made me His close friend, just as He made Ibrahim عليه السلام His close friend. If I were to make anyone from my Ummah my close friend, I would have made Abu Bakr Siddiq my close friend. Beware! Indeed, the people before you made the graves of their noble Prophets and righteous ones places of prostration. Beware! Do not make graves places of prostration; I forbid you from this.
Reference: (Sahih Muslim: 532)
[2] Hadith of Abdullah bin Mas'ud رضي الله عنه:
Sayyiduna Ibn Mas'ud رضي الله عنه narrates that I heard the Prophet Muhammad صلی اللہ علیہ وسلم say:
[إن من شرار الناس من تدركه الساعة وهم أحياء، ومن يتخذ القبور مساجد]
Undoubtedly, the worst people are those on whom the Day of Judgment will be established during their lifetime, and those who have made graves their places of prostration.
Reference: Musnad al-Imam Ahmad: 3844-4143, al-Mu'jam al-Kabir by al-Tabarani: 10413, and its chain is Hasan
Imam Ibn Khuzaymah
Reference: (789)
and Imam Ibn Hibban رحمه الله
Reference: (2325)
have declared it "Sahih." Hafiz Haythami رحمه الله has graded its chain as "Hasan."
Reference: Majma' al-Zawa'id: 2/27
[3] Hadith of Aisha رضي الله عنها:
Sayyida Aisha (may Allah be pleased with her) narrates:
[لما اشتكى النبي صلى الله عليه وسلم؛ ذكرت بعض نسائه كنيسة رأينها بأرض الحبشة، يقال لها: مارية، وكانت أم سلمة، وأم حبيبة رضي الله عنهما أتتا أرض الحبشة، فذكرتا من حسنها وتصاوير فيها، فرفع رأسه، فقال: أولٰئك إذا مات منهم الرجل الصالح بنوا علىٰ قبره مسجدا، ثم صوروا فيه تلك الصورة، أولٰئك شرار الخلق عند الله]
When the Prophet Muhammad (peace be upon him) fell ill, none of his noble wives mentioned the idol which they had seen in the land of Abyssinia. This idol was called Maria. Sayyida Umm Salama and Sayyida Umm Habiba (may Allah be pleased with them) had gone to the land of Abyssinia. They described its beauty and the pictures kept in it. The Prophet (peace be upon him) raised his blessed head and said: These are the people who, when a righteous man among them dies, they build a mosque over his grave. Then they make pictures in that mosque. These are the worst creatures in the sight of Allah.
Reference: Sahih al-Bukhari: 1341, Sahih Muslim: 528
Allama Ibn Qayyim (may Allah have mercy on him) (751 AH) says:
[قال شيخنا: وهذه العلة التى لأجلها نهى الشارع عن اتخاذ المساجد على القبور هى التى أوقعت كثيراً من الأمم إما فى الشرك الأكبر، أو فيما دونه من الشرك. فإن النفوس قد أشركت بتماثيل القوم الصالحين، وتماثيل يزعمون أنه طلاسم للكواكب ونحو ذلك. فإن الشرك بقبر الرجل الذى يعتقد صلاحه أقرب إلى النفوس من الشرك بخشبة أو حجر. ولهذا نجد أهل الشرك كثيراً يتضرعون عندها، ويخشعون ويخضعون، ويعبدونهم بقلوبهم عبادة لا يفعلونها فى بيوت الله، ولا وقت السحر. منهم من يسجد لها. وأكثرهم يرجون من بركة الصلاة عندها والدعاء ما لا يرجونه فى المساجد. فلأجل هذه المفسدة حسم النبى صلى الله تعالى عليه وآله وسلم مادتها حتى نهى عن الصلاة فى المقبرة مطلقا، وإن لم يقصد المصلى بركة البقعة بصلاته، كما يقصد بصلاته بركة المساجد، كما نهى عن الصلاة وقت طلوع الشمس وغروبها، لأنها أوقات يقصد المشركون الصلاة فيها للشمس. فنهى أمته عن الصلاة حينئذ، وإن لم يقصد المصلى ما قصده المشركون، سدا للذريعة. قال: وأما إذا قصد الرجل الصلاة عند القبور متبركاً بالصلاة فى تلك البقعة، فهذا عين المخادعة لله ولرسوله، والمخالفة لدينه، وابتداع دين لم يأذن به الله تعالى. فإن المسلمين قد أجمعوا على ما علموه بالاضطرار من دين رسول الله صلى الله تعالى عليه وآله وسلم أن الصلاة عند القبور منهى عنها، وأنه لعن من اتخذها مساجد. فمن أعظم المحدثات وأسباب الشرك الصلاة عندها واتخاذها مساجد، وبناء المساجد عليها. وقد تواترت النصوص عن النبى عليه الصلاة والسلام بالنهى عن ذلك والتغليظ فيه. فقد صرح عامة الطوائف بالنهى عن بناء المساجد عليها، متابعة منهم للسنة الصحيحة الصريحة. وصرح أصحاب أحمد وغيرهم من أصحاب مالك والشافعى بتحريم ذلك. وطائفة أطلقت الكراهة. والذى ينبغى أن يحمل على كراهة التحريم إحسانا للظن بالعلماء، وأن لا يظن بهم أن يجوزوا فعل ما تواتر عن رسول الله صلى الله تعالى عليه وآله وسلم لعن فاعله والنهى عنه]
Our Sheikh (Ibn Taymiyyah, may Allah have mercy on him) said: The reason the Shariah prohibited building mosques over graves is that this practice has caused many nations to fall into major and minor shirk (polytheism), because people became involved in shirk due to the statues of the righteous and some other statues which they considered to be talismans of the stars, etc. When a person is believed to be righteous, it is certainly more likely that shirk will occur near such a person's grave than shirk that occurs near wood and stones. For this reason, we often see polytheists showing humility, submission, and heartfelt worship near graves in a way that they do not even perform in the houses of Allah or at the time of Tahajjud (pre-dawn prayer). Some even prostrate near these graves. Most of them hope for blessings through prayer and supplication there, although they do not expect such blessings from mosques. Due to this corruption, the Prophet Muhammad (peace be upon him) eradicated shirk from its roots, to the extent that he prohibited praying in the cemetery altogether. Similarly, he forbade prayer at sunrise and sunset because at those times the polytheists worship the sun, so the Prophet (peace be upon him) forbade the Ummah from praying at those times, even if the intention of the worshipper was not like that of the polytheists. If a person prays near a grave with the intention of seeking blessings, then certainly this is deceiving Allah and His Messenger and opposing their religion, as well as innovating a new practice in the religion which Allah has not commanded. The consensus of the Muslims is that it is definitely proven from the religion of the Prophet Muhammad (peace be upon him) that praying near graves is forbidden and that the one who builds mosques over graves is accursed. Praying near graves and building mosques over them are among the major causes and means of shirk. The Prophet Muhammad’s (peace be upon him) mutawatir (mass-transmitted) hadiths strongly prohibit this. Most Islamic schools of thought have explicitly declared the prohibition of building mosques near graves. The companions of Imam Ahmad, Imam Malik, and Imam Shafi’i (may Allah have mercy on them) also explicitly declared its prohibition. Some scholars have considered it disliked (makruh), but the best assumption about these scholars is that their dislike is equivalent to prohibition, because it is inconceivable that they would provide justification for an act which the Prophet Muhammad (peace be upon him) has prohibited in mutawatir hadiths and upon which a curse has been pronounced.
Reference: Ighathat al-Lahfan min Masaid al-Shaytan: 1/184-185
[4] Hadith of Abu Huraira (RA):
Sayyiduna Abu Huraira (RA) narrates that the Messenger of Allah (PBUH) said:
[قاتل الله يهود، اتخذوا قبور أنبيائهم مساجد]
May Allah destroy the Jews and Christians, for they made the graves of their noble Prophets places of prostration.
Reference: (Sahih al-Bukhari: 437, Sahih Muslim: 530)
In Sahih Muslim, these words are also mentioned:
[لعن الله اليهود والنصارىٰ، اتخذوا قبور أنبيائهم مساجد]
May Allah keep the Jews and Christians away from His mercy, for they made the graves of their noble Prophets places of prostration.
Allama Ibn Qayyim (RA) (751 AH) says:
[قد نهىٰ عن اتخاذ القبور مساجد في آخر حياته، ثم إنه لعن، وهو في السياق، من فعل ذٰلك من أهل الكتاب، ليحذر أمته أن يفعلوا ذٰلك]
The Noble Prophet (PBUH) forbade making graves places of prostration in the last days of his blessed life, as is evident from the context of the hadith. Then the Prophet (PBUH) cursed those People of the Book who did this, so that the Prophet (PBUH) would save his Ummah from doing this act.
Reference: (Ighathat al-Lahfan: 1/186)
Allama Shawkani (RA) (1250 AH) says:
[ثم انظر كيف يصح استثناء أهل الفضل برفع القباب على قبورهم وقد صح عن النبي صلى الله عليه وسلم، كما قدمنا أنه قال: "أولئك قوم إذا مات فيهم العبد الصالح أو الرجل الصالح بنوا على قبره مسجدا"، ثم لعنهم بهذا السبب. فكيف يسوغ من مسلم أن يستثني أهل الفضل بفعل هذا المحرم الشديد على قبورهم، مع أن أهل الكتاب الذين لعنهم الرسول صلى الله عليه وسلم وحذر الناس ما صنعوا لم يعمروا المساجد إلا على قبور صلحائهم. ثم هذا رسول الله صلى الله عليه وسلم سيد البشر وخير الخليقة وخاتم الرسل، وصفوة الله من خلقه، ينهى أمته أن يجعلوا قبره مسجدا أو وثنا أو عيدا، وهو القدوة لأمته. ولأهل الفضل من القدوة به والتأسي بأفعاله وأقواله الحظ الأوفر. وهم أحق الأمة بذلك وأولاهم به. وكيف يكون فعل بعض الأمة وصلاحه مسوغا لفعل هذا المنكر على قبره؟وأصل الفضل ومرجعه هو رسول الله صلى الله عليه وسلم وأي فضل ينسب إلى فضله أدنى نسبة. أو يكون له بجنبه أقل اعتبار؟ فإن كان هذا محرما منهيا عنه ملعونا فاعله في قبر رسول الله صلى الله عليه وسلم، فما ظنك بقبر غيره من أمته؟.وكيف يستقيم أن يكون للفضل مدخل في تحليل المحرمات وفعل المنكرات؟]
Moreover! How can the exception for building domes over the graves of the righteous be considered valid, when we have already mentioned with an authentic chain of narration from the Prophet Muhammad (peace be upon him) that he said: These are the people who, when a righteous person among them died, they would build a mosque over his grave. Then the Prophet (peace be upon him) also cursed them because of this act. So how can it be permissible for any Muslim to exempt the graves of the righteous from this prohibition and sanctity? The reality is that the People of the Book, whom the Messenger of Allah (peace be upon him) declared accursed and warned people against their actions, used to build mosques over the graves of the righteous. Then the Messenger of Allah (peace be upon him), who is the leader of humanity, the possessor of perfect form, the Seal of the Prophets, and the chosen servant of Allah, forbade his Ummah from turning even his own grave into a mosque, a place of worship, or a fairground after him, even though he is the leader of the Ummah, the example for the righteous during his lifetime, and following his sayings and actions is the guiding light. (If this act were permissible,) then the Prophet (peace be upon him) would have been most deserving of it. So how can the actions or righteousness of anyone in the Ummah justify this reprehensible act on their grave? The source and reference of virtue is the person of the Messenger of Allah (peace be upon him). No virtue can have even the slightest relation to his virtue, nor can it have any validity compared to him. When this act is forbidden and prohibited even on the blessed grave of the Prophet (peace be upon him), and the one who does it is accursed, then what opinion can be held about the grave of any of his followers? And how can any virtue have any role in justifying forbidden and reprehensible acts?
Reference: Sharh al-Sudur bi-Tahreemi Raf' al-Qubur, pp. 23-24
Sheikh Abdul Rahman bin Hasan, may Allah have mercy on him (1285 AH), says:
[قوله: "والذين يتخذون القبور مساجد" معطوف على خبر إن في محل نصب على نية تكرار العامل، أي وإن من شرار الناس الذين يتخذون القبور مساجد أي بالصلاة عندها وإليها، وبناء المساجد عليها، وتقدم في الأحاديث الصحيحة أن هذا من عمل اليهود والنصارى، وأن النبي صلي الله عليه وسلم لعنهم على ذلك، تحذيرا للأمة أن يفعلوا مع نبيهم وصالحيهم مثل اليهود والنصارى. فما رفع أكثرهم بذلك رأسا، بل اعتقدوا أن هذا الأمر قربة لله تعالى، وهو مما يبعدهم عن الله ويطردهم عن رحمته ومغفرته. والعجب أن أكثر من يدعي العلم ممن هو من هذه الأمة لا ينكرون ذلك، بل ربما استحسنوه ورغّبوا في فعله، فلقد اشتدت غربة الإسلام وعاد المعروف منكرا والمنكر معروفا، والسنة بدعة والبدعة سنة، نشأ على هذا الصغير وهرم عليه الكبير.]
The Prophet Muhammad (peace be upon him) said: «وَالَّذِينَ يَتَّخِذُونَ الْقُبُورَ مَسَاجِدَ» The news of إِنَّ is connected, which is intended as a repetition of the subject, meaning that the worst people are those who pray by the grave and build mosques over them, as authentic hadiths have already passed regarding this, that this is the practice of the Jews and Christians, and for this reason, they were cursed. The Prophet's intention was to warn his Ummah against performing acts like the Jews and Christians at their own and other righteous people's graves. However, most of the Ummah did not pay attention to this and instead considered this (grave worship) as a means of nearness to God, whereas this act actually distances them from Allah, His mercy, and His forgiveness. The surprising thing is that many who claim knowledge in the Ummah do not reject these acts but rather think well of them and encourage such deeds. The teachings of Islam have become so alien that good is considered evil, evil is considered good, Sunnah has taken the form of innovation, and innovation has taken the form of Sunnah. In these circumstances, the young are growing up and the old are growing old.
Reference: (Fath al-Majeed Sharh Kitab al-Tawheed: p. 240)
[5] Hadith of Abu Ubaidah bin Al-Jarrah رضي الله عنه:
Sayyiduna Abu Ubaidah bin Al-Jarrah رضي الله عنه narrates that the last statement of the Prophet Muhammad صلی اللہ علیہ وسلم was:
إ[علموا أن شرار الناس الذين اتخذوا قبور أنبيائهم مساجد]
Know this! Indeed, the worst of people are those who have made the graves of their noble Prophets places of prostration.
Reference: (Musnad Imam Ahmad:1691, and its chain is Hasan)
[6] Hadith of Aisha and Abdullah bin Abbas رضي الله عنہم:
Sayyida Aisha and Sayyiduna Abdullah bin Abbas رضي الله عنہم narrate:
[لما نزل برسول الله صلى الله عليه وسلم طفق يطرح خميصة له علىٰ وجهه، فإذا اغتم بها كشفها عن وجهه، فقال وهو كذٰلك: لعنة الله على اليهود والنصارىٰ، اتخذوا قبور أنبيائهم مساجد، يحذر ما صنعوا]
When the Prophet Muhammad صلی اللہ علیہ وسلم was afflicted with the illness of death, he repeatedly covered his face with his cloak. When he felt anxious, he would remove the cloak from his blessed face. In this state of distress and anxiety, he said: May Allah keep the Jews and Christians away from His mercy, who have made the graves of their Prophets into mosques. By saying this, he was forbidding his Ummah from such acts.
Reference: Sahih al-Bukhari: 435, Sahih Muslim: 531
Hafiz Ibn Hajar رحمه الله (852 AH) states:
[قوله:«لأبرز قبره»، أي لكشف قبر النبي صلى الله عليه وسلم ولم يتخذ عليه الحائل، والمراد الدفن خارج بيته، وهٰذا قالته عائشة قبل أن يوسع المسجد النبوي، ولهٰذا لما وسع المسجد جعلت حجرتها مثلثة الشكل محددة، حتىٰ لا يتأتىٰ لأحد أن يصلي إلىٰ جهة القبر مع استقبال القبلة]
Regarding the statement of Sayyida Aisha (may Allah be pleased with her) that (if it were not for the fear that the grave of the Prophet Muhammad, peace be upon him, would be made a place of prostration and a place of festivity), the blessed grave of the Prophet Muhammad, peace be upon him, would have been made visible. This means that the noble grave of the Prophet Muhammad, peace be upon him, would have been left open and no curtain or barrier would have been placed over it. Also, the reference to burying outside the house means that Sayyida Aisha (may Allah be pleased with her) said this before the expansion of the Prophet's Mosque. Therefore, when the Prophet's Mosque was expanded, the chamber was closed off in a triangular shape, so that no worshipper coming there could face both the grave and the Qibla at the same time. (That is, when one prays facing the Qibla, one cannot face the grave, and similarly, if one prays facing the grave, one will not be facing the Qibla).
Reference: Fath al-Bari: 3/200
Allama Abu al-Abbas al-Qurtubi (may Allah have mercy on him) (656 AH) says:
[لهٰذا بالغ المسلمون في سد الذريعة في قبر النبي صلى الله عليه وسلم، فأعلوا حيطان تربته، وسدوا المداخل إليها، وجعلوها محدقة بقبره صلى الله عليه وسلم، ثم خافوا أن يتخذ موضع قبره قبلة، إذ كان مستقبل المصلين، فتتصور الصلاة إليه بصورة العبادة، فبنوا جدارين من ركني القبر الشماليين، وحرفوهما حتى التقيا على زاوية مثلث من ناحية الشمال، حتى لا يتمكن أحد من استقبال قبره، ولهٰذا الذي ذكرناه كله، قالت عائشة: ولولا ذٰلك أبرز قبره]
The Muslims strictly took preventive measures regarding the blessed grave of the Prophet Muhammad ﷺ by raising the walls, closing the entrances, and surrounding it from all sides. Also, when they feared that the grave might face the Qibla, because the grave was in front of the worshippers and during prayer, it could be imagined as a place of prayer, they built two walls on the northern side of the grave, slightly bending both walls from the northern side to form a triangular shape, so that it would not be possible for anyone to consider the grave as facing the Qibla. Due to the reasons mentioned above, Sayyida Aisha (may Allah be pleased with her) said: If this fear did not exist, the blessed grave of the Prophet Muhammad ﷺ would have been made visible.
Reference: Al-Mufham lima Ashkala min Talkhees Kitab Muslim: 2/932
When the Prophet Muhammad ﷺ realized that he would soon pass away, before his death he warned the members of the Ummah against building a mosque over the grave. Due to this fear, he ﷺ was buried in the chamber of Aisha Siddiqah (may Allah be pleased with her), otherwise he would have been buried in Baqi' al-Gharqad.
Benefit:
It is narrated from Sayyiduna Abdullah bin Abbas, may Allah be pleased with them, that the Messenger of Allah, peace and blessings be upon him, said:
[ما قبض نبي؛ إلا دفن حيث يقبض]
Whenever a prophet passed away, he was buried exactly where his soul departed.
Reference: (Sunan Ibn Majah: 1628)
The narration is weak. Husayn bin Abdullah bin Ubaidullah Al-Hashimi is weak.
◈ Allama Bayhaqi, may Allah have mercy on him, says:
[ضعفه أكثر أصحاب الحديث]
Most hadith scholars have declared it weak.
Reference: (Al-Sunan Al-Kubra: 10/346)
◈ Hafiz Haithami, may Allah have mercy on him, says:
[هو متروك، وضعفه الجمهور]
It is abandoned; the majority of hadith scholars have declared it weak.
Reference: Majma' Al-Zawa'id: 5/60, 7/281
It has been declared weak and defective by Imam Ahmad bin Hanbal, Imam Yahya bin Ma'in, Imam Ali bin Madini, Imam Abu Hatim, Imam Abu Zur'ah, Imam Nasai, and Imam Ibn Hibban, may Allah have mercy on them all.
❀ The chain of Sunan Tirmidhi
Reference: (1018)
is also weak; Abdul Rahman bin Abi Bakr Maliki is weak.❀ The chain of Musannaf Abdul Razzaq
Reference: (6534)
and Musnad Ahmad
Reference: (7/1)
is weak due to being disconnected.Allama Abdul Rahman bin Hasan, may Allah have mercy on him (1285 AH), says:
[قوله:«يحذر ما صنعوا»، الظاهر أن هٰذا من كلام عائشة رضي الله عنها، لأنها فهمت من قول النبي صلى الله عليه وسلم ذٰلك تحذير أمته من هٰذا الصنيع الذي كانت تفعله اليهود والنصارىٰ في قبور أنبيائهم، فإنه من الغلو في الأنبياء، ومن أعظم الوسائل إلى الشرك، ومن غربة الإسلام أن هٰذا الذي لعن رسول الله صلى الله عليه وسلم فاعليه، تحذيرا لأمته أن يفعلوه معه صلى الله عليه وسلم ومع الصالحين من أمته، قد فعله الخلق الكثير من متأخري هٰذه الأمة، واعتقدوه قربة من القربات، وهو من أعظم السيئات والمنكرات، وما شعروا أن ذٰلك محادة لله ورسوله، قال القرطبي في معنى الحديث: وكل ذٰلك لقطع الذريعة المؤدية إلىٰ عبادة من فيها كما كان السبب في عبادة الأصنام، انتهىٰ، إذ لا فرق بين عبادة القبر ومن فيه وعبادة الصنم]
The Prophet Muhammad (peace be upon him) wanted to keep his Ummah away from the heinous acts of the Jews and Christians. Apparently, this is the statement of Lady Aisha (may Allah be pleased with her), because she understood from the Prophet’s (peace be upon him) command that he wanted to warn his Ummah against those actions which the Jews and Christians performed at the graves of their prophets, as these acts involve exaggeration in the status of the prophets and are among the major causes of polytheism. The alienation of Islam is such that the Prophet (peace be upon him) cursed those who performed these acts and warned the Ummah not to do the same at the graves of him and other righteous people. However, many later members of the Ummah adopted the same practice and even considered it a means of nearness to Allah, whereas it is a great sin and a severe reprehensible act. These people are not even aware that this is opposition to Allah Almighty and His Messenger. Allama Qurtubi (may Allah have mercy on him) wrote in the explanation of this hadith: All this was done to protect the owner of the grave from worship, as this was also the cause of idolatry, because there is no difference between worshipping the grave and its owner and worshipping idols.
Reference: Fath al-Majeed Sharh Kitab al-Tawheed, p. 234
Allama Ibn Qayyim, may Allah have mercy on him (751 AH), says:
[وبالجملة فمن له معرفة بالشرك وأسبابه وذرائعه، وفهم عن الرسول صلى الله تعالى عليه وآله وسلم مقاصده، جزم جزماً لا يحتمل النقيض أن هذه المبالغة منه باللعن والنهى بصيغتيه: صيغة "لا تفعلوا" وصيغة "إنى أنهاكم" ليس لأجل النجاسة، بل هو لأجل نجاسة الشرك اللاحقة بمن عصاه، وارتكب ما عنه نهاه، واتبع هواه، ولم يخش ربه ومولاه، وقل نصيبه أو عدم فى تحقيق شهادة أن لا إله إلا الله. فإن هذا وأمثاله من النبى صلى الله تعالى عليه وآله وسلم صيانة لحمى التوحيد أن يلحقه الشرك ويغشاه، وتجريد له وغضب لربه أن يعدل به سواه. فأبى المشركون إلا معصية لأمره وارتكاباً لنهيه وغرهم الشيطان. فقال: بل هذا تعظيم لقبور المشايخ والصالحين. وكلما كنتم أشد لها تعظيما، وأشد فيهم غلوا، كنتم بقربهم أسعد، ومن أعدائهم أبعد. ولعمر الله، من هذا الباب بعينه دخل على عبَّاد يغوث ويعوق ونسر، ومنه دخل على عباد الأصنام منذ كانوا إلى يوم القيامة. فجمع المشركون بين الغلو فيهم، والطعن فى طريقتهم وهدى الله أهل التوحيد لسلوك طريقتهم، وإنزالهم التى أنزلهم الله إياها: من العبودية وسلب خصائص الإلهية عنهم. وهذا غاية تعظيمهم وطاعتهم.]
The point is that a person who understands the causes and means of shirk and comprehends the objectives of the Messenger, has firm conviction that the exaggeration in the words "Do not do" and "I forbid you" regarding this act (grave worship) is not because it involves apparent impurity, but because it contains the impurity of shirk, which will befall every person who opposes the Prophet Muhammad ﷺ in this matter, commits what he forbade, becomes self-indulgent, does not fear his Lord and Master, and whose belief in the testimony of faith becomes very weak or almost nonexistent. The Prophet Muhammad ﷺ made these and similar statements to protect Tawhid, so that shirk would not be mixed with it, shirk would not overpower Tawhid, and Tawhid would emerge clearly. Also, it expresses the Prophet’s ﷺ anger towards associating partners with his Lord, but the polytheists resolved to disobey the Prophet’s ﷺ command and commit the forbidden acts. Satan deceived them by saying that this act is the veneration of the graves of the pious elders and righteous people; the more you venerate these graves and act with exaggeration, the closer you will be to those buried there and the farther you will be from their enemies. By Allah’s oath! Satan entered the worshippers of Yaghuth, Ya'qub, and Nasr through this very door; from the beginning, he came to the idolaters through this door and will continue to do so until the Day of Judgment. The polytheists exaggerated in regard to the prophets and the righteous on one hand, and on the other hand, they mocked and disparaged their teachings. Allah Almighty has guided the people of Tawhid to follow the path of the noble Prophets, who denied the attributes of divinity to the Prophets and gave them the status of servitude that Allah had assigned to them, and this is their utmost degree of reverence and obedience.
Reference: (إغاثة اللهفان من مصايد الشيطان: 189/1)
He also says:
[ومن أعظم كيد الشيطان: أنه ينصب لأهل الشرك قبر معظم يعظمه الناس، ثم يجعله وثنا يعبد من دون الله، ثم يوحى إلى أوليائه: أن من نهى عن عبادته، واتخاذه عيدا، وجعله وثنا فقد تنقصه وهضم حقه. فيسعى الجاهلون المشركون فى قتله وعقوبته ويكفرونه. وذنبه عند أهل الإشراك: أمره بما أمر الله به ورسوله، ونهيه عما نهى الله عنه ورسوله: من جعله وثنا وعيدا، وإيقاد السرج عليه، وبناء المساجد والقباب عليه وتجصيصه، وإشادته وتقبيله، واستلامه، ودعائه، والدعاء به أو السفر إليه أو الاستغاثة به من دون الله، مما قد علم بالاضطرار من دين الإسلام أنه مضاد لما بعث الله به رسوله: من تجريد التوحيد لله وأن لا يعبد إلا الله. فإذا نهى الموحد عن ذلك غضب المشركون، واشمأزت قلوبهم، وقالوا: قد تنقص أهل الرتب العالية. وزعم أنهم لا حرمة لهم ولا قدر. ويسرى ذلك فى نفوس الجهال والطغام، وكثير ممن ينسب إلى العلم والدين حتى عادوا أهل التوحيد، ورموهم بالعظائم، ونفروا الناس عنهم. ووالوا أهل الشرك وعظموهم، وزعموا أنهم هم أولياء الله وأنصار دينه ورسوله، ويأبى الله ذلك. فما كانوا أولياءه، وإن أولياؤه إلا المتبعون له الموافقون له، العارفون بما جاء به، الداعون إليه، لا المتشبعون بما لم يعطوا، لابسو ثياب الزور، الذين يصدون الناس عن سنة نبيهم، ويبغونها عوجاً، وهم يحسبون أنهم يحسنون صنعاً.
فصل: ولا تحسب أيها المنعم عليه باتباع صراط الله المستقيم، صراط أهل نعمته ورحمته وكرامته أن النهى عن اتخاذ القبور أوثانا وأعياداً وأنصابا، والنهى عن اتخاذها مساجد، أو بناء المساجد عليها، وإيقاد السرج عليها، والسفر إليها، والنذر لها، واستلامها، وتقبيلها، وتعفير الجباه في عرصاتها: غض من أصحابها، ولا تنقيص لهم، ولا تنقص كما يحسبه أهل الإشراك والضلال. بل ذلك من إكرامهم وتعظيمهم واحترامهم، ومتابعتهم فيما يحبونه وتجنب ما يكرهونه. فأنت والله وليهم ومحبهم، وناصر طريقهم وسنتهم، وعلى هديهم ومنهاجهم. وهؤلاء المشركون أعصى الناس لهم، وأبعدهم من هديهم ومتابعتهم. كالنصارى مع المسيح، واليهود مع موسى عليهما السلام، والرافضة مع على رضى الله عنه. فأهل الحق أولى بأهل الحق من أهل الباطل، فالمؤمنون والمؤمنات بعضهم أولياء بعض. والمنافقون والمنافقات بعضهم من بعض.
فاعلم أن القلوب إذا اشتغلت بالبدع أعرضت عن السنن، فتجد أكثر هؤلاء العاكفين على القبور معرضين عن طريقة من فيها وهديه وسنته، مشتغلين بقبره عما أمر به ودعا إليه. وتعظيم الأنبياء والصالحين ومحبتهم إنما هى باتباع ما دعو إليه من العلم النافع والعمل الصالح، واقتفاء آثارهم، وسلوك طريقتهم دون عبادة قبورهم والعكوف عليها واتخاذها أعياداً. فإن من اقتفى آثارهم كان متسببا إلى تكثير أجورهم باتباعه لهم، ودعوته الناس إلى اتباعهم، فإذا أعرض عما دعوا إليه، واشتغل بضده حرم نفسه وحرمهم ذلك الأجر. فأى تعظيم لهم واحترام فى هذا؟. وإنما اشتغل كثير من الناس بأنواع من العبادات المبتدعة التى يكرهها الله ورسوله لإعراضهم عن المشروع أو بعضه، وإن قاموا بصورته الظاهرة فقد هجروا حقيقته المقصودة منه، وإلا فمن أقبل على الصلوات الخمس بوجهه وقلبه، عارفاً بما اشتملت عليه من الكلام الطيب والعمل الصالح، مهتما بها كل الاهتمام، أغنته عن الشرك، وكل من قصر فيها أو فى بعضها تجد فيه من الشرك بحسب ذلك. ومن أصغى إلى كلام الله بقلبه، وتدبره وتفهمه أغناه عن السماع الشيطانى الذى يصد عن ذكر الله وعن الصلاة، وينبت النفاق فى القلب. وكذلك من أصغى إليه وإلى حديث الرسول صلى الله تعالى عليه وآله وسلم بكليته، وحدث نفسه باقتباس الهدى والعلم منه، لا من غيره أغناه عن البدع والآراء والتخرصات والشطحات والخيالات، التى هى وساوس النفوس وتخيلاتها. ومن بعد عن ذلك فلا بد له أن يتعوض عنه بما لا ينفعه، كما أن من عمر قلبه بمحبة الله تعالى وذكره، وخشيته، والتوكل عليه، والإنابة إليه: أغناه ذلك عن محبة غيره وخشيته والتوكل عليه، وأغناه أيضاً عن عشق الصور. وإذا خلا من ذلك صار عبد هواه، أى شئ استحسنه ملكه واستعبده. فالمعرض عن التوحيد مشرك، شاء أم أبى، والمعرض عن السنة مبتدع ضال، شاء أم أبى، والمعرض عن محبة الله وذكره عبدُ الصُّورَ، شاء أم أبى، والله المستعان، وعليه التكلان، ولا حول ولا قوة إلا بالله العلى العظيم.]
One of Satan's great deceptions is that he erects the grave of a great righteous person for the polytheists, then makes it an idol and causes them to worship something other than Allah. Later, he instills in the minds of his friends the idea that the person who forbids worshiping this grave owner, making it a fairground and an idol, is belittling and wronging that (saint). The ignorant polytheists then seek to kill, punish, and declare such a person an unbeliever, even though, according to the polytheists themselves, his only crime is that he commands what Allah and His Messenger have commanded and forbids what Allah and His Messenger have forbidden. For example, they have been forbidden from making graves idols, fairgrounds, lighting lamps there, building mosques and domes on them, making them solid and tall, kissing and touching them, traveling towards them, and seeking help from them instead of Allah. It is certainly known in Islam that all these acts contradict the teachings Allah gave to Muhammad, the Messenger of Allah, i.e., pure monotheism for Allah alone and worship of none besides Him. When a monotheist forbids these (innovative) acts on graves, the polytheists express anger and feel constricted in their hearts, saying: He has belittled the exalted people; he thinks they have no honor or status. This idea penetrates the hearts of ignorant, vile, and religiously affiliated clerics to the extent that they begin to harbor enmity towards the monotheists, shower them with great accusations, try to alienate people from them, befriend the polytheists, and honor them. Thus, these ignorant people consider themselves the friends of Allah’s saints and helpers of His religion and Messenger, but Allah denies their sainthood. For Allah’s saints are only those who follow and conform to the invitation brought by the noble Prophets and have knowledge of it, not those who pretend to be so. These impostors, by preventing the Prophet’s Sunnah and distorting the religion, think they are doing very righteous deeds. O you who have been blessed by Allah with the blessing of following the Straight Path, the path of the favored and the people of mercy and generosity, certainly forbidding the making of graves into temples, fairgrounds, idol houses, and places of prostration, building mosques on them, lighting lamps, accepting vows in their name, kissing and touching them, and dusting your foreheads in their fields is not disrespecting them, as the polytheists and misguided people say, but rather it is actually belittling them. Forbidding such acts is truly honoring, venerating, and respecting them because their honor lies in following their beloved things and avoiding what is disliked. By Allah! Indeed, you (the monotheists) are the true friends and lovers of those righteous people, supporters of their ways and methods, while the polytheists are all disobedient to them and far from their guidance and following, just as the Christians are with our master Jesus (peace be upon him), the Jews with our master Moses (peace be upon him), and the Rafidah with our master Ali (may Allah be pleased with him). The people of truth are closer to the people of falsehood than the people of falsehood are to the people of truth. Believing men and women are friends to one another, and hypocritical men and women are companions to one another. So know! When hearts become engaged in innovations, they turn away from the Sunnah. Therefore, you will see that the frequenters of graves are often those who turn away from the teachings of the righteous elders. They abandon what the righteous have commanded and invited to, and cling only to the graves. The veneration of the Prophets and great righteous people is actually in following their invitation, the beneficial knowledge they left as inheritance, and righteous deeds, as well as following their footsteps and methods, not in worshiping their graves, frequenting them, or making them fairgrounds. Whoever follows the footsteps of these righteous people and invites others to follow them will increase their reward, but whoever turns away from their invitation and acts contrary to it will deprive himself and them of reward and blessings. Now tell me, where is the honor and respect in this? Many people engage in various fabricated acts of worship that Allah and His Messenger dislike, yet they turn away from many or some legitimate acts of worship, even if they outwardly observe them, because they have abandoned the intended reality of these acts. Otherwise, if a person is steadfast in the five prayers with humility and devotion, fully aware of the pure words of prayer and righteous deeds, and takes full care of them, such a person becomes free from polytheism. Conversely, whoever neglects some or all of the five prayers, according to his condition, you will see polytheism in him. Whoever listens to the words of Allah with reflection and contemplation becomes free from that satanic listening which prevents remembrance of Allah and prayer and plants the seed of hypocrisy in the heart. Similarly, whoever pays full attention to the Hadith of the Messenger and instills in his mind that these two (Quran and Hadith) are the source of guidance and knowledge becomes free from innovations based on personal whispers and imaginations, false opinions, conjectures, heresies, and thoughts. Whoever distances himself from these (Quran and Hadith) will necessarily receive useless things in return. Likewise, whoever fills his heart with the remembrance of Allah, fear, reliance, and turning to Allah, this way makes him indifferent to love, fear, and reliance on others, and also frees him from love of forms. If a person lacks these qualities, he will become a servant of his desires, a worshiper of his own preferences, one who turns away from monotheism, and whether he wants it or not, he will be a polytheist and one who turns away from the Sunnah will, whether he wants it or not, be called an innovator and misguided. Similarly, whoever turns away from the love of Allah and the remembrance of Allah will, whether he wants it or not, be a worshiper of forms. Allah is the Helper, and in Him is reliance. All power and strength belong only to Allah, the Great and the Most High.
Reference: (إغاثة اللهفان من مصايد الشيطان:1/ 212تا214)
Allama Barkawi Hanafi, may Allah have mercy on him (981 AH), says:
[أعظم الفتنة بهٰذه الأنصاب فتنة أصحاب القبور، وهي أصل فتنة عباد الأصنام، كما قال السلف من الصحابة والتابعين، فإن الشيطان ينصب لهم قبر رجل معظم يعظمه الناس، ثم يجعله وثنا يعبد من دون الله، ثم يوحى إلى أوليائه أن من نهى عن عبادته واتخاذه عيدا وجعله وثنا؛ فقد تنقصه وهضم حقه، فيسعى الجاهلون في قتله وعقوبته، ويكفرونه، وما ذنبه إلا أنه أمر بما أمر به الله تعالى ورسوله صلى الله عليه وسلم، ونهى عما نهى الله ورسوله صلى الله عليه وسلم]
The greatest trial in idol worship is the worship of graves, and this became the foundation of idol worship, as the pious predecessors among the Companions and the great Tabi‘in have stated. Satan places the grave of a person whom they revere before them, then turns it into a temple. Afterwards, Satan instills in the minds of his friends that those who prevent people from worshipping them, from turning their graves into fairs, shrines, and temples, are committing disrespect and injustice against them. Consequently, ignorant people pursue killing, troubling, and declaring such (truthful) people as disbelievers, even though their only crime is that they command what Allah and His Messenger, peace be upon him, have commanded, and forbid what Allah and His Messenger, peace be upon him, have forbidden.
Reference: Ziyarat al-Qubur, p. 39
[7] Hadith of Abi Martsad Ghannawi, may Allah be pleased with him:
Sayyiduna Abu Marthad Ghannawi رضي الله عنه narrates that I heard the Prophet ﷺ say:
[لا تصلوا إلى القبور، ولا تجلسوا عليها]
Do not pray facing the graves, nor sit on them.
Reference: Sahih Muslim: 972
Allama Barkawi Hanafi Rahimahullah (981 AH) says:
[من جمع بين سنة رسول الله صلى الله عليه وسلم في القبور، وما أمر به ونهى عنه، وما كان عليه الصحابة والتابعون لهم بإحسان، وبين ما عليه أكثر الناس اليوم؛ رأى أحدهما مضادا للآخر، مناقضا له، بحيث لا يجتمعان أبدا، فإنه عليه السلام نهى عن الصلاة إلى القبور، وهم يخالفونه ويصلون عندها، ونهى عن اتخاذ المساجد عليها، وهم يخالفونه ويبنون عليها المساجد ويسمونها مشاهد، ونهى عن إيقاد السرج عليها، وهم يخالفونه ويوقدون عليها القناديل والشموع، بل يوقفون لذٰلك أوقافا، وأمر بتسويتها وهم يخالفونه ويرفعونها من الأرض كالبيت، ونهى عن تجصيصها والبناء عليها، وهم يخالفونه ويجصصونها، ويعقدون عليها القباب، ونهى عن الكتابة عليها، وهم يخالفونه ويتخذون عليها الألواح، ويكتبون عليها القرآن وغيره، ونهى عن الزيادة عليها غير ترابها، وهم يخالفونه ويزيدون عليها سوى التراب الآجر والأحجار والجص، ونهى عن اتخاذها عيدا، وهم يخالفونه ويتخذونها عيدا، ويجتمعون لها كاجتماعهم للعيد وأكثر، والحاصل أنهم مناقضون لما أمر به الرسول عليه السلام ونهى عنه، ومحادون لما جاء به]
Whoever compares the Sunnah of the Prophet Muhammad ﷺ regarding the visitation of graves, his commands and prohibitions, and the practices of the Companions and the Followers with the actions of most people nowadays, will find these two so opposed to each other that they can never be united. Because the Prophet ﷺ forbade praying towards the graves, whereas these people, in opposition to him ﷺ, pray facing them. The Prophet ﷺ forbade making graves places of prostration, while these people, opposing him ﷺ, build mosques on graves and call them shrines. The Prophet ﷺ forbade lighting lamps on graves, yet these people, in opposition, light lamps and candles and establish endowments to collect funds for this purpose. The Prophet ﷺ ordered leveling the graves, but these people, opposing him ﷺ, raise them high like houses. The Prophet ﷺ forbade making graves solid and building structures on them, whereas these people, opposing him ﷺ, make them solid and build domes on them. The Noble Prophet ﷺ forbade writing on graves, but these people, opposing him ﷺ, place boards with Quranic verses and other writings on them. The Prophet ﷺ forbade adding extra soil on graves, yet these people, opposing him ﷺ, add extra soil along with baked bricks, stones, and cement. The Prophet ﷺ prevented turning graves into fairgrounds and shrines, but these people, opposing him ﷺ, turn them into fairgrounds and hold gatherings there exceeding even Eid celebrations. The conclusion is that these people oppose the Prophet ﷺ in every matter he commanded or forbade. Thus, they earn enmity against the Shariah brought by the Noble Prophet ﷺ.
Reference: Ziyarat al-Qubur, p. 15
Allama Mulla Ali Qari Hanafi, may Allah have mercy on him (1014 AH), says:
[أي مستقبلين (إليها)، لما فيه من التعظيم البالغ، لأنه من مرتبة المعبود، فجمع بين الاستحقاق العظيم والتعظيم البليغ، قاله الطيبي، ولو كان هٰذا التعظيم حقيقة للقبر أو لصاحبه؛ لكفر المعظم]
This means that while praying, do not face towards them (graves), because this is an exaggeration in respect, and this right belongs only to the Almighty. Such a person combines great entitlement and utmost respect for something other than Allah. This statement was made by Allama Taybi, may Allah have mercy on him. If this respect is truly given to the grave and its owner, then the doer becomes a disbeliever.
Reference: Mirqat al-Mafatih: 372/2
[8] Hadith of Ibn Umar, may Allah be pleased with them both:
Sayyiduna Abdullah bin Umar, may Allah be pleased with them both, narrates that the Prophet ﷺ said:
[اجعلوا في بيوتكم من صلاتكم، ولا تتخذوها قبورا]
Pray in your homes and do not make them graveyards.
Reference: Sahih al-Bukhari: 432, Sahih Muslim: 777
[9] Hadith of Abu Huraira, may Allah be pleased with him:
Sayyiduna Abu Huraira, may Allah be pleased with him, narrates that the Messenger of Allah ﷺ said:
[لا تجعلوا بيوتكم مقابر]
The Messenger of Allah ﷺ said: Do not make your homes graveyards.
Reference: Sahih Muslim: 780
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
[وجه الدلالة أن قبر رسول الله صلى الله عليه وسلم أفضل قبر على وجه الأرض، وقد نهى عن اتخاذه عيدا، فقبر غيره أولى بالنهي كائنا من كان، ثم إنه قرن ذٰلك بقوله صلى الله عليه وسلم: «ولا تتخذوا بيوتكم قبورا»، أي لا تعطلوها عن الصلاة فيها والدعاء والقراءة، فتكون بمنزلة القبور، فأمر بتحري العبادة في البيوت، ونهى عن تحريها عند القبور، عكس ما يفعله المشركون من النصارى ومن تشبه بهم]
The reason for this indication is that the most superior grave on the face of the earth is the blessed grave of the Prophet ﷺ. Despite this, the Prophet ﷺ forbade turning his grave into a place of festivity, so then dealing with any other grave in this manner is even more prohibited. Along with this, the Prophet ﷺ also said not to turn your homes into graveyards. This means that homes should not be devoid of prayer, supplication, and Quranic recitation, because then they will become like graveyards. Worship is commanded in homes, and worship near graves is prohibited, but the Christians and polytheists like them act contrary to this.
Reference: Iqtidāʼ aṣ-Ṣirāṭ al-Mustaqīm: 172/2
Allama Ameer San'ani, may Allah have mercy on him (1182 AH), says:
[التحقيق أن قبره صلى الله عليه وسلم لم يعمر عليه المسجد، لأنه موضع مستقل قبل بناء المسجد بدفنه صلى الله عليه وسلم، فلم يصدق عليه أنه جعل قبره مسجدا أو وثنا يعبد، بل قد أجاب الله دعائه، فدفن في بيته وفي منزله الذي يملكه، أو تملكه زوجته عائشة، وكان المسجد أقرب شيء إليه، ثم لما وسع المسجد لم يخرج صلى الله عليه وسلم عن بيته، ولا جعل بيته مسجدا، بل غايته أنه اتصل المسجد به اتصالا أشد مما كان، فالذي يصدق عليه أنه اتخذ مسجدا؛ إنما هو أن يدفن الميت في مسجد مسبل أو في مباح، ثم يعمر عليه مسجد]
The research-based fact is that no mosque was built over the blessed grave of the Prophet ﷺ, because this place was the permanent resting place of the Prophet ﷺ before the mosque was constructed. Therefore, it is not necessary that the grave of the Prophet ﷺ was made into a mosque or a temple; rather, Allah Almighty accepted the prayer of the Prophet ﷺ and he was buried in his own house or the house owned by Lady Aisha, may Allah be pleased with her. The mosque was very close to it, and when the mosque was expanded, at that time neither did the Prophet ﷺ leave his house nor was that house made into a mosque. However, the mosque became directly adjacent. The idea of making a mosque over a grave only becomes necessary when a deceased person is buried in a permissible and common cemetery, and then a mosque is built over it.
Reference: Al-Uddah 'ala Ahkam al-Ahkam: 261/3
Allama Shawkani, may Allah have mercy on him (1250 AH), says:
Regarding the prohibitive hadiths about praying facing the graves, Allama Shawkani, may Allah have mercy on him (1250 AH), states:
[أحاديث النهي المتواترة كما قال ذٰلك الإمام، لا تقصر عن الدلالة على التحريم الذي هو المعنى الحقيقي له، وقد تقرر في الأصول أن النهي يدل على فساد المنهي عنه، فيكون الحق التحريم والبطلان]
These prohibitive hadiths are mutawatir, as the Imam has said. Their indication is no less than prohibition, which is their true meaning. It is clear from the principle that prohibition of something is evidence of its corruption. Therefore, its correct meaning is that this act is haram and invalid.
Reference: (Nail al-Awtar: 137/2)
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
[أما إذا قصد الرجل الصلاة عند بعض قبور الأنبياء والصالحين، متبركا بالصلاة في تلك البقعة؛ فهٰذا عين المحادة للٰه ورسوله، والمخالفة لدينه، وابتداع دين لم يأذن به الله، فإن المسلمين قد أجمعوا على ما علموه بالإضطرار من دين رسول الله صلى الله عليه وسلم، من أن الصلاة عند القبر، أي قبر كان، لا فضل فيها لذٰلك، ولا للصلاة في تلك البقعة مزية خير أصلا، بل مزية شر]
When a person intends to pray facing the graves of the Prophets and righteous people, in order to gain blessings from that place, this act is a direct enmity against Allah and His Messenger, a direct opposition to the religion of Islam, and the creation of a religion which Allah has not commanded. It is unanimously agreed upon by Muslims and is clearly proven from the religion of the Messenger ﷺ that there is no virtue in praying near any grave, nor is there any special goodness in praying at that place; rather, there is certainly an element of great evil.
Reference: (Iqtidāʼ aṣ-Ṣirāṭ al-Mustaqīm: 193/2)
Benefit No. ①
Allama Alusi Hanafi, may Allah have mercy on him (1270 AH), in his Tafsir of Surah Al-Kahf
Reference: (21)
, states:[هٰذا واستدل بالآية على جواز البناء على قبور الصلحاء، واتخاذ مسجد عليها، وجواز الصلاة في ذٰلك، وممن ذكر ذٰلك الشهاب الخفاجي في حواشيه على البيضاوي، وهو قول باطل، عاطل، فاسد، كاسد]
From this verse, some people have presented the justification for building structures and mosques over the graves of the righteous and praying in them, as Shahab Khafaji mentioned in the marginal notes of Baydawi, but this is false, baseless, corrupt, and rejected.
Reference: Ruh al-Ma'ani: 225/8
Benefit No. ②
Allama Ameer San'ani, may Allah have mercy on him (1182 AH), says:
[قال البيضاوي : لما كانت اليهود والنصارى يسجدون لقبور أنبيائهم، تعظيما لشأنهم، ويجعلونها قبلة يتوجهون في الصلاة نحوها، اتخذوها أوثانا لهم، ومنع المسلمين من ذٰلك، قال: وأما من اتخذ مسجدا في جوار صالح، وقصد التبرك بالقرب منه لا لتعظيم له، ولا لتوجه نحوه، فلا يدخل في ذٰلك الوعيد . قلت: قوله: لا لتعظيم له، يقال: اتخاذ المساجد بقربه، وقصد التبرك به تعظيم له، ثم أحاديث النهي مطلقة، ولا دليل على التعليل بما ذكر]
Allama Baydawi says: Since the Jews and Christians used to make the graves of their noble prophets places of prostration and veneration, and they used to face them during prayers, thus they had turned the graves into temples. The Holy Prophet ﷺ forbade Muslims from this practice. Now, if a person builds a mosque next to the grave of a righteous person with the intention of seeking blessings from that righteous person, not to venerate him, nor does he face that grave while praying, then he is not included in this warning. I (San'ani, may Allah have mercy on him) say: If Baydawi says that this act is permissible as long as it is not for veneration, then the answer to him is that building a mosque near a grave and seeking blessings from it is itself a form of veneration. Moreover, the hadiths forbidding building mosques on graves are general, and there is no evidence supporting Baydawi’s interpretation.
Reference: Subul as-Salam: 229/1
Benefit Number ③
Some people say that these mosques are not built over graves, but are built to one side. But remember that a mosque built near a grave is indeed on top of the grave, for example it is said:
[بنى السلطان على مدينة كذا، أو على قرية كذا سورا]
So-and-so king built a wall around such and such city or settlement.
Although the wall is not built on top of the city or settlement, rather it is located around it.
Allah Almighty's command is:
[إِذْ هُمْ عَلَيْهَا قُعُودٌ]
When they were sitting by the fire.
Reference: (Al-Burooj: 6)
◈ Allama Qurtubi (may Allah have mercy on him) (671 AH) says:
مَعْنَىٰ ﴿عَلَيْهَا﴾ It means "by it" and "on it" in the sense of "by".
﴿عَلَيْهَا﴾ means عِنْدَهَا, the word ’عَلَی‘ here means ’عِنْدَ‘.
Reference: Tafsir al-Qurtubi: 19/294
Its usage is very common in the Arabic language.
