What is the ruling on praying in mosques built over graves?

The questioner : This is a mention. Regarding mosques built over graves. I do not know if we have discussed this topic before. It is not very common with us, praise be to Allah, but it exists, unfortunately. Is it said, for example, that we take the historical aspect regarding the mosque and the grave? Or do we always look at the benefit that this is a better house among the houses of Allah, and we prioritize the benefit of the mosque, so the mosque remains and we dig up the owner of the grave and move him to the Muslim cemeteries? The issue has a perspective regarding the topic of the construction of the grave and the construction of the mosque: who built first remains, and the rest is demolished. Is there anything in this matter?

The Shaykh : The issue of whether it is demolished or not. It has a relation to the mosque. The issue of whether one prays in it or not has no relation to this mosque that was built before it or after it; it has a relation to the people praying in it.

The questioner : Something complete. Tea.

The Shaykh : What is Shaykh Al-Albani doing? Why is Arabic sometimes difficult? How? Because I understood. My teacher. Shaykh Ali is needed. Deposit. I want a Shaykh to speak with her in Albanian. The Mosque of Abu Ubaydah. This mosque, as is well known, is finished. I will answer you in your Arabic language, if Allah wills. The Mosque of Abu Ubaydah. Certainly, for example. It has two aspects. One aspect relates to the people praying in it, and another aspect relates to the mosque itself. Please proceed. There is a problem. This concept, if it is clear, is good. The first aspect, which relates to the people praying in it, has no connection to the other aspect, which relates to the place where they are praying. This is my opinion, by Allah, O Shaykh. Okay. Correct. Ah. The best thing, the best thing, I will speak to you in Albanian. There is no god but Allah, meaning it is made easy and not made difficult. Or we will speak differently, because they are obligated to make things easy. In one word. I am As'ad. From the word "taysir" (making easy) here, the word of 'Ali ibn Abi Talib (may Allah be pleased with him): "Speak to people according to the capacity of their minds." Stick to this. Stick to this. Oh. Fine. Fine. Four, four big ones. I am asking, O 'Alawi, come on. Come on, in the name of Allah. Let us speak about the first aspect, which relates to the people praying in it. These people are not permitted to pray in it, whether the mosque was built on the grave or the grave is in it. Did you understand, 'Ali? Good. And this is what concerns you, and Zayd, and Bakr. Now, because this is within your reach and your ability. As for the second aspect, which you did not understand, which relates to the mosque, the detail that is known among the people of knowledge is that there is a difference between a mosque that was built over a grave, or a grave that was built over a mosque. I. Yes, so this relates to the state, not to individuals, to the ruler. If he kills innocent souls, is there anyone who says to him, "What are you doing?" So how much more so if he kills souls that are not innocent and deserve to be killed? Is there anyone who says, "A fortiori"? So if there is a mosque standing upon a sin against Allah, the Exalted, and you go to demolish it, the nation will rise against you and the state will rise against you, certainly. If this matter has no relation to you, the first matter is the one that has a relation to you. The topic, meaning. Yes. About the prayer. In this mosque. The second topic. This second topic, the pardon has not been issued yet. The second topic, when the state wants to carry out a true reform, any state studies the history of this mosque and the history of the one buried in it, they claim. So if it is established with them, they perform the obligatory duty toward it. If it is established with them that this grave is an intruder into this mosque, it is dug up and removed, and they will not find there anything indicating the fake grave. We ate watermelon. And as was said in his time: "He thinks the skin of the earth is except for these bodies." So they will not find there bones indicating that there is a buried person. Praise be to Allah, we are at rest. We gained, first, a mosque that was not built upon a sin against Allah, and second, we expanded the mosque which was occupied by this claimed buried person. And if it is established by correct historical research that this grave was encroached upon, and the mosque was built upon it, the mosque is demolished and a replacement is built on pure land. This is the detail of what I summarized in my statement. The grave is raised. My teacher, I have two questions. The grave is a place. Ah, I have two questions. Yes. I understood from you that whether this mosque was built on the grave or the grave was put into it, the prayer in it is not valid. Is my understanding correct? Perfect and correct. What you will hear from the answer prepared for the question is from the question. Yes. Ah. Is it forbidden or not permissible? Come on, continue, see if this understanding is correct. What I want to understand is definitive. Meaning, does it mean the prayer is invalid? Yes. Invalid. Like the prayer at the setting of the sun. Considering the prohibition. After 'Asr and after the Fajr prayer. Invalid. Yes. As if it was not prayed. I see you are collapsing, O Shaykh 'Ali. Compose yourself. In our salary. Yes, yes. It is not forbidden, but it is not permissible. Your friend said, "Do not do Brazil." That it. It. Nothing except by the permission of Allah. Say it, say it, your turn is coming, may Allah avert the turn from you. Ah, the turn of the Shaykh is coming, he says, listen to the end, so wait, have patience. Yes, yes. Meaning, I understood that it is not permissible, meaning that the prayer is invalid, of course, after the notification and the explanation to these people, because these people are still praying in such mosques, and they prefer them to mosques that do not have a grave. May Allah be our helper. Yes, unfortunately. What are you mumbling, O Muhammad? There is no water to open the road for the water? Good, this ruling, my teacher, when we said that the prayer is not permissible, meaning it is invalid, and maybe there is an addition to it, is there a sin in this? Addition. Why? Did I put the "ya"? Raa'id. Why did you put "maybe"? Khalid. If why did you put "maybe"? He is absent, it is a mistake, in my opinion, and the Shaykh, meaning, does not show mercy. Stay, stay, always be afraid, it is better for you. Yes, better. I am saying, I am an idea, meaning, Ashraf. Yes, good. These people who pray in such mosques, and without doubt, without a doubt, at least most of them have heard about this matter, that prayer in graves, mosques, and graves, and so on. Many of them have heard of this, no one will testify with you. You ruined it with me. It is permissible, it is permissible, I expanded. Friend. First, he said, "Look, what did he do?" First, he said, "Most of them," then he said, "Many of them," and we do not know what the third will be, he. He. A few of them. And a few of them. Yes, he might say. These people, the majority who have not heard. Yes. I am here, I want to focus. What Allah willed. What is the ruling of your prayer with Allah? Their ruling with Allah. Allah knows best. His ruling with Allah. And their ruling with Allah is according to their intentions, their negligence in seeking and knowing the ruling of the Shari'ah, and so on. I took the permissibility. I am from myself. Any other one, what Allah willed, what Allah willed. The old principles of the Shaykh, I am answering this. What Allah willed. As for those who knew, you have it. Now, my dear teacher, regarding these people. This is the second question. Yes. This is good news, there is no third. Meaning, this is the second question, meaning. You want to spark. And the last one, so that the turn comes to someone else. Even the pot. These people who built these mosques to draw near, they claim, to Allah, and they think that they have done so and built a house for Allah, the Exalted, and that they want the reward and the recompense from Allah, the Exalted. These people, of course, I say, and I have a good opinion of them, that they did not find anyone to explain to them that they erred in piety, truly. So, it is also said about these people what is said about those who pray in such mosques. You changed your phrase, your neighbor must hear it. That I am saying. Yes, I. I am saying that. It comes out. The Shaykh said to me, "Who are you?" I said to him, "On the surface, look, the important thing is that this man who built this mosque, and I saw in the Mosque of Abu Druwish, which is the Ashrafiyyah, I found the strange thing from him, the endowments are negotiating with this bequest. I found this bequest recorded that his bequest is to be buried, and it is necessary to execute his bequest that he be buried in the mosque, and not. And it was executed, this is the strange, the odd. But there is a space outside. This man, my teacher, is it said about him what is said about these people who pray and do not know the ruling of prayer in these mosques? What, for example, is said about him? It is said about him that this prayer, his deed is invalid, and there may be a sin upon him, as we said that the prayer of these people is invalid and the sin also attaches to them. But what you are saying, everyone says it. I thought that when you hit your chest and said, "I." You will say. Yes, meaning, it deserves to be said, "I." No, my thinking is by analogy, meaning, this is like this. What is the analogy of this? All scholars say. You say it this way. We are afraid. Glory be to Allah, if it is a coincidence of speech. And praise be to Allah, He gives a turn without another. Meaning, this answer, that he is also sinful? No, I am not saying, I am saying his deed is certainly invalid. His deed is invalid. Yes, and. He. And he is not rewarded for it, and he may be blamed if the news of the blame reached him. And peace be upon you, and the mercy of Allah and His blessings. Here, my teacher, if you allow, good intention, all these matters that we justify, that, "By Allah, my brother, his intention was to build a house for Allah, his intention was to build a house in which the name of Allah is mentioned," all these interpretations and justifications have no value here. Deeds are by intentions. His intention was to draw near to Allah, without doubt. I am finished. We fear one will say, "If he did not play." The other. I caught it. How are you? Yes. Because you, because you asked and he answered and said to me, "I brought it," I said, "Preserved old knowledge from different." Yes, truly. In the cola. Sit quiet, do not