What is the ruling on one who prays facing a grave?

The questioner : As for the one who prays facing a grave and knows that it is a grave, the stronger view regarding directing oneself to the grave for prayer is that the prayer is invalidated by it, and this is the apparent view.

The Shaykh : First, if we say that the answer is not fully present, if we say that the prayer is invalidated, this is, of course, regarding the one who intends to pray facing the grave. This is for the one who intends to pray facing a grave; it is clear that the prayer is not for Allah (Mighty and Majestic), but rather for the occupant of the grave. So the prayer is invalid, and he is one who associates partners with Allah. As for the one who does not intend to pray facing the grave, it is not said that his prayer is invalid.

The questioner : If this grave, meaning it is in the mosque, what is the ruling on praying in it? The grave is clear, my teacher.

The Shaykh : It is, meaning, it is clear, it is not in the ground, it is not clear, okay.

The questioner : I want to reach a conclusion... They have the grave of Muhammad Ilyas, the Shaykh of the call, outside the boundaries of the mosque, meaning to the left of the mosque. But on days of gatherings, every inch of that center becomes a mosque, so the grave of Muhammad Ilyas ends up between the qiblah and the worshippers.

The Shaykh : Meaning, without likening it to the Prophet’s mosque, pray behind it, meaning.

The questioner : No, but I mean this is covered, and these are visible graves. Even if they are not raised from the ground and there is no building over them, they are visible and known; four graves.

The Shaykh : In any case, your saying it is covered does not lift the ruling, because this covering is part of the completeness of the grave.
Okay, then, so that you do not lose your question.

The questioner : I want to know the ruling on prayer when the mosque fills up and this grave becomes part of the mosque, especially since the grave is outside the mosque, outside the original boundaries of the mosque. But when, for example, it is Jumu'ah prayer or a gathering on Thursday, the entire area becomes a mosque.

The Shaykh : You assume the grave is in the mosque, because the picture you are trying to present needs clarification from me and explanation from you. But in order to approach the issue by the shortest path, let us assume that that grave or another is inside the mosque. What is the ruling on praying in a mosque that contains a grave? We said that the one who intends the mosque for the sake of the grave, there is no doubt that he has no prayer. As for the one who prays in this mosque and does not have in his mind at all that he is praying in it for the sake of the grave, his prayer is valid. But he is forbidden from praying in this mosque, because the prohibition of praying in a mosque that contains a grave is from the category of blocking the means to harm, like the prohibition of praying in the disliked times. But we know that many prayers are performed in these times, meaning it is permissible to pray them despite it being a time of dislike. But voluntary prayer in these times is not prescribed. So the one who prays in this mosque is in one of two states, as many common people do, intending to pray in the direction of the Prophet’s grave and occupying their places early... These people, and may Allah protect us, if they are not those who associate partners with Allah, the least of their states is that their prayer is invalid. So suppose that grave or another is in the middle of the mosque; it differs according to the difference of the worshippers. This one comes and, in his claim, seeks blessing by praying in this mosque because there is a grave. So he has no prayer because he intends it for the sake of the grave. But if that is not the case, and he only wants to pray, he does not notice the presence of a grave in the mosque at all. So I hope that his prayer is valid, but he should intend to pray in another mosque. Now, the evidence before you is the corruption of his intention. Now I want... You say the grave of Muhammad Ilyas is outside the mosque. The understanding of your words is that it is outside the mosque and that one does not enter it from the mosque. So likewise...

The questioner : How do you mean one does not enter it from the mosque?

The Shaykh : I mean there is no door from the mosque to enter the grave.

The questioner : But one enters from the door of the mosque.

The Shaykh : If it is attached to the mosque.

The questioner : In the open area of the mosque, and in buildings, and in schools, and on rooftops, and the students pray on top...

The Shaykh : Do you know what we are imagining now? This is the qiblah, and this is the mosque. In which direction is the grave of Muhammad Ilyas?

The questioner : To the left of the mosque.

The Shaykh : The left of the mosque is at your right, and there is a door from here.

The questioner : From the left side.

The Shaykh : This door leads to the grave. So when the crowd gets heavy, they open the door connecting the mosque to the grave. Is it always open?

The questioner : It is always open; it is one door.

The Shaykh : So everyone who enters the mosque can go there.

The questioner : Yes, exactly.

The Shaykh : If so, this is part of the mosque.

The questioner : Egypt is full of these systems, as are Syria and Iraq.
00:07:45

The questioner : In Egypt, my Shaykh, the issue of praying between the pillars. I know that praying between the pillars invalidates the prayer. I came to the mosque and the last row is between the pillars. Do I pray in it or do I go back?

The Shaykh : If you believe that this last row is actually cut off, or will be cut off later, you need to line up for yourself.

The questioner : Okay, if this cutting off happens behind the imam... meaning a row might form behind the imam that is not cut off.

The Shaykh : It is not permissible... behind the minbar, because it is to the right of the imam, because it is cut off by the minbar. So you need to line up behind the imam, the first row or the second row, then the third row usually completes from both sides. But to come and line up behind the minbar to the right of the imam, this is not permissible.

The questioner : ... after the third row, there is a pillar, but the third row formed is behind the imam, cut off from the right side.

The Shaykh : Like the minbar, my brother, what is the difference?

The questioner : The difference is long.

Another questioner : Okay, my teacher, is the reward for the first row the same whether it is not cut off or is cut off?

The Shaykh : In which row is it? Behind the imam or behind the minbar?

The questioner : Behind the imam.

The Shaykh : Behind the imam is the first row.

The questioner : And if it is cut off.

The Shaykh : No, it is cut off behind the minbar.

The questioner : But behind the imam, it is not cut off.

The Shaykh : No, it is not cut off. Suppose there is no minbar.

The questioner : It would not be a mosque.

The Shaykh : A small mosque that is full, and they line up behind the wall. Of course, this is considered what? Cut off. But who cut it off? The row behind the wall, not the ones who lined up behind the imam. Yes.


The questioner : My Shaykh, now if we say there is a pillar here and a pillar here, two pillars. The ones between the two pillars are behind the imam, okay. But from the right of the pillar here and from the left of the pillar here, they are cut off. So are the ones in the middle not cut off in their prayer?

The Shaykh : Of course, it is cut off. These people stand here, and they know that it will be cut off from the sides. And then there is no imam here. Behind the imam, we move it. You stand between two pillars, and they complete the row behind you.