Reading from the author's text with commentary and collation of manuscripts
Machine translationRead the Arabic original
The reader: "In fact, the scholars of the Muslims agreed that prayer and supplication in mosques that were not built over graves are better than prayer and supplication in mosques that were built over graves. In fact, prayer and supplication in these are prohibited and disliked by their consensus, and many of them explicitly stated that it is forbidden, and even that the prayer in them is invalid, although there is disagreement on this point.
The point here is: that this is not obligatory nor recommended by their consensus, but rather it is disliked by their consensus.
The jurists mentioned two causes for the dislike of praying in the cemetery: the first is the impurity of the soil due to its mixing with the pus of the dead. This is the cause of those who distinguish between old and new cemeteries, and there is disagreement regarding the validity of this cause due to the scholars' disagreement on the impurity of grave soil. It is one of the issues of transformation (istihalah), and most Muslim scholars say that impurity becomes pure through transformation. This is the school of Abu Hanifah and the people of the Zahir, and one of the two opinions in the schools of Malik and Ahmad. It is established in the authentic hadith. If the soil of the polytheists' graves had been impure, the Prophet (peace and blessings be upon him) would have ordered that soil to be removed, for it is inevitable that that soil would mix with other soil".
The Shaykh : In any case, this cause is certainly flawed, because its implication is distinguishing between the old cemetery and the new one, because the soil of the new cemetery has not mixed with the pus of the dead, since it has not been dug up.
Second, it implies that if it is not old, then praying in it is permissible, whereas the hadith is general.
Also, this invalidates this cause because the body of a Muslim is pure even after his death, and therefore it is washed and becomes pure. If it were impure in itself, it would not become pure even if you placed it in the waters of the seas. So the body of a disbeliever is pure, so even if the pus mixes with the earth, it is pure.
The student: The body of a Muslim.
The Shaykh : The body of a Muslim is pure, and likewise, according to the stronger opinion, the body of a disbeliever is pure.
And on this basis, this cause is invalid and it is not correct to attribute the ruling to it.
The author (may Allah have mercy on him) mentioned in the course of the discussion that most scholars say that impurity becomes pure through transformation, meaning: if it transfers from one thing to another, then it is pure. He said that most scholars are on this view, and it is the school of Abu Hanifah and the people of the Zahir, and one of the two opinions in the schools of Malik and Ahmad. Yes.
The reader: "And the second cause is what is in it of imitating the disbelievers in praying at the graves, because of what that leads to of shirk (associating partners with Allah). And this cause is valid by their consensus".
The point here is: that this is not obligatory nor recommended by their consensus, but rather it is disliked by their consensus.
The jurists mentioned two causes for the dislike of praying in the cemetery: the first is the impurity of the soil due to its mixing with the pus of the dead. This is the cause of those who distinguish between old and new cemeteries, and there is disagreement regarding the validity of this cause due to the scholars' disagreement on the impurity of grave soil. It is one of the issues of transformation (istihalah), and most Muslim scholars say that impurity becomes pure through transformation. This is the school of Abu Hanifah and the people of the Zahir, and one of the two opinions in the schools of Malik and Ahmad. It is established in the authentic hadith
That the Prophet's (peace and blessings be upon him) mosque was a wall of Banu al-Najjar, and it contained graves of the polytheists, and palm trees and ruins, so the Prophet (peace and blessings be upon him) ordered the palm trees to be cut down, the ruins to be leveled, and the graves to be dug up, and he placed the palm trees in the row of the qiblah
أن مسجد النبي صلى الله عليه وسلم كان حائطًا لبني النجار، وكان قبورًا من قبور المشركين، ونخلاً وخربًا، فأمر النبي صلى الله عليه وسلم بالنخيل فقطعت، وبالخرب فسويت، وبالقبور فنبشت، وجعل النخل في صف القبلةThe Shaykh : In any case, this cause is certainly flawed, because its implication is distinguishing between the old cemetery and the new one, because the soil of the new cemetery has not mixed with the pus of the dead, since it has not been dug up.
Second, it implies that if it is not old, then praying in it is permissible, whereas the hadith is general
except for the graveyard and the bathroom
إلا المقبرة والحمامAlso, this invalidates this cause because the body of a Muslim is pure even after his death, and therefore it is washed and becomes pure. If it were impure in itself, it would not become pure even if you placed it in the waters of the seas. So the body of a disbeliever is pure, so even if the pus mixes with the earth, it is pure.
The student: The body of a Muslim.
The Shaykh : The body of a Muslim is pure, and likewise, according to the stronger opinion, the body of a disbeliever is pure.
And on this basis, this cause is invalid and it is not correct to attribute the ruling to it.
The author (may Allah have mercy on him) mentioned in the course of the discussion that most scholars say that impurity becomes pure through transformation, meaning: if it transfers from one thing to another, then it is pure. He said that most scholars are on this view, and it is the school of Abu Hanifah and the people of the Zahir, and one of the two opinions in the schools of Malik and Ahmad. Yes.
The reader: "And the second cause is what is in it of imitating the disbelievers in praying at the graves, because of what that leads to of shirk (associating partners with Allah). And this cause is valid by their consensus".