The Ruling on Reciting al-Fatihah and the Qur'an in Graveyards

Question:
"Reciting al-Fatihah and the Qur'an in graveyards" is a matter in which people have differed, and some attribute the validity of its permissibility to some of the imams, such as Shaykh al-Islam Muhammad ibn 'Abd al-Wahhab regarding its permissibility. What is the correct statement in this matter?

Answer:
Graves are not a place for reciting the Qur'an, nor are they a place for prayer, but they are a place for greeting, taking a lesson, and remembrance. One should greet them to remember, take a lesson, and supplicate for them with mercy and forgiveness. One does not pray at them, nor does one recite at them. All the reports and hadiths that have come regarding this are not authentic. What is mentioned in the book "Wishing for Death," attributed to Shaykh Muhammad ibn 'Abd al-Wahhab, regarding this is a doubtful matter. This book is not known from the Shaykh, and it is not among his writings as far as we know. Rather, those who thought it was among his writings made a mistake. It is not known among the scholars of the Da'wah, nor among the Shaykh's descendants. We have not heard of it except in these recent days. So, its attribution to him is doubtful. What appears and is known from his biography is that its attribution to him is not correct, and it is not among his writings. Rather, those who thought it was among his writings made a mistake, either because they thought the handwriting was his, or for other reasons.
Then, even if it were among his writings, he and others are to be taken from their statements and left where they are. What agrees with the truth is taken, and what contradicts it is left, whether it be Shaykh Muhammad ibn 'Abd al-Wahhab, or Shaykh al-Islam Ibn Taymiyyah, or Ibn al-Qayyim, or others. None of them is infallible. If one of them makes a mistake in a matter, it is obligatory to take the evidence and leave what he erred in, just like other scholars. This is not specific to one person over another. The four Imams, the Companions, the Tabi'un, and others: only what agrees with the truth is taken from their statements, and what contradicts the truth among their statements is not taken, even if the speaker is great, such as individual Companions, individual Imams of the four, and the like. As Malik (may Allah have mercy on him) said: "None of us is free from being refuted and having refutation directed at him, except the occupant of this grave," meaning the Messenger (peace and blessings be upon him). And as al-Shafi'i (may Allah have mercy on him) said: "People have agreed that if the Sunnah of the Messenger of Allah (peace and blessings be upon him) becomes clear to a person, it is not permissible for him to leave it for the statement of any person." And Abu Hanifah (may Allah have mercy on him) said similarly: "If a hadith comes from the Messenger of Allah (peace and blessings be upon him), it is upon the eye and the head. If it comes from the Companions, it is upon the eye and the head. If it comes from the Tabi'un, they are men and we are men," meaning: each seeks the truth with his evidence. And Ahmad (may Allah have mercy on him) said when asked: "Do we take your statement?" He said: "Do not follow me in taqlid, do not follow Malik, do not follow al-Shafi'i, and take from where we took." And he said: "I am amazed at a people who know the isnad and its authenticity—meaning to the Prophet (peace and blessings be upon him)—yet they go to the opinion of Sufyan—meaning al-Thawri—while Allah says: [al-Nur:63]." If the one who took the statement of al-Thawri, the famous Imam, is feared to fall into fitnah if he contradicts the text, how much more so for those below al-Thawri in rank?
The point is that the statements of the people of knowledge are to be argued for, but they are not to be used as evidence against the Sunnah and the Shari'ah. Rather, the statements of the scholars are to be presented to the Book and the Sunnah. What agrees with the Book and the Sunnah is the truth, and what contradicts them is refuted against its speaker, even if he is great, even if he is eminent; because the statement of Allah is greater, and the Sunnah of the Messenger of Allah is greater.
It is authentic from the Messenger of Allah (peace and blessings be upon him) that he said: , so he (peace and blessings be upon him) made clear that graves are not a place for prayer, nor a place for recitation. Rather, prayer is in the houses, and recitation is in the houses, as it is in the mosques: meaning: do not make them like graves where no prayer is performed and no recitation is done.
Q: For example, if someone said to you: "Reciting the Qur'an in graveyards is supplication," what is the obligatory response to him?
The Shaykh: It is not supplication. Supplication is saying: "O Allah, forgive them, and have mercy on them." It is not reciting the Qur'an.
Q: Meaning, he responded to you and said to you: "al-Fatihah is supplication"?
The Shaykh: No, it is not supplication. Supplication is: [al-Fatihah:6]. You ask your Lord for the living. As for the dead, they have died. There is no more guidance for them. They have only what they sent forth.