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Views of Scholars in Refuting the Suspicion about the Inclusion of the Prophet’s Grave in His Mosque3

3 / The view of Imam Mohammed Nasserul Din Al-Albani – May Allah have mercy on him -:

Some people referred to him to have said the non-permissibility of performing Solaat (Prayer) in the Prophet's Mosque [ See: Tahzir Al-Saajid (p. 67) ] , He - May Allah have mercy on him – Said in his book (Tahzir Al-Saajid) - Warning of the worshiper to take graves as mosques - which has been compiled in order to respond to Alquborah (graves worshipers):

((Then know that the previous ruling - prohibiting the prayer in mosques which include graves – covers all mosques, large and small, old and new, for the whole evidence, no mosque including grave is excepted unless the one and the only mosque of Prophet; because of a special virtue therein which in contrast couldn’t be found in any other mosques built on the graves, for , he – peace be upon him – says: ((One prayer in my mosque is better than one thousand prayers elsewhere, except the Sacred Mosque which is better)).
It also quoted as saying: ((Between my house and the pulpit there is a garden of the gardens of Paradise)).
And other virtues, if the prayer is said to be undesirable there (in the prophet's mosque), that involves its comparison to be the same in virtue as the other mosques as it is clear,
And this meaning has been taken from the word of Ibn Taymiyyah which is (that if the prohibition is for the reason to prevent from leading to a disapproved matter then it's permitted because of the interest [ See: Tahzir Al-Saajid (p. 127, 128)])
As to the reasons why women – with particular reasons - are permitted to pray during the prohibited times, it's as the prayer is permitted  at those specific times and that preventing her from it (prayer) is as its loss, due to the lack of possibility of catching up its virtues because of missing its time, so the same understanding is given for the fact of praying in his mosque)) [ See: Tahzir Al-Saajid (p. 136) ].
4 / the view of Imam al-Faqih Mohammed bin Saaleh bin Uthaymeen – May Allah have mercy upon him -:
The Sheikh – May Allah have mercy upon him – said answering to those who asked him about praying in a mosque including a grave:
 ((As to the grave of the Prophet, which is covered by the (Prophet's) mosque, It is well known that the Prophet's mosque was built before his death, it (the mosque) wasn’t built covering the grave, and it's also known that the Prophet was not buried in it (the mosque), but was buried in his own house separated from the mosque )) [fatawa Arkaan Al-Islam (pillars of Islam) p. 301]
Then he said in refuting the suspicion referring to the Prophet's mosque as an evidence of  the permissibility of including grave in the mosque: (( indeed, the mosque wasn’t built covering the grave but was built in life of the Prophet)).
The second aspect is that the Prophet was not buried in the mosque until one may say: this is the burial of the righteous (people) in the mosque; but he was buried in his home.
The third aspect is: that the introduction of the Prophet houses including the house of Aisha  in the mosque is not with the agreement of companions (of Prophet), but after that most of them have passed away, and that was approximately in years ninety four AH, it is not of what has been authorized by the companions, and Saeed bin
Musayyib is among those who disagreed.
The fourth aspect is: that the grave is not in the mosque even after its including; because it's in a separated room from the mosque, not the mosque is building over it, and that is why this place has been made protected and hedged by three walls, and the wall has been put in a skewed angle against the (Qibla) direction, in other word, in the form of triangle, and the pillar in the northern corner so that one cannot face it when praying because it's oblique, and all these invalidate the (grave-worshipers) reasoning basing on this suspicion [fatawa Arkaan Al-Islam p. 165, 166]

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