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

 

Some people referred to him to have said the non-permissibility of performing Salaat (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 Al-qubooriyyah (grave 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)).

He is also quoted as saying: ((Between my house and the pulpit, there is a garden of the gardens of Paradise)).

In addition to many other virtues. So 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.

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 benefit [ See: Tahzir Al-Saajid (p. 127, 128)])

As for the reasons why women – with particular reasons - are permitted to pray during the prohibited times, it is as if the prayer is permitted at those specific times.  So preventing her from it (prayer) is just as making her to lose it, due to the impossibility of catching up with its virtues because of missing its time. Hence, the same understanding is given to the fact of praying in his mosque)) [See: Tahzir Al-Saajid (p. 136].

 

 

4 / The view of Imam al-Faqih Muhammad 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 for the grave of the Prophet, which is enclosed by the (Prophet's) mosque, it is well known that the Prophet's mosque was built before his death. It (the mosque) was not built enclosing the grave. 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 for the permissibility of including a grave in the mosque: ((Indeed, the mosque wasn’t built including 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 inclusion of the Prophet's houses even the house of Aisha in the mosque was not agreed upon by the companions (of Prophet), but after that most of them have passed away. That was approximately in year 94AH. It is not of what has been authorized by the companions. Saeed bin Musayyib is among those who disagreed with this practice.

The fourth aspect is that the grave is not in the mosque even after its inclusion; because it is in a separated room from the mosque, not that the mosque is built over it. That is why this place has been made protected and hedged by three walls, in a skewed angle against the (Qibla) direction. In other words, in the form of triangle, with the pillar in the northern corner so that one cannot face it when praying because it is oblique. All these invalidate the (grave-worshipers) reasoning basing on this suspicion [Fatawa Arkaan Al-Islam p. 165, 166]

 

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