of “taking graves as places of worship” that the hadith covers a mosque into which a grave is subsequently introduced, and, a fortiori, it covers a mosque that is erected over a grave.

The second point is that the Companions ratified her understanding; therefore they deferred to her view and buried him ﷺ in her house.

This shows that there is no difference between building a mosque on top of a grave and inserting a grave into an existing mosque; both are forbidden, for the same danger is present in each case. Al-Ḥāfiẓ al-ʿIrāqī said: “If someone builds a mosque intending that part of it be used for burial, he falls under the curse. Indeed, burial inside a mosque is unlawful, and if a person stipulates in an endowment that he be buried there, the condition is invalid, for it contradicts the dedication of the place as a mosque.”⦗1⦘

I say: This indicates that, in the religion of Islam, a mosque and a grave are never to be combined, as has been explained and will be further clarified.

The same meaning is affirmed by the fifth hadith cited earlier in the wording: “They are a people who, when a righteous man lived among them and then died, built over….”