and recite it, this is a reprehensible innovation that none of the early generations practised. Indeed, it falls within the meaning of “establishing places of worship over graves.” Numerous reports from the Prophet, may Allah bless him and grant him peace, prohibit this. He even said:

“May Allah curse the Jews and Christians: they took the graves of their prophets as places of worship.”

He was warning against what they had done. ʿĀ’isha said: “Were it not for that, his grave would have been exposed, but he disliked its being made a place of worship.”

He also said:

“Those who came before you used to take graves as places of worship. Beware! Do not take graves as places of worship, for I forbid you to do so.”

There is no disagreement among the early generations and the leading scholars concerning the prohibition against taking graves as places of worship. It is well known that mosques were built for prayer, remembrance of Allah, and recitation of the Quran. Thus, if a grave is used for any of these purposes, it falls within that prohibition. If this applies when people actually read from the copies of the Quran placed there, what then of placing them where they are not read, and neither the living nor the dead benefit from them? There is no disagreement concerning the prohibition of this. Had the deceased benefited from anything of this kind, the early generations would have done it, for they knew best what Allah loves and is pleased with, and were quickest to do it and seek it out.