When we vacated our mosques a few months ago to curb the spread of Covid-19, for Muslims, it was not just to obey the government but also because the directive agreed with the prescribed measures in our Deen to handle such challenges. The right time to return to the mosques must therefore also not be determined solely by government permission to return. Fundamental questions to first ask must include:

  1. What has now changed in the cases of infection to justify our return logically, apart from the government permitting us to return? The government may permit it for unspoken reasons. Be wise!
  2. How well can we observe the mandatory precautionary measures imposed on any mosque that chooses to reopen (go and read about those).
  3. If the pandemic persists for too long, will Allah complain and stop accepting prayers said in our houses or stop to reward us for the congregation we used to attend and sincerely desire to attend but can no longer do so due to the pandemic?

On the first question, I know of sceptics who dismiss the pandemic as a myth. I’m not talking to those. Those ones are wired differently from the rest of us.

There are also those who believe it is real but the risk is grossly exaggerated. For this once perhaps, the entire globe has succumbed to the Nigerian factor; otherwise, how do we explain the fact that countries which had relaxed the initial strict measures they had once introduced to flatten the Covid-19 infection curve, are experiencing a second wave of attack and are on the verge of reintroducing those measures.

There are those whose argument for a return to the mosque will be nothing but sentiments and emotions: the markets are open, the banks are open, the churches are open, why not mosques? Because mosques are different! What takes place in them is different. The people who use them are supposed to think differently too!

Written by: Sheikh Murtado Adedokun, Hafidhahullah.


The best honor for a dead Muslim who built a mosque is that he be remembered with supplication that Allah forgive him and accept his good deeds. That good act of his is enough honor as he earns everlasting rewards for it from the Almighty Allah.

Burying such a person in the mosque as is common in our land is an innovation. No text suggests that any grave attracts special mercy from Allah to its occupant on account of its closeness to the mosque. Worse still, it may invite people in the distant future to serious acts of associating partners with Allah (if not immediately); that is no honor to the dead.

نهى رسول الله صلى الله عليه وسلم أن يجصص القبر وأن يبنى عليه وأن يقعد عليه( وأن يكتب عليه). أبو داود

“The Prophet forbade that a grave be plastered or built upon or sat on” (by Abu Dawud).”

وقال صلى الله عليه وسلم :إن من شرار الناس من تدركه الساعة وهم أحياء ومن يتخذ القبور مساجد. رواه إبن خزيمة

He also said: “From the worst of people is the one who is alive when the Hour comes and the one who makes grave sites places of worship” (Ibnu Khuzaymah).

The scholars instruct that mosques built over graves be demolished, and the remains in graves built inside existing mosques be exhumed and buried elsewhere and it must not be in our houses because the Prophet also said:

وقال: لا تجعلوا بيوتكم مقابر. رواه الترمذي

“Do not turn your houses to burial grounds.” (by Attirmithee).

May Allah forgive our dead and grant them rest in death. Let us not dishonor them by our acts.

Written by: Sheikh Murtado Adedokun, Hafidhahullah.