Explanation of the author's statement: From Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: "Do not make your houses into graves

The Shaykh : From Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: .
The student: "Do not make."

The Shaykh : "Do not make"? Yes, that is correct .
: The phrase here is a prohibition; there is no negation particle, and "make" is a present tense verb made jussive by the negation particle "la," and the sign of its jussive is the deletion of the nun, with "wa" as the subject.
And his saying: : is the plural of "bayt" (house), which is the residence and dwelling of a person, whether it is made of mud, a tent, or something similar, but generally it refers to mud and stone.
And his saying: : this is the second object of "make." And regarding this phrase, there is a difference of opinion about its meaning:
Some said: Its meaning is "do not make houses," meaning: do not bury in them, do not bury in them. And there is no doubt that this is the apparent meaning of the text. However, it was objected to by the burial of the Messenger of Allah (peace and blessings be upon him) in his house.
And the answer to that is that it is one of his specific characteristics (peace and blessings be upon him).
And some scholars said: The intended meaning of is: do not make them like a cemetery, like graves, do not pray in them, do not pray in them. And this is because it is established with them that one does not pray in cemeteries. They supported this interpretation by the fact that a phrase preceded it in some chains: . . And this indicates that the intended meaning is: do not leave off prayer in them.
And both meanings are correct. Because it is not permissible for a person to be buried in his house, but rather he is buried with the Muslims; because this is the custom followed since the time of the Prophet (peace and blessings be upon him) until today. And because if he is buried in his house, it may become a means to shirk (associating partners with Allah). Perhaps this place will be exalted and respected, and if the house is demolished, they will build on it, and so on. And because it restricts the heirs after him, is that not so? ... in this place. They will become weary of it and perhaps feel alienated from it. And perhaps if they sell it, it will not be worth anything except a little. And because there may occur there noise, commotion, idle talk, and forbidden actions that conflict with the purpose of the Lawgiver. For the Messenger of Allah (peace and blessings be upon him) said: . And it is known that this grave in the house, if ... they are not silent about what they desire of idle talk and other things, and thus it conflicts with the purpose of the Shari'ah in this.
And as for the meaning being: And in it is also: evidence that it is established with them that one does not pray in a cemetery.
So then, this prohibition of leaving off prayer in graves in houses so that they do not resemble cemeteries contains clear evidence that cemeteries are not a place for prayer. And this is the point of this phrase in the chapter; because making cemeteries into mosques is undoubtedly a very close cause to what? To shirk.
And making them into mosques has previously been mentioned to have two forms:
The first form: that a mosque is built on them.
And the second: that they are made a place of prayer that one visits to pray in.
And this phrase indicates that it is better: that a person should make some of his prayer in his house. So from here, regarding the partiality, what is the portion that the Prophet (peace and blessings be upon him) intended? It is the voluntary prayers, due to the saying of the Prophet (peace and blessings be upon him): . So this is evidence that all voluntary prayers should be prayed in the house, except what the Shari'ah has stated should be in the mosque, such as the eclipse prayer according to the opinion of its recommendation, and standing in night prayer in Ramadan. So this is the default in the mosque, otherwise it is better in the house, even if you are in the Prophet's Mosque (peace and blessings be upon him)? Yes, even in the Prophet's Mosque (peace and blessings be upon him), we say it is better that you pray in your house, because the one who said it is the Prophet (peace and blessings be upon him), and he was in his mosque. And some people like to pray all the voluntary prayers in the Prophet's Mosque (peace and blessings be upon him) in order to attain the multiplied reward. But we say that the Messenger of Allah (peace and blessings be upon him) explained to us that prayer in the house is better. And thus, the meaning of the preference in these mosques is what we have previously mentioned, which is that if you pray in this mosque, it is better than other mosques, yes, by such and such. Then, when is it required of you to pray? It is based on other texts, it is based on other texts. So then, the congregational obligatory prayers are clearly better, that they are multiplied in the three mosques. The voluntary prayer that is recommended in the mosque is clearly multiplied. The greeting of the mosque, if you enter and pray two rak'ahs in the three mosques, is multiplied over others, and so on.
The student: ... .

The Shaykh : No, what is in ... .
The student: ... .

The Shaykh : No, because the things prescribed in the mosque, even if they are not obligatory, are better, such as the greeting of the mosque, the prayer of standing in Ramadan, and the eclipse prayer according to the opinion of its recommendation.
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : And the arrival from travel and others, yes.
The student: If, for example, one ... is at the Haram ... is it better that he prays ... ?

The Shaykh : In his place ... .
The student: ... .

The Shaykh : The evidence indicates that it is better in his house, the evidence indicates that it is better in her house, unless it is more active for her and ... for her prayer, then there is no harm.
The student: Does the prohibition of praying in the cemetery include even the funeral prayer?

The Shaykh : No, no, it does not include it. And this should be excepted, and it is known, the funeral prayer does not include the prohibition of praying in cemeteries, because it is established from the Prophet (peace and blessings be upon him) that he prayed over the grave, it is established that he prayed over the grave. Yes?
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : ... in the prayer. ... those standing in the prayer ... standing in night prayer ... .
He said: . The grave of the Prophet (peace and blessings be upon him) is in his house (peace and blessings be upon him), he was buried in his house for two reasons previously mentioned:
The first reason: what was narrated from Abu Bakr (may Allah be pleased with him) that he heard the Prophet (peace and blessings be upon him) saying: . And some scholars weakened this.
And the second: what Aisha mentioned: . But he says: .
"Eid" (festival) is the name for what is customary to do or to visit. For example, if a person customarily does a certain work, he calls that an Eid. For example, if every time the year passes he prepares food and invites people to it and says this is the Eid of the year, the birthday, we call this an Eid because he made it return and repeat.
And of the Eid is that you customarily do something you visit, such as: what some ignorant people do now in the days of Rajab, they call it the Rajab visit, they go from Makkah to Madinah and visit, they claim, the grave of the Prophet (peace and blessings be upon him). Yes, and they call it the Rajab visit, and when they approach Madinah, you hear their shouting. And at first, they used to go from Makkah to Madinah on donkeys specifically. Yes. And when cars came, they went on cars, but some of the extremists go on donkeys to this day. For a period of years, a group of these people gathered to go to Madinah on donkeys, but Prince Ahmad, may Allah reward him with good, when he was the Prince in Makkah, prevented that, prevented that, and abolished their bid'ah (religious innovation). This is from the recurring Eids, also the fact that they customarily visit this place is an Eid.
Which is intended from the words of the Prophet (peace and blessings be upon him), the first, meaning the work that repeats with the repetition of the year, or the place, visiting the place? The apparent is this, meaning its meaning is: do not visit my grave and make it a custom, whether they limit it by the year or by the month or by the week. For the Messenger of Allah (peace and blessings be upon him) prohibited that. And it is only visited for a reason, as if a person arrives from a journey. So he goes to his grave and visits it, or he goes to his grave to remember the Hereafter, like other graves. As for making it a custom, as they also do in Madinah
Every time they pray Fajr, many of them go to the Prophet (peace and blessings be upon him), to his grave, in order to greet him. So they make this a custom every morning, thinking that this is like visiting him in his life. And they did not know that if they greet him in any place, his greeting reaches him (peace and blessings be upon him), their greeting reaches him, but this is from much ignorance.