One of the means of protecting Tawhid

In The Name of Allah, The Most Merciful, The  Bestower of Mercy.

Aa’ishah, may Allah be pleased with her, said: Allah’s Messenger, peace and blessings of Allah be upon him, said: “May Allah curse the Jews and Christians [i.e. those amongst them who corrupted the religion of their prophets], because they took the graves of their Prophets as places of worship”. Then Aa’ishah said, “Had that not been the case, his grave would be in an open place, but he feared that it would be taken as a place of worship”. [Al-Bukhari 1330]

Imam Muhammad Naasiruddeen Al-Albani, may Allah have mercy upon him said: 

The statement of Aa’Ishah clearly shows why the Prophet was buried in his house and that was to prevent the one who would build a Masjid over him. And it is not permissible to use this as evidence to bury others in a house and what supports this is that it is in opposition to the initial Islamic practice, because the Sunnah (legislates) that the deceased are buried in the graveyards. This is why Ibn Urwah, may Allah have mercy upon him, stated in Al-Kawakib Ad-Daraaree that to be buried in the graveyards of the Muslims was more pleasing to Abu Abdillah (Imam Ahmad) than being buried in the houses, because it poses lesser harm to those who are alive [i.e. a safeguard against grave worship].

And if it is said, “The Prophet’s grave is in his house as well as the graves of his two companions (i.e. Abu Bakr and Umar)”, so we say, “Aa’ishah said that the Prophet asked to be buried in his house so that his grave is not taken as a place of worship, because he used to bury his companions at Al-Baqee (i.e. the graveyard) and his practice is more worthy to be followed than that of others. His companions knew that he- in particular – was to be buried in his house, because he said: “The Prophets are to be buried where they die”. This protects [the place they are buried from too much noise] and distinguishes them from other people”. [1]  

The late Mufti of Saudi Arabia Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said: Shrines are graves and the Prophetic tradition regarding this matter is that graves are to be raised a hand span from the ground, so that they are recognised as graves and not degraded. This is why in the hadith of Sa’d Bin Abee Waqqaas it is reported that the grave of the Prophet raised a hand span and Sa’d also gave orders that the same should be done to his grave. As for building over them, taking them as Masajid and building domes, this is not permissible. According to the people of knowledge, this is evil, an innovation in religion and one of the means to Shirk. And due to this the Prophet stated in an authentic hadith:

“The curse of Allah is upon the Jews and Christians [i.e. those Jews who deviated from the pure message of Musa and those Christians who deviated from the pure message of the Messiah], because they took the graves of their Prophets as places of worship”

And in a hadith in Saheeh Muslim, the Prophet, peace and blessings of Allah be upon him, forbade from plastering graves, used as sitting places and building over them. Therefore, it is not permissible to build over graves – neither mosques nor domes, nor other than them, and also they are not to be plastered, because indeed this is one of the means to Shirk – one of the means, because it may be exalted, invoked besides Allah and help sought from it, thus shirk occurs. Building over graves- placing domes, mosques and lamps over them are from the means to Shirk, and this is why the Prophet warned against it and cursed those who do so. It is incumbent that Muslims are warned against this and that they do not build over a grave – neither a Masjid nor other than it, neither a dome nor plastered, nor place lamps on them nor shrouded. All this is not permissible, rather it is from the means to Shirk…. [2]

Who Included The Grave of The Prophet In The Masjid?

 Shaikh Abdul Waahid Abu Khadeejah, may Allah preserve him, stated as follows: The grave of the Prophet (salallāhu ‘alaihi wasallam) was initially outside of his Mosque in Madeenah – the fact is that his house was next door to the Mosque and that is where he was buried after his death. Later, in the time of the rule of Waleed Ibn Abdul-Malik he commanded that the Mosque be expanded, and thus the house of the Prophet (salallāhu ‘alaihi wasallam) was included into the Mosque as it was extended. This occurred at the displeasure of the Scholars – and they hated it – from them, Sa’eed Ibn Al-Musayyib (died 94H). [3]

[1] An Excerpt from Tahdheer As-Saajid Min Itti-khadh Al-Qubur Masajid. pages 14-15

[2] https://binbaz.org.sa/fatwas/16337/%D8%AD%D9%83%D9%85-%D8%A8%D9%86%D8%A7%D8%A1-%D8%A7%D9%84%D8%A7%D8%B6%D8%B1%D8%AD%D8%A9-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%82%D8%A8%D9%88%D8%B1. paraphrased

[3] https://www.abukhadeejah.com/decisive-proofs-against-the-sufis-who-take-graves-as-places-of-worship-the-condemnation-of-the-one-who-worships-allah-at-the-grave-of-a-righteous-man-so-how-much-worse-is-the-one-who-actually-worsh/ ]