—save for a few. Yet those who call upon Allah while in dire straits are subject to an immense temptation. Because the very harm and trial for which praying at graves was prohibited is fully present in their case, the ban applies to them all the more emphatically. This is plain to anyone who has sound understanding of Allah’s religion, who recognizes what the ḥanīfiyyah—pure devotion to Allah alone—has brought, and who perceives the perfection of the Sunnah of the leader of the God-fearing in affirming pure monotheism and blocking every path that leads to shirk.

Second: Intentionally going to graves in order to supplicate there, and expecting one’s prayer to be answered more readily in that spot than elsewhere, is a practice neither Allah nor His Messenger ever legislated. None of the Companions, the Successors, the leading imams, or the early scholars and righteous ever did so or even mentioned it. Whatever is reported in this regard comes only from certain later figures, after the second Islamic century.

The Companions of the Messenger of Allah (peace and blessings be upon him) endured drought on several occasions and were struck by other calamities besides. Why, then, did they not come to the Prophet’s grave to seek rain or relief? Rather, ʿUmar went out with al-ʿAbbās and sought rain through his supplication; he did not seek it at the Prophet’s grave.

It is even related that ʿĀ’ishah (may Allah be pleased with her) uncovered the Prophet’s grave so that rain might fall upon it—because mercy descends upon his resting place—yet she neither performed the rain-seeking prayer there nor sought relief at the site.

For this very reason, when the Prophet’s chamber was rebuilt in the era of the Successors—may my father and mother be sacrificed for him—they left an opening at its top facing the sky. That opening remains to this day, with a covering placed over it.