Secondly: His claim that picture-making does not lead to paganism is invalid, for image-making is one of the greatest means that do lead to idolatry. This is exactly what befell the people of Noah: they depicted their righteous men, hung the images where they gathered, and ended up worshipping those very images—just as recorded in Ṣaḥīḥ al-Bukhārī and elsewhere when commenting on the verse, “And they said, ‘Never abandon your gods; never abandon Wadd, or Suwāʿ, or Yaghūth, or Yaʿūq, or Nasr’” (Q 71:23).

Seventh point: He states that they have broadened the meaning of innovation (bidʿah) in an astonishing way, to the extent that they claim draping curtains over the Noble Rawḍah is an innovation and therefore forbade renewing those curtains.

The answer is as follows:

First: He does not even know what the Noble Rawḍah is. He imagines it to be the Prophetic Chamber, whereas the Rawḍah is inside the mosque—the area between the Prophet’s pulpit and his house, as he ﷺ said, “Between my house and my pulpit is a garden from the gardens of Paradise.” The Prophetic Chamber lies outside the Rawḍah and, before the mosque was expanded, it was outside the mosque altogether.

Second: Curtains cannot possibly be hung over the Rawḍah itself; what he really means is the Prophetic Chamber, which he wishes to treat like the tomb-shrines, draping it as those shrines are draped. This is impermissible.

First (of the detailed reasons): such drapery was never practiced by the righteous predecessors—the Companions, the Followers, and the preferred early generations. No curtains covered it in their time. Second: it is a pathway that leads to polytheism. In fact, covering other walls with curtains is wasteful and should not be done. Al-Mughnī (7/9) makes an exception only for the honored Kaʿbah.