and wishes to supplicate for himself, he should not face the grave, but rather the qiblah (direction of prayer).” They differed, however, over whether he should face the qiblah or the grave while greeting him with peace. Abū Hanīfah said that he should face the qiblah, while Mālik, al-Shāfi‘ī, and Ahmad said that he should face the grave.

This is based on his saying, may Allah bless him and grant him peace:

“O Allah, do not make my grave an idol that is worshipped.”

And his saying, may Allah bless him and grant him peace:

“Do not make my grave a place of recurring gatherings.”

And his saying, may Allah bless him and grant him peace:

“May Allah curse the Jews and Christians: they took the graves of their prophets as places of prayer”—warning against what they had done.

And his saying, may Allah bless him and grant him peace:

“Those before you used to take graves as places of prayer. Beware! Do not take graves as places of prayer, for I forbid you to do so.”

For this reason, the early generations agreed that one should not touch any grave, whether that of a prophet or anyone else, or rub oneself against it. Nor is it recommended to pray beside it or deliberately seek it out to supplicate beside it or through it. These practices were among the causes of associating partners with Allah and worshipping idols. As Allah Most High says:

“And they said, ‘Never abandon your gods; never abandon Wadd, Suwā‘, Yaghūth, Ya‘ūq, or Nasr.’”

A group of the early generations said: These were righteous men among Noah’s people. When they died, the people remained in devotion at their graves, then fashioned statues of them and worshipped them.

These and similar practices constitute the “innovative visit” and are of the same nature as the religion of the Christians and the polytheists. This is when the visitor’s purpose is to have his supplication answered at the grave, or to supplicate to the deceased, seek his aid, and ask him for something, or