was adjacent to the mosque built to cause harm, in which he was forbidden to stand in prayer.

The point is that Ibn ‘Umar used to visit Qubā’ every week to pray there, following the Prophet, may Allah bless him and grant him peace. Yet neither Ibn ‘Umar nor anyone else, while residing in Medina, would visit the Prophet’s grave, whether weekly or otherwise. Ibn ‘Umar would only visit the grave upon returning from a journey. Many of the Companions—or most of them—would return from their travels without visiting the grave, whether to offer greetings of peace, supplicate, or do anything else. They would not stand beside it, outside the chamber within the mosque, as Ibn ‘Umar used to do. None of them would enter the chamber for that purpose. Indeed, they would enter it only to visit ‘Ā’ishah, may Allah be pleased with her, while she lived there. At that time, those who entered to visit her would greet the Prophet, may Allah bless him and grant him peace, just as they used to greet him when in his presence.

As for greetings of peace that he does not hear, Allah grants those who offer them peace tenfold in return. These include greetings offered to him during prayer and when entering or leaving the mosque. Such greetings are prescribed at every time and in every place. They are superior to greetings offered specifically at his grave, for greetings offered specifically at his grave are of the same kind as those offered to other believers, living or dead.

As for unrestricted, general invocations of peace upon him, the command to offer them is among his distinctive privileges, just as the command to invoke blessings upon him is among his distinctive privileges. There is, however, disagreement about invoking blessings and peace upon others generally, and about invoking blessings upon others in particular. Some have extended this to greetings of peace