act of worship is part of the Sunnah. But if he happened to pray there without deliberately choosing the place, deliberately seeking it out for worship is not part of the Sunnah. For this reason, most of the Companions did not seek to imitate him in this regard. Even Ibn ‘Umar, may Allah be pleased with them both, despite his fondness for imitating the outward form of the Prophet’s actions, only sought to pray where the Prophet had prayed, not at every place where he had stopped. Accordingly, Ahmad ibn Hanbal permitted this on a limited scale, as Ibn ‘Umar had done. But he, may Allah be pleased with him, prohibited doing it extensively, because it leads to the harmful practice of turning sites associated with the prophets into places of worship—the places known as shrines.

The mosques and shrines introduced into Islam over graves and at such sites are religious innovations introduced by people who did not understand the law of Islam or what Allah sent Muhammad, may Allah bless him and grant him peace, to establish: complete monotheism, devotion sincerely dedicated to Allah alone, and the closing of the avenues to associating partners with Allah that Satan opens for the children of Adam.

Thus, those furthest removed from monotheism, sincere devotion to Allah alone, and knowledge of the religion of Islam are found to show the greatest veneration for places where partners are associated with Allah. Those knowledgeable about the Sunnah and hadith of Allah’s Messenger, may Allah bless him and grant him peace, are more faithful to monotheism and sincere devotion to Allah alone, whereas those ignorant of these are closer to associating partners with Allah and to religious innovations.

This is therefore found among the Rāfidah more than among others, because they are more ignorant than others and more given to associating partners with Allah and to religious innovations. Hence they venerate shrines more than others do and do more than others to ruin mosques. As for the mosques, they do not pray in them