How, then, could it be construed that way when he said it in response to a question and in the course of inquiry and debate?

Moreover, what is understood from the scholars’ statements and the reflections of discerning people is that visitation is not, in itself, an act of worship or obedience. Thus, if someone swore to perform an act of worship or obedience, he would not fulfil his oath through such a visit. However, Judge Ibn Kajj—one of the later scholars of our school—held that a vow to undertake this visitation constitutes an act of devotion binding upon the person making it. He stands alone in this view: neither an explicit textual authority nor a sound analogy supports him.

The unqualified wording of the prophetic report—his saying, may Allah bless him and grant him peace, “Journeys are not to be undertaken,” and the remainder of the hadith—implies that undertaking journeys to places other than those he mentioned is not permissible—or that such journeys are not obligatory or recommended. Whoever does so contravenes the explicit prohibition. Contravening a prohibition is a sin—whether disbelief or something less—depending on the matter prohibited, its obligatory or forbidden status, and the nature of the prohibition. Visitation is more specific in one respect: visitation without undertaking a journey is not prohibited, whereas visitation involving such a journey is prohibited.

In short, what Shaykh Taqī al-Dīn stated, in the form described and examined, merits neither punishment nor reproach. The sovereign’s merciful benevolence is more fittingly expressed by granting him relief and regarding him with compassion and mercy. May the sovereign’s counsels rise ever higher.

Written by Ibn al-Kutubī al-Shāfi'ī, praising Allah for His blessings. End of quotation.