a group of Ahmad’s followers, who held that one may swear by him even though swearing by created beings is forbidden. This is one view reported from Ahmad.

Some of his followers held that, in these two matters, the same ruling applies to the other prophets as to him: some said this concerning swearing by them, and others concerning visiting their graves. Likewise, Abū Muhammad al-Juwaynī and those Shāfiʿī scholars who agreed with him held that the hadith entails a prohibition on travelling to places other than the three mosques.

Other followers of al-Shāfiʿī, Mālik, and Ahmad said that the hadith means that such travel has no particular merit, is not recommended, and does not become obligatory through a vow—not that it is impermissible. This is the view of Shaykh Abū Hāmid, Abū ʿAlī, Abū al-Maʿālī, al-Ghazālī, and others. It is also the view of Ibn ʿAbd al-Barr, Abū Muhammad al-Maqdisī, and those followers of Mālik and Ahmad who agreed with them.

These, then, are the two views found in Muslim scholarly works. The respondent mentioned both and knew of no recognized Muslim scholar who had stated in these works that travelling to visit the graves of the prophets and the righteous is recommended. Had he known of a third view on the matter, he would have reported it. But he knew of none, and to this day he knows of no one who has said this. Many scholars, however, have stated without qualification that visiting the Prophet’s grave, may Allah bless him and grant him peace, is recommended, and some have reported a consensus on this. The respondent did not mention any disagreement over this in his answer, for it is well known, on the basis of explicit textual evidence and consensus, that travelling to the Prophet’s mosque, may Allah bless him and grant him peace, is recommended. Thus, anyone travelling to his grave, if knowledgeable about Islamic law, must intend to travel to