The sixth ground:

Visitation is of three kinds: one which scholars agree is recommended, one which they agree is forbidden, and one concerning which they disagree. The response mentions all three kinds. These people did not distinguish between matters of consensus and matters over which scholars disagree. Nor did they mention that matters over which scholars disagree must be referred to Allah and the Messenger. Rather, they deemed them rejected merely on their own say-so. This is invalid by consensus, and a judgment based on it is likewise invalid by consensus.

The respondent merely mentioned that both groups agree that travel is not recommended when undertaken solely to visit the grave of one of the prophets or righteous people. This is generally not the case with the grave of the Prophet, may Allah bless him and grant him peace, for anyone acquainted with Islamic law will necessarily intend to visit the mosque along with the grave—especially knowing that he, may Allah bless him and grant him peace, said:

“A prayer in this mosque of mine is better than a thousand prayers in any other mosque, except the Sacred Mosque.”

For this reason, a group of scholars cited this hadith as evidence that visiting his grave is recommended. The respondent did not state that there is consensus that this kind of visitation, undertaken by someone who knows Islamic law, is not recommended. How could he say that, when scholars explicitly describe it as recommended?

The seventh ground:

The consensus that visitation is a sunnah and a virtuous act is not a consensus concerning everything called visitation, nor a consensus on this wording. Rather, it is a consensus concerning the rights Allah has prescribed for him in his mosque. There are two views on whether it is disliked to call this a visit to his grave. Much of what is called visiting his grave is disputed or forbidden