Presenting oneself in the court of Rasulullah (sallallahu ‘alaihi wasallam) is one of the greatest acts of worship, for which great rewards and virtues have been promised.
Hereunder are a few authentic ahaadeeth regarding its virtues:
1. “My intercession becomes necessary for the one who visits my grave.” (Sunan Daaraqutni #2695/Shu‘abul Imaan #3862. Graded as “saheeh” by a group of hadeeth scholars – Sharhush Shifaa lil Qari vol. 2, pg. 149)
2. “Visiting me after my death is akin to visiting me during my lifetime.” (Sunan Daaraqutni #2694/Shu‘abul Imaan #3855. Ibnu Katheer [rahimahullah] has classified its chains as “saheeh” – Musnadul Farooq vol. 1, pg. 328)
3. “The one who visits me with this being his sole intention will be in my company on the day of Qiyaamah.” (Shu‘abul Imaan #3856. Classified as “jayyid” by Subki [rahimahullah] in Shifaaus Siqaam pg. 135)
(A detailed discussion on the authenticity of these narrations can be seen in the book Shifaaus Siqaam li Ziyaarati Khairil Anaam of the hadeeth master Taqiyyud Deen Subki [rahimahullah)] and other detailed works on this subject.)
Practice of the Entire Ummah:
Together with the virtues, visiting the Raudha Mubaarak has always been the practice of the Ummah since the time of the Sahaabah (radiyallahu ‘anhum).
Mulla ‘Ali Qari (rahimahullah) – the great qari, mufassir, muhaddith and faqeeh – writes: “Visiting Rasulullah (sallallahu ‘alaihi wasallam) is one of the greatest acts of worship, most virtuous of deeds, most promising means of attaining high ranks and is close to the position of the compulsory acts according to the consensus of the Muslims, regardless of those who oppose this view.” (Manaasik Mulla ‘Ali Qari pg. 502)
By this last statement Mulla ‘Ali Qari (rahimahullah) refers to some people who do not ascribe to any mazhab. Under the pretext of “directly” following the Quraan and hadeeth they contradict the entire Ummah and baselessly claim that it is impermissible to travel to Madeenah Munawwarah with the intention of visiting Rasulullah (sallallahu ‘alaihi wasallam). However, this view is against the practice of the Sahaabah (radhiyallahu ‘anhum) and Taabi‘een (rahimahumullah) and is the direct result of abandoning the following of the illustrious Imaams of fiqh. Therefore the safest method is to follow the Quraan and hadeeth according to their profound understanding and not our ‘misunderstanding’.