Hazrat Mullah Ali Qaari Rah, the famous aalim and Muhaddith has written that besides a few that are not authoritative who hold a different view the consensus of the Muslims is that to visit (Ziyaarat) Rasulullah Sal’am is an important act of piety. It is also a most desirable form of Ibaadat, a very successful way of attaining spiritual heights and an encouraging reason for an acceptable intercession. Some ulama have said that it is waajib (obligatory) upon that person who has the means to reach there. Hazrat Allama Shaami Rah, relates this same view from Hazrat Ibn Hajar Rah. To avoid going there is sheer negligence and carelessness. Some Maalikis have said that to go to reside in Madina is more desirable than to go to stay in Mecca.
In Durre Mansoor it is stated: ‘to visit the tomb of Rasulullah Sal’am is desirable. In view of Rasulullah Sal’am’s countless favors on the Ummat and the hopes that are expected from Rasulullah Sal’am after death, it is indeed unfortunate if his ziyaarat is not made inspite of having the means. To miss the great honor of Ziyaarat and to offer excuses is being neglectful and careless. In view of certain ahaadith some ulama have said that the intention made for the journey must be to visit the Masjid-un-Nabawi and not the grave of Rasulullah Sal’am. The consensus of the four Mazhabs is that is mustahab to visit the grave of Rasulullah sal’am. We have already quoted Hazrat Mullah Ali Qaari Rah, reference from authoritative Hanafi books at the outset of this chapter.
Hazrat Imaam Nawawi Rah, the famous Shafi’ee Imaam writes in his book on Haj: ‘when Haj had been performed then with the intention of Ziyaarat of Rasulullah Sal’am tomb one should proceed to Madina, because of Rasulullah Sal’am grave is from the important forms of worship and is most rewardful.
The Maaliki mazhab mentions in ‘Anwaar-Saati’aa’ that to visit the tomb of Nabi Sal’am is a desirable sunnah, which is required and approved by the Shariat. It is very highly esteemed as a means to gaining the nearness of Allah: Hazrat Qazi Iyaaz Maaliki Rah, has written in the ‘Shifa’ that he Ziyaaarat of the tomb of Rasulullah Sal’am is a unanimously accepted sunnah. Some Maaliki ulama have said it is waajib. Qastalani Rah has quoted Hazrat Abu Imraan Faarsi Rah in ‘Mawaahib’ of holding this opinion.
‘Mughni’ the famous book of the Hanabla mazhab states it is mustahab to visit the tomb of Rasulullah Sal’am because Hazrat Ibn Umar R.A. has related that Rasulullah Sal’am said: “The person who performs Haj then visits my grave, is like he who has visited me during my lifetime”. In another hadith it is said: ‘Whoever visits my grave, my intercession for him becomes obligatory’. Hazrat Imaam Ahmad R.A. has quoted this hadith of Rasulullah Sal’am in which he has said: ‘Whoever says salaam to me at my grave, I answer his salaam (salutation)’. In ‘Sharh-e-Kabeer’ which is an authoritative book of the Hanbali mazhab it is written: ‘When Haj has been performed then it is mustahab that the tomb of Rasulullah Sal’am and the tombs of his two companions (Hazrat Abu Bakr R.A. and Hazrat Umar R.A) be visited. Thereafter the same ahaadith were quoted as are quoted in the ‘Mughni’.
In the famous Hanbali text ‘Daleel-al-Taalib’ after the chapter on Haj it is stated: ” it is masnoon (sunnat) to visit the tomb of Rasulullah Sal’am and his two companions”. In ‘Nailul Ma’aarib’ which is the commentary of the above work it is explained: ‘obviously to visit these tombs it is mustahab to travel to Madina. Because how will it be possible for a Haji to perform this Ziyaarat without travelling to Madina. Similarly in the Hanbali kitaab ‘Rowdhul Murabbaa’ it is written: ‘It is mustahab to visit the sacred tomb of Rasulullah Sal’am and the tombs of his two companions, because it is related in the Hadith: “The person who performs Haj then visits my grave, is like he who has visited me during my life time.”
From the above it is clear that this matter has the consensus of the four Imaams. Many ahaadith encouraging this Ziyaarat are related from Rasulullah Sal’am.