Ziyāra of the Messenger of Allah (PBUH&HP) in particular has been the subject of some discussions. Many narratives are related in regard to ziyāra of Messenger of God being recommended and its benefits.
Based on Narrations, the reward for ziyāra of the Messenger’s grave is equivalent to the reward of visiting him during his lifetime and also it is considered equivalent to performing two hajjes or equivalent to one hajj accompanying the Prophet (PBUH&HP).
Also promises of his intercession and his companionship at the Resurrection Day have been given to the pilgrim. Another hadith states that one who performs hajj and intentionally avoids ziyāra of the Messenger of God, has unfaithfully troubled and oppressed him.
Moreover, Muslims’ conduct in many periods has been that they went to ziyāra of the Prophet’s grave either before or after hajj. They used to go for ziyāra of the Prophet (PBUH&HP) while enduring hardships and traveling long distances, they considering this practice closeness-seeking and obedience. This continuous conduct indicates the desirability of this behavior in the eyes of all Muslims.
Conduct of the companions and the successors and the AhlulBayt too, verify the permissibility of ziyāra of the Prophet (PBUH&HP). Different Sunni sects hold a consensus regarding desirability of the Prophet’s ziyāra and some have considered its istehbab as highly emphasized upon.
In addition, ziyāra of the people of grave is veneration and honoring of the visited. Since the honoring of the Prophet (PBUH&HP) is obligatory, his ziyāra is thus not only permitted but it is praiseworthy and recommended.
Pilgrimage “Ziyāra” from the Viewpoint of the Holy Quran, Hadiths and Theological Discourses-An Entry from Encyclopaedia of the World Islam [p 15-16].
Author: Maryam Kiani Farid
Translated by Mojganeh Saffarnia.