invoking blessings upon him and praying for him, so he said to the man (1): “Do not do that, for the Messenger of Allah ﷺ said, ‘Do not turn my dwelling into a festival, and do not make your houses like graves. Send blessings upon me wherever you are, for your blessings reach me.’” (2)

This is a mursal report, and the proof Ḥasan relied upon in his legal opinion is of little weight. Whoever stands humbly at the sacred chamber, offering greetings and blessings upon his Prophet—how fortunate he is! He has perfected the etiquette of visiting, displayed the finest humility and love, and performed an act of worship greater than that of someone who sends blessings upon him from his own land or during his prayer. The visitor gains both the reward of the visit and of invoking blessings, whereas one who blesses him elsewhere gains only the reward of the blessings. Whoever sends one blessing upon him, Allah sends ten upon that person. Yet if someone visits him—may Allah’s blessings be upon him—while behaving improperly, or prostrates toward the grave, or does anything not prescribed, that person has mixed good with wrong; he should therefore be taught gently, for Allah is All-Forgiving, Most Merciful.

By Allah, no agitation comes over a Muslim—no loud cries, kissing of the walls, or copious weeping—except out of love for Allah and His Messenger; and that love is the criterion that separates the people of Paradise from the people of Hell. Visiting his grave is among the noblest acts of devotion. As for travelling to the graves of the prophets and the righteous, even if we concede that it is not permitted because of the general wording of his statement—may Allah’s blessings be upon him—“Do not undertake a journey except to three mosques” (3), then travelling to our Prophet ﷺ