The Different Frequencies of Completing the Qur’an

Sheikh Muhammad Moosaa Aal Nasr, one of the salafi scholars of recent times who specialized in the qiraa’aat and Qur’anic sciences, compiled the following beneficial discussion on how often one should complete a reading of the entire Qur’an. Sheikh Muhammad Moosaa was also a long-term student of sheikh al-Albani and limited himself to only using authentic hadith narrations throughout this chapter:

مراتب ختم القرآن
The Different Frequencies of Completing the Qur’an

قال الله تعالى : (فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ) [المزمل 20] .  ـ

Allah said:

فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ

So recite whatever of it is easy for you of the Qur’an [73:20]

عن ابن عمر رضي الله عنهما قال : قال رسول الله (إقرأ القرآن في أربعين) . ـ

Ibn ‘Umar said: Allah’s Messenger said, “Complete the Qur’an in 40 days.”

وعن سعد ابن المنذر أن رسول الله قال : (إقرأ القرآن في ثلاث إن استطعت) . ـ

Sa’d ibn al-Mundhir relayed that Allah’s Messenger said, “Complete the Qur’an in three days if you can.”

و عن عبد الله ابن عمر رضي الله عنهما : أن رسول الله قال : (لم يفقه من قرأ القرآن في أقل من ثلاث) .  ـ

‘Abdullah ibn ‘Umar relayed that Allah’s Messenger said, “Whoever completes the Qur’an in less than three days has not understood it.”

وله شاهد صحيح من حديث عبد الله ابن مسعود عند سعيد بن منصور: (اقرؤوا القرآن في السبع ، ولا تقرؤوه في أقل من ثلاث) . ـ

And in the hadith collection of Sa’eed ibn Mansoor there is an authentic support for this in the hadith of ‘Abdullah ibn Mas’ood, “Complete the Qur’an in seven days, and do not complete it in less than three days.” Continue reading


How the Prophet Would Recite the Qur’an

Sheikh Muhammad Moosaa Aal Nasr, one of the salafi scholars of recent times who specialized in the qiraa’aat and Qur’anic sciences, compiled this beneficial discussion of how the Prophet would recite the Qur’an. Sheikh Muhammad Moosaa was also a long-term student of sheikh al-Albani and limited himself to only using authentic hadith narrations throughout this chapter:

صفة قراءة النبي للقرآن الكريم
How the Prophet Would Recite the Qur’an

قال ابن القيم في [ زاد المعاد (١/٣٣٧) ] : وكان صلى الله عليه وسلم يقطع قراءته ، ويقف عند كل آية فيقول : ( الحمد لله رب العالمين ، ويقف ، الرحمن الرحيم ، ويقف : مالك يوم الدين ) وذكر الزهري أن قراءة رسول الله صلى الله عليه وسلم كانت آية آية ، وهذا هو الأفضل ، الوقوف على رءوس الآيات وإن تعلقت بما بعدها .  ـ

وذهب بعض القراء إلى تتبع الأغراض والمقاصد ، والوقوف عند انتهائها ، واتباع هدي النبي صلى الله عليه وسلم وسنته أولى . وممن ذكر ذلك البيهقي في “شعب الإيمان” وغيره ، ورجح الوقوف على رءوس الآي وإن تعلقت بما بعدها . أ.هـــ.

Ibn al-Qayyim wrote in Zaad al-Ma’aad (1/338):

The Prophet used to pause while reciting, stopping at every ayah. So he would say

الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ

and then pause

الرَّحْمَـٰنِ الرَّحِيمِ

and pause

مَالِكِ يَوْمِ الدِّينِ

al-Zuhri mentioned that the recitation of Allah’s Messenger went one ayah at a time, and this is what is best – pausing before the beginning of each new ayah, even if the meaning of the preceding ayah is linked to it. Continue reading

How the Prophet Explained the Qur’an: Sheikh Muhammad Bazmool

Sheikh Muhammad Bazmool, a professor at Umm al-Qura University in Mecca, wrote the following short discussion on how the Prophet (ﷺ) used to explain the Qur’an:

تعلم معني القرآن العظيم ومعاني السنة النبوية للعمل بذلك في عبادة الله وطاعته، هو الغاية التي يسعى إليها كل مسلم! والعمل بهذه المعاني هو حاصل من كل مسلم بالفعل وبالقوة. ـ

Learning the meanings of the Qur’an and the Sunnah in order to act in accordance with them in worship and obedience to Allah is the goal that every Muslim should work towards! Acting upon these meanings is what is required of every Muslim in his actions and efforts.

ولم يوكل الله بيان معاني القرآن العظيم إلا للرسول صلى الله عليه وسلم؛ قال تعالى: ({وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ } [النحل: 44]. فالرسول صلى الله عليه وسلم مامات إلا وقد بلغ الرسالة وأدى الأمانة، ومن ذلك بيان معاني القرآن الكريم؛ فالرسول فسر القرآن العظيم ، وبين معانيه؛ وذلك على وجوه ؛ ـ

Allah did not entrust anyone except for the Messenger (ﷺ) with explaining the meanings of the Qur’an. He said:

وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

And We revealed the dhikr to you in order that you may make what was sent down to the people clear to them and that they might give thought. [16:44]

And the Messenger (ﷺ) did not pass away until after he had conveyed the message and fulfilled his duty, and one part of that duty was clarifying the meanings of the Qur’an.

So the Messenger explained the Qur’an and clarified its meanings, and this was done in a number of ways: Continue reading

Three Saving Matters and Three Destructive Matters: Khutbah of Imam al-Sa’di

The following khutbah is taken from a collection of the Friday sermons of sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di:

الحمد لله الواحد الأحد ، الفرد الصمد ، الذي لم يلد ولم يولد ، ولم يكن له كفوا أحد ، وأشهد أن لا إله إلا الله وحده لا شريك له في ملكه وسلطانه ، ولا مثل له في أسمائه وصفاته ، وبره وإحسانه ، وأشهد أن محمدا عبده ورسوله ، المؤيد ببرهانه ، اللهم صل وسلم على محمد وعلى آله وأصحابه وأتباعه وأعوانه . ـ

All praise belongs to Allah, the One, the First, the Singular, the Independent – He who neither begets nor is begotten, and there is none like unto Him.

I bear witness that there is no deity worthy of worship except Allah alone, with no partners in His ownership and rule. And there is none like Him in terms of His Names and Attributes or His benevolence and excellence.

And I bear witness that Muhammad is His slave and messenger, who was aided by His miraculous proofs. O Allah, grant Your peace and blessings upon Muhammad and upon his family, companions, followers and supporters.

أما بعد : أيها الناس ، اتقوا الله تعالى ، واسلكوا سبيل السلامة والنجاة ، واحذروا سبل العطب والأمور المهلكات ، فقد قال صلى الله عليه وسلم : « ثلاث منجيات وثلاث مهلكات ، فأما المنجيات : فتقوى الله في السر والعلانية ، والقول بالحق في الرضا والسخط ، والقصد في الغنى والفقر ، وأما المهلكات : فهوى متبع ، وشح مطاع ، وإعجاب المرء بنفسه ، وهي أشدهن » . ـ

To proceed: O people, have taqwa of Allah, and travel the path of safety and salvation, and beware of the routes of loss and the destructive matters. For the Prophet said:

There are three saving matters, and three destructive matters. As for the saving matters, they are 1) having taqwa of Allah in both public and private, 2) speaking the truth whether being pleased or displeased, and 3) being moderate regardless of wealth or poverty. As for the destructive matters, they are 1) desires which are followed, 2) miserliness which is obeyed, and 3) a person’s amazement with himself, and that is the gravest of them.

[Reported by al-Bayhaqi in Shu’b al-Eemaan (#6865) from the hadeeth of Abu Hurayrah]

 فيا له من كلام جامع لمسالك الخيرات ، محذر عن موانع الهلكات . أما تقوى الله في السر والعلانية ، فهي ملاك الأمور ، وبها حصول الخيرات واندفاع الشرور ، فهي مراقبة الله على الدوام ، والعلم بقرب الملك العلام ، فيستحي من ربه أن يراه حيث نهاه ، أو يفقده في كل ما يقرب إلى رضاه . ـ

Oh, how valuable is this comprehensive statement for traveling the path of goodness, cautioning against those destructive impediments! Continue reading

Understanding the Qur’an: Sheikh Muhammad Bazmool

Sheikh Muhammad ibn ‘Umar Bazmool authored the following short article of great benefit:

فهم القرآن

Understanding the Qur’an

أنزل الله سبحانه وتعالى القرآن على رسوله صلى الله عليه وسلم، وبينه له، وأمره ببيانه. قال تعالى: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (17) فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (18) ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ﴾ (القيامة: 17 – 19). وقال تعالى: ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴾ (النحل: 44). فكان هذا هو المصدر الأول لبيان معاني القرآن العظيم وفهمه. ـ

Allah revealed the Qur’an to the Prophet (ﷺ) and He made it clear to him, and He commanded him to clarify it [to others]. Allah said:

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْ‌آنَهُ * فَإِذَا قَرَ‌أْنَاهُ فَاتَّبِعْ قُرْ‌آنَهُ * ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ

Verily, upon Us is its collection and recitation * So when We recite it, follow its recitation * Then indeed upon Us is its elucidation [75:17-19]

And He said:

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ‌ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُ‌ونَ

And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought. [16:44]

So this [i.e. the Prophet (ﷺ)] is the first source for explanations of the Qur’an and understanding it.

وتلقى معاني القرآن عن رسول الله صحابته الكرام، الذين شاهدوا نزول الوحي، واحتفوا بقرائن النزول، ووقائعه وملابساته، مع كونه نزل بلغتهم التي بها يتكلمون، فصار الصحابة هم المصدر الثاني لبيان القرآن الكريم. ـ

And the meanings of the Qur’an were given from the Messenger of Allah to his noble Companions; those who witnessed the sending of the revelation and were taking part in the context, events and circumstances of the revelation. Not to mention that the Qur’an was sent down in their language with which they used to communicate. So therefore, the Companions are the second source for explaining the Qur’an. Continue reading

The Four Stages of Fasting ‘Aashooraa’: Ibn Rajab al-Hanbali

In his book detailing the different activities of the year, Ibn Rajab al-Hanbali wrote the following discussion concerning the Day of ‘Aashooraa’ (the 10th day of the month of Muharram) and its fasting:

وكان للنبي صلى الله عليه وسلم في صيامه أربع حالات: ـ

The Prophet (ﷺ) went through four different stages regarding the fasting of ‘Aashooraa’:

الحالة الأولى: أنه كان يصومه بمكة ولا يأمر الناس بالصوم ففي الصحيحين عن عائشة رضي الله عنها قالت: كان عاشوراء يوما تصومه قريش في الجاهلية وكان النبي صلى الله عليه وسلم يصومه فلما قدم المدينة صامه وأمر بصيامه فلما نزلت فريضة شهر رمضان كان رمضان هو الذي يصومه فترك يوم عاشوراء فمن شاء صامه ومن شاء أفطره وفي رواية للبخاري وقال رسول الله صلى الله عليه وسلم: “من شاء فليصمه ومن شاء أفطر”. ـ

○The First Stage: That he used to fast it in Mecca but he did not command the people to fast. There is a narration in the Saheehayn on the authority of ‘Aa’ishah who said:

The Day of ‘Aashooraa’ was a day that the Quraish used to fast during the times of al-Jaahiliyyah and the Prophet (ﷺ) also used to fast it. Then when he came to al-Madinah he fasted it and he commanded its fasting. Then when the obligation of fasting the month of Ramadan was revealed, it was Ramadan that he fasted and thus he left off the Day of ‘Aashooraa’, so whoever wished could fast it and whoever wished did not have to fast it.

And in the narration of al-Bukhari, “And the Prophet (ﷺ) said, ‘Whoever wishes then let him fast and whoever wishes then do not fast.'”

الحالة الثانية: أن النبي صلى الله عليه وسلم لما قدم المدينة ورأى صيام أهل الكتاب له وتعظيمهم له وكان يحب موافقتهم فيما لم يؤمر به صامه وأمر الناس بصيامه وأكد الأمر بصيامه والحث عليه حتى كانوا يصومونه أطفالهم ففي الصحيحين عن ابن عباس قال: قدم رسول الله صلى الله عليه وسلم المدينة فوجد اليهود صياما يوم عاشوراء فقال لهم رسول الله صلى الله عليه وسلم: ما هذا اليوم الذي تصومونه؟ قالوا: هذا يوم عظيم أنجى الله فيه موسى وقومه وأغرق فرعون وقومه فصامه موسى شكرا فنحن نصومه فقال رسول الله صلى الله عليه وسلم: “فنحن أحق وأولى بموسى منكم” فصامه رسول الله صلى الله عليه وسلم وأمر بصيامه. ـ

○The Second Stage: That the Prophet (ﷺ) came to al-Madinah and he saw the Ahl al-Kitaab fasting it and holding it in high regard, and he was pleased with his having been in accord with them in in the fast which he had not previously ordered the people to do. So he then commanded the people to fast that day and emphasized the command to fast it. He encouraged the people to do so to the extent that even the children would fast it. So there is a report in the Saheehayn on the authority of ibn ‘Abbaas who said: Continue reading

Beware of Opposing the Prophet’s Command: Tafsir ibn Kathir

Near the end of surah al-Nur, Allah says:

لَّا تَجْعَلُوا دُعَاءَ الرَّ‌سُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا ۚ قَدْ يَعْلَمُ اللَّـهُ الَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذًا ۚ فَلْيَحْذَرِ‌ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِ‌هِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

Do not make the calling of the Messenger among yourselves like the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those who oppose the Prophet’s command beware, lest fitnah strike them or a painful punishment. [24:63]

In his famous book of tafsir, Abu’l-Fidaa’ Ismaa’eel ibn Kathir wrote the following regarding this ayah:

قال الضحاك ، عن ابن عباس : كانوا يقولون : يا محمد ، يا أبا القاسم ، فنهاهم الله عز وجل ، عن ذلك ، إعظاما لنبيه ، صلوات الله وسلامه عليه قال : فقالوا : يا رسول الله ، يا نبي الله . وهكذا قال مجاهد ، وسعيد بن جبير . ـ

al-Dhahhaak reported from ibn ‘Abbas: People used to say, “O Muhammad! O Abu’l-Qaasim!”, so Allah forbade them from doing that out of reverence for His prophet (ﷺ). He told them to instead say, “O Messenger of Allah! O Prophet of Allah!”.

Mujaahid and Sa’eed ibn Jubayr reported something similar.

وقال قتادة : أمر الله أن يهاب نبيه صلى الله عليه وسلم ، وأن يبجل وأن يعظم وأن يسود . [ ص: 89 ] ـ

Qataadah said: Allah commanded the people to have respect for His prophet (ﷺ), and that they should honor, revere and hold him as a leader.

وقال مقاتل [ بن حيان ] في قوله : ( لا تجعلوا دعاء الرسول بينكم كدعاء بعضكم بعضا ) يقول : لا تسموه إذا دعوتموه : يا محمد ، ولا تقولوا : يا بن عبد الله ، ولكن شرفوه فقولوا : يا نبي الله ، يا رسول الله . ـ

Regarding Allah’s statement:

لَّا تَجْعَلُوا دُعَاءَ الرَّ‌سُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا

Do not make the calling of the Messenger among yourselves like the call of one of you to another

Muqaatil ibn Hayyaan said: Do not address him by name when you call him, such as saying, “O Muhammad!”, and do not say, “O ibn ‘Abdullah!”; rather, hold him in high regard and say, “O Prophet of Allah! O Messenger of Allah!” Continue reading

Three reasons why it is disliked to fast one or two days before Ramadan: Ibn Rajab

As it comes in both Saheeh al-Bukhari and Saheeh Muslim, Abu Hurayrah narrated that the Messenger of Allah said:

لاَ يَتَقَدَّمَنَّ أَحَدُكُمْ رَمَضَانَ بِصَوْمِ يَوْمٍ أَوْ يَوْمَيْنِ، إِلَّا أَنْ يَكُونَ رَجُلٌ كَانَ يَصُومُ صَوْمَهُ، فَلْيَصُمْ ذَلِكَ اليَوْمَ

None of you should fast a day or two before the month of Ramadan unless he has the habit of (optional) fasting, then in that case he can fast that day.

[al-Bukhari #1983, Muslim #1082, Abu Dawood #2335, al-Tirmidhi #684]

In his chapter on the month of Sha’baan, Ibn Rajab al-Hanbali offers a long and beneficial discussion regarding the different rulings of fasting during the second half of this month leading up to Ramadan. After providing some of the different cases and rulings pertaining to the issue, he summarized and clarified the issue by writing:

وفي الجملة فحديث أبي هريرة هو المعمول به في هذا الباب عند كثير من العلماء ، وأنه يكره التقدم قبل رمضان بالتطوع بالصيام بيوم أو يومين لمن ليس له به عادة ولا سبق منه صيام قبل ذلك في شعبان متصلا بآخره. ـ

So in sum, the hadeeth of Abu Hurayrah is acted upon by many of the scholars regarding this subject, and they disliked the practice of preceding Ramadan with one or two days of voluntary fasting for those for whom [voluntary fasting] was not their regular practice and who had also not done any fasting prior to that in the month of Sha’baan by which to connect that to fasting during its last part.

ولكراهة التقدم ثلاثة معان: ـ

And this aforementioned dislike is for three reasons: Continue reading

A Comprehensive Statement regarding Bid’ah: Imam al-Sa’di

In part of a collection of the fataawa of Imam ‘Abd al-Rahman ibn Naasir al-Sa’di, he discusses the issue of al-bid’ah (innovation) as follows:

مسألة الخامسة العشرة في قول الجامع في البدعة

Issue number Fifteen – A Comprehensive Statement regarding Bid’ah

البدعة : هي الابتداع في الدين ، فإن الدين : هو ما جاء به النبي ﷺ في الكتاب والسنة ، ودلت عليه أدلة الكتاب والسنة ، فهو من الدين ، وما خالف ذلك ، فهو البدعة . هذا هو الضابط الجامع . وتنقسم البدعة بحسب حالها إلى قسمين : بدع إعتقاد ويقال لها : البدع القولية وميزانها قوله ﷺ في الحديث الذي في السنن ( وستفترق هذه الامة على ثلاثة وسبعين فرقة كلها في النار إلا واحدة ، قالوا : من هي يا رسول الله؟ قال: من كان على مثل ما أنا عليه اليوم وأصحابي ) فأهل السنة المحضة السالمون من البدعة الذين تمسكوا بما كان عليه النبي ﷺ وأصحابه في أصول كلها ، أصول التوحيد والرسالة والقدر ، ومسائل الإيمان وغيرها . ـ

al-Bid’ah: it is introducing something new into the deen. For indeed the deen is that which the Prophet (ﷺ) brought in the Book and the Sunnah, and what the evidences of the Book and the Sunnah indicate. So that is from the deen, and whatever opposes that, then that is bid’ah. That is the overarching principle. And bid’ah is divided according to its condition into two categories: 1) innovations of creed, and this is (also) referred to as al-bida’ al-qawliyyah (innovations of speech), and the standard against which this is measured is his (ﷺ) statement:

“This nation will divide into seventy-three sects, all of them in the Hell-fire except one” They said, “Who are they, O Messenger of Allah?” He said, “Those who are upon the likes of what I and my companions are on today.”

So the People of the pure Sunnah who are safe from al-bid’ah are those who cling to what the Prophet (ﷺ) and his companions were upon in regards to all the fundamental matters; the fundamentals of al-Tawheed and messengership and al-Qadr, and the issues of al-eemaan and other than that. Continue reading

Abu Bakr’s and Umar’s visit to Umm Ayman: Sharh al-Nawawi

In his chapter on the virtues on the sahaabah, imam Muslim mentions the following narration concerning the virtues of Umm Ayman:

عَنْ أَنَسٍ، قَالَ قَالَ أَبُو بَكْرٍ رضى الله عنه بَعْدَ وَفَاةِ رَسُولِ اللَّهِ صلى الله عليه وسلم لِعُمَرَ انْطَلِقْ بِنَا إِلَى أُمِّ أَيْمَنَ نَزُورُهَا كَمَا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَزُورُهَا ‏.‏ فَلَمَّا انْتَهَيْنَا إِلَيْهَا بَكَتْ فَقَالاَ لَهَا مَا يُبْكِيكِ مَا عِنْدَ اللَّهِ خَيْرٌ لِرَسُولِهِ صلى الله عليه وسلم ‏.‏ فَقَالَتْ مَا أَبْكِي أَنْ لاَ أَكُونَ أَعْلَمُ أَنَّ مَا عِنْدَ اللَّهِ خَيْرٌ لِرَسُولِهِ صلى الله عليه وسلم وَلَكِنْ أَبْكِي أَنَّ الْوَحْىَ قَدِ انْقَطَعَ مِنَ السَّمَاءِ ‏.‏ فَهَيَّجَتْهُمَا عَلَى الْبُكَاءِ فَجَعَلاَ يَبْكِيَانِ مَعَهَا

Anas reported that after the death of Allah’s Messenger (ﷺ) Abu Bakr said to ‘Umar, “Let us visit Umm Aiman as Allah’s Messenger (ﷺ) used to visit her.” When we came to her, she was weeping. They (Abu Bakr and Umar) said to her, “What makes you weep? What is with Allah is better for the Messenger of Allah (ﷺ).” She said, “I weep not because I do not know of the fact that what is with Allah is better for the Messenger of Allah (ﷺ), but I weep because the revelation which came from the Heaven has ceased to come. This moved both of them to tears and they began to weep along with her.

[Saheeh Muslim #2454]

Imam al-Nawawi, in his commentary on Saheeh Muslim mentions the following points of benefit concerning the permissible and recommended activities which are derived from this hadeeth:

قوله : ( قال أبو بكر بعد وفاة رسول الله صلى الله عليه وسلم لعمر رضي الله عنه : انطلق بنا إلى أم أيمن نزورها ، كما كان رسول الله صلى الله عليه وسلم يزورها ) فيه زيارة الصالحين وفضلها ، وزيارة الصالح لمن هو دونه ، وزيارة الإنسان لمن كان صديقه يزوره ، ولأهل ود صديقه ، وزيارة جماعة من الرجال للمرأة الصالحة ، وسماع كلامها ، واستصحاب العالم والكبير صاحبا له في الزيارة ، والعيادة ، ونحوهما . والبكاء حزنا على فراق الصالحين والأصحاب ، وإن كانوا قد انتقلوا إلى أفضل مما كانوا عليه . والله أعلم .

His statement, “Abu Bakr said to ‘Umar, ‘Let us visit Umm Aiman as Allah’s Messenger (ﷺ) used to visit her.‘” This includes (the permission and/or recommendation of):

-visiting the righteous people and the virtue of that;
-the righteous person visiting those who are less (righteous) than him;
-people visiting those who their friends used to visit and (visiting) the dearly beloved people of their friend;
-a group of men visiting a righteous woman and listening to her speech;
-for the scholar or elder to bring along a companion with him in his visits, habitual activities, etc;
-weeping out of sadness over the loss of righteous people and companions [whether by death or separation], even if they have moved on to a better condition than that which they were previously in.

And Allah knows best.

[Sharh al-Nawawi ‘alaa Saheeh Muslim #2454]