All the Hadiths that have been reported concerning visiting the Prophet's Grave are Weak

Question

I hope for a beneficial reply concerning the authenticity of the following Hadiths:

The first: "Whoever performs Hajj of the House (the Ka'bah) and he does not visit me, then indeed he has shunned me."

The second: "Whoever visits me after my death, it is as if he visited me during my lifetime."

The third: "Whoever visits me in Al-Madinah seeking reward, I will be an intercessor and witness for him on the Day of Resurrection."

I ask this because these Hadiths are reported in some of the books and problems have occurred because of them. Two different opinions have developed concerning them. One of them supports these Hadiths and the other does not support them.


Answer

In reference to the first Hadith, it was recorded by Ibn 'Adiy and Ad-Daraqutni by way of 'Abdullah bin 'Umar (Radhi Allahu Anhuma) from the Prophet (Sallallahu Alayhi wa Sallam). Its wording is:

"Whoever performs Hajj and he does not visit me, then verily he has shunned me."

And it is a weak Hadith. Actually, it has been said concerning it:

"Verily, it is fabricated," meaning it is an invented lie. This is because in its chain of narration is Muhammad bin An-Nu'man bin Shibl Al-Bahili, who reported it from his father, and both of them are extremely weak narrators. Ad-Daraqutni said: "The criticism against this Hadith is regarding Ibn An-Nu'man and not An-Nu'man (the father)." This Hadith was also recorded by Al-Bazzar and his chain of narration contains Ibrahim Al-Ghifari and he is a weak narrator. Al-Bayhaqi recorded it from 'Umar (Radhi Allahu Anhu) and he (Al-Bayhaqi) said: "Its chain of narration is unknown."

In reference to the second Hadith, it was recorded by Ad-Daraqutni from a man from the family of Hatib, from the Prophet (Sallallahu Alayhi wa Sallam) with this same mentioned wording. In its chain of narration is an unknown man. Abu Ya'la recorded it in his Musnad and Ibn 'Adiy in his Kamil and in its chain of narration is Hafs bin Dawud, and he is weak in Hadith.

In reference to the third Hadith, it was recorded by Ibn Abu Malik (Radhi Allahu Anhu) from the Prophet (Sallallahu Alayhi wa Sallam) by way of Sulayman bin Zaid Al-Ka'bi, and he is weak in Hadith when narrating by way of 'Umar. Also, there is an unknown narrator in its chain.

Concerning this, there are authentic Hadiths reported (concerning visiting graves) for reflection, taking admonition and supplication for the deceased. However, in reference to the Hadiths reported about visiting the grave of the Prophet (Sallallahu Alayhi wa Sallam) specifically, all of them are unauthentic. Actually, it has been said that all of them are fabricated.

Therefore, whoever desires to visit the graves or visit the grave of the Messenger (Sallallahu Alayhi wa Sallam) in a legislated way for reflection, taking admonition, supplicating for the deceased, sending prayers upon the Prophet (Sallallahu Alayhi wa Sallam) and asking Allah to be pleased with his two Companions without traveling or setting out on a journey for that, his visit is legislated and it is hoped that he will be rewarded for it.

However, whoever undertakes a journey and sets out traveling for this visiting, that is not permissible due to the Prophet's (Sallallahu Alayhi wa Sallam) statement:


"Do not undertake a (religious) journey except to three mosques:
The Sacred Masjid (in Makkah), this mosque of mine (in Al-Madinah), and Al-Masjid Al-Aqsa (in Jerusalem).” (Al-Bukhari 1189, Muslim 1397 Ahmad 6/7)

This Hadith was recorded by Al-Bukhari and Muslim. This is due to the Hadith:

Do not take my grave as an 'Eid (place of frequenting or celebration) and do not take your houses as graves (i.e., by not praying in them). Rather, send prayers of blessing upon me, for verily your greetings of peace reach me (from) wherever you are.” (Musnad Abi Yala 469 and Abu Dawud 2.42)

This was recorded by Muhammad bin 'Abdul-Wahid (Dhiya' ud-Deen) Al-Maqdisi in Al-Mukhtarah. And Allah knows best.


Ash-Shaykh Ibn Baz (Rahimahullah)

Reference: Fatawa Islamiyah Volume 4 Pages 313-316