Hadiths on: Whoever performed Hajj to the House but did not visit me, and whoever visited me after my death, and whoever visited me in Madinah with the intention of seeking reward
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Fatwa No. ( 705 ):
Q: I hope you will inform me about the authenticity of the following hadiths: The first: . The second: Sunan ad-Daraqutni 12:242 . The third: ; because they are found in some books, and a problem has arisen from them, and there is disagreement on two opinions: one that supports these hadiths, and the other that does not support them?
A: As for the first hadith: it was narrated by Ibn 'Adi and al-Daraqutni through the route of 'Abd Allah ibn 'Umar , from the Prophet (peace and blessings be upon him) with the wording: It is a weak hadith, and it has even been said that it is fabricated, meaning: false. This is because in its chain is Muhammad ibn al-Nu'man ibn Shab al-Bahili from his father, and both of them are very weak. And al-Daraqutni said: The criticism of this
The hadith is on Ibn al-Nu'man , not on al-Nu'man . Al-Bazzar also narrated this hadith, and in its chain is Ibrahim al-Ghifari , who is weak. Al-Bayhaqi narrated it from 'Umar , saying: "And its chain is unknown." As for the second hadith: Al-Daraqutni narrated it from a man from the family of Hatib , from Hatib , from the Prophet (peace and blessings be upon him) with this wording, and in its chain is the unknown man. Abu Ya'la narrated it in his Musnad, and Ibn 'Adi in his al-Kamil, and in its chain is Hafs ibn Abi Dawud , who is weak in hadith. As for the third hadith: Ibn Abi al-Dunya narrated it through the route of Anas ibn Malik , from the Prophet (peace and blessings be upon him) with this wording, and in its chain is Sulayman ibn Zayd al-Ka'bi , who is weak in hadith. Abu Dawud al-Tayalisi narrated it through the route of 'Umar , and in its chain is an unknown person. Now, authentic hadiths have come regarding the encouragement to visit graves in general, for the sake of taking a lesson, being admonished, and making du'a for the deceased. As for the hadiths that came specifically regarding visiting the grave of the Prophet (peace and blessings be upon him), they are all weak, and it has even been said that they are fabricated. So, whoever desires to visit graves, or to visit the Messenger (peace and blessings be upon him) in a legislated manner for the sake of taking a lesson, being admonished, making du'a for the dead, sending blessings upon the Prophet (peace and blessings be upon him), and expressing satisfaction with his two companions, without traveling specifically for it or initiating a journey for that purpose, then his visit is prescribed, and reward is hoped for him in it. And whoever travels for it or initiates a journey for it, then his visit is an innovated visit for which no authentic text exists, and
not known from the Salaf of this Ummah. Rather, texts have come forbidding it, such as the hadithBulugh al-Maram 5:58 narrated by al-Bukhari and Muslim . And success is from Allah. And may Allah send blessings and peace upon our Prophet Muhammad, his family, and his companions.
Q: I hope you will inform me about the authenticity of the following hadiths: The first:
Whoever performs Hajj to the House and does not visit me has wronged me
من حج البيت ولم يزرني فقد جفانيWhoever visits me after my death is as if he visited me in my lifetime
من زارني بعد موتي فكأنما زارني في حياتيWhoever visits me in Madinah seeking reward will be my intercessor and witness on the Day of Resurrection
من زارني بالمدينة محتسبًا كنت له شفيعًا شهيدًا يوم القيامةA: As for the first hadith: it was narrated by Ibn 'Adi and al-Daraqutni through the route of 'Abd Allah ibn 'Umar , from the Prophet (peace and blessings be upon him) with the wording:
Whoever performs Hajj and does not visit me has wronged me
من حج ولم يزرني فقد جفانيThe hadith is on Ibn al-Nu'man , not on al-Nu'man . Al-Bazzar also narrated this hadith, and in its chain is Ibrahim al-Ghifari , who is weak. Al-Bayhaqi narrated it from 'Umar , saying: "And its chain is unknown." As for the second hadith: Al-Daraqutni narrated it from a man from the family of Hatib , from Hatib , from the Prophet (peace and blessings be upon him) with this wording, and in its chain is the unknown man. Abu Ya'la narrated it in his Musnad, and Ibn 'Adi in his al-Kamil, and in its chain is Hafs ibn Abi Dawud , who is weak in hadith. As for the third hadith: Ibn Abi al-Dunya narrated it through the route of Anas ibn Malik , from the Prophet (peace and blessings be upon him) with this wording, and in its chain is Sulayman ibn Zayd al-Ka'bi , who is weak in hadith. Abu Dawud al-Tayalisi narrated it through the route of 'Umar , and in its chain is an unknown person. Now, authentic hadiths have come regarding the encouragement to visit graves in general, for the sake of taking a lesson, being admonished, and making du'a for the deceased. As for the hadiths that came specifically regarding visiting the grave of the Prophet (peace and blessings be upon him), they are all weak, and it has even been said that they are fabricated. So, whoever desires to visit graves, or to visit the Messenger (peace and blessings be upon him) in a legislated manner for the sake of taking a lesson, being admonished, making du'a for the dead, sending blessings upon the Prophet (peace and blessings be upon him), and expressing satisfaction with his two companions, without traveling specifically for it or initiating a journey for that purpose, then his visit is prescribed, and reward is hoped for him in it. And whoever travels for it or initiates a journey for it, then his visit is an innovated visit for which no authentic text exists, and
not known from the Salaf of this Ummah. Rather, texts have come forbidding it, such as the hadith
One should not undertake journeys except to three mosques: al-Masque al-Haram (in Makkah ), the Aqsa mosque, or this mosque (in Madinah).
لا تشد الرحال إلاَّ إلى ثلاثة مساجد: المسجد الحرام، ومسجدي هذا، والمسجد الأقصى
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.