Visiting the Prophet’s (peace and blessings be upon him) grave

Question: I ask for information regarding the authenticity of the following hadiths:
The first:
The second: .
The third: .
This is because they were reported in some books, and a problem arose from them, with scholars differing on two opinions: one that supports these hadiths and one that does not.

Answer: As for the first hadith: Ibn ‘Adi and al-Daraqutni narrated it through the route of ‘Abdullah ibn ‘Umar from the Prophet (peace and blessings be upon him) with the wording: It is a weak hadith; in fact, it has been said to be fabricated, meaning false. This is because its chain contains Muhammad ibn al-Nu‘man ibn Shab al-Bahili from his father, and both are extremely weak. Al-Daraqutni said: The criticism of this hadith is directed at Ibn al-Nu‘man, not at al-Nu‘man. Al-Bazzar also narrated this hadith, and its chain contains Ibrahim al-Ghifari, who is weak. Al-Bayhaqi narrated it from ‘Umar and said: 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 its chain contains the unknown man. Abu Ya‘la narrated it in his Musnad, and Ibn ‘Adi in his al-Kamil, and its chain contains Hafs ibn Dawud, who is weak in hadith.
As for the third hadith: Ibn Abi al-Dunya narrated it from the hadith of Anas ibn Malik (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) with this wording, and its chain contains Sulayman ibn Zayd al-Ka‘bi, who is weak in hadith. Abu Dawud al-Tayalisi narrated it from the hadith of ‘Umar ibn al-Khattab (may Allah be pleased with him) , and its chain contains an unknown narrator.
The distinguished scholar Shaykh Muhammad ibn ‘Abd al-Hadi (may Allah have mercy on him) elaborated on these hadiths and what came regarding their meaning in his book: al-Sarim al-Manki fi al-Radd ‘ala al-Subki. Before him, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) did so in his refutation of al-Akhna‘i. I advise reviewing the two aforementioned books for further knowledge.
Authentic hadiths have been reported encouraging the visiting of graves in general for the sake of taking a lesson, drawing a warning, and making du‘a for the deceased.
As for the hadiths reported specifically regarding visiting the grave of the Prophet (peace and blessings be upon him), they are all weak as mentioned above; in fact, it has been said that they are fabricated. Therefore, if one desires to visit graves, or to visit the grave of the Prophet (peace and blessings be upon him) in a legislated manner for the sake of taking a lesson, drawing a warning, making du‘a for the deceased, 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 (mashru‘), and reward is hoped for him in it.
As for the one who travels specifically for it, or visits it hoping for its blessing and benefit, or sets specific times for its visit, then his visit is an innovation (bid‘ah). No authentic text has been established regarding it, and it was not known from the Salaf of this Ummah. In fact, texts have been reported prohibiting it, such as the hadith: narrated by al-Bukhari and Muslim, and the hadith: narrated by Muhammad ibn ‘Abd al-Wahhab al-Maqdisi (may Allah have mercy on him) in his book: “al-Ahadith al-Mukhtarah.” And may Allah send blessings upon our Prophet Muhammad and his family and his companions.