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Fatwa CenterMy intercession will be guaranteed for the one who visits my grave
Question
Assalamu alikum, the hadith which states "My intercession become compulsory for the one who visited my grave". I have read subki, Sakhawi, Abdul Haq authenticated this hadeeth while most of the muhadditheen said this is weak, but my main concern is, what is the stance of Imam ad-Dahabee? Imam ad-Dahabee ra rejected this narration in[Meezan al-Aitedaal 6/567] But Skhawi ra claimed that ad-Dhahabee said: all of the chains of the hadith of visitation have some weakness but they strengthen each other because none of the narrator was accused for lying [Maqasid al-Hasana] Is this correct that Dahabee ra said this? And what should be the response to this statement.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu ‘alayhi wa sallam, is His slave and Messenger.
This statement, which was reported by As-Sakhaawi from Ath-Thahabi was indeed mentioned by Ath-Thahabi with the same meaning in his well-known history book entitled “Taareekh Al-Islam.” He reported this Hadeeth [in the above book] with its chain of narrators while talking about the biography of Abdullaah Ibn ‘Umar Al-‘Umari, the brother of Obaydullaah Ibn 'Umar (Ibn Hafs Ibn ‘Aasim Ibn ‘Umar), then he said: “It was singularly reported by Moosa (i.e. Ibn Hilaal Al Abdi Al-Basri).” Besides, Ibn ‘Adiyy said: “I hope that he is acceptable.” But Al-‘Uqayli said: “His Hadeeth is neither Saheeh [sound] nor is there another narrator for it except him.” Then, he mentioned the Hadeeth with other chains of narrators and then he said: “The same Hadeeth was narrated by Al-Qaadhi Al-Muhaamili from ‘Ubayd, and it is a Munkar (denounced) Hadeeth."
“We have mentioned in this Chapter that weak narrations strengthen each other because none of their narrators were accused of lying…Then, he said: “I reported the Ahaadeeth of visiting the Prophet’s grave in a Juz’u (a booklet containing a number of Ahaadeeth about a specific subject.” [End quote]
Hence, the fact that Ath-Thahabi classified this Hadeeth as Dha’eef [weak] does not contradict that he strengthens the Ahaadeeth of visiting the Prophet’s grave due to its other routes of narration that support it, as can be understood from his previous statements.
It should be mentioned here that visiting the Prophet’s grave is something confirmed by the general saying of the Prophet 
: "…but you may now visit them (i.e. the graves), for it reminds you of the Hereafter.” [Ahmad and Muslim]
Therefore, visiting the Prophet’s grave is more appropriate to be included in this Hadeeth, as mentioned by Shaykh Ibn ‘Uthaymeen 
. Hence, there is no controversy over this issue, in principle, whether or not these Ahaadeeth are authentic.
Nonetheless, it should be mentioned that if this visit [of the grave of the Prophet] necessitates a travel, then it should be as part of the visit of the Prophet’s mosque and not an independent visit, i.e. this travel should not be in order to visit the grave purposely. For more benefit, please refer to Fataawa 86597 and 121560.
Allaah Knows best.
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