(1)

ثنا القاضي المحاملي نا عبيد الله بن محمد الوراق نا موسي بن هلال العبدي عن عبيد الله بن عمر عن نافع عن بن عمر قال قال رسول اللّٰه صلي اللّٰه عليه وسلم من زار قبري وجبت له شفاعتي

‘Abdullah ibn ‘Umar stated that God’s Messenger said: “He who visited my grave, my intercession will become mandatory for them.”1

Following is the schematic illustration of the isnad of this narrative’s variants:

About Musa ibn Halal al-‘Abdi, al-Dhahabi records: Abu Hatim says that he is majhul; al-‘Uqayli says la yutaba‘u ‘ala hadithihi; Ibn ‘Adi says arju ‘annahu la ba’sa bihi. Al-Dhahabi himself calls the narrative under discussion as munkar while regarding to him to be salih al-hadith.2 

 (2)

حدثنا أَحْمَدُ بن رِشْدِينَ ثنا عَلِيُّ بن الْحَسَنِ بن هَارُونَ الأَنْصَارِيُّ ثنا اللَّيْثُ بن بنتِ اللَّيْثِ بن أبي سُلَيْمٍ قال حَدَّثَتْنِي جَدَّتِي عَائِشَةُ بن بنت يُونُسَ امْرَأَةُ اللَّيْثِ عن لَيْثِ بن أبي سُلَيْمٍ عن مُجَاهِدٍ عَنِ بن عُمَرَ قال قال رسول اللَّهِ صلى اللَّهُ عليه وسلم من زَارَ قَبْرِي بَعْدَ مَوْتِي كان كَمَنْ زَارَنِي في حَيَاتِي

‘Abdullah ibn ‘Umar stated that God’s Messenger said: “He who visited my grave alter my death is like one who visited me during my lifetime.”3 

Following is the schematic illustration of the isnad of this narrative:

 Al-Haythami says that he does not know who has written his biography.4

It may however be noted that Ibn Hibban has mentioned him in his Al-Thiqat.5

 (3)

حدثنا عَبْدَانُ بن أَحْمَدَ ثنا عبد اللَّهِ بن مُحَمَّدٍ الْعَبَّادِيُّ الْبَصْرِيُّ ثنا مُسْلِمُ بن سَالِمٍ الْجُهَنِيُّ حدثني عُبَيْدُ اللَّهِ بن عُمَرَ عن نَافِعٍ عن سَالِمٍ عَنِ بن عُمَرَ قال قال رسول اللَّهِ صلى اللَّهُ عليه وسلم من جَاءَنِي زَائِرًا لا يَعْلَمُهُ حَاجَةً إِلا زِيَارَتِي كان حَقًّا عَلَيَّ أَنْ أَكُونَ له شَفِيعًا يوم الْقِيَامَةِ

 ‘Abdullah ibn ‘Umar stated that God’s Messenger (sws) said: “He who came to visit me and had no other intention but this visitation, it is incumbent upon me that become his intercessor on the Day of Judgement.”6

Following is the schematic illustration of the isnad of this narrative’s variants:

About Muslim ibn Salim also called Maslamah ibn Salin, Abu Da’ud Sijistani says that he is laysa bi thiqah;7 Al-Haythami and Ibn Hajarregards him to be da‘if. 8

 (4)

حدثنا أبو داود قال حدثنا نوار بن ميمون أبو الجراح العبدي قال حدثني رجل من آل عمر عن عمر قال سمعت رسول الله صلى الله عليه وسلم يقول من زار قبري أو قال من زارني كنت له شفيعا أو شهيدا ومن مات في أحد الحرمين بعثه الله من الآمنين يوم القيامة

‘Umar stated: “I head God’s Messenger say: ‘He who visited my grave or visited me, I will be his intercessor or witness. And he who died in any of the two Harams, God will raise him among the faithful on the Day of Judgement.’”9

Following is the schematic illustration of the isnad of this narrative’s variants:

The narrative is broken because of an unknown narrator.

(5)

حدثنا عبد الله بن محمد بن عبد العزيز نا أبو الربيع الزهراني نا حفص بن أبي داود عن ليث بن أبي سليم عن مجاهد عن بن عمر قال قال رسول الله صلى الله عليه وسلم من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي

‘Abdullah ibn ‘Umar stated that God’s Messenger (sws) said: “He who offered the hajj and thereafter visited my grave after my death is as if he visited me during me lifetime.”10

Following is the schematic illustration of the isnad of this narrative’s variants:

Following is the jarh on Hafs ibn Sulayman recorded by al-Mizzi: in the opinion of ‘Abd al-Rahman ibn Abi Hatim, ‘Abd al-Rahman ibn Yusuf ibn Khirash and Imam Muslim he is matruk al-hadith. Al-Bukhari comments on him as tarakuhu. ‘Ali ibn al-Madini and Abu Zur‘ah regard him to be da‘if al-hadith. In the opinion of Yahya ibn Ma‘in, as quoted by Abu Qudamah Sarakhsi and ‘Uthman ibn Sa‘id al-Darimi, he is laysa bi thiqah. Al-Nasa’i also regards him to be laysa bi thiqah. Salih ibn Muhammad al-Baghdadi says that the Ahadith narrated by him are not worth writing as primary evidence and all of them mention unfamiliar things in religion. ‘Abd al-Rahman ibn Yusuf ibn Khirash says that he is a great liar and forges Ahadith. Yahya ibn Ma‘in also regards him to be a great liar.11

It may be noted that as specified in the variant recorded by Ibn ‘Adi, Hafs ibn Sulayman and Hafs ibn Abi Da’ud are the same.12

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1. Al-Daraqutni, Sunan, vol. 2, 278, (no. 194). See also: Muslim, Al-Kuna wa al-asma’, vol. 2, 846, (no. 1483); Ibn ‘Adi, Al-Kamil, vol. 6, 351; Al-‘Uqayli, Al-Du‘afa’, vol. 4, 170; Al-Bayhaqi, Shu‘ab al-iman, vol. 3, 490, (no. 4159)..

2. Al-Dhahabi, Mizan, vol. 6, 566-567.

3. Al-Tabarani, Al-Mu‘jam al-kabir, vol. 12, 406, (no. 13496). See also: Al-Tabarani, Al-Mu‘jam al-awsat, vol. 1, 94-95, (no. 287).

4. Al-Haythami, Majma‘ al-zawa’id, vol. 4, 2.

5. Ibn Hibban, Al-Thiqat, vol. 8, 528.

6. Al-Tabarani, Al-Mu‘jam al-kabir, vol. 12, 291, (no. 13149). See also: Al-Tabarani, Al-Mu‘jam al-awsat, vol. 5, 16, (no. 4546); Abu Nu‘aym, Tarikh Asbahan, vol. 2, 190.

7. Al-Dhahabi, Mizan al-i‘tidal, vol. 6, 415.

8. Al-Haythami, Majma‘ al-zawa’id, vol. 5, 93; Ibn Hajar, Taqrib, 529.

9. Al-Tayalisi, Musnad, vol. 1, 12, (no. 65). See also: Al-Bayhaqi, Al-Sunan al-kubra, vol. 5, 245, (no. 10053); Al-Bayhaqi, Shu ‘ab al-iman, vol. 3, 488-489, (no. 4153).

10. Al-Daraqutni, Sunan, vol. 2, 278, (no. 192). See also: Al-Bayhaqi, Al-Sunan al-kubra, vol. 5, 246, (no. 10054); Al-Tabarani, Al-Mu‘jam al-kabir, vol. 12, 406, (no. 13497); Al-Tabarani, Al-Mu‘jam al-awsat, vol. 12, 406, (no. 13497); Abu Sa‘id al-Mufaddal ibn Muhammad ibn Ibrahim al-Jundi, Fada’il al-madinah, 1st ed. (Dimashq: Dar al-fikr, 1407 AH), 39, (no. 52); Ibn ‘Adi, Al-Kamil, vol. 2, 382; Al-Fakihi, Akhbar Makkah, vol, 1, 435, (no. 949).

11. Al-Mizzi, Tahdhib al-kamal, vol. 7, 13-15.

12. Ibn ‘Adi, Al-Kamil, vol. 2, 382.