it is a rejected report from Nāfi‘, from Ibn ‘Umar; no one else has transmitted it.”

Al-‘Uqaylī said of Mūsā ibn Hilāl: “His narration of this hadith is not corroborated by other transmitters.” Abū Hātim al-Rāzī said: “He is unknown.”

Abū Zakariyyā al-Nawawī, in Sharh al-Muhadhdhab, cited Abū Ishāq’s statement:

“It is recommended to visit the grave of the Messenger of Allah—may Allah bless him and grant him peace—because of the report from Ibn ‘Umar that the Prophet—may Allah bless him and grant him peace—said: ‘Whoever visits my grave is assured of my intercession.’”

Al-Nawawī said: “As for the hadith of Ibn ‘Umar, Abū Bakr al-Rāzī, al-Dāraqutnī and al-Bayhaqī narrated it through two very weak chains of transmission.”

The respondent continued his answer:

Abū Muhammad al-Maqdisī argued that travelling to visit graves and mosques is permissible, citing the fact that the Prophet used to visit Qubā’ and visit graves. He answered the hadith, “Journeys must not be undertaken,” by interpreting it as negating the recommendation to do so.

Those who hold the former view, however, cite the report in the two Sahīh collections that the Prophet—may Allah bless him and grant him peace—said:

“Journeys must not be undertaken except to three mosques: al-Masjid al-Harām, al-Masjid al-Aqsā, and this mosque of mine.”

The imams agree that this hadith is authentic and is to be acted upon. Thus, if a man vows to pray in a mosque or at a shrine, to observe a devotional retreat there, or to travel there—other than these three mosques—he is not obliged to fulfil that vow, according to the consensus of the imams. If he vows to travel or go to al-Masjid al-Harām for Hajj or ‘umrah, he is obliged to do so, according to the consensus of the scholars. If he vows to go to the Prophet’s Mosque