Tag Archives: tabarruk&graves

The Ahl al-Bayt would rejoice seeing the leveled graves of al-Baqi’

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wahhhabi

بسم الله و الحمد لله الذي رفع راية التوحيد إلى يوم الدين, و الصلاة و السلام على إمام الموحدين و قائد المتوكلين, نبينا و سيدنا محمد و على آله الطيبين و صحبه الغر الميامين, و بعد:

Here’s a compilation (of Shia and Sunni) SAHIH (authentic) narrations about the prohibition of erecting structures over graves, venerating graves, kissing them etc. Many Shias are not even aware that these reports exists in their books, this might be due to the allergy their scholars have when it comes to Tawhid. Shia scholars usually do not mention the narrations we are going to present you, and if they do (only due to pressure of the Internet that has exposed their religion), they (as usual) come up with abstract and far-fetched interpretations to explain the monothestic narrations that are deeply buried somewhere in their Madhhab (yes, even in their Madhhab, despite all the lies they have attributed to the Ahl al-Bayt) away in order to secure their money-machines, which you will soon find out are the exravagant palace+5* looking tombs, shrines and mausoleums.

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Don’t make tawaf around graves!

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Book: Ilal ush sharae p 276

Author: Sh. Saduq

– حدثنا أبي رضى الله عنه قال: حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى عن محمد بن ابى عمير، عن حماد عن الحلبي، عن ابى عبد الله عليه السلام قال: لا تشرب وأنت قائم ولا تطف بقبر ولا تبل في ماء نقيع فانه من فعل ذلك فأصابه شئ فلا يلومن إلا نفسه ومن فعل شيئا من ذلك لم يكن يفارقه إلا ما شاء الله.

(Chain) from Abu Abdullah (alaihi salam): Don’t drink when you stand, AND DON’T MAKE TAWAF AROUND THE GRAVES, and don’t piss into the standing water. The one who would do this, would affect with (some)thing. And let him don’t blaim (anyone) except himself, and who would do that, it wouldn’t leave it, except what Allah wish.

Haj wouldn’t be completed without visiting aimma (or graves).

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Ibn Babaweyh al-Qummi, shaykh of shias – as-Saduq in his “Ilal ush-Sharae” (2/450) narrated that Imam Jafar said:

 إذا حج أحدكم فليختم حجه بزيارتنا لان ذلك من تمام الحج .

If one of you would make a haj, let him finish his haj with our visitation, that is from completeness of haj.

Prophet, Sahabah and Ahl Al-Bayt about praying at/near graves – WISDOM SERIES

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Al-Mustafa blocked every path leading to Shirk to Protect Tawheed. His companions followed his footsteps, so did his progeny. Yet, those who CLAIM to follow his progeny did the EXACT of what the Prophet (peace be upon him) had ordered!

He even forbad us to take his grave as a place of worship (NOTE: His – peace be upon him – grave is actually NOT part of the Prophet’s Mosque. Proof >>>), yet the Mushrikoon of today have taken the graves of Imams/”Ayatollah’s” etc. as places of worship!

Imam Shafi and grave of Abu Hanifah

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Hatib al-Baghdadi narrated in his Tarih Baghdad via chain: Qadi al-Husayn ibn Ali al-Saymari – Umar ibn Ibrahim ibn Ahmad al-Muqri – Makram ibn Ahmad – Umar ibn Ishaq ibn Ibrahim that Ali ibn Maymun said him:

I heard Shafi say: “I swear I seek the blessing of Abu Hanifah and come to his grave every day, whenever I have a certain need I pray two rakahs then I come to his grave and ask Allah Most High for my need at his grave and little time passes until it is fulfilled”.

Sheikhana Albani in “Silsila ad-Daifa” (1/31) said: “This narration is weak rather it is false. For verily Umar ibn Ishaq ibn Ibrahim is unknown, and he isn’t mentioned in any books of Rijaal..”

Sheikhul Islam weakened this report in “Iqtida Siratul-Mustagim” p 165.

Imam of hanafis of his time, al-Alusi said regarding this report: “This is a lie and it is obvious that it is a lie to anyone who has knowledge of transmission, because when ash-Shafi came to Baghdad there was no grave present in Baghdad at that time that was turned for dua whatsoever. Rather, Abu Hanifah wasn’t well known during his time and ash-Shafi had visited Hijaz, Yemen, Sham, al-Iraq, Egypt which were all places wherein the graves of the Prophets, the Sahabah and the Tabiin were to be found and all of these were better than Abu Hanifah and other scholars of his level. So why dua only be to made to ABu Hanifah? Furthermore, the companions of Abu Hanifah who met him such as Abu Yusuf, Muhammad, Zufar, al-Hasan ibn Ziyad and others their like were all not known to go to the grave of Abu Hanifah and dua there. Ash-Shafi made expressly clear in some of his books that it’s disliked to exalt and glorify graves out of fear of the fitnah that it would lead to. The one who popularised the likes of these stories are those who have scant knowledge and Deen and these stories are only transmitted from those who are unknown”.  See “Fath al-Mannan” pp 372-373.

Quoted from book by Muhammad al-Humays.

Hadith: Aisha (r.a) and grave

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The report about making an opening to the sky about the grave of Allaah’s Messenger (sallalahu alaihi wa ala alihi wa sallam). Ad-Daarimee reports in his Sunan (1/43): Abun-Nu’maan narrated to us:

Sa’eed ibn Zayd narrated to us: ‘Amr ibn Maalik an-Nukree narrated to us: Abul-Jawzaa Aws ibn ‘Abdullaah narrated to us, saying: “The people of al-Madeenah suffered a very severe drought, so they complained to ‘Aaishah, so she said:

“See the grave of the Prophet (sallalahu alaihi wa ala alihi wa sallam ), make an opening in the roof above it, so that there is nothing between it and the sky.” He said: So they did so, and we were blessed with rain such that the crops grew and camels became fat and swollen, so it was called the year of increase.”

This chain of narration is weak and cannot be used as a proof due to three reasons:

(i) Sa’eed ibn Zayd who is the brother of Hammaad ibn Zayd is somewhat weak. Al-Haafidh said about him in at-Taqreeb: “Generally acceptable, but he makes mistakes.” Adh-Dhahabee said about him in al-Meezaan: “Yahyaa ibn Sa’eed said: ‘weak’, and as-Sa’dee said: ‘He is not a proof, they declare his ahaadeeth to be weak.’ An -Nasaa’ee and others said: ‘He is not strong’ and Ahmad said: ‘He is all right.’ Yahyaa ibn Sa’eed would not accept him.”

(ii) It is mawqoof, coming only from ‘Aaishah and not from the Prophet (sallalahu alaihi wa ala alihi wa sallam), and even if the chain of narration upto ‘Aaishah were authentic then it would not be a proof since it is something open to personal judgement in which even the Companions are sometimes correct and sometimes incorrect, and we are not bound to act upon that.

(iii)     That the Abun-Nu’maan in its isnaad is Muhammad ibn al-Fadl, who is known as “Aarim1. He was originally a reliable narrator except that he deterio – rated at the end of his life. Al-Haafidh Burhaanud-Deen al-Halabee mentions him amongst those who deteriorated in later life in his book:al-Muqaddimah (p.391) and he says: “The ruling about these people is that the narrations of these people are accepted if reported from them by people who heard from

them before they deteriorated. But narrations reported from them by those who heard from them after they deteriorated, or narrations reported from them by people about whom we do not know whether they heard from them before they deteriorated or after, then these narrations are to be rejected.” I say: We do not know whether this report was heard by ad -Daarimee from him before or after his memory deteriorated, so it is therefore not acceptable, and cannot be used as evidence.133Then Shaikhul-Islaam Ibn Taimiyyah said in ar-Radd ‘alal-Bakree (pp68-74):

“What is reported from ‘Aaishah, radiyallaahu ‘anhaa, that an opening was made above his grave to the sky, in order for rain to be sent down, then that is not authentic. Its chain of narration is not reliable, and a clear proof of its being a lie is the fact that no such opening existed above the house at all in the whole of the life of ‘Aaishah. Rather it remained as it had been in the time of the Prophet (sallalahu alaihi wa ala alihi wa sallam), part of it being covered and a part uncovered. The sun used to shine into it as is established in the two Sabeehs from ‘Aaishah that the Prophet (sallalahu alaihi wa ala alihi wa sallam) used to pray the ‘Asr Prayer whilst the sun was shining into her house and not producing shade. Then the room remained like that attached to the mosque of the Messenger (sallalahu alaihi wa ala alihi wa sallam)… then the Prophetic room was entered into the mosque. Then a high wall was built around the room of ‘Aaishah, which contained the grave. Then after that a window was built in the roof so that it was possible to enter through it if there was a need to sweep it clean. But as for the presence of such an opening during the lifetime of ‘Aaishah, then it is a clear lie. Even if that were true then it would only be a proof that the people had not used to seek from Allaah by means of the right of a created being, and that they had not used to make tawassul in their supplication by means of a deceased person, nor ask Allaah through him.

Rather they opened up an opening above the grave so that mercy should descend upon it. They did not make any supplication by means of his right, so what is the connection between this and that?! (end of quote from sheikh Albani).

May mercy of Allah be upon sheikhana Albani, which deal with this and many other doubts of heretics in his work, which could be find here.

All I want to add, as said our beloved sheikh, even if this report would be saheeh, it by no way would be an ammo for mushriks which are making istigatha to dead awliyah.  Because in it NO indication in it that it’s permitted to ask dead awliya for something. The latest point that it could be used for, it’s tabarruk, which no one from scholars has ever denied. But want to repeat again, if it would be saheeh.

Ali Ibn Abi Talib [RA] – THE “Wahhabi”!

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By Ebn Hussein

 
 
 
NOTE: This post will be updated from time to time to collect a biggest resource of evidences that prove that Ahl Al Sunnah are in fact upon the Madhab and Aqidah of Ali -radiyallahu anhuand that the Rafidah are nothing but Zanadiqa (heretics) who claim to follow him and in most cases even do the exact opposite.

Strange headline, yet the facts testify to this and the intent is to show what our Khalifa, Ali Ibn Abi Talib -Allah is well pleased with him- would most probably face IF he would have met a Rafidi Shi’i today (before the days of Shaykhul-Islam Ibn Abdilwahhab they would have called him Nasibi IF they only knew what he was upon)

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Notes to grave worshipers

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Muhammad b. al-Hasan al-Hurr al-`Amuli in ‎al-Fusul al-Muhimma vol 2‎, Book of Tahara, Chapters on the rules of the dead, wrote:

Chapter 18

(1210) 1 – قال الصادق عليه السلام: كل ما جعل على القبر من غير تراب القبر فهو ثقل على الميت.

1 – as-Sadiq عليه السلام said:  All that is put upon the grave other than the dirt of the grave, then it is a weight upon the deceased.

Chapter 19

(1211) 1 – قال علي عليه السلام: بعثني رسول الله صلى الله عليه وآله إلى المدينة فقال: لا تدع صورة إلا محوتها ولا قبرا إلا سويته ولا كلبا إلا قتلته.

1 – `Ali عليه السلام said: The Messenger of Allah صلى الله عليه وآله sent me to Madina, and he said: Do not leave any image but that you have erased it and no grave but that you have leveled it and no dog but that you have killed it.

(1212) 2 – وقال عليه السلام: من جدد قبرا أو مثل مثالا فقد خرج من الاسلام.

2 – And he عليه السلام said: Whoever renovates a grave or fashions an image, then he has exited from Islam.


What kind of fiqh rulings, important in our times, can we achieve from these ahadeth?

1) It’s prohibited to put on the grave dirt, more than from itself! Let alone to build shrines upon them.  As imaam as-Sadiq said:  (Everything except dirt from grave itself ) it is a weight upon the deceased”. Also we seen words of Ali (r.a), that prophet (sallalahu alaihi wa ala alihi wa sallam) ordered him to level graves. Similar hadith also exist in sunni books. Also we see imaam making takfir upon people who are renovating graves. SubhanAllah! What about millions which spend on the shrines, and their maintenance?!

2) It’s also very clear from two last ahadeth, that it’s prohibited to paint images. And HERE you can see picture gallery of imams, which so beloved by shias.

Compare these ahadeth with deeds of modern shias.

Quotes from “Sarim al-Munki” by ibn Abdil Hadi

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Fabricated Hadith “He who visits my grave after my death, it is as if visited me in my life”

Hafiz ibn ‘Abdil Hadi said in “Sarim Al-Munki fi Radd ‘ala Subki” about the Hadith collected by Ad-Daraqutni and quoted by Subki in his “Shifa As-Siqam”: Abu Rabi’ Az-Zahrani from Hafs ibn Abi Dawud from Layth ibn Abi Sulaym from Mujahid from ibn ‘Umar from the Prophet (saw): “He who performs Hajj and visits my grave after my death, it is as if he visited me in my life”:  “Know that it is a Hadith on which it is not permissible to base, nor is it suitable to rely on it, because it is a Munkar Hadith, with a dropped Isnad, and none of the Hufaz authenticated it and none of the Imams based themselves on it, rather they weakened it and criticised it and some of them mentioned it among fabricated Ahadith and reports that are lies.” Continue reading →

Building over the graves

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Salam alaikum.

This is a small research, which was compiled from some posts of  shia Nader Zaveri and some other shias from their discussion regarding building over the graves.

Compilation:

حدثنا محمد بن موسى بن المتوكل قال حدثنا علي بن إبراهيم عن أبيه عن حماد عن حريز عن زرارة عن أبي جعفر ع قالَ قُلْتُ لَهُ الصَّلَاةُ بَيْنَ الْقُبُورِ قَالَ بَيْنَ خَلَلِهَا وَ لَا تَتَّخِذْ شَيْئاً مِنْهَا قِبْلَةً فَإِنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ ذَلِكَ وَ قَالَ لَا تَتَّخِذُوا قَبْرِي قِبْلَةً وَ لَا مَسْجِداً فَإِنَّ اللَّهَ لَعَنَ الَّذِينَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ
…Do NOT take my grave as a qiblah or as a masjid, indeed Allah curses those who took graves of prophets as masaajid (mosques)”.

Source:

  • Al-Sadooq, ‘ilal Al-Sharaa-I’, vol. 2, pg. 358, hadeeth # 1
  • Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 178, hadeeth # 532
  • Al-Aamilee, Wasaa-il Al-Shee’ah, vol. 3, ch. 65, pg. 235, hadeeth # 3497
  • Al-Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 26, pg. 161, hadeeth # 6222
  • Al-Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 26, pg. 161, hadeeth # 6224
  • Al-Majlisi, Bihaar Al-Anwaar, vol. 79, ch. 12, pg. 20
  • Al-Majlisi, Bihaar Al-Anwaar, vol. 80, ch. 5, pg. 313, hadeeth # 4
  • Al-Majlisi, Bihaar Al-Anwaar, vol. 97, ch. 3, pg. 128, hadeeth # 7

The sanad of this hadeeth is impeccable. It would be considered Hasan SaHeeH mainly because of ‘Alee ibn Ibraaheem’s father (Ibraaheem ibn Haashim), because he is just “praised” and no clear-cut tawtheeq for him. But his case is different comparatively to other “praised” people, because he is one of our major major narrators and a father of our great mufassireen and muhaddith. Also, after Ibraaheem ibn Haashim you will find Hamaad bin ‘Eesaa, Hareez, and Zuraarah, these are our top narrators, not just your average thiqah (trustworhthy) person. This hadeeth is taken as a SaHeeHhadeeth.

Here is another narration with relatively the same matn (content).

لَا تَتَّخِذُوا قَبْرِي عِيداً وَ لَا تَتَّخِذُوا قُبُورَكُمْ مَسَاجِدَكُمْ وَ لَا بُيُوتَكُمْ قُبُوراً
“Do NOT make an ‘eid (festival, feast) (on) my grave, and do NOT make Masaajid (mosques) from your graves, and graves from your houses”

Source:

  • Al-Nooree, Mustadark Al-Wasaa-il, vol. 2, ch. 55, pg. 379, hadeeth # 2240
  • Al-Toosi, Al-Majaalis
  • Al-Karaajukee, Kanz
  • Al-Majlisi, Bihaar Al-Anwaar, vol. 34, pg. 332
  • Al-Majlisi, Bihaar Al-Anwaar, vol. 55, ch. 12, pg. 79, hadeeth # 44 & 45

عَلِيُّ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع عَنِ الْبِنَاءِ عَلَى الْقَبْرِ وَ الْجُلُوسِ عَلَيْهِ هَلْ يَصْلُحُ قَالَ
لَا يَصْلُحُ الْبِنَاءُ عَلَيْهِ وَ لَا الْجُلُوسُ وَ لَا تَجْصِيصُهُ وَ لَا تَطْيِينُهُ
‘Alee bin Ja’far asked our 7th Imaam (as) about building upon graves and sitting (by them). He (as) said: One cannot build upon it, and sit, and plaster, and “clay” it over

Source:

  • Al-Toosi, Tahdheeb Al-aHkaam, vol. 1, ch. 23, pg. 461, hadeeth # 148
  • Al-Toosi, Al-IstibSaar, vol. 1, ch. 128, pg. 217, hadeeth # 1
  • Al-Aamilee, Wasaa’il Al-Shee’ah, vol. 3, ch. 44, pg. 210, hadeeth # 3426
  • Al-Majlisi, Bihaar Al-Anwaar, vol. 3, ch. 12, pg. 79
  • ‘Alee ibn Ja’far (brother of 7th Imaam (as)), Masaa-il ‘Alee ibn Ja’far, pg. 212, hadeeth # 460

Grading:

  • Al-Majlisi said this hadeeth is Muwaththaq KalSaHeeH (Reliable (taken as a) SaHeeH (hadeeth))
    –> Milaadh Al-Akhyaar, vol. 3, pg. 298

The reason why it is considered Muwaththaq (Reliable) is mainly because of ‘Alee ibn AsbaaT, he is 100% thiqah, but people have differed on his madhhab. However, Al-Khoei said that ‘Alee ibn AsbaaT is a Shee’ah Imaamee and his madhhab is good. (See: Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 11, pg. 260, under person # 7923)

So this hadeeth is actually graded as purely SaHeeH

And here is what Al-Toosee says about what the four (4) fingers should be.

و يرفع من الأرض مقدار أربع أصابع و لا يطرح فيه من غير ترابه
Graves should be four fingers above the ground, no dirt other other than the dirt of grave should be placed on it

Source:

  • Al-Toosi, Al-MabsooT fee fiqh Imaamiyyah, vol. 1, pg. 187

From Wasa’il ash-Shi’a:

[6614] 7 ـ وعنهم ، عن سهل ، عن جعفر بن محمد الأشعري ، عن ابن القداح ، عن أبي عبدالله ( عليه السلام ) قال : أمير المؤمنين ( عليه السلام ) : بعثني رسول الله ( صلى الله عليه وآله ) في هدم القبور وكسر الصور.

ورواه البرقي في ( المحاسن ) عن جعفر بن محمد الأشعري ، مثله.

7 – And from them from Sahl from Ja`far b. Muhammad al-Ash`ari from Ibn al-Qaddah (?) from Abu `Abdillah عليه السلام. He said: Amir al-Mu’mineen عليه السلام said: The Messenger of Allah صلى الله عليه وآله sent me to tear down the graves and break the images.

6615] 8 ـ وعن علي بن إبراهيم ، عن أبيه ، عن النوفلي ، عن السكوني ، عن أبي عبدالله ( عليه السلام ) قال : قال أمير المؤمنين ( عليه السلام ) : بعثني رسول الله ( صلى الله عليه وآله ) إلى المدينة فقال : لا تدع صورة إلا محوتها ، ولا قبراً إلا سويته ، ولا كلباً إلا قتلته.

ورواه البرقي في ( المحاسن ) عن النوفلي ، مثله.

8 – And from `Ali b. Ibrahim from his father from an-Nawfali from as-Sakuni from Abu `Abdillah عليه السلام. He said: Amir al-Mu’mineen عليه السلام said: The Messenger of Allah صلى الله عليه وآله sent me to Madina, and said: Do not leave an image but that you have effaced it, nor a grave but that you have leveled it, nor a dog but that you have killed it.

And al-Barqi narrated it in al-Mahasin from an-Nawfali likewise.

[6616] 9 ـ محمد بن الحسن بإسناده عن الحسين بن سعيد ، عن النضر بن سويد ، عن القاسم بن سليمان ، عن جراح المدائني ، عن أبي عبدالله ( عليه السلام ) قال : لا تبنوا على القبور ولا تصوروا سقوف البيوت فإن رسول الله ( صلى الله عليه وآله ) كره ذلك.

أحمد بن محمد البرقي في ( المحاسن ) عن أبيه ، عن النضر بن سويد ، مثله.

وعن يوسف بن عقيل ، عن محمد بن قيس ، عن أبي جعفر ( عليه السلام ) ، مثله.

9 – Muhammad b. al-Hasan by his isnad from al-Husayn b. Sa`id from an-Nadr b. Suwayd from al-Qasim b. Sulayman from Jarrah al-Mada’ini from Abu `Abdillah عليه السلام. He said: Do not build upon the graves and do not make images on the roofs of the houses, for verily the Messenger of Allah صلى الله عليه وآله disliked that.

Ahmad b. Muhammad al-Barqi in al-Mahasin from his father from an-Nadr b. Suwayd likewise.

And from Yusuf b. `Aqil from Muhammad b. Qays from Abu Ja`far عليه السلام likewise.

[6617] 10 ـ وعن أبيه ، عن ابن سنان ، عن أبي الجارود ، عن الأصبغ بن نباتة ، عن أمير المؤمنين ( عليه السلام ) قال : من جدد قبراً أو مثل مثالاً فقد خرج من الإسلام.

ورواه الشيخ والصدوق كما مر.

10 And from his father from Ibn Sinan from Abu ‘l-Jarud from al-Asbagh b. Nabata from Amir al-Mu’mineen عليه السلام. He said: Whoever renovates a grave or fashions an image has gone out of Islam.

And the Shaykh and as-Saduq narrated it as has passed (earlier in Wasa’il).

Mosques on graves

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Sheikh Saduq narrated in “Man La Yahdaruhu ‘l-Faqih” (1/178)

وسأله سماعة بن مهران ” عن زيارة القبور وبناء المساجد فيها، فقال: أما زيارة القبور فلا بأس بها، ولا ينبى عندها مساجد “.

And Sama`a b. Mihran asked him about visiting the graves and constructing masajid (pl. of masjid) in them.  So he said: As to visiting the graves then there is no harm with it, but one does not construct masajid on them.

Hadith authenticated by Muhammad Baqir al-Bahbudi, he included it in “Sahih Man La Yahdaruhu ‘l-Faqih”.

And at the same page Saduq wrote:

وقال النبي صلى الله عليه وآله: ” لا تتخذوا قبري قبلة ولا مسجدا فإن الله عز وجل لعن اليهود حين اتخذوا قبور أنبيائهم مساجد “.

Messenger (sallalahu alayhi wa ali) said: “Don’t take my grave as a qiblah or mosque (praying place), Allah Azwajal cursed jews because they took graves of their prophets as mosques (places of worship).

Tahreej of ahadeeth about grave visiting 4

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Narration #5.

من زار قبري حلت له شفاعتي

He who visit my grave, my intercession is lawful for him.

It was reported by imam Bazzar.
Mohammad ibn Abd-al-Hade said: Weak, rejected, chain is saqeet. (Sareem al munkee)

Narration #6

من زار قبري او من زارني كنت له شفعيا او شهيدا

He who visited my grave or visited me I will be his intercessor or witness. And the one who dies in one of the Haramain he will be raised in peaceful people.

Taylase reported it from Umar (r.a) in his “Mosnad” (#65, Darul Maaref Beirut):

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 و سلم يقول : من زار قبري أو قال من زارني كنت له شفيعا أو شهيدا ومن مات في أحد الحرمين بعثه الله من الآمنين يوم القيامة

As you can see the one who narrated from Umar is unknown.

Beyhaki gave simmilar narration in his book “Shuabul imaan”:

4151 – أخبرنا أبو بكر بن الحارث الأصبهاني الفقيه أنا أبو الحسين علي بن عمر الحافظ نا أبو عبيد و القاضي أبو عبد الله و ابن مخلد قالوا : نا محمد بن الوليد السري نا وكيع نا خالد بن أبي مخلد و ابن عون عن الشعبي و الأسود بن ميمون عن هارون أبي قزعة عن رجل من آل حاطب عن حاطب قال : قال رسول الله صلى الله عليه و سلم :من زارني بعد موتي فكأنما زارني في حياتي و من مات بأحد الحرمين بعث من الآمنين يوم القيامة

“Narrated to me Abu Bakr ibn Harith al-Isfahani (chain) from a man from family of Khatab from Khataab may Allah be pleased with him, prophet (sallalahu alayhi wa ala alihi wa salam) said: Whoever would visit me after my death is like visited me during my life, and the one who dies in one of the Haramain he will be raised in peaceful people.

As you can see in the chain is unknown narrator. Same problem in the chain of imam Daraqutni in his “Sunnan”

193 – حدثنا أبو عبيد والقاضي أبو عبد الله وابن مخلد قالوا نا محمد بن الوليد البسري نا وكيع نا خالد بن أبي خالد وأبو عون عن الشعبي والأسود بن ميمون عن هارون أبي قزعة عن رجل من آل حاطب عن حاطب قال قال رسول الله صلى الله عليه و سلم : من زارني بعد موتي فكأنما زارني في حياتي ومن مات بأحد الحرمين بعث من الآمنين يوم القيامة

Sheikhana Albani in “Daeef at tagreeb” said this hadeeth is weak.
Same opinion shared Zeylaye, see “Tahreej al kashaaf” (1/199).

Narration #7

من زارني متعمدا فكان في جواري يوم القيامة

He who visited me intentionally he will be in my neighborhood in the day of judgement.

It was transmitted by Beyhaki in “Shuab” as a part of bigger narration:

4152 – أخبرنا أبو عبد الله الحافظ أخبرني علي بن عمر الحافظ نا أحمد بن محمد الحافظ حدثني داود بن يحيى نا أحمد بن الحسن الترمذي نا عبد الملك بن إبراهيم الجدي نا شعبة عن سوار بن ميمون نا هارون بن قزعة عن رجل من آل الخطاب : عن النبي صلى الله عليه و سلم قال :
من زارني متعمدا كان في جواري يوم القيامة و من سكن المدينة و صبر على بلائها كنت له شهيدا و شفيعا يوم القيامة و من مات في أحد الحرمين بعثه الله من الآمنين يوم القيامة

Two problems in the chain. First is Kharoon ibn Qazat. Buhari said he’s not to be depend on. (Mugni fi duafa #6703). Abul Fatah al-Azde said about this Khraoon: Matrook (abandoned) he’s not to be rely on (Sareem al munke 173).
Second problem is sheikh of Kharoon, he’s majhool.

Sheikh Albani in comments on “Mishkat” noticed that chain of this narration is exteremely weak.

Narration #8

من لم يزر قبري فقد جفاني

Whoever didn’t visit me he pained me.

Or little bit different:

من حج البيت و لم يزرني فقد جفاني

He who performed hajj and did not visit me he pained me.

1-st one was narrated by ibn Najjar in “Tareeh al Madeena” without chain, using the term “and it was narrated from Ale”.
Mohammad ibn Abd-al-Hade said:

هذا الحديث من الموضوعات المكذوبة على علي بن أبي طالب

“This narration from fabrications and lies upon Ale ibn Abe Taleeb”. (Sareem al munke p 151)

As for second one. Sheikhul-islaam in “Fatawa” (27/35) said it’s lie!
Sagani in “Mawduat” (43) said it’s fabricated.
Sheikhana Albani in “Difaa an ahadeeth nabawiya was siraah” (1/107) said:

وهذا موضوع كما قال ابن الجوزي والذهبي والزركشي وغيرهم

“It’s fabricated as it was stated by ibn Jawze, Dhahabi, Zarkashe and others”.

Dhahabi gave this narration in “Mizan” in the bio of an-Nomaan ibn Shibl.

9095 – النعمان بن شبل الباهلى. بصرى. عن أبى عوانة، ومالك. قال موسى بن هارون: كان متهما. وقال ابن حبان: يأتي بالطامات. وقال ابن عدى: حدثنا على بن إسحاق، حدثنا محمد بن النعمان بن شبل، حدثنى أبى، حدثنى مالك، عن نافع، عن ابن عمر – مرفوعا: من حج فلم يزرنى فقد جفاني. هذا موضوع

And cited Moosa ibn Kharoon, that an-Nomaan was accused (in lie). And also noticed that this narration is fabrication.
This opinion also shared Ajloone, which said in “Kashful hawa” (2/366) that this narration isn’t authentic. Add Sahawe as well. (see Makaseed 500)
Suyoote in “Durr al mutanaseera” (128) said that chain is extremely weak.