Bukhari

Hadith Commentary:
The reason for the naming of Masjid al-Aqsa, in the words of Allamah Qastallani, is as follows:
"And it was named so due to its distance from the Masjid of Makkah in terms of distance."
That is, its name Masjid al-Aqsa was given because it is located far from the Masjid of Makkah in terms of distance.
The word "rihal" is the plural of "rahl," which refers to the saddle placed on a camel.
In that era, the use of camels for travel was common.
Therefore, this word was used.
The meaning is that only these three mosques hold such a status that one may undertake a journey to pray in them or to visit them. Other than these three, no place holds such a rank for Muslims that a journey should be undertaken for its visitation.
This same hadith is found elsewhere in Sahih Bukhari from the narration of Abu Sa'id al-Khudri radi Allahu anhu.
In Sahih Muslim, it is narrated in these words:
From Qaza'ah, from Abu Sa'id, he said: I heard a hadith from him which greatly pleased me. I asked him, "Did you really hear this from the Messenger of Allah sallallahu alayhi wa sallam?" He replied, "Would I attribute to the Messenger of Allah sallallahu alayhi wa sallam something I did not hear? Certainly not, indeed I heard it from him." He said:
The Messenger of Allah sallallahu alayhi wa sallam said: "Do not fasten the saddles except for three mosques:
Al-Masjid al-Haram, my mosque, and Masjid al-Aqsa."
That is, a noble elder named Qaza'ah states that he heard a hadith from Abu Sa'id al-Khudri radi Allahu anhu which he liked very much.
He asked him, "Did you really hear this hadith from the Messenger of Allah sallallahu alayhi wa sallam?" He replied, "Is it possible that I would narrate a hadith from the Messenger of Allah sallallahu alayhi wa sallam which I did not hear from him? Certainly not, I heard it from him."
He said: "Do not fasten the saddles except for these three mosques."
That is, my mosque, Masjid al-Haram, and Masjid al-Aqsa.
This hadith is also found in Tirmidhi, and Imam Tirmidhi says:
"This is a hasan sahih hadith."
That is, this hadith is hasan sahih.
In al-Mu'jam al-Tabarani al-Saghir, this hadith is also narrated in the same words from Ali radi Allahu anhu, and in Ibn Majah, it is narrated in the same words from Abdullah ibn Amr ibn al-As. Imam Malik has narrated it in al-Muwatta from Basrah ibn Abi Basrah al-Ghifari.
There, the words are "the mosque of Ilya" or "Bayt al-Maqdis."
In summary, this hadith is absolutely authentic and reliable in terms of its chain of transmission, and on the basis of this evidence, preparing for a journey and leaving one's home for the purpose of attaining closeness to Allah and visitation is specific only to these three places. Going to other mosques to perform prayer or going to graveyards to supplicate for the forgiveness of deceased Muslims is not prohibited.
Because there are other authentic ahadith regarding these matters.
Going to any mosque for congregational prayer carries such a reward that for every step, ten good deeds are promised.
Similarly, going to the graveyard to supplicate for forgiveness is itself established under the hadith of the Prophet sallallahu alayhi wa sallam,
in which it is mentioned: "For indeed, it reminds one of the Hereafter."
That is, going there refreshes the remembrance of the Hereafter.
As for going to the shrines of saints with the intention that by going there, the saint will be pleased and become an intercessor for the fulfillment of our needs, or that they themselves possess such power that they can remove all our difficulties—these are all false superstitions and, under this hadith, are absolutely unlawful acts.
In this regard, Allamah Shawkani states:
"And the first to fabricate ahadith regarding travel for the visitation of shrines built over graves were the people of innovation, the Rawafid and their likes, who neglect the mosques and greatly venerate the shrines. They abandon the houses of Allah, in which He has commanded that His name be mentioned and He alone be worshipped without partner, and they venerate the shrines in which shirk is committed, lies are told, and innovations are practiced for which Allah has sent down no authority. For in the Book and the Sunnah, only mosques are mentioned, not shrines. And all this is regarding fastening the saddles (for travel). As for visitation (of graves) without such travel, it is legislated."
(Nayl al-Awtar)
That is, the people of innovation and the Rawafid were the first to fabricate ahadith for the visitation of shrines and graves. These are the people who neglect the mosques and show extreme veneration for graves, shrines, and mausoleums.
They abandon the mosques in which Allah has commanded His remembrance and where pure worship of Allah is intended, and instead go to these imaginary shrines and venerate them to such an extent that it reaches the level of shirk. There, they tell lies and invent a new religion for which Allah has sent down no evidence.
Nowhere in the Book and Sunnah is there mention of such shrines, mausoleums, or graves for which one should undertake a journey in this manner.
However, there are many emphases in the Book and Sunnah regarding attending the mosques.
Apart from these prohibited acts, going to the graveyard and visiting it in the prescribed manner is legislated.
As for being present at the noble grave of the Prophet sallallahu alayhi wa sallam and sending salutations and peace upon him there, this is indeed a great felicity for every Muslim.
However, "If you do not distinguish between ranks, you are a heretic"—under this principle, distinction of ranks is necessary even there.
This means that before visitation, the right of Masjid al-Nabawi comes first.
That Masjid al-Nabawi in which one rak'ah is equal to a thousand rak'ahs elsewhere, and especially the status of the Rawdah min Riyad al-Jannah is even greater.
Visiting Masjid al-Nabawi and traveling to Madinah Munawwarah with the intention of praying there, and then being present at the noble grave of the Prophet sallallahu alayhi wa sallam and sending salutations and peace upon him,
and after him, sending peace upon Abu Bakr al-Siddiq and Umar al-Faruq radi Allahu anhuma, then going to the Baqi' al-Gharqad graveyard and supplicating for the forgiveness of all the deceased there.
Similarly, going to Masjid Quba and performing two rak'ahs there—these are all prescribed acts established by authentic Sunnah.
After this explanation, there are some people of innovation who accuse the Ahl al-Hadith, their predecessors, and especially Allamah Ibn Taymiyyah, of forbidding sending salutations and peace upon the noble grave of the Prophet sallallahu alayhi wa sallam.
This is a clear lie and slander.
What Allamah Ibn Taymiyyah has stated in this regard is exactly what has been mentioned above.
As for being present at the grave of the Messenger sallallahu alayhi wa sallam and sending salutations and peace, this is, according to the school of Allamah Ibn Taymiyyah rahimahullah, necessary for those who go to Madinah Sharif and attend Masjid al-Nabawi.
Accordingly, the author of "Siyanat al-Insan 'an Waswasat al-Shaykh al-Dahlan," Allamah Muhammad Bashir Sahsawani rahimahullah, writes:
"There is no dispute with us regarding the very legislation of visiting the grave of our Prophet sallallahu alayhi wa sallam. As for what is attributed to Shaykh al-Islam Ibn Taymiyyah rahimahullah of saying that visiting the grave of our Prophet sallallahu alayhi wa sallam is not legislated, this is pure slander. Imam Allamah Abu Abdullah Muhammad ibn Ahmad ibn Abd al-Hadi al-Maqdisi al-Hanbali wrote in (al-Sarim al-Munki):
Let it be known before beginning discussion with this objector that Shaykh al-Islam rahimahullah did not prohibit visiting graves in the legislated manner in any of his books, nor did he forbid it, nor did he dislike it. Rather, he considered it recommended and encouraged it, and his writings and manuals are filled with mention of the recommendation of visiting the grave of the Prophet sallallahu alayhi wa sallam and other graves. He said rahimahullah in some of his manuals:
Chapter: Visiting the grave of the Prophet sallallahu alayhi wa sallam:
'When one approaches the city of the Prophet sallallahu alayhi wa sallam before or after Hajj, let him say what has been mentioned previously. When he enters, it is recommended for him to perform ritual bath (ghusl)—Imam Ahmad has stated this. When he enters the mosque, let him enter with his right foot, saying:
Bismillah, and prayers upon the Messenger of Allah. O Allah, forgive me my sins and open for me the doors of Your mercy.
Then let him come to the Rawdah between the grave and the pulpit, pray there, and supplicate as he wishes. Then let him come to the grave of the Prophet sallallahu alayhi wa sallam, face the wall of the grave without touching or kissing it, and place the lamp that is at the qiblah side of the grave above his head so that he is standing facing the Prophet sallallahu alayhi wa sallam. He should stand at a distance as he would have stood in his lifetime, with humility and calmness, head lowered and gaze downcast, his heart present to the majesty of the station. Then he should say:
Peace be upon you, O Messenger of Allah, and the mercy of Allah and His blessings. Peace be upon you, O Prophet of Allah and His chosen one from His creation. Peace be upon you, O master of the messengers, seal of the prophets, leader of the radiant ones. I bear witness that there is no god but Allah, and I bear witness that you are the Messenger of Allah. I bear witness that you have conveyed the messages of your Lord, advised your ummah, called to the way of your Lord with wisdom and good exhortation, and worshipped Allah until certainty came to you. May Allah reward you with the best reward given to a prophet or messenger for his ummah. O Allah, grant him the means and virtue, and raise him to the praised station which You have promised him, so that the first and the last will envy him for it. O Allah, send blessings upon Muhammad and the family of Muhammad as You sent blessings upon the family of Ibrahim, You are Praiseworthy, Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim, You are Praiseworthy, Glorious.
O Allah, gather us in his company, cause us to die upon his Sunnah, bring us to his pond, and give us to drink from his cup a drink after which we will never thirst again.'
Then let him come to Abu Bakr and Umar radi Allahu anhuma and say:
Peace be upon you, O Abu Bakr al-Siddiq. Peace be upon you, O Umar al-Faruq. Peace be upon you both, O companions of the Messenger of Allah sallallahu alayhi wa sallam and his close associates, and the mercy of Allah and His blessings. May Allah reward you both for your companionship to your Prophet and for Islam with the best reward {سَلامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ}. He said: And let him visit the graves of the people of Baqi' and the graves of the martyrs if possible.'
This is the statement of the Shaykh rahimahullah in his own words. This is what is in al-Sarim."
(Siyanat al-Insan 'an Waswasat al-Dahlan, p. 3)
That is, there is absolutely no dispute regarding visiting the noble grave of the Prophet sallallahu alayhi wa sallam in the legislated manner, and the accusation against Allamah Ibn Taymiyyah rahimahullah that he considered the visitation of the Prophet's grave unlawful is a pure slander.
Allamah Abu Abdullah Muhammad ibn Ahmad wrote in his famous book al-Sarim al-Munki that Allamah Ibn Taymiyyah rahimahullah never forbade visiting graves in the legislated manner, nor did he consider it disliked.
Rather, he considered it recommended and encouraged it.
He established a chapter in his book regarding the rites of Hajj about visiting the noble grave of the Prophet sallallahu alayhi wa sallam, and wrote that when a Muslim goes to Madinah Sharif before or after Hajj, he should first recite the prescribed supplication for entering cities.
Then he should perform ritual bath (ghusl), and upon entering Masjid al-Nabawi, enter with the right foot and recite the supplication: Bismillah, and prayers upon the Messenger of Allah, O Allah, forgive me my sins and open for me the doors of Your mercy.
Then he should come to the place which is a garden from the gardens of Paradise and pray there and supplicate as he wishes.
After that, he should come to the blessed grave of the Prophet sallallahu alayhi wa sallam, face the wall, not kiss it nor touch it.
He should stand facing the noble face of the Prophet sallallahu alayhi wa sallam and recite the salutations and prayers (the words of which have been mentioned above).
Then he should come before Abu Bakr and Umar radi Allahu anhuma and recite salutations as mentioned, and if possible, go to the graveyard of Baqi' al-Gharqad and perform the prescribed visitation of the graves of Muslims and martyrs there.
In previous nations, some people used to travel long distances to Mount Sinai and the blessed grave of Prophet Yahya alayhis salam and others.
The true Messenger of Allah sallallahu alayhi wa sallam forbade all such journeys and prescribed only these three places for visitation for his ummah.
Now, those common people who undertake journeys to shrines such as Ajmer and Pakpattan, etc., due to opposing the command of the Messenger of Allah sallallahu alayhi wa sallam, are considered sinners, disobedient, and rebels against him.
However, visiting the graves of Muslims in one's own city or village, whether they are relatives or strangers, in the prescribed manner is legislated, so that one may supplicate for the forgiveness of the inhabitants of the graveyard and remember one's own death and develop detachment from the world.
This is the only Sunnah method.
At the end of his discussion on this hadith, Allamah Ibn Hajar states:
"The meaning of the hadith is that no journey should be undertaken to any mosque among the mosques or to any place among the places for the sake of that place itself except to the three mentioned. As for traveling for visitation or seeking knowledge, it is not for the place itself but for the one who is in that place, and Allah knows best."
(Fath al-Bari)
That is, the meaning of the hadith is only this much: that no journey should be undertaken to any mosque or place with the intention that merely visiting those mosques or places is a means of attaining Allah's pleasure—except for these three mosques, which hold this status and for which one should undertake a journey. As for traveling to meet someone or to seek knowledge, this is not included in this prohibition, because such a journey is not for the building of a place or a school, but for meeting the resident of the place or for seeking knowledge in the school.

Hadith Commentary:
(1)
The meaning of this hadith is that, except for these three mosques, one should not undertake a journey for the purpose of worship based on the inherent virtue of any other place. This is because, in terms of reward, performing prayer in all the mosques of the world is equal. However, due to the large number of worshippers in congregational mosques, there is greater reward, and coming from afar to pray in a mosque brings more reward due to the abundance of steps taken. There is no contradiction in reward with respect to the mosque itself; rather, performing prayer in these three mosques, due to their inherent virtue, is a cause of increased reward with Allah, because they were built by the noble Prophets (alayhim as-salam).

(2)
The Sacred Mosque (Masjid al-Haram) is the qiblah for all people.
The foundation of the Prophet’s Mosque (Masjid an-Nabawi) was laid on piety from the very first day, and al-Aqsa Mosque was the qiblah for previous communities.
It is not permissible to set out for any place other than these three mosques with the intention of seeking nearness to Allah and worship, because this prohibition is not limited only to mosques, but also includes shrines, graves, and other sacred sites. As related by Shaykh Shahr bin Hawshab, he said that a group of us intended to go to Mount Tur. During this, we met our master Abu Sa‘id al-Khudri (radi Allahu anhu), and we expressed our intention to him. He narrated to us a hadith of the Messenger of Allah (sallallahu alayhi wa sallam) in these words: “Other than the three mosques, one should not use a mount (for the purpose of seeking nearness),” meaning that one should not formally arrange a journey. Among them is the Sacred Mosque, the second is the Mosque of Madinah, and the third is al-Aqsa Mosque.
(Musnad Ahmad: 93/3)
Qaz‘ah bin Yahya said: I said to our master Abdullah bin Umar (radi Allahu anhu) that I wish to go to Mount Tur. He mentioned the statement of the Messenger of Allah (sallallahu alayhi wa sallam) that, except for the Sacred Mosque, the Prophet’s Mosque, and al-Aqsa Mosque, it is forbidden to intentionally travel anywhere (with the intention of worship). Therefore, you should abandon your intention to go to Mount Tur.
(Majma‘ az-Zawa’id: 4/4)
We have already mentioned the hadith of our master Abu Basrah al-Ghifari (radi Allahu anhu).
From all these ahadith, it is understood that, except for the three mosques (and Masjid Quba’), it is prohibited to go anywhere else with the intention of worship or visitation, and restricting this prohibition only to mosques is also not correct, because Mount Tur is not a mosque, but rather a place where Musa (alayhi as-salam) was honored to speak with his Lord. However, setting out on a journey to meet a relative or to acquire knowledge does not fall under this prohibition. Thus, Hafiz Ibn Hajar (rahimahullah), while discussing this hadith, writes:
No journey should be undertaken to any mosque, place, or any other location with the intention that visiting these mosques or places is a means of attaining Allah’s pleasure. However, these three mosques have that status for which a journey can be undertaken with special care. Yes, traveling to meet someone or to acquire knowledge is not included in this prohibition, because such a journey is not for the building of a place or a school, but rather for meeting the resident of the place or for acquiring knowledge in the school.
(Fath al-Bari: 86/3)

(3)
It should be noted that Imam Bukhari (rahimahullah) has narrated the first hadith from Abu Sa‘id al-Khudri (radi Allahu anhu) in a very concise manner. Since the last part of its text was similar to the hadith narrated from Abu Hurayrah (radi Allahu anhu), he did not mention it. This hadith will be mentioned in detail later.
(Sahih al-Bukhari, The Virtue of Prayer in the Mosque of Makkah and Madinah, Hadith: 1197)