Nasai

701. Commentary: To consider a particular place as especially blessed, to regard visiting it as superior, and to undertake a journey with hardship from afar with the intention of attaining closeness to Allah and special reward at that place is not permissible, whether it is a mosque or a grave, etc. This virtue is exclusive only to three mosques: Masjid al-Haram, Masjid an-Nabawi, and Masjid al-Aqsa. It is permissible to travel specifically to visit these mosques and with the intention of attaining closeness to Allah there. To treat any other mosque or grave, etc., with such special regard as these three superior mosques is an affront to the status of these three, which is absolutely impermissible. However, to visit a building from a historical perspective or to go there as a tourist is permissible, because this is not a religious matter. For example: if someone goes to see the Royal Mosque or the Taj Mahal, etc., without the intention of attaining closeness to Allah or reward. Some individuals have interpreted this narration to mean that it is not permissible to travel to any mosque other than these three, but that it is permissible to visit the graves of the righteous with the intention of seeking closeness and blessing. However, it is strange that mosques, which according to authentic hadith are the best places on the face of the earth, are forbidden to be visited with the intention of attaining closeness to Allah, but the graves of the righteous—regarding which the Prophet (sallallahu alayhi wa sallam) forbade building mosques over them and praying at them, and where visiting can even lead to shirk—are considered permissible to visit for closeness and blessing. If indeed the graves of the righteous are blessed places, then why did the Prophet (sallallahu alayhi wa sallam) prohibit praying at them and building mosques over them? Can any reasonable answer be given to this? Therefore, the correct meaning of this narration is the one that was mentioned first. And Allah knows best.

Hadith Commentary: Benefits and Issues: From this hadith of Abu Hurairah (radi Allahu anhu), it is established that it is not permissible to consider any place sacred or blessed, or to regard it as a cause for increased reward and virtue, and then to go there for the purpose of performing prayer, supplication, or worship. Only these three mosques are sacred, blessed, and a means of greatness, respect, or nearness to Allah. However, without considering a place as sacred or exalted, going somewhere for religious or worldly needs—such as acquiring knowledge, trade, business, meeting relatives and close ones, jihad, or for travel and tourism—is not contrary to this, because in these cases the place is not considered blessed or sacred. (Hujjatullah, vol. 3, p. 192)

Benefits and Issues:
Medina Munawwarah is, in this world, the most beloved city to all the Muslims of the world.
It is the city of migration and residence of our Master, our Beloved, Hazrat Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam), and the noble Companions (radi Allahu anhum ajma'in).
All Ahl al-Sunnah wa'l-Jama'ah (Ahl al-Hadith) consider visiting this blessed city and traveling to it as the pinnacle of their desires and among their greatest righteous deeds.
In the explanation of the aforementioned hadith, the words of Allamah Khattabi are very comprehensive.
In summary, the instruction of the Prophet (sallallahu alayhi wa sallam) pertains to vows (nadhar).
That is, if a person has made a vow to pray in any ordinary mosque, he has the choice to either pray in that vowed mosque or in another mosque.
(All are equal.)
Except if he has vowed for one of these three mosques, then it is obligatory for him to fulfill his vow.
And the reason for their being special is that these three are the mosques of our Prophets (alayhim as-salam).
Whose following we have been commanded.
Whereas some scholars say that i'tikaf (spiritual retreat) is only valid in these three mosques.
End. This meaning is also supported by the words of this narration:
(لاينبغي للمطيِّ أن يَشدَّ رحالهَا إلی مسجدٍ تبتغي فيه الصلاةُ غير مسجدي هذا والمسجد الحرام والمسجد الاقصي) (Nayl al-Awtar: 5/110)
That is, for the purpose of prayer, one should not saddle a mount towards any mosque except these: my mosque, Masjid al-Haram, and Masjid al-Aqsa.
Shah Abdul Aziz's explanation is that in this hadith, the thing being excluded (mustathna minhu) is omitted, i.e., "No journey should be undertaken to any place for the purpose of drawing near (to Allah) except to three mosques."
The apparent context of the hadith's words makes it clear that, except for these three honored and exalted mosques, no journey should be undertaken anywhere (i.e., for the purpose of worship and drawing near to Allah).
And this is supported by the narration of Hazrat Abu Hurairah (radi Allahu anhu).
That he asked Basrah al-Ghifari, "Where are you coming from?" He said, "From Mount Tur." He said, "If I had met you before your journey, you would not have gone. I heard the Messenger of Allah (sallallahu alayhi wa sallam) say:
(لاتعمل المطيُّ إلَّا إلی ثلاةِ مساجدَ) (Sunan al-Nasa'i, al-Jumu'ah, Hadith: 1431)
No journey should be undertaken except to three mosques.
Shah Waliullah (rahimahullah) has written in Hujjatullah al-Balighah,
That the people of ignorance (Jahiliyyah), according to their own assumptions, used to travel to many so-called blessed places.
The inevitable result of which was distortion and corruption in the religion of Allah.
So the Noble Prophet (sallallahu alayhi wa sallam) closed the very source of this corruption.
So that the prescribed and non-prescribed, polytheistic and innovative rituals would not become mixed up.
And the door to worship of other than Allah would be closed.
And in my view, among these are any graves, places of worship of any wali of Allah, and Mount Tur—all are equal.
(Reference: Awn al-Ma'bud)
Apart from rituals and worship, jihad, migration, seeking knowledge,
Meeting relatives and scholars, and trade, etc., are such matters for which travel is legally (shar'an) required.
No one has ever denied these.
But for the purpose of worship, i'tikaf, and seeking extra reward, travel to any place is, by the command of the Messenger (sallallahu alayhi wa sallam), restricted to these three mosques only.
The issue of traveling for the visitation of graves has been thoroughly clarified by Imam Ibn Taymiyyah (rahimahullah) and Ibn Qayyim (rahimahullah) in their writings.
And with very strong and clear proofs and deep insight, they have established
That traveling solely for the visitation of graves, wherever it may be, is not permissible.
Instead, for the grave of the Noble Prophet (sallallahu alayhi wa sallam), the intention should be that which is prescribed and desirable.
That is, the intention and purpose of traveling should be to visit Masjid al-Nabawi and to pray therein—this intention and purpose is extremely blessed, prescribed, and desirable.
And it includes
All other prescribed visitations, i.e., the blessed grave of the Messenger of Allah (sallallahu alayhi wa sallam), Masjid Quba, the graves of Baqi', and the martyrs of Uhud.
And this dispute and difference is only in the matter of the initial intention.
Upon reaching Medina Munawwarah, all the above-mentioned visitations are attained.
And visiting all of them is recommended (mustahabb).
There is no difference of opinion in this.
Therefore, the scholars of Ahl al-Hadith
—may Allah increase their number—
are of the view and practice
that in Medina Munawwarah, the original intention should be to visit Masjid al-Nabawi.
And that is sufficient.
Other visitations will be attained as a consequence.
This act and journey is an expression of love for the beloved Prophet, our Master Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam),
provided that the creed is correct and other aspects of life are also in accordance with the Shari'ah.
To be disinterested in this is extreme wretchedness and misfortune,
and a sign of not loving the Messenger of Allah (sallallahu alayhi wa sallam).
One important point is that the visitation of Masjid al-Nabawi has absolutely no connection with the rites of Hajj.
The rites of Hajj, from beginning to end, are completed in Makkah Mukarramah alone.
The journey to Medina is a separate and independent act.
If a person is unable to go to Medina Munawwarah during his Hajj journey, there is no deficiency or defect in his Hajj.
(Allahumma arzuqna hubbaka wa hubba 'amalin yuqarribuna ila hubbik)
In comparison to the above-mentioned most authentic hadith of this chapter, the narrations presented regarding the journey for the visitation of the Prophet's grave do not meet the standards of hadith methodology.
And religion is not merely the name of emotions or prejudice, but the name of following the truth.
Among these weak narrations, the important ones have been referenced and their weakness clarified by Hafiz Ibn Hajar (rahimahullah) in (al-Talkhis al-Habir 2/266, Hadith: 1075).
For example: (من زارَني بعدَ موتي فكأنَّما زارَني في حَياتي) "Whoever visits me after my death, it is as if he visited me in my lifetime."
(من زارَ قبرِي فلهُ الجنَّةُ) "Whoever visits my grave, Paradise is for him."
(من جاءني زائرًا لا تعمَلُه حاجةٌ إلَّا زيارَتِي كان حقًّا علي أن أكونَ له شفيعًا يومَ القيامةِ) "Whoever comes to me as a visitor, having no need except to visit me, it is incumbent upon me to be his intercessor on the Day of Resurrection."
(من حج ولم يزرني فقد جفاني) "Whoever performed Hajj and did not visit me has indeed shunned me."
(من زارَني بالمدينةِ محتسبًا كنتُ لهُ شفعًا و شهيدًا يومَ القيامةِ) "Whoever visits me in Medina seeking reward, I will be his intercessor and witness on the Day of Resurrection."
All these narrations are not valid as proof.
It is obligatory upon students of knowledge and seekers of truth
to refer to the scholars and those firmly grounded in hadith in order to distinguish between Sunnah and innovation.
And with Allah is success.

Benefit:
It is prohibited to travel with the intention of seeking reward or for visitation to any other mosque, grave, mountain, cave, etc. Only these three mosques are such that it is permissible to travel towards them with the intention of seeking reward. Pilgrims should ensure that when they go from Makkah to Madinah, their intention should be for Masjid al-Nabawi (the Prophet’s Mosque, sallallahu alayhi wa sallam), not for the blessed grave of the Noble Prophet (sallallahu alayhi wa sallam), because traveling with the intention of visiting the grave has not been commanded.

Benefit:
In this hadith, the virtues of Masjid Nabawi, Masjid al-Haram, and Masjid al-Aqsa are mentioned, and it prohibits traveling with the intention of performing good deeds to any mosque other than these three. This contains a strong refutation of those who travel to shrines seeking blessings.