An Arabi came to the Prophet ﷺ and said, "Messenger of Allah, my father used to maintain ties of kinship, and he used to do such and such. Where is he now?"He replied, "In the Fire."The man seemed troubled by this and asked, "Messenger of Allah, then where is your father?"The Messenger of Allah ﷺ said, "Whenever you pass by the grave of a polytheist, give him tidings of the Fire."The Arabi later embraced Islam and said, "The Messenger of Allah ﷺ has burdened me with a tiring task. I never pass by the grave of a disbeliever without giving him tidings of the Fire."
جاء أعرابي إلى النبي ﷺ فقال: يا رسول الله، إن أبي كان يصل الرحم، وكان وكان، فأين هو؟ قال: في النار. قال: فكأنه وجد من ذلك فقال: يا رسول الله، فأين أبوك؟ فقال رسول الله ﷺ: حيثما مررت بقبر مشرك فبشره بالنار. قال: فأسلم الأعرابي بعد، وقال: لقد كلفني رسول الله ﷺ تعبا، ما مررت بقبر كافر إلا بشرته بالنار.
Ibn Majah (1573) narrated it from Muhammad bin Ismail bin Bukhtari Wasiti, who said, we were told by Yazid bin Harun, from Ibrahim bin Saad, from Zuhri, from Salim, from his father, and he related it. Its chain is sahih, and Busiri also declared it sahih in Zawaid, saying, "This chain is sahih, its narrators are trustworthy. Muhammad bin Ismail was deemed trustworthy by Ibn Hibban, Daraqutni, and Dhahabi, and the rest of the chain's narrators meet the standard of the two Sheikhs."What appears to be the case is that Zuhri transmits this hadith through two chains and from two companions, and both are sahih, with no need to fault either one. Similar in meaning is what was narrated from Abu Hurairah, from the Prophet ﷺ, who said, "When you pass by our graves and your graves belonging to the people of pre-Islamic ignorance, tell them that they are among the people of the Fire." This was narrated by Ibn Sunni in Amal al-Yawm wal-Layla (594), and Ibn Hibban in his Sahih (847), both from Harith bin Siraj, who said, we were told by Yahya bin Yaman, from Muhammad bin Amr, from Abu Salama, from Abu Hurairah, and he related the hadith.Yahya bin Yaman is disputed, though his hadith is deemed hasan when used as corroborating evidence, provided he does not bring anything objectionable. But the flaw here is Harith bin Siraj Naqqal, whom Dhahabi mentioned in Mizan (1/433), citing a number of scholars who declared him daif. Ibn Adi said, "Daif, he steals hadiths."