Refutation of Tahir ul Qadri on asking help from dead


This is the refutation of weak ahadith in the book “Beseeching for Help” (Istighāthah) by Dr Muhammad Tahir-ul-Qadri, Chapter 3 Justification of Istighāthah after Death, I will not quote rulings deduced by Dr Qadri due to their length because when a hadith is weak then there is no reason to deduce ruling, specially without quoting any Salaf and Muhaddith.

Tahir ul Qadri quoted

Ibn-ul-Fir āsī narrates that Firāsī said to the Prophet peace be upon him: ‘O Messenger of Allāh! Shall I beg you for something?’ He r eplied: No, and if you can’t help begging, then you should beseech the pious and the righteous ( for help).[ Beseeching for Help” (Istighāthah) page 69]


a) Above hadeeth is weak This is extract from Daeef Abu Dawud Shaykh al-Albani

Ibn al Farasi and Muslim bin Makshi are not known

1. Ibn al Farasi
Ibn e Hajar asqalani said in at-Taqreeb
ابن الفراسي عن النبي – صلى الله عليه وسلم – وقيل عن أبيه عن النبي – صلى الله عليه وسلم – لا يعرف اسمه
Ibn al Farisi narrates from Prophet peace be upon him, It is said he narrated From his father and his father narrates from Prophet peace beupon him I don’t know his name


Ibn hajar said: No one narrates from him except Muslim bin Makshi[Tahdeeb at tahdeeb]

2. Muslim bin Makshi

Imam ad-Dahabee said: No one narrated from him except Bakr bin sawadah [Meezan al aitedaal] [see Daeef abu dawood hadeeth no: 292]

b) How on earth Qadri is using this hadeeth on asking help from dead? Muhadditheen (Imam Abu Dawood and Nisai) mentioned this hadeeth in Kitab az-Zakat. Secondly, Prophet peace be upon him rejected begging in the first place, only in the case of necessity he allowed; surely Prophet peace be upon him was talking about alive people, because no one can ask zakat from the dead. If yes then for how many times Qadri issued the fatwa of asking Zakat from the dead people?

c) The hadith before it says Narated By Abdullah ibn Mas’ud : The Prophet (pbuh) said: If one who is afflicted with poverty refers it to PEOPLE, his poverty will not be brought to an end; but if one refers it to Allah, He will soon give him sufficiency, either by a speedy death or by a sufficiency which comes later.[Abu Dawood hadith no: 1645 authenticated by al-Hakim and ad-Dahabee agreed with him.]

This hadith proves what tahir ul qadri is trying to promote is false i.e asking help from dead auliyah.

Tahir ul Qadri quoted from Musnad al-Bazzar:

Your deeds are presented to me. I f they are good, I express my gratitude to Allāh, and if the deeds are not good, then I pray to Allāh for your forgiveness[page 75 ibid]


1. Critique on the text

This hadith contradicts the following ahadeeth

a) Prophet peace be upon him said
“‏ لَعَلِّي لاَ أَرَاكُمْ بَعْدَ عَامِي هَذَا ‏”
“Perhaps I will not see you after this year.” [Jame Tirmidhi Book 9, Hadith 895 authenticated by Imam Tirmidhi]

This authentic hadith is a proof that Prophet peace be upon him will not see his ummah.

b) Allah’s Messenger (ﷺ) said, “You will be resurrected (and assembled) bare-footed, naked and uncircumcised.” The Prophet (ﷺ) then recited the Divine Verse:– “As We began the first creation, We shall repeat it: A promise We have undertaken. Truly we shall do it.” (21.104) He added, “The first to be dressed will be Abraham. Then some of my companions will take to the right and to the left. I will say: ‘My companions! ‘It will be said, ‘They had been renegades since you left them.’ I will then say what the Pious Slave Jesus, the son of Mary said: ‘And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a Witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.’ ” (5.117-118) [Sahih al-Bukhari 3447]

c) Ibn Hajar asqalani said regarding the hadith of alHawd

“And it is not impossible that they have signs, so He (peace be upon him) recognizes them with their signs whether they were from his time or after him.

And ‘Iyad, Al-Baji and others gave preference to the saying of Qabisah, the narrator of the narration, that they became apostate after him (peace be upon him), and the fact that he recognized them does not necessitate them to have marks, because it is a favour that shows the actions of the Muslim, and the actions of the apostate are cancelled, so he will recognize them individually and not because of their characteristics, (he will recognize them basing) on what they were before their apostasy.

And it is not far that hypocrites from his time might be included in these people, and it will come in the Hadith of Shafa’ah that “this Ummah will remain with hypocrites inside it”, so this shows that they will be gathered with the believers and their individuals will be recognized, although they will not have these signs, and he will call those to whom he will recognize, thinking that their condition upon which he left them in the world, did not change.[end quote “Fath ul Bari” Kitab Riqaq Bab Kayfa Al-Hashr, taken from]

3. Deeds are only presented to Allah

a) Abu Huraira reported it as a marfu’ hadith (and the words are):
The deeds are presented on every Thursday and Monday and Allah, the Exalted and Glorious. grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. It would be said: Put both of them off until they are reconciled[Muslim Book 32, Hadith 6223]

b) Abu Hurairah narrated that:
the Messenger of Allah said: “Deeds are presented on Monday and Thursday, and I love that my deeds be presented while I am fasting.” [Jami` at-Tirmidhi 747] 4.This is not Mutwatir hadith

Brelvis need mutwatir hadith for their creed but here they are accepting this weak narration for their one of the main creed.

5. If cahin is authentic that does not necessarily mean text is authentic

Haythamee said regarding the hadeeth of Ibne Masood: “tradition had been reported by al- Bazzār and its sub-narrators are all of sahīh” [Majma’-uz-zawā’id (9:24)]

Response is that

Hafiz Noor ud din al-Haythamee himself endorsed the verdicts of Hafiz Al-Bazzar in Kashf al-Astar hadith no: 793
قَالَ الْبَزَّارُ : لا نَعْلَمُهُ يُرْوَى عَنْ عَبْدِ اللَّهِ إِلا بِهَذَا الإِسْنَادِ )

Secondly Hafiz Ibn Katheer says:
” الحكم بالصحة أو الحسن على الإسناد لا يلزم منه الحكم بذلك على المتن ، إذ قد يكون شاذاً أو معللاً ”
The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text, because it may be shaadhdh (odd) or mu’allal (faulty). Ikhtisaar ‘Uloom al-Hadeeth (p. 43).

Comment: It is already proven above that the text is odd

6. The hadith is not proving any kind of istegatha (Sufi Commentaries)

It is not evidence for istighatha because it says that our deeds like Durood is presented to him (peace be upon him), it says nothing about us making duaa to them, asking them for forgiveness or help.

a. Ibn Hajar Al-Haytami may Allaah have mercy upon him said about the meaning of this report:
الإشكال إنما يأتي على تقدير خير أفعل تفضيل وليس كذلك، وإنما هي للتفضيل لا للأفضلية، نحو: أَفَمَن يُلْقَى فِى النَّارِ خَيْرٌ ـ خَيْرٌ مُّسْتَقَرّاً، ففي كل من حياته وموته صلى الله عليه وسلم خير، إلا أن أحدهما أخير من الآخر، وخير يراد بها كل من الأمرين، فإن أريد بها مجرد التفضيل فضدها الشر، ولا حذف فيها، وتأنيثها خيرة، وجمعها خيرات، وهي الفاضلات من كل شيء، وإن أريد بها الأفضلية وصلت بمن وكان أصلها أخير حذفت همزتها تخفيفاً، ويقابلها شر التي أصلها أشر، ولا تؤنث ولا تثنى ولا تجمع.
“The ambiguity only arises if (the Arabic word) “khayr” (which means good) is interpreted as “better” to indicate preference. However, this is not the case, as the word “khayr” (here) is not in the comparative form; not like its use in the following verses where it means “better” not “good”:
– {…So, is he who is cast into the Fire “khayr” (better) or he who comes secure on the Day of Resurrection?} [Quran 41:40] – {The companions of Paradise, that Day, are in a “khayr” (better) settlement and better resting place.} [Quran 25:24] Indeed, both the life and death of the Prophet , are good for the Muslims. It cannot be claimed that either of them is better than the other. If the Hadeeth is meant to give preference to one of them over the other, then, linguistically speaking, the opposite of “khayr” would have been used as well, which is “sharr” (which means bad). Also, the preposition “min” (“than”) would have been used “khayrun min” (which means better than), but there is no omission here …..” [Fatawa Hadeethiya page 342]

b. Al-Munaawi may Allaah have mercy upon him wrote:
أي حياتي في هذا العالم موجبة لحفظكم من الفتن والبدع والاختلاف، والصحب وإن اجتهدوا في إدراك الحق، لكن الأوفق الوفاق وغير المعصوم في معرض الخطإ ومماتي خير لكم، لأن لكل نبي في السماء مستقرا إذا قبض، كما دلت عليه الأخبار، فالمصطفى صلى الله عليه و سلم مستقر هناك يسأل الله لأمته في كل يوم، فبين بقوله: ومماتي خير لكم ـ عدم انقطاع النفع بالموت، بل الموت في وقته أنفع ولو من وجه، ومن فوائده فتح باب الاجتهاد وترك الاتكال والمشي على الاحتياط وغير ذلك
“The Hadeeth means that my life in this world causes your protection from Fitnah (tribulations), religious innovations, and divergence. Although the Companions endeavor to pursue the Truth, yet agreement is better for them (than disagreement), and the fallible are liable to error. And my death is good for you because each Prophet dwells in heaven after his death as the Ahaadeeth indicated. The Prophet , has a dwelling there, imploring his Lord in favor of his followers each day. He , underlined that his death is good for us indicating that the benefits availed by Muslims do not cease by his death. Rather, it may be argued that death on time is better for the Muslims even in some ways. For instance, his death opened the door of Ijtihaad (personal reasoning to investigate and weigh religious texts to arrive at religious rulings to new cases untackled by the Quran and Sunnah), eliminated dependency, and urged adherence to prudence, and the like.” [Faydh Al-Qadeer 3/400 no. 3700]

c. Qaadhi ‘Iyaadh may Allaah have mercy upon him wrote, “Abu Bakr Muhammad ibn Taahir said:

زين الله تعالى محمدا صلى الله عليه وسلم بزينة الرحمة فكان كونه رحمة وجميع شمائله وصفاته رحمة على الخلق، فمن أصابه شيء من رحمته فهو الناجي في الدارين من كل مكروه والواصل فيهما إلى كل محبوب، ألا ترى أن الله تعالى يقول: وما أرسلناك إلا رحمة للعالمين ـ فكانت حياته رحمة ومماته رحمة، كما قال صلى الله عليه وسلم: حياتي خير لكم وموتى خير لكم. وكما قال عليه الصلاة والسلام: إذا أراد الله رحمة بأمة قبض نبيها قبلها فجعله لها فرطا وسلفا.
‘Allaah, The Exalted, blessed Muhammad , with mercy. His mercy and all his qualities and traits are a source of mercy for created beings. Whoever avails himself of his mercy will be saved from any harm in the worldly life and Hereafter and attain whatever he aspires to in both worlds. Allaah, The Exalted, says (what means): {And We have not sent you, [O Muhammad], except as a mercy to the worlds.} [Quran 21:107] His life and death are both sources of mercy for mankind; he , said: ‘My life is good for you and my death is good for you.’ He , also said: ‘When Allaah intends to show mercy to a people, He takes the life of their Prophet before them and makes him a herald of happiness for them in the Hereafter.'” [Ash-Shifaa’ 1/122]

Note: Translations are done by Islamweb on my question.

Critique on Chain

a) Hafiz al-Bazzar himself said after quoting the hadeeth

وهذا الحديث آخره لا نعلمه يروى عن عبد الله إلا من هذا الوجه بهذا الإسناد.

“We don’t know the end of this Hadeeth to have been narrated from ‘Abdullah except from this angle through this specific chain of narration”. [Musnad al Bazzar]

b) Hafiz Ibne Kathir endorsed the wordings of Hafiz al-Bazzar in Al Bidaya wal Nihaya 5/275

Note: These people need mutwatir hadeeth to prove their false creed, above hadith is weak leave a side mutwatir.

c) Hafiz al ‘Iraqee, shaykh of Ibn Hajar asqalani said:

رجاله رجال الصحيح إلا أن عبد المجيد بن عبد العزيز بن أبي رواد وإن أخرج له مسلم ووثقه ابن معين والنسائي فقد ضعفه كثيرون، ورواه الحارث بن أبي أسامة في مسنده من حديث أنس بنحوه بإسناد ضعيف
Men are men of Saheeh, except that Abdel Majeed ibn Abi Ruwad although Muslim narrated from him, and Ibn ma’een and Nasai declared him thiqqah, And Many of them declared him weak” and It is narrated by al Harith bin Abi Uthama in his Musnad with the hadith of Anas which is weak. [Takhreej Al Ihya ( 4/128)]


d) The chain is also weak according to alHafiz Ibn Hajar asqalani because he mentioned the narrator Abdel Majeed ibn Abi Ruwad in his Tabqaat al-Mudalliseen 3/82 in third Tabqa. And students of hadeeth know that according to Ibn Hajar if the third tabqa narrates from (an) then the chain is weak.

e) Shaykh Zubair Ali Zai said:
This chain is weak because of three reasons
1- Sufiyan at-Thawri is Mudallis and this narration is from (AN)
2- Abdel Majeed ibn Abi Ruwad is Mudallis and this narration is from (AN) see al Fath-ul Mubeen fe tahqeeq Tabqaat ul Mudalliseen 3/82
3- Abdel Majeed is Weak according to Majority see al Fath ul Mubeen fe tahqeeq Tabqaat ul Mudalliseen page 55 and Tohfa tul Aqwiya fe tahqeeq Duafa al Bukhari page 242[In the tahqeeq of Fadal Salat an Nabi by Imam Ismaieel bin Ishaq al Qadhi page 69]

So In short
1. Sufiyan is mudallis narrating from (an)
2. Abdul Majeed is mudallis and had very weak memory. Imam Muslim brought him only in mutab’iat not for Ihtijaj.
3. Text of the hadith is very odd(Shadh) and against authentic ahadith.
4. If the chain is authentic that does not mean hadith is authentic plus this hadith is not mutwatir.
5. To sum up, the Hadeeth, even if confirmed to be authentic, has nothing to do with Istighaathah (praying for help from the Prophet ).

Tahir ul Qadri quoted:

Ibn-ul-Qayyim has written an exhaustive book on “the soul” which is the most authentic book on this subject. At one place he has reported from ‘Abdullāh bin Mubārak that Abū Ayyūb al-Ansār ī said: The deeds of the living are presented to the dead. If they see virtuous (deeds), they are pleased and rejoiced, and if they see ( evil) deeds, they say: ‘O Allāh! Return them.'[page 80 Ibid]


This is the chain quoted by Ibn al Qayyim

قال عبد الله بن المبارك حدثنى ثور بن يزيد عن ابراهيم عن أبى أيوب قال تعرض أعمال الأحياء على الموتى فإذا رأوا حسنا فرحوا واستبشروا وإن رأوا سوءا قالوا اللهم راجع به
Abdullah bin Mubarak said Narrated to us Thawr bin Yazeed from Ibraheem from Abu Ayyub al Ansaree….(and the narration)

a) Ibraheem an-Nakhee is Mudallis [Tabqat ul Mudalliseen 2/35], he is narrating from (an), b)secondly, there is discontinuity between him and Abu Ayyub Al-Ansaree, Because Ibraheem was born in 47 h and Abu ayyub al Ansaree died in 55 h, meaning Ibraheem was only 8 years old when Abu Ayyub al Ansaree died.

There is another rout of this narration in Kitab az-Zuhud of Abdullah bin Mubarak, It can clear the saying of Abu Ayyub al-Ansaree May Allah be pleased with him

443 أخبركم أبو عمر بن حيوية وأبو بكر الوراق قالا أخبرنا يحيى قال حدثنا الحسين قال أخبرنا ابن المبارك قال أخبرنا ثور بن يزيد عن أبي رهم السماعي عن أبي أيوب الأنصاري قال إذا قبضت نفس العبد تلقاه أهل الرحمة من عباد الله كما يلقون البشير في الدنيا فيقبلون عليه ليسألوه فيقول بعضهم لبعض أنظروا أخاكم حتى يستريح فإنه كان في كرب فيقبلون عليه فيسألونه ما فعل فلان ما فعلت فلانة هل تزوجت فإذا سألوا عن الرجل قد مات قبله قال لهم إنه قد هلك فيقولون إنا لله وإنا إليه راجعون ذهب به إلى أمه الهاوية فبئست الأم وبئست المربية قال فيعرض عليهم
أعمالهم فإذا رأوا حسنا فرحوا واستبشروا وقالوا هذه نعمتك على عبدك فأتمها وإن رأوا سوء قالوا اللهم راجع بعبدك

Translation: Abu Ayyub al-Ansari said: When a disbelieving servant’s souls is taken (at death) (the souls of) Allah’s servants who have been granted mercy receive him (in heaven) as (eagerly as) a carrier of glad tidings is received in the first life. They come to him and ask questions : But some of them say : give your brother some time to rest , because he was in grief ( in the first life)

Then (after a while) they gather around him and ask him, What did so and so man do ? Did she get married If they ask him about a man who had died before him and he tells them “He already died ” , they say .”To Allah we belong and unto Him we will return (after Resurrection)!He must have gone to his mother , the (Fire) abyss. That is indeed the worst mother and the worst caretaker.”

He also tells them about the actions (of their living acquintances) .If they find them good (for an individual) they say : O Allah , this is Your favor upon your servant , so complete it for him (until death).” And if they find them bad , they say ,”O Allah bring Your servant back (to the right) .”[Kitab az-Zuhud of Imam Abdullah bin Mubarak hadeeth no: 443, Authenticated by Shaykh AL-AlBani in Silsilah as-Saheeha no: 2758]

Comment: After reading this clear text it is clear that what Abu Ayyub al-Ansaree is saying. This was actually a discussion between the new soul who recently met the other good souls and all this was a part of the conversation between them at that point of time, Now how on earth such things can be taken as a proof for Istegatha from dead saints for your needs?

Ibn al-Qayyim himself explained

المسألة الثانية وهى أن ارواح الموتى هل تتلاقي وتتزاور وتتذاكر أم لا ؟

وهي أيضاً مسألة شريفة كبيرة القدر وجوابُها : أن الأرواح قسمان : أرواح معذبة ، وأرواح منعَّمة ؛ فالمعذبة في شغل بما هي فيه من العذاب عن التزاور والتلاقي ، والأرواح المنعمة المرسلة غير المحبوسة تتلاقى وتتزاور وتتذاكر ما كان منها في الدنيا وما يكون من أهل الدنيا ، فتكون كل روح مع رفيقها الذي هو على مثل عملها ، وروح نبينا محمد صلى الله عليه وسلم في الرفيق الأعلى ، قال الله تعالى : ( وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقاً) النساء/69 وهذه المعية ثابتة في الدنيا ، وفي دار البرزخ ، وفي دار الجزاء ، و ” المرء مع من أحب ” في هذه الدور الثلاثة ، … وقال تعالى : ( يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً * فَادْخُلِي فِي عِبَادِي * وَادْخُلِي جَنَّتِي) الفجر/27-30 أي : ادخلي جملتهم وكوني معهم ، وهذا يقال للروح عند الموت … وقد أخبرنا الله سبحانه وتعالى عن الشهداء بأنهم ( أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ) وأنهم (وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ ) وأنهم ( يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ ) وهذا يدل على تلاقيهم من ثلاثة أوجه : أحدها : أنهم عند ربهم يرزقون ، وإذا كانوا أحياء فهم يتلاقون ، الثاني : أنهم إنما استبشروا بإخوانهم لقدومهم ولقائهم لهم ، الثالث : أن لفظ ” يستبشرون ” يفيد في اللغة أنهم يبشر بعضهم بعضاً مثل يتباشرون .

The second issue is whether the souls of the dead meet one another, visit one another and talk to one another.

This is a good question. The answer is that souls are of two types: those that are punished and those that are blessed. Those that are punished are too preoccupied with the torment that they are facing to visit and meet one another, but the souls that are blessed are free and are not detained, so they meet one another, visit one another and talk about what they used to do in this world and what happened to the people of this world. So each soul will be with its friends who did similar good deeds. The soul of our Prophet Muhammad (peace and blessings of Allaah be upon him) is with the highest companions. Allaah says (interpretation of the meaning):

“And whoso obey Allaah and the Messenger (Muhammad), then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddeeqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As‑Siddeeq), the martyrs, and the righteous. And how excellent these companions are!”

[al-Nisa’ 4:69]

This togetherness is confirmed in this world, in al-Barzakh and in the abode of reward (Paradise), and “A man will be with those whom he loves” in these three realms… Allaah says “(It will be said to the pious — believers of Islamic Monotheism): ‘O (you) the one in (complete) rest and satisfaction!

28. ‘Come back to your Lord,— well‑pleased (yourself) and well‑pleasing (unto Him)!

29. ‘Enter you then among My (honoured) slaves,

30. ‘And enter you My Paradise!'”

[al-Fajr 89:27-30]

i.e., enter among them and be one of them. This is said to the soul at the time of death… And Allaah has told us that the martyrs are: “are alive, with their Lord, and they have provision” [Aal ‘Imraan 3:169]; they “rejoice for the sake of those who have not yet joined them, but are left behind” [Aal ‘Imraan 3:170] and “They rejoice in a grace and a bounty from Allaah” [Aal ‘Imraan 3:171]. This indicates that they will meet one another in three ways: (1) they are with their Lord and are given provision, and if they are alive then they meet one another; (2) they rejoice at the arrival of their brothers and their meeting with them; and (3) the word yastabshiroon (translated as “rejoice”) implies that they pass the good news to one another. [Kitab Al-Rooh, p. 17, 18.]

Now this is clear that Ibn al-Qayyim is talking about when new soul meet other good souls it tells them the affairs of the people which the particular soul have seen in the world. It can not tell them all the deeds or future deeds because the soul have not seen those affairs.

Tahir ul Qadri quoted

“‘Ibād bin ‘Ibād called on I br āhīm bin Sālih and at that time Ibrāhīm bin Sālih was the r uler of Palestine. ‘Ibād bin ‘Ibād said to him: give me some advice. Ibrāh m bin Sālih said: What should I advise you? May God make you a pious man! I have received the news that the deeds of the living are presented to their dead relatives. Now you just reflect on your deeds which are presented to the Messenger of Allāh .After r elating this, I brāh īm bin Sālih cried so bitterly that his beard became wet.”


This is not Quran nor hadith, this is not the saying of any Companion. This is totally against Quran,

a) Allah says in Surah al Hajj Ayah 76 “He knows what is [presently] before them and what will be after them. And to Allah will be returned [all] matters.”

b) Allah says in Surah al Baqrah ayah 210 ” They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah.”

c) Allah says in Surah Al-e-Imran Ayah 109 “And whatever is in the heavens and whatever is in the earth is Allah’s; and to Allah all things return”

d) Allah says in Surah al-Hadeed ayah 5 “His is the kingdom of the heavens and the earth; and to Allah are (all) affairs returned”.

Comment: Allah is very clear in the Qur`an, one can not quote saying of any other later scholar against Qur`an and Sunnah.

If Tahir ul Qadri is trying to prove from Ibn al-Qaayim that he allowed asking help from dead then this is his mistake because Ibn al-Qayyim said:

ففي هذه القصة ما فعله المهاجرون والأنصار رضي الله عنهم من تعمية قبره لئلا يفتتن به ، ولم يبرزوه للدعاء عنده والتبرك به ، ولو ظفر به المتأخرون لجالدوا عليه بالسيف ولعبدوه من دون الله
In this story the Muhajiroun and Ansaar RadhiAllah anhum hide his (Daniel’s Peace be upon him) grave in order to prevent the people from getting more fascinated by him; to prevent them from supplicating near it or seeking his blessings. But if the body of that man was found by those who came after those early pious Muslims, they would fight one another and they would even worship him besides Allah. [Hadiya tul Mustafeed Commentary of Kitab At Tawheed page 226 of English Translation]

He said while discussing forms of shirk

ومن أنواعه ؛ طلب الحوائج من الموتى والاستغاثة بهم والتوجه إليهم ، وهذا أصل شرك العالم ، فإن الميت قد انقطع عمله وهو لا يملك لنفسه ضراً ولا نفعا

“From the forms (of Shirk): Requesting the dead for needs, seeking their aid and turning to them. This is the basis for Shirk in the world. This is because the actions of the dead have ceased. He is not able to harm or benefit himself, let alone the one who seeks his aid, or asks him to fulfil his need, or asks him to intercede for him with Allah [Madarij al-Salikin (1/332)]

Comment: These quotes are clearly against the creed of Tahir ul Qadri.