The Athar
أخبرنا القاضي أبو عبد الله الحسين بن علي بن محمد الصيمري قال أنبأنا عمر بن إبراهيم المقرئ قال نبأنا مكرم بن أحمد قال نبأنا عمر بن إسحاق بن إبراهيم قال نبأنا علي بن ميمون قال سمعت الشافعي يقول اني لأتبرك بأبي حنيفة وأجيء إلى قبره في كل يوم يعني زائرا فإذا عرضت لي حاجة صليت ركعتين وجئت إلى قبره وسألت الله تعالى الحاجة عنده فما تبعد عني حتى تقضى
Ash-Shafi’i said: “I do Tabarruk with Abu Hanifah and I go to his grave every day -meaning for visit- and when I have a need I pray two Rak’ah and I go to his grave and ask my need to Allah (Ta’ala) and I do not leave it until it is fulfilled”
Tareekh al Bagdad 1/123
Reply
a) Shaykh Muhiydeen Muhammad ibn Ali al-Birqivi al-Hanafi (929 h) said in his book “Ziyaratul quboor” On page 58,
قال سلمة بن وردان : رأيت أنس بن مالك يسلم على النبي صلى الله عليه وسلم ثم يسند ظهره إلى جدار القبر ثم يدعو ، وهذا مما لا نزاع فيه بين العلماء وإنما نزاعهم في وقت السلام عليه قال أبو حنيفة رحمه الله : يستقبل القبلة عند السلام أيضاً ولا يستقبل القبر وقال غيره : يستقبل القبر عند السلام خاصة ولم يقل أحد من الأئمة الأربعة أنه يستقبل القبر عند الدعاء ، إلا حكاية مكذوبة عن مالك ؛ ومذهبه بخلافها ، وكذلك الحكاية المنقولة عن الشافعي رحمه الله كان يقصد الدعاء عند قبر أبي حنيفة رحمه الله ـ فإنها من الكذب الظاهر بل قالوا : إنه يستقبل القبلة وقت الدعاء ولا يستقبل القبر حتى يكون الدعاء عند القبر ، فإن الدعاء عبادة كما ثبت في الترمذي مرفوعاً ” الدعاء هو العبادة ” فالسلف من الصحابة والتابعين جردوا العبادة لله تعالى ، ولم يفعلوا عند القبر منها شيئاً إلا ما أذن فيه النبي صلى الله عليه وسلم من السلام على أصحابها والاستغفار لهم والترحم عليهم .
“Salamah ibn Waradan said : I saw Anas ibn Malik doing salam on the Prophet saw then he put his back towards wall of grave and did du’a, and this is from which there is no dispute between scholars, and the dispute is only in time of salam. Abu Hanifah says one should also face qiblah during salam and he should not face the grave, and other than him said one should face grave during salam only, and none of the 4 Imams said to face the grave during du’a, except a lied story from Malik, and his madhab is opposed to that, and the same for the story reported from Shafi’I that he made purpose of du’a at Abu Hanifa’s grave, this is from clear (blatant,Obvious) Lie.rather they said to face Qiblah during du’a and not to face grave so that du’a is done on graves, because du’a is worship as it is established from Tirmidhi in marfu’ form ( words of Prophets) : “ Du’a is worship” and salaf from Sahabah and Tabi’I made singled ibadah for Allah, and they did not do anything on the grave except what the Prophet peace be upon him permitted from salam to his companions and istighfar for them and mercy for them.(end)
b) Shaykh ul Islam Ibne Tmiyah Rejected this Narration in Iqteza Sirat Al Mustaqeem page 343 and 344
c) Ibnul-Qayyim said in “Ighathatul Lahfan fi Masayid Al Shaytan” (1/246):
والحكاية المنقولة عن الشافعي أنه كان يقصد الدعاء عند قبر أبي حنيفة من الكذب الظاهر
“Story related from al-Shafaee that he made supplications at Abu Hanifa’s grave is apparently lie.”
d) Shaykh Zubair Ali Zai mentioned that it is fabricated and accused those who use this athar, and he said Omar bin Ishaq is Majhool.[Majallah Al hadith no:26 page 49 and 50]
Imam Ash Shafaee Rahimullah Himself criticised Imam Abu Haneefa Rahimullah
It is mentioned in Tareekh Baghdad Vol 15 page 527 and other Nuskha vol 13 page 394-395 from Imam Abu Bakr Abdullah ibn Sulayman ibnul Ash’at, son of the famous Imam Abu Dawud, addressing a group:
“What do you say about a topic on which agree Malik and his companions, Ash-Shafiaee and his companions, Al-Awza’i and his companions, Al-Hasan ibn Salih and his companions, Sufyan Ath-Thawri and his companions, Ahmad ibn Hambal and his companions?” They replied: “It is among most authentic topic”. He said: “All of these agreed on the misguidance of Abu Hanifah”
Scan: http://lh3.ggpht.com/_Y3h6JhqU8O4/TEzem-7v8mI/AAAAAAAAAMY/GMKcVXp0Piw/s400/sweetu.jpeg
I ask from the people of fabrications, will you believe on this athar against fabricated athar you are providing?? surely they will come up with excuses but they never hesitate in quoting fabricated athar.
Note: Imam Shafaee used to pray for Imam Abu Hanifa Rahimullah [see kitab al umm 7/338] and my article in defence of Abu Hanifa. Imam Abu Dawood said
رحم الله مالكا كان اماما رحم الله الشافعى كان اماما رحم الله اباحنيفة كان اماما
May Allah bless Malik he was an Imam, May Allah bless Shafi’ee he was an Imam May Allah bless Abu hanifa he was an Imam[Al Inteqa Ibn e Abdul Barr page 32 authenticated by Shaykh Zubair Ali Zai in Majallah al-Hadith]
Hafidh As Shatibi Clearly Refutes the Tabarruk.
الصحابة -رضي الله عنهم- بعد موته – عليه الصلاة والسلام- لم يقع من أحدٍ منهم شيء من ذلك بالنسبة إلى من خلفه، إذ لم يترك النبي -صلى الله عليه وسلم – بعده في الأمة أفضل من أبي بكر الصديق -رضي الله عنه- ، فهو كان خليفته، ولم يُفعل به شيءٌ من ذلك، ولا عمر – رضي الله عنه-، وهو كان أفضل الأمة بعده، ثم كذلك عثمان، ثم علي، ثم سائر الصحابة الذين لا أحد أفضل منهم في الأمة، ثم لم يثبت لواحد منهم من طريق صحيح معروف أن متبركاً تبرك به على أحد تلك الوجوه أو نحوها، بل اقتصروا فيهم على الاقتداء بالأفعال والأقوال والسير التي اتبعوا فيها النبي -صلى الله عليه وسلم- فهو إذاً إجماع منهم على ترك تلك الأشياء.
“The Prophet (sallallaahu alayhi wasallam) never left anyone after himself anyone more superior than Abu Bakr as-Siddiq (ra), since he was his Khalifah and no one did this through him… and nor through ‘Umar (ra) and he was the best of the Ummah after him. Then likewise, ‘Uthman (ra) and then all of the Companions, with respect to whom there is no one who is more superior. There is not established from a single one of them any authentic report that states that someone would make tabarruk from them in any of these ways or what is similar to them . Rather they restricted themselves to following and imitating the actions and statements in which they (the Companions) followed the Prophet (sallallaahu alayhi wasallam) . This, therefore is a unanimous agreement from them for the abandonment of these things.”
Al Aitesa`am Vol 2 page 8 and 9
Ibn Rajab says:
“وكذلك التبرك بالآثار، فإنما كان يفعله الصحابة مع النبي-صلى الله عليه وسلم- ولم يكونوا يفعلونه مع بعضهم.. ولا يفعله التابعون مع الصحابة، مع علو قدرهم فدل على أن هذا لا يُفعل إلا مع النبي -صلى الله عليه وسلم- مثل التبرك بوضوئه، وفضلاته، وشعره، وشرب فضل شرابه وطعامه.
وفي الجملة فهذه الأشياء فتنة للمعظّم وللمعظّم لما يخشى عليه من الغلو المدخل في البدعة ، وربما يترقى إلى نوع من الشرك . كل هذا إنما جاء من التشبه بأهل الكتاب والمشركين الذي نهيت عنه هذه الأمة .
“Although the Companions sought tabarruk with the Prophet, peace be upon him, they never did so with each other. Nor did the Tabi’un do so with the Companions, despite their tremendous rank….. This shows that it is not to be done; it could also evolve into shirk. All of this constitutes imitation of the People of the Book and the Mushriks which this ummah has been forbidden from ..[ الحكم الجديرة بالإذاعة. Page 46 and 47]
Related Links
http://ahlalhdeeth.com/vbe/showthread.php?t=9389
Extract from this link
Quotes below are taken from the book “Mawsu’ah Ahlus Sunnah” of Shaykh AbdurRahman Ad-Dimashqi written in refutation of the Ahbash.
The Ahbash have claimed that Tabarruk with the graves is correct and they justified this by what Khateeb Al-Baghdadi narrated that Ash-Shafi’i said: “I do Tabarruk with Abu Hanifah and I go to his grave every day -meaning for visit- and when I have a need I pray two Rak’ah and I go to his grave and ask my need to Allah (Ta’ala) and I do not leave it until it is fulfilled” (Tarikh Baghdad v 1 p 123)
This Sanad to Ash-Shafi’i contains Majhul (unknown) narrators as said by ‘Allamah Al-Mu’allimi. Shaykh Albani said in his “Silsilah Ad-Da’ifah” (1/31): “This narration is weak, rather Batil (pure falsehood), because ‘Umar ibn Ishaq ibn Ibrahim is not known and there is no mention of him in books of narrators. And it is possible that he is ‘Amr ibn Ishaq ibn Ibrahim ibn Humayd ibn us-Sakan Abu Muhammad At-Tunsi, and Al-Khateeb mentioned him (12/226) and mentioned that he was from Bukhara and he went for Hajj in 341H and he did not mention any Jarh nor Ta’dil (criticism or praise) so he is Mahlul ul Hal, and it is unlikely that he (the narrator Umar ibn Ishaq) is him (‘Amr ibn Ishaq) because the death of his Shaykh Ali Maymun is in latest case in 247H, so there is between their death approximately 100 years, so it is unlikely that he reached him (meaning ‘Amr ibn Ishaq did Hajj in 341 and it is difficult for him to narrate from Ali Maymun who died in 247, so the narrator of this narration is unlikely to be ‘Amr ibn Ishaq)”
Ash-Shafi’i said in his “Al-Umm” v 1 p 278: “I consider it Makruh that creation should be venerated (Ta’zim) until his grave is transformed into a place of worship (mosque) fearing the Fitnah for him and for those after him”
An-Nawawi in his Sharh Muslim quoted the words of Ash-Shafi’i v 7 p 24, Janaiz Bab 32 and “Majmu’” v 5 p 298: “I have seen among the rulers some who destroyed what was built upon graves and I have not seen the Fuqaha blaming this”
Al-Baydhawi said in his “Hashiyah Sunnan An-Nasai” v 2 p 42 that the Jews and the Christians used to come to the graves of their saints for prayer and invocation”
Comment: When Ash-Shafi’i mentioned he saw rulers destroying constructions over graves, so if the people of this time and he himself were doing Tabarruk on graves, why did he failed to mention this?
And if Ash-Shafi’i was doing such actions, why didn’t he do this on graves of Sahabah?
Why would he fail to mention in his books such actions if they were to be beneficial?
Can anyone having little reason believe that Ash-Shafi’i do such actions and believe them to be beneficial then fail to mention this in his books and recommend to do such actions on graves of Sahabah?(end quote from the link)
see also http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=116
and http://gift2shias.com/2011/06/12/imam-shafi-and-grave-of-abu-hanifah/
There is another refrence in above link Quoted from book by Muhammad al-Humays.
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.
Links in Arabic
http://islamqa.info/ar/146279
http://majles.alukah.net/showthread.php?t=29650
http://www.islamprophet.ws/ref/190