Tawasul through Grave of
Imam Abu Hanifah
Imam Shafi -Tabarruk from Abu Hanifas grave
"Quotes below are taken from the book “Mawsu’ah Ahlus Sunnah” of Shaykh Abdur Rahman 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)”
Hatib al-Baghdadi narrated in his Tarih Baghdad via chain: Qadi al-Husayn ibn Ali al-Saymari – Umar ibn Ibrahim ibn Ahmad al-Muqri – Makram ibn Ahmad – Umar ibn Ishaq ibn Ibrahim that Ali ibn Maymun said him:
I heard Shafi say: “I swear I seek the blessing of Abu Hanifah and come to his grave every day, whenever I have a certain need I pray two rakahs then I come to his grave and ask Allah Most High for my need at his grave and little time passes until it is fulfilled”.
Albani in “Silsila ad-Daifa” (1/31) said: “This narration is weak rather it is false. For verily Umar ibn Ishaq ibn Ibrahim is unknown, and he isn’t mentioned in any books of Rijaal..”
"Sheikhul Islam weakened this report in “Iqtida Siratul-Mustagim” p 165.
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. Quoted from book by Muhammad al-Humays.
It has been argued by some that the narrator you refer to is, in fact,
Amr ibn Ishaq ibn Ibrahim al-Himsi who is not unknown [cf. Ibn Hajar in Nata'ij al-Afkar (2:28)]
Amr is established to narrate from his father Ishaq ibn Ibrahim ibn al-`Ala' (d. 238) and from his grandfather Abu Ishaq Ibrahim ibn al- `Ala' ibn al-Dahhak (d. 235). From Amr narrate Sulayman ibn Ahmad al-Tabarani (260-360) and Abu Ja`far Muhammad ibn Muhammad ibn `Abd Allah al-Baghdadi (d. 346).
In al-Khatib's report, the unassessed link (`Umar or `Amr) narrates from `Ali ibn Maymun (d. 246), and from the unassessed link narrates Makram ibn Ahmad (d. 345).
If the link is indeed `Amr, then the chain is strong since he is muwaththaq as stated by Ibn Hajar in Nata'ij al-Afkar (2:28), and the rest of al-Khatib's chain is solid."
For the record, from Ibn Hajar's Nata'ij:
قرئ على فاطمة بنت محمد المقدسية بالصالحية ونحن نسمع، عن أبي نصر محمد بن محمد الفارسي، أنا أبو محمد سبط الحافظ أبي العلاء الهمداني، في كتابه، أنا جدي للأم أنا الحسن بن أحمد، أنا أحمد بن عبد الله، أنا سليمان بن أحمد، ثنا عمرو بن إسحاق، يعني: ابن إبراهيم بن العلاء، ثنا أبي، ثنا عمرو بن الحارث، ثنا عبد الله بن سالم، عن الزبيدي، أنا عيسى بن يزيد، أن طاووساً أخبره، أن منبهاً أبا وهب حدثه يرده إلى معاذ رضي الله عنه، أن النبي صلى الله عليه وسلم جلس في بيت من بيوت أزواجه، وعنده عائشة رضي الله عنها فدخل عليه نفر من اليهود فذكر الحديث، وفيه فقال لها النبي صلى الله عليه وسلم: ((إن اليهود قومٌ حسدٌ ولم يحسدوا المسلمين على أفضل من ثلاثٍ من رد السلام، وعلى إقامة الصف، وعلى قولهم خلف إمامهم: آمين)).
وبه قال الطبراني: لا يروى عن معاذ إلا بهذا الإسناد، ولا نعلم منبهاً والد وهب أسند غير هذا الحديث.
قلت: رواته موثقون إلا عيسى، وفي طبقته عيسى بن يزيد بن بكر بن داب، فإن كان هو فهو ضعيف، وإلا فمجهول.
Shaykh Ali ibn Maymun, one of the students of Imam Shafi’i, stated that he heard his teacher the Imam say: “I swear that I seek the blessing of Abu Hanifa and come to his grave every day (as a visitor). Whenever I have a certain need, I pray two rak’as (according to the Hanafi madhhab), then come to his grave and ask Allah for my need at his grave, and little time passes until it is fulfilled.”
Narrated by Hafiz al-Khatib in his Tarikh Baghdad (1:123)
Read more here
When Imam al-Shafi'i was in Baghdad, whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah, pray two Rak'ahs there and ask Allah, subhanaHu wa Ta`ala, through the Barakah of Imam Abu Hanifah, and his problem would be immediately be solved.
Abu Bakr Ahmad ibn `Ali ibn Thabit ibn Ahmad ibn Mahdi al-Shafi`i, commonly known as al-Khatib al-Baghdadi or the lecturer from Baghdad (b.392 AH - d.463 AH)
Hafidh al-Khatib katika Tarikh Baghdad (1:123)
Ibn Hajar al-Haytami al-Makki was a Shafi`i scholar, born in 909 AH (1503CE).
Shaykh al-Islam Ibn Hajar al-Haytami was a student of Zakariyya al-Ansari. He represents the foremost resource for legal opinion (fatwa) in the entire late Shafi`i school. He died in 974 AH (CE 1566).
Ibn Hajar al-Haytami mentioned in the thirty-fifth chapter (35th) of his book on Imam Abu Hanifa entitled al-Khayrat al-Hisan:
"When Imam al-Shafi`i was in Baghdad, he would visit the grave of Imam Abu Hanifa, greet him, and then ask Allah for the fulfillment of his need through his means."
Al-Khayrat al-Hisan fi Manaqib Abi Hanifah an-Numan
When Imam al-Shafi'i was in Baghdad, whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah, pray two Rak'ahs there and ask Allah, subhanaHu wa Ta`ala, through the Barakah of Imam Abu Hanifah, and his problem would be immediately be solved. He would also make those two Rak'ahs according to the Hanafi Madhab. When asked why, he replied: "In respect of the person in the Tomb (i.e. Abu Hanifah)"
Narrated by the Great Shafi'i scholar Imam Ibn Hajar al-Makki in in his Book called "al-Khairat al-Hisan fi Manaqib al-Imam al-A'zam Abu Hanifah al-Nu'man".
Ibn Hajar al-Haythami, al-Khayrat al-Hisan (Ch. 35, p. 129)
Allamah Sayyid Muhammad Ameen ibn `Aabideen ash-Shaami
The great Hanafi scholar Ibn Aabidin al-Shami also narrates it in the introduction of his massive work called "Radd al-Muhtar".
Muhammad Amin ibn Abidin (1198–1252 AH / 1783–1836 AD) lived in the city of Damascus in Syria during the Ottoman era. He was the authority of the fiqh (Islamic jurisprudence) of the Hanafi madhhab (school of law). He was a state employee with the title of Amin al-fatwa. This meant that he was the mufti that people would go to when they had legal questions in Damascus. He composed over 50 works consisting of a major fatwa (legal statement) collection, many treatises, poems, and several commentaries on the works of others. (an-Nubala, 2011)
His most famous work was the Radd al-Muhtar ala Ad-Durr al-Mukhtar. This is still considered the authoritative text of Hanafi fiqh today. (an-Nubala, 2011)
Ibn ‘Ibidin Shimi in Radd-ul-muhtir ‘ali Durr-il-mukhtir (1:41)]
Also narrated by
Ibn Abil Wafa in his Tabaqat al-Hanafiyya (p. 519) through another chain of narrators
Muhammad Zihid Kawthari, Maqilit (p.381)
^Albani in “Silsila ad-Daifa” (1/31) said:
“This narration is weak rather it is false. For verily Umar ibn Ishaq ibn Ibrahim is unknown, and he isn’t mentioned in any books of Rijaal..”
Great scholars such as Ibn Hajar al-Haytami and Ibn Âbidîn did not see anything wrong with this narration from Imam Shâfi’î?
We ask, was Imam Shafi'i making Shirk, and are these great Ulama who narrated this incident also encouraging Shirk?
`Amr is established to narrate from his father Ishaq ibn Ibrahim ibn al-`Ala' (d. 238) and from his grandfather Abu Ishaq Ibrahim ibn al-`Ala' ibn al-Dahhak (d. 235).
From `Amr narrate Sulayman ibn Ahmad al-Tabarani (260-360) and Abu Ja`far Muhammad ibn Muhammad ibn `Abd Allah al-Baghdadi (d. 346).
-In al-Khatib's report, the unassessed link (`Umar or `Amr) narrates from `Ali ibn Maymun (d. 246), and from the unassessed link narrates Makram ibn Ahmad (d. 345)
the narration is also recorded by Ibn Hajar al-Haytami in his book on Imam Abu Hanifa entitled al-Khayrat al-Hisan (Ch. 35, p. 129, with a Sahih chain), and by Ibn Abil Wafa in his Tabaqat al-Hanafiyya (p. 519) through another chain of narrators
Mausoleum of Imam Shafi'i
to ^view click: Here
“Anyone who builds a mosque near the grave of an upright person or prays in the tomb, or intends to ask for help through the Ruh (soul) of that upright person or intends to seek barakah (blessing) from his leftovers, if he does all that without the intention of giving him Tazeem or doing tawajuh towards him (in prayer) then there is nothing wrong in that. Don't you see that the Grave of Hazrat Ismail (A.S) is inside the Masjid ul Haram near the Hateem, and to pray there is superior than anything else. However to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased. In the Hateem near Hajr al Aswad and Mizaab there are the graves of 70 Prophets.”
1. The Black Stone (Al Hajar Al Aswad)الحجر الأسود
2. Door of the Kaaba (Baab Al Kab'ah)باب الكعبة
3. Gutter to remove rainwater (Al Mizab) الميزاب
4. Base of the Kaaba (Shaadharwaan) الشاذوران
5. Al-Hatim الحاطم
6. Al-Multazam (The wall between the door of the Kaaba and black stone) الملتزم
7. The Station of Ibrahim (Maqaam Ibrahim) مقام إبراهيم
8. Angle of the Black Stone (Rukn Al Hajar Al Aswad) ركن الحجر الأسود
9. Angle of Yemen (Rukn Yamaani) الركن اليماني
10. Angle of Syria (Rukn Shami) الركن الشامي
11. Angle of Iraq (Rukn Iraqi) الركن العراقي
12. Veil covering the Kaaba (Kiswa ) كسوة الكعبة
محمد قال :اخبرنا ابو حنيفة قال حدثنا
عطاء بن الساءب قال :قبر حود وصالح وثعيب عليحم السلام في المسجد الحرام
Muhammad said: Abu Hanifa informed us saying that Ata ibn as Saib narrated to us saying the graves of Prophet Hud, Salih and Shuaib [aleh islam] is in Masjid Al Haram
[In pg 150,Kitab al-Athar of Imam al-Shaybani as published by Turath Publishing in London]
^Masjid Khayf - Mina – 1326AH (1908CE)
5769- وعن ابن عمر أن النبي صلى الله عليه وسلم قال:
"في مسجد الخيف قبر سبعون نبياً".
رواه البزار ورجاله ثقات.
Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together)
Imam al Hafidh Ibn Hajr al Haythami (rah) said:
رواه البزار ورجاله ثقات
It is narrated by Al-Bazzar and all its narrators are "THIQA" (i.e. Hadith is absolutely sahih) [Majma az Zawaid Volume No.3, Page No.640 Bab fi Masjid al Khayf, Hadith #5769]
“If possible, pray in Masjid al Khayf while in Mina as it is said that 70 prophets prayed in this masjid (mentioned by Sh. Al Albani)”
Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.
► Ibn Majah 2:1320,
►al-Subki, and Ibn `Asakir
► Ibn Hibban in his Sahih,
►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"),
►al-Hakim in his Mustadrak (4:515);
► both the latter and al-Dhahabi said it was sahih.
► It is also cited by al-Subki in Shifa' al-siqam (p. 126)
►and Ibn Taymiyya in al-Muntaqa (2:261f.)
al-Dhahabi said: "Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ] We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face.
Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves. [Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]
"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?
It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!
[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ahmad, section entitled Min adabih]
Imam al Haafith Khteeb al-Baghdadi(d.463AH) in his book : “History of Baghdad”
First Volume, First Edition on page 135, Narrates from Imam Shafi.
Watch video: Here
REFUTING THE CHARGE OF
NOTE : Imam Ahmed Raza Khan (rah)
(Fatwa Ridhwiyah, 9:528)
QUESTION: What do the Ulamaa-e-Deen and Muftiyaane Share-Matin say regarding kissing the grave of Awliyaa-e-Kiraam and doing the tawaaf of the grave and doing sajdah before the grave (give written answer and earn sawaab)
ANSWER: No doubt doing the tawaaf of anything else except the Kaabah Muazzamah is unlawful [haram] . Sajdah (prostration) in front of anyone else except Allah is forbidden in our Shariat and about kissing the grave there are differences about it among the Ulamaas it is better not to do it (Do not kiss).Especially about the grave of the Awliyaa-e-Kiraam our Ulamaa have clearly described that we should stand quite far from the grave, the distance between us and the grave should be of four feet. This is the real respect then how can kissing of the grave be even thought of?
(Ahkaame Shariat part 3 pg.3-4)