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-BAGDHAD VOLUME 1 PAGE 123)
SHAYKH MUHIYDEEN MUHAMMAD IBN ALI AL=BIRQIVI AL-HANAFI :-
“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.
(ZIYARATUL QUBOOR PAGE 58).
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”.
(FATH AL-MANNAN PAGE 372-373)
SHAYKH UL ISLAM IBNE TAYMIYAH :-
Rejected this Narration.
(IQTEZA SIRAT AL MUSTAQEEM PAGE 343-344)
“Story related from al-Shafi’ that he made supplications at Abu Hanifa’s grave is apparently lie.”
(IGHATHATUL LAHFAN FI MASAYID AL-SHAYTAN 1/246)
SHAYKH ZUBAIR ALI ZIA :-
It is fabricated and accused those who use this athar, and he said Omar bin Ishaq is Majhool.
(MAJALLAH AL HADITH NO 26 PAGE 49-50)
IMAM ASH SHAFI (RAHIMULLAH) HIMSELF DID JIRHA (CRITICIZE) ON IMAM ABU HANEEFA (RAHIMULLAH) IN SAME BOOK TAREEK AL-BAGHDAD.
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-Shafi’i 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”
(TAREEK AL-BAGHDAD VOLUME 15 PAGE 527,OTHER NUKSHA VOL 13 PAGE 394-395)
SCAN PAGE :-
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 that I do respect Imam Abu Hanifa but the athar i mentioned is an extra reply to refute their claim.
IMAM ABU DAWOOD :-
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 IBNE ABDUL BARR PAGE 32)
HAFIDH AS SHATIBI :-
“The Prophet (P.B.U.H) 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 VOLUME 2 PAGE 8-9)
IBN RAJAB :-
“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- 47)
SHAYKH ABDUR RAHMAN AD-DIMASHQI :-
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”
(TAREEKH AL-BAGDHAD VOLUME 1 PAGE 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)”
IMAM ASH SHAFI (RAHIMULLAH) AGAINST GRAVE WORSHIP-TAWASSUL.
IMAM ASH SHAFI :-
“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”
(AL-UMM VOLUME 1 PAGE 278)
“I have seen among the rulers some who destroyed what was built upon graves and I have not seen the Fuqaha blaming this”
(ASH-SHAFI VOLUME 7 PAGE 24, JANAIZ BAAB 32 ,MAJMU VOLUME 5 PAGE 298)
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?
ABOVE NARRATION IS FABRICATE,BRILLIANT LIE ON IMAM ASH SHAFI (R.H)