Imam Abu Haneefa & Asking help from Prophet (PBUH)

Some extreme sufis quote this statement of Imam Abu Hanifa to prove their shirk.

Mujtahid, Imam ibn al-Hammam (d. 861 AH), mentioned from Imam Abu Hanifa in his Fath al-Qadir (Sharh al-Hidaya) the following narration 2/336

امام اعظم ابوحنیفه
یا أكرم الثقلین یا كنز الوری
جدلی بجودك و أرضنی برضاكا
أنا طامع فی الجود منك و لم یكن
لأبی حنیفة فی الأنام سواكا

“When Imam Abu Hanifa visited Medina, he stood in front of the honorable grave (of the Prophet) and said,

“O (YA), most honorable of the Two Weighty Ones (humankind and jinn)!
O (YA), treasure of mankind, shower your generosity upon me and please me with your pleasure.
I am aspiring for your generosity, and there is no one for Abu Hanifa in the world but you.”
.
Response

Even though i did not find these statements but even if this quote is there then we need the chain of narrators from Ibn Hammam to Imam Abu Haneefa because Ibn Hammam died in 861 h and Abu Haneefa ra died in 150 h, who will provide the chain between these centuries? If Ibn Hammam is yardstick to choose the truth and false; let me quote him where he is against these Sufis.

Ibn Hammam said

عند أكثر مشايخنا هو أن الميت لا يسمع عندهم على ما صرحوا به في كتاب الأيمان في باب اليمين بالضرب . لو حلف لا يكلمه فكلمه ميتا لا يحنث ; لأنها تنعقد على ما يفهم ، والميت ليس كذلك لعدم السماع . وأورد قوله صلى الله عليه وسلم في أهل القليب أقول منهم وأجابوا تارة بأنه مردود من عائشة رضي الله عنها قالت : كيف يقول صلى الله عليه وسلم ذلك والله تعالى يقول { وما أنت بمسمع من في القبور } {إنك لا تسمع الموتى } وتارة بأن تلك خصوصية له صلى الله عليه وسلم معجزة وزيادة حسرة على الكافرين ، وتارة بأنه من ضرب المثل كما قال علي رضي الله عنه .
ويشكل عليهم ما في مسلم { إن الميت ليسمع قرع نعالهم إذا انصرفوا } اللهم إلا أن يخصوا ذلك بأول الوضع في القبر مقدمة للسؤال جمعا بينه وبين الآيتين فإنهما يفيدان تحقيق عدم سماعهم ، فإنه تعالى شبه الكفار بالموتى لإفادة تعذر سماعهم وهو فرع عدم سماع الموتى

According to most of our teachers the dead can not hear as it is explained in “Kitab al Eeman Chapter Al Yameen bil Darab” that if one swears he will not speak to someone and he speaks to someone when [he is] dead, he has not broken his oath Because the meaning of speaking is to make other person understand, because the aim of speech is to make understand , and dead can not understand, because the dead can not hear. Some (people) objected that the Prophet (peace be upon him) said regarding the dead of the ditch of Badr “what I am saying to them, even you cannot hear more distinctly than they” They (our teachers) replied that Aisha ra rejected this and said How can Prophet peace be upon him say this? When Allah says, but you cannot make hear those who are in graves.”[Fatir:22]. Second answer is that it was a miracle so that it can reprimand kafirs and third answer is that this was only a lesson for the living… [Fath ul Qadeer Book of Prayers Chapter of Funereal]

Ibn Abdin also accepted this as he said

This is the conclusion of what he (ibn Humam) mentioned in “Fath (ul Qadir)” here and in the chapter of funerals” [“Darul Muhtar » vol 3 p 180, taken from http://www.umm-ul-qura.org/]

Mufti Taqi Uthmani affirms this in his fatwa, he said

It was narrated from ‘A’ishah (Allah be pleased with her) that she took [the position] of the negation of hearing of the dead and interpreted the hadith of the people of Badr [in this way], and a group of ‘ulamaagreed with her on this. Al-Qadi Abu Ya’la from the great Hanbalis preferred this view. Ibn al-Humam (Allah have mercy on him) mentioned that most Hanafi scholars take the view that the dead do not hear, using as proof His statement (Most High) “Truly thou canst not cause the dead to listen” (27:80) and “Thou canst not make those to hear who are (buried) in graves” (35:22) and for this [reason, the Hanafis] say: if one swears he will not speak to someone and he speaks to him when [he is] dead, he has not broken his oath”.(Takmilah Fath al-Mulhim, vol. 6 pp. 188-9, taken from ilmgate.org)

Ibn Hammam said

ﻭﺫﻜﺭ ﺍﻟﺤﻨﻔﻴﺔ ﺘﺼﺭﻴﺤﺎ ﺒﺎﻟﺘﻜﻔﻴﺭ ﺒﺎﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻟﻨﺒﻲ ﻴﻌﻠﻡ ﺍﻟﻐﻴﺏ ﻟﻤﻌﺎﺭﻀﺔ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ﻗﻝ ﻻ ﻴﻌﻠﻡ ﻤﻥ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﻐﻴﺏ ﺇﻻ ﺍﷲ

Ahnaaf clearly states; it is Kufr(disbelief) if someone has a creed that Prophets know knowledge of Unseen, because it is against the verse of Quran Surat An-Naml [verse 65] – Say, “None in the heavens and earth knows the unseen except Allah” [المسايرة مع المسامرة page 235, Mullah Ali Qari Affirmed this in Sharah fiqh al-Akbar, Azeemabadi quoted this in Awn al-Mabood under the hadeeth no: 4240]

Ibn Hammam also said
وَيُكْرَهُ النَّوْمُ عِنْدَ الْقَبْرِ وَقَضَاءُ الْحَاجَةِ، بَلْ أَوْلَى وَكُلُّ مَا لَمْ يُعْهَدْ فِي السُّنَّةِ، وَالْمَعْهُودُ مِنْهَا لَيْسَ إلَّا زِيَارَتَهَا وَالدُّعَاءَ عِنْدَهَا قَائِمًا كَمَا كَانَ يَفْعَلُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِي الْخُرُوجِ إلَى الْبَقِيعِ وَيَقُولُ: «السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ، وَإِنَّا إنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ، أَسْأَلُ اللَّهَ لِي وَلَكُمْ الْعَافِيَةَ» .
“It is disliked to sleep near the grave and relieving his needs, and all that is not justified by Sunnah, and what is justified by the Sunnah is only to visit graves, to read invocations while standing as would the Prophet (peace be upon him) do when he was going to Baqi and say: Peace be upon you, inhabitants of the dwellings who are of the community of the believers. If Allah wills we shall join you. We supplicate to Allah to grant us and you well being.”[Fath Al-Qadir”, vol 2 p 102, Maktabah Rashidiyah, Kuwait, see also, www.umm-ul-qura.org/]

Note: Ibn Humam did believe that at the grave of Prophet peace be upon him one can ask Allah for his need, using Allah’s Prophet as his means to Allah. This is not shirk but a disputed issue among the scholars, some say it is an innovation while others recommend it,Now let me quote from the hanafi Imam who rejected this idea from Imam Abu Haneefa
Muhiydeen Muhammad ibn Ali al-Birqivial-Hanafi (b 929 h) said in “Ziyaratul quboor page 58′, explaining how muslem should visitgrave of prophet (sallalahu alayhi wa salam):

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)

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Now see some quotes from the books of hanafi fatawa

a) Fatwas of Abdul Hai Lakhnawi Hanafi
Question: What is the stance for that person who believes thatAuliyah knows and they can listen the one who is invoking from far and near andhe talks with them(auliyah) like he is talks with the person who is present andhe makes vows for them and says that i made vows for them(auliyah)
Answer: TheCreed of this person is Invalid in fact there is a danger of Kufar because listening of Invocations by Auliyah is not proven and in all the periods it isspeciality of Allah that he has all the knowledge of unseen for all the things,It is mentioned in Fatawah Bazariyaah
“”And one becomes akafir with the statement that the souls of the mashaykh are present, and knowing”.” and same book says

“If someone married by making Allah and his Prophet witness he is kafir because he thought that Prophet has a knowledge of Unseen. And vows are prohibited if they are for others then Allah.And the vows which has been made is also Prohibited like it is mentioned in Durre Mukhtar and Bahr Al Raiq and Allah knows best[Majmoo Fatawa Abu Hasanaat Abdul Hai Lakhnawi Hanafi Vol Kitab al Aqaid Page 46 and 47 urdu translation]

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He also said

Question: If a person believes that Shaykh Abdul Qadir Jailani (may Allah have mercy on him) has the power to hear anyone who calls him from anywhere and turn his attention towards him [the caller]. What is the ruling of Shari’a regarding this belief?
Answer: This belief is not just against the aqaid of Islam but shirk. To hear the call of everyone from anywhere at all the time is only specific to Allah Most High and none of the creation has this attribute.Allah knows best. [Majmu al-Fatawa of Imam Abdul Hay Farangi Mahalli, V.I p.73]

He also said

Question: What is the ruling on the person whose creed is that spirits of the Scholars are present and they know everything?
.
Answer: He is not a Muslim It is mentioned in Fatawah Bazaziyaah “”And one becomes a kafir with the statement that the souls of the mashaykh are present, and knowing” Allah knows best [fatawa Abdul Hai Lakhnawi Kitab al Aqaid page no: 85]

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b) Fatwa of Imam Abu Haneefa
If they can quote things just from books without any chain than let me quote something interesting for them. It is mentioned in the book of Fiqh غرائب فى تحقيق المذاهب quoted by Shaykh Salahud din Yusaf as-Salafi in his Tafsir of Quran and Muhammad Husayn Neylwi Hanafi Deobandi quoted in his book “Shifa Us Sudur fi Tahqiq ‘Adm Sima’ man fil Qubur” p 61 and they quoted from the book of Allamah Bashir al-Din Usmani Qinnawji who was student of Shah Muhammad Ishaq Dehalvi.
رأى الامام ابو حنيفة من ياتى القبور لاهل الصلاح فيسلم ويخاطب ويتكلم ويقول يا أهل القبور هل لكم من خبر وهل عندكم من اثر انى اتيتكم من شهور وليس سؤلى الاالدعافهل دريتم ام غفلتم فسمع ابوحنيفة بقول يخاطبه بهم فقال هل اجابولك قال لافقال له سحقا لك وتربت يداك كيف تكلم اجسادا لايستطيعون جوابا ولايملكون شياء ولا يسمعون صوتا وقراوما انت بمسمع من فى القبور

“Imam Abu Hanifah saw someone coming to graves of pious people giving them Salam and addressing to them and talking to them and saying: “O people of good, have you got any news, have you got any narration, I am coming to you from many months and invoking you and called you and there is nothing in my question except du’a, did you understand or did you became absentminded?” Abu Hanifah heard him saying this address to them, and he said: “ Did they answer you ?” he answered: “ No” and he said: “May Curse be on to you, and may your hand perish, how do you talk to bodies that can not answer, and they do not possess anything and do not hear any voice”, and he read (the verse): “And you cannot make those in graves to hear”[Tafheem al-Masaail by Molana Muhammad Basheer Qinnawji who quoted from the book of fiqh “Gharaaib fe tahqiq al-Madaahib” This narration is accepted by Muhammad Husayn NeylwiHanafi] c) It is mentioned in Radd al Mukhtar al Dur ul Mukhtar Vol 3 Page 427 and Dur ul Mukhtar Vol 2 Page 483:
واعلم أن النذر الذي يقع للاموات من أكثر العوام وما يؤخذ من الدراهم والشمع والزيت ونحوها إلى ضرائح الاولياء الكرام تقربا إليهم فهو بالاجماع باطل وحرام

It should be known that many people who gives Nazar o Niaz in the name of Dead, present sacrifices to gain the nearness of Awlia e Karaam and present Nazar of their wealth, and lid the wax and oil on the graves (of Awlia Karaam). All these things are Falsehood and Prohibited.(end quote)
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d) In the Sharah of Dur ul Mukhtar i.e. Al Rad Al Mukhtar it is mentioned :
مطلب في النذر الذي يقع للأموات من أكثر العوام من شمع أو زيت أو نحوه قوله ( تقربا إليهم ) كأن يقول يا سيدي فلان إن رد غائبي أو عوفي مريضي أو قضيت حاجتي فلك من الذهب أو الفضة أو الطعم أو الشمع أو الزيت كذا بحر
قوله ( باطل وحرام ) لوجوه منها أنه نذر لمخلوق والنذر للمخلوق لا يجوز لأنه عبادة والعبادة لا تكون لمخلوق ومنها أن المنذور له ميت والميت لا يملك

ومنها أنه إن ظن أن الميت يتصرف في الأمور

لأمور دون الله تعالى واعتقاده ذلك كفر اللهم إلا إن قال يا الله

إني نذرت لك إن شفيت مريضي أو رددت غائبي أو قضيت حاجتي أن أطعم الفقراء الذين بباب السيدة نفيسة أو الإمام الشافعي أو الإمام الليث أو أشتري حصرا لمساجدهم أو زيتا لوقودها أو دراهم لمن يقوم بشعائرها إلى غير ذلك مما يكون فيه نفع للفقراء والنذر لله عز وجل

“His saying: {{And know that indeed the vows (nadhr) made to the dead by the majority of the lay-masses and what dirhams, candles, oil and their like are taken at the mausoleums of the noble awliya to gain proximity to them}}… like one says, ‘Oh my such and such a master, if you return that which I have lost or cure my illness or fulfil my need, then for you is a large amount of gold or silver or food or candles or oil or the like.’ His saying: {{This is baseless and haram!}} on account of a few reasons. Among them (those reasons) is that he has promised to the creation and promising to the creation is not permissible because this is a [form of] worship and worship should only be for the creator; and among them is that the person being promised is dead and the dead cannot own; and among them is that”Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.”, oh Allah, except if he says, ‘Oh Allah, surely I promise you – if you cure my illness, or return me my lost possession, or fulfil my need – that I shall feed the poor, who are at the door of Sayyidah Nafisah, or Imam Shafi’i, or Imam Layth etc, from among those things in which there is benefit for the poor and the offering is for Allah”. (Hashiyah Rad al-Mukhtar”, 2/439).
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Source: http://www.islamweb.net/newlibrary/display_book.php?bk_no=27&;ID=94&idfrom=1558&idto=1685&bookid=27&startno=63

e) It is mentioned in Fatawa Al Hindiya Vol 1 Page 216 which is written by about 500 Hanafi Ulemas,
وَالنَّذْرُ الَّذِي يَقَعُ مِنْ أَكْثَرِ الْعَوَامّ بِأَنْ يَأْتِيَ إلَى قَبْرِ بَعْضِ الصُّلَحَاءِ وَيَرْفَعَ سِتْرَهُ قَائِلًا يَا سَيِّدِي فُلَانٌ إنْ قَضَيْت حَاجَتِي فَلَكَ مِنِّي مِنْ الذَّهَبِ مَثَلًا كَذَا بَاطِلٌ إجْمَاعًا

There is a tradition in many of the folks that they go and take vow from the grave of any Pious Person, that O Such and Such Pious Person, If my wish will be completed so i will sacrifice such Gold on your grave. This Nazar is with Consensus Prohibited.(end quote)

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f) Shukri Al-Alusi, said in “Ghayatul Amani” in refutation of An-Nabbahani about Tawassul with du’a:
“And this is done with alive people, and not dead, and this is Tawassul with their du’a and their Shafa’ah (intercession), because the alive is sought for that, and as for the dead, nothing is sought from him, neither Du’a nor anything else.” (“Ghayatul Amani” v 2 p 335)

g) Mahmud Alusi Hanafi the mufti of Baghdad said in his famous tafsir
وأما إذا كان المطلوب منه ميتاً أو غائباً فلا يستريب عالم أنه غير جائز وأنه من البدع التي لم يفعلها أحد من السلف

As for when the sought person is dead or absent, it is not hidden for scholars that it is not permissible and it is from innovations that none of the Salaf did [Imam Mahmud Al-Alusi in his Tafsir of Qur`an with the name of “Ruh ul-Ma’ani” in Tafsir of the verse “Seek Wasilah to Him” al-Maidah verse 35]

He also said

واستدل بعض الناس بهذه الآية على مشروعية الاستغاثة بالصالحين وجعلهم وسيلة بين الله تعالى وبين العباد والقسم على الله تعالى / بهم بأن يقال: اللهم إنا نقسم عليك بفلان أن تعطينا كذا، ومنهم من يقول للغائب أو الميت من عباد الله تعالى الصالحين: يا فلان ادع الله تعالى ليرزقني كذا وكذا، ويزعمون أن ذلك من باب ابتغاء الوسيلة،

..Indeed people have increased supplicating to others apart from Allah from among the saints, those that are alive or dead and others. For example (they say): “Ya Sayyidi Fullaan Agithni (Oh my such and such master, aid me)”. This is not from the permissible type of tawassul (intercession) at all!”

He also said in volume 13 page 155 of Ruh al Mani, Surah al Hajj Verse 78

{ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُواْ ذُبَاباً }
[الحج: 73] الخ إشارة إلى ذم الغالين في أولياء الله تعالى حيث يستغيثون بهم في الشدة غافلين عن الله تعالى وينذرون لهم النذور والعقلاء منهم يقولون: إنهم وسائلنا إلى الله تعالى وإنما ننذر لله عز وجل ونجعل ثوابه للولي، ولا يخفى أنهم في دعواهم الأولى أشبه الناس بعبدة الأصنام القائلين

{Surely, those you call apart from Allah cannot create even a fly}, writes: “This is an indication rebuking those who have exceeded the limit in regards to thesaints when seeking their aid at times of distress while being neglectful of Allah Most High and making vows (nadhr) to them. And the intelligent from among them say: “They are our means to Allah Most High; we are only vowing to Allah Most High and dedicating its reward to the wali”. And it is clear that in their first claim they are similar to those who worship idols .(end quote)

What happened when al Alusi saw a Man asking help from dead?

Imam al Alusi said:
وقد قلت يوماً لرجل يستغيث في شدة ببعض الأموات وينادي يا فلان أغثني فقلت له: قل يا الله فقد قال سبحانه:
{ وَإِذَا سَأَلَكَ عِبَادِي عَنّي فَإِنّي قَرِيبٌ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ }
[البقرة: 186] فغضب وبلغني أنه قال: فلان منكر على الأولياء،
A person who was asking help from dead by saying: “O So and so help me” I said to him: Say “O Allah help” as Allah says in al Quran
“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.”[2″186] He became angry and It has reached me that he says “so and so” is munkir of auliyah.
[Ruh al Mani under surah az-Zumar verse 45] h) Ala ud din Kasani al Hanafi(587 h) Mentioned in Bada’i al Sanai’e 5/126
(ويكره للرجل أن يقول في دعائه أسألك بحق أنبيائك ورسلك وبحق فلان لأنه لا حق لأحد على الله سبحانه وتعالى جل شأنه

It is disliked if a person say in Dua and ask Allah with the Haq of messengers and Prophets with the haq of so and so because there is no haq on anyone other than Allah subhanawa Tala Jalla Shanahu

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i) Its mentioned in Fatawa-e-Bazaazia
:قال علماؤنا‏:‏ من قال أرواح المشايخ حاضرة تعلم يكفر

Our Scholars Say, Whoever say that souls of Mashaaeikhs are Present and knowing have committed Kufr.[Ibn Nujaym Hanafi Quoted this in al-Bhr Book of Seyar, Chapter of Murtadeen]

Scan from Vol 5 page 134
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• j) Muhammad Abid al-Sindi al-Hanafi:
» ما نصه

ولا يقول : يا صاحب القبر ، يا فلان ، إقض حاجتي ، أو سلها من الله ، أو كن لي شفيعا عند الله ، بل يقول : يا من لا يشرك في حكمه أحدا ؛ اقض لي حاجتي هذه
And do not say: YA Sahib al Qabar (O the companion of grave)! O such person, help me in my affair, or be a friend of mine to Allah,’ but say: ‘ O you who no one associates with, help me in this affair'[Tawal’e al-Anwar Sharah Tanweer al-Ansaar ma ad-Durre Mukhtaar]

• k) It says in “Majma’ al-Anhur” of the Ahnaaf:
وَيَكْفُرُ بِقَوْلِهِ أَرْوَاحُ الْمَشَايِخِ حَاضِرَةٌ , تَعْلَمُ
“And one becomes a kafir with the statement that the souls of the mashaykh are present, and knowing”.[Majma’ al-Anhur, Kitab Jihad wal seyar Chapter of Murtad] Scan:http://images.orkut.com/orkut/photos/PQAAAO7pcgDBOUMSvSXrYYWpglamrvgSTWTCmxMl0zzCh3XCRXOV76I8PZ5JJSoYKQJ8GYYfuaJ02GRhHrIo9D6Zv_QAm1T1ULk2BS2w1JmaRwADrsBxeXXq5zIi.jpg

l) Qadi Shihab ud din Dolat Abadi (d 894 h) said:
وما يفعله الجهال على رأس كل حول وشهر ربيع الأول ليس بشىء ويقومون عند ذكر مولده صلى الله عليه وسلم ويزعمون ان روحه يجيء و حاضر فزعمهم باطل وهذا الاعتقاد شرك

On the start of year and in the month of Rabi ul Awwal in the name of Mawlid of peace be upon him Ignorants do something then this is something that has no value). They claim that his (peace be upon him) soul comes and (he peace be upon him is) present. This is False and this creed is shirk.

[Majmoo Fatawa 1/27, Tohfa tul Qadha of Qadi Shihab ud din, Taken from Tasheeh al Aqaid of Muhammad Raees Nadwi page 190 and Fatawa Shaykh Shams al Haq Adeemabadi page 166]

Note: He (أحمد بن أبي القاسم عمر الزاولي شهاب الدين الدولة آبادي الهندي الحنفي ) was one of the great muftis of ahnaf, and he was Judge as it can be seen in the books سبحة المرجان فى آثار هندوستان page no: 39 and نزهة الخواطر)

Scan of Subhatul Marjaan:
http://images.orkut.com/orkut/photos/PQAAAKMOcx8OeHqLx37sOc8SF8SvIWSxVHVnMTQlvDHuN6edVN2XRmMf8nXcsL-9rNdKu1FOkY345-GdVFBNIIpC0qIAm1T1UCKj7hN44CKmxKdJqg5P9pG3QFZ6.jpg

Online source of his Biography: http://www.m-mahdi.com/book/092/012.htm

m) Imam Qazi Khan [d 592 h) said
لانه يعتقد ان الرسول يعلم الغيب وهو كفر

..His creed is that Prophets know knowledge of unseen, and this is disbelief. [Fatawa Qazi Khan, Kitab an-Nikah, Fasal fe Sharaait an-Nikah 1/154] He also said
وهو ما كان يعلم الغيب حين كان فى الاحياء فكيف بعد الموت
He (peace be upon him) did not know knowledge of unseen when he was alive, how can he know knowledge of unseen after his death?[Fatawa Qazi Khaan, Kitab as-seyar 4/468, Fatawa Al-Hindiyah 2/226, Bazzaziyah 6/325, Al Bhr Raqaiq 3/88, 5/120]

Comment: Allah told his Prophet peace be upon him through wahyy some of the knowledge of ghayb, he did not have his own knowledge regarding unseen. But after his blessed death the silsilah of wahyy is now munqata, so He peace be upon him can not see whatever is happening in the world according to fuqaha of Ahnaf.

n) It is mentioned in Durrul-Mukhtar the book of fiqh (6/715), ‘From Abu Haneefah:
وفي التاترخانية معزيا للمنتقى عن أبي يوسف عن أبي حنيفة: لا ينبغي لاحد أن يدعو الله إلا به، والدعاء المأذون فيه المأمور به ما استفيد من قوله تعالى: * (ولله الأسماء الحسنى فادعوه بها)
“It is not fitting at all that anyone should supplicate to Allah except by Him (Allah), and using such supplications have been permitted and ordered in the like of the Saying of Allah, the Most High, “And (all) the Most Beautiful Names belong to Allah, so call upon Him by them.” (al ARAF 180)(end quote)

o) It is also found in al-Fatawa al-Hindiyyah (5/280), and al-Qudooree [He is Abu Hasan Ahmad Ibn Muhammad Ibn Ja’far Ibn Hamdan, the scholar of Fiqh and he was the teacher of al-Khateebul-Baghdaadee. He was born in 362H and died in 428H.] said in his large book of Fiqh called Sharahul-Kharkhee in the chapter of detested matters:
“Bishr Ibn al-Waleed said: ‘Abu Yusuf (one of the main students of Imam Abu Haneefah) narrated to us that Abu Haneefah said: ‘It is not right that anyone should supplicate to Allah except by Him, and I hate that anyone should say: ‘By the right of so and so’ or ‘By the right of your Prophets and Messengers’ or ‘By the right of your sacred house and the sacred area (of Muzdalifah).” Also See, Sharah Aqeedah at-Tahawiyah, p.237.

p) Az-Zubaydee says in Sharah-Ihyaa (2/285):
“Abu Haneefah and his two companions hated that a person should say, ‘I ask You by the right of so and so’ or ‘By the right of Your Prophets and Messengers’ or ‘By the right of the sacred house and sacred area (of Muzdalifah)’ and the like, since no one has any right upon Allah. Likewise, Abu Haneefah and Mohammed Ibn Hasan ash-Shaybanee hated that a person who made supplication should say: ‘O Allah I ask you by the glory of Your Throne.'”

q) Al-Qudooree also said:
“Asking Him by His creation is not allowed since the creation had no right over the Creator, therefore it cannot be allowed.”[Shaikh al-Islam Ibn Taymiyyah reports this in al-Qaa’idatul-Jalijjah.](end quote)

r) Imam Birqivi Hanafi (d 929 h) said in Ziyaratul quboor bidiyyetuha wastihbabuha
فزيارة القبور لأجل الصلاة عندها والطواف بها وتقبيلها واستلامها وتعفير الخدود عليها وأخذ ترابها ودعاء أصحابها والاستعانة بهم، وسؤالهم النصر والرزق والعافية والولد وقضاء الديون وتفريج الكربات وإغاثةاللهفات وغير ذلك من الحاجات، التي كان عباد الأوثان يسألونها من أوثانهم، فليس شيء من ذلك مشروعًا باتفاق أئمة المسلمين إذ لم يفعله رسول الله r ولا أحد من الصحابة والتابعين وسائر أئمة الدين، بل أصل هذهالزيارة البدعية الشركية مأخوذة من عباد الأصنام

“Visiting graves to offer prayers by them, circumambulate them, kiss them, carry out their istilam, to rub cheeks on them, take their dust, to supplicateto the occupants [of the grave], seek their aid [isti’ana], ask from them help,sustenance, well being, children, fulfillment of debts, removal of difficulties, help with sorrows and other needs which the worshippers of idols used to ask their idols. None of this is sanctioned in Shari’ah, according to the consensus of the Imams of the Muslims, as the Messenger of Allah and none of the Companions and Followers and the imams of the faith did this. Rather, the basis of this polytheistic, bid’ati visit has been derived from the worshippers of statutes!”
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Note: Imam Birqivi was one of the great scholar of his time, he has been praised by many scholars.as stated in Al-Mawsoo‘ah Al-Fiqhiyyah Al-Kuwaitiyyah (Kuwaiti Fiqh Encyclopedia) excerpted from some books of biographies. Amongst them are Mu‘jam Al-Mu’allifeen 9/124, Al-Mujaddidoon fil Islam 377, and Hadiyyat Al-‘Aarifeen 2/252. It is as follows: “Al-Barqawi (929 – 981 A.H.): He is Muhammad ibn Beer ‘Ali Muhyi Ad-Deen Al-Birqawi Al-Buroomi Al-Hanafi. He was a scholar of Fiqh, Tafseer, Hadeeth, admonishment, Arabic grammar and had participations in other fields. He built a school in Qasabat Birqi and he was entrusted to teach in it. He used to teach in it sometimes and give admonishments in some other times. People benefited from the admonishments he used to give and students benefited from the lessons of knowledge he used to teach. Amongst his books are Inqaath Al-Haalikeen fi ‘Adam Jawaaz Al-Ajzaa’ bil Ujrah (in Fiqh), Inqaath An-Naa’imeen wa Ilhaam Al-Qaasireen, Haashiyat Sharh Al-Wiqaayah lisadr Ash-Sharee‘ah, and Thukhr Al-Muta’ahhileen wa An-Nisaa’ fi Ta‘reef Al-At-haar wa Ad-Dimaa’.”

See his biography here: http://www.islamweb.net/emainpage/index.php?page=showfatwa&Id=2406300&Option=QuestionId

s) Fatawa Alamgeeri says
وَيَجِبُ إكْفَارُ الرَّوَافِضِ فِي قَوْلِهِمْ بِرَجْعَةِ الْأَمْوَاتِ إلَى الدُّنْيَا
It is obligatory to say Kafir to Rawafidh(Shias) because they say dead people return to this world.[Fatawa al Hindiya 17/54 and الفتاوى البزازية المطبوعة على هامش الفتاوى الهندية: 6/318] http://islamport.com/w/ftw/Web/1722/8154.htm

t) It is mentioned in Hashiya Radd al Mukhtar
“Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.”

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u) Allama Hussain Khubaz Kashmiri Hanafi (d 1050 h) said
و از كلمات كفراست ندا كردن اموات غائبان رابگماں آں كه حاضرا ند مثل يارسول الله و ياعبدالقادر و مانندآں
Invoking the dead and absent people with the creed that they are present is a disbelief for example saying Ya Rasool Allah or Ya Abdul Qadir Jeelani and alike.[Miftah al-Quloob, Shaykh Raees Nadwi quoted in Tasheeh al Aqaid page 191]

Note: Mulla Hussain Khubaz was Faqeeh and Righteous shaykh [Nuzhatul Khawatir by Abdul Hai Lakhnawi Vol 5 under the biography of Hussain Khubaaz page 523 Dar Ibn Hazam] Scan:
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v) Imam Abu Yusaf ordered to ask Allah through recomended waseela
حدثني علي بن إشكاب قال:سمعت أبي يقول: سمعت أبا يوسف يقول: يا قوم أريدوا بفعلكم الله، فإني لم أجلس مجلسا قط أنوي فيه أن أتواضع إلا لم أقم حتى أعلوهم ولم أجلس مجلسا قط أنوي فيه أن أعلوهم إلا لم أقم حتى أفتضح.

O Nation, Ask Allah`s acceptance through your (good) actions. Whenevr i sit in the gathering with the intention of humbleness i became dominent. But whenever i sit in the gathering with the intention of being dominent i was humiliated [Akhbar al-Qadha by Abu Bakr Muhammad bin Khalf bin Hyan (306 h) vol 3 page 285]

w) Allama Zaylee Hanafi said
يُكْرَهُ أَنْ يَقُولَ فِي دُعَائِهِ بِحَقِّ فُلَانٍ، وَكَذَا بِحَقِّ أَنْبِيَائِك، وَأَوْلِيَائِك أَوْ بِحَقِّ رُسُلِك أَوْ بِحَقِّ الْبَيْتِ أَوْ الْمَشْعَرِ الْحَرَامِ؛ لِأَنَّهُ لَا حَقَّ لِلْخَلْقِ عَلَى اللَّهِ تَعَالَى
It is disliked to say in Dua and ask Allah with the right of of so and so with the right of messengers and Auliyah and prophets, with the right of house (of Allah) or sacred Mashar because there is no riht for anyone other than Allah [تبین الحقائق شرح کنز الدقائق:کتاب الکراہیہ،فصل فی البیع، vol 6 page 31] x) Shaykh Muhammad ibn Tahir ibn ‘Ali al-Hanafi al-Fattani al-Gujrati (913 – 986 H)
He said In his most famous work Majma‘ Bihar al-Anwar fi Ghara’ib al-Tanzil wa Lata’if al-Akhbar which became a widely accepted work (Nuzhat al-Khawatir p. 410) he wrote:

كره مالك أن يقول زرنا قبره صلى الله عليه وسلم وعللوه بأن لفظ الزيارة صار مشتركا بين ما شرع وما لم يشرع فإن منهم من قصد بزيارة قبور الأنبياء والصلحاء أن يصلي عند قبورهم ويدعو عندها ويسألهم الحوائج وهذا لا يجوز عند أحد من علماء المسلمين فإن العبادة وطلب الحوائج والإستعانة حق لله وحده
“Malik disliked that one says: ‘We visited his (Allah bless him and grant him peace) grave.’ They [i.e. the ‘ulama] gave the reason for this that the word ‘visit’ (ziyarah) has become a common word for that which is established in the Shari’ah and that which is not established in the Shari’ah. For indeed, there are from them those who intend by visiting the graves of the prophets and the righteous to pray near their graves and supplicate near them, and ask them for needs, and this [i.e. asking them for needs] is not permissible according to any of the ‘ulama of the Muslims, for indeed worship and asking for needs (talab al-hawa’ij) and seeking help (isti’anah) is the right of Allah alone.” (vol 2, p. 73)
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y) Imam San’-Allah al-Halabi al-Hanafi
The Imam of Makkah of his time, Imam San’-Allah al-Halabi al-Hanafi (died 1120 h) said in his book Sayful-Allah ala man Kad’dab ala Awliyaa-Allah:
هذا وإنه قد ظهر الآن فيما بين المسلمين ، جماعات يدعون أن للأولياء تصرفات في حياتهم ، وبعد الممات ، ويستغاث بهم في الشدائد والملمات ، وبهم تكشف المهمات ، فيأتون إلى قبورهم ، وينادونهم في قضاء الحاجات ، مستدلين على أن ذلك منهم كرامات.
وقرّرهم على ذلك من ادعى العلم بمسائل، وأمدهم بفتاوى ورسائل، وأثبتوا للأولياء – بزعمهم- الإخبار عن الغيب بطريق الكشف لهم بلا ريب، أو بطريق الإلهام أو منام!
وقالوا: منهم أبدال ، ونقباء ، وأوتاد ، ونجباء ، وسبعة وسبعون ، وأربعة وأربعون ، والقطب هو الغوث للناس ، وعليه المدار بلا التباس ، وجوزوا لهم الذبائح والنذور، وأثبتوا لهم فيهما الأجور.
وهذا الكلام فيه تفريط وإفراط ، بل فيه الهلاك الأبدي ، والعذاب السرمدي ، لما فيه من روائح الشرك المحقق ، ومضادة الكتاب العزيز المصدق ، ومخالف لعقائد الأئمة ، وما اجتمعت عليه الأمة
Summary of this is That among the Muslims, a group ask help from Auliyah in hardships, they go to their graves and they claim that they can tell unseen by Kashf or Ilham or by dreams.
They say: among them are Abdaal, Nuqaba, Awtaad, Nujba, Qutub who are helpers of people,
These sayings are false, and total destruction, there is a smell of shirk in it, The Creed of Scholars is different from this. [Sayful-Allah ala man Kad’dab ala Awliyaa-Allah page 22-23 published by Dar al Kitab wal Sunnah ] Click to enlarge image pg22_saifhalabi_saif_halabi.pngClick to enlarge image pg23_saifhalabi_saif_halabi.png

z) Muhammad Hiyat Sindi al Hanafi on innovations done on the graves.
Once Shaykh Muhammad bin Abdul Wahab saw some people doing innovations at the grave of Prophet peace be upon him, He asked his teacher Muhammad Hiyat Sindi al Hanafi regarding them. He replied “Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.”[عنوان المجد في تاريخ نجد by Uthman ibn Abdullah Ibn Bashr Hanbali, Taken from the book on Muhammad bin Abdul Wahab by Masood Alam Nadwi page 33]

aa) Qasim ibn Qatlubaga al-Hanafi 879 h on the vows of lay people and istigatha on the graves.

Ibn Nujaym Abu Hanifa Thani said:
فَقَالَ الشَّيْخُ قَاسِمٌ فِي شَرْحِ الدُّرَرِ وَأَمَّا النَّذْرُ الَّذِي يُنْذِرُهُ أَكْثَرُ الْعَوَامّ عَلَى مَا هُوَ مُشَاهَدٌ كَأَنْ يَكُونَ لِإِنْسَانٍ غَائِبٌ أَوْ مَرِيضٌ، أَوْ لَهُ حَاجَةٌ ضَرُورِيَّةٌ فَيَأْتِي بَعْضَ الصُّلَحَاءِ فَيَجْعَلُ سُتْرَةً عَلَى رَأْسِهِ فَيَقُولُ يَا سَيِّدِي فُلَانٌ إنْ رُدَّ غَائِبِي، أَوْ عُوفِيَ مَرِيضِي أَوْ قُضِيَتْ حَاجَتِي فَلَكَ مِنْ الذَّهَبِ كَذَا، أَوْ مِنْ الْفِضَّةِ كَذَا، أَوْ مِنْ الطَّعَامِ كَذَا، أَوْ مِنْ الْمَاءِ كَذَا، أَوْ مِنْ الشَّمْعِ كَذَا، أَوْ مِنْ الزَّيْتِ كَذَا فَهَذَا النَّذْرُ بَاطِلٌ بِالْإِجْمَاعِ لِوُجُوهٍ مِنْهَا أَنَّهُ نَذْرُ مَخْلُوقٍ وَالنَّذْرُ لِلْمَخْلُوقِ لَا يَجُوزُ؛ لِأَنَّهُ عِبَادَةٌ وَالْعِبَادَةُ لَا تَكُونُ لِلْمَخْلُوقِ وَمِنْهَا أَنَّ الْمَنْذُورَ لَهُ مَيِّتٌ وَالْمَيِّتُ لَا يَمْلِكُ وَمِنْهَا إنْ ظَنَّ أَنَّ الْمَيِّتَ يَتَصَرَّفُ فِي الْأُمُورِ دُونَ اللَّهِ تَعَالَى وَاعْتِقَادُهُ ذَلِكَ كُفْرٌ اللَّهُمَّ إلَّا أَنْ قَالَ يَا اللَّهُ إنِّي نَذَرْت لَك إنْ شَفَيْت مَرِيضِي، أَوْ رَدَدْت غَائِبِي أَوْ قَضَيْت حَاجَتِي أَنْ أُطْعِمَ الْفُقَرَاءَ الَّذِينَ بِبَابِ السَّيِّدَةِ نَفِيسَةَ، أَوْ الْفُقَرَاءَ الَّذِينَ بِبَابِ الْإِمَامِ الشَّافِعِيِّ، أَوْ الْإِمَامِ اللَّيْثِ، أَوْ أَشْتَرِي حُصْرًا لِمَسَاجِدِهِمْ، أَوْ زَيْتًا لِوَقُودِهَا أَوْ دَرَاهِمَ لِمَنْ يَقُومُ بِشَعَائِرِهَا إلَى غَيْرِ ذَلِكَ مِمَّا يَكُونُ فِيهِ نَفْعٌ لِلْفُقَرَاءِ وَالنَّذْرُ لِلَّهِ عَزَّ وَجَلَّ
Shaykh Qasim (ibn Qatlubaga al-Hanafi 879 h) said in “Sharah ad-Durar”: As for vow which many people make as we witness.. When they have essential need, they come to some righteous.. and say: ‘Oh my such and such a master, if you return that which I have lost or cure my illness or fulfil my need, then for you is a large amount of gold or silver or food or water or candles or oil or the like.’ This Vow is baatil by the consensus, on account of a few reasons. Among them (those reasons) is that he has promised to the creation and promising to the creation is not permissible because this is a [form of] worship and worship should only be for the creator; and among them is that the person being promised is dead and the dead cannot own; and among them is that “Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.”,

(it is allowed) only if he (ask help from Allah) saying oh Allah, ‘Oh Allah, surely I promise you – if you cure my illness, or return me my lost possession, or fulfil my need – that I shall feed the poor, who are at the door of Sayyidah Nafisah, or Imam Shafi’i, or Imam Layth etc, from among those things in which there is benefit for the poor and the offering is for Allah”. [al Bhr al Raiq 2/320-321]

ab) Abu Muhammad Ahmad bin Muhammad, known as Ibn Arbshah (854 h) said regarding the practice of some people on the grave of King Taimoor (806 h):
وقبره في مكانه المشهور، تنقل إليه النذور، وتطلب عنده الحاجات، ويبتهل عنده بالدعوات، وتخضع الملوك إذا مرت به إعظاماً، وربما تنزل عن مراكبها إجلالاً له وإكراما
His grave is at famous place where people make vows, ask their needs and supplicate. When the King passes by, He honors him and sometimes comes down from the mount to tribute and honor him. [Ajaib al Maqdur fe Akhbar Taimoor 1/366]

ac) Sa’ad al-Din al-Taftazani al Hanafi (714h – 793 h) said:
مات منهم من هو كامل المرتبة عند الله اتخذوا تمثلا على صورته و عظموه تشفعا إلى الله تعالى و توسلا
When one of them dies who had great status in the sight of Allah , They would make a picture like him and glorify him in order to seek his intercession with Allah and making him tawassul. [Sharh al-Maqasid 4/41-42]

Comment: We have quoted 29 Hanafi Fatwa from the classical fatwa books of Ahnaf against the creed of extreme hanafi sufis. There is another fabricated qasida attributed to Imam Abu Haneefa BY SOME IGNORANTS with the name of “Qasida-i Maymuna-i Mubaraka also known as Durru Maknun” This Qasida is fabricated as their own muftis agreed like Mufti Ak. Husein.