Amr bin Qays رحمہ اللہ said:
ان المراة لتخاصم زوجها يوم القيامة عند الله فتقول: انه كان لا يوديني، ولا يعلمنى شئا، كان ياتينى بخير السوق.
Indeed, Wife will argue with her husband on the Day of Judgement, and she will say, my husband neither taught me manners nor he taught me the knowledge of the deen, he just only fed me.
[Tafseer As Sama'aani 475/5]
So Imam Musa Al Kazim عليه السلام replied:
لا يصلح البناء عليه ولا الجلوس ولا تجصيصه ولا تطيينه.
It is not valid to build a structure over a grave, sitting on it, making it paved and plastering it.
[Al istibsar 1/217, Tahdhib Al Ahkam 1/461]
Imam Jafar as Sadiq رحمہ اللہ said:
عن ابي عبد الله عليه السلام قال: نهى رسول الله صلى الله عليه وسلم ان يصلى على قبر او يقعد عليه او يبنى عليه
Rasool صلی اللہ علیہ وسلم forbade to pray on the grave or sitting on it or building the structure over it.
[Tahdhib Al Ahkam 1/461, Al Istibsar 1/482]
Praying on the grave means, to pray facing the grave, it doesn't mean the funeral prayer because Imam Jafar sadiq رحمہ اللہ said, if one could pray the janazah/funeral prayer then pray the janazah/funeral after tadfeen.
[Al Istibsar 1/482]
Imam Jafar sadiq رحمہ اللہ said:
لا تبنوا على القبور ولا تصورو سقوف البيوت فان رسول الله صلى عليه وسلم كره ذلك
Do not build structures over thr graves nor illustrate your roofs with paintings. Without any doubt Rasool صلی اللہ علیہ وسلم disliked these.
[Tahdhib al Ahkam 1/346]
Imam Jafar Sadiq رحمہ اللہ said
ان النبى صلى الله عليه وسلم نهى ال يزاد على القبر تراب لم يخرج منه
Rasool صلی اللہ علیہ وسلم forbade to put the excess the soil on the grave which didn't come out of the same grave.
[Tahdhib Al Ahkam 1/360-361, Furu al Kafi- Book of Funerals 3/202]
Allama ibn Hazm Al Andalusi رحمہ اللہ said:
وليكثر من قول لا إله إلا الله، فإنها ألفاظ تتم بحركة اللسان دون حركة الشفتين فلا يشعر بذلك الجليس.
Increase in the Dhikr "Laa ilaaha illaAllaah" verily, these are words which are pronounced without the movement of the lips, so that the one sitting next to you is unaware that you are in Dhikr since he is unable to see you utter this statement.
[Kitab Ar Rasail Al Talkhees La ibn Hazm 3/150]
This means that the one sitting next to you will not know that you are in Dhikr as it is not visible to him. The Salaf tried to hide their worship out of their fear they had for showing off, this was from their level of ikhlaas.
As we read and recite five times a day and very well aware about this verse of the Qur'an
إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ
You (Alone) we worship, and you (Alone) WE ASK FOR HELP (for each and everything).
Shia religion totally rejected this verse blatantly and prescribed to seek help from JINNS
عن ابي بصير عن ابي عبد الله قال:إذا ضللت الطريق فناد يا صالح أو يا ابا صالح أرشدونا إلي الطريق.يرحمكم الله
Abu Baseer narrates from Abu Abdullah that he said, “When you lose your way on journey announce thus, “Ya Salih” or “Ya Abu Salih", show us the way. May Allah shower His Mercy upon you.
[Man La Yahdaru Al Faqih 2/195]
So who's "Salih"?
.وروي أن البر موكلته صالح، والبحر موكل به حمزة
It is reported that "Salih" is appointed over the land and Hamzah is appointed over the ocean.
[Man La Yahdaru Al Faqih 2/195]
The grand Scholar of Shia Ibn Babuwayh writes
ومن ضل منكم في سفر وخاف علي نفسه فليناد يا صالح أغثني،فإن في إخوانكم من الجن جنيا يسمي صالح يسبح في البلاد لمكانكم محتسبا نفسه لكم،فإذا سمع الصوت أجاب وأوشد الضال منكم وحبس .عليه دابته
He who goes astray on a journey and fears upon himself should call out, “Ya Salih Help me!” Amongst your Jinn brothers there is a jinn by the name of Salih who, with the hope of reward, traverses all the cities in order to guide you. So when he hears the voice he responds, guides the stray among you, and holds the reigns of his animal.
[Al Khisal 2/618, Wasail As Shiah 8/325]
Shia religion ostensibly inherited this from the people of the era of the first ignorance, for this was part of their culture as is alluded to in the following verse of Quran
وَأَنَّهُۥ كَانَ رِجَالٌ مِّنَ ٱلۡإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ ٱلۡجِنِّ فَزَادُوهُمۡ رَهَقًا
And verily, there were men among mankind who took shelter with the masculine among the JINNS, but they JINNS increased them (mankind) in sin and disbelief.
[Surah Jinn 72/6]
So in Shia religion you can not only seek help from demigods, you can also seek help from JINNS and Shayateen.
Saydna Anas bin Malik رضیﷲ عنه said:
ان هبه عثمان وعلي لا يجتمعان في قلب مؤمن وكذبوا قد جمال الله عز وجل حبهما بحمد لله في قلوبنا.
Nawasib and Rawafidh say that a Momin's heart can't hold the love of Saydna Usman رضیﷲ عنه and Saydna Ali رضیﷲ عنه, this is a lie, praise be to Allah, Allah عزوجل filled our heart with love of both.
[As Shari'ah 1227,1226, Moajjam Ibnul Aarabi 95 Sanad Sahih]
Imam Abu Shahab hanat رحمہ اللہ said:
لا يجتمعوا حب ابي بكر وعمر وثمان وعلي رضى الله عنهم الا في قلوب اتقياء هذه الامة۔
Only Pious people of this ummah possess the love for Abu bakr, Umar, Usman, Ali رضى الله عنهم in their hearts.
[As Shari'ah 1228]
Maymoon bin Mehrab رحمہ اللہ said:
ان اقوام يقولون: لا يسعنا ان نستغفر لعثمان وعلي، وانا اقول: غفر الله لعثمان وعلي وطلحة والزبير.
A group says that it is out of our capability to ask for forgiveness for Ali رضیﷲ عنه and Usman رضیﷲ عنه but I say May Allah forgive Usman, Ali, Talha and Zubair رضى الله عنهم
[As Shari'ah 1229]
It was narrated from Kabshah bint Ka'b, who was married to one of the sons of Ab Qatadah, that:
She poured water for Abu Qatadah to perform ablution. A cat came and drank the water, and he tilted the vessel for it. She started looking at it (in surprise) and he said: "O daughter of my brother, do you find it strange? The RasoolAllah صلی اللہ علیہ وسلم said: 'They (cats) are not impure, they are of those who go around among you.'"
[Ibn Majah 101 sanad sahih]
Rasool صلی اللہ علیہ وسلم also said:
يُغْسَلُ الإِنَاءُ إِذَا وَلَغَ فِيهِ الْكَلْبُ سَبْعَ مَرَّاتٍ أُولاَهُنَّ أَوْ أُخْرَاهُنَّ بِالتُّرَابِ وَإِذَا وَلَغَتْ فِيهِ الْهِرَّةُ غُسِلَ مَرَّةً
Wash the vessel the dog has drunk from seven times: the first or the last of them with dirt. And when the cat drinks out of it, wash it once.
[Jami at Tirmidhi 91 Sunan Daraqutni 1/64]
This proves that we should also avoid to drink or eat from the same utensils from which a cat has eaten or drank.
Saydna Anas bin Malik رضیﷲ عنه reported that Rasool صلی اللہ علیہ وسلم said:
أُتِيتُ بِالْبُرَاقِ، وَهُوَ دَابَّةٌ أَبْيَضُ طَوِيلٌ فَوْقَ الْحِمَارِ، وَدُونَ الْبَغْلِ، يَضَعُ حَافِرَهُ عِنْدَ مُنْتَهَى طَرْفِهِ»، قَالَ: «فَرَكِبْتُهُ حَتَّى أَتَيْتُ بَيْتَ الْمَقْدِسِ»، قَالَ: «فَرَبَطْتُهُ بِالْحَلْقَةِ الَّتِي يَرْبِطُ بِهِ الْأَنْبِيَاءُ
I was brought al-Buraq Who is an animal white and long, larger than a donkey but smaller than a mule, who would place his hoof a distance equal to the range of version. I mounted it and came to the Temple (Bait Maqdis in Jerusalem), then tethered it to the ring used by the prophets.
[Sahih Muslim 411]
Saydna Malik bin Sa'sa reported that Rasool صلی اللہ علیہ وسلم said
ثُمَّ أُتِيتُ بِدَابَّةٍ أَبْيَضَ، يُقَالُ لَهُ: الْبُرَاقُ، فَوْقَ الْحِمَارِ، وَدُونَ الْبَغْلِ، يَقَعُ خَطْوُهُ عِنْدَ أَقْصَى طَرْفِهِ، فَحُمِلْتُ عَلَيْهِ
I was then brought a white beast which is called al-Buraq, bigger than a donkey and smaller than a mule. Its stride was as long as the eye could reach.
[Sahih Muslim 416, Sahih Bukhari 3887]
Hafiz ibn Mulaqqin رحمہ اللہ said:
مسابقه بالتواتر انه صلى الله عليه وسلم عرج به على دابة يقال له البراق.
It is proven from the Mutawatir narrations that Prophet صلی اللہ علیہ وسلم was mounted on "Burraq" named beast on the journey of Mai'raj.
[At Tawzeeh li sharah Jami'i as Sahih 5/246]
~Via Shaikh Ghulam Mustafa Zaheer
Allama Ibn Hazm Al Andalusi (ancient Spain) رحمہ اللہ said :
وأن الجن حق وهم خلق من خلق الله عز وجل؛ فيهم الكافر والمؤمن؛ يروننا ولا نراهم؛ يأكلون وينسلون ويموتون
And the Jinn are Haq, they are one of the creations of Allah Azzawajal, there are both believers & disbelievers amongst them, they see us while we can't see them, they eat, mate and die.
[Al Muhalla bil Aathar 1/33]
Dawood narrates from Amir wo said
They (the Jinn) asked him (the Holy Prophet) about their provision and he said: Every bone on which the name of Allah is recited is your provision. The time it will fall in your hand it would be covered with flesh, and the dung of (the camels) is fodder for your animals.
Then Messenger of Allah صلی اللہ علیہ وسلم said:
فَلاَ تَسْتَنْجُوا بِهِمَا فَإِنَّهُمَا طَعَامُ إِخْوَانِكُمْ "
Don't perform istinja with these (things) for these are the food of your brothers (Jinn).
[Sahih Muslim 450]
Imam Ibn Hazm Al Andalusi (ancient spain) رحمہ اللہ mentioned the statements of Tabain (Students of the Sahaba) with sahih asaneed and said:
It is proven from Imam Ibrahim Nakhi رحمہ اللہ that he said:
لم يكونوا يحجبون الصلاة عن أحد من أهل القبلة
Salaf never leave out the funeral prayer of anyone who prays in the direction of Kaaba (Ahle Qibla)
Imam Qatadah رحمہ اللہ said:
ما أعلم أحدا من أهل العلم اجتنب الصلاة على من قال: لا إله إلا الله
I don't know anyone from the the people of the knowledge that they refrained themselves to pray the funeral prayer of any person who testify لا اله الا الله.
Imam Ibn Sireen رحمہ اللہ said:
ما أدركت أحدا يتأثم من الصلاة على أحد من أهل القبلة.
I haven't seen any scholar who refrained to pray funeral prayer on any muslim by considering it as a sin.
Imam Hasan Al Basari رحمہ اللہ said:
يصلى على من قال لا إله الا الله وصلى إلى القبلة، إنما هي شفاعة.
The funeral prayer will be performed upon any one who recited الہ الا اللہ and prayed in the direction of the Kaaba and this is intermediary to Allah Azzawajal.
[Al Muhalla 5/171]
Shia delay their timings to break the fast as they consider it as sunnah to break the fast till the stars appeared in the sky and oppose the Sunni who breaks the fast just after the sun sets (Maghrib) which is in accordance to the traditions/sunnah of Mohammad صلی اللہ علیہ وسلم.
Rasool صلی اللہ علیہ وسلم said
إِذَا أَقْبَلَ اللَّيْلُ مِنْ هَا هُنَا، وَأَدْبَرَ النَّهَارُ مِنْ هَا هُنَا، وَغَرَبَتِ الشَّمْسُ، فَقَدْ أَفْطَرَ الصَّائِمُ
When night falls from this side and the day vanishes from this side and the sun sets, then the fasting person should break his fast.
[Sahih Bukhari 1954, Sahih Muslim 1100]
There are numbers of reports and narrations in shia books which are in support of the Sunni practice of breaking the fast after sun sets, even consensus (Ijma) of the Shia Scholars which proves that Shias are opposing the Sunnah of Mohammad صلی اللہ علیہ وسلم and Ahle Bayt عليهم السلام.
Imam Jafar As Sadiq عليه السلام said
اذا غابت الشمس فقد دخل وقت المغرب.
When the sun sets, the time of Maghrib has entered.
[Amaali by Sadooq, page 68]
Saydna Ali رضیﷲ عنه said Maghrib prayer should be performed after breaking the fast.
أَمَّا بَعْدُ، فَصَلُّوا بَالنَّاسِ الظُّهْرَ حَتَّى تَفِيءَ الشَّمْسُ مِنْ مَرْبِضِ الْعَنْزِ وَصَلُّوا بِهِمُ الْعَصْرَ وَالشَّمْسُ بَيْضَاءُ حَيَّةٌ فِي عُضْوٍ مِنَ النَّهَارِ حِينَ يُسَارُ فِيهَا فَرْسَخَانِ. وَصَلُّوا بِهِمُ الْمَغْرِبَ حِينَ يُفْطِرُ الصَّائِمُ، وَيَدْفَعُ الْحَاجُّ إِلَي مِنًي. وَصَلُّوا بِهِمُ الْعِشَاءَ حِينَ يَتَوَارَى الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ. وَصَلُّوا بِهِمُ الْغَدَاةَ والرَّجُلُ يَعْرِفُ وَجْهَ صَاحِبِهِ. وَصَلُّوا بِهِمْ صَلاَةَ أَضْعَفِهِمْ ، وَلاَ تَكُونُوا فَتَّانِين.
“Lead the Zuhr prayer till the shadow of a wall becomes equal to the height of the wall and read the Asr prayer when the sun is still bright and enough time of the day is left for a person to cover a distance of six miles. "The Maghrib prayers should be performed when people break their fasts" and when Hajj pilgrims return from Arafat. And the time for Isha prayer is when the red glow of the even twilight disappears from the West, till one-third of the night is still left. The morning prayers are to be performed when there appears enough light of the dawn for a man to recognize the face of his companion.
[Nahjul Balagha Maktoob 52]
Grand Shia Ayatollah Hussain Tabatabai Al Barojardi narrated from the author of al Da'a'im that he said:
وروينا عن أهل البيت صلوات الله عليهم بإجماع فيما رويناه عنهم (2) أن دخول الليل الذي يحل فيه للصائم الفطر هو غياب الشمس في أفق المغرب بلا حائل دونها يسترها من جبل ولا حائط ولا ما أشبه ذلك، فإذا غاب القرص في أفق المغرب فقد دخل الليل وحل الفطر.
We narrated from Ahle Bayt عليهم السلام that there was consensus concerning that which we learned from the reports from them, that the onset of night which makes it permissible for the fasting person to break the fast is the disappearance of the sun beneath the western horizon without any barrier which would prevent seeing it such as a mountain or wall and the like. When the disk disappears beneath the horizon, then the night has begun and it is permissible to break the fast.
[Ja'ami Ahadith as Shiah, vol 10, page 353].
أَنَّ أَبَا بَكْرٍ كَانَ يُصَلِّي لَهُمْ فِي وَجَعِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّذِي تُوُفِّيَ فِيهِ حَتَّى إِذَا كَانَ يَوْمُ الِاثْنَيْنِ وَهُمْ صُفُوفٌ فِي الصَّلَاةِ ، فَكَشَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سِتْرَ الْحُجْرَةِ يَنْظُرُ إِلَيْنَا وَهُوَ قَائِمٌ كَأَنَّ وَجْهَهُ وَرَقَةُ مُصْحَفٍ
Abu Bakr عليه السلام used to lead the people in prayer during the fatal illness of the Rasool صلی اللہ علیہ وسلم ill it was Monday. When the people aligned (in rows) for the prayer the Rasool صلی اللہ علیہ وسلم lifted the curtain of his house and started looking at us and was standing at that time. His face was (glittering) like a page of the Qur'an and he smiled cheerfully.
[Sahih Bukhari 680, Sahih Muslim 419]
-Taken from Wafat un Nabi صلی اللہ علیہ وسلم by Imam An Nasai رحمہ اللہ
سيل الدارقطني وانا اسمع عن سماع ابي حنيفة يصح قال: لا ولا روية ولم يلحق حنيفة احد من الصحابة.
I heard that Imam Daraqutni being asked: If the Sama'a of Sahaba is proven from the Abu Hanifa رحمہ اللہ? Imam Daraqutni replied with No and said it is not proven that Imam Abu Hanifa met with any Sahabi nor he saw any Sahabi of Rasool صلی اللہ علیہ وسلم.
[Sawalat As Sahami lil Daraqutni pg. 263 #383 Tarikh Baghdad 340/5, Al Ilal la ibn Jawzi 65/1]
There's an ijma of Aimma Hadees and Mutaqaddimeen on this statement of Imam Sahmi رحمہ اللہ as no one disputed on this.
Hafiz Khateeb Al Baghdadi رحمہ اللہ said:
لا يثبت لابي حنيفة سماع من انس بن مالك.
Sama'a of Abu Hanifa رحمہ اللہ from Saydna Anas bin Malik رضیﷲ عنه is not proven.
[Tareekh Baghdad 161/10, 338/5]
Hafiz Dhahabi رحمہ اللہ said:
A liar said that Imam Abu Hanifa رحمہ اللہ met with seven mutakkhir Sahaba face to face with his father, when they were on a journey but the truth is Imam Abu Hanifa رحمہ اللہ saw Saydna Anas bin Malik رضیﷲ عنه when he went to koofa.
[Seyr Alam an Nubala 387/3]
According to Imam Dhahabi Imam Abu Hanifa رحمہ اللہ saw Anas bin Malik رضیﷲ عنه means Imam Abu Hanifa رحمہ اللہ is a tabai by seeing a Sahabi due to it Imam Dhahabi said this but this is irrelevant.
It is attributed to Imam Abu Hanifa رحمہ اللہ that he said:
رايت انسا رضیﷲ عنه
I saw Anas رضیﷲ عنه.
[Al Asama wa Al kuna Li Abi Ahmad al Hakim al kabir 64/3, Manaqib Imam Abu Hanifa pg.14 Tareekh Islam 3/990, Tazkiratul Huffaz 168/1]
This statement is erroneous, there's nothing found on the life of Saif bin Jabir.
It has been attributed to Imam Abu Nu'aim bin Dukayn (d. 218 AH) that he said:
راى انس بن مالك.
Imam Abu Hanifa saw Anas bin Malik رضیﷲ عنه.
[Akhbar Abi Hanifa wa Ashabihi pg. 18]
This statement is a lie.
Ahmad bin Sallat Abul Abbas Hammani is s liar (Waza'a).
[Meezan Al Aitadlal liz Dhahabi 140/1]
Imam Daraqutni رحمہ اللہ said
يضع الحديث
He used to fabricate Hadith.
[Az Zu'afa wal Matrookeen pg. 59]
Hafiz ibn Hajar said "Matrook" in Al Isaba fi Tameez As Sahaba 4/572.
Hafiz Khateeb Baghdadi رحمہ اللہ said:
راى انس بن مالك
Imam Abu Hanifa رحمہ اللہ saw Anas bin Malik رضیﷲ عنه.
[Tareekh Baghdad 15/444]
Hafiz Ibn Al Jawzi رحمہ اللہ said
انما راى انس بن مالك بعينه.
Indeed, Imam Abu Hanifa رحمہ اللہ saw Anas bin Malik رضیﷲ عنه.
[Al ilal Mutanahiyah 128/1]
These are erroneous statements because there are no proofs for it and Imam Daraqutni رحمہ اللہ refuted it.
Allama Mulla Ali Qari hanfi رحمہ اللہ said:
جماعة من المحدثين انكروا وا ملاقاته مع الصحابة.
There's a large group of Mohaddiseen wo denied that Imam Abu Hanifa رحمہ اللہ met with a Sahabi.
[Sharah Musnad Abi Hanifa 1/581]
Mohammad bin Ishaq ibn An Nadeem writes:
كان من التابعين لقي عدة من الصحابة.
Imam Abu Hanifa رحمہ اللہ was from the Tabai'in, He met with many Sahaba.
[Al Fihrist 1/298]
ibn Nadeem is not trustworthy, He was a Rafidhi and Mutazili hence his statement is not reliable.
Hafiz Ibn Hajar رحمہ اللہ said regarding him:
He is a non reliable person, His following book says about him itself that it has been written by a deviant and Mutazili May Allah safeguard us! When I studied his book then I came across that he was a Mutazili and a Rafidhi, he calls "Hashwiyah" to Ahle Sunnah and Mujabbarah to "Asha'arah" and calls "Aami" to every single person who's not a Shia. He mentioned things in the biography of Imam Shafi'i رحمہ اللہ which is straight lie.
[Lisan Al Mizan 5/72]
Hafiz Ibn Hajar رحمہ اللہ mentioned Imam Abu Hanifa رحمہ اللہ under sadasah grade/level.
[Taqreeb At Tahzeeb 7153]
The Sama'a and Liqa of the narrators from the sahaba which comes under this level or grade are not proven. This distinguish that Imam Hajar doesn't consider Imam Abu Hanifa رحمہ اللہ to be a Tabai.
Imam Abu Hanifa رحمہ اللہ is not from the Tabai, the base of this is mentioned and explained by Imam ibn Hajar, He mentioned Imam Abu Hanifa رحمہ اللہ in sixth grade, the narrators of this grade attains the class of "Sighar Tabain" but their meeting with any of the Sahabi is not proven as Imam Hajar رحمہ اللہ mentioned in the introduction of Taqreeb at Tahzeeb
[Bahr Ar Rai'q 7/92]
Allama ibrahim bin Ali Abu Ishaq Sherazi said:
لم ياخذ ابو حنيفة عن احد منهم.
Imam Abu Hanifa didn't take narrations from any Sahabi
[Tabqat al Fuqaha pg. 86]
Allama ibn Atheer رحمہ اللہ said:
لم يلق احد منهم ولا اخذ عنه، واصحابه يقولون: انه لقي جماعة من الصحابة وروى عنهم، ولا يثبت ذلك عند اهل النقل.
Imam Abu Hanifa رحمہ اللہ didn't met with any Sahaba nor he took narrations from any one of them, although Hanafi Muqallideen says that Imam Abu Hanifa رحمہ اللہ met with a jamah of Sahaba and took narrations from them, this is not proven in the eyes of Mohaddiseen.
[Jami al Usool 952/12]
The same statement is also said by following Scholars.
Allama ibn Khalqan in [Wafat al Ayan 5/406]
Allama Abul Fida in [Al Mukhtasar fi Akhbar al Bashar 5/2]
Allama Ibn Al Wardi in [Tareekh Al Wardi 1/188]
Allama Yafi'i in [Mirat al Jinan 1/243]
Allama Abul Yeman Al Aleemi in [Tareekh Al Mo'atbar 301/3]
Hafiz Nawawi رحمہ اللہ said:
لم ياخذ عن احد منهم.
Imam Abu Hanifa didn't take narrations from any of the Sahaba.
[Tahzeeb al Asma Wa Lughat 2/216]
Imam Dhahabi رحمہ اللہ said:
ام يثبت له حرف عن احد منهم.
It is not proven that Abu Hanifa رحمہ اللہ noted down a single word from any of the Sahabi.
[Seyr Alam An Nubala 391/6]
Hafiz Abul Fazal Iraqi رحمہ اللہ said:
الامام ابو حنيفة لم تصح له رواية عن احد من الصحابة.
Not a single narration of Imam Abu Hanifa رحمہ اللہ is proven from any of the Sahabi.
[Sharah Musnad Abi Hanifa li Mulla Ali Qari 1/581]
Hafiz Sakhawi رحمہ اللہ said:
المعتمد انه لا رواية له احد من الصحابة.
The correct view is that, there's not a single narration of Imam Abu Hanifa رحمہ اللہ from the Sahaba.
[Fat'hul Mughith 3/342]
Conclusion:
The conclusion is that the Imam Abu Hanifa رحمہ is اللہ neither a Tabai by seeing a Sahabi nor through narrating from a Sahabi.
Imam Ibn Hibban رحمہ اللہ said
It's is not permissible get hold of an argument from Imam Abu Hanifa رحمہ اللہ according to our Aimma Mohaddiseen and according to me there's no dispute between them in this matter, all of the scholars of muslims and people of the knowledge had a jarah on Imam Abu Hanifa رحمہ اللہ and everyone of them called him weak (Da'if).
[Al Kitab Al Majroheen 64/3]
All of the Mohaddiseen are agree that Imam Abu Hanifa رحمہ اللہ is "Majrooh". There are three types of Mohaddiseen who made jarah on Imam Abu Hanifa رحمہ اللہ.
1. Because of the belief and Usool of Imam Abu Hanifa رحمہ اللہ
2. Due to weakness of Hifz and Zabt and Narrations of Imam Abu Hanifa رحمہ اللہ.
3. A large group of Mohaddiseen made jarah on Imam Abu Hanifa رحمہ اللہ because he had opinions which are against the hadith.
[Al Muntazim Tareekh Al Mulook wa Al Umam 8/131-132]
He further says:
لم يبق معتبر من الامة الا تكلم فيه.
There's not a single reliable Mohaddis who hasn't made jarah on Imam Abu Hanifa رحمہ اللہ
[Al Muntazim Tareekh Al Mulook wa Al Umam 8/143]
~Taken and translated from an Urdu Article By Shaikh Ghulam Mustafa Zaheer.
Imam Yahya bin Ma'een رحمہ اللہ said:
كان يحيى معه مسباح، فيدخل يده في ثيابه، فيسبح.
Imam Yahya bin Sa'eed al Qattani used to have a prayer beads (tasbeeh) which he use it with his hands under his garment.
[Tareekh Ibn Ma'een ba riwayah ad Dawri 4/314]
Allama ibn Allan رحمہ اللہ reports from Hafiz Ibn Hajar رحمہ اللہ that
زعم انها بدعة غير صحيح.
Considering Bidah to use a Tasbeeh is not correct.
[Al Futuhaat e Rabbaniyah 251/1]
Hafiz Suyuti رحمہ اللہ writes:
لم ينكل عن احد من السلف ولا من الخلف المنع من جواز عد الذكر بالسبحة، بل كان اكثرهم يعدونه بها ولا يرون ذلك مكروها.
It is not proven from salaf or khalaf that they deemed it impermissible to do zikr on tasbeeh, though they used tasbeeh for zikr and never said that it is makrooh (disliked).
[Al Hawi lil Fatawa 2/7]
Allama Ibn Aabideen Shami Hanfi رحمہ اللہ writes.
لا باس باتخاذ السبحة لغير رياء.
No issue to use tasbeeh if there's no intention of showing off.
[Fatawa Shami 650/1]
Allama Abd ar Rauf Manawi رحمہ اللہ writes:
Nothing has been proven from salaf and khalaf that it is makrooh (disliked) although it is recommended if a person uses it by heart with sole intention to indulge himself in zikr whilst letting other know at the same time, now there comes those people who do not concentrate while using tasbeeh and they use it without whole heartedly as they talk with others listen to the talks from here and there while using tasbeeh, their hands just are moving the beads and their heart and tongues are soaked in the worldly affairs, hence the actions of these kind of people are more likely to be condemned and it is from the most disliked "makroohat".
[Faiz ul Qadeer Lil Manawi 355/4]
Saydna Saad ibn Abi Waqas رضیﷲ عنه went to a woman with Rasool صلی اللہ علیہ وسلم who had some date's seeds or pebbles from which she was doing Tasbeeh.
إنّہ دخل علی مع رسول اللّٰہ صلّی اللّٰہ علیہ وسلّم علی امرأۃ وبین یدیہا نوی أو حصی، تسبّح بہ
[Sunan Abi Dawood 1500, Sunan Tirmidhi 3568, Musnad Sa'ad 88]
Imam Tirmidhi رحمہ اللہ said hadith is Hasan Gareeb and Imam Ibn Habban رحمہ اللہ said Sahih, furthermore, Hafiz Ibn Hajar رحمہ اللہ said Hasan in [Nata'ij Al Afkar 1/81]
The sanad of this narration is Da'if, The narrator named Khayzmah is "Majhool ul Haal" (Unknown) only Imam Ibn Hibban رحمہ اللہ mentioned him in [Al Thiqat 6/268]
~Translated from an Article of Shaikh Ghulam Mustafa Zaheer.
By: Mohaddis As Shaikh Zubair Ali Zai Rahimahullah Allah par yaqeen ki haqeeqat kamzoori aur museebato ke daur me zaahir hoti hai. Saah...
