I do not think this thread will be able to see the light of dawn but... do you think these Hanafi Scholars were not true Hanafi Even the direct Student of Imam Abu Hanifa??
a) Imam Tahir bin Ahmad bin Abdul Rasheed Bukhari (482 h to 5 42 h) said
فان كتب عليه شىء او وضع الاحجار فلا بأس به عند البعض ولا يجصص القبر و لا يطين ولا يرفع عليه بناء
There is no harm in writing and placing on graves according to some.
But to not plaster the grave nor to make it solid nor to make any building over it[Khulsata tul Fatawa vol 1 page 26] .
b) Imam Abu haneefah ra And his Student (c)Imam Muhammad
ولا نرى ان يزاد على ماخرج منه ونكره ان يجصص او يطين او يجعل عنده مسجد الى ان قال ان النبى صلى الله عليه وسلم نهى عن تربيع القبور وتجصيصها قال محمد و به ناخذ وهو قول ابي حنيفه
"We don't consider this to be right that the sand that has been dug out from the grave should be replaced with quantity more than it on the grave It is makrooh to make the graves solid...because Prophet [s.a.w] had forbidden this and this is our madhab and this is also the view of Imam Abu Hanifa [r.h]."[Kitaab al-Athaar Imam Muhammed page 49 Matbooa Kutub Khana Majeediya Multan] .
c) It is mentioned in "Ziyaratul quboor bidiyyetuha wastihbabuha" by shaykh Muhiydeen Muhammad ibn Ali al-Birqvi al-Hanafi (b 929 h)on page 58:
."Salamah ibn Wardan said: "I seen Anas ibn Malik greeting prophet (sallalahu alayhi wa salam). Then he turned his back to grave (of prophet (sallalahu alayhi wa salam) and started to make /dua/. There is no contradiction on this issue between scholars. The difference is in the opinion where he should be greeted. Abu Haneefa used to turn towards /qibla/ when he greeted prophet :s:, and he didn't turn towards grave. Some others said:"Person should turn to grave only when he is saluting". No one from 4 imams said that (anyone) should turn to grave when he supplicate. There is only one baseless story on this issue that attributed to imam Malik. It also said that imam Shafi supplicated while he was standing near the grave of Abu Haneefa, and he was turned to his grave. And that's blatant lie".
On page 80 he said: "It's obligatory to demolish domes that were build upon graves.
he also said. "Visiting graves to offer prayers by them, circumambulate them, kiss them, carry out their istilam, to rub cheeks on them, take their dust, to supplicate to 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!" .
d) AL ALOUSI Hanafi mentioned
ثم إجماعاً فإن أعظم المحرمات وأسباب الشرك الصلاة عندها واتخاذها مساجد أو بناؤها عليها، وتجب المبادرة لهدمها وهدم القباب التي على القبور إذ هي أضر من مسجد الضرار لأنها أسست على معصية رسول الله صلى الله عليه وسلم لأنه عليه الصلاة والسلام نهى عن ذلك وأمر بهدم القبور المشرفة، وتجب إزالة كل قنديل أو سراج على قبر ولا يصح وقفه ولانذره
"This is consensus that from the prohibited things and things which can lead to shirk are praying salah at the graves, to build mosques or structures over the graves. It is obligatory (wajib) to remove the high graves and large structures over the graves because they are more dangerous than Mosquoe of Dharar and they are built by the disobedience of the Prophet [s.a.w]...and it is wajib to remove the lightening that is done over the graves ..."[Rooh al-Ma'ani under Surah al-Kahf verse 21]
(Now onwards copying some selective fatwas of Hanafi Scholars from another good website one can see whole article here)
umm-ul-qura - www.umm-ul-qura.org
Mahmud Al-Alusi said about the story of Kahf and people who base on it to justify building on graves of saints: "And people have taken this as a proof for permitting building on graves of saints and turning them into mosques and praying in them...This saying is pure falsehood, corruption and evil. Ahmad, Abu Dawud, At-Tirmidhi, An-Nasai, ibn Majah narrated from ibn Abbas that the Messenger of Allah (saw) said: "May Allah curse the women visiting graves, those who make graves upon them and put lamps upon it" .
e) Abdullah ibn Ahmad An-Nasafi said in his “Kanz ud Daqaiq” v 2 p 194: “They (graves) should not be elevated nor plastered”
f) Ibn Nujaym said in explanation in his “Bahr ur Raiq”:“Because of the Hadith of Jabir that the Messenger of Allah (saw) forbade to do Tajsis (plastering) of graves, to sit on them, to build over them and write on them”
g) Qadhi Khan hanafi said his “Fatawa” v 1 p 94:
ولا يجصص القبر لماروى عن النبى صلى الله عليه وسلم انه نهى عن التجصيص و التفضيص و عن البناء فوق القبر اراد بالبناء السفط الذى يجعل على القبر فى ديارنا لما روى عن ابى حنيفة رحمة الله انه قال لا يجصص القبر و لا يطين و لا يرفع عليه بناء وسفط
« The graves should not be plastered, because the Prophet (saw) has forbidden plastering graves ( tajsis), to make them solid with silver (Tafdid), to build over them constructions, they say ( the fuqahas ) that the word « bina » refers to the construction over the graves that we can see in our countries on graves, because Imam Abu Hanifa forbade plastering graves, making them solid and to build over them constructions and mazar. » [Fatawa Qadi Khan with the Haashiya of Alamgeeri vol 1 p 194, Hafiz Kutub Khana Quetta 1984]“ .
h) Qadhi Ibrahim Al-Halabi said in “Halabi Al-Kabeer” p 599:
“It is Makruh to do Tajsis (plastering) of graves, and to coat them with clay, and this is what the three Imams (Abu Hanifah and his two students Abu Yusuf and Muhammad ibnul Hasan) said because of what Jabir narrated…and from Abu Hanifah, it is Makruh to build on them constructions like houses or domes or similar to them because of the precedent Hadith”
i) Siraj ud Din said in his "Fatawa Sirajiyah" p 24: "It is Makruh to build on graves" .
j) At-Tahtawi hanafi rahimullah wrote in his explanation of "Maraqi Al-Falah" p 335:"The three (Abu Hanifah and his two students) said that they (graves) should not be plastered because of the saying of Jabir that the Messenger of Allah (saw) forbade...And the forbiddance of the Prophet (saw) indicates that what they have mentioned is Makruh Tahrimi" .
k) Sayid Murtadha Az-Zubaydi said in his "'Uqud Al-Jawahir Al-Munifah" v 1 p 103:"The Bayan of the narration shows that it is Makruh to do Tajsis (plastering of graves)"
l) As-Sarkhasi wrote in his “Mabsut” v 2 p 62: “He forbade doing Tajsis of graves”
m) Qadhi Ibrahim Al-Hanafi said in his “Majalis ul Abrar” p 129: “And the domes built on graves, it is obligatory to destroy them because they have been built in disobedience and opposition to the Messenger (saw) , and every construction that is built in disobedience and opposition to the Messenger (saw) deserves more to be destroyed than the mosque of Dhirar.”
n) Ala ud Din As-Samarqandi said as mentioned in “Tuhfatul Fuqaha” v 1 p 400: “The Sunnah concerning the grave is that it should be convex, not in a square form, it should not be coated with clay, nor plastered, and Abu Hanifah consider it Makruh to build on graves”
o) Hasan Ash-Shurunbulali wrote in “Nur ul Idah” p 153:“And baked bricks and wood is Makruh…and it is forbidden (Haram) to built on graves for beatification and Makruh if it is for solidification after burial” (end quotes from UMM UL QURRA)
Note: Against these Hanafi fatawa and direct fatwa of Imam Abu Hanifa, The Sufi of 10th century Abdul Wahab Sha'raani quoted very odd saying He states, "It is based on this that other Imams say that a building shouldn't be built on a grave nor should it be plastered, even though the ruling of Imam Abu Hanifa رضی اللہ تعالٰی عنہ is, "All of these things are permissible." So, the former sayings have hardship and the latter one has ease:' [Meezaan alKubra, Vol.1, Kitaabul-Janaaiz]
