Sulh kulli Noor ud Deen Rashid

if sh. sayeed really said so, which ash'ari imam has this opinion?

where is this ash'ari opinion that kadhib is possible in kalam lafzi.
is it his interpretation or such an explicit statement is found in the statement of ash'ari imams? if there is indeed such a statement attributed to imams - is it expressed or implied?

---
however, do not trust deobandis. liars every one of them.
we need to see the book in its entirety before we state our opinion on the book or the shaykh.

regardless, sh. saeed is just another contemporary scholar - we are not bound to follow him.
his opinion is thrown back on him without any regret (mardudun alayh) in this matter.

in this issue of imkan al-kadhib - i will reject a million foudehs (of course, foudeh followers may take umbrage - even if they don't get upset when a similar statement is made by devbandi kingpin about RasulAllah sallAllahu alayhi wa sallam and defended by their pathetic minions to this day).

my policy regarding anyone who has a soft corner for deobandis - deal them the same statements and epithets the deobandi-low lives use about our master sallAllahu alyhi wa sallam. see how these people get offended.

what is offensive and suu adab for their teachers is to be excused and found ta'wil when said about RasulAllah sallAllahu alayhi wa sallam. al-iyadhu billah.

---
use thanawi's statements and replace name of foudeh or samir al-nass - instead of RasulAllah sallAllahu alayhi wa sallam - and see how their disciples hyperventilate.

nas'alu Allah al-aafiyah.
----
and to quote foudeh himself:

وليس لنا إلى غير الله تعالى حاجة ولا مذهب

 

He makes the claim both views are valid Ash'ari views.

 

Shaykh Sa'īd came to a similar conclusion as the deobandis? Which book if I may ask

 

lol... this nooruddeen rashid is also insulted by zameel in his latest post yesterday!

https://barelwism.wordpress.com/202...say-followers-are-equal-to-prophets-in-deeds/

this is what happens when you try to play on all sides!

 

Noor ud Din Rashid writes that:

“It is not permitted to build on graves according to the Hanafi Madhab. This is due to the explicit prohibition by the Holy Prophet ﷺ in Sahih Muslim.

عَنْ جَابِرٍ، قَالَ: نَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُجَصَّصَ الْقَبْرُ، وَأَنْ يُقْعَدَ عَلَيْهِ، وَأَنْ يُبْنَى عَلَيْهِ
(Sayidina) Jabir (May Allah Most High be pleased with him) said, the Messenger of Allah ﷺ prohibited plastering over a grave, or sitting upon it, or building upon it. (Sahih Muslim, 970 – 94).

Similar Hadith narrations that prohibit building upon graves have also been narrated by Imam Abu Dawood (3225), Imam al-Nasai (2028), Imam Ahmad (14148), Imam Ibn Maja (1564), Imam Ibn Hibban (3163 and 3164). There is no doubt regarding the authenticity of the Hadith in Muslim since all Musnad Hadith in Bukhari and Muslim are Sahih.”





Due to the clear prohibition in the Hadith, the Hanafi scholars considered the sound opinion to be that it is prohibited to build upon graves. This is mentioned in many classical Hanafi works. The Nusoos (texts) below are just a sample and should not be considered an exhaustive list.”



Response: Since when is Noor al-Din Rashid a mujtahid that he can take directly from nusus?!



He continues:



وَكره أَبُو حنيفَة الْبناء على الْقَبْر. (تحفة الفقهاء)
(Imam) Abu Hanifah considered it Makruh to build upon a grave. (Imam Ala al-Deen al-Samarqandi, Tuhfatu al-Fuqahaa).

وَكَرِهَ أَبُو حَنِيفَةَ الْبِنَاءَ عَلَى الْقَبْرِ. (بدائع الصنائع)
(Imam) Abu Hanifah considered it Makruh to build upon a grave. (Imam Abu Bakr al-Kaasaani, Badai al-Sanai).

روي عن أبي حنيفة رحمه الله تعالى أنه قال لا يجصص القبر ولا يطين ولا يرفع عليه بناء. (فتاوى قاضيخان)
And it has been narrated from Abu Hanifah, May Allah Most High have mercy upon him, that a grave must not be plastered, nor covered with clay, and a building must not be erected upon it. (Imam Qadi Khan).

وَيكْرَهُ أَنْ يُبْنَى عَلَى الْقَبْرِ. (بيين الحقائق شرح كنز الدقائق)
And it is Makruh to build upon a grave. (Imam Fakhr al-Deen al-Zayla’i, Tabyeen al-Haqaaiq).

Many of the Hanafi Imams quoted the Hadith above when they mentioned the prohibition upon building on graves. And many Imams of Hadith science dedicated chapters to Hadith about the prohibition of building upon graves.

منع الْبناء على الْقَبْر، لِأَن أَبَا دَاوُد أخرج هَذَا الحَدِيث فِي بَاب الْبناء على الْقَبْر. (عمدة القاري شرح صحيح البخاري)
It is not permitted to build upon graves. (Imam) Abu Dawood narrated this Hadith in the chapter of building upon graves. (Imam Badr al-Deen al-Ayni, Umdatu al-Qari).

وَلَا يُرْفَعُ عَلَيْهِ بِنَاءٌ. (البحر الرائق شرح كنز الدقائق)
And a building is not to be erected upon it (a grave). (Imam Ibn Nujaym, al-Bahr al-Raqi).

وَيُكْرَهُ أَنْ يُبْنَى عَلَى الْقَبْرِ. (الفتاوى الهندية)
And it is Makruh to build upon a grave. (al-Fatawaa al-Hindiyah).

Response: These texts are referring to the graves of the awam as mentioned in Radd al-muhtar quoting ‘Allamah Al Nablusi al Hanafi rahmatullahi alayh

Noor ud Din adds:.

“Another mistake that has been made recently regarding the issue of building upon graves is a misrepresentation of some authoritative Hanafi works. Firstly, it was claimed that the chosen opinion in al-Durr al-Mukhtar was that of permissibility. This is an error, as clarified in the commentary by Imam Ibn Abideen. It is also important to clarify that the statement that was referred to was not a statement of Imam al-Haskafi rather it was from the Matn. Therefore, it was a statement of Imam al-Tumurtashi.

(وَلَا يُطَيَّنُ، وَلَا يُرْفَعُ عَلَيْهِ بِنَاءٌ. وَقِيلَ: لَا بَأْسَ بِهِ، وَهُوَ الْمُخْتَارُ) كَمَا فِي كَرَاهَةِ السِّرَاجِيَّةِ
(قَوْلُهُ: وَقِيلَ: لَا بَأْسَ بِهِ إلَخْ) الْمُنَاسِبُ ذِكْرُهُ عَقِبَ قَوْلِهِ: وَلَا يُطَيَّنُ لِأَنَّ عِبَارَةَ السِّرَاجِيَّةِ كَمَا نَقَلَهُ الرَّحْمَتِيُّ ذَكَرَ فِي تَجْرِيدِ أَبِي الْفَضْلِ أَنَّ تَطْيِينَ الْقُبُورِ مَكْرُوهٌ وَالْمُخْتَارُ أَنَّهُ لَا يُكْرَهُ اهـ وَعَزَاهُ إلَيْهَا الْمُصَنِّفُ فِي الْمِنَحِ أَيْضًا. وَأَمَّا الْبِنَاءُ عَلَيْهِ فَلَمْ أَرَ مَنْ اخْتَارَ جَوَازَهُ. وَفِي شَرْحِ الْمُنْيَةِ عَنْ مُنْيَةِ الْمُفْتِي: الْمُخْتَارُ أَنَّهُ لَا يُكْرَهُ التَّطْيِينُ. وَعَنْ أَبِي حَنِيفَةَ: يُكْرَهُ أَنْ يَبْنِيَ عَلَيْهِ بِنَاءً مِنْ بَيْتٍ أَوْ قُبَّةٍ أَوْ نَحْوِ ذَلِكَ، لِمَا رَوَى جَابِرٌ «نَهَى رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – عَنْ تَجْصِيصِ الْقُبُورِ، وَأَنْ يُكْتَبَ عَلَيْهَا، وَأَنْ يُبْنَى عَلَيْهَا» رَوَاهُ مُسْلِمٌ وَغَيْرُهُ اهـ
Imam al-Tumurtashi: And it (the grave) should not be plastered with clay. And a building must not be erected upon it. And it has been said that there is no harm in it. And that is the chosen position.

Imam al-Haskafi: As has been mentioned in the section on disliked matters in al-Sirajiyyah.

Imam Ibn Abideen: His saying, and it has been said there is no harm in it… It would have been more appropriate to mention this after his saying,’ And it (the grave) should not be plastered with clay.’ Since the text in al-Sirajiyyah, as narrated by al-Rahmati in the Tajreed of Abi al-Fadl is, plastering a grave with clay is Makruh. However the chosen position is that it is not Makruh. He cited it to the author in al-Minah too. As for building upon it, I have not seen anyone choosing an opinion permitting it.

In the commentary of al-Munyah from Munyatu al-Mufti: The chosen position is that it is not Makruh to plaster it with clay. It is narrated from (Imam) Abu Hanifah that it is Makruh to erect a building upon it, or a dome or the like of it. This is due to what (Sayidina) Jabir narrated: The Messenger of Allah ﷺ prohibited plastering over a grave, or writing upon it, or building upon it. It was narrated by Muslim and others. (Radd al-Muhtar).

As seen above, if one simply checks the commentary then the issue is clarified. Imam al-Tumurtashi was not claiming that the sound position is that one can build upon a grave. Rather, he was commenting upon the issue of plastering a grave with clay.



Response: Prior to the text mentioned by Noor ud Din the following is written (thanks to Sh Abu Hasan):
“{and buildings shouldn't be raised (lit.) upon it (i.e. graves)}: it is haram if it is for ornamentation and disliked if it is to buttress the grave after burial; and if it (building) was there prior, then it is [not building on a] grave: "imdad".

and in "ihkam" citing from "jamiy al-fatawa":
it is also said: that it is not disliked to build (upon the graves) if the deceased is among shaykhs or scholars or sayyids.
i say: this is in such places which are not public graveyards.

• radd al-muhtar, farfur edition, v5 p350-51
  
  
  
  ----
  
  
  

** Thank you to Shaykh Abu Hasan





Noor al Din adds:
“Imam Ayni also clarified this issue:

في ” المحيط “: لا يجص القبر ولا يطين، في رواية الكرخي، وكره التجصيص الحسن والنخعي، والثوري، ومالك، والشافعي، وأحمد، وأباح أحمد التطيين. وفي ” منية المفتي “: المختار أنه لا يكره، وكره أبو حنيفة أن يبنى على القبر أو يوطأ عليه. (البناية شرح الهداية)
In al-Muheet (he said), A grave is not plastered with gypsum nor covered with clay according to the narration from (Imam) al-Karkhi. And plastering with gypsum was disliked by (Imam) al-Hasan (al-Basri), (Imam) al-Nakhai, (Imam) al-Thowri, (Imam) Malik, (Imam) al-Shafi and (Imam) Ahmad. Although (Imam) Ahmad considered plastering with clay to be permitted. He said in Munyatu al-Mufti: The chosen opinion is that it is not Makruh. And Abu Hanifah disliked building upon a grave or stepping upon it. (Imam Badr al-Deen al-Ayni, al-Binayah).

Response: This doesn’t negate the bina ‘ala al-qabr for the graves of the Salihin



Noor ud Din writes:

“Secondly, it has been claimed that Imam al-Tahtawi did not consider domes upon graves to be prohibited. This is a clear error. Imam al-Tahtawi was explicit regarding this issue when commenting upon Maraaqi al-Falah.

“ويكره” البناء عليه “للإحكام بعد الدفن” لأنه للبقاء والقبر للفناء. (مراقي الفلاح شرح نور الإيضاح)
And it is disliked to build upon it (a grave) to strengthen it after burial. As that is for preservation, and the grave or is obliteration. (Nur al-Idaah and Maraaqi al-Falah).

قوله (ويكره البناء عليه) ظاهر إطلاقه الكراهة أنها تحريمية قال في غريب الخطابي نهى عن تقصيص القبور وتكليلها انتهى التقصيص التجصيص والتكليل بناء الكاسل وهي القباب والصوامع التي تبنى على القبر. (حاشية الطحطاوي على مراقي الفلاح)
His saying: It is disliked to build upon it. The apparent of this general statement is that it is Tahreemi. He said in Ghareeb al-Khattabi, Taqsees and Takleel of graves is prohibited. Taqsees is plastering with gypsum. Takleel is the building of al-Kaasil. Which refers to domes and tall structures that are built upon graves. (Haashiyah al-Tahtaawi).

It should be abundantly clear to any objective, non-sectarian, individual that the position of the Hanafi Madhab is that of prohibiting building upon graves. However, there is always room for exceptions in situations of necessity. This was mentioned by some Hanafi scholars, giving the threat of grave robbers as a possible reason to reinforce graves (see link below for details).

There is some difference of opinion amongst Hanafi scholars if the grave being built upon is that of a scholar. However, the sound opinion is that it remains prohibited since the Hadith does not allow for such exceptions. (See the link below for details).

Finally, it is worth mentioning that some Hanafi scholars differentiated between building upon a grave prior to burial and after burial. They deemed it permissible to build upon it before burial but not after. This will be discussed in a separate answer in sha Allah.

And Allah Most High Knows Best



As for this statement-



قوله (ويكره البناء عليه) ظاهر إطلاقه الكراهة أنها تحريمية قال في غريب الخطابي نهى عن تقصيص القبور وتكليلها انتهى التقصيص التجصيص والتكليل بناء الكاسل وهي القباب والصوامع التي تبنى على القبر. (حاشية الطحطاوي على مراقي الفلاح)
His saying: It is disliked to build upon it. The apparent of this general statement is that it is Tahreemi. He said in Ghareeb al-Khattabi, Taqsees and Takleel of graves is prohibited. Taqsees is plastering with gypsum. Takleel is the building of al-Kaasil. Which refers to domes and tall structures that are built upon graves. (Haashiyah al-Tahtaawi).



We say: This is mistranslated. The correct translation of the second sentence is : the apparent of this usage of karahat is that it is tahreemi”. Furthermore these all refer to the graves of the awaam not the Salihin and Imam Ibn ‘Abidin has mentioned again and again in his Hashiyah that bina ‘ala al-qabr for Salihin is permitted as an exception.


See for example:

• In Taqirat al-Rafiy`:
  
  
• 
  
  
• 
  
  
  
  
  
  
  =====
  
  
  
• Shaykh Abu Hasan mentions that:

“now the note says:


concerning building domes over the graves of ulama and awliya:

his saying:
it is said: it is not disliked to build (over graves) if the deceased is...

in ruH al-bayan under the verse:
[INSERT VERSE]
[surah tawbah, v18]:

shaykh abdul ghani an-nablusi in "kashf al-nur an aS'Hab al-qubur" says - in summary: good innovation (bid'ah hasanah) that is concordant with the objectives of the shariah is also named: 'sunnah'.

building domes over graves of scholars and awliya and righteous people or placing drapes and turbans or clothes over their graves is a permissible action - if the intention is to increase the esteem (of these people) in the eyes of common folk - so that they do not disrespect the person in the grave. similarly, lights near the graves (qanadil, shama') of awliya and righteous people is a form of respect and veneration of awliya.

the intention is a good intention - and the offering of oil and lamps for awliya, so it is lighted near their graves in their respect and love is permissible too. it should not be prevented.

----
thereafter, i saw the author of the marginalia (i.e. ibn abidin) mentioned in the chapter of disliked thing (karahiyah) discussing "ratimah", that he affirmed this opinion of nablusi - so look for it there.

(ratimah is a thread tied on a forefinger to remind oneself of something).

====

Also see bab al karahiyah from another edition: v9, p522.



(Thank you to Sayyidi Shaykh Abu Hasan al-Ridawi)

 

Noor ud Din Rashid writes that:

“It is not permitted to build on graves according to the Hanafi Madhab. This is due to the explicit prohibition by the Holy Prophet ﷺ in Sahih Muslim.

عَنْ جَابِرٍ، قَالَ: نَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُجَصَّصَ الْقَبْرُ، وَأَنْ يُقْعَدَ عَلَيْهِ، وَأَنْ يُبْنَى عَلَيْهِ
(Sayidina) Jabir (May Allah Most High be pleased with him) said, the Messenger of Allah ﷺ prohibited plastering over a grave, or sitting upon it, or building upon it. (Sahih Muslim, 970 – 94).

Similar Hadith narrations that prohibit building upon graves have also been narrated by Imam Abu Dawood (3225), Imam al-Nasai (2028), Imam Ahmad (14148), Imam Ibn Maja (1564), Imam Ibn Hibban (3163 and 3164). There is no doubt regarding the authenticity of the Hadith in Muslim since all Musnad Hadith in Bukhari and Muslim are Sahih.”





Due to the clear prohibition in the Hadith, the Hanafi scholars considered the sound opinion to be that it is prohibited to build upon graves. This is mentioned in many classical Hanafi works. The Nusoos (texts) below are just a sample and should not be considered an exhaustive list.”



Response: Since when is Noor al-Din Rashid a mujtahid that he can take directly from nusus?!



He continues:



وَكره أَبُو حنيفَة الْبناء على الْقَبْر. (تحفة الفقهاء)
(Imam) Abu Hanifah considered it Makruh to build upon a grave. (Imam Ala al-Deen al-Samarqandi, Tuhfatu al-Fuqahaa).

وَكَرِهَ أَبُو حَنِيفَةَ الْبِنَاءَ عَلَى الْقَبْرِ. (بدائع الصنائع)
(Imam) Abu Hanifah considered it Makruh to build upon a grave. (Imam Abu Bakr al-Kaasaani, Badai al-Sanai).

روي عن أبي حنيفة رحمه الله تعالى أنه قال لا يجصص القبر ولا يطين ولا يرفع عليه بناء. (فتاوى قاضيخان)
And it has been narrated from Abu Hanifah, May Allah Most High have mercy upon him, that a grave must not be plastered, nor covered with clay, and a building must not be erected upon it. (Imam Qadi Khan).

وَيكْرَهُ أَنْ يُبْنَى عَلَى الْقَبْرِ. (بيين الحقائق شرح كنز الدقائق)
And it is Makruh to build upon a grave. (Imam Fakhr al-Deen al-Zayla’i, Tabyeen al-Haqaaiq).

Many of the Hanafi Imams quoted the Hadith above when they mentioned the prohibition upon building on graves. And many Imams of Hadith science dedicated chapters to Hadith about the prohibition of building upon graves.

منع الْبناء على الْقَبْر، لِأَن أَبَا دَاوُد أخرج هَذَا الحَدِيث فِي بَاب الْبناء على الْقَبْر. (عمدة القاري شرح صحيح البخاري)
It is not permitted to build upon graves. (Imam) Abu Dawood narrated this Hadith in the chapter of building upon graves. (Imam Badr al-Deen al-Ayni, Umdatu al-Qari).

وَلَا يُرْفَعُ عَلَيْهِ بِنَاءٌ. (البحر الرائق شرح كنز الدقائق)
And a building is not to be erected upon it (a grave). (Imam Ibn Nujaym, al-Bahr al-Raqi).

وَيُكْرَهُ أَنْ يُبْنَى عَلَى الْقَبْرِ. (الفتاوى الهندية)
And it is Makruh to build upon a grave. (al-Fatawaa al-Hindiyah).

Response: These texts are referring to the graves of the awam as mentioned in Radd al-muhtar quoting ‘Allamah Al Nablusi al Hanafi rahmatullahi alayh

Noor ud Din adds:.

“Another mistake that has been made recently regarding the issue of building upon graves is a misrepresentation of some authoritative Hanafi works. Firstly, it was claimed that the chosen opinion in al-Durr al-Mukhtar was that of permissibility. This is an error, as clarified in the commentary by Imam Ibn Abideen. It is also important to clarify that the statement that was referred to was not a statement of Imam al-Haskafi rather it was from the Matn. Therefore, it was a statement of Imam al-Tumurtashi.

(وَلَا يُطَيَّنُ، وَلَا يُرْفَعُ عَلَيْهِ بِنَاءٌ. وَقِيلَ: لَا بَأْسَ بِهِ، وَهُوَ الْمُخْتَارُ) كَمَا فِي كَرَاهَةِ السِّرَاجِيَّةِ
(قَوْلُهُ: وَقِيلَ: لَا بَأْسَ بِهِ إلَخْ) الْمُنَاسِبُ ذِكْرُهُ عَقِبَ قَوْلِهِ: وَلَا يُطَيَّنُ لِأَنَّ عِبَارَةَ السِّرَاجِيَّةِ كَمَا نَقَلَهُ الرَّحْمَتِيُّ ذَكَرَ فِي تَجْرِيدِ أَبِي الْفَضْلِ أَنَّ تَطْيِينَ الْقُبُورِ مَكْرُوهٌ وَالْمُخْتَارُ أَنَّهُ لَا يُكْرَهُ اهـ وَعَزَاهُ إلَيْهَا الْمُصَنِّفُ فِي الْمِنَحِ أَيْضًا. وَأَمَّا الْبِنَاءُ عَلَيْهِ فَلَمْ أَرَ مَنْ اخْتَارَ جَوَازَهُ. وَفِي شَرْحِ الْمُنْيَةِ عَنْ مُنْيَةِ الْمُفْتِي: الْمُخْتَارُ أَنَّهُ لَا يُكْرَهُ التَّطْيِينُ. وَعَنْ أَبِي حَنِيفَةَ: يُكْرَهُ أَنْ يَبْنِيَ عَلَيْهِ بِنَاءً مِنْ بَيْتٍ أَوْ قُبَّةٍ أَوْ نَحْوِ ذَلِكَ، لِمَا رَوَى جَابِرٌ «نَهَى رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – عَنْ تَجْصِيصِ الْقُبُورِ، وَأَنْ يُكْتَبَ عَلَيْهَا، وَأَنْ يُبْنَى عَلَيْهَا» رَوَاهُ مُسْلِمٌ وَغَيْرُهُ اهـ
Imam al-Tumurtashi: And it (the grave) should not be plastered with clay. And a building must not be erected upon it. And it has been said that there is no harm in it. And that is the chosen position.

Imam al-Haskafi: As has been mentioned in the section on disliked matters in al-Sirajiyyah.

Imam Ibn Abideen: His saying, and it has been said there is no harm in it… It would have been more appropriate to mention this after his saying,’ And it (the grave) should not be plastered with clay.’ Since the text in al-Sirajiyyah, as narrated by al-Rahmati in the Tajreed of Abi al-Fadl is, plastering a grave with clay is Makruh. However the chosen position is that it is not Makruh. He cited it to the author in al-Minah too. As for building upon it, I have not seen anyone choosing an opinion permitting it.

In the commentary of al-Munyah from Munyatu al-Mufti: The chosen position is that it is not Makruh to plaster it with clay. It is narrated from (Imam) Abu Hanifah that it is Makruh to erect a building upon it, or a dome or the like of it. This is due to what (Sayidina) Jabir narrated: The Messenger of Allah ﷺ prohibited plastering over a grave, or writing upon it, or building upon it. It was narrated by Muslim and others. (Radd al-Muhtar).

As seen above, if one simply checks the commentary then the issue is clarified. Imam al-Tumurtashi was not claiming that the sound position is that one can build upon a grave. Rather, he was commenting upon the issue of plastering a grave with clay.



Response: Prior to the text mentioned by Zameel and also by Noor ud Din the following is written (thanks to Sh Abu Hasan):
“{and buildings shouldn't be raised (lit.) upon it (i.e. graves)}: it is haram if it is for ornamentation and disliked if it is to buttress the grave after burial; and if it (building) was there prior, then it is [not building on a] grave: "imdad".

and in "ihkam" citing from "jamiy al-fatawa":
it is also said: that it is not disliked to build (upon the graves) if the deceased is among shaykhs or scholars or sayyids.
i say: this is in such places which are not public graveyards.

• radd al-muhtar, farfur edition, v5 p350-51
  
  the red markers are what zameel snipped to show ignoring the rest of the page on 350 which refutes him and his wahabi sect.
  
  
  ----
  
  
  
  

** Thank you to Shaykh Abu Hasan





Noor al Din adds:
“Imam Ayni also clarified this issue:

في ” المحيط “: لا يجص القبر ولا يطين، في رواية الكرخي، وكره التجصيص الحسن والنخعي، والثوري، ومالك، والشافعي، وأحمد، وأباح أحمد التطيين. وفي ” منية المفتي “: المختار أنه لا يكره، وكره أبو حنيفة أن يبنى على القبر أو يوطأ عليه. (البناية شرح الهداية)
In al-Muheet (he said), A grave is not plastered with gypsum nor covered with clay according to the narration from (Imam) al-Karkhi. And plastering with gypsum was disliked by (Imam) al-Hasan (al-Basri), (Imam) al-Nakhai, (Imam) al-Thowri, (Imam) Malik, (Imam) al-Shafi and (Imam) Ahmad. Although (Imam) Ahmad considered plastering with clay to be permitted. He said in Munyatu al-Mufti: The chosen opinion is that it is not Makruh. And Abu Hanifah disliked building upon a grave or stepping upon it. (Imam Badr al-Deen al-Ayni, al-Binayah).

Response: This doesn’t negate the bina ‘ala al-qabr for the graves of the Salihin



Noor ud Din writes:

“Secondly, it has been claimed that Imam al-Tahtawi did not consider domes upon graves to be prohibited. This is a clear error. Imam al-Tahtawi was explicit regarding this issue when commenting upon Maraaqi al-Falah.

“ويكره” البناء عليه “للإحكام بعد الدفن” لأنه للبقاء والقبر للفناء. (مراقي الفلاح شرح نور الإيضاح)
And it is disliked to build upon it (a grave) to strengthen it after burial. As that is for preservation, and the grave or is obliteration. (Nur al-Idaah and Maraaqi al-Falah).

قوله (ويكره البناء عليه) ظاهر إطلاقه الكراهة أنها تحريمية قال في غريب الخطابي نهى عن تقصيص القبور وتكليلها انتهى التقصيص التجصيص والتكليل بناء الكاسل وهي القباب والصوامع التي تبنى على القبر. (حاشية الطحطاوي على مراقي الفلاح)
His saying: It is disliked to build upon it. The apparent of this general statement is that it is Tahreemi. He said in Ghareeb al-Khattabi, Taqsees and Takleel of graves is prohibited. Taqsees is plastering with gypsum. Takleel is the building of al-Kaasil. Which refers to domes and tall structures that are built upon graves. (Haashiyah al-Tahtaawi).

It should be abundantly clear to any objective, non-sectarian, individual that the position of the Hanafi Madhab is that of prohibiting building upon graves. However, there is always room for exceptions in situations of necessity. This was mentioned by some Hanafi scholars, giving the threat of grave robbers as a possible reason to reinforce graves (see link below for details).

There is some difference of opinion amongst Hanafi scholars if the grave being built upon is that of a scholar. However, the sound opinion is that it remains prohibited since the Hadith does not allow for such exceptions. (See the link below for details).

Finally, it is worth mentioning that some Hanafi scholars differentiated between building upon a grave prior to burial and after burial. They deemed it permissible to build upon it before burial but not after. This will be discussed in a separate answer in sha Allah.

And Allah Most High Knows Best



As for this statement-



قوله (ويكره البناء عليه) ظاهر إطلاقه الكراهة أنها تحريمية قال في غريب الخطابي نهى عن تقصيص القبور وتكليلها انتهى التقصيص التجصيص والتكليل بناء الكاسل وهي القباب والصوامع التي تبنى على القبر. (حاشية الطحطاوي على مراقي الفلاح)
His saying: It is disliked to build upon it. The apparent of this general statement is that it is Tahreemi. He said in Ghareeb al-Khattabi, Taqsees and Takleel of graves is prohibited. Taqsees is plastering with gypsum. Takleel is the building of al-Kaasil. Which refers to domes and tall structures that are built upon graves. (Haashiyah al-Tahtaawi).



We say: This is mistranslated. The correct translation of the second sentence is : the apparent of this usage of karahat is that it is tahreemi”. Furthermore these all refer to the graves of the awaam not the Salihin and Imam Ibn ‘Abidin has mentioned again and again in his Hashiyah that bina ‘ala al-qabr for Salihin is permitted as an exception.


See for example:

• In Taqirat al-Rafiy`:
  
  
• 
  
  
• 
  
  
  
  
  
  
  =====
  
  
  
• Shaykh Abu Hasan mentions that:
  

“now the note says:


concerning building domes over the graves of ulama and awliya:

his saying:
it is said: it is not disliked to build (over graves) if the deceased is...

in ruH al-bayan under the verse:
[INSERT VERSE]
[surah tawbah, v18]:

shaykh abdul ghani an-nablusi in "kashf al-nur an aS'Hab al-qubur" says - in summary: good innovation (bid'ah hasanah) that is concordant with the objectives of the shariah is also named: 'sunnah'.

building domes over graves of scholars and awliya and righteous people or placing drapes and turbans or clothes over their graves is a permissible action - if the intention is to increase the esteem (of these people) in the eyes of common folk - so that they do not disrespect the person in the grave. similarly, lights near the graves (qanadil, shama') of awliya and righteous people is a form of respect and veneration of awliya.

the intention is a good intention - and the offering of oil and lamps for awliya, so it is lighted near their graves in their respect and love is permissible too. it should not be prevented.

----
thereafter, i saw the author of the marginalia (i.e. ibn abidin) mentioned in the chapter of disliked thing (karahiyah) discussing "ratimah", that he affirmed this opinion of nablusi - so look for it there.

(ratimah is a thread tied on a forefinger to remind oneself of something).

====

Also see bab al karahiyah from another edition: v9, p522.



(Thank you to Sayyidi Shaykh Abu Hasan al-Ridawi)

 

https://islamanswers.co.uk/question...ild-on-graves-according-to-the-hanafi-madhab/


Noor ud Deen's ridiculous take

 

Is it possible Abū Ghuddah retracted from the positions as Muḥammad ʿAwwamah is his most famous of his students and he also praises deobandī's like Nanotwi yet does not reject isitghatha. It is possible they did not know about Sunni - Deobandi conflict.

Is there anywhere where Muḥammad ʿAwwamah refutes his teacher on this position of istighatha.

Also did Imām Kawthari ؒ know of Imām Aḥmad Riḍā Khan ؒ or of his works

 

without a counter narrative, you cannot blame them. if the ahbash come to indians as sunnis - they are accepted on face value.

brothers sent me a clip from india where an ahbash man is given full honours. some ulama have taken hadith sanad from harari - while harari is notorious in his tampering of aqayid and siding with wahabis on burdah and other issues.

 

no one informed imam al-kawthari about deobandis. they showed him iyla al-sunan and anwar shah kashmiri's enthusiastic defence of hanafi madh'hab - and he endorsed them.

where did kawthari endorse deobandi heresies?

kawthari was a man, who refuted imam al-haramayn for what he saw as attacking imam al-a'azam - this was just a fiqhi issue and the person he was defending was not a prophet (i.e. imam azam).

do you think he would ignore things deobandis said about RasulAllah sallAllahu alayhi wa sallam? along with his refutations of wahabis?

deobandis - shameless hypocrites that they are - never showed their shameful face to kawthari - and pretended to be sufi-hanafis. did any of them tell kawthari that they consider istighatha as shirk? show us where they declared their belief and STILL imam al-kawthari considered them sunnis.

taqiyyah usmani - wrote a taqriz on shaykh muhammad alawi's book mafahim and then did somersaults.

deobandi = munafiq

 

Who really cares about Abdul Fattah Abu Ghuddah, the issue is his shaykh who is Imam Muhammad Zahid al-Kawthari. How did Imam Kawthari, a research scholar, critical thinker, endorsed deobandism !!!
Are Arabs or Turks so easy to be duped, like Shaykh Mahmud Effendi !!!

https://barelwism.wordpress.com/2020/04/20/allamah-kawtharis-tribute-to-the-scholars-of-india/

 

Here he rejects the validity of Istigatha.
In other places he praises Ibn Taymiyah and considers him Shaykhul Islam

 

Some of his false and deviant positions are found in this book, written by him

 

its really not that surprising. i always thought so and was always concerned that deobandis would frequently use his name whenever they would mention names of Arab scholars who supported them. after doing a bit of research and realizing that he spent a lot of time with devs and also even lived in Saudi and taught at their wahabi institutions, its not a far-off characterization to make...Just because he was a Halabi Syrian doesnt necessarily mean he should be let off the hook...Ibn Taymiyyah himself was a Syrian, but he still was dhaal-mudhil.

 

This post has been cropped and is gaining quite a bit of traction on Twitter and Telegram

 

Are you saying that abd al-fattah abu ghuddah was a devbandi?

 

Shaykh Noor ud Deen Rashid's recent discussion with the notorious speakers corner Wahabi Shamsi Maghribi: