Visiting Shrines is a Sunnah of the Prophet and Sahaba

[Bolani Muslim]

سلام علیکم و رحمه‌الله و برکاته
An interesting read, this Shia blogger claims that through a more thorough analysis, Sunni texts agree with the construction and visitation of shrines. What do you guys think?
Whether or not we agree with it, nearly all Islamic countries either today historically has a deep history of mazars and ziyarats. I personally disagree with some nations supporting massive amounts of money to shrines as their own people starve, however I also disagree with a few members saying that all shrines should be destroyed, I believe that they have important historic and spiritual value.
https://ahlulbaytblog.com/2017/07/02/visiting-and-constructing-mazarat-practice-of-the-prophet-s-and-the-companions-r/

[Bolani Muslim]

Visiting and Constructing Mazārāt : Practice of the Prophet (s) and the Companions (r)



In the month of Shawwal, Muslims solemnly mark the destruction of Jannat al-Baqi’ (1345 AH/1925) and other religious sites, specifically gravesites, throughout the Hijāz (region consisting of Makkah and Madinah), by the Saudi family and their para-military known then as the Ikhwan (unrelated to the Egyptian group). Jannat al-Baqi’ is the final resting place of many notable individuals pertaining to the religion of Islam, members of the Ahl al-Bayt, all the wives of the Prophet (s) (except for Khadijah), and his noble companions; prominent among them are Hasan ibn ‘Ali, Zayn al-’Abidin, Muhammad al-Baqir, Ja’far al-Sadiq, ‘Abbas ibn ‘Abd al-Muttalib Umm Salamah, ‘A’ishah bint Abi Bakr, ‘Uthman ibn Affan, et al. It is reported that an upwards of 7,000 individuals with ties to the Prophet (s) are buried therein, and thus its destruction is considered one of the most heinous of crimes that not only angers all Muslims, but also the Almighty.

 

Furthermore, it is of the utmost importance to understand why said mazārāt (gravesites) maqāmāt were destroyed, and why the Saudis are grievously mistaken. The Saudis and their supporters follow the fanatical ideology of Muhammad ibn ‘Abd al-Wahhab, a militant fundamentalist whose literal approach toward the Islamic scriptures (Qur’an and Hadith) has led to great devastation, and continues to do so. Nonetheless, it is in this literalist fervor that they defend their indefensible crime by bringing forth the following hadith:

 

عَنْ عَائِشَةَ، قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي مَرَضِهِ الَّذِي لَمْ يَقُمْ مِنْهُ ‏ “‏ لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ‏”

 

‘A’ishah reported: The Messenger of Allah (s) said during his illness from which he never recovered: “Allah cursed the Jews and the Christians for they took the graves of their prophets as mosques.” (Sahih Muslim 529)

 

If read without context (the folly of literalists), this hadith may seem to justify the actions of the Saudis, however, the context is always necessary. The reason for this exhortation by the Prophet (s) was to warn his community against shirk (idolatry), for shirk is the greatest of all sins in the eyes of the Almighty; and guarding against it is indeed a duty for all Muslims. But the context herein, references the Jews and Christians specifically, for they took the Prophets ‘Uzayr (‘a) and ‘Isa (‘a) as sons of God, as deities, this is mentioned in the Qur’an:

 

وَقَالَتِ ٱلۡيَهُودُ عُزَيۡرٌ ٱبۡنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَـٰرَى ٱلۡمَسِيحُ ٱبۡنُ ٱللَّهِ‌ۖ

 

“And the Jews say ‘Uzayr is the son of God and the Christians say that the Messiah is the son of God.” (9:30)

 

The chief difference between the Muslims and those prior, is that at their masājid (places of worship), Muslim worship the Almighty whereas the others worship men. The Prophet (s) was exhorting his community to not worship him after his passing away, and by and far Muslims have not done so. Therefore, this argument against gravesites is irrelevant for Muslims and thus invalid.

 

Nonetheless, three questions are routinely asked by supporters of the destruction, they are: ‘what is the evidence for visiting gravesites and praying there,’  ‘what is the evidence for building masājid over the graves of pious persons,’ and ‘what is the evidence for placing one’s head in adoration on graves?’ (And when asking for evidence, it is meant from the Qur’an and Sunnah)

 

What is the evidence for visiting gravesites and praying there?
 

When asking for evidence concerning visiting graves and praying therein, one needs not to look further than al-Bidāyah wa al-Nihāyah (The Beginning and the End) of the famed pupil of Ibn Taymiyyah, Ibn Kathīr. This text is considered one of the most authoritative works on Islamic history, for Ibn Kathīr relied primarily on hadith literature, and that too which he graded as authentic. We find in this work:

 

عن أبي هريرة قال: كان النبي صلى الله عليه وسلم يأتي قبور الشهداء فإذا أتى فرضة الشعب قال ” السلام عليكم بما صبرتم فنعم عقبى الدار ” ثم كان أبو بكر بعد النبي صلى الله عليه وسلم يفعله وكان عمر بعد أبي بكر يفعله، وكان عثمان بعد عمر يفعله

On the authority of Abu Hurayrah the Prophet (s) used to visit the graves of martyrs [of Uhud] annually. When he would reach the entrance of the mountain, He would salute them (the martyrs): “Peace be upon you for that you persevered in patience! Excellent indeed is the final home!” (13:24)’ Then after Prophet (s), Abu Bakr also used to come, and after him ‘Umar used to do the same and then ‘Uthman also did the same.”

Continuing on these lines Ibn Kathīr then mentions:

وكانت فاطمة بنت رسول الله صلى الله عليه وسلم تأتيهم فتبكي عندهم وتدعو لهم

 

“Fatimah, daughter of the Prophet (s) used to visit the graves of Uhud [specifically her uncle Hamzah’s] and used to weep there and pray.” (al-Bidāyah wa al-Nihāyah, volume 4)

Therefore we find here that not only is visiting the graves of pious persons from the Sunnah, but making it a ritualistic habit of annual visitation is also from the Sunnah (important for those who criticize the practice of ‘Ashurah/Arba’īn), and that the daughter of the Prophet (s) selected this place to pray and receive barakah from the Almighty.

 

 

What is the evidence for building masājid over the graves of pious persons?
 

Those in opposition may counter our first point by saying that, fine, visiting the gravesites is from the Sunnah, but where does one receive impetus to build structures over the graves? The impetus is Qur’anic, we read in Surat al-Kahf:

 

وَڪَذَٲلِكَ أَعۡثَرۡنَا عَلَيۡہِمۡ لِيَعۡلَمُوٓاْ أَنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ وَأَنَّ ٱلسَّاعَةَ لَا رَيۡبَ فِيهَآ إِذۡ يَتَنَـٰزَعُونَ بَيۡنَہُمۡ أَمۡرَهُمۡ‌ۖ فَقَالُواْ ٱبۡنُواْ عَلَيۡہِم بُنۡيَـٰنً۬ا‌ۖ رَّبُّهُمۡ أَعۡلَمُ بِهِمۡ‌ۚ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰٓ أَمۡرِهِمۡ لَنَتَّخِذَنَّ عَلَيۡہِم مَّسۡجِدً۬ا

 

Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said “Construct a building over them”: their Lord knows best about them: those who prevailed over their affair said “Let us surely build a place of worship over them.” (18:21)

 

In exegesis of this verse, Ibn Kathīr writes in his Tafsīr:

 

{ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِدًا } حكى ابن جرير في القائلين ذلك قولين: [أحدهما] أنهم المسلمون منهم.

 

“When the people of the cave went into the cave [and died], some people close to the entrance of the cave said, ‘Build a mosque so we can worship Allah.’ The people who said this were Muslims”

 

Therefore, we find that after the aṣḥāb al-kahf (Seven Sleepers) passed away, Muslims [of that era], not disbelievers, decided to construct a masjid over them in order to worship the Almighty. This is preserved in the Qur’an, and if it were considered a reprehensible act the Almighty would have rebuked them; but He did not and His silence implies consent. Also, the chosen progeny of the Prophet (s) and his noble companions, outrank the followers of all the prophet’s preceding, hence they too deserve the construction of masājid over their graves.

 

What is the evidence for placing one’s head in adoration on graves?
 

Many a times it is seen that individuals may bow their heads, placing them on graves or the ḍarīh (tombs) enclosing them, this in the view of the opposition constitutes to shirk, for they mistake adoration as prostration. Bowing one’s head in front of a beloved elder, such as grandparent is an automatic impulse, likewise hugging and kissing them, and there is no harm found in this. Nonetheless, the opposition may argue that these type of acts are perfectly fine for the living, not towards the dead. We respond that it is a practice of the rāshidūn to do as such, it is found in Imam Mālik’s Muwaṭṭāʾ:

 

 

وحدثني عن مالك أنه بلغه أن علي بن أبي طالب كان يتوسد القبور ويضطجع عليها

 

Yahya related to me from Malik that he had heard that ‘Ali ibn Abi Tālib used to rest his head on graves and lie on them. [Muwaṭṭāʾ Imām Mālik, Book 16, Hadith 34]

 

Therefore, these acts of adoration are not only allowed but also the practice of the pious companions, specifically those whom are considered the Rāshidūn. If ‘Ali ibn Abi Tālib did as such, there is no speculation on the matter and it is deemed forever permissible.

 

Conclusion

 

In summary there is ample evidence in both the Qur’an and Sunnah to not only justify the visitation and construction of mazārāt, but to also declare that it is established firmly in the practice of the Prophet (s) and his companions, both the Ahl al-Bayt and the Rāshidūn. So, the followers of Wahhabism, and the supporters of the House of Saud need to take utmost precaution before throwing around words like shirk, for in effect they label the Prophet (s) and his companions as mushrikun (ma’ādh Allah).

 

Therefore, with the strongest of words we demand the ruling family in the Hijāz to rebuild Jannat al-Baqi’ in Madinat al-Munawwarah and all the other mazārāt and maqāmāt that they have demolished, and to rebuild them with the grandeur that they rightfully deserve. We also urge the Saudis to return control of the Haramayn (The Two Sanctuaries) in Makkah and Madinah to the Muslims, for they have not only proven to be incapable of maintaining this responsibility, but have acted criminally in this position.

 

By Shabbir A. Abbas

[ZulFiqar]

Those in opposition may counter our first point by saying that, fine, visiting the gravesites is from the Sunnah, but where does one receive impetus to build structures over the graves? The impetus is Qur’anic, we read in Surat al-Kahf:


وَڪَذَٲلِكَ أَعۡثَرۡنَا عَلَيۡہِمۡ لِيَعۡلَمُوٓاْ أَنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ وَأَنَّ ٱلسَّاعَةَ لَا رَيۡبَ فِيهَآ إِذۡ يَتَنَـٰزَعُونَ بَيۡنَہُمۡ أَمۡرَهُمۡ‌ۖ فَقَالُواْ ٱبۡنُواْ عَلَيۡہِم بُنۡيَـٰنً۬ا‌ۖ رَّبُّهُمۡ أَعۡلَمُ بِهِمۡ‌ۚ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰٓ أَمۡرِهِمۡ لَنَتَّخِذَنَّ عَلَيۡہِم مَّسۡجِدً۬ا

Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said “Construct a building over them”: their Lord knows best about them: those who prevailed over their affair said “Let us surely build a place of worship over them.” (18:21)


In exegesis of this verse, Ibn Kathīr writes in his Tafsīr:

 

{ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِدًا } حكى ابن جرير في القائلين ذلك قولين: [أحدهما] أنهم المسلمون منهم.

 

“When the people of the cave went into the cave [and died], some people close to the entrance of the cave said, ‘Build a mosque so we can worship Allah.’ The people who said this were Muslims”

 

Therefore, we find that after the aṣḥāb al-kahf (Seven Sleepers) passed away, Muslims [of that era], not disbelievers, decided to construct a masjid over them in order to worship the Almighty. This is preserved in the Qur’an, and if it were considered a reprehensible act the Almighty would have rebuked them; but He did not and His silence implies consent.

Mr. Shabbir Abbas has employed outright deception in his quotation from the Tafsir of Ibn Kathir trying to make it look at though it is the view of Ibn Kathir that "they were Muslims". Why didn't Shabbir Abbas quote the passage in full? Here I will reproduce what comes next:

والثاني أهل الشرك منهم، فالله أعلم، والظاهر أن الذين قالوا ذلك هم أصحاب الكلمة والنفوذ، ولكن هل هم محمودون أم لا؟ فيه نظر، لأن النبي صلى الله عليه وسلم قال " لعن الله اليهود والنصارى اتخذوا قبور أنبيائهم وصالحيهم مساجد "

The second (view) is that they were the people of Shirk from among them (who said this), and Allah knows best.

Ibn Kathir goes on to ask whether the people who said this were praiseworthy or not. He then quotes the Hadith of the Prophet صلى الله عليه وسلم: "May the Curse of Allah be upon Jews and Christians, for they took the graves of their Prophets and Righteous as places of prostration [Masaajid]"

So it is this Hadith which clarifies that the people who wanted to construct a place of prostration over the graves of the Ashabul Kahf were people of Shirk. Allah is narrating it as a historical account that a dispute occurred among the people, and the ones who wanted to build a Masjid over the graves ultimately won the day. There is no praise or approval of this act. And dispraise and condemnation of it is clear from the Hadith.

[ZulFiqar]

however I also disagree with a few members saying that all shrines should be destroyed, I believe that they have important historic and spiritual value.

Hindus say their idols and temples have historic and spiritual value. How can an idol have any spiritual value? You disagree that all shrines should be destroyed, but this is the order of the Prophet صلى الله عليه وآله وسلم that every single elevated grave be levelled to the ground. He also forbade plastering a grave, building a structure over it, or sitting on top of it.

So we have to destroy the shrines and level the graves to the ground. That is the imperative teaching of Islam. It is not enough to only destroy Buddha statues, we have to destroy the "Mazaraat" as well, because they too are idols and places of idolatry.

[Hadrami]

سلام علیکم و رحمه‌الله و برکاته
An interesting read, this Shia blogger claims that through a more thorough analysis, Sunni texts agree with the construction and visitation of shrines. What do you guys think?

وعليكم السلام ورحمة الله وبركاته
You know Prophet shallalahu alayhi wasallam encouraged us to visit the graves right? Of course the grave he was referring too are not million $$$ silver/golden plastered ones like some shrines today. Imagine what he would say if he saw nowadays muslim also have masoleum like caesars & kings

[Hadrami]

I personally disagree with some nations supporting massive amounts of money to shrines as their own people starve, however I also disagree with a few members saying that all shrines should be destroyed, I believe that they have important historic and spiritual value.

Even if we build a new shrine, people can say it will have a historic & spiritual value as well. Where we draw the line though? I wonder how those huge shrines started. There is a grave of famous personality in south east asia where the grave had to be refilled with soil regularly, because visitors keep taking its soil as "holy souvenirs" & eventually the structures built on it to protect it. Maybe centuries ago it started as a form of protection too and then it grew bigger and bigger and then something which was haram becomes normal like many other practices & customs we see today

[Noor-us-Sunnah]

سلام علیکم و رحمه‌الله و برکاته
An interesting read, this Shia blogger claims that through a more thorough analysis, Sunni texts agree with the construction and visitation of shrines. What do you guys think?
Whether or not we agree with it, nearly all Islamic countries either today historically has a deep history of mazars and ziyarats. I personally disagree with some nations supporting massive amounts of money to shrines as their own people starve, however I also disagree with a few members saying that all shrines should be destroyed, I believe that they have important historic and spiritual value.
https://ahlulbaytblog.com/2017/07/02/visiting-and-constructing-mazarat-practice-of-the-prophet-s-and-the-companions-r/

A. Sahi muslim Bk 4, Number 2115: Abu’l−Hayyaj al−Asadi told that ‘Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Allah’s Messenger (may peace be upon him) sent me? Do not leave an image without obliterating it, or a high grave without leveling It.

B. From Shia book, Wasa’il ash-Shi’a:
[6614] 7 ـ وعنهم ، عن سهل ، عن جعفر بن محمد الأشعري ، عن ابن القداح ، عن أبي عبدالله ( عليه السلام ) قال : أمير المؤمنين ( عليه السلام ) : بعثني رسول الله ( صلى الله عليه وآله ) في هدم القبور وكسر الصور.
ورواه البرقي في ( المحاسن ) عن جعفر بن محمد الأشعري ، مثله.

7 – And from them from Sahl from Ja`far b. Muhammad al-Ash`ari from Ibn al-Qaddah (?) from Abu `Abdillah عليه السلام. He said: Amir al-Mu’mineen عليه السلام said: The Messenger of Allah صلى الله عليه وآله sent me to tear down the graves and break the images.

C. 6615] 8 ـ وعن علي بن إبراهيم ، عن أبيه ، عن النوفلي ، عن السكوني ، عن أبي عبدالله ( عليه السلام ) قال : قال أمير المؤمنين ( عليه السلام ) : بعثني رسول الله ( صلى الله عليه وآله ) إلى المدينة فقال : لا تدع صورة إلا محوتها ، ولا قبراً إلا سويته ، ولا كلباً إلا قتلته.
ورواه البرقي في ( المحاسن ) عن النوفلي ، مثله.
8 – And from `Ali b. Ibrahim from his father from an-Nawfali from as-Sakuni from Abu `Abdillah عليه السلام. He said: Amir al-Mu’mineen عليه السلام said: The Messenger of Allah صلى الله عليه وآله sent me to Madina, and said: Do not leave an image but that you have effaced it, nor a grave but that you have leveled it, nor a dog but that you have killed it.

D. And al-Barqi narrated it in Shia book, al-Mahasin from an-Nawfali likewise.

[6616] 9 ـ محمد بن الحسن بإسناده عن الحسين بن سعيد ، عن النضر بن سويد ، عن القاسم بن سليمان ، عن جراح المدائني ، عن أبي عبدالله ( عليه السلام ) قال : لا تبنوا على القبور ولا تصوروا سقوف البيوت فإن رسول الله ( صلى الله عليه وآله ) كره ذلك.
أحمد بن محمد البرقي في ( المحاسن ) عن أبيه ، عن النضر بن سويد ، مثله.
وعن يوسف بن عقيل ، عن محمد بن قيس ، عن أبي جعفر ( عليه السلام ) ، مثله.
9 – Muhammad b. al-Hasan by his isnad from al-Husayn b. Sa`id from an-Nadr b. Suwayd from al-Qasim b. Sulayman from Jarrah al-Mada’ini from Abu `Abdillah عليه السلام. He said: Do not build upon the graves and do not make images on the roofs of the houses, for verily the Messenger of Allah صلى الله عليه وآله disliked that.

E. Ahmad b. Muhammad al-Barqi in al-Mahasin from his father from an-Nadr b. Suwayd likewise.

F. And from Yusuf b. `Aqil from Muhammad b. Qays from Abu Ja`far عليه السلام likewise.

G. [6617] 10 ـ وعن أبيه ، عن ابن سنان ، عن أبي الجارود ، عن الأصبغ بن نباتة ، عن أمير المؤمنين ( عليه السلام ) قال : من جدد قبراً أو مثل مثالاً فقد خرج من الإسلام.
ورواه الشيخ والصدوق كما مر.
10 And from his father from Ibn Sinan from Abu ‘l-Jarud from al-Asbagh b. Nabata from Amir al-Mu’mineen عليه السلام. He said: Whoever renovates a grave or fashions an image has gone out of Islam.

H.
قال النبي صلى الله عليه وسلم لا تتخذوا قبري قبلة ولا مسجداً؛ فإن الله عز وجل لعن اليهود حين اتخذوا قبور أنبيائهم مساجد
“The prophet (sallalahu alayhi wa ala alihi wa salam) said: “Don’t take my grave like place of worship or “Qibla”, Allah cursed jews which build Mosques over graves of their prophets”.
Source: Sheih Saduk “Man la yahduruhul fagih” vol 1, p 178, hadis# 532;
Allama Majlisi “Biharul Anwar” vol 79, p 20;
Allama Majlisi “Biharul anwar” vol 80, p 313.

I. Sheikh Saduq narrated in Shia book “Man La Yahdaruhu ‘l-Faqih” (1/178)
وسأله سماعة بن مهران ” عن زيارة القبور وبناء المساجد فيها، فقال: أما زيارة القبور فلا بأس بها، ولا ينبى عندها مساجد “.
And Sama`a b. Mihran asked him about visiting the graves and constructing masajid (pl. of masjid) in them.  So he said: As to visiting the graves then there is no harm with it, but one does not construct masajid on them.

Hadith authenticated by Muhammad Baqir al-Bahbudi, he included it in “Sahih Man La Yahdaruhu ‘l-Faqih”.

J.
عَلِيُّ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع عَنِ الْبِنَاءِ عَلَى الْقَبْرِ وَ الْجُلُوسِ عَلَيْهِ هَلْ يَصْلُحُ قَالَ
لَا يَصْلُحُ الْبِنَاءُ عَلَيْهِ وَ لَا الْجُلُوسُ وَ لَا تَجْصِيصُهُ وَ لَا تَطْيِينُهُ
‘Alee bin Ja’far asked  7th Shia Imaam  about building upon graves and sitting (by them). He  said: One cannot build upon it, and sit, and plaster, and “clay” it over
Source:
Al-Toosi, Tahdheeb Al-aHkaam, vol. 1, ch. 23, pg. 461, hadeeth # 148
Al-Toosi, Al-IstibSaar, vol. 1, ch. 128, pg. 217, hadeeth # 1
Al-Aamilee, Wasaa’il Al-Shee’ah, vol. 3, ch. 44, pg. 210, hadeeth # 3426
Al-Majlisi, Bihaar Al-Anwaar, vol. 3, ch. 12, pg. 79
‘Alee ibn Ja’far (brother of 7th Imaam ), Masaa-il ‘Alee ibn Ja’far, pg. 212, hadeeth # 460
Grading:
Al-Majlisi said this hadeeth is Muwaththaq KalSaHeeH (Reliable (taken as a) SaHeeH (hadeeth))
–> Milaadh Al-Akhyaar, vol. 3, pg. 298
The reason why it is considered Muwaththaq (Reliable) is mainly because of ‘Alee ibn AsbaaT, he is 100% thiqah, but people have differed on his madhhab. However, Al-Khoei said that ‘Alee ibn AsbaaT is a Shee’ah Imaamee and his madhhab is good. (See: Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 11, pg. 260, under person # 7923). So this hadeeth is actually graded as purely SaHeeH

Comment: So not plastering graves, not building structures over them AND LEVELING graves if found in such conditions are from  the teachings and the sunnah of Prophet(Saw), Ali(ra) and other Shia Imams. This is also the belief of Ahlesunnah and they strictly follow these teachings. But on the other hand shias go against the teachings of their Imams by plastering graves and building structures over them, but on the contrary they accuse the true followers of Ali(ra)[Ahlesunnah], when they follow these commands of Ali(ra), by leveling the high or plastered graves or when they dismantle the structures built over graves. Here are few examples to show how shias have violated these commands of their Imams. [Example 1:Tomb of khomeini over his grave] [Example 2: Plastered Grave of Shia Ayatulah sayyed hussain bourjedi]

https://youpuncturedtheark.wordpress.com/2011/09/23/part-1the-imams-from-ahlebayt-whom-shia-consider-to-be-their-divinely-appointed-imams-were-on-the-creed-of-ahlesunnah-wal-jamaah/

[Noor-us-Sunnah]

(i). i) Imam Ibn e Kathir mentioned sufficient reply
. ابن جرير في القائلين ذلك قولين: [أحدهما] أنهم المسلمون منهم [والثاني] أهل الشرك منهم، فالله أعلم، والظاهر أن الذين قالوا ذلك هم أصحاب الكلمة والنفوذ، ولكن هل هم محمودون أم لا؟ فيه نظر، لأن النبي صلى الله عليه وسلم قال: " لعن الله اليهود والنصارى اتخذوا قبور أنبيائهم وصالحيهم مساجد " يحذر ما فعلوا،
Imam ibn e jareer quoted two sayings, first is this that this saying was from Muslims the other is that was saying from Ahlul Shirk ALLAH KNOWS BEST, Apparently it seems that was saying from Muslims as for there saying is good or bad? so the hadith of Prophet says(ibn e kathir supported his stance with hadith and athar of OMAR RA) (Allah has cursed the Jews and the Christians who took the graves of their Prophets and righteous people as places of worship)

then he went on and said وقد روينا عن أمير المؤمنين عمر بن الخطاب رضي الله عنه: .
It is narrated from Commander of Momineen Omar bin al khattab RadhiAllahANHO
  أنه لما وجد قبر دانيال في زمانه بالعراق، أمر أن يخفى عن الناس، وأن تدفن تلك الرقعة التي وجدوها عنده، فيها شيء من الملاحم وغيرها.
When he found the grave of Danyal (Daniel) in Iraq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc., 

(ii). Will of Abu Musa Al-Ashari Abu Burdah reported:
أوصى أبو موسى حين حضره الموت فقال : إذا انطلقتم بجنازتي فأسرعوا المشي ولا يتبعني مجمر ولا تجعلوا في لحدي شيئا يحول بيني وبين التراب ولا تجعلوا على قبري بناء وأشهدكم أنبي برئ من كل حالقة أو سالقة أو خارقة قالوا أو سمعت فيها شيئا ؟ قال : نعم من رسول الله صلى الله عليه و سلم
Abu Musa Al-Ashari enjoined upon us at the time of his death, saying, “You should hasten with my funeral procession and do not follow me in suspense. Do not put in my grave anything that will come between me and the dust, and do not build anything over my grave. Bear witness that I am free of those women who shave their heads, tear their clothes, and strike their faces.” They said, “Have you heard something about this?” He said, “Yes, from the Messenger of Allah, peace and blessings be upon him.
”[Musnad Ahmad 4/397 no. 19053,  Shaykh al Al-Bani said chain is strong in Tehzeer al Saajid 1/79, Ibn Malaqqan said in Tohfa tul Mohtaaj Narrated by Ibn Hibban in his Saheeh 2/27 no. 880 The Muhaqqiq of the book said this chain is Hasan and saheeh with all of its routs] 

(iii).The book Al-Mudawwanah is an authoritative source of Maliki jurisprudence. In this book, the sayings of Imam Malik and other scholars are related concerning the prohibition of building over graves and venerating them:

في تجصيص القبور وقال مالك : أكره تجصيص القبور والبناء عليها وهذه الحجارة التي يبنى عليها

قال ابن وهب عن ابن لهيعة عن بكر بن سوادة قال : إن كانت القبور لتسوى بالأرض

قال ابن وهب عن ابن لهيعة عن يزيد بن أبي حبيب عن أبي زمعة البلوي صاحب النبي عليه السلام : أنه أمر أن يصنع ذلك بقبره إذا مات ، قال سحنون : فهذه آثار في تسويتها فكيف بمن يريد أن يبني عليها

Concerning the plastering over graves, Malik said, “I detest plastering of the graves, constructing over them and this stone that is placed over them.” Bakr bin Sawaadah said, “If there are graves, they should be level with the earth.” Abu Zam’ah al-Balwaa, companion of the Prophet, peace be upon him, said that he ordered this to be done with his (Abu Zam’ah’s) grave when he dies. Sahnun said, “These narrations are regarding leveling them, then what about the one who desires to build over them?” [Al-Mudawwanah 1/89]

(iv). 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] .

(v). Imam ash-Shafii said in kitab al umm, Kitab al Janaiz, Chapter of Burial
( قال الشافعي ) : تعني في المأثم ، وإن أخرجت عظام ميت أحببت أن تعاد فتدفن وأحب أن لا يزاد في القبر تراب من غيره وليس بأن يكون فيه تراب من غيره بأس إذا إذا زيد فيه تراب من غيره ارتفع جدا ، وإنما أحب أن يشخص على وجه الأرض شبرا أو نحوه وأحب أن لا يبنى ، ولا يجصص فإن ذلك يشبه الزينة والخيلاء ، وليس الموت موضع واحد منهما ، ولم أر قبور المهاجرين والأنصار مجصصة ( قال الراوي ) : عن طاوس : { إن رسول الله صلى الله عليه وسلم نهى أن تبنى القبور أو تجصص } ( قال الشافعي ) : وقد رأيت من الولاة من يهدم بمكةما يبنى فيها فلم أر الفقهاء يعيبون ذلك
"I prefer that the soil used for a grave be no more than that dug for that grave. I like to see a grave raised above the ground the length of a hand or so. I prefer not to erect a structure over a grave or to whitewash it, for indeed this resembles decoration and vanity, and death is not the time for either of these things. I have never seen the graves of the Muhajirin or Ansar plastered. I have seen the Muslim authorities destroying structures in graveyards, and I have not seen any jurists object to this."

[Hani]

From a Fiqhi perspective, I initially thought Sunni scholars all agreed that building on graves is sinful. However, it seems if you dive into the books of the jurists from the four schools, there's great leniency in this. Sometimes, you'll see them forbidding building on graves not due to it amounting to Shirk but due to it crowding the graveyards and making them hard to walk in.

I'm not in favor of it definitely, especially building places of worship on top. Extravagance is sickening, some polytheistic acts do occur there. Visiting graves is Sunnah (not necessarily shrines).

[ZulFiqar]

From a Fiqhi perspective, I initially thought Sunni scholars all agreed that building on graves is sinful. However, it seems if you dive into the books of the jurists from the four schools, there's great leniency in this. Sometimes, you'll see them forbidding building on graves not due to it amounting to Shirk but due to it crowding the graveyards and making them hard to walk in.

I'm not in favor of it definitely, especially building places of worship on top. Extravagance is sickening, some polytheistic acts do occur there. Visiting graves is Sunnah (not necessarily shrines).

There's a distinction between building a structure over a grave and building a Masjid (place of worship) over one. The former is not necessarily Shirk although haram, while the latter is Shirk. So I assume these books of the jurists you are referring to are talking about merely building a structure over a grave, not about building a Masjid over a grave. When people say "shrine" or "mazaar" they use these innocent words to refer to a tomb that is a place of worship, not just a grave that has a structure over it.