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5. Why do you not mention that A'ishah رضي الله عنها said...?
Anyone who cites this - as most from that camp do, whether Barelwi or Deobandi - while ignoring what Abdullah ibn Umar said and the fact that he refused to speak to his own son for preventing women from attending the mosque, is being seriously disingenuous. Also, those who want to cite Ibn Umar never entering the mosque in Madinah through Bab 'l-Nisa should also be cognizant of his position on the absolute permissibility of women attending the mosque.
6. Women are prohibited from visiting the graves - this is the fatwa in the Hanafi School.
Both Haskafi and Ibn Abidin said to the contrary:
وَلَا بَأْسَ... بِزِيَارَةِ الْقُبُورِ وَلَوْ لِلنِّسَاءِ
وَالْأَصَحُّ أَنَّ الرُّخْصَةَ ثَابِتَةٌ لَهُنَّ
Ibn Abidin weakened the other view as well. Shurunbulali and Tahtawi preferred the same view as Haskafi and Ibn Abidin. Asrar should not project his cultural preferences onto the Hanafi School. I am not denying the existence of other views in the school. What I do object to is this "my way or highway" approach exhibited by Asrar.
7. Shurunbulali says in Maraqi al-Falah that the voice of a woman is awrah.
This is one interpretation of the ahadith that speak of a woman not delivering the Adhan, not raising her voice in Talbiyah, or those that instruct her to clap the back of her hand when pointing out an error of the Imam in Salah (which is ironic given the ban these lot place on women attending the mosque). The other interpretation to these ahadith is that this is due to fitnah, not that the voice is awrah. Ibn Abidin alludes to this view in the school - an issue that the early Imams are ostensibly silent on hence the dispute:
وَفِي شَرْحِ الْمُنْيَةِ الْأَشْبَهُ أَنَّ صَوْتَهَا لَيْسَ بِعَوْرَةٍ، وَإِنَّمَا يُؤَدِّي إلَى الْفِتْنَةِ كَمَا عَلَّلَ بِهِ صَاحِبُ الْهِدَايَةِ وَغَيْرُهُ فِي مَسْأَلَةِ التَّلْبِيَةِ وَلَعَلَّهُنَّ إنَّمَا مُنِعْنَ مِنْ رَفْعِ الصَّوْتِ بِالتَّسْبِيحِ فِي الصَّلَاةِ لِهَذَا الْمَعْنَى وَلَا يَلْزَمُ مِنْ حُرْمَةِ رَفْعِ صَوْتِهَا بِحَضْرَةِ الْأَجَانِبِ أَنْ يَكُونَ عَوْرَةً كَمَا قَدَّمْنَاهُ
Personally, this does seem to be the better and more plausible view and women speaking to men is replete in the Hadith corpus and the Sirah, not to mention the Quran itself and the biographies of the Imams of the Madhhab. In Majma' 'l-Anhur, Damad Efendi also had reservations of the voice of a woman beign awrah in the Hanafi School:
أَقُولُ: وَفِيهِ كَلَامٌ؛ لِأَنَّ صَوْتَهَا مُطْلَقًا لَيْسَ بِعَوْرَةٍ، وَإِلَّا يَسْتَلْزِمُ أَنْ يُكْرَهَ تَكَلُّمُهَا مَعَ الْأَجْنَبِيِّ وَلَيْسَ كَذَلِكَ، بَلْ يُكْرَهُ رَفْعُ صَوْتِهَا تَدَبَّرْ
Ibn Amir Haj offered the same view, as recorded by Siraj Ibn Nujaym:
الأشبه أنه ليس بعورة وإنما يؤدي إلى الفتنة وهو الذي ينبغي اعتماده
Commentating on Tumurtashi's ولا تلبي جهرا, Haskafi offered the same view - it is not awrah:
بل تسمع نفسها دفعا للفتنة، وما قيل إن صوتها عورة ضعيف
Conclusion: While he is trying to educate his audience towards good, Asrar should try not to misrepresent the school or dismiss other scholarly views.
BY KR
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