Background

Just like the mulk (dominion) belongs to Allaah alone, and just like izzah (might, honour) belongs to Allaah alone, and just like Allaah alone is the dispenser of rahmah (mercy), and just like Allaah alone is the source of barakah (blessing, increase, growth) and so on, and just like none grants maghfirah (forgiveness) except Allaah alone, then likewise, to Allaah alone belongs all shafaa’ah (intercession) – and these meanings are found in the Qur’an.

Allaah says in the Qur’an, in relation to shafaa’ah (intercession):

قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا لَّهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ

Say: “To Allah belongs all intercession. His is the Sovereignty of the heavens and the earth, then to Him you shall be brought back.” (Az-Zumar 39:44)

Just like the dominion, sovereignty belongs to Allaah alone, likewise, the intercession belongs to Allaah alone. What this means is that there is no intercession except with His permission, and there is no intercession except for the one with whom He is pleased. This is the meaning of “to Allaah belongs all intercession”. And both these conditions are found in the following verse:

يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا

On that day no intercession shall avail, except the one for whom the Most Beneficent (Allah) has given permission and whose word is acceptable to Him. (Ta-Ha 20:109)

And these two conditions are mentioned in other verses too (Baqarah 2:255, Anbiyaa 21:28). When this is established, it follows that the asking of intercession is only from Allaah, just like the asking of barakah (blessing) is only from Allaah, and the asking of rahmah (mercy) is only from Allah, and the asking of maghfirah (forgiveness) is only from Allaah, and the asking of izzah (glory, honour) is only from Allaah. Consider the following verse:

قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاء وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاء وَتُعِزُّ مَن تَشَاء وَتُذِلُّ مَن تَشَاء بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ

Say (O Muhammad): “O Allah! Possessor of the kingdom, You give the kingdom (mulk) to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things. (Aali Imran 3:26)

In this verse, Allaah establishes that He is the “Owner” of the dominion (mulk), then He says that He gives dominion (mulk) to whomever He wills and removes it from whomever He wills. And also consider the following verse:

مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا

Whosoever desires izzah (honour, power and glory) then to Allah belong all honour, power and glory (Fatir 35:10)

So all izzah (might, honour, glory) belongs to Allaah and (from the previous verse) He gives it to whomever He wills and removes it (i.e. humiliates, lowers) from whomever He wills.

When you grasp this with respect to mulk (dominion) and izzah (might, honour, glory) and barakah (blessing) – and all of this is found in the Qur’an, then it is exactly the same with the saying of Allaah:

قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا

Say: “To Allah belongs all intercession…” (Az-Zumar 39:44)

As all intercession belongs only to Him alone, then it is asked and sought from Him alone, and it is not asked of those besides Him, since He is the only granter of intercession (shafee’) in truth and in reality, and all intercession returns back to Him, and those besides Him have absolutely no say or power or ability in intercession without His permission and pleasure.

And we see in the Qur’an shafaa’ah being negated and also being affirmed. That which is affirmed is the shafaa’ah for which Allaah has granted permission for it to be sought, which is sought from Allaah, and whose recipient He is pleased with. And that which is negated is the requesting of shafaa’ah from others besides Allaah.

Fathoming The Topic of Intercession

Now, when we speak of shafaa’ah (intercession) and those who seek it and ask of it from others besides Allaah, what does this mean practically? Let us explain. It is known that on the Day of Judgement, the Prophet Muhammad (alayhis salaam) and the Prophets in general, and the Angels and the Righteous, will all intercede for others with Allaah. This is the intercession that these people seek, however they request it by way of calling upon those who are dead from amongst the Prophets, and Righteous. They also request immediate intercession (from those who are dead) which is besides the one being sought for the Hereafter. And in all of this they combine a number of things, firstly, supplicating (du’a) upon other than Allaah, (where the supplication is directly to other than Allaah) and secondly, asking them for something in which they have no say, power or ability, which is the intercession that belongs to Allaah alone, since there will be absolutely no intercession on the Day of Judgement except with His permission. It will not be allowed to take place by anyone, or accepted for anyone except for the one with whom Allaah is pleased.

To fathom this further, you should imagine these people invoking the dead and asking them for forgiveness, or asking them for sustenance, or asking them for izzah (might, honour) when all these things belong only to Allaah and lie within his authority alone. And the same with shafaa’ah, there is no difference between them at all, as all belong to Allaah alone.

To fathom this even further, imagine the situation where someone goes to a living person and says, “Intercede for me with Allaah on the Day of Judgement”, now you know this is wrong, because firstly how do you know that person is going to be in a position to intercede in the first place, secondly, how can that person intercede on the Day of Judgement in the absence of Allaah’s permission, [and even the Prophet (Muhammad) will not intercede until after Allaah grants permission], so how then for those less than him – this is challenging Allaah’s authority and treating him like the kings of the earth with whom people intercede without their permission. Now, this is regarding a living person, and it becomes worse when you invoke a dead person with the same request.

So from this you should understand the great mistake of these people in what they do. When they become attached to others besides Allaah (through the lure of seeking intercession), invoking them, then invocation is such that underlying it or accompanying it are other actions (of the heart) which constitute worship in their own right, such as the type of love, hope, aspiration, reliance and the likes, that is due only to Allaah. So these people, through the route of seeking intercession, open themselves up to committing Shirk with Allaah. And indeed, it was in this subtle, step-by-step manner that Iblees misguided many a nation and civilization in the past into worshipping others besides Allaah. Also it is highly recommended that you read this article:

False worship and False Religion: Derives From Four Roots Which Have All Been Negated By the Qur’an – (see here)

Once all this is grasped well, we can move and see how this subject is connected to Tawhid (Monotheism), and how the failure to understand this, and to understand the true nature of the associationism (shirk) of those rebuked in the Qur’an, leads people to end up giving their devotion and worship to others besides Allaah, upon false and rejected assumptions.

Ibn Taymiyyah on the Affirmed and Rejected Types of intermediaries

The titles are added for making the passage easy to read and follow:

THE SCHOLARS ARE THE INHERITORS OF THE PROPHETS AND THEY ARE intermediaries OF KNOWLEDGE AND ITS DISSEMINATION

Those who affirm people other than the Prophets – such as the shaikhs [scholars] of Knowledge and of the religion – as intermediaries between the Messenger and his Ummah in the sense that they are people who impart knowledge to them (the Ummah), teach them (such knowledge) and correct their conduct and then follow in their way, they are correct in doing so (i.e. considering them intermediaries in this particular manner).

When these scholars agree upon a matter, their concensus is an absolute proof. They never unite upon misguidance and if they differ upon any issue they always refer it to Allaah and His Messenger. This is because not a single one of them is free from making mistakes in an absolute manner, rather every persons words can either be accepted or rejected except the words of the Messenger (sallallaahu alaihi wasallam). The Messenger (sallallaahu alaihi wasallam) said: “The scholars are the inheritors of the Prophets and the Prophets do not leave behind dinars or dirhams but they leave behind the knowledge so whoever takes from it then he has acquired a huge fortune.” [Abu Daawood]

THE INTERMEDIATION OF SHIRK

There are those who affirm them as being intermediaries between Allaah and His creation in the manner of a barrier which is between a king and his citizens and who raise to Allaah the needs of His creation – such that Allaah guides His servants and gives them sustenance throught their intermediation, the creation asks them and they ask Allaah. This is like the intermediaries between the kings and their people who ask for the needs of the people because they are closer to the kings than the people themselves. So the people ask them courteously, that they should take their request to the king, or thinking that their requesting the intermediaries is more beneficial for them than requesting from the king directly because the intermediaries are closer to the king than the one making the request. Whoever affirms the scholars as intermediaries in such a manner then he is a Kaafir (disbeliever) and a Mushrik (pagan). It is necessary to seek his repentance and if he does not make repentance he must face death. Such people make resemblances for Allaah, they compare the creation with the Creator and set up rivals and equals with Allaah.

THE REJECTED TYPES OF INTERMEDIARIES

There is a refutation of these people within the Qurýaan which is too vast to mention in this treatise. Intermediation between the kings [of this world] and their people occurs in one of three ways:

THE FIRST: Informing the king of the situation of the people which the king by himself does not know. Whoever says that Allaah does not know the condition of His servants until some of the angels or the prophets or anyone else informs Him of that he is a Kaafir. Rather He, the One Free from all Imperfections, knows [all the] secrets and what is most hidden. No one can hide anything from Him in the Heavens and the Earth and He is the Hearer, the Seer. He hears the sounds of all the tongues in all the different languages with all the diversity of their requests. Listening to one does not occupy Him from listening to another. Neither does this cause Him to make mistakes and nor is He exhausted by the persistence of the insistent.

THE SECOND: When the king is incapable of administering and regulating his people and in repelling his enemies except by helpers who assist Him. He cannot do without these assistants due to his weak position and incapacity. However, Allaah, the One free of all imperfections and limitations is not in need of a helper nor any allies to help Him.Allaah the Exalted said:

Say: “Call upon other (gods) whom you fancy, besides Allaah: They have no power,- not the weight of an atom,- in the heavens or on earth: No (sort of) share have they therein, nor is any of them a helper to Allaah.” (Sabaa 34:22)

And He said:

Say: “Praise be to Allaah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: and magnify Him for His greatness and glory!” (Israa 17:111)

Allaah is the Creator, the Lord and the Owner of everything which is in existence. He is the One free of all needs from that which is besides Him and all that is besides Him is in need of Him in opposition to the kings who are in need of their helpers. In reality such people are their partners in the ownership of their dominion and kingdom. Allaah the Exalted has no partner in His dominion, rather there is none deserving of worship except Allaah alone, without any partners, to Him is the dominion, to Him belongs all Praise and He has power over all things.

THE THIRD: When the king does not desire any benefit for his people and showing benevolence and mercy to them except due to an external movement which urges him to do so. The concern of the king for fulfilling the needs of his flock changes either due to his heart being affected by the words of the one who advises, warns him and directs him or due to the fear or aspiration which occurs (in his heart) on account of the words of the one who is directing him

However Allaah the Exalted is the Lord and Owner of everything. He is more merciful to His servants than a mother is to her offspring. Everything occurs by His Will, whatever He wills happens and whatever He does not will does not occur. When He sends down benefit for His servants he makes one of them do good towards another by supplicating for him or interceding for him (in a matter of the world) and other such things. Allaah is the Creator of all of that and He is the One who created in the heart of this doer of good, who supplicates and intercedes, the desire to do good, make supplications and intercede.

It is not possible that there is anyone in the creation who can compel Him against his will or desire or inform Him about something which He did not know or whom He hopes in or fears. For this reason the Messenger (sallallaahu alaihi wasallam) said: “Let not one of you say: O Allaah! Forgive me if you will, have mercy upon Me if you will. Let him be firm and resolute in the matter for there is none to compel Allaah (to do something).” [Bukhaaree]

The Difference Between the intercession That Belongs to Allaah and That Which is Made With the Kings

As for the interceders who intercede with Allaah, they do not do so except by His permission just like Allaah has said:

Who is there to intercede with Him except with Him permission (Baqarah 2:255)

And the Exalted also said:

And they offer no intercession except for those whom (Allaah) is pleased with (Anbiyaa 21:28)

Allaah has also said:

Say: “Call upon other (gods) whom you fancy, besides Allaah: They have no power,- not the weight of an atom,- in the heavens or on earth: No (sort of) share have they therein, nor is any of them a helper to Allaah. No intercession can avail in His Presence, except for those for whom He has granted permission. (Sabaa 34:22)

Allaah has explained that everyone who is called upon besides Him does not have any possession or share in the dominion and neither is he a helper to Allaah. He also explained that their intercession will not benefit anyone except for whom permission has been granted by Allaah. This is not so in the case of the kings of this world because the one who intercedes with them often has some sort of dominion or power and is sometimes a partner to them in their kingdom. Sometimes he is helps or assists them in the management of their kingdom.

And all of these people intercede with the king without the permission of the king. The king sometimes accepts their intercession due to a need he has from them, or due to fear of them, or to reward them for their good conduct towards him and causing benefit to him. The king may even accept the intercession of his wife and son because he is in need of a wife and a son and if they were to turn away from him he would be harmed by that. He also accepts the intercession of his citizens because he fears that if it was not accepted they would not obey him or that they might try to cause him harm. The intercession of people for each other, all of it is of this type. No one accepts intercession except out of fear or hope/aspiration.

Allaah the Exalted does not hope in anyone, however, nor does He fear anyone. He is Al-Ghaniy (the One Free of all needs). The Exalted said:

Behold! verily to Allaah belong all creatures, in the heavens and on earth. What do they follow who worship as His “partners” other than Allaah? They follow nothing but fancy, and they do nothing but lie. He it is That has made you the night that you may rest therein, and the day to make things visible (to you). Verily in this are signs for those who listen (to His Message). They say: “Allaah has begotten a son!” – Glory be to Him! He is self-sufficient! His are all things in the heavens and on earth! (Yoonus 66-68)

Allaah the Exalted said:

They serve, besides Allaah, things that hurt them not nor profit them, and they say: “These are our intercessors with Allaah.” Say: “Do you indeed inform Allaah of something He knows not, in the heavens or on earth? Glory to Him! and far is He above the partners they ascribe (to Him)!” (Yoonus 10:18)

He also said:

Why then was no help forthcoming to them from those whom they worshipped as gods, besides Allaah, as a means of access (to Allaah)? Nay, they left them in the lurch: but that was their falsehood and their invention. (Ahqaaf 46:28)

He also informs about the pagans who said:

We do not worship them except that they may bring us closer to Allaah (Zumar 39:3)

And He said:

And He does not command you to take the angels and the prophets as lords besides Allaah. Would he command you with Kufr while you are Muslims (Aali Imraan 3:80)

Summary

This topic is a foundational one as it relates to Tawhid, and from the above, it should be clear that intercession (shafaa’ah) belongs to Allaah alone, that He alone grants it, and that it should be asked only from Him alone, and that likening Allaah to the kings of the Earth as it relates to how intercession takes place with them, then that is a revilement upon Allaah, and anyone who believes that this is how Allaah operates with respect to His creation has committed kufr, for Allaah is free from all the deficiencies of created beings, lofty and exalted is He from all of that.

However, the opponents of the Prophets and Messengers have their doubts and arguments in this regard and these will be addressed in detail in other articles.

In case you liked this article and would like to read more similar, I have taken this post from:  http://www.tawhidfirst.com/monotheism/articles/ufkjv-shaykh-ul-islam-ibn-taymiyyah-on-intercession-and-the-affirmed-and-rejected-types-of-intermediaries.cfm

Asma bint Shameem

Last week, it was extremely cold….cold beyond imagination. It was so cold, they said these were temperatures we havent seen in more than a decade.  Pipes froze and burst, many people lost electricity and many even died.

There was ice everywhere…ice on the cars, ice on the trees, ice on the on the grass.  When the arctic wind blew, it cut through to the bone. It hit across the face and numbed whatever it touched.  And as I felt the chilling effects of these below-freezing temperatures, I thought of Jahannum.

Yes, Jahannum.

Now, why would I remember Jahannum, one might ask, in this Siberian weather?  Isnt Jahannum fiery, burning and hot?  Yes. But, although Jahannum is a place known for its unimaginable heat, scorching blazes and sweltering fires, there are also places within it that are extremely cold, frigid and chilling.

So frigid are these places that it would burn and scorch and torture a person just as the severest fire would and worse.

And this extreme state of coldness in Jahannum is called Zamhareer.

The state of the Hell of Zamhareer is a suffering of extreme coldness, of blizzards and freeze for the people who will enter Jahannum. (May Allaah protect us from it).  Yet its coldness is not a pleasure or a relief to the sinners. Rather it is a severe punishment and burning torture which no one would ever be able to bear.

Ibnul Qayyim said about the following Ayah:

“Nothing cool shall they taste therein, nor any drink. Except boiling water, and Ghasaaqaa”

{Al Naba: 24-25]

It is Zamhareer, it burns them with its extreme cold just as it burns them with its heat. It was also stated by Mujaahid and Muqaatil that it is the peak of coldness. (Badaai al Fawaa-id)

Allaah mentions this Zamhareer when he talks about the rewards of the people of Jannah and how they are saved from its cold torture, its extreme frigidity and biting frost.

”They will recline on thrones. They will not see the excessive heat of the sun, nor the extreme bitterness of cold (Zamhareera).”

(Surah Insan:13)

And the Prophet (Sal Allaahu Alaiyhi wa Sallam) said:

“The Fire says: Master, some of me eats other parts, so grant me a breath (respite). Thus (the Fire) was granted a breath in the summer and a breath in the winter. So whatever you find of bitter cold or Zamhareer, thus it is from a breath of Jahannum, and whatever you find of heat or Haruur, thus it is from a breath of Jahannum”. (Muslim)

So what did the righteous people do when they experienced extreme cold winters and low temperatures?  They remembered this hadeeth and asked Allaah to protect them from Jahannum and its bitter cold as well as its severe heat.  Ibn Rajab said: “And from the virtues of winter is that it reminds one of the extreme cold of Hell and pushes one to seek refuge from it…”

So when winter comes along and the arctic wind blows and temperatures drop, use it as a reminder for the Aakhirah.

When your fingers and toes are so cold and numb, that you can no longer feel them and when your shake and shiver in the frigid weather, remember Zamhareer and its bitter coldness.

These winds, these extremes of temperatures, this ice and snow are signs amongst the signs of Allaah. They are reminders of our life to come and of the Aakhirah.

So seek refuge in Allaah from Jahannum and its heat and its coldness. Do all you can to stay away from it and do all you can to protect yourself from it. And never forget the Day when you will stand in front of Him and give account of all that you said and did.

The famous worshipper Raabiah said:

“I have never heard the adhaan except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of peoples deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day.”

(Sifah Al-Safwah

And Sufyan ibn Uyaynah said that Ibrahim at-Taymee said:

“I imagined myself in the Hellfire with its iron chains and blazing fire eating from Zaqqoom (a tree in hell with exceedingly bitter fruit), and drinking from its Zamhareer (a bitterly cold drink), so I said “O my soul what do you long for?”

It replied “To return to the world and perform a righteous action by which I will be saved form this punishment”.

I also imagined myself in Paradise with its Hoori dressed in silken garments (of Paradise ) with gold embroidery.  I said “O my soul! What do you long for?” It said “To return to the world and perform a righteous action by which this reward will increase.” So I said to myself “You are in the world and (surrounded by) aspirations”.

O Allaah, we seek Your refuge from the torment of Jahannum, from its Zamhareer (coldness) as well as Haruur (heat). Ameen.

The Islamic Ruling Concerning Tasweer By Shaykh ‘Abdul-’Aziz bin Baaz rahimahullaah

Image Makers will be punished on the Day of Judgement
Narrated Abdullaah ibn ‘Umar (d.73H) radiallaahu ‘anhu: Allaah’s Messenger sallaahu ‘alayhi wa sallam said, “Those who make these images (suwar) will be punished on the Day of Resurrection, and it will be said to them, make alive what you have created.” (Al-Bukhaaree 7/541, no.835; Muslim, 3/160, no.,5268)

Al-Haafidh Ibn Hajar (d.852H) says, ”It is a command to do that which one is unable to do. From it we get a description of how the punishment of the image-maker will be. He will be ordered to breathe the soul into the image which he has made and he will not be able to do so. As a result his punishment will continue (UNCEASINGLY).” (Fath ul-Baaree, 10/398).

It should also be mentioned that there must be consideration in this matter if the making of a picture is necessitate by urgency or emergency, such as x-rays for identification or diagnosis of a disease or sickness. In this case the condition is that the picture itself be not the immediate goal or objective. This is based on the rule is Usool al-fiqh: necessity should be measured by the existing circumstances. Whatever goes beyond that, to the point of being done out of pride, and enjoyment of these images, is forbidden. (Nuzhatul Muttaqeen, 2/1150, no.1680)

The Command to Remove Curtains Containing Images

‘Aaisha (d.58H) radiallaahu ‘anhaa reported that Allaah’s Messenger sallaahu ‘alayhi wa sallam came back from a journey and I had screened my door with a curtain having (images) of winged horses on it. He sallaahu ‘alayhi wa sallam commanded me (to remove it). So I pulled it down. [This is the wording narrated by Muslim] (Muslim, 3/1158, no.5256)

Al- Bukhaaree’s narration is, ”I had hung a thick curtain having images (tamaatheel). He sallaahu ‘alayhi wa sallam commanded me to remove it, so I pulled it down.” [Bukhaaree, 7/542]

Al-Haafidh Ibn Hajr says, ”It has the word tamaatheel which is the plural of timthaal and refers to something whose image is made; and it is more general than to be limited to shaakhis (that which has body like a statue) or naqsh (engraved), dahn (painting), or nasaj (weaved) in a cloth. In the narration of Bukair ibn al-Ashajj from Abdur-Rahmaan ibn Al-Qaasim, reported by Muslim (3/1159, no.5265), it contains the words “.. she hung up a curtain which had in it tasaaweer (images).”.” (Fath ul-Baaree, 10/401. no.5955)

See also Ahmad 6/208, 6/281, where ‘Aaisha’s narration contains, ”… she said then he sallaahu ‘alayhi wa sallam tore it up.”

Pulling Down and Tearing up Curtains Containing Images

‘Aaisha radiallaahu ‘anhaa reported that she had a curtain which had images (tasaweer) in it. Allaah’s Messenger sallaahu ‘alayhi wa sallam entered (the room) and pulled it down. ‘Aaisha said, “I then tore it and prepared two cushions from it.” A man who was present at the time when this Hadith was being narrated and whose name was Rabeeah ibn ‘Ataa ibn al-Qaasim ibn Muhammad was one of the students of al-Qaasim ibn Muhamma, asked, “Didn’t you hear Abu Muhammad (al-Qaasim, the narrator from ‘Aaisha), making mention of ‘Aaisha radiallaahu ‘anhaa having stated that Allaah’s Messenger sallaahu ‘alayhi wa sallam used to recline on them (the two cushions)?” Abdur-Rahmaan ibn al-Qaasim said, “No, but I heard al-Qaasim ibn Muhammad saying so.” (Muslim, 3/1159, no.5265, footnote 2518).

‘Abdul-Hameed Siddiqui in his commentary of the English Translation of Saheeh Muslim, (3/1159, footnote 2518, English trans) says: “One may ask the question if the cloth having pictures on it is forbidden to be used as a curtain, why is it not forbidden to be used as a cushion? The answer is that when the cloth having pictures upon it is torn into pieces and sewn in another shape, the pictures lose their form altogether and they no longer remain pictures. Moreover hanging-pictures are more conspicuous, while those on cushions, etc, become insignificant.”

This is similar to what al-Haafidh Ibn Hajar said concerning the reconciliation (‘jam) between the following Hadith containing the words, “… he tore (the curtain containing images) apart … so we turned the curtains into one or two cushions”, and the next Hadith containing the words “She bought a cushion having images on it.
When Allaah’s messenger sallaahu ‘alayhi wa sallam saw it he stopped at the door and did not enter … he sallaahu ‘alayhi wa sallam added: Angels do not enter a house in which there are images.“

al-Haafidh says another possible explanation for reconciliation between the two Hadith is that when the curtain was cut up, the cutting could have been, for example, in the middle of the image, thereby changing it from its original form. For this reason he sallaahu ‘alayhi wa sallam began to use it to lean on.

The Most Severely Punished People on the Day of Resurrection Will Be Those Who Try to Imitate Allaah’s Creation

Narrated ‘Aaisha radiallaahu ‘anhaa that Allaah’s Messenger sallaahu ‘alayhi wa sallam returned from a journey when I had placed a curtain of mine having images (tamaatheel) over (the door of) a chamber of mine. When Allaah’s Messenger sallaahu ‘alayhi wa sallam saw it, he tore it apart and said: “The People who will receive the severest punishment on the Day of Resurrection will be those who try the make the like of Allaah’s creation.” So we turned the curtains into one or two cushions / pillows.” (al-Bukhaaree, 7/542, no.838)

In another narration he sallaahu ‘alayhi wa sallam said “… those who make these images.” (Bukhaaree, 8/83, no.130)

In the narration of Muslim it contains the words, “… he tore it apart and the colour of his face underwent a change.” (Muslim 3/1159, no.5261)
In the narration of az-Zuhree from al Qaasim as reported by Muslim “… those who try to imitate (make similar to) the creation of Allaah (alladheena yushabbihoona bi khalq Allaah).” [Muslim 3/1158, no.5258)

Ibn Hajr discusses the words “… a curtain of mine having images”.
In the narration of Abu Usamah in the Saheeh of Muslim it contains the additional words, “… curtains having images of winged horses on it”. This Hadith has been used as an evidence for the permissibility of possession of images (suwar) if they are those which have no shadow (two-dimensional) with the condition that they be of those which are walked over, trampled upon, and used in a degrading manner, like cushions, and pillows.

An-Nawawee said, ”This is the saying of the majority of the scholars from among the sahaba (companions) and the taa’bieen (students of the companions).
It is also the opinion of ath-Thawri, Maalik, Abu Hanifah, and ash-Shaafi’ee. There is no difference (in this prohibition) between that which has a shadow and that which has no shadow. For if it was handing on a wall, worn as clothing, or a turban, or what is similar to that – of those things which are not considered to be in a state of degradation or dishonour – it is haraam (prohibited).”

Ibn Hajar says there are some exceptions or objections to what an-Nawawee has mentioned.
The following are some of those objections:

1. Ibn al-’Arabee, the Maaliki Faqih, has transmitted the opinion that surah (images) which have a shadow (like statues) are haraam by ijma’ (consensus) equally so whether it is in a state of dishonour or not. This consensus does not cover dolls which are played with by girls.

Al-Qurtubee has related in his explanation of Saheeh Muslim entitled al-Mufhim, two sayings in reference to the images which are not meant to be permanent, like that made from clay. The most correct of the two sayings is that it is prohibited.

Ibn al-’Arabee considers correct the opinion that the image (surah) which has no shadow, if it remains intact – not being torn or effaced – is forbidden. This, being so equally, if it is of that which is degraded or not. However if its head is cut off or its parts are separated then it is allowed.

Dislike of Entering a House Where There Are Images Even if Those Images Were in That Which is Sat Upon (Dishonoured) Like a Cushion

Narrated ‘Aaisha radiallaahu ‘anhaa, the wife of the Prophet sallaahu ‘alayhi wa sallam, who said: I bought a cushion (numruqah) having images (tasaweer) on it. When Allaah’s Messenger sallaahu ‘alayhi wa sallam saw it, he stopped at the door and did not enter. She noticed the signs of strong disapproval on his face. She said “O Allaah’s Messenger! I turn to Allaah and His Messenger in repentance. What sin have I committed?” He said, “What is this cushion for?”
I said, “I have bought it for you to sit and recline on.” Allaah’s Messenger sallaahu ‘alayhi wa sallam said “The makers of these images (suwar) will be punished (severely) on the Day of Resurrection and it will be said to them, make alive what you have created.” He sallaahu ‘alayhi wa sallam added, “Angels do not enter a house in which there are images (suwar).” (al-Bukhaaree,
7/545, no.844), Muslim 3/1159, no.5266)

The first benefit that we get here is from the chapter heading which Imaam Bukhaaree wrote for this Hadith: ”Chapter: Whoever dislikes sitting on images (suwar).” Ibn Hajar explains the meaning of the chapter heading as follows ”Chapter: Whoever dislikes sitting on images (suwar) even if they were of those which are walked over and trampled upon.”
(Fath ul-Baaree 10/403)

Angels Do Not Enter A House Where There are Images

Abu Hurairah radiallaahu ‘anhu reported Allaah’s Messenger sallaahu ‘alayhi wa sallam as saying, “Angels do not enter a house (or any other place) where there are statues (tamatheel) or pictures (Tasaweer).”
(Muslim 3/1162, no.5276)

Whoever is pleased to have images in his house himself prohibits the entry of the angels. The angels do not enter because of their rejection and disapproval of the act of the image makers in violation of the laws of Allaah, the Most high. The result of this is that the absence of the angels is an open invitation to the devils.
According to some scholars the angels which are prohibited from entry are only the angels of MERCY, and not all angels, since the angels who write the deeds of human beings (al-Hafazah) do not separate from the human simply because of the presence of images. (Nuzhatul Muttaqeen, 2/1153, no.1686 and 1688)

Ibn Hajar says its apparent meaning is that it is general (applicable to all angels).

Al-Qurtubee says, ”That which points to the recording angels being a special exception i.e. that they are not prevented from entering, has no supporting textual evidence.”

There is nothing wrong with recycling these papers, so long as they are not exposed to any mishandling before the writing is erased from them. http://www.islam-qa.com/en/ref/4258/paper

How to deal with papers on which Allaahs name is mentioned

What is the sharias ruling about personal names found in newspapers etc that include either the prophet’s name or Allah’s name (Abdullah, AbdulKarim)? How may these papers be disposed of or destroyed?

These papers on which Allaahs name is mentioned should be kept and protected against being handled with disrespect until you have finished with them. When you have finished with them and no longer have any need of them, they should be buried in a clean place, or burnt, or kept in a place where they will be protected against disrespect, such as in a cupboard or on shelves, etc.
Fatwa of Shaykh Ibn Baaz from Fataawa Islamiyyah, vol. 4, p. 313.

http://www.islam-qa.com/en/ref/21511/

Disposing of papers in which Allaahs name is mentioned Sometimes we have reading materials in Islam that we need to dispose. Some of them contain verses of the Qur’an in English. Some of them also has the word “Allah” in english. Please advise me on how to dispose them. JAzak Allahu Khairan
These papers can be put to good use by giving them to people who can benefit from them, or placing them in a library for that purpose.

If that is not possible, or the papers are not suitable for that purpose, then they may be destroyed by burning or by cutting them up so that the verses of the Qur’aan and the name of Allaah disappear, or they may be buried. If a few words remain there is no harm in that.

There are machines that cut paper into long, thin strips (i.e., shredders), which may be used for this purpose.

http://www.islam-qa.com/en/ref/5390/

Throwing away papers on which is one of the names of Allaah My name is Abd al-Qaadir and in many dealings with government departments for example, I have to write my name when submitting applications etc. Then after that they may throw this application in the trash. Do I bear any responsibility in that?.
There is nothing wrong with you writing your name on papers and forms that you need to submit to others and there is no sin on you. Rather the sin is on the one who throws these papers into the trash, because that is showing disrespect towards the name of Allaah.

Shaykh Abd al-Azeez ibn Baaz (may Allaah have mercy on him) was asked: is it permissible to write the Basmalah (“Bismillaah ir-Rahmaan ir-Raheem – in the name of Allaah, the Most Gracious the Most Merciful”) on wedding invitations, knowing that they will be thrown away after that, on the street or in trash cans?

He replied:

It is prescribed to write the Basmalah on invitations and other kinds of letters, because it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Every matter of concern that is not started in the name of Allaah is bereft of barakah (blessing).”

And because he (peace and blessings of Allaah be upon him) used to start his letters by mentioning the name of Allaah.

It is not permissible for the one who receives an invitation which contains the name of Allaah or a verse of the Qur’aan to throw it in the trash or to put it in an inappropriate place.

It is not permissible to handle [Arabic-language] newspapers etc with disrespect or to throw them in the trash, or to use them as tablecloths or to wrap things in them, because they contain mention of Allaah.

The sin is on the one who does that, but there is no sin on the writer.

Majmoo’ Fataawa al-Shaykh Abd al-Azeez ibn Baaz, 5/427, 2nd edn.

http://www.islam-qa.com/en/ref/39376/paper

And Allaah knows best.

Islam Q&A

23. Taking a particular sort of shoe with certain conditions well-known in certain books.

24. Entering the state of iHraam (not merely putting on the clothing) before the meeqat.

25. Wearing the iHraam under the right armpit and over the left upon assuming iHraam.

26. Making intention by words.

27. Performing Hajj silently, not speaking.

28. Making Talbiyyah in a group in one voice.

29. Saying takbeer and tahleel in place of the talbiyyah (when assuming iHraam).

30. Saying after talbiyyah “O Allaah I intend to make Hajj so make it easy for me and help me to perform its obligation and accept it from me. O Allaah I have intended to perform what You have make obligatory in Hajj so make me of those who have responded to You…”

(Allaahumma innee ureedul Hajj fa yassirhu lee… )

31. Going to the mosques in and around Makkah apart from Masjid al-Haraam – like the mosque beneath Safaa, and that is the foot of the mountains of Abu Qubais, and the Mosque of the Birthplace, and the other mosques built upon vestiges of the Prophet.

32. Going to the hills and places around Makkah, like the Mountain of Hiraa, and the Mountain at Minaa – which is said to have contained the sacrifice, etc.

33. Going to perform prayer in the Mosque of Aaishah at Taneem.

34. Making the sign of the cross in front of the House.⁽¹²⁴⁾

Footnotes:124. This appears to refer to wiping the face and chest with the two hands resembling a cross. (source: qss.org)

35. Bathing for Tawaaf.

36. Wearing socks or similar footwear in order not to step upon bird excrement and covering his hands so as not to touch a woman.

37. The pilgrims praying Tahiyyat-ul- Masjid when he enters Masjid ul-Haraam.⁽¹²⁵⁾

38. His saying: “I intend by my tawaaf these seven times such and such..”

39. Raising up the hands when touching the Black Stone as they are raised at the beginning of prayer.

40. To call out with kissing of the Black Stone.

41. Crowding in order to kiss the Black Stone, and preceding the imams’ saying salaam in order to do so.

42. Holding up the lower end of his garment when touching the Black Stone of Yemeni corner.

43. Saying when touching the Black Stone: (O Allaah out of belief in You and attesting to Your Book.)

44. Saying when touching the Black Stone: (O Allaah I seek Your refuge from pride and poverty and grade of disgrace in his world and the Hereafter.)

45. Placing the right hand upon the left while making tawaaf.

46. Saying in front of the door of the Kabah: (O Allah the House is Your House and the Sacred Area is Your Sacred Area, and the Safety is Your Safety)

Then pointing towards the Station of Ibrahim – peace be upon him – saying: (And this is the place of the one who seeks Your refuge from the Fire.)

47. Making duaa at the Iraaqi corner saying: (O Allaah I seek Your refuge from doubt and shirk, and from hostility and hypocrisy, and had manners, and loss in money and family and children.)

48. Making duaa beneath the water-spout saying: (O Allaah shade me under Your shade on the Day that there is no shade except Your shade.)

49. Making duaa while doing raml, saying: (O Allaah make it an accepted Hajj, and forgiven sin, and a praiseworthy saee, and a work that does not lead to nothing, O Mighty One, O Forgiving One.)

50. Saying on the last four rounds of Tawaaf: (O Allaah forgive and have mercy and forgive what You know, verily You are the Most Mighty, The Most Generous.)

51. Kissing the Yemeni corner.

52. Kissing the two shaami corners and touching them.

53. Wiping the walls of the Kabah and the Station Wiping the walls of the Kabah and the Station of Ibrahim – peace be upon him.

54. Seeking blessing from what they call ‘Al’Urwat al Wuthqaa’ and it is a high place Jutting out from the wall of the Kabah opposite to the Door, the common people claiming that one who touches it with his hand has clung on to ‘the most Trustworthy Hand-Hold.’

55. A peg at the center of the House, which they call ‘the Navel of the world’ -uncovering their navels and placing it upon that spot – so that he is putting his navel upon ‘the Navel of the world’.

56. Seeking to perform Tawaaf because it is raining claiming that one who does that has all of his previous sins forgiven.

57. Seeking blessing from the rainwater which descends from the Water-spout of Mercy on the Kabah.

58. Desisting from Tawaaf in a Garment that is not clean.

59. The pilgrims tipping what remains of the drink of Zamzam into the Well and saying. (O Allah I ask You for a plenteous provision, and beneficial knowledge, and a cure from every disease…)

60. Bathing in Zamzam.

61. Being careful to drench their bears in Zamzam, and also their money and clothes in order to bless them.

62. What is mentioned in some books of Fiqh regarding drinking Zamzam in many gulps, each time looking up at the Kabah.

- A wrong practise to send salaam via others.

by Asma bint Shameem

“Please convey my salaams to the Prophet (Sal Allaahu Alaiyhi wa Sallam) when you go and visit Madeenah.” Thats what they said to me as I was leaving for Hajj this year. Some even said, “Take my name personally and say so-and-so has sent you the salaams, O Prophet of Allaah.” And it wasnt just a few who requested this. Many, many people asked me to do so. I also know that it was out of sheer love and utmost respect for the Prophet (Sal Allaahu Alaiyhi wa Sallam) that they said this. But my dear brother/sister in Islaam, I have to tell you that this is an action that is NOT prescribed in the Shareeah.   Now, I am not saying that sending blessings and salaams on the Prophet (Sal Allaahu Alaiyhi wa Sallam) itself is bad. Surely it is one of the best and most virtuous of deeds and one of the most beloved of deeds to Allaah and of course, we should send salaams on the Prophet (Sal Allaahu Alaiyhi wa Sallam) all the time, as much as we can. And Allaah will send blessings on you in return tenfold. That is surely good. What is wrong is telling a person traveling to Madeenah to convey your salaams to him (Sal Allaahu Alaiyhi wa Sallam). Did you know that your salaams will reach him (Sal Allaahu Alaiyhi wa Sallam) no matter where you are, whether you are standing in front of his grave in Madeenah or you are thousands of miles away in the U.S.or even when you are in your room in Bombay ? The Prophet (Sal Allaahu Alaiyhi wa Sallam) said:“Send blessings upon me for your greeting will reach me no matter where you are.” (Abu Dawood–saheeh by al-Albaani)  And he (Sal Allaahu Alaiyhi wa Sallam) said: “Allaah has angels who go around on earth, conveying to me the salaam of my ummah.”(al-Nasaai– saheeh by al-Albaani) So, it doesnt really matter whether you are in the privacy of your home or in the midst of the market place, or if you are a bedouin living in Madeenah or an astronaut flying in space. If you send salaams on the Prophet (Sal Allaahu Alaiyhi wa Sallam), he will receive them. Besides, wouldnt you like to send your salaams personally to the Prophet (Sal Allaahu Alaiyhi wa Sallam) instead of sending it through somebody who may forget ? Or he may not convey the salaams with that love and respect you would like him to? Think about it.When someone really special is coming, you would surely want to go meet him personallyrather than just sending somebody else on your behalf, right?  Then, wouldn’t you want the angels to convey your special and personal salaams to him? And who is a better and more trustworthy carrier than the angels? How do we know  it is wrong ? We know it is wrong because it was not the practice of the Sahaabah or the righteous people after them to convey the salaams of each other at the grave of the Prophet (Sal Allaahu Alaiyhi wa Sallam) every time one of them visited Madeenah. If it was something good, surely, the Prophet (Sal Allaahu Alaiyhi wa Sallam) would have taught the Sahaabah to do that or he would have given us instructions to do so. But the fact of the matter is that he (Sal Allaahu Alaiyhi wa Sallam) instructed us to do quite the opposite. He (Sal Allaahu Alaiyhi wa Sallam) said, “Do not take my grave as a place of festivity (which you visit repeatedly). Send blessings upon me for your greeting will reach me no matter where you are.” (Abu Dawood)

Shaykh Ibn Uthaymeen said:  ”If you send salaam upon him (Sal Allaahu Alaiyhi wa Sallam) from the farthest ends of the earth, your salaam will reach him, because Allaah has appointed angels who travel about the earth, and if anyone sends salaams upon the Messenger  (Sal Allaahu Alaiyhi wa Sallam), they convey that salaam to the Messenger  (Sal Allaahu Alaiyhi wa Sallam). So if we say now, “O Allaah, send blessings and peace upon the Messenger of Allaah,” our salaam will be transmitted to him. In prayer we say, “Al-salaamu ‘alayka ayyuha’l-nabiyyu wa rahmat-Allaahi wa barakaatuhu (Peace be upon you, O Prophet, and the mercy of Allaah and His blessings),” and the salaam is transmitted to him… “

Shaykh Abd al-Rahmaan ibn Naasir al-Barraak, a member of faculty in the Imam Muhammad ibn Saood Islamic University, said: “There is no basis for sending salaams to the Prophet (Sal Allaahu Alaiyhi wa Sallam) with one who is traveling to Madeenah. It was not the habit of the righteous salaf of the Sahaabah (may Allaah be pleased with them), Taabi’een or scholars to send salaams in this manner, and no such thing has been narrated…. “

Shaikh Ibn Baaz said: “Based on this, sending salaams to the Prophet (Sal Allaahu Alaiyhi wa Sallam) as an act or worship is an innovation (bidah). In fact it is not prescribed to send salaam to anyone who is deceased, rather salaams are to be said to the dead by one who visits him (his grave)…” (Majmoo Fataawa al-Shaykh Ibn Baaz, 23/416, 417)

We need to realize, my dear brother/sister, that sending blessings and peace upon our Prophet (Sal Allaahu Alaiyhi wa Sallam is one of the noblest acts of worship and obedience, yet out of His Great Mercy and Immense Bounties, Allaah Subhaanahu wa Ta’ala has made it so easy for us to do so, whenever we want, and to do that a great deal, from any spot on earth.

So take advantage of that blessing and make the most of this Mercy.And next time, when you want to send your salaams and blessings on your beloved Prophet (Sal Allaahu Alaiyhi wa Sallam), don’t wait for anyone going to Madeenah.

Just say Allaahumma Salli ala Muhammad from the bottom of your heart…..with utter love and devotion…. and the angels will be honored to carry this piece of love to him and convey your salaams to him and he will surely receive it. Guaranteed.

Quilts are made up of small pieces of material sewn together

Just as bits and pieces of material can be turned into a beautiful work of art in a quilt, so can bits and pieces of knowledge be woven into who we are, shaping our character into a beautiful person whom Allah will be pleased with.

The Bits & Pieces page contains a random set of posts which are either hadith, fatwas or other general education items about Islam for those who are interested in learning more in small bites at a time. All references are give where possible.  Main topics will be highlighted for ease in skimming if possible.  I hope that you enjoy the short topics provided and gain benefit from them.