Some Manifestations of Kufr

Making fun of anything religious

“The Jews said: ‘Allah’s hand is tied up.’ Be their hands tied up and be they accursed for the (blasphemy) they utter.” (3:181) In this ayah they were almost ridiculing or mocking Allah.


When you make fun of any commandment of Allah, you are making fun of the One giving the commandment

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Making fun of Muslims is evil and bad (ayah perhaps they’re better than you). It is haram to crack jokes at other Muslims. To make fun of Islamic things is kufr. It is not a characteristic of the Muslims to do this.


In Tabuk some of the people said “we have never seen anyone more eager for booty, cowardly in battle.” One sahabah heard and said you have lied O enemies of Allah. He rushed forth to the Prophet (saw) to inform him of what they had said. Before he got there the Quran had already been revealed about them.


“If you ask them, they would say, ‘We were only mocking and kidding.’ Say, ‘Do you realize that you are mocking Allah, and His revelations, and His messenger? Do not apologize (give excuses). You have disbelieved after having believed. If we pardon some of you, we will punish others among you, as a consequence of their wickedness.” (At-Tawbah, 9:64 onwards)

Hating or Knowingly Rejecting Sunnah

This is NOT the same as finding something difficult to implement, but it is to actually hate a part of the Shari’ah. “Fighting is prescribed for you, even though you dislike it.” (Al-Baqarah, 2:216)


There is a difference between disobedience due to following desires (a sin) and another to outright reject something.


“No believing man or believing woman, if Allah and His messenger issue any command, has any choice regarding that command.” (Al-Ahzaab, 33:36)


“Do you then believe in a part of the Book and disbelieve in the other?” (Al-Baqarah, 2: 85)


“O you who believe! Enter into Islaam completely.” (Al-Baqarah, 2:208)


Believing that a person besides the Prophet (saw) has the right to be obeyed in all circumstances even if it  means disobeying Allah.


‘Adi bin Hatim narrated that the Prophet (saw) said,“Oh ‘Adee, throw this idol off your neck” and I heard him recite from Soorat Baraa’ah ‘They have taken their priests and their monks for lords besides Allah.’ (At-Tawbah, 9:31)


He said, “They did not worship them, but if they made something halaal for them they considered it halaal, and if they made something haraam for them they considered it haraam.” (Reported by At-Tirmidhi).


One example is homosexuality which is being made halal in Christianity and Judaism. The majority of people accept it. The Old Testament is stricter about this issue than the Quran.


Legistating by other than Allah’s law

Two aspects to differentiate between:

· Judging by other than Allah’s Law· Believing that any guidance is better than or equivalent to the guidance that the Prophet (saw) came with (or even believing that it is a permissible form of guidance)


To believe the shari’ah is inadequate or backward is kufr.


Only Allah has the total right to legislate. Both Ruboobiyyah and Uloohiyyah belong to Allah.

“And in whatever thing you disagree, the judgment thereof is (in) Allah’s (hand); that is Allah, my Lord, on Him do I rely and to Him do I turn time after time.” (Ash-Shooraa, 42:10)


“Judgment belongs with Allah alone.” (Al-An’aam, 6:57)

“You do not worship besides Him but names which you have named, you and your fathers; Allah has not sent down any authority for them; judgment is only Allah’s; He has ruled that you shall not worship except Him. This is the perfect religion, but most people do not know.” (Yusuf, 12:40)

Law of Allah is a Complete Code of Life

“Does man think that he will be left uncontrolled, (without purpose)?” (Al-Qiyaamah, 75:36)


“Does He not know, Who created? And He is the Knower of the subtleties, the Aware.” (Al-Mulk, 67:14)


Secularizing or Compartmentalizing Islam – “Then do you believe in a part of the Scripture and reject the rest?” (2:85) This is a problem that never existed before modern times.

The laws of Allah transcend time and place.

Judging by other than Allah’s law


“We have sent down the Torah, containing guidance and light. Ruling in accordance with it were the Jewish prophets, as well as the rabbis and the monks, as dictated to them in Allah’s scripture, and as witnessed by them. Therefore, do not reverence human beings; you shall reverence Me instead. And do not trade away My revelations for a cheap price. Those who do not rule in accordance with Allah’s revelations are the disbelievers. And we decreed for them in it that: the life for the life, the eye for the eye, the nose for the nose, the ear for the ear, the tooth for the tooth, and an equivalent injury for any injury. If one forfeits what is due to him as a charity, it will atone for his sins. Those who do not rule in accordance with Allah’s revelations are the unjust. Subsequent to them, we sent Jesus, the son of Mary, confirming the previous scripture, the Torah. We gave him the Gospel, containing guidance and light, and confirming the previous scriptures, the Torah, and augmenting its guidance and light, and to enlighten the righteous. The people of the Gospel shall rule in accordance with GOD’s revelations therein. Those who do not rule in accordance with Allah’s revelations are the wicked.” (Al-Maa’idah, 5:44-47)



All laws divided into either Islaamic or Jaahiliy

“Is it then the judgment of Jaahiliyyah that they desire? And who is better than Allah to judge for a people who are sure?” (Al-Maa’idah, 5:50)


Considering Non-Muslims to be Muslims


Pereniallism is believing all religions are ok.


No religion ever came and said that all religions are ok. This is a new innovation becoming prevalent in our times. This contradicts what Allah (swt) says:


The only religion in the sight of Allah is Islam:


“Truly, the religion with Allah is Islam. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah, then surely, Allah is Swift in calling to account.” (3:19)

“And whoever desires a religion other than Islaam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.” (Aali ‘Imraan, 3:85)


“To you is your religion, and to me is my religion.” (Al-Kaafiroon, 109:6)


“Today, I have completed your religion, perfected My blessing upon you, and I have decreed Al-Islaam as the religion for you.” (Al-Maai’dah, 5:3)

“Some of you are disbelievers and some of you are believers.”(At-Taghaabun, 64:2)
One misunderstood verse


“Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.” (2:62)


This is responded to by the ayah,


“Indeed, they are disbelievers who say: Allaah is Christ the son of Mary… They do disbeleive who say: Allaah is one of three in a Trinity..” (Al-Maa’idah, 5:72-73)


Then Allah (swt) describes the true disbelievers as being those who make distinction between the Prophets.

“Surely, those who disbelieve in Allaah and His Messengers and seek to make a distinction between Allaah and His Messengers, and say, `We believe in some and disbelieve in others,’ and seek to take a way between; these are the real disbelievers and we have prepared for unbelievers a humiliating punishment.” (An-Nisaa’, 4:150-151)


Verily, those who disbelieve (in the religion of Islam, the Quran and Prophet Muhammad (Peace be upon him)) from among the people of the Scripture (Jews and Christians) and Al-Mushrikun will abide in the Fire of Hell. They are the worst of creatures. (98:6)


Regarding the ayah quoted earlier, 2:62 – those who believe and the Christians *of their times*, and the Jews of their times. The other meaning is those who believe – by converting to Islam.


“I swear by Him in Whose hand is Muhammad’s soul, there is none from among the Jews and the Christians (as of my prophethood) who hears about me and then dies without believing in the message with which I have been sent, but that he will be among the dwellers of the Fire.” (Muslim)

We believe in religious exclusivity, and this concept is not exclusive to Muslims. The average person from other religions believe the same thing. Just like Christians say you must believe Jesus otherwise you will not be saved.

To claim other religions are ok, then it is like saying there was no reason for the Prophet (saw) to be sent – since the other religions are rightly guided. Our belief in religious exclusivity does not affect the way in which we interact with those from other faiths.

“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah). (58:8-9)

Kufr has many manifestations, anything going against the fundamentals of Islam is a manifestation of kufr.

Nifaq

Nifaq comes from the root nafiqaa, which is an escape hole that the jerboa (desert animal) builds. It is as if the person secretly escaped from Islam.

Major nifaq is for a person to pretend to be a Muslim while he is not
“Verily, the hypocrites will be in the lowest depths (grade) of the Fire; no helper will you find for them.” (4:145)

Minor nifaq is the acts which typically hypocrites do. ‘To perform a permissible act while concealing its opposite.’

Break one’s trust
Lie
Break a promise
Use foul language in an argument
Show off good deeds
Not caring about striving in Allah’s path
Being two-faced

Making Fun of Parts of the Sunnah

Making fun of the beard or clothes whose length etc. is in accordance with the Sunnah or other aspects of the Sunnah makes a person a kaafir, if he knows that this was proven from the Prophet (peace and blessings of Allaah be upon him), because he is thereby making fun of the words and actions of the Prophet (peace and blessings of Allaah be upon him). In this case he is opposing the Prophet (peace and blessings of Allaah be upon him) and making fun of his Sunnah, and the one who makes fun of the Sunnah and knowingly mocks things that are proven to be part of the Sunnah is not a Muslim.

Allaah says (interpretation of the meaning):

“Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’

Make no excuse; you disbelieved after you had believed”

[al-Tawbah 9:65-66]

If a person is called to observe one of the rulings of Islam and says that piety is in the heart but he does not follow the shar’i ruling, he is an evil liar. For faith includes both words and deeds, it is not simply the matter of what is in the heart. This view is the same as that of the evil innovators of the Murji’ah who restricted faith to the heart and said that it had nothing to do with outward actions. Moreover, if the heart is sound and filled with faith, that will be manifested in a person’s actions. The Prophet (peace and blessings of Allaah be upon him) said: “In the body there is a piece of flesh which, if it is sound, the entire body will be sound, and if it is corrupt, the entire body will be corrupt. Indeed it is the heart.” (Narrated by al-Bukhaari, 52; Muslim, 1599). And he also said: “Allaah does not look at the outward appearance or wealth of any one of you; rather he looks at your hearts and deeds.” (Narrated by Muslim, 2564)

Whatever the case, these words of those who stubbornly refuse to follow the truth and carry out the commands of Islam is a sign of their lack of faith by means of which they want to stop those who seek to call them to Islam and advise them.

Sheikh Muhammed Salih Al-Munajjid

Islam Q&A

Types of Kufr – ibn Katheer

The following information was excerpted from the appendices to the English translation of TAFSEER IBN KATHEER.The Qur’aan uses the word Kufr to denote people who cover up or hide realities. The Qur’aan uses this word to identify those who denied Allaah’s favors by not accepting His Dominion and Authority. Kufr thus is an antonym for Iman or disbelief in Allaah and a Kaafir is a non-believer. This type of Kufr is called AL-KUFR UL AKBAR or major kufr. There are many types of Al-Kufr ul Akbar:

1. Kufrul-’Inaad: Disbelief out of stubborness. This applies to someone who knows the truth and admits to knowing the truth and admits to knowing it with his tongue, but refuses to accept it and refrains from making a declaration. Allaah subhanahu wa ta’ala says: Throw into Hell every stubborn disbeliever [Soorah Qaaf (50), Ayah 24]

2. Kufrul-Inkaar: Disbelief out of denial. This applies to someone who denies with both heart and tongue. Allaah subhanahu wa ta’ala says: They recognize the favors of Allaah, yet they deny them. Most of them are disbelievers. [Soorah Nahl (16), Ayah 83]

3. Kufrul-Kibr: Disbelief out of arrogance and pride. The disbelief by the devils (Iblees) is an example of this type of Kufr.

4. Kufrul-Juhood: Disbelief out of rejection.This applies to someone who aknowledges the truth in his heart, but rejects it with his tongue. This types of kufr is applicable to those who calls themselves Muslims but who reject any necessary and accepted norms of Islam such as Salaat and Zakat. Allaah subhanahu wa ta’ala says: They denied them (OUR SIGNS) even though their hearts believed in them , out of spite and arrogance. [Soorah Naml (27), Ayah 14]

5. Kufrul-Nifaaq: Disbelief out of hypocrisy.This applies to someone who pretends to be a believer but conceals his disbelief. Such a person is called a MUNAFIQ or hypocrite. Allaah subhanahu wa ta’ala says: Verily the hypocrites will be in the lowest depths of Hell. You will find no one to help them. [Soorah An Nisaa (4), Ayah 145]

6. Kufrul-Istihaal: Disbelief out of trying to make HARAM into HALAL. This applies to someone who accepts as lawful (Halal) that which Allaah has made unlawful (Haram) like alcohol or adultery.Only Allaah subhanahu wa ta’ala has the prerogative to make things Halal and Haram and those who seek to interfere with His right are like rivals to Him and therefore fall outside the boundries of faith.

7. Kufrul-Kurh: Disbelief out of detesting any of Allaah’s subhanahu wa ta’ala commands. Allaah subhanahu wa ta’ala says: Perdition (destruction) has been consigned to those who disbelieve and He will render their actions void. This is because they are averse to that which Allaah has revealed so He has made their actions fruitless. [Soorah Muhammed (47), Ayah 8-9]

8. Kufrul-Istihzaha: Disbelief due to mockery and derision. Allaah subhanahu wa ta’ala says: Say: Was it at Allaah, His signs and His apostles that you were mocking? Make no excuses. You have disbelieved after you have believed. [Soorah Taubah (9), ayah 65-66]

9. Kufrul-I’raadh: Disbelief due to avoidance. This applies to those who turn away and avoid the truth. Allaah subhanahu wa ta’ala says: And who is more unjust than he who is reminded of his Lord’s signs but then turns away from them. Then he forgets what he has sent forward (for the Day of Judgement) [Soorah Kahf (18), Ayah 57]

10. Kufrul-Istibdaal: Disbelief because of trying to substitute Allaah’s Laws. This could take the form of:

(a) Rejection of Allaah’s law (Sharee’ah) without denying it

(b) Denial of Allaah’s law and therefore rejecting it, or

(c) Substituting Allaah’s laws with man-made laws. Allaah subhanahu wa ta’ala says: Or have they partners with Allaah who have instituted for them a religion which Allaah has not allowed. [Soorah Shuraa(42), Ayah 8] Allaah subhanahu wa ta’ala says: Say not concerning that which your tongues put forth falsely (that) is lawful and this is forbidden so as to invent a lie against Allaah. Verily, those who invent a lie against Allaah will never prosper. [Soorah Nahl (16), Ayah 116]

(From SunnahOnline)

Kufr

Kufr means to cover up something to the extent that is is destroyed. A farmer is called a kaafir for covering up the land. It can also mean to cover up the fitrah.

In Islam: Absence of emaan from a person, even if his heart believes.

Kufr can be major or minor.

Major kufr is of 5 types:

1. Kufr of denial

“And who is more unjust than he who invents a lie against God or rejects the Truth when it reaches him? Is there not a home in Hell for those who reject Faith?” (Al-‘Ankaboot, 29:68)

Examples of this include to deny Allah, to deny the Prophet (saw), or to deny the Day of Judgment.

2. Kufr of arrogance

They do not necessarily deny the truth, but refuse to submit to it.

“Not so Iblees; he refused and was haughty. He was of those who disbelieve.” (2:34)

Abu Talib, Firawn, and Heraclius are all examples. In modern times, many Orientalists may also fall into this category.

3. Kufr of doubt.

This is for someone who claims that he is not sure. When you do not have certain faith of these fundamentals, then you have kufr.

“And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this. His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a tiny drop, then He made you a perfect man?” (Al-Kahf, 18:36-37)

The person who had doubt called a kaafir in the Quran.

4. Kufr of turning away.

Most of mankind now simply don’t care, they don’t research, they don’t think about the purpose of life or their creation. They have capability to research but don’t.

“And who does more wrong than one to whom are recited the Signs of his Lord, and who then turns away therefrom? Verily from those who transgress We shall exact (due) retribution.” (As-Sajdah, 32:22)There is a dual responsibility, we must spread islam, but they should also be trying to answer these questions.

5. Kufr of hypocrisy (nifaq).

Person outwardly claims to be Muslim but they know in their heart they are lying. This happens when Islam is in power. There were no munafiqeen in Mecca.

In this world though we are obligated to treat them as Muslims.

Minor Kufr:

Any act that the Shari’ah has called kufr, but does not take one outside the fold of Islam. One meaning of kufr is extreme ingratitude. This is why kufr and shukr are often paired together.
Denying others their lineage
Denying one’s father
Wailing over dead people

One example is the hadith, that “cursing a Muslim is a sin, and fighting him is kufr.” And then in the Quran it says, “And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable” (49:9). So here even though they have committed kufr, they are still Muslim.

Minor Shirk

Minor shirk can only occur in Uloohiyyah. Minor shirk is still a major sin.

The Prophet Muhammad (saw), in an authentic narration, said that they would be among the first groups of people thrown into because the scholar, when he taught the knowledge that Allah gave him, did not do so for the sake of Allah. He taught so that people would praise him, saying what a great scholar he is and how knowledgeable he is. Allah will say to him: “You received your praise, what you sought in that world. But there will be nothing for you in the next.” So he will be drawn off on his face and thrown into Hell.

Similarly the rich individual – the philanthropist, who was generous with his wealth. He gave and people praised his generosity, but Allah will say, “You did it for the praise and you were praised. There was no sincerity there; it was not for the sake of Allah. You did it for as long as people appreciated it, but when people did not pay you mind, you were not generous anymore. Your generosity was conditional; it was not really for the sake of Allah.” So that individual will be drawn off on his face and thrown into Hell.



And the martyr – the one whom we all assumed had died fii-sabilillah. We would think that his place in Paradise is guaranteed. But Allah will say: “You fought so people would say, ‘How brave this one is! How strong and courageous he was!’” People said it; they praised him, but he did not do it for the sake of Allah, so he will be drawn off on his face and thrown into Hell. (Tirmidhi)

Shirk in Uloohiyyah can also be divided into 2 categories: major shirk (shirk akbar) and minor shirk (shirk asghar).

Every matter which contains a type of shirk but does not reach the level of major shirk
Every matter that the religion has prohibited and which is a means and channel to major shirk, and which Islamic Law has termed ‘shirk’.
Equating other than Allah with Allah in a matter that is specific to Him, either by attributing it as a means, or by way of accident.

Minor shirk could be to rely on the cause instead of the creator of the cause. For example, medicine. A ‘cause’ must be either something Allah has informed us, or a direct, physical, common-sense relationship.

Or it could be making something which Allah has not made a cause into a cause (while believing that Allah is the Rabb). For example a talisman. We cannot invent a cause. This is minor shirk if we acknowledge Allah as the Rabb. If we say talisman is holy in and of itself, its major shirk, if you say Allah has made the talisman holy, it is minor shirk.

We can differ about physical causes like homeopathy vs. traditional medicine, but we cannot get into supernatural like ‘chi energy’ as this borders on the religion.

Minor shirk is a grave issue.

“The matter that I fear the most for you is minor shirk…” (Al-Albaanee’s As-Silsilah As-Saheehah)

“Were I to lie and swear by Allaah, it would be more beloved to me than to swear by other than Allaah while telling the truth.” (Saheeh Tarheeb wa Targheeb)

“Minor shirk is more hidden than a black ant on a black stone in a dark night.” (Ibn ‘Abbaas)

Differences between major and minor shirk.

1. Major shirk expels a person from Islam. This is the main point and the other points follow from this one.

2. Major shirk necessitates a person’s eternal punishment in the Fire of Hell.

3. Major shirk nullifies all of a person’s good deeds.

4. Major shirk makes it permissible for a Muslim state to take the life and property of its practitioner.

There is a difference of opinion about whether Allah can forgive minor shirk without punishment.

Minor shirk in acts of worship pertaining to the heart. These are only some examples and not a comprehensive list.

Minor shirk in the heart.

The most common type is riyaa: worshipping Allah based upon the Sunnah but to impress people, and this is the most common type.

“When they get up for the prayer (Salaah), they get up lazily. That is because they only show off in front of the people, and rarely do they think of Allaah.” (An-Nisaa’, 4:142)“The thing that I fear most for you is the minor Shirk; Riyaa”(Ahmad in his Musnad)

Allah(swt) will ask the one who does riyaa on the Day of Judgement to take his rewards from those he showed off for.

You have to fight riyaa. This is one thing that simple knowledge cannot cure. It is something that affects the most ignorant worshipper and the greatest alim. It is a continuous struggle.

The question arises about performing a good deed purely for a worldly benefit. For example, going on hajj purely for business. Unlike riyaa, which nullifies your deed, worldly benefit can be combined with the deed.

“There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave ‘Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash’ar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray.” (2:198)

In one hadith the Prophet (saw) mentioned that the best wages one can earn are those from teaching the Quran.

Minor shirk in statements of the tongue

Swearing by other than Allah while believing that Allah is the Rabb.

A Jewish man came to the Prophet (saw) and said to him: “Verily, you (Muslims) commit Shirk, for you say: “As Allaah (swt) Wills and as you will;” and you say: “By the Ka’bah!” And so the Prophet (saw) ordered whoever wanted to swear, to say: “By the Rabb of the Ka’abah!” and to say: “As Allah (swt) Wills, then as you will.” (Narrated by An-Nasaa`ee)

Equating Allah with the creation using the conjunctive ‘and’. Do not say I was cured because of Allah and the doctor, but say Allah first and then the doctor.

Naming created objects with names that go against pure tawheed like “Abul-nabi” or “King of Kings” – “Verily, the lowest name to Allaah is that of a man who calls himself “King of kings,” for there is no king except Allah (SWT).” (Reported by Al-Bukhari)

Minor shirk in actions of the limbs

This includes amulets and charms. It also includes certain types of riyaa, like trying to show off to people that one is a great worshipper.

Prophet’s Protection of Tawheed

Just as alcohol and adultery were made haram, so too were all the roads leading to them. When this is the case for major sins, then it must be even more so for the sin of shirk.

Prohibited Mosques over Graves

“May Allaah (swt) curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.”Forbade Burying the Dead Inside Mosques


“The Messenger of Allaah (SAS) said: “Oh, Allaah! Do not let my grave become an idol that is worshipped: Allaah’s Wrath is immense against those peoples who turned the graves of their Prophets into mosques.”


“Do not make your homes into graves, nor make my grave into a place of celebration. Send your prayers and blessings upon me, for they will be conveyed to me wherever you may be.” (Narrated by Abu Dawood)


Forbade Worshipping Allaah at Places Where Shirk Occurs or Has Occurred
“At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), a man vowed to sacrifice some camels in Buwaanah. He came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘I have vowed to sacrifice some camels in Buwaanah.’ The Prophet Allaah (peace and blessings of Allaah be upon him) said, ‘Were there any idols there that were worshipped during the Jaahiliyyah?’ He said, ‘No.’ He said, ‘Did they hold any of their festivals there?’ He said, ‘No.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Then fulfil your vow, for there is no fulfilment of any vow which involves disobeying Allaah, or with regard to something that the son of Adam does not own.’” (Narrated by Abu Dawood)


Forbade Worshipping Allaah at Times Shirk Occurs


‘Uqbah bin Aamir said, There were three times at which Allah’s Messenger (pbuh) used to forbid us to pray or bury our dead: (i) When the sun began to rise until it was fully up, (ii) When the sun was at its height at midday till it passed the meridian, (iii) When the sun drew near to setting till it had set. (Muslim)


Forbade Exaggeration in General


“Beware of exaggerated praise, for it was only this which led those before you to destruction.” (Reported by Ahmad, An-Nasaa’ee and Ibn Maajah)


“Destroyed are those who are extreme” And he repeated it three times. (Muslim)

Forbade Muslims from Excessively Praising Him


“Do not extoll me as the Christians extolled the son of Maryam (AS); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.” (Bukhari)

Forbade the Companions to Stand up in His Presence

‘You were about to do what the Persians and Romans do. They stand in front of their kings when they are seated. Do not do that.” (Reported by Al-Bukhari)

“No person was dearer to them than the Prophet (peace and blessings of Allaah be upon him), but when they saw him they did not stand up for him because they knew that he disliked that.” (Related by Ahmad and At-Tirmidhi)

Forbade Image-Making


“The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah’s creation.” (Related by Al-Bukhari and Muslim)


“The painters of these pictures will be punished on the Day of Resurrection, and it will be said to them, Make alive what you have created.’ (Bukhari)


“While I was with Ibn ‘Abbaas a man came and said, “O father of ‘Abbaas! My sustenance is from my manual profession and I make these pictures.” Ibn ‘Abbaas said, “I will tell you only what I heard from Allaah’s Apostle . I heard him saying, ‘Whoever makes a picture will be punished by Allah till he puts life in it, and he will never be able to put life in it.’ “Hearing this, that man heaved a sigh and his face turned pale. Ibn ‘Abbaas said to him, “What a pity! If you insist on making pictures I advise you to make pictures of trees and any other unanimated objects.” (Related by Al-Bukhari, 3/428)


This is why we do not have any images of the Prophet (saw) or any of the Sahabah. Contrast this to the images made of Isa (as) and how they are worshipped.


Forbade Muslims from Imitating the Disbelievers


“Whoever imitates a nation is one of them!” (Abu Daawood)


“The one who imitates people other than us (i.e., in faith) is not from us. Do not imitate the Jews or the Christians” (Reported by At-Tirmidhi)

Commanded to Level all Raised Graves


“Should I not despute you on a mission on which I was sent by Allaah’s Messenger (saw)? Deface all the pictures which you come across and demolish all the high graves to the level of earth.” (Muslim)


Reminded Muslims Regarding True Purpose of Visiting Graves


“I had forbidden you to visit the graves, but (now I allow you) so visit them for they remind you of the Hereafter.” (Reported by Muslim and Abu Dawood)


“The Prophet (saw) used to teach them (what to say) if they went out to the graveyards. They used to say: Peace be upon you all, O inhabitants of the graves, amongst the believers and the Muslims. Surely we will, Allaah willing, be united with you, we ask Allaah for well-being for us and you.” (Muslim)


Forbade Certain Phrases Which Lead to Shirk

A Jewish man came to the Prophet (saw) and said to him: “Verily, you (Muslims) commit Shirk, for you say: “As Allaah (swt) Wills and as you will;” and you say: “By the Ka’bah!” And so the Prophet (saw) ordered whoever wanted to swear, to say: “By the Rabb of the Ka’abah!” and to say: “As Allah (swt ) Wills, then as you will.” (Narrated by An-Nasaa`ee)

A man came to the Prophet (saw) and he said: “As Allaah (swt) and you, will,” at which, the Prophet (saw) said: “Would you set me up as a partner beside Allaah (swt )? (Say:) “As Allah (swt), Alone Wills.” (Narrated by An-Nasaa`ee)

“Verily, the lowest name to Allaah is that of a man who calls himself “King of kings,” for there is no king except Allah (swt).” (Bukhari)


Prohibited Making an Oath or Swearing by Any Created Object

“Whoever swears by anything other than Allaah has committed shirk.” (Ahmad)


Forbade Undertaking A Religious Journey Except to Three Masaajid


“Do not saddle up your riding beasts, except to three mosques: “The Sacred Mosque, this mosque of mine, and Al-Aqsaa Mosque (in Jerusalem).” (Al-Bukhari & Muslim)



Completion of the Message


(On the authority of Abu Dharr) “Indeed the Messenger of Allaah (SWT) passed away and there is not a bird flapping its wings in the sky, except that he mentioned to us some knowledge about it…” (Ahmad)


Tawheed and shirk then also must have been clarified in such a manner.


“… upon clear evidence whose night is like its day. No one deviates from it except that he is destroyed.” (Reported by Ahmad, Ibn Maajah and others)

Tawassul - By the Status of the Prophet (saw)

Obligatory:

By following his Sunnah
By loving him
By defending his honor

All of these fall under the previous categories of legislated types of tawassul.

Innovation occurs when asking Allah through his status, body, or honor. Many ‘ulemma have differed about this issue. Therefore, it is important to preserve proper adab when discussing this issue. No scholar has called this type of tawassul to be shirk.

Since there is no authentic or explicit evidence regarding this, it is an innovation. For someone to claim it is legitimate, they must bring proof from the Sunnah. In analyzing the evidences the following points must be kept in mind:

Is this evidence something that carries legislative weight, i.e. is it from the Quran, Sunnah, or Ijma?
Is the evidence legitimate? If someone quotes a hadith for example, then the authenticity must be verified.
Is the evidence specific and relevant to what is trying to be proved?
Are there other evidences that clarify, abrogate, generalize, or specify the previous evidence? This is the category requiring the highest level of knowledge.

The evidences used to support tawassul through the status of the Prophet (saw) can be put into 6 categories.

1. Ayah in al-Maa’idah

“O you who believe! Do your duty to Allah and fear Him. Seek the means of approach to Him, and strive hard in His Cause as much as you can. So that you may be successful.” (5:35)

Allah has commanded us to do tawassul. This verse is general though, and not specific to the issue.

2. Hadith of the ‘blind man’ and is found in Tirmidhi and Ahmed.

Once a blind person came to Rasulullah (sallAllahu alayhi wasallam) and said, ‘Oh Rasulullah (sallAllahu alayhi wasallam)! Ask Allah to cure me.’ Rasulullah (sallAllahu alayhi wasallam) replied, ‘If you wish I will make Du’aa or else you may be patient and this is better for you.’ The man said, ‘Make Du’aa instead’, Rasulullah (sallAllahu alayhi wasallam) then commanded him to make Wudhu properly and that he recites the following Du’aa, ‘Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad (sallAllahu alayhi wasallam), verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.’ (Reported by Ahmad)

It is authentic. One group interprets “by your Prophet” to mean by his status. Other ulemma say this meant I ask you by the dua of your Prophet (saw).

He came to the Prophet (saw) to make dua. The Prophet (saw) clearly made dua. The last phrase makes it clear that he is referring to the dua. His (saw) dua for him was for him to be cured, and the blind man’s dua for him (saw) was for his (saw) dua to be accepted. The context before and after shows its referring to the dua. The dua made does not mention rank, or status.

He was cured from his blindness afterwards. Throughout the history of Islam no one has been cured of their blindness by this dua except this blind man. If the dua was by the status of the Prophet (saw) then all blind people should make this dua and be cured. It was actually the dua of the Prophet(saw) that was answered, it was not by asking from his status.

None of the other companions did this after this blind man.

3. The incident of Umar and Abbas.

When the rain was withheld at the time of ‘Umar bin Al-Khattaab, he went to call Allâh for blessing of rain. In fact, he said, “O Allâh, we used to let the Prophet intercede (make tawassul through your Prophet) for us to bless us with rain, but now, (because of the Prophet’s death), we ask (make tawassul through) your Prophet’s uncle Al-Abbaas bin Abdul-Muttalib to do that. Then Al-Abbaas rose up and began to call Allâh for rain. (Reported by Al-Bukhari)

This is the strongest evidence against them. If the Sahabah knew of tawassul through the rank of the Prophet (saw) would Umar have given it up in such a situation when people were dying and starving? He tried to do the tawassul that he knows. None of the Sahabah suggested doing dua by the rank of the Prophet (saw).

The 2 hadith quoted above are the only ones found in the 6 books relating to this subject.

4. Various weak or fabricated hadith.

The authentic ahadeeth used in this discussion are the ones that have already been quoted here.

5. On the day of judgment people will ask the prophets to help them, so why can’t we now?

We will have a state of life similar to them at that time. We will be in the same stage of life.

5 relationships of the body and soul.
Child in the womb of the mother when spirit is first blown in
When the child is born in a state of wakefulness.
When we sleep, and the soul leaves the body but there is still a connection.
Barzakh
From the day of judgment

On the Day of Judgment we will be in the same stage of life. Just as when the Prophet (saw) was alive, the Sahabah would ask him to make dua for them.

Also, this has nothing to do with asking by the status of the Prophet (saw).

6. Many famous scholars of the past and present allowed it. This was unknown in the first 2 centuries of Islam. It was not allowed. Just like there are many scholars allowed it, there are many who opposed it.

Tawassul in and of itself may be ok, but it could lead to shirk.

Another way of looking at tawassul is to ask ourselves: What have we done to ask by the rank of the Prophet (saw)? Take a beggar who says, if you love your son, give me money. How does this affect the beggar asking you for something? The rank of the Prophet (saw) is high, but what have I done to ask by that rank? It is better to say O Allah because I love the Prophet (saw), or because I study the sunnah, etc.

Tawassul - Legislated Types

Tawassul is something that brings you closer to another object. In Islam the general meaning is any good deed because they bring you closer to Allah. The specific meaning is something used to increase the chance of your du’a being accepted.

“O you who believe! Do your duty to Allah and fear Him. Seek the means of approach to Him, and strive hard in His Cause as much as you can. So that you may be successful.” (5:35)

Types sanctioned by the Quran and Sunnah,

With Allah’s Names and Attributes.

This is the strongest Tawassul. There is no du’a you can think of, there is a Name of Allah that is appropriate for that du’a. “The most beautiful names belong to Allaah, so call on him by them.” (Al-A’raaf, 7:180)

Tawassul with one’s state, past and present.

“He (Moosaa) watered (their flocks) for them, then turned to the shade, saying, “My Lord, whatever provision you send to me, I am in dire need for it.” (Al-Qasas, 28:24) And, “He said: My Lord! surely my bones are weakened and my hair is aflame with gray. As I implore You, my Lord, I never despair.” (Maryam, 19:4) (du’aa of Zakariyyah). This combines all the states. In the present he is old and feeble (present state), and You have responded to my duas in the past.

With one’s good deeds.

“Once three persons (from the previous nations) were traveling, and suddenly it started raining and they took shelter in a cave. The entrance of the cave got closed while they were inside. They said to each other, O you! Nothing can save you except the truth, so each of you should ask Allah’s help by referring to such a deed as he thinks he did sincerely (i.e. just for gaining Allah’s pleasure). So one of them said, O Allah! You know that I had a laborer who worked for me for one Faraq (i.e. three Saa’s) of rice, but he departed, leaving it (i.e. his wages). I sowed that Faraq of rice and with its yield I bought cows (for him). Later on when he came to me asking for his wages, I said (to him), Go to those cows and drive them away. He said to me, But you have to pay me only a Faraq of rice, I said to him, Go to those cows and take them, for they are the product of that Faraq (of rice). So he drove them. O Allah! If you consider that I did that for fear of You, then please remove the rock. The rock shifted a bit from the mouth of the cave. The second one said, O Allah, You know that I had old parents whom I used to provide with the milk of my sheep every night. One night I was delayed and when I came, they had slept, while my wife and children were crying with hunger. I used not to let them (i.e. my family) drink unless my parents had drunk first. So I disliked to wake them up and also disliked that they should sleep without drinking it, I kept on waiting (for them to wake) till it dawned. O Allah! If You consider that I did that for fear of you, then please remove the rock. So the rock shifted and they could see the sky through it. The (third) one said, O Allah! You know that I had a cousin (i.e. my paternal uncle’s daughter) who was most beloved to me and I sought to seduce her, but she refused, unless I paid her one-hundred Deenars (i.e. gold pieces). So I collected the amount and brought it to her, and she allowed me to sleep with her. But when I was just about to commit the act, she said, Be afraid of Allah, and do not come to me but legally (i.e. in marriage). I got up and left the hundred Deenars (for her). O Allah! If You consider that I did that for fear of you then please remove the rock. So Allah saved them and they came out (of the cave).” (Reported by Al-Bukhari)

With the du’a of a living person.

“On a Friday a person entered the main Mosque through the gate facing the pulpit while Allâhs Messenger was delivering the Khutba. The man stood in front of Allâhs Messenger and said, O Allâhs Messenger! The livestock are dying and the roads are cut off; so please pray to Allah for rain. Anas said, Allah’s Messenger raised both his hands and said, “O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain! Anas added, By Allah, we could not see any trace of cloud in the sky and there was no building or a house between us and the mountains of Sila. Anas added, A heavy cloud like a shield appeared from behind it (i.e. Sila Mountain). When it came in the middle of the sky, it spread and then rained. And the Prophet went down with his beard wet.” (Reported by An-Nasaa’ee)

These are the 4 types of tawassul sanctioned in the Quran and Sunnah. All other types are innovation and shirk, and therefore not allowed. If you make tawassul to Allah in another way, it is innovation, but if it is to other than Allah, then it is shirk

Tawassul - Primer on Tawassul and its Types

The word Tawassul comes from the word “Al Wasila”

Definition of Al Wasila

Al-Khalil bin Ahmad (100-170 H.) said in “al Ayn”:

“Wassaltu to my Lord Wasilatan, means: I did a deed that by which I drew near to Him. And I did tawassul to someone by a book or a relative, means that I sought means of approach to him by it
Labeed said:

‘I see that the people do not know the value of their affair,
whereas every religious person seeks to draw nearer to Allaah.’

Isma’il bin Hammad al Jawhari (d. 393 H.) said in “As-Sihah fi Al-Lughah”:

“Al Wasila: That by which one draws near to another”.

“Al wasilah ” by this meaning is found in the Quran:

O you who believe! Fear Allah and seek al wasilah to Him. (5:35)

Its tafsir (interpretation) :


Tafsir Imam At-Tabari (d. 310 H.) He says: and seek nearness to Him by performing the acts that please Him.

Tafsir “Bahr al Uloom” by Abul Layth As-Simirqandi (d. 375 H.) It means: seek nearness and virtue by the good deeds.

Tafsir Ibn Kathir (d. 774 H.) Ibn `Abbas said that Wasilah means `the means of approach’.
Mujahid, Abu Wa’il, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Ibn Zayd and others gave the same meaning for Wasilah.

Qatadah said that the ayah means, “Seek the means of approach to Him by obeying Him and performing the acts that please Him.”

And there is no disagreement amongst the mufassireen on what those Imams said.

Thus the general meaning of Tawassul is to seek nearness to Allah through performing good deeds.
As for the specific meaning of Tawassul, it is to hope for and seek the answering of one’s duaa (supplication).

The types of tawassul that are permissible, with no dispute amongst the scholars, are:

1. Tawassul through the beautiful Names and exalted Attributes:

Allah said – translation of the meaning- And (all) the Most Beautiful Names belong to Allâh, so call on Him by them. [Al A'raf (6):180]

Examples of this type of tawassul are found in the Quran and Sunnah:
Allah said, “And he said: ‘My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.’” [An Naml (27): 19]
The Messenger of Allah (peace be upon him) entered the mosque and saw a man who had finished his prayer, and was reciting the tashahhud saying:
“O Allah, I ask You, O Allaah, the One, the Single, the Self Sufficient Master Who needs none, but all have need of (Him), Who does not beget, nor was He begotten, nor is there any like Him…, that You forgive me my sins, indeed You are the Most forgiving, the Most Merciful’. ” [Sunan Abu Dawud : Book 3 Hadith 980]
The Messenger of Allah (saw) said:
“Whoever becomes greatly troubled or saddened and says: ‘ O Allaah I am Your slave, son of Your male slave and female slave. My forelock is in Your Hand. Your judgement is continually operative upon me. Your sentence concerning me is just. I ask You by every name which is Yours, with which You named Yourself, taught to anyone from Your creation, or sent down in Your Book, or which You kept to Yourself in the knowledge of the Hidden with You, that You make the Qur’aan the spring of my heart, the light of my chest, the removal of my sadness and of my anxiety’ then Allaah will remove his anxiety and sorrow and replace it with joy…” [Musnad Ahmad; Ahmad Shakir said: Sahih 5\267]


Examples in the Quran and Sunnah:
“Those who say: ‘Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire.’” [Al Imran (3):16]

“Our Lord! We believe in what You have sent down, and we follow the Messenger so write us down among those who bear witness (to the truth (i.e. Lâ ilâha ill-Allâh – none has the right to be worshipped but Allâh).” [Al Imran (3): 53]

The Prophet –sallallahu alayhi wa sallam- said, “While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, ‘Invoke Allah with the best deed you have performed (so Allah might remove the rock)’. One of them said, ‘O Allah! My parents were old and I used to go out for grazing (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then please remove this rock so that we may see the sky.’ So, the rock was moved a bit. The second said, ‘O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.’ So, two-thirds of the rock was removed. Then the third man said, ‘O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa’s) of millet, and when I wanted to pay him, he refused to take it, so I sowed it and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.’ So, the rock was removed completely from the mouth of the cave.” (Sahih Bukhari and Muslim)

Another example is: “O Allah I ask you by my love for your Prophet …..”; Because loving the Messenger of Allah is a good deed.

3. Tawassul by the supplication of a righteous living person, by asking them to make dua for you.
If a Muslim falls into great difficulty or a great misfortune befalls him, and he knows that he has been very negligent with regard to Allaah, the Blessed and Most High’s, rights upon him, so he wishes to use a strong means of drawing nearer to Allaah. So he goes to a man whom he believes to be righteous and asks him to supplicate to his Lord for him that He (Allaah) should relieve his distress and remove what had befallen him.

Examples from the Sunnah and the actions of the Sahabah (companions of the Messenger sallallahu alayhi wa sallam)

Anas b. Malik reported that a person entered the mosque through the door situated on theside of Daral-Qada’ during Friday (prayer) and the messenger of Allah (may peace be upon him) was delivering the sermon while standing. He came and stood in front of the Messenger of Allah (may peace be upon him) and said: “Messenger of Allah, the camels died and the passages were blocked; so supplicate Allah to send down rain upon us.”
The Messenger of Allah (may peace be upon him) raised his hands and then said: (O Allah, send down rain upon us; O Allah, send dowp rain upon us; O Allah, send down rain upon us.
Anas said: By Allah, we did not see any cloud or any patch of it, and there was neither any house or building standing between us and the (hillock) Sal’a. There appeared a cloud in the shape of a shield from behind it, and as it (came high) in the sky it spread and then there was a downpour of rain. By Allah, we did not see the sun throughout the week. Then (that very man) came on the coming Friday through the same door when the Messenger of Allah (may peace be upon him) was standing and delivering the sermon. He stood in front of him and said: “Messenger of Allah, our animals died and the passages blocked. Supplicate Allah to stop the rain for us. ”
The Messenger of Allah (may peace be upon him) again raised his hands and said: O Allah, let it (rain) fall in our suburbs and not on us, O Allah (send it down) on the hillocks and small mountains and the river-beds and at places where trees grow. The rain stopped, and as we stepped out we were walking in sun- shine. He (the narrator) said to Sharik: I asked Anas b. Malik if he was the same man. He said: I do not know. [ Sahih Muslim: Book 4: Hadith 1955]

Narrated Anas: Whenever drought threatened them, ‘Umar bin Al-Khattab, used to ask Al-Abbas bin ‘Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain.” And so it would rain.

Ibn Hajar Al Asqalani –rahimahu Allah- said :

“And az-Zubair bin Bakkar showed in the ansab the description of the duaa of al-Abbas in this incident and the time in which that happened.
He narrated with his isnad that al Abbas, when Umar did istisqa’ through him, said: ” “O Allah, truly no tribulation descends except because of sin, nor is lifted except with repentence. The people have turned to you by means of me because of my position in relation to your prophet, and here are our hands [raised up] towards you – despite our sins – and our forelocks in repentence, so send down water for us.” Whereupon the sky let down water as thick as ropes.”

Then he said:

“And we benefit, from the story of Al Abbas, the recommendation (istihbab) of seeking intercession by the pious and the family of the Prophet sallallahu alayhi wa sallam.” [Fath al Bari]

Salim bin ‘Amer Al Khaba’iri reported: That the sky withheld all its rain, so Mu’awiyah ibn Abi Sufyan and the people of Damascus went out to pray for rain. So when Mu’awiyah sat upon the minbar he said: ‘Where is Yazid ibn al-Aswad al-Jurashi?’ So the people called him and he came stepping between the people. Then Mu’aawiyah commanded him and he ascended the minbar and sat at his feet. Then
Mu’awiyah said: “O Allaah we are today asking the best and most noble amongst us to supplicate to You for us, O Allaah today we put Yazeed ibn al-Aswad al-Jurashee forward to supplicate to You for us,” “O Yazeed raise up your hands to Allaah.” So he raised up his hands and the people raised up their hands. Then very quickly rain-clouds like a large shield came quickly from the west, and the wind blew and it rain ed so profusely that people could hardly reach their houses. [Sharh Usool I'tiqad Ahlus-Sunnah by Al Lalika'i …. ??…; Ibn Hajar al Asqalani said: "Abu Zur'ah Ad-Dimashqi and Ya'qub bin Sufyan narrated in their tarikh, with a sahih chain, through Salim bin 'Amer …." [al Isabah fi Tameez As Sahabah]

Intercession (Shafa’ah)

Meaning of Intercession: Asking an intermediary to plead one’s request in front of another.

Shafa’a means even (like odd and even). Intercession means to plead your case in front of another being. You and the intermediary together are 2 (even).

“To Allaah belongs exclusively (the right to grant) intercession.” (Az-Zumar, 39:44)

For any intercession to be accepted by Allah

Allah must allow the intercessor permission to intercede. “Who is he that can intercede with Him except with His Permission?” (2:255)
Allah must be pleased with the person on whose behalf intercession is sought. “On that Day shall no intercession avail except for those for whom permission has been granted by Most Merciful and whose word is acceptable to Him.” (TaaHaa, 20:109) And, “No intercession avails with Him, except for those for whom He has granted permission.” (Saba’:23)

In the end all shafa’ah belongs to Allah. One verse combining both conditions of intercession – “And how many an angel is there in the heavens, but their intercession shall be of no avail, except after Allaah gives permission to whomsoever He wills and pleases.” (An-Najm, 53:26)

The intercession was the means chosen by Allah to forgive these particular people. Honor for the intercessor and a means for the one interceded for. If we want shafa’ah, we ask for it from the one who owns it.

The way to ask for it is du’a like after Adhan, we ask Allah to grant the Prophet (saw) the Maqam Mahmood which is the maqam of shifa’ah.


Types of Religious Intercession

General for all creation (as long as previous two conditions are met)
Raise their ranks in Paradise
Saved from Fire of Hell before entering it.
Removed from Fire after having entered it, before their time is completed.


These types of Shafa’ah are open to everyone.

Specific for the Prophet (saw)
Intercession to start the Reckoning on the Day of Judgement
Intercession on behalf of his entire Ummah to enter Paradise
Intercession to open the gates of Paradise

“Some (cooked) meat was brought to Allah Apostle and the meat of a forearm was presented to him as he used to like it. He ate a morsel of it and said, “I will be the chief of all the people on the Day of Resurrection. Do you know the reason for it? Allah will gather all the human being of early generations as well as late generation on one plain so that the announcer will be able to make them all-hear his voice and the watcher will be able to see all of them. The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to bear or stand. Then the people will say, ‘Don’t you see to what state you have reached? Won’t you look for someone who can intercede for you with your Lord’ Some people will say to some others, ‘Go to Adam.’ So they will go to Adam and say to him. ‘You are the father of mankind; Allaah created you with His Own Hand, and breathed into you of His Spirit (meaning the spirit which he created for you); and ordered the angels to prostrate before you; so (please) intercede for us with your Lord. Don’t you see in what state we are? Don’t you see what condition we have reached?’ Adam will say, ‘Today my Lord has become angry as He has never become before, nor will ever become thereafter. He forbade me (to eat of the fruit of) the tree, but I disobeyed Him. Myself! Myself! Myself! (has more need for intercession). Go to someone else; go to Noah.’ So they will go to Noah and say (to him), ‘O Noah! You are the first (of Allah’s Messengers) to the people of the earth, and Allaah has named you a thankful slave; please intercede for us with your Lord. Don’t you see in what state we are?’ He will say.’ Today my Lord has become angry as He has never become nor will ever become thereafter. I had (in the world) the right to make one definitely accepted invocation, and I made it against my nation. Myself! Myself! Myself! Go to someone else; go to Abraham.’ They will go to Abraham and say, ‘O Abraham! You are Allaah’s Apostle and His Khaleel from among the people of the earth; so please intercede for us with your Lord. Don’t you see in what state we are?’ He will say to them, ‘My Lord has today become angry as He has never become before, nor will ever become thereafter. I had told three lies (Abu Haiyan (the sub-narrator) mentioned them in the Hadeeth) Myself! Myself! Myself! Go to someone else; go to Moses.’ The people will then go to Moses and say, ‘O Moses! You are Allaah’s Apostle and Allaah gave you superiority above the others with this message and with His direct Talk to you; (please) intercede for us with your Lord, Don’t you see in what state we are?’ Moses will say, ‘My Lord has today become angry as He has never become before, nor will become thereafter, I killed a person whom I had not been ordered to kill. Myself! Myself! Myself! Go to someone else; go to Jesus.’ So they will go to Jesus and say, ‘O Jesus! You are Allaah’s Apostle and His Word which He sent to Mary, and a superior soul created by Him, and you talked to the people while still young in the cradle. Please intercede for us with your Lord. Don’t you see in what state we are?’ Jesus will say. ‘My Lord has today become angry as He has never become before nor will ever become thereafter. Jesus will not mention any sin, but will say, ‘Myself! Myself! Myself! Go to someone else; go to Muhammad.’ So they will come to me and say, ‘O Muhammad! You are Allah’s Apostle and the last of the prophets, and Allah forgave your early and late sins. (Please) intercede for us with your Lord. Don’t you see in what state we are?” The Prophet added, “Then I will go beneath Allah’s Throne and fall in prostration before my Lord. And then Allah will guide me to such praises and glorification to Him as He has never guided anybody else before me. Then it will be said, ‘O Muhammad Raise your head. Ask, and it will be granted. Intercede It (your intercession) will be accepted.’ So I will raise my head and Say, ‘My followers, O my Lord! My followers, O my Lord’. It will be said, ‘O Muhammad! Let those of your followers who have no accounts, enter through such a gate of the gates of Paradise as lies on the right; and they will share the other gates with the people.” The Prophet further said, “By Him in Whose Hand my soul is, the distance between every two gate-posts of Paradise is like the distance between Mecca and Busrah (in Ash-Shaam).” (Reported by Al-Bukhari)
This is shafa’ah for all mankind.

There is also shafa’ah al ‘udhma which is for Muslims for all of them to enter Jannah.

“…When I see my Lord, I will fall down in prostration and He will leave me as long as Allah wills to leave me. Then I will be told, ‘Raise your head, Muhammad. Speak and it will be heard. Ask and you will be given. Intercede and intercession will be granted.’ I will lift my head and praise Him with praises which my Lord will teach me. Then I will intercede and He will fix an amount for me and I will let them into the Garden. Then I will return and when I see my Lord, I will fall down in prostration and He will leave me as long as Allaah wills to leave me. Then I will be told, ‘Raise your head, Muhammad. Speak and it will be heard. Ask and you will be given. Intercede and intercession will be granted.’ I will lift my head and praise Him with praises which my Lord will teach me. Then I will intercede and He will fix an amount for me and I will let them into the Garden. Then I will return and say, “O Lord, only those remain in the Fire whom the Qur’aan has held and for whom being in it for ever is obliged.”‘ The Prophet, may Allaah bless him and grant him peace, said, ‘Anyone who said, “There is no god but Allaah” and has the weight of a grain of barley of good in his heart will come out of the Fire. Then anyone who said “There is no god but Allaah” and has the weight of a grain of what of good in his heart will come out of the Fire. Then anyone who said “There is no god but Allaah” and has the weight of a small ant of good in his heart will come out of the Fire.’”(Al-Bukhari)

This narration also says Allah chooses a group of people and says intercede on behalf of them.

Intercession for his Uncle: “He is in the peripheral regions of the Hellfire, and if it weren’t for me, he would have been in the lowest pits of the Hellfire.” (Agreed upon)


“On behalf of whom will your intercession be most Pleasing (to Allaah SWT ), Oh, Messenger of Allaah (saw)?” He replied: “Him who says: Laa illaha illallaah, sincerely, from his heart.”

Every prophet was granted one du’a that would be accepted. Every single prophet used that du’a in this world.

Musa’s dua was to make sure Fir’awn doesn’t accept until he sees the punishment. Sulaiman asked for a kingdom that would be given to none after him. The Prophet (saw) saved his dua for the Hereafter.

“I will come to the door of Paradise on the Day of Resurrection and ask permission for it to be opened (knock). The gatekeeper will say, ‘Who are you?’” He (saw) said,” I will say, ’Muhammad’.” He (saw) said, “He will say, ‘You are the one I have been ordered to (open for) not to open for anyone before you.’ ” (Muslim)


We will be the first ummah to enter even though we were last chronologically.

The best way to receive shafa’ah: Abu Hurairah asked Prophet (saw) who has the greatest chance to gain your shafa’ah on the day of judgment? Whoever says la ilaha illa Allah sincerely from his heart. Meaning – the one who perfects Tawheed.

Ironically, the ones who beg the Prophet(saw) for shafa’ah are actually doing the one thing (shirk) that disqualifies them from the shafa’ah.

EIDKUM MUBARAK

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Praying in Mosques that Have Graves

Prayers should not be offered in mosques in which there are graves. The graves should be dug up and the remains transferred to the public graveyards, with each set of remains placed in an individual grave as with all other graves. It is not permissible for graves to be left in mosques, whether that is the grave of a wali (“saint”) or of anyone else, because the Messenger (peace and blessings of Allaah be upon him) forbade that and warned against that, and he cursed the Jews and Christians for doing that. It was narrated that he (peace and blessings of Allaah be upon him) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” ‘Aa’ishah (may Allaah be pleased with her) said, “He was warning against what they had done.” Narrated by al-Bukhaari, 1330, Muslim, 529.

And when Umm Salamah and Umm Habeebah told him about a church in which there were images, he (peace and blessings of Allaah be upon him) said: “When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allaah.” (Saheeh, agreed upon. Al-Bukhaari, 427; Muslim, 528)

And he (peace and blessings of Allaah be upon him) said: “Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship – I forbid you to do that.” (Narrated by Muslim in his Saheeh, 532, from Jundab ibn ‘Abd-Allaah al-Bajali). So the Prophet (peace and blessings of Allaah be upon him) forbade taking graves as places of worship and he cursed those who do that, stating that they are the most evil of mankind. So we must beware of that.

It is known that everyone who prays at a grave is taking it as a place of worship, and whoever builds a mosque over a grave has taken it as a place of worship. So we must keep graves far away from the mosques and not put graves inside mosques, in obedience to the command of the Prophet (peace and blessings of Allaah be upon him) and so as to avoid the curse issued by our Lord against those who build places of worship over graves, because when a person prays in a mosque in which there is a grave, the Shaytaan may tempt him to call upon the deceased or to seek his help, or to pray to him or prostrate to him, thus committing major shirk; and because this is the action of the Jews and Christians and we are obliged to differ from them and to keep away from their ways and their evil actions. But if the graves are ancient and a mosque was built over them, then it should be knocked down, because this is an innovated thing, as was stated by the scholars, and so as to avoid the means that may lead to shirk. And Allaah is the Source of strength.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al Shaykh Ibn Baaz 10/246.

(Islam Q&A)