In another post with a similar subject Ali Dha Mallang wrote on 08-11-2005
We read in Surah Baqarah 002.248:
And (further) their Prophet said to them: "A Sign of His authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith."
Al-Qur'an, Surah 2, Ayah 248, translated by Yusufali
These relics reached the hands of Hadrath Adam and his descendants and as proof we shall rely on the following esteemed Sunni works:
Tafseer Kabir Volume 2 page 506 & 507
Tafseer Khazan Volume 1 page 216
Al Jamah la Hukam Al Qur'an, by Qurtubi 2nd edition, Page 247, Published Beirut
Tafseer Kabir:
"The Ashab narrate that Allah (swt) sent some relics to Adam which contained pictures of the Prophets and these relics were inherited by the children of Adam until they reached Hadhrath Yaqoob "
Qurtubi, in his commentary of this verse states:
This Covenant was sent by Allah (SWT) to Prophet Adam and it remained with him until it reached Prophet Yaqoob . After which it remained with Bani-Israel.They kept overcoming their opposing armies due to the blessings of this chest until they disobeyed Allah (swt) and were defeated by Amaliqans who took the chest from them.
It is clear from this verse and tradition that Allah created these pictures of Prophets and sent them to Hadhrath Adam who transferred it to his lineage. Hence paying homage to the symbols/images of prophets stands as an established fact.
Why does the Ahl'ul Sunnah remain silent when it comes to this matter? If the Shi'a produce images, for example, of Karbala to commemorate the tyrannies faced by Ahl'ul bayt , the aim is to recall the tragedy of Karbala in people's minds. OUR AIM IS NOT TO WORSHIP THESE IMAGES. If Allah (swt) sent pictures of Prophets that were kept by the people to remember Him then why the objection when the Shi'a create images to remember the imams?
The legal justification for an Image
The illegality of an image is greatly emphasised and it is compared to idol worship. There are a number of methods to know or teach somebody about a thing:
1) To mention it verbally
2) To make its image / diagram so as to get facts into people's minds.
Imagery has a clear benefit in that it reminds people of an event. It act as an effective tool to get key messages to an audience. One of the key aims of commercial advertising is to get an audience to associate a specific image with key messages about their product. We shall seek to strengthen our argument by citing this article 'Using Imagery to Teach Concrete Concepts'
http://coe.sdsu.edu/eet/Articles/imagery/index.htm - Cached
IF YOU LOOK IN encyclopedia books, they are embellished with images next to text on the subject matter. Why are they there? Aren't words enough?
Including images within instructional or educational material helps to increase our comprehension and understanding of concrete concepts. Accompanied with text or words, this dual coding type of theory facilitates our learning processes. For example, if we were teaching the concept of a volcano, either in a dormant or active stage, using words alone would be difficult to describe it. The process of an eruption could also be clarified with the use of visuals. Imagine the impact of a video shown to a group of learners who have never seen this colossal natural event.
Lets look at other real-life examples. Architects render illustrations of their building designs to show what the structure will look like before it is built, helping educate the client on the building's important features. Doctors look at x-rays or CT scans to help them with diagnoses. What appears in the x-rays will help the doctors learn what type of problem the patient is experiencing, so they can prescribe and perform necessary treatment.
Examine the Theory
Three important theories support the use of imagery with instruction. The information processing theory, developed by Atkinson and Shiffrins (1968), is the process by which information is perceived and transferred from short-term memory to long-term memory. Pavio's dual-coding theory defines two separate memory systems; one functions as verbal memory and the other as imaginal memory that deals with visual processing. Mayer's multimedia theory suggests that visuals and words together help learners select, organize and integrate information in meaningful ways.
While the three theories stated above support the use of imagery, three design principles (Lohr, 2003, pp. 39-44) assist instructional designers in the process of creating visual aids. The first one, known as the figure/ground principle, helps learners select important information. The second, the hierarchy principle, helps learners organize information and the third, the gestalt principle, helps learners integrate information.
Levie and Lentz (1982) compared data from research with 155 experiments on learning with and without supporting illustration. They came to the following conclusion - using illustration that closely relates to the text helps the learner understand and remember.
We do not consider these images as God nor do we worship them. Only Allah (swt) is worthy of worship. We kiss these images as a mark of respect as the poet in this Arabic poem has said as follows:
"I kiss the place where my beloved lives not because I love this place but because I love the person who lives here"
In the same way kissing an image demonstrates love and respect for Ahl'ul bayt and if a Nasibi Mullah still shuts his eyes and insists on calling it worship of images then we advise him to first look at himself. i will present some references, which will show that if this is a "worship" of images then this worship also takes place in their own camp.
Kissing the image of grave
On page 868 of Majma ul Bahrain, the Shi'a author relies on a Sunni reference:
"It is written in kifiyat ul shaabi that a man came to the holy prophet and said, 'O Prophet of Allah I have sworn that I would kiss the door of paradise, what should I do now', the prophet said to him to go and kiss his father's forehead and mother's feet. He said,' what if my parents are not alive?' The prophet replied, kiss the graves of your parents. He said,' I do not know where their graves are', the Prophet said draw two lines on earth and consider them the graves of your parents and then kiss them"
The tradition clarifies that there is nothing wrong in making images of the graves of ones parents. The rank of the Imams is no doubt, higher than ones parents. Then why is there objection to making image of an Imam's 's grave?
The images of Prophets
We read in Surah Saba verse 13
YUSUFALI: They worked for him as he desired, (making) arches, images, basons as large as reservoirs, and (cooking) cauldrons fixed (in their places): "Work ye, sons of David, with thanks! but few of My servants are grateful!"
From this verse three points are clear:
Allah made Djinns the sub-ordinates to Hadhrath Sulayman .
Whatever the Djinns did for Hadhrath Sulayman was from in accordance with Allah's wishes.
These Djinns made statues / sculptures for him.
The statues / sculptures is the translation of the word Tamaseel, as has been confirmed by Sunni scholars of Tafseer,
Allama Baydhawi in his Tafseer volume 2, page 173 states:
"TAMASEEL are the pictures and replicas which were the pictures of angels and Prophets so that other people may contemplate worship after observing them."
Mu'alim ul-Tanzeel, page 737. we see the commentary of Allama Baghwi's statement as follows:
"Those Jinns used to make the pictures of Angels, Prophets and the Pious people in the mosques so that they could see them and worship more."
The same statement can also be located in:
1) Tafseer Kashaaf, volume 2, page 445.
2) Tafseer Durre Manthur , volume 5, page 228.
These statements show that in obedience to Allah's commands, the Djinns created pictures of Prophets and Angels for Hadhrath Sulayman in order to provide the people with inspiration and increase their urge for worshipping Allah Almighty.
Taziyas (Standards) are the replicas of Imam Husayn's (a.s) shrine, which cause the increase in mourning and crying for Imam Husayn that we have already proven to be an act of worship.
What better logic or proof can possibly be given to prove that forming replicas (Shabeeh) as valid than this!, Allah (swt) ordered the Djinns to make such replicas for Prophet Sulayman . When it is permissible for Prophet Sulayman to have images created for him and it does not negate the Qur'an in any sense then it is also permissible for us to create images that identify the tragedy of Karbala because Allah (swt) says in the Qur'an:
[Yusufali 6:90] Those were the (prophets) who received Allah's guidance: Copy the guidance they received; Say: "No reward for this do I ask of you: This is no less than a message for the nations."
Accordingly today the Muslims make images following the practices of the Prophet Sulayman and weep by looking at them just in the manner in which the Holy Prophet (s) would weep. Not only are we acting in accordance with the Sunnah of Prophet Sulayman we are also obeying Allah (swt) because Allah (swt) would order the Djinns to make these replicas.
When it is proved from the Qur'an that the Jinn created 'images' upon the order of Sulayman then why is there objection from Mullahs when Shi'as prepare images of an imam, or events such as kerbala?
Those who say that creating images is idol worship must look into their own books first. Was Prophet Suleiman an idol worshiper (Mazallah), because he prepared pictures of angels and Prophets?
Thus it is very clear that the purpose of images by shias is not to worship them but to bring to remembrance, for example of the suffering of Imam Husayn and his family and thus pay homage to them for his patience and firmness in the face of extreme difficulties and tyranny. If still someone thinks it is idol worship it is only because of his malice for the progeny of the Prophet (s)
