One of the most common questions that is asked by Muslims is the ruling on making Images.
Ahadeeth Concerning Tasweer (Pictures)
Shaykh 'Abdul-'Aziz bin Baaz rahimahullaah
From 'The Islamic Ruling Concerning Tasweer'
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
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,
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,
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
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 ThoseImages 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."
(End of article)
Shaykh Naasir al-Deen al-Albaani, who said: "Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about� none of this is the result of human effort, according to them!
Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?
Those who say that photography is permitted have "frozen" the meaning of the word "tasweer," restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is "tasweer" or "picture-making" in every sense - linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?"
(Aadaab al-Zafaaf by al-Albaani, p. 38)
The asl al-deen or basic principle of religion is that the halaal is that which Allaah and His Messenger have permitted, and the haraam is that which Allaah and His Messenger have forbidden. The religion is that which Allaah and His Messenger have prescribed. No one has the right to go beyond the limits of the Straight Path with which Allaah sent His Messenger. Allaah says (interpretation of the
"And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become AlMuttaqoon (the pious)"
We live in troubled times. There are very few people who follow the Quran and the Sunnah. But there are many who want to twist things round and permit those things that are haram.
Some are agents for the enemies of Islam. Some want to follow what is haram without looking bad in the Muslim community. Others believe that they are very wise men and like the Rabbis and Monks they too want to add their views to Islam even though their views contradict Islam. Some may even think they can make Islam even better and thus they compete with Allah and deny Allah's qualities of being All-wise. Allah is perfect and Allah's religion is perfect and if some one tries to add or water down Islam then it will not be the religion Allah chose for humanity but rather a new religion. Something other than Islam.
Thus they compete with Allah by making what Allah has made unlawful as lawful and vice versa.
The Qur'an took to task the People of the Book, that is, Christians and Jews, for putting the power to make lawful and to prohibit things and actions into the hands of their rabbis and priests.
They have taken their rabbis and priests as lords besides Allah, and the Messiah, son of Mary, although they were commanded to worship no one except the One Allah. There is no Deity but He, glory be to Him above what they associate with Him! (9:31)
'Adi bin Hatim, who had been a Christian before accepting Islam, once came to the Prophet (peace be on him). When he heard him reciting the above ayah he said, "O Messenger of Allah, but they do not worship them." The Prophet (peace be on him) replied, Yes, but they prohibit to the people what is halal and permit them what is haram, and the people obey them. This is indeed their worship of them. (Reported and classified as hasan by al-Tirmidhi and others.)
Do they have partners (with Allah) who have prescribed for them in
religion that concerning which Allah has given no permission? (42:21)
Prophet of Allaah (peace be upon him) said: You would follow the previous people to such an extent as two arrows equal each other so much so that if they had crept into the hole of a lizard you would also follow them in that hole. The companions (radiallaahu unhum) asked, would our people follow the Jews and Christians? The Prophet (peace be upon him) answered yes, who else? (Bukhari, Muslim)
This secular education is heavily influenced buy western values
and philosophy. People attend universities thinking they are going
to learn pure science but instead they get brainwashed into
thinking like a kaffir scientist than a Muslim scientist.
Some of the Muslims who even claim to be scholars of Islam have deviated from the Islam and taking the path to copy the Christians west. .
Unfortuntelly many Muslims, especially those brainwashed with secular education, look up to the west as the beacon of morality and intellect.
Some who claim they are scholars of Islam themselves look up the non Muslim west and when the Quran and Sunnah conflicts with some of the western non-Muslim values they say we have to change. The want to change Islam to conform with the west which they regard as modern.
Therefore brothers and sisters will come across Muslims who have been brainwashed or have at least allowed their non-muslim influenced education to influence their thinking, They are astray and they will try to get others to become astray.
Some people may desire haram and when they realize other Muslim
will look down on them for committing the haram they go about
making the haram look as if it is halal even when they know for
sure it is haram. The Prophet (peace and blessings of Allaah be upon him)
has warned us about such people and how they will do this.
It is narrated in Saheeh al-Bukhaari and other books of hadeeth that
the Prophet (peace and blessings of Allaah be upon him) said: "There will be among my Ummah people who will regard as permissible zina (adultery), silk, alcohol and ma'aazif (musical instruments). Some people will camp at the top of a mountain with their shepherd looking after their sheep, and a poor man will come and ask for something, and they will say, `Come back to us tomorrow.' But Allaah will destroy them and level the mountain, and will turn others into monkeys and pigs until the Day of Resurrection."
The word ma'aazif (translated above as musical instruments) refers to singing and all kinds of instruments. The Messenger of Allaah (peace and blessings of Allaah be upon him) condemned those who regard as permissible zina (adultery), the wearing of silk for men and the drinking of alcohol, and who listen to singing and musical instruments. He mentioned that alongside zina, alcohol and the wearing of silk by men, which indicates that singing and musical instruments are emphatically forbidden.
So we have been warned of such people. And when we see these people
then we should recall this hadith to mind and say how true and beautiful are
the words of our beloved Prophet (peace be upon him).
Such people may say "were does it say in Quran or Sunnah that we can not drink beer or vodka". Similarly they may say were in Quran and Sunnah does it say cartoons are haram and so on. If Allah had listed every alcohol or image etc .. that was going to appear till the day of judgment then we would have a huge Quran which would not be easy to memorize. The Quran or the books of hadith may have ended up in maybe billions of pages.
To avoid following the orders of Allah and His messenger the
Jews used to play similar tricks as Allah tells us in the Quran
Allah said, `O Children of Israel! Remember how I blessed you with miracle of the cow that was the means for discovering the identity of the murderer, when the murdered man was brought back to life.'
Ibn Abi Hatim recorded `Ubaydah As-Salmani saying, "There was a man from among the Children of Israel who was impotent. He had substantial wealth, and only a nephew who would inherit from him. So his nephew killed him and moved his body at night, placing it at the doorstep of a certain man. The next morning, the nephew cried out for revenge, and the people took up their weapons and almost fought each other. The wise men among them said, `Why would you kill each other, while the Messenger of Allah is still among you' So they went to Musa and mentioned the matter to him and Musa said,
("Verily, Allah commands you that you slaughter a cow.'' They said, "Do you make fun of us'' He said, "I take Allah's refuge from being among Al-Jahilin (the ignorant or the foolish)).'' "Had they not disputed, it would have been sufficient for them to slaughter any cow. However, they disputed, and the matter was made more difficult for them, until they ended up looking for the specific cow that they were later ordered to slaughter. They found the designated cow with a man, only who owned that cow. He said, `By Allah! I will only sell it for its skin's fill of gold.' So they paid the cow's fill of its skin in gold, slaughtered it and touched the dead man with a part of it. He stood up, and they asked him, `Who killed you' He said, `That man,' and pointed to his nephew. He died again, and his nephew was not allowed to inherit him. Thereafter, whoever committed murder for the purpose of gaining inheritance was not allowed to inherit.'' Ibn Jarir reported something similar to that. Allah knows best. (68. They said, "Call upon your Lord for us that He may make plain to us what it is!'' He said, "He says, `Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded.'') (69. They said, "Call upon your Lord for us to make plain to us its colour.'' He said, "He says, `It is a yellow cow, bright in its colour, pleasing the beholders.' '') (70. They said, "Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allah wills, we will be guided.'') (71. He (Musa) said, "He says, `It is a cow neither trained to till the soil nor water the fields, sound, having no blemish in it.' '' They said, "Now you have brought the truth.'' So they slaughtered it though they were near to not doing it.)
Allah mentioned the stubbornness of the Children of Israel and the many unnecessary questions they asked their Messengers. This is why when they were stubborn, Allah made the decisions difficult for them. Had they slaughtered a cow, any cow, it would have been sufficient for them, as Ibn `Abbas and `Ubaydah have said. Instead, they made the matter difficult, and this is why Allah made it even more difficult for them. They said, (Call upon your Lord for us that He may make plain to us what it is!), meaning, "What is this cow and what is its description'' Musa said, (He says, `Verily, it is a cow neither too old nor too young'), meaning, that it is neither old nor below the age of breeding. This is the opinion of Abu Al-`Aliyah, As-Suddi, Mujahid, `Ikrimah, `Atiyah Al-`Awfi, `Ata', Al-Khurasani, Wahb bin Munabbih, Ad-Dahhak, Al-Hasan, Qatadah and Ibn `Abbas. Ad-Dahhak reported that Ibn `Abbas said that, (But (it is) between the two conditions) means, "Neither old nor young. Rather, she was at the age when the cow is strongest and fittest.'' In his Tafsir Al-`Awfi reported from Ibn `Abbas that, (bright in its colour) "A deep yellowish white.''
As-Suddi said, (pleasing the beholder) meaning, that it pleases those who see it. This is also the opinion of Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas. Furthermore, Wahb bin Munabbih said, "If you look at the cow's skin, you will think that the sun's rays radiate through its skin.'' The modern version of the Tawrah mentions that the cow in the Ayah was red, but this is an error. Or, it might be that the cow was so yellow that it appeared blackish or reddish in color. Allah's knows best.
(Verily, to us all cows are alike) this means, that since cows are plentiful, then describe this cow for us further,
(And surely, if Allah wills) and if you further describe it to us, (we will be guided.)
(He says, `It is a cow neither trained to till the soil nor water the fields') meaning, it is not used in farming, or for watering purposes. Rather, it is honorable and fair looking. `Abdur-Razzaq said that Ma`mar said that Qatadah said that, (sound) means, "The cow does not suffer from any defects.'' This is also the opinion of Abu Al-`Aliyah and Ar-Rabi`. Mujahid also said that the Ayah means the cow is free from defects. Further, `Ata' Al-Khurasani said that the Ayah means that its legs and body are free of physical defects.
Also, Ad-Dahhak said that Ibn `Abbas said that the Ayah, (So they slaughtered it though they were near to not doing it) means, "They did not want to slaughter it.'' This means that even after all the questions and answers about the cow's description, the Jews were still reluctant to slaughter the cow. This part of the Qur'an criticized the Jews for their behavior, because their only goal was to be stubborn, and this is why they nearly did not slaughter the cow. Also, `Ubaydah, Mujahid, Wahb bin Munabbih, Abu Al-`Aliyah and `Abdur-Rahman bin Zayd bin Aslam said, "The Jews bought the cow with a large amount of money.'' There is a difference of opinion over this.
(72. And (remember) when you killed a man and disagreed among yourselves as to the crime. But Allah brought forth that which you were Taktumun.) (73. So We said: "Strike him (the dead man) with a piece of it (the cow).'' Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, etc.) so that you may understand.)
Therefore we must not use such trickery to avoid following the orders of Allah and His Messenger (peace be upon him). For if we do. On the day of judgment we would be the losers. The Muslim should submit to the teachings of Islam and not argue with it's teachings. People can deceive other people but they can not trick Allah. We should also be aware of those people who play such tricks to avoid following the rulings of Allah.
(Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!" (Quran:18:10)
Some more Hadith
It was reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"Allaah and His Messenger have forbidden the sale of alcohol, dead meat, pork and idols." (Agreed upon. Al-Bukhaari, 3/43; Muslim, 3/1207).
In Saheeh al-Imaam al-Bukhaari, it is reported that concerning the aayah (interpretation of the meaning),
"And they have said: �You shall not leave your gods, nor shall you leave Wadd, nor Suwaa�, nor Yaghooth, nor Ya�ooq nor
Nasr� [Nooh 71:23], Ibn �Abbaas (may Allaah be pleased with him) said:
"These were the names of righteous people among the people of Nooh. When they died, the Shaytaan inspired their people to set up stone altars in the places where they used to sit, and these were named after them. So they did this, but they did not worship them. But when that generation died and knowledge was lost, the worship of these people
began."(Narrated by al-Bukhaari, 6/73).
Allaah says (interpretation of the meaning): "help one another in righteousness and piety, but do not help one another in sin and transgression. And fear Allaah. Verily Allaah is Severe in punishment." [al-Maa�idah 5:2]. The Prophet (peace and blessings of Allaah be upon him) said: "Whoever calls to right guidance will have a reward equal to that of the one who follows it, without it detracting in the least from his reward; and whoever calls to misguidance will bear sin equal to that of the one who follows it, without it detracting in the least from his sin." (Reported by Muslim in his Saheeh, 4831).
"It was reported that the Prophet (peace and blessings of Allaah be upon him) strongly forbade hanging pictures, and he commanded his great Companion �Ali ibn Abi
Taalib, "Do not leave any picture without blotting it out and do not leave any built-up grave without levelling
it." (Narrated by Muslim, 1/66).
What is the ruling on what is known nowadays as the monument to the Unknown Soldier?.
Praise be to Allaah.
Erecting monuments to famous prominent people who played a role in building the nation in the fields of knowledge, economy and politics, and erecting a monument to what is known as the �Unknown Soldier� are all actions of jaahiliyyah and a kind of exaggeration, because we see them holding remembrance ceremonies around these monuments on special occasions and putting flowers on them to honour them. This is akin to the idolatry of ancient times, and is a means that leads to major shirk � we seek refuge with Allaah.
It is essential to put an end to these customs so as to preserve the belief of Tawheed (belief in the Oneness of Allaah) and to prevent extravagance for no benefit and so as to avoid imitating or resembling the kuffaar in their customs and traditions in which there is nothing good, and which rather lead to serious evil.
From Fataawa al-Lajnah al-Daa�imah, 1/479. (www.islam-qa.com)
since we're not allowed to make images of humans and animals, should children be allowed to play with toys in the shape of humans or animals?.
Praise be to Allaah.
Shaykh Ibn �Uthaymeen (may Allaah have mercy on him) said:
With regard to those in which the shape is incomplete, in which there is only a part of the limbs or head, but the shape is not clear, there is no doubt that these are permissible, and these are like the dolls with which �Aa�ishah used to play. (Narrated in al-Bukhaari, 6130; Muslim, 2440).
But if the shape is complete, and it is as if you are looking at a person � especially if it can move or speak � then I am not entirely at ease with the idea of them being permissible, because this is a complete imitation of the creation of Allaah. It seems that the dolls with which �Aa�ishah used to play were not like this, so it is preferable to avoid them. But I cannot say that they are definitely haraam, because there are concessions granted to young children that are not granted to adults in such matters. It is natural for young children to play and have fun, they are not obliged to do any of the acts of worship so we cannot say that that they are wasting their time in idle play. But if a person wants to be on the safe side in such matters, he should cut off the head or hold it near the fire until it softens, then he should press it until the features disappear.
Majmoo� Fataawa al-Shaykh Muhammad ibn �Uthaymeen (may Allaah have mercy on him), 2/277-278 (www.islam-qa.com)
I have a question regarding pictures -Are pictures that are manafactured through means such as video, computers etc.
(i.e. they come on and off the screen)permissable? Can you please verify this with proof and evidence?
Praise be to Allaah.
The ruling on a thing depends on the way in which it is perceived. It is essential to know how the picture-making you refer to is done. The author of Risaalat Ahkaam al-Tasweer (The ruling on picture-making) said:
1. Movie pictures or pictures on a cinema film:
This is a method which transmits moving pictures with sound for a limited time span, showing all the events that happened within this time frame. The picture which is shown by the film on the screen is the shadow or reflection of that thing, not its real essence, after it has been recorded on the film. It says in al-Sharee�ah al-Islamiyyah wa�l-Funoon (Islamic sharee�ah and the Arts) that the cinema is called [in Arabic] akhyaliyyah [from khayaal, meaning shadow or dim reflection], �because it shows the shadows of things, not their real essence.�
2 � TV pictures
This is a method which transmits pictures and sounds at the same time via an electrical impulse. This is the result of the effect of light from the object whose picture is being taken being reflected on a mica sheet which is covered with a vast number of tiny particles made of photosensitive material, manufactured from silver oxide and caesium, of which the particles are separated from one another and isolated electrically.
This kind of image-making using machines is very similar to the image on a movie film, but in TV pictures, the images are changed to electronic signals, then to electromagnetic waves, which are then either sent via antennas to be picked up by the receiving apparatus in TV sets, within the range that the signal can reach, or they are sent to be stored in the form of magnetic changes on plastic tapes that have been plated with the appropriate magnetic substance that can store these waves.
In order to show what has been recorded on these tapes after these waves have been stored, it has to pass through a machine which transforms it once more into electronic signals then sends it to a screen in the form of electrical signals, so that it appears as a picture, but only after a complex operation.
The TV set is the equipment which receives the electrical waves and gathers them, then transmits them in a regulated manner in the form of a picture with complete features.
There is another kind which is considered to be similar to this kind of image-making. This is something similar to the telephone which is used in some industrially-advanced countries, which transmits both the voice and the image of the speaker, so both parties can see one another on the screen of the device on which they are talking.
Similarly, there are cameras which are installed at the doors of houses. This system picks up the voice and image of the person who is coming to the house and transmits it to a screen inside the house, so that whoever is inside the house can see it clearly. And similarly there is equipment which is used to watch out for criminals stealing and so on in banks, stores, etc.
These kinds of equipment are considered to be of one kind, but are used for a variety of purposes, whereby the camera covers the area which is to be watched over, and it transmits the images to a screen like a TV, where the image appears clearly. New things are appearing all the time, and we do not know what will appear in the future. If this indicates anything, it indicates the mind-boggling expansion of the use of machines to make images of both kinds, both still and moving, in many areas, including manufacturing, war, security, education, medicine, social, etc.
Ahkaam al-Tasweer by Ahmad ibn �Ali Waasil, p. 65-67
Shaykh Ibn �Uthaymeen said:
With regard to pictures made in the modern fashion, they fall into two categories:
The first category is those which have no tangible substance (and can only be seen by running them through a machine), as I was told is the case with pictures on video tapes. There is no ruling at all concerning these, and they do not come under the prohibition at all. Hence the scholars who forbid making pictures with cameras on paper (photographs) permitted this (video pictures), and said that there is nothing wrong with this. Then it was asked, is it permissible to film lectures which are given in the mosques? The (scholarly) view was that it is better not to do that, because it may disturb the worshippers and because they may film things that may not be appropriate, and so on.
The second category is fixed or still pictures on paper (photographs) �
But the matter needs further discussion if one wants to make these kind of permissible pictures. For they are subject to five rulings which depend on the intention. If the intention is something forbidden, then it is haraam. If he intends something waajib (obligatory), then it is waajib. Sometimes pictures may be essential, especially moving pictures. For example, if we see someone in the act of committing a crime against a person�s rights, such as an attempt to kill and so on, and we cannot prove it in any way but by taking pictures, then in this case taking pictures becomes waajib, especially in cases where pictures may decide the case. The means are subject to the rulings on the ends. If we make these pictures in order to prove the identity of a person for fear that someone else may be accused of the crime, this is also acceptable, indeed it is essential.
But if we take these pictures just to enjoy looking at them, this is undoubtedly haraam... And Allaah knows best.� (See Al-Sharh al-Mumti�, 2/197-199)
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
I have read all your answers regarding pictures for children. In my home, we have no pictures or animate (2-D and 3-D) figures, apart from these for children. In answering a question about photos, you stated no 3-dimensional images were allowed. Can you please explain the tradition where Aisha (May Allah be pleased with her) had a small toy unicorn (or similar) that she played with as a child, and the Prophet did not stop her.
Please answer this question, as all practising muslims I know have toys for their children. We all seek the right path of Islam.
Praise be to Allaah.
Those toys which are made of wool are not considered to be images, because they do not have a head apart from a piece of wool, and it does not have the features of the face such as eyes, nose, mouth or ears. If an image does not have a head or any facial features, it is exempt from the ruling prohibiting images.
Even if we assume that it is an image, this does not mean that all images are permitted. Rather it is an exemption from the prohibition for a legitimate shar�i purpose, which is to teach girls how to care for babies and to develop maternal feelings in their hearts, in order to prepare them for the future.
Most of the scholars have exempted the making of girls� toys from the prohibition on making images and statues. This is the view of the Maalikis, Shaafa�is and Hanbalis. Al-Qaadi �Iyaad narrated that most of the scholars said that this is permissible, and he was followed in that by al-Nawawi in his commentary on Muslim. He said: �Exempted from the prohibition on making images that have a shadow are things that are used as toys for girls, because of the exemption that was narrated concerning that. This means that it is permissible, whether they are toys in the shape of people or animals, three-dimensional or otherwise, and whether they are supposed to represent real animals or not, such as a horse with wings�
The majority of scholars quote as evidence for this exemption the hadeeth of �Aa�ishah (may Allaah be pleased with her) in which she says:
�I used to play with dolls in the house of the Prophet (peace and blessings of Allaah be upon him). I had friends who used to play with me. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came in, they would hide themselves, then he would call them to join me and play with me.�
According to another report, she said that the Messenger (peace and blessings of Allaah be upon him) came back from the battle of Tabook or Khaybar, and there was a curtain in her alcove. The wind blew and lifted the curtain, showing some dolls with which �Aa�ishah was playing. He said, �What is this, O �Aa�ishah?� She said, �My daughters.� Among them he saw a mare with wings made of leather.� He said, �And what is this that I see in the midst of them?� She said, �A mare.� He said, �What is this on it?� She said, �Wings.� He said, �A mare with wings?� She said, �Have you not heard that Sulaymaan had a horse with wings?� She said, the Messenger of Allaah (peace and blessings of Allaah be upon him) smiled so broadly that I could see his eyeteeth.
The Maalikis, Shaafa�is and Hanbalis interpreted this as an exemption for making toys because of the necessity of educating girls in how to bring up children. This interpretation is obvious if the toy is in the form of a human, but it is not obvious if it is in the form of a horse with wings. Hence al-Haleemi used this report and others to support his argument. He said: �There are two benefits of that in the case of girls, one immediate and one which comes later. The immediate benefit is that they have fun, which is one of the most effective means of child development. If a child is well taken care of and feels happy and content, his development will be stronger and better. That is because joy energizes the mind, which in turn energizes the soul, and that has an effect on the body and produces physical strength. The benefit which is seen later on is that through that (play), the girls learn how to deal with children, love them and feel compassion for them, and that becomes second nature to them, so that when they grow up and see for themselves the things they used to play at, they will find that the compassion they used to play at is something very real indeed. Ibn Hajar quoted in al-Fath from someone who thought that making toys was haraam, and that it had been permitted at first but was then abrogated by the general prohibition on making images. He responded by noting that the abrogation could have been the other way round and that the permission to make toys came later, on the grounds that in the hadeeth of �Aa�ishah (may Allaah be pleased with her) about her toys, there is the indication that this happened at a later date, because it mentions that this happened when the Prophet (peace and blessings of Allaah be upon him) came back from Tabook. So the apparent meaning is that it happened later on. (al-Mawsoo�ah al-Fiqhiyyah � Maaddat al-Tasweer)
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
A muslim work at film development store, his job is taking film from customer put it in the machine to be devolpe. Is his income halal or not?
Praise be to Allaah.
This ruling needs to be divided into categories. If he is developing pictures which people need for necessary reasons or for some reason which will serve the general interest, then it is permissible to develop these pictures and take that as a profession and a source of income, because whatever is permitted for reasons of necessity or serving the common interest, it is permissible to deal in it in all kinds of transactions and contracts. What is permitted in essence for reasons of necessity, it is also permitted to take its price. This kind of pictures and the cameras and machines used for them are a means of serving a necessary purpose which people need, and the means are subject to the same rulings as the ends, provided that this is only done as much as is necessary and as is needed to serve those needs and achieve that interest only, based on the principle �actions based on necessity should measued by that necessity.�
The second type of pictures are those for which there is no need and which do not serve any purpose. The most correct view concerning these pictures is that they are haraam and that it is not permissible to keep these pictures. Therefore it is haraam to develop these pictures.
See Ahkaam al-Tasweer by Muhammad Waasil, p. 602.
See also the answer to Question # 3243 concerning the earnings of one who makes images. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
why is it that there isn't a picture available of the prophet Muhammed[pbuh] anywhere in the world?
Praise be to Allaah.
Islam came to prevent all means that may lead to shirk or the association of others in worship with Allaah. Among these means is the making of images, so sharee�ah forbids making images, and curses the one who does that, and a strong warning is issued to the one who does that. It was narrated from �Aa�ishah the Mother of the Believers that Umm Habeebah and Umm Salamah mentioned a church that they had seen in Abyssinia, in which there were images. They mentioned it to the Prophet (peace and blessings of Allaah be upon him) and he said: �Those people, if there was a righteous man among them and he died, they would build a place of worship over his grave and put those images in it. They will be among the most evil of creation before Allaah on the Day of Resurrection.� (narrated by al-Bukhaari, al-Salaah, 409).
It was narrated that �Aa�ishah (may Allaah be pleased with her) said: �The Messenger of Allaah (peace and blessings of Allaah be upon him) came back from a journey and I had placed a curtain of mine that had pictures on it over (the door of) a room of mine. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he tore it and said, �The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allaah�s creation.� So we turned it (the curtain) into one or two cushions.� (Narrated by al-Bukhaari, al-Libaas, 5498).
It was narrated that �Abd-Allaah ibn Mas�ood said: �I heard the Prophet (peace and blessings of Allaah be upon him) say: �The people who will be most severely punished on the Day of Resurrection will be the image-makers.�� (Narrated by al-Bukhaari, al-Libaas, 5494).
So how could he grant permission to make a picture of him? Hence none of the Sahaabah dared to make a picture or image of him, because they knew the ruling that doing so was haraam.
Allaah warns against exaggeration, as He says (interpretation of the meaning):
�O people of the Scripture (Christians)! Do not exceed the limits in your religion�
And the Prophet (peace and blessings of Allaah be upon him) warned against doing anything that may involve exceeding the limits concerning him (peace and blessings of Allaah be upon him). He said: �Do not exaggerate about me as the Christians exaggerated about the son of Maryam, for I am just a slave, so say �The slave of Allaah and His Messenger.�� (Narrated by al-Bukhaari, Ahaadeeth al-Anbiya�, 3189).
Imaam Muhammad ibn �Abd al-Wahhaab wrote a chapter entitled �Maa jaa�a �an sabab kufr Bani Adam huwa al-ghulw fi�l-saaliheen (What was narrated stating that the reason for the kufr of the sons of Adam was their exaggeration concerning the righteous).�, in which he said: �In al-Saheeh it is narrated that Ibn �Abbaas (may Allaah be pleased with him) said, concerning the aayah (interpretation of the meaning):
��And they have said: �You shall not leave your gods, nor shall you leave Wadd, nor Suwaa�, nor Yaghooth, nor Ya�ooq nor Nasr� (these are the names of their idols).�
� �These were the names of righteous men among the people of Nooh. When they died, the Shaytaan inspired their people to set up stone altars in the places where they used to sit, and call them by their names. They did that but they did not worship them, until those people died, then the knowledge was forgotten and they were worshipped.�
Ibn al-Qayyim said: �More than one of the salaf said: �when they died, the people started to frequent their graves, then they made statues of them, then as time passed they started to worship them.� (Fath al-Majeed Sharh Kitaab al-Tawheed by �Abd al-Rahmaan ibn Hasan, p. 219)
For this reason there are no pictures of the Prophet (peace and blessings of Allaah be upon him), because he forbade doing that, lest it lead to shirk.
The implication of the testimony that Muhammad is the Messenger of Allaah (peace and blessings of Allaah be upon him) is that we believe in him and in the message that he brought, even though there are no pictures of him. The believers do not need a picture of him in order to follow him. The description of him that is given in the saheeh reports means that we have no need of his picture. Among the descriptions of him (peace and blessings of Allaah be upon him) that have been narrated are the following:
1- He (peace and blessings of Allaah be upon him) was the most handsome of face of all people.
2- He had wide shoulders.
3- He was neither tall nor short (of average height).
4- He had a round face with a ruddy complexion.
5- His eyes were intensely black.
6- He had long eyelashes.
7- He was the Seal of the Prophets, the most generous of people in giving, he was the most forbearing and content of all people, he was the most sincere in speech of all people, he had the gentlest nature of all people and was the most easy-going with others. Those who saw him suddenly stood in awe of him and those who mized with him came to love him. Those who described him said they had never seen anyone like him before or since.�
See Sunan al-Tirmidhi, al-Manaaqib, 3571 and other books of Sunnah which give descriptions of the Prophet (peace and blessings of Allaah be upon him).
Undoubtedly the believers wish that they could have met the Prophet (peace and blessings of Allaah be upon him). Hence it says in the hadeeth narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: �The people most loved by me among my ummah will be those who would come after me, but every one amongst them would have the keenest desire to catch a glimpse of me even at the expense of his family and his wealth.� (Narrated by Muslim, al-Jannah wa Sifat Na�eemihaa, 5060). Undoubtedly love of the Prophet (peace and blessings of Allaah be upon him) and following him are the means of being brought together with him in Paradise. Part of loving him (peace and blessings of Allaah be upon him) is seeing him in a dream, which means seeing him in his real form. It was reported that Abu Hurayrah said: �I heard the Prophet (peace and blessings of Allaah be upon him) say: �Whoever sees me in a dream will see me when he is awake, for the Shaytaan cannot take my form.�� Abu �Abd-Allaah said, Ibn Seereen said: this applies if one sees him in his true form. (Narrated by al-Bukhaari, al-Ta�beer, 6478).
And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad.
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
My husband is selling digital cameras for a living. Some of his buyers are photographers who also do nude photography. Is is permissable for him to sell cameras to such people knowing what they will be using it for?
Praise be to Allaah.
It is not permissible to sell anything that will be used for haraam purposes, or which one thinks will most likely be used for such purposes. This includes selling cameras to people who will use them for haraam purposes. See the answer to question no. 10668 concerning the ruling on picture making. Undoubtedly selling them to people who will take nude pictures is even more haraam, because Allaah says (interpretation of the meaning):
��but do not help one another in sin and transgression��
Undoubtedly, taking such pictures with them is one of the means of spreading evil and immorality in society; whoever sells these cameras to them is undoubtedly helping them in spreading evil, and helping others to do haraam is also haraam.
Selling digital cameras (which do not produce fixed images) to those who will take good pictures (beneficial pictures), such as Islamic lectures and khutbahs, or permissible things such as trees, rivers and natural scenes, is OK. Every Muslim businessman has to fear Allaah and be sincere towards his Muslim brothers, and he should not sell anything except that which is good for them and will benefit them. He should keep away from that which is evil and harmful to them. The things that are halaal are sufficient so there is no need for anything that is haraam. Allaah says (interpretation of the meaning):
�And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Sometimes at school we have to do projects in which contains picutes.(eg. familey/friends picutes, or pictures out of magazines) i realize picutes are haram however if i tell the teacher that i dont have any pictures she they wont believe me and they insist
Praise be to Allaah.
Pictures are haraam as stated in the question. From the hadeeth about the curtain which �Aa�ishah (may Allaah be pleased with her) used as a screen in her house, it is clear that pictures are haraam, even those which do not cast a shadow (i.e., two-dimensional). The fact that these pictures are for educational purposes does not justify allowing them in this case. Making images is haraam except in cases of necessity, because in cases of necessity, things which are ordinarily forbidden may be permitted. Although some (scholars) permit such pictures for educational purposes, to be on the safe side, it is better not to allow it, especially since the aim can be achieved through other means.
Shaykh �Abd al-Kareem al-Khudayr
If you denounce them and do not take part in this project, you will have freed yourself from blame and there will be no sin on you. May Allaah help us and you to do all that is good.
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Are Muslims allowed to purchase and promote selling gold coins with figures?.
Praise be to Allaah.
If the question has to do with buying and dealing in gold coins that have images of animate beings, then the matter is subject to further discussion.
1 � If these coins are used for adornment, whether they are worn or hung on walls etc., it is not permissible to sell them or deal in them. It says in Fataawa al-Lajnah al-Daa�imah, 13/74:
Whatever has an image of any animate being on it, whether it is a gold or silver coin or paper money, or it is fabric or an implement, if it is bought to be hung up on walls or other things which are not considered to be treating it in a disrespectful manner, then dealing in it is haraam, because of the general meaning of the prohibition on image-making and using images of animate beings.
2 � If these coins are currency that is in circulation, there is nothing wrong with carrying them and dealing in them. They are like the gold dinars that the Muslims used during the first century, before they had their own dinars during the reign of �Abd al-Malik ibn Marwaan (may Allaah have mercy on him). But that is only permissible when there is a need.
Shaykh Ibn �Uthaymeen (may Allaah have mercy on him) said:
As for a man carrying money with pictures of kings and presidents that the Muslims are faced with nowadays, this is an old issue which the scholars have discussed. The people used to carry European guineas on which there was a picture of a horse and knight, and they used to carry the French r�als on which there was a picture of the head and neck of a bird. What we think about this is that there is no sin on a person who carries it because he has a need to do so, because a person has to carry some money in his pocket, and not allowing the people to do so would cause them hardship. Allaah says (interpretation of the meaning):
�Allaah intends for you ease, and He does not want to make things difficult for you�
�and has not laid upon you in religion any hardship�
It was narrated in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: �Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded.� (Narrated by al-Bukhaari). And he said to Mu�aadh ibn Jabal and Abu Moosa when he sent them to the Yemen: �Be easy going and not harsh, give glad tidings and do not put people off.� And he said to the people when they rebuked the Bedouin who urinated in the mosque: �Leave him, for you have been sent to be easy going, you have not been sent to be harsh.� (These two reports were also narrated by al-Bukhaari).
So if a man carries money or an identity card or a driving licence on which there are images, and he needs it or fears that he may need it, there is nothing wrong with that and there is no sin on him in sha Allah, for Allaah knows that he dislikes these images and does not approve of them, and that if he did not need it he would not carry it.
From Majmoo� al-Fataawa, 2/280
The Standing Committee was asked the following question:
There are some issues which cause me a great deal of anxiety, one of which is the issue of the pictures on the money that we have and which we bring into the mosques in our pockets. Is our bringing it into the mosques one of the things that will make the angels leave, so that it is haraam to bring it in? Is this considered to be one of the things that are used in a disrespectful manner? Because images that are treated in a disrespectful manner do not prevent the angels from entering houses.
The Committee replied:
The pictures on money are not something that is under your control. You have no choice but to own money, keep it in your house and carry it with you so as to make use of it in buying, selling, giving gifts and charity, paying off debts and other purposes that are prescribed in sharee�ah, so there is no sin on you, even though this money is not usually handled with disrespect because of its value. Rather there is no sin on you, because that is due to necessity.
From Fataawa al-Lajnah al-Daa�imah, 1/485.
But if what is meant is buying gold coins with paper currency, there is nothing wrong with that if it is hand to hand, because the Prophet (peace and blessings of Allaah be upon him) said: �Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates and salt for salt. Like for like, equal for equal, hand to hand. If you are trading different kinds of good, then sell however you like, so long as it is hand to hand.�
(Narrated by Muslim, 1587 from the hadeeth of �Ubaadah ibn al-Saamit, may Allaah be pleased with him).
The currency that exists nowadays is sui generis, and it comes under the same rulings as gold and silver. If you buy gold or silver with it, the transaction must take place immediately, because the Prophet (peace and blessings of Allaah be upon him) said: �If you are trading different kinds of good, then sell however you like, so long as it is hand to hand.�
And Allaah knows best.
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