Q. What types of images
are halal (permissible) and what type are haram
(prohibited)?
It appears to me that a particular computer graphic (not photo, drawn appearance) of a young muslimah in hijab, making dua', is permissible. Whilst I am not a scholar myself I did have questions about this issue and in sha' Allah the following information from Sheikh Qaradawi will be useful (I apologise for the length of the email but I felt it was important to put all relevant information in).
The fatwa below is from the English translation "The Lawful and the Prohibited in Islam" by Dr. Yousuf Al Qaradawi which is available on the internet at http://www.qaradawi.net/
"Islam has prohibited the keeping of statues in the Muslim home. By statues is meant complete, solid figures which have not been disfigured or otherwise defaced. Their presence in a house is considered sufficient to drive away the angels, who represent Allah's mercy and His pleasure. As the Messenger of Allah (peace be on him) said, "Assuredly the angels do not enter a house in which there are statues (or figures)." (Reported by al-Bukhari and Muslim; the wording is from Muslim.) According to the commentary of scholars, a person who keeps statues in his house is similar to unbelievers, whose practice it is to keep and venerate idols in their homes. The angels are repelled by this; they do not enter such a house and abandon it. It is also forbidden to the Muslim to engage in manufacturing statues, even if he makes them for non-Muslims. The Prophet (peace be on him) said: "Among the people receiving the harshest punishment on the Day of Resurrection will be the makers of figures," or, in another version, "the of Allah's creation." (Reported by al-Bukhari and Muslim.) He also said, On the Day of Resurrection, the maker of a figure will be asked to breathe a spirit into it, and he will never be able to do so, (Reported by al-Bukhari and others.) meaning that he will be asked to bring it to life in order to reproach and humiliate him.
If there are some kinds of three-dimensional figures which are not intended to be accorded respect or to be displayed as an expression of high living, then the above cautionary statements do not apply. Islam does not close its mind to them, nor does it see any harm in their use.
Children's playthings such as dolls, in the form of humans, animals, and the like fall into this category. Said the Prophet's wife 'Aisha (may Allah be pleased with her): I used to play with dolls in the house of the Messenger of Allah (peace be on him) and my friends would come over to play with me. They would hide when they saw the Messenger of Allah (peace be on him) approaching, but he was in fact very happy to see them with me, and so we played together. (Reported by al-Bukhari and Muslim.)
'Aisha also reported, One day the Messenger of Allah (peace be on him) asked me, 'What are these?' 'My dolls,' I replied. 'What is this in the middle?' he asked. 'A horse,' I replied. 'And what are these things on it?' he asked. 'Wings,' I said. 'A horse with wings?' he asked. 'Have not you heard that Solomon, the son of David, had horses with wings?' I said. Thereupon the Messenger of Allah (peace be on him) laughed so heartily that I could see his molars. (Reported by Abu Daoud.)
The dolls mentioned in the above hadith are the dolls with which children play, as 'Aisha was quite young when she married the Prophet (peace be on him). Al-Shawkani says that these ahadith are sufficient proof of the permissibility of children's playing with statue-like three-dimensional figures (i.e., dolls of human or animal shape). It is reported that once Imam Malik saw a man buying dolls for his daughter and he disliked it, but Qadi 'Ayyad says that it is permissible for girls to play with dolls. (Because girls are more likely to play with dolls than boys, only girls have been mentioned here. However, this does not imply any prohibition for boys to do so. (Trans.))
This permission also applies to figures made of sweets for festive occasions since they are used only as food.
It is reported in the books of Hadith that the angel Gabriel (Jibril) once refused to enter the house of Allah's Messenger (peace be on him) because there was a statue by its door. He did not enter it again the following day but said to the Prophet (peace be on him), "Order that the head of the statue be broken off so that it resembles the trunk of a tree." (Reported by Abu Daoud, al-Nisai, al-Tirmidhi, and Ibn Hibban.)
On the basis of this hadith some scholars have argued that what is haram are complete figures, but if some part of them is missing without which a human being cannot survive, they are allowed However, the true and correct interpretation of Jibril's asking that the head be broken off in order to make it look like a tree trunk is not that without the head life is impossible, but that the statue was then defaced and consequently viewing it would not generate feelings of respect toward it.
If we ponder over the matter objectively, we will undoubtedly conclude that it is more haram to set up busts in public places in order to perpetuate the memory of kings and great men than to have full figured statues in the home for the purpose of decoration.
We have explained the Islamic position concerning the solid figures we term "statues," but what about figures and art work executed on plane surfaces such as paper, cloth, curtains, walls, coins, paper currency, and the like?
Concerning this issue, we say that no general ruling is possible here and that each case is to be judged individually. What does the picture depict? Where is it placed? What is its use? What was the artist's purpose in making the picture? It is these questions which must be looked into.
If the pictures become objects of worship, as for example the cow does for Hindus, whoever makes them with this purpose is in reality nothing but an unbeliever propagating shirk and error. Again, the Prophet (peace be on him) threatened such people with dire punishment in the Hereafter saying, "On the Day of Resurrection the most severe chastisement will be for the makers of figures." (Reported by Muslim.)
Al-Tabari, explaining the meaning of this hadith, says, "What is meant here by makers of figures are those who make figures in order that they may be worshipped besides Allah, and this is unbelief (kufr). As for those who do not make them for this purpose, they will be guilty only of making a representation (suar)." Similarly, if someone hangs such pictures on the wall in order to venerate them, his act is not that of a Muslim, for Islam has departed from his heart.
We next examine the case of the person who makes pictures not so that they should be worshiped but so that they may be likened to Allah's creation; he feels a sense of pride that he has created as Allah, the Exalted and Mighty, has created. Such an individual has rebelled against belief in tawheed, and concerning him the Prophet (peace be on him) said, The most severely punished among people (on the Day of Resurrection) will be those who try to create something similar to what Allah has created.
This pertains directly to the intention of the artist. Perhaps the hadith quasi cited earlier, Who does greater wrong than he who desires to create the like of what I create? Let them create an atom! Let them create a grain of barley! beathis out as well. Again, what is referred to here is the intention of those artists who want to imitate Allah's attributes of Creator and Originator. Allah's challenge to them to create an atom or a grain of barley points to the fact that their artistic work implies an intention to create something similar to what He has created. To shame them for this on the Day of Resurrection, they will be told publicly, "Bring to life what you created," which of course they can never do. It is prohibited to make or to acquire portraits of individuals who are either revered in a religion or respected for their wordly status. Examples of the first category are representations of prophets such as Abraham, Isaac, David, and Jesus; of angels such as Jibril and Mika'eel (Michael); and of saints and righteous individuals such as Maryam (Mary) and the like. This is a Jewish or Christian custom. Unfortunately, some Muslims, making innovations in religion and imitating the People of the Book, have begun to make and to acquire portraits of 'All, Fatimah, and others.
The second category includes portraits of kings, leaders, and artists in our time. Although there is less evil in this case, nevertheless we must emphasize its evil, especially if those portrayed are non-believers, tyrants, or wrong-doers, such as rulers who do not judge according to what Allah has revealed, leaders who call people to a message other than the message of Allah Subhanahu wa Ta'ala, and artists who glorify falsehood and propagate lewdness and immorality among people.
It appears that many of the portraits made during the time of the Prophet (peace be on him) and thereafter were of the kind which glorify personages; most probably they were painted by Greeks or Persians, and consequently were never free of the imprint of their beliefs and the sanctification of their saints and rulers. Muslim reported that AbuDuha said, I was with Masrooq in a house which had statues. Masrooq asked me, 'Are these statues of Khosrau?" (The ruler of Persia. (Trans.)) said, 'No these are statues of Mary.' Masrooq assumed them to be the handiwork of a Magian, because the Magians used to portray the figures of their kings even on jars, but when it became clear that they were the work of a Christian, he said, 'Abdullah ibn Mas'ud said that he heard the Messenger of Allah (peace be on him) say, "Among the people receiving the harshest punishment on the Day of Resurrection will be the makers of figures." '
Drawing, painting, and acquiring pictures of plants, trees, and inanimate objects such as lakes, oceans, ships, mountains, the sun, moon, stars, and the like from scenes of nature is permitted. There is no difference of opinion in this regard. Moreover, if someone wants to make a picture of an animate being with no intention of competing with Allah as creator or for its glorification or respect, there is no prohibition of doing so; there are numerous sound ahadith in this regard.
Muslim reported in his Sahih, on the authority of Basr ibn Sa'id, who heard it from Zayd ibn Khalid, who heard it from Ibn Talha, a Companion of the Prophet (peace be on him), that the Messenger of Allah (peace be on him) said, "The angels do not enter a house in which there are figures." (Reported by Muslim.)
Basr said, "Thereafter Zayd became ill and we went to visit him.
There was a picture on the curtain of his door. I said to my companion' 'Ubayd Allah al-Khulani, who was the servant of the Prophet's wife Maymunah, 'Was it not Zayd who told us about pictures the other day?' 'Ubayd Allah replied, 'Did you not hear him when he said, "Except if it is made of cloth?" ' "
Al-Tirmidhi reported on the authority of 'Utbah that once the latter went to visit Abu Talhah al-Ansari, who was ill, and he found Sahl ibn Hanif (another Companion) there. Abu Talhah called someone to come and tear up the sheet which was under him. "Why tear it up?" Sahl asked. "There are pictures on it, and you know what the Prophet (peace be on him) said concerning that," Abu Talhah replied. "Did he not also say, 'Except if it is made on cloth?' " Sahl asked. "Yes, but it makes me feel better," Abu Talhah replied. al-Tirmidhi classifies this hadith as good and sound (hasan wa sahih).
Do not these two ahadith prove that the figures which are prohibited are those which are solid, that is to say "statues?" As for figures drawn or printed on wood, paper, cloth, rugs and carpets, walls, and the like, there is no sound, explicit, and straightforward text to prove that they are forbidden. True, there are sound ahadith which merely indicate the Prophet's dislike for such types of pictures because they are reminiscent of those who live in luxury and love things of inferior value.
Muslim reported from Zayd ibn Khalid al-Juhani, who quoted Abu Talhah al-Ansari as saying, I heard the Messenger of Allah's statement, 'The angels do not enter a house in which there is a dog or statues.' I then went to see 'Aisha and asked her, 'Are you aware that the Messenger of Allah (peace be on him) said, "The angels do not enter a house in which there is a dog or statues?" Did you hear the Messenger of Allah (peace be on him) mention this?' She replied, 'No, but I will tell you what he did. Once when he had gone on an expedition I draped the door with a curtain having pictures on it. When he returned and saw it, I could discern from his face that he disliked it. He pulled it down and tore it apart, saying, "Allah has not commanded us to clothe stone and clay." 'She said, 'We cut it and made two pillows out of the cloth, stuffing them with palm fibres. He did not criticize me for that.'Nothing can be inferred from this hadith except that to decorate walls and such things with curtains on which there are pictures is mildly disapproved. Al-Nawawi said, "There is nothing in the hadith implying prohibition. In fact, the crucial words are, 'Allah has not commanded us to do that.' This implies that such a thing is not obligatory or meritorious; in no way does it imply prohibition."
Muslim has also reported from 'Aisha that she said, "We had a curtain with the figure of a bird on it. When the Messenger of Allah (peace be on him) entered the house, he saw it right in front of him and he said, 'Remove it from here. When I enter and see it, I am reminded of this world.' "
The Prophet (peace be on him) did not tell 'Aisha to tear up the curtain but only to remove it from the place where it hung facing the entrance; he disliked seeing it there because it brought to his mind the world and its attractions. This is not strange, since the Prophet (peace be on him) used to perform the sunnah and nafil (voluntary) salat at home. Curtains and bedspreads or statues perhaps would have distracted him from concentration in his salat and complete attention in his supplications. Al-Bukhari also reported Anas as saying, "Aisha had covered a part of her apartment with a drape. The Messenger of Allah (peace be on him) told her, 'Take it away from my sight because its figures keep distracting me from my salat.' "
It is quite clear from the preceding ahadith that the Prophet (peace be on him) did not disapprove of having a curtain with a picture of a bird and a drape with figures in his house. On the basis of this and other similar ahadith scholars of earlier times have commented, "What is prohibited are figures which cast shadows (meaning those which are solid) and not those which do not cast shadows (meaning on plane surfaces)." (Al-Nawawi mentions this opinion in his Sharh Muslim but rejects it, saying that it represents a wrong position. In Fath al-Bari, al-Hafiz has traced this opinion on sound authority back to al-Qasim ibn Muhammad ibn Abu Bakr, who was a jurist of Madinah and the best of his time.)
In further support of this position we again quote the hadith quasi in which Allah Ta'ala says, Who does greater wrong than he who desires to create the like of what I create? Let them create an atom! Let them create a grain of barley!
As is evident, Allah's creation does not consist of two-dimensional drawings on a plane surface, for He fashions three-dimensional corporeal beings. As he says, It is HeWho fashions you in the wombs as He pleases.... (3:6)
There is only one hadith, narrated by both al-Bukhari and Muslim on the authority of 'Aisha, which poses some difficulty. 'Aisha said that she bought a cushion with pictures on it. When the Messenger of Allah (peace be on him) saw it, he stopped at the door and did not enter her apartment. She saw signs of displeasure on his face and said, "O Messenger of Allah, I turn to Allah and His Messenger in repentance. What have I done wrong?" He said, "What is this cushion?" She said, "I bought it for you to sit on or to rest your head." The Messenger of Allah (peace be on him) then said, The makers of such figures will be punished and will be told, 'Bring to life what you have created.' He continued, 'The angels do not enter a house in which there are figures.'
In the version of Muslim there is the addition, " 'Aisha said that she then cut it and made two pillows to recline upon."
However, this hadith is objectionable on several counts:
1. The content of this hadith has been transmitted in many versions which appear to be mutually contradictory. Some of them say that the Prophet (peace be on him) used the curtain with pictures after it was cut and made into cushions. In other versions there was no curtain to begin with.
2. According to some versions, only his disapproval of covering walls with printed curtains is established, the reason for his disapproval being that they were a sign of luxury. In the version by Muslim he is reported to have said, "Allah has not commanded us to clothe stone and clay."
3. Then there is the hadith from 'Aisha herself, transmitted by Muslim, about the curtain with the picture of a bird on it and the Prophet's saying, "Remove it from here. When I enter and see it, I am reminded of this world." This statement does not say anything concerning its prohibition.
4. There is also the hadith concerning the drape in 'Aisha's house which distracted the Prophet's attention from his prayers, whereupon he instructed her to remove it. Al-Hafiz says, "There is a problem in reconciling this hadith and the hadith of the cushion, both of which are ascribed to 'Aisha. This hadith indicates that he had allowed the drape to remain in the house as long as it had not distracted his attention from prayer; he did not have any particular objection to the pictures on it." Al-Hafiz then tries to reconcile the two ahadith by saying that the cushion had a picture of a living creature while the drape had pictures of inanimate objects. However, his attempt at reconciliation fails with respect to the hadith concerning the curtain with the picture of the bird on it.
5. The hadith concerning the cushion contradicts the hadith reported by Abu Talhah in which figures on cloth were exempted. Al-Qurtabi says, "Reconciliation is possible between the two (ahadith), as 'Aisha's hadith indicates the disapproval of the Prophet (peace be on him), while Abu Talhah's hadith indicates absolute permissibility, and these two are not contradictory." Al-Hafiz ibn Hajar agreed with this statement.
6. The transmitter of the hadith of the cushion from 'Aisha was her nephew al-Qasim ibn Muhammad ibn Abu Bakr. Al-Qasim himself permitted pictures on a plane surface. Ibn 'Awm said, "I entered al-Qasim's house, which was in the outskirts of Makkah, and I saw a cloth canopy with figures of a beaver and a phoenix." (Fath al-Bari, reported on the authority of Ibn Abi Shaybah, who quotes al-Qasim ibn Muhammad ibn Abu Bakr. The transmitters are sound.) Al-Hafiz explains, "He probably adhered to the generality of the Prophet's saying, 'Except if it is made on cloth,' and understood the Prophet's stand toward 'Aisha's curtain as a special case. That is, the Prophet (peace be on him) disapproved of the combination of draping the wall and of the cloth having pictures on it. This is supported by the remark, "Allah has not commanded us to clothe stone and clay." Al-Qasim ibn Muhammad ibn Abu Bakr was one of the seven jurists of Madinah and the best of his time; it was he who transmitted the hadith of the - cushion. Consequently, if he had not been convinced of the permissibility of this cloth canopy he would not have had it. (See the section on "Figures and Artists" in Fath al-Bari)
There is another way of reconciling these ahadith. Probably in the early period of Islam the Prophet (peace be on him) was very strict in prohibiting all pictures, as the Muslims had only recently come out o f the state of polytheism and idol-worship, and were prone to sanctifying figures and statues. As the belief in the Oneness of Allah became deeply rooted in their hearts and minds, he allowed them two-dimensional figures, that is, drawings and prints. As for himself, he disliked having curtains or drapes with figures and pictures in his house, not exempting even drawings or prints on, cloth, paper, or the wall.
One of the great Hanafi jurists, al-Tahawi, says, "In the beginning the Prophet (peace be on him) prohibited all types of figures, even if they were two dimensional, since the Muslims had only recently converted from the worship of images. Accordingly, everything of this type was prohibited. Later he lifted the prohibition from cloth with prints because of the necessity of wearing clothes. He also permitted figures which were not treated in a respectful manner, (As is evident from these ahadith, this would include figures which are made into pillows or cushions on which to sit or recline, figures in rugs or carpets which are trod upon and the like. (Trans.)) since there was no danger that the ignorant would venerate what was debased. The prohibition of figures which are not debased was never lifted." (This has been reported by Sheikh Bakhit in AI-Jawab al-Shafi.)
We summarize here the rulings pertaining to figures and figure-makers.
1. The most strictly prohibited figures are those which are made to be worshiped in the place of or in addition to Allah Subhanahu wa Ta'ala. If the one who makes them does it intentionally for this purpose, he is going in the direction of unbelief (kufr). The most detestable among such figures are statues. Anyone who has a share in propagating or glorifying them will bear the sin proportional to his part.
2. Next to this in sinfulness are figures which are not made to be worshiped but which are intended to imitate Allah's creation. If the artist claims that he originates and creates as Allah does, he is an unbeliever. This matter pertains solely to the intention of the artist.
3. After this are statues which are erected in public places in order to commemorate great personalities such as kings, leaders and celebrities; this applies equally to full-length statues and to busts.
4. Next are statues of living beings which are neither worshipped nor reverenced. There is general agreement that they are haram, except those which are not treated in a manner indicative of respect. Dolls or figures made of chocolate or sugar are clear exceptions.
5. Next are portraits of great people such as rulers and political leaders, especially when they are displayed or hung on walls. Strongly prohibited among these are portraits of tyrants, atheists, and immoral individuals, for to respect them is to degrade Islam.
6. Next are pictures of people or animals which are not accorded respect but constitute a display of luxury and high living, as, for example, when they cover a wall or the like. These are classified as detestable only.
7. Making and acquiring drawings or paintings of trees, lakes, ships, mountains, and landscapes of this sort is permitted. However, if they distract from worship or lead toward extravagant living, they are disapproved.
8. Photographic pictures are basically permissible. They become haram only when the subject matter is haram, as, for example, in the case of idols, individuals who are revered either because of their religious or worldly status, especially the leaders of idolaters, Communists or other unbelievers, or immoral individuals such as actors and entertainers.
9. Finally, if the prohibited statues and pictures are defaced or degraded, their use becomes permissible; an example of this are figures on a rug or carpet, because they are walked upon.
A. At-Tasweer (the act
of making images), and Iqtinaa' as-suwar (the act of possession of
images).
As salaamu alaikum wa rahmatullahi,
Anyone who produces a drawing/graphic of an animal, person, or insect, i.e. animated living things... will meet a terrible end on the day of judgement, suffering hellfires for this action. Secondly, displaying such graphics in anywhere but a degrading, disgraceful place (such as those little bears on baby wipes or something filthy and not on display, etc.) is also forbidden. The graphic you mention is of concern and you should not intentionally use it for any purpose. Here is daleel (proof) on that:
Hadith - Bukhari 3:428, Narrated Said bin Abu Al-Hasan
While I was with Ibn 'Abbas a man came and said, "O father of 'Abbas! My
sustenance is from my manual profession and I make these pictures." Ibn 'Abbas
said, "I will tell you only what I heard from Allah'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 'Abbas 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."
Obliterating and removing images, including from computer presentations, especially those involving the deen of Islam, is recommended.
Hadith - Muslim, Narrated Ali ibn AbuTalib
AbulHayyaj al-Asadi told that Ali ibn AbuTalib said to him: Should I not
send you on the same mission as Allah's Messenger sent me? Do not leave an
image without obliterating it, or a high grave without levelling it. This
hadith has been reported by Habib with the same chain of transmitters and
he said: (do not leave) a picture without obliterating it.
There are, of course, images on the web/net, that we cannot avoid, like when
we send out an email, and because we're using a free service and couldn't
afford a paid service, the egroup sends out an advertisement with an image
in it, or as can appear on web pages provided free of service. Islam says
all actions are based upon intentions, and if you intend to send out no images
(people, animals, insects) then that is your safeguard, insha'Allah. It is
the things that ARE within our control that we are held accountable for.
May Allah forgive us for our shortcomings. Ameen.
Regarding the writings of Qaradawi....
There were many good comments in the article from Qaradawi. However, there was some error.
He says: "if someone wants to make a picture of an animate being with no intention of competing with Allah as creator or for its glorification or respect, there is no prohibition of doing so; there are numerous sound ahadith in this regard."
There is no hadith making this permissible under any intentions. Notice, he did not list any either. If you can find such a thing, "let me know."
Intentions must line up with our actions, and the only exception is that which is beyond our control. Picking up a pen is something we do of our own control. We cannot say we have no intention to draw a picture and then pick up a pen and draw a picture.
This may require one to study the whole understanding of INTENTIONS, in that we get rewarded/punished based on our intentions in doing an action. That means we could be ignorant of a ruling (such as, say you didn't know you weren't supposed to eat pork and you just became Muslim), insha'Allah, you are judged by your intentions to be obedient. But, if ten years later, your intentions weren't strong enough to educate yourself on Islam, you may still not be aware of that ruling (not to eat pork), and then you are held accountable for not making the effort to educate yourself. This is where ignorance is not acceptable, once you have had an opportunity to know. So, technically, if a person makes an image and did not KNOW this was haram, INSHA'ALLAH, Allah swt may not hold that sin against them, that is the hope, based on the application of actions are judged by intentions. If, however, they are shown clear proof, on ANYTHING, and they still persist when they should stop... this is clear disobedience as it is a haram act.
There are many articles of evidence we could provide to continue to demonstrate this point. Insha'Allah, we have included one article by Shaikh al-Albaanee, in which he writes it as a specific refute to certain comments made in Al-Qaradaawee's writings about image-making:
Clarification of Some of the Mistakes of Shaykh Yusuf Al-Qaradaawee Regarding the Issue of Image-Making
Excerpts taken from Shaykh Muhammad Naasiruddeen al-Albaanee's book "Ghaayah al-Maraam Fi Takhreej Ahaadith al-Halaal wa'l-Haraam, the chapter on Image-Making, pgs. 76-100.
Abu Hurairah (may Allah be pleased with him) reported Allah's Messenger (peace
and blessings of Allah be upon him) as saying:
These ahadith and those of similar meaning which are to follow in the book include 'as-surah al-mujassamah' (three dimensional, solid images, like statues) as well as 'ghair al-mujassamah' (two dimensional images, on a plane surface).
Yet the author (Yusuf al-Qaradaawee) has taken it to apply only to 'al-mujassamah' (solid images). And this, coming from him, is strange, since he knows well - I believe - that the occasion concerning which these ahaadtih (words) were spoken, and the reason prompting this matter to be addressed, was in reference to ghair al-mujassamah (two dimensional, non-solid images).
This is indicated clearly by the angel Jibreel's (peace be upon him) being prevented from entering the house while it had in it the curtain containing images (surah).
The other ahaadith also indicate this, such as the hadith of 'Aa'isha (may Allah be pleased with her) which follows this one.
POINT #2
Narrated 'Aa'isha (may Allah be pleased with her):
In the other narration:
[After mentioning the above hadith of 'Aa'isha (may Allah be pleased with her), and pointing to the various narration's as they were reported by al-Bukhaaree, Muslim, and others -- Shaykh al-Albaanee continues:]
It is known from the circumstances prompting the speech of the Prophet (peace and blessings of Allah be upon him) on this occasion [curtain of mine having iamges] that the IMAGES which were mentioned were ghair al-mujassamah (not solid images) [they were pictures on a curtain]. The Prophet (peace and blessings of Allah be upon him) pointed to this, in his word "...these images."
For this reason, Qaradaawee's interpreting it to refer to as-suwar al-mujassamah (three dimensional, solid images) is very far from the truth. Wa'llahu'l-Musta'aan! (Allah is the One we turn to for help)!
POINT #3
Narrated an-Nadr ibn Anas ibn Maalik, ... that Ibn Abbaas (may Allah be pleased with him and his father) said:
This hadith also points out the fact of (the prohibition) being inclusive of 'ghair al-mujassam' (i.e. other than three dimensional solid images). This is because (the hadith) is 'MUTLAQ' (absolute/generally inclusive of all images, without conditions or restrictions). Also, because the narrator of the hadith -Ibn Abbaas (may Allah be pleased with him and his father) --did not make it clear that there is any difference [regarding the prohbition of three dimensional images which have body, and two dimensional images which do not].
So, if (the prohbition) was exclusively limited to al-mujassamah, i.e. the images which have body (like statues)- he (Ibn Abbaas) would not have been so strict on the questioner [in prohibiting all images which have a soul, without consideration as to whether it is three dimensional or two dimensional]. Instead, he would have also ruled the permissibility of ghair al-mujassamah, i.e. images which don't have a body, even of those which have souls, as is clear.
Additionally, the understanding of a companion (sahaabee) is a hujjah (legal proof), especially if he is the narrator of the hadith in question. This position is also supported by the rules of "Usool al-Fiqh," as is the case here.
It is also supported by the other texts, as he preceded. For this reason, Imaam an-Nawawee has decisively declared the incorrectness of the opinoin of those who make permissible the images which don't case a shadow (two dimensional), i.e. those which don't have a body.
POINT #4
From Abu Zur'ah who said:
In this hadith is an evidence, as in the previous ahaadith, of the prohibition of image-making of ghair al-mujassamah (that which has no body) -- by way of DALAALATI'L-UMOOM, the expression which is general in its application to everything which could possibly come under its meaning, all at one time. [The general expression is the words one who tries to create CREATION LIKE MY CREATION]. And that is what the narrator of this hadith - Abu Hurairah (may Allah be pleased with him) - understood.
Ibn Battaal said: "Abu Hurairah (may Allah be pleased with him) understood that image-making (tasweer) is inclusive of that which cast a shadow (three dimensional objects) as well as that which does not cast a shadow (two dimensional images). For this reason, he (Abu Hurairah, may Allah be pleased with him) renounced what was inscribed/engraved in the walls (of the house)."
POINT #5
Narrated Abu Talha (may Allah be pleased with him):
Busr [Ibn Sa'eed, who narrated this hadith from Zaid ibn Khaalid, who narrated it from Abu Talha] added:
Narrated 'Ubaidullah ibn 'Abdullah:
al-Qaradaawee has quoted this hadith and the one before it, regarding the matter of clarification of "the ruling concerning images (suwar) which are drawn on flat surfaces such as paper, cloth, curtain... ." He (al-Waradaawee) then concludes, asking the rhetorical question [the question already being fixed in the mind of the questioner]: "Don't these two ahaadith prove that the figures (suwar) which are prohibited are those which are solid, that is to say statues?"
I (Shaykh al-Albaanee) say, in clarification of the reality,: Absolutely not! In no way do these two ahaadith prove the above. And in order to explain this, a reminder is necessary of the fact that we have two issues in front of us: At-Tasweer (the act of making images), and Iqtinaa' as-suwar (the act of possession of images).
The ahaadith which are related to this topic are divided into two divisions: those connected to the first issue [the act of making images], and the other connected to the second issue [the act of possession of images]. I have seen that many of those who have written on the topic of 'tasweer' have had the two divisions mixed together, and therefore treated the two divisions as one.
1) As for those ahaadith related to the first issue [act of making images] they are all in agreement about the fact of the prohibition of tasweer (making images) of both types, al-mujassam (solid images) as well as ghair al-mujassam (that which is on a plane surface).
2) Some of these ahaadith prove the prohbition by dalaalah al-umoom (i.e. it points to the general prohibition of everything included in the meaning of "surah/image." An example of this is the previous hadith [Hadith #15] which contains the words: "whoever makes an IMAGE (surah) in this world would be compelled to breathe soul (rooh) in it on the Day of Resurrection, but he will never be able to do so."
3) Also, from these ahaadith are those which prove the prohibition of images by dalaalah al-khusoos [i.e, it points to the prohibition of a special/particular type of image, which is specifically pointed out in the text of the hadith]. An example of this hadith [#4, Chapter One] which contains the words: "...the people who will receive the severest punishment on the Day of Resurrection will be those who make these images (alladheena yusawwiroona HADHIHI AS-SUWAR"). The Prophet (peace and blessings of Allah be upon him) was pointing to the iamges of the "winged horses" [Hadith #2, Chapter One] which were on the curtain which he (peace and blessings of Allah be upon him) tore up.
4) As for those ahaadith which are related to the second issue [possession of images] such as these two ahaadith [#7 and #8] -- neither of them indicate the permissibility of making images, which would be in contradiction to the indication of the ahaadith of the first division.
5) Verily, they only indicate the permissibility of possession (of images). As for the permissibility of making images - this is something which the two ahaadith under discussion do not address at all. So, how could it be permissible to use them as a proof for that [the permissibility of making images]? While at the same time, they would be in contradiction to the ahaadith of the first division [i.e. those ahaadith which actually address the issue of the act of making images, and point to its prohibition].
6) The truth of the matter is that the hadith of 'Aa'isha (may Allah be pleased with her) which has preceded [#4] addresses both issues: the prohibition of tasweer (the act of making images), and the permissibility of possession of those images which are degraded - there being some difference of opinion on this the second point, and this can be reviewed in Fath al-Baaree and other books for its details. [See: Introduction (of an-Nawawee) to Chapter One, and explanation of Hadith #4, Chapter One, for opinions of Ibn al-'Arabee, az-Zuhree and an-Nawawee, in this matter.]
7) This, while the two ahaadith mentioned above have in common with the hadith of 'Aa'isha [#4] the fact of their addressing the second issue (possession of images), while both being silent concerning the first (the act of making images).
8) This is what is understood by everyone who studies the 'dalaalah' (indications/point addressed) by the ahaadith connected to this topic -- if he is not influenced by anything except the desire to attain the truth.
9) Imaam an-Nawawee has summarized the speech/sayings [of the scholars] concerning this topic, in a complete and most excellent summarization, in his sharh (explanation) of Saheeh Muslim, saying: "...IMAGE-MAKING (tasweer) of animate (living) beings [human and animal] is sternly prohbited and it is a major sin. This is because the one who engages in it is threatened with the stern warning mentioned in the ahaadith. It is the same whether one makes the image in that which will be disrespected and degraded or otherwise - in every case, its making is prohibited...
As for the possesion/keeping of that which has in it images of animate beings [human or animal] -- if it is hanging up on a wall, or in clothing that is worn, or a turban... or those things which are not considered to be degraded or dishonored-- then, it is forbidden.
However, if it is in a carpet which is trampled upon and treated with disdain... or those things which are degraded and disrespected -- it is not forbidden. Yet, there remains the question of whether or not it prevents the entry of the angels of mercy to that house... .
Finally, there is no difference in any part of this matter [concerning the prohibition] between that which cast a shadow [three dimensional, solid objects] and that which does not [two dimensional pictures, drawings, etc.]...
POINT #6
Hadith Abu Talha (may Allah be pleased with him), containing the narration of 'Aa'isha (may Allah be pleased with her):
The hadith of 'Aa'isha which the author (al-Qaradaawee) has mentioned points to two matters.
As for the author (al-Qaradaawee, Hafizahu'llah, may Allah protect and preserve him), with him the two matters have become mixed together, resulting in his viewing them as a single matter. He has understood the above mentioned saying of the Prophet (peace and blessings of Allah be upon him) [Verily Allah has not commanded us to clothe stones and clay] to refer to curtains which contain images.
Then, based on that, he has sought to use it as a proof that the hanging up of images is detestable (to a degree not reaching prohibition). He did not consider the dalaalah (indication) of the tearing up (of the carpet) which I have just pointed to. Nor has he looked at the dalaalah (indication) of the saying of the Prophet (peace and blessings of Allah be upon him): 'Verily, Allah has not commanded us...', which is mutlaq (absolute and unrestricted in its meaning) [i.e., covering of walls, in general, has been prohibited here, and this prohibition has not been limited or confined to the covering of walls with curtains containing images]. The meaning of this is that he (al-Qaradaawee) does not see any harm in the covering of walls with that which is free of images.
Then, he goes on from there to attribute to some of the Imaams [an-Nawawee] that which he has not said. More than that, he has attributed to Imam an-Nawawee that which is in contradiction to his [an-Nawawee] saying. After the hadith, he (al-Qaradawee) said: "Nothing can be inferred from this hadith except that to decorate walls and such things with curtains on which there are pictures is mildly disapproved... ." [quote taken from the English translation of Shaykh Yusuf al-Qaradaawee's book, pg. 112]
[Shaykh Yusuf al-Qaradaawee quotes an-Nawawee in an attempt to legitimize his opinion. Following quote taken from the English translation of Shaykh Yusuf al-Qaradaawee's book, pg. 112]:
An-Nawawee said: There is nothing in the hadith implying prohibition. In fact, the crucial words are, 'Allah has not commanded us to do that.' This implies that such a thing is not obligatory or meritorious; in no way does it imply prohibition.
[Shaykh al-Albaanee continues:] Verily, an-Nawawee has said this only in reference to the second matter, i.e., in reference to covering (decorating) walls with curtains -- not in reference to the images. Certainly, his opinion about images is clearly that they are prohibited. I have already quoted his saying concerning this. [See POINT #5, No. (9), of this chapter.]
He (an-Nawawee) further affirmed [his position in the matter of the prohibition of images] in his explanation of this hadith, differentiating between the two matters (hanging of images, and covering of walls with curtains and the like), stating clearly the prohibition of the first, and detestability of the second.
Imaam an-Nawawee said [Sharh an-Nawawee, 14/85-86. For full translation of an-Nawawee's statement, see commentary on Hadith #17, Chapter One.]: "the words: 'he tore it down' -- its meaning is: He cut it up and destroyed the image (surah) which was in it... . It is used as an evidence for the changing of evil by force (by the hand); and destroying the forbidden images (al-suwar al-muharramah), and being angry upon witnessing evil..."
[Imaam an-Nawawee goes on to say:] "As for his (peace and blessings of Allah be upon him) saying - when he pulled the carpet and tore it down--: 'Verily, Allah has not commanded us to clothe stones and clay...' --they used it as an evidence that it is prohibited to cover walls, and to decorate the (walls of) houses with cloth [such as curtains or drapes]; and that it is a prohibition of the lesser degree kiraahah tanzeeh (that which is disliked and detestable) but not absolutely prohibited (tahreem). This is the correct opinion."
An-Nawawee goes on: "Shaykh Abu al-Fath Nasr al-Maqdisee of our companions (Shaafi'ee madh-hab) said: 'it [the covering of walls] is forbidden (haraam)'. But, {says an-Nawawee] there isn't anything in this hadith indicating 'tahreem' (prohibition) [of covering walls], because the reality of the expression: 'Allah, the Most High, didn't command us to do that [cover the walls],' is that it indicates that it is not waajib (obligatory), nor mandoob (meritorious). But, it does not indicate tahreem (prohibition). And Allah Knows Best!
POINT #7
'Aa'isha (may Allah be pleased with her) reported:
We had a curtain which had on it an image (timthaal) of a bird. Whenever anyone entered (the room) he would find it in front of him (facing him). Thereupon, Allah's Messenger (peace and blessings of Allah be upon him) said to me: 'change this, for whenever I enter the room I see them and it brings to my mind (the pleasures of)worldly life ... Allah's Messenger (peace and blessing of Allah be upon him) did not command us to tear up the curtain. [Hadith #11, Chapter One].
Immediately following this hadith, the author (al-Qaradaawee) says: "The Prophet (saaws) did not tell 'Aa'isha to tear up the curtain ... It is quite clear from the preceding ahaadith that the Prophet (saaws) did not disapprove of having a curtain (sitr) with a picture of a bird and a drape (qiraam) with figures (tasaaweer) in his house ... ."
[Shaykh al-Albaanee continues:] As for the curtain/drape (qiraam) [which had in it tasaaweer (images)] -- he (saaws) did not approve of it. On the contrary, he ripped it and tore it up, as preceded in the hadith before this one [#17] and others besides it.
As for the curtain (sitr) which had in it the images [of birds], it is true that he (saaws) approved of it. But, when was that --before the prohibition (of images) or after it? If it was Before (the prohibition), then it is not correct to use it as an evidence that images are merely undesirable (al-kiraahah) to posses, as is the position of the author (al-Qaradaawee). This, because it happened before the prohibition.
[On the other hand] If it happened After the prohibition, then it is correct to use it as an evidence of the undesirability (kiraahah) (of images). However, the fact of it being before or after the prohibition is something not at all possible to establish. In that case, it is necessary to make reconciliation (al-jam'). And this can only be done using the rule of "precedence" of the (evidence) which prohibits (al-haazhir) over the one which permits (al-mubeeh), in the case of contradiction (ta'aarud) between them and the absence of knowledge of the dates [of which came first and which came last, in order to determine which would abrogate the other].
This is precisely what an-Nawawee has done [see Sharh Saheeh Muslim 10/87] when he said: This should be understood to have occurred before the prohibition of possesion of that which has an image in it. For this reason, the Messenger of Allah, (saaws) used to enter and see (the curtain) and not crticize it before this final occasion.
The author (al-Qaradaawee) following his previous statement, goes on to say: "On the basis of this and other similar ahaadtih, scholars of earlier times have commented that what is prohibited are figures which cast shadows (meaning those which are solid like statues) and not those which do not cast shadows (meaning on a plan surface, like drawings and paintings)." [The Lawful and the Prohibited in Islam, by al-Qaradaawee, pg. 112, English Translation.]
This [scholars of earlier times] is none other than al-Qaasim ibn Muhammad, and an-Nawawee has already termed/classified this opinion as being baseless/false, as has been quoted previously. The author (al-Waradaawee) has quoted it here from an-Nawawee to critique it with his saying: 'an-Nawawee mentions this opinion in his Sharh Muslim but rejects it, saying that it represents a wrong position. In Fath al-Baaree, al-Haafidh has traced this opinion on sound authority back to al-Qaasim ibn Muhammad ibn Abu Bakr, who was a jurist of Madinah and the best of his time.' [The Lawful and the Prohibited in Islam, by al-Qaradaawee, pg. 112 footnote, English Translation.]
This criticism coming from al-Haafidh is, in fact, only superficial criticism if his words are considered as a whole. In summary, he only criticized an-Nawawee for terming the opinion (of al-Qaasim) as being false/baseless (baatil). While, if he (an-Nawawee) had said: It is a weak or rejected opinion, al-Haafidh would not have criticized him, in sha Allah ta'aalaa. The proof of his is that al-Haafidh himself ends his critique saying: 'But, the reconciliation (al-Jam') between the ahaadith reported in this (issue), indicate that it (the opinion of al-Qaasim) is the rejected (marjooh) opinion; and that what has been permitted of images is that which has been degraded/debased (yumtahan), and not that which was been erected or posted up (mansoob).
POINT #8
Narrated Anas (may Allah be pleased with him):
There is nothing in this hadith suggesting that these images (tasaaweer) were of that which has a soul. Therefore, the author's using it as an evidence that the Prophet (saaws) approved of the presence in his house of a curtain having images is incorrect; this, except after confirmation that they were (images) possessing souls. And far from it (being so confirmed)!
Even if that had been confirmed, the answer to that is that this occurred before the prohibition -- as has already been made clear in (discussion of) the previous hadith.
POINT #9
Abu Zur'ah reported:
Imaam Muslim said: This hadith has also been narrated to me by Zuhair ibn Harb, from Jareer, from 'Umaarah, from Abu Zur'ah who said: I and Abu Hurairah (may Allah be pleased with him) entered a house being built in al-Madeenah for Sa'eed or Marwaan. (Abu Zur'ah) said: he (Abu Hurairah) saw an image-maker (musawwir) making images in (the wall of) the house. He then said: Allah's Messenger (saaws) said the like of what is quoted above, except that he did not mention the words Let him create a grain of barley. [Hadith #16, Chapter One]
The author (al-Qaradaawee) has repeated the mention of this hadith here, in order to support his position that the prohibition of images is limited/confined to that which has body (solid, three dimensional objects).
He (al-Qaradaawee) says [The Lawful and the Prohibited in Islam, by al-Qaradaawee, pg. 113, English Translation.] : As is evident, Allah's creation does not consist of two dimensional drawings on a plane surface, for He fashions three dimensional corporeal beings [i.e., beings which have body]. As He, the Most High, says:
[Shaykh al-Albaanee continues:] This logic - if it were correct - would lead also to ruling the permissibility of making images which have body (solid, three dimensional objects). This is made clear by the fact that the creation of Allah, the Blessed and Most High, as is also evident, is not a lifeless creation, without soul. Nay! It is living, animate; it has a heart which pulsates, bones and joints and organs, and other things besides these that are well known.
The sculptor [who makes solid images] only forms/shapes the outward appearance of (Allah's) creation, except that it is from all directions (three dimensional). In the same way, the one who makes images on a plane surface, also only makes an image of the outward appearance of the creation, except that (his is from) one direction (on a plane surface, without body or mass).
This is the difference between the image-making of that which has body and that which does not. So, if this difference - and it is only a difference in outer appearance, as you can see - mandates, in the opinion of the author (al-Qaradaawee), the ruling of permissibility of (images) which do not have body, then it requires necessarily, the ruling of the permissibility also of (images) which have body.
This, because (the solid image which has body) only imitates the creation of Allah in outward appearance (adh-dhaahir), as we have made clear. So, "that which necessarily leads to something false, is itself false."
If it were said: verily, the images which have body were prohibited due to this 'al-mudaahaat adh-dhaahirah' (imitation of the outward appearance), and for this reason it will be said to those who make these images: "Give life to what you have created." We would then say: then it is one of our proofs of the prohibition of images which have no body also, due to the realization (occurrence) in it of al-mudaahaat adh-dhaahirah (imitation of the outward appearance) also.
The most we can say about the first (three dimensional images) is that al-mudaahaat (imitation) in it is more complete. But, this does not necessarily require ruling the permissibility of the other (two dimensional images on a plane surface).
Just as the difference between the full-length statue (at-tamaatheel al-kaamilah) and the busts/sculptor of half the body (at-tamaatheel an-nisfiyyah an-naaqisah) does not necessitate any differentiation between them regarding the ruling of prohibition (of both), as has been established by the author (al-Qaradaawee). [The Lawful and the Prohibited in Islam, by al-Qaradaawee, pg. 119, English Translation, where he says: "...This applies equally to full length statues and the busts."]
Therefore, we wanted that he (also) make no differentiation between those images which have body and those which do not. Instead, make the prohibition to be general, including both of them, following the example of the majority, the companions (of the Prophet, peace and blessings of Allah be upon him) and the scholars who came after them, as we have previously quoted from an-Nawawee; especially since this (prohibition of both types) is what was understood by Abu Hurairah (may Allah be pleased with him), the narrator of the hadith, as was previously mentioned [in this chapter].
POINT #10
Narrated 'Aa'isha (may Allah be pleased with her), the wife of the Prophet (saaws), who said:
The author (al-Qaradaawee) has mentioned this hadith which opposes his position of the permissibility of images which have no body (ghair al-mujassamah). In reality, it shows the falsity of his opinion, as has already been made clear. But, he has mentioned it here to say: 'it is objectionable on several counts'. Then he mentions four points, all of them very weak. The weakness of all these (arguments) becomes clear from the previous comments, except the last of them (point four). For this reason, it is necessary to quote it and make clear its weakness.
Shaykh Yusuf al-Qaradaawee says: "There is also the hadith concerning the drape in 'Aa'isha's house [#12] which distracted the Prophet's (saaws) attention from his prayers, whereupon he (saaws) instructed her to remove it.
Al-Haafidh says: There is a problem in reconciling this hadith [#12] and the hadith of the cushion [#5], both of which are ascribed to 'Aa'isha... This hadith [#12] indicated that he had allowed the drape to remain in the house as long as it had not distracted his attention from the prayer; he did not have any particular objection to the pictures on it.' al-Haafidh then tries to reconcile the two ahaadith by saying that the cushion [#5] had a picture of a living creature, while the drape [#12] had pictures of inanimate objects. However, his attempt at reconciliation fails with respect to the hadith [#11] concerning the curtain with the picture of the bird on it.
[al-Albaanee continues:] The hadith of the curtain [with the image of a bird] is what has preceded [#11], and it is not the hadith of the drape/curtain [which distracted him in his prayers #12] which is after it. This is indicated by the text of the two ahaadith.
In the first of them [#11 the curtain with the image of a bird], (we find): "...whenever anyone entered (the room) he would find it (the curtain) in front of him (facing him)." In the other [#12], (we find): "...she screened the side of her house with it (the curtain/drape)." This one also contains the words: "...its images are still coming to my mind (and distracting me) in my prayers."
This is like a nass [words that can only be understood in one way, having only one possible meaning. There is no change of these words being understood to mean something else] (unambiguous, clear text) showing that (this curtain/drape) was not in the position such that when anyone entered he would find it in front of him. This proves that (these two ahaadith) are two different stories (incidents). Therefore, it is not correct to apply or understand one of them in light of the other.
In this way, the reconciliation (jam') of al-Haafidh becomes free of any objection. As well, the hadith of 'Aa'isha (may Allah be pleased with her) [#5] becomes free of any contradiction, and its indication of the prohibition of possession of ghair al-mujassamah (images which have no body) is also established. Wa'llahu al-Muwaffiq (Allah is the One Who Grants Success)!
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