Translated and transcribed by: Aboo Bilal Nahim ibn Abd al Majid حفظه الله
Video Courtesy: Brother Bilal Nahim
Audio Source: http://urdu-islamic-audio.com/2015/05/28/my-umrah-selfie/
Below is the Transcription of the above Video
The question of the brother is that in these days a new Fitnah (trial) has begun.
THE TAKING OF SELFIE PHOTOS – Allah’s aid is sought.
The strange thing is that you see this in the Haram, people standing in front of the Ka’bah taking selfies, behind them is the Ka’bah and they are taking photographs. My brother, taking photographs is Haraam (forbidden).
This Haraam (forbidden act), outside of this House (of Allah) is also Haraam.
Its prohibition inside (of this Masjid) is increased even more!
In front of the House of Allah its prohibition is increased even more!
For what reason have these people come here? To show the world that I have come here to perform Umrah and here is my evidence for it! Then were has their intention gone!
If you came for the pleasure of Allah, then why is there a need to announce to the world where you are? Then they post it upon Facebook:
“Look, I also went to Makkah. Here is the proof, look the Ka’bah is behind me.”
إنا لله وإنا إليه راجعون
To Allah we belong and to Him we shall return.
So fear Allah and save yourself from this Fitnah… and a mobile phone is a mobile phone. Some people have turned it in to, I don’t know what.
For some people within it, they have songs, music, movies a camera.
HARAAM UPON HARAAM!
How many Muharamaat (forbidden things) are you carrying in your pocket!!
So, FEAR ALLAH!!
Keep it within the limits of being a mobile phone. Use it in a good manner for good (permissible) things. But, since when has that taking of photographs been regard as making good use of it?
Using it for something that is Haraam!
Allah has given you the ability, by Allah millions wish for the opportunity to visit the House of Allah. In the world, millions of individuals, I swear by Allah. But, do they have the ability? No they don’t have the ability. They don’t get the opportunity to come to the House of Allah.
They die with this desire!
And you come here having the pleasure of performing Umrah and you are taking SELFIES!!
Behind you walk’s a sister or someone’s mother and they too become a part of this selfie. Do you have no shame!
Nor do you have any shame with regards to the House of Allah and no shame with regards to the sister or daughter and neither any shame of yourself. So for this reason this is a fitnah and it is not permissible, may Allah reward you with barakah!
(Dr Murtaza (حفظه الله تعالى) then explains the prohibition to our Moroccan brother (حفظه الله تعالى) who was present (in the Urdu lecture) to take opportunity to sit in a gathering where the remembrance of Allah was taking place).
Translated and transcribed by: Aboo Bilal Nahim ibn Abd al Majid
Date: The day of Jumu’ah. 11th Shab’aan 1436 corresponding with 29th May 2015
Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/sites/default/file…(site doesn’t exist now)
aFatwa.com (site doesn’t exist now)
Question: Does the person who takes pictures during lectures and lessons fall under the Hadîth [about picture-making]…
Shaykh al-Fawzân: Yes, yes he does. There is no benefit in picture-making. Lectures are recorded, heard and written down. The purpose is reached without picture-making.
Read or Listen More at the Link below
Imam Al-Nawawi’s Riyad-us-Saliheen
Prohibition of Drawing Portraits
1678. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Those who draw pictures will be punished on the Day of Resurrection; and it will be said to them: `Breathe soul into what you have created.”’
[Al-Bukhari and Muslim].
1679. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (sallallaahu alayhi wa sallam) visited me after returning from a journey, and I had a shelf with a thin cloth curtain hanging over it and on which there were portraits. When he saw it, the colour of his face changed (because of anger) and he said, “O `Aishah! the most grievous torment from Allah on the Day of Resurrection will be for those who imitate (Allah) in the act of His creation.” `Aishah said: We tore it into pieces and made a cushion or two cushions out of that.
[Al-Bukhari and Muslim].
1680. Ibn `Abbas (May Allah be pleased with them) said: I heard the Messenger of Allah (sallallaahu alayhi wa sallam) saying, “Every painter will go to Hell, and for every portrait he has made, there will be appointed one who will chastise him in the Hell.” Ibn `Abbas said: If you have to do it, draw pictures of trees and other inanimate things.
[Al-Bukhari and Muslim].
1681. Ibn `Abbas (May Allah be pleased with them) said: I heard the Messenger of Allah (sallallaahu alayhi wa sallam) saying, “Whosoever makes a picture, will be punished on the Day of Resurrection, and will be asked to infuse soul therein, which he will not be able to do.”
[Al-Bukhari and Muslim].
1682. Ibn Mas`ud (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu alayhi wa sallam) saying, “Those who will receive the most severe punishment from Allah on the Day of Resurrection will be painters (of living objects).”
[Al-Bukhari and Muslim].
1683. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “The Almighty Allah said: `Who is more an oppressor than him who goes to create like My creation? Let him make an ant or a grain of corn or a grain of barley.”’
[Al-Bukhari and Muslim].
1684. Abu Talhah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “The angels do not enter a house in which there is a dog or a portrait.”
[Al-Bukhari and Muslim].
1685. Ibn `Umar (May Allah be pleased with them) said: Jibril (Gabriel) promised to visit the Messenger of Allah (sallallaahu alayhi wa sallam) but delayed and this grieved him very much. When he came out of his house, Jibril met him. The Messenger of Allah (sallallaahu alayhi wa sallam) asked him about the reason of delay, and he replied: “We do not enter a house in which there is a dog or a portrait.”
1686. `Aishah (May Allah be pleased with her) said: Jibril (Gabriel) (sallallaahu alayhi wa sallam) made a promise with the Messenger of Allah (sallallaahu alayhi wa sallam) to come at a definite hour; that hour came but he did not visit him. There was a staff in the hand of the Messenger of Allah (sallallaahu alayhi wa sallam). He threw it from his hand and said, “Never does Allah back out of His Promise, nor do His messengers.” Then he noticed a puppy under his bed and said, “O `Aishah, when did this dog enter?” She said: “By Allah, I don’t know.” He then commanded that it should be turned out. No sooner than had they expelled it, Jibril came and the Messenger of Allah (sallallaahu alayhi wa sallam) said to him, “You promised to visit me. I waited for you but you did not come.” Whereupon he said: “The dog kept me from coming. We do not enter a house in which there is a dog or a picture.”
1687. Abul-Haiyaj Haiyan bin Husain said: `Ali bin Abu Talib (May Allah be pleased with him) said to me: “Shall I not send you to do a task that the Messenger of Allah (sallallaahu alayhi wa sallam) had assigned to me? Spare no portrait unwiped out, and leave not a high grave unlevelled.”
The Origins of Shirk 
Al-Ibaanah Magazine , Issue No.3 – Dhul-Qa’dah 1416H / April 1996
From that which has been established in the Sharee’ah (prescribed law) is that mankind was – in the beginning – a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah – the Most Blessed, the Most High:
“Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings.” (Soorah Baqarah 2:213)
Ibn ‘Abbaas – radiallaahu ‘anhu – said: “Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee’ah (law) of the truth, then they differed. So Allaah sent prophets as bringers of good news and as warners.” 
Ibn ‘Urwah al-Hanbalee (d.837 H) said: “This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers.” 
I say: In it is also a refutation of some of the philosophers and atheists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:
Firstly: His (the prophet sallallaahu ‘alayhi wa sallam) saying that he related from his Lord (Allaah) : “I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority.” 
Secondly: His (the prophet sallallaahu ‘alayhi wa sallam) saying: “Every child is born upon the Fitrah  but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them.”
Abu Hurayrah said: Recite if you wish: “Allaah’s fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah.” (Soorah ar-Rum 30:30) 
After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed). Concerning the saying of Allaah – the most perfect – about the people of Nooh:
“And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa’, nor Yaghooth, nor Ya’ooq, nor Nasr.” (Soorah Nooh 71:23)
It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allaah – the most high – and he whispered to them that this is what their forefathers used to do!!!
So Allaah sent to them Nooh alayhis-salaam, commanding them to worship Allaah alone. However none responded to hiscall except a few. Allaah – the mighty and majestic – related this whole incident in Soorah Nooh Ibn ‘Abbas relates: “Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them.”
The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) – radiallaahu ‘anhum. In ad-Durral-Manthoor (6/269): ‘Abdullaah ibn Humaid relates from Abu Muttahar, who said: Yazeed ibn al-Muhallab was mentioned to Abu Ja’far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allaah was first worshipped. Then he mentioned Wadd and said: “Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil ( Babel ), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don’t you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : “Why doesn’t every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him.” So they all said “yes”. So each household made a picture of him, which they adored and venerated and which constantly reminded them of him. Abu Ja’far said: “Those from the later generation saw what the (pevious generation) had done and considered that……..to the extent that they took him as an ilah (diety) to be worshipped besides Allaah. He then said :” This was the first idol worshipped other than Allaah, and they called this idol Wadd”
Thus the wisdom of Allaah – the Blessed, the Most High – was fufilled, when he sent Muhammed sallallaahu ‘alayhi wa sallam as the final prophet and made his Sharee’ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk – which is the greatest of sins. For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all been prohibited. All of these lead to excessiveness and lead to the worship of other than Allaah – the Most High.
This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, thre are few sincere advisors ( to the truth) and shaytaan is co-operating with men and jinn to misguide mankind and to take them away from the worship of Allaah alone – the Blessed, the Most High.
1. Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)
2. Related by Ibn Jareer at-Tabaree in his tafseer (4/275) and al-Haakim (2/546) who said: “It is authentic according to the criterion of al-Bukhari.” Adh-Dhahabee also agreed.
3. Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad’alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.
4. Related by Muslim (8/159) and Ahmad (4/162) from ‘Iyaadh ibn Himaar al-Mujaashi’ee radiallaahu ‘anhu
5. [From the Editors] Ibn-al-Atheer said in an-Nihaayah (3/457): “Al-Fitr: means to begin and create, and al-Fitrah is the condition resulting from it. The meaning is that mankind were born upona disposition and a nature which is ready to accept the true Religion. So if he were to be left upon this, then he would continue upon it. However, those who deviate from this do so due to following human weaknesses and blind following of others…..” Al-Haafidh Ibn Hajar said in Al-Fath (3/248): “The people differ concerning what is meant by al-Fitrah and the most famous saying is that it means Islaam. Ibn ‘abdul-Barr said: That is what was well known with most of the salaf (pious predecessors), and the scholars of tafseer are agreed that what is meant by the saying of Allaah – the Most High – “Allaah’s fitrah wiht which He created mankind.” is Islaam
6. Related by Al-Bukhaaree (11/418) and Muslim (18/52)
7. Related by al-Bukhaaree (8/534)
8. Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraaree (6/112/2) of Ibn ‘Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Abu Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee’s al-Kunaa wal-Asmaa, nor Muslim’s al-Kunaa, nor any one elses. And the hidden defect here is that he is from the Shee’ah, but his biography is not included in at-Toosee’s al-Kunaa — from the index of Shee’ah narrators.
Here, one of the sisters asks: What is the ruling on clothing children with clothes which contains pictures of things which have souls if it is not possible to erase these pictures from them, because by erasing them (the pictures), the garment is spoiled?
So, the Sheikh replied:
Without doubt, it has to be said, that for the likes of this question, the purchasing of the garment which is illustrated with pictures, has to have definitely already occurred by mistake or negligence from the father or mother who bought (it), because the fundamental principle is that it is not appropriate for the Muslims that they purchase clothes which have pictures on them. However, a person may be unaware, and he may be negligent, and they may forget…and he may forget and he may purchase a garment, (and) after he returns with it to his house it becomes clear to him that there is a full prohibited picture on it. So, in this situation also, this question (above) is not to be found. It is imperative that another introduction precede it (this question), and it is…the changing of the garment for another garment from the place where it was purchased from, (whereby this new garment) does not have on it a prohibited picture. So if… so if it was not possible for the father or the mother to change it (for another garment), then here in the third stage (of this situation) this question comes about.
So, I remind about these two introductions (which should be placed before the question) because the majority of the people are heedless when they proceed to the markets. They buy everyday necessities (which are made) from different materials, from them which are the likes of those things which are spread out (carpets, rugs, mats etc.) and blankets or what resembles that, those (things) which are predominantly illustrated with pictures and decorated. And they do not pay any attention to them at all (these materials which have pictures) and they buy them with the excuse that these materials are not respected (because they are sat on, slept on etc.) and are not hung up. So, we say: It is imperative upon the Muslims that they be those who are awake (and) not those who are asleep, and that they pay attention to the plot of the disbelievers, those who are invading them in the midst of their own house with diverse ways – and that which is from them (these ways) are these clothes which are illustrated with pictures.And it (this matter) is mentioned bit by bit, specifically if the people are in need of it. And in a manner more specific when they are made heedless through some of the erroneous guidelines, through some of the fataawa (religious edicts) which are not based upon authentic proof, like (the fataawa for) these dolls and children’s toys which cram up the markets and the mothers go and buy for the boys and girls many a thing from these amusements in the name of them (being) toys for children or toys for girls.
So, it is imperative that we remember something here, and it is that the toys (i.e. dolls) which are allowed to be used for the small children… rather I say for girls only and not for the males from the children, that there is not out there any proof for the permissibility (of these toys/dolls) except the hadeeth of ‘Aaishah (may Allah be pleased with her) which says that she used to send for the daughters from the daughters of her neighbours to come to her and she would play with them with girls’ toys and the Messenger (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) would help her in that and consent to her (doing that) and he would not rebuke her. Rather, indeed he (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) [entered upon her] one time and saw amongst her toys a horse with two wings. So he (‘alaihi salaam) said to ‘Aaishah, playing about with her: ‘A horse which has two wings?!’ She said: ‘O’ Messenger of Allah, have you not heard’ or ‘has it not reached you that the horse of Sulaymaan (‘alaihi salaam) had wings?’ and he (‘alaihi salaatu wa salaam) laughed and he affirmed her in that. This hadeeth is the proof which makes it possible for us to rely upon it in allowing girl’s toys (i.e. dolls) with images and sculptured forms.
However, there is a principle of fiqh (jurisprudence) out there that every text which comes and carries within its folds a ruling which is an exception from the general proofs, then this ruling is halted at and it is not increased upon because it is against the fundamental principle. And that which was like that, i.e. that which was against the fundamental principle, then an analogy (qiyaas) is not made from that which was irregular to the fundamental principle, (and) because that which was against (an) analogy (being made with it), cannot (then) be used to make (a further) analogy based upon it, and indeed it is but connected (back) to the general principle.
If this meaning is clear to all, inshaa’Allah, then at this time we say: The toys which Sayyidah ‘Aaishah (may Allah be pleased with her) [had], they were from that type which some of the other women engaged in, in diverting the attention of their children away from requesting food and drink in the state of them fasting. And indeed they (the women) used to take for them images from coloured wool, from cotton and give them to those who were fasting from the youngsters, diverting their attention away from requesting food and drink. This type from the images, this type from the toys of the children, it was a local (type of image and toy) and it was a domestic [i.e. in the house] (type of image and toy), and it was not imported from outside the Islamic households, let alone being imported from the lands of disbelief and misguidance which manufacture toys and figures which are in accordance with their tastes, with their habits and their customs, and which do not agree in any way whatsoever with the habits of the Muslims and their customs and the rulings of their share ‘ah. And from that which shows you this, is what you see in these (imported) images, from the (imported) figures (which) sometimes are small (in size) and sometimes are big (in size), until (even) a young girl (who) can just about hold the doll and (yet) it is the same length as her and the same width as her and it has blond hair and clipped (in its hair) from the sides like the male children. And it (the imported doll) has a garment which are shorts i.e. the garment which has no legs to it, and it has the short garment which reveals the thighs (of the dolls). These sculptured forms contain the customs of those disbelievers and their habits and their mannerisms.
So, if we entered these sculptured forms into our houses, then first that (shows) that we are pleased with what they contain (i.e. from the customs, habits and mannerisms of those who made them)…firstly…, and secondly, that we are teaching our children (those) mannerisms and that we are bringing them up since their tender age upon finding pleasant these objects which are mutually contradictory to the Islamic clothing, and in particular that which is related to the men. And due to this, it is imperative upon us to beware of these imported clothes from the lands of disbelief with their [different] types and their (different) forms and their (different) purposes, and from that are the clothes of young children.
So we, with great sorrow, every time we enter a house we find the children of our brothers, those who adhere – according to our claim – to the Book of our Lord and the Sunnah of our Prophet, despite all of that, we find that the children have been dressed in clothes which have pictures on them and lewd pictures. Then, this calamity has spread until we have begun to clothe our youths who have passed the age of responsibility with shirts which have pictures on the back and on the front. And (when) sometimes we pray the Friday prayer, there comes to the Friday prayer, as you know, the one who does not pray except on the day of Friday, and most of his life he spends in play and amusement and despite that he (stills) attends the Friday prayer. So, we see him praying and behind him i.e. on the back of his shirt, there is a picture of a woman with her hair flowing and visible from her is her arm and her neck and the likes of that, and we face this picture (whilst praying).
These strange acts of heedlessness from the Muslims, I think that that which helps in spreading these shameful things and these Islamic violations is the saying that the prohibited images are indeed only but firstly, the three- dimensional images which have a shadow. As for that which is not three- dimensional, then these they claim are permissible and allowed and especially if they were not formed by the hand but were rather but formed with a photo camera or a printer. So, these are from the whisperings of shaytaan which he has thrown amongst humanity in this time and beautified for them (the fact) that there is nothing wrong with them.
So, it is upon the Muslims therefore, to stay away from buying any type from the types of clothes which have these pictures on them due to what we have mentioned earlier.
And in conclusion I say in response to that question (asked above): If the affair revolves around scraping off (the picture from) the garment and wasting the benefit from it and around seeking pleasure from it (the garment) despite its obvious and hidden shortcomings…I say if…., then seeking benefit (from it) is permissible. However, I believe that the believing woman and the one who with her capability is truly the mistress of the house, (should) erase the traces of that picture by scraping (it) off and with embroidery whereby the head is wiped out because the affair is as he (‘alaihi as salaam) said:
‘Indeed, the picture is but the head’.
So, if the head is wiped out, the picture is wiped out, even if some of its traces remain. And with this has the answer been completed inshaa’Allah.
Taken from the cassette entitled: Tawjeehaat Lil-Mar’atil- Muslimah (guidelines for the Muslim woman) of Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him).
Translated by: Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree
Ruling On Taswir (Painting, Drawing, Sculpture, Photography) Of Any Being With A Soul
Fatwas of Shaikh Ibn Baaz (rahimahullaah)
What is the ruling on Taswir (painting, drawing, sculpture, and photography), that is widely common among people? Would you please give us a comprehensive answer about lawful and unlawful Taswir? May Allah reward you!
Praise is due to Allah alone. Peace be upon the Last Prophet!
There are many Hadith reported from the Prophet (peace be upon him) in Sahih (authentic) books of Hadith, Musnad (Hadith compilation), and Sunan (Hadith compilations classified by jurisprudential themes) indicating the prohibition of Taswir of any being with a soul, whether human or not. These texts urge defacing pictures and curse Musawwirs (those who make pictures and statues, or photographs of living beings), indicating that they will receive the severest punishment on the Day of Resurrection.
Following are some of the Sahih Hadith that were reported in this regard. We will cite the scholars’ comments on them and explain the correct opinion concerning this matter In sha’a-Allah (if Allah wills).
It is related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhary and Muslim) on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) informed us that Allah (Exalted be He) stated: Who can be more unjust than one who tries to create a creation like Mine. Let them create an atom, a grain of wheat, or a grain of barley. This wording reported by Muslim.
In the Two Sahih, it is related on the authority of Ibn Mas`ud (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) stated: The people who will receive the severest punishment on the Day of Resurrection will be the Musawwirs.
It is also related in the same books of Hadith on the authority of Ibn `Umar (may Allah be pleased with both of them) that the Messenger of Allah (peace be upon him) stated: Those whomake siwar (pictures, images, statues) will be punished on the Day of Resurrection and it will be said to them: Breathe soul into what you have created. This wording is reported by Al-Bukhari.
Also, Al-Bukhari related in the Sahih on the authority of Abu Juhayfah (may Allah be pleased with him): The Prophet (peace be upon him) forbade taking payment for blood, a dog, and the earnings of a prostitute. He cursed those who accept or pay Riba (usury/interest), a woman who tattoos others or gets herself tattooed, and the Musawwir.
On the authority of Ibn `Abbas (may Allah be pleased with both of them) that he heard the Messenger of Allah (peace be upon him) saying: Whoever makes a sura (picture, icon, idol, etc.) in the world will be asked to breathe soul into it (on the Day of Resurrection), but they will not be able to breathe soul (into it). (Agreed upon by Al-Bukhary and Muslim).
It is related by Muslim that Sa`id ibn Abu Al-Hasan said:
A man came to Ibn `Abbas and said: I make suras, so tell me about (the ruling on) this. Ibn `Abbas said: Come closer to me. The man did. Ibn `Abbas asked him to come closer again and the man did and he put his hand on the man’s head and said: I will tell you what I heard the Messenger of Allah (peace be upon him) saying. I heard him saying: Every Musawwir will enter the Fire and a soul will be given to every sura they made so that it would torment them in the Fire. He added: If you have to do this (go on in this profession), then make suras of trees and everything that does not have a soul.
The statement “If you have to do this…” was related by Al-Bukhari in the aforementioned Hadith related by Muslim.
Furthermore, it was related by Al-Tirmidhy in his Jami` Book of Hadith on the authority of Abu Al-Zubayr from Jabir (may Allah be pleased with him): The Messenger of Allah (peace be upon him) forbade having suras in the home and forbade the making of them. He commented that it was a Hadith Hasan Sahih (a valid and authentic Hadith).
On the authority of `Aishah (may Allah be pleased with her) who narrated: The Messenger of Allah (peace be upon him) came to me, and I had screened my alcove with a curtain on which there were suras. When he saw it, he tore it up and the color of his face changed [due to anger] and he said, “O `Aishah! The people who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation.” `Aishah added: So we tore it up and we stuffed a cushion or two with it. (Related by Muslim).
On the authority of `Aishah (may Allah be pleased with her) who narrated: Allah’s Messenger (peace be upon him) returned from a journey and I had covered my alcove with a curtain on which there were suras. No sooner did he see it than he tore it up and said: Those who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation. She said: Thus, we turned it (i.e. The curtain) into one or two cushions. (Related by Al-Bukhari and Muslim). Muslim added, “his face changed” after “he tore it up”)
She also narrated: The Prophet (peace be upon him) returned from a journey and I had hung a thick curtain having suras. He ordered me to remove it and I did. (Related by Al-Bukhari). Imam Muslim also related it with the following wording: I had screened my door with a thick curtain having suras of winged horses. He ordered me to remove it and I did.
On the authority of Al-Qasim ibn Muhammad from `Aishah who narrated: I bought a cushion with suras on it. When Allah’s Messenger (peace be upon him) saw it, he kept standing at the door and did not enter the house. I noticed the sign of disgust on his face, so I said, “O Allah’s Messenger! I repent to Allah and to His Messenger. (Please let me know) what sin I have done.” He (peace be upon him) said, “What about this cushion?” I replied, “I bought it for you to sit and recline on.” Allah’s Messenger (peace be upon him) said, “The makers of these suras will be punished on the Day of Resurrection. It will be said to them, ‘Breathe life into what you have created.'” He (peace be upon him) added, “Angels do not enter a house where there are suras.” (Related by Al-Bukhari and Muslim). Muslim added from Ibn Al-Majishun that `Aishah said: “I took it and turned it into two pillows on which he used to recline at home.”)
It is reported from Ibn `Abbas (may Allah be pleased with both of them) that the Messenger of Allah (peace be upon him) said: Angels do not enter a house in which there is a dog or a sura. (Agreed upon by Al-Bukhary and Muslim). This wording is reported by Muslim).
It is related by Muslim on the authority of Zayd ibn Khalid from Abu Talhah that the Prophet (peace be upon him) said: Angels do not enter a house in which there is a dog or a statue.
[It is also reported] in Sahih Al-Bukhari from Ibn `Umar (may Allah be pleased with them) that the Prophet (peace be upon him) said, “Jibril said: We do not enter a house in which there is a dog or a sura.” The same Hadith was related by Muslim on the authority of `Aishah and Maymunah.
Also, Muslim related on the authority of Abu Al-Hayyaj Al-Asady who said: `Aly (may Allah be pleased with him) said to me: Shall I not order you of the same thing which the Messenger of Allah (peace be upon him) ordered me; leave no sura unspoiled and leave no outstanding grave unleveled. It is related by Abu Dawud with a good Sanad (chain of narration) on the authority of Jabir (may Allah be pleased with him) that the Prophet (peace be upon him) ordered `Umar ibn Al-Khattab during the time of the Conquest of Makkah while he was in Al-Bat-ha’ to go to the Ka`bah and efface every sura in it. The Prophet (peace be upon him) only entered it when all suras were effaced.
Moreover, Abu Dawud Al-Tayalisy related in his Musnad on the authority of Usamah who said: I went to the Messenger of Allah (peace be upon him) in the Ka`bah and he saw suras. He, thus, ordered to bring him a bucket of water and when I did, he began erasing them, saying: May Allah fight those who make Taswir of what they are not able to create. Al-Hafizh said: Its Sanad (chain of narrators) is good.
He said: `Umar ibn Shabbah related from `Abdul-Rahman ibn Mahran from `Umayr, the freed slave of Ibn `Abbas, from Usamah that: The Prophet (peace be upon him) entered the Ka`bah and ordered me to bring him some water in a bucket. He wet his garment and beat the suras with it, saying: May Allah fight those who make Taswir of what they are not able to create.
Also, Al-Bukhari related in his Sahih on the authority of `Aishah that she narrated: The Prophet (peace be upon him) never left in his house anything bearing crosses on it without obliterating it. The same Hadith was narrated by Al-Kushmihany using the term “Tasawir (i.e. Pictures) instead of crosses. Imam Al-Bukhari (may Allah be merciful to him) entitled a chapter in his collection of Hadith: “Obliterating Suras” where he related this Hadith.
In the Two Sahih Books of Hadith, it is related on the authority of Busr ibn Sa`id from Zayd ibn Khalid from Abu Talhah that the Prophet (peace be upon him) stated: Angels do not enter a house in which there is a sura. Busr said, “Zayd then fell ill and we went to visit him but there was a curtain with a sura hanging at his door. I said to `Ubaydullah Al-Khawlany: the stepson of Maymunah – the wife of the Prophet (peace be upon him): Did not Zayd tell us about (the ruling on) suras the day before? `Ubaydullah said: Did you not hear when he said: Except a design in a cloth.” In the Two Sahih, it is related on the authority of `Amr ibn Al-Harith from Bukayr Al-Ashaj from Busr that he said, “I said to `UbaydullahAl-Khawlani: Did he not tell us about (the ruling on) suras? He said: He said, “Except a design in a cloth. Did you not hear him?” I said: No and he said: He said, “He indeed did say that.”
It is related in the Musnad and Sunan Al-Nasa’y on the authority of `Ubaydullah ibn `Abdullah who narrated that he went to Abu Talhah Al-Ansary to visit him during his illness and found Sahl ibn Hunayf with him. Abu Talhah asked someone to remove a rug on the floor. Sahl asked: Why do you (want to) remove it? He replied: Because it includes suras and I know what the Messenger of Allah (peace be upon him) said about them (suras – i.e. the ruling on them). He said: Did he not say: “Except a design in a cloth”. He said, “Yes, but this is more comfortable for me.” The Sanad of this Hadith is valid. Al-Tirmidhy related it in the same wording and commented, ‘It is a Sahih Hasan Hadith.’
Abu Dawud, Al-Tirmidhy, and Al-Nasa’y related with a good Sanad on the authority of Abu Hurayrah that the Messenger of Allah (peace be upon him) said: Jibril came to me and said: ‘I came to you yesterday and nothing prevented me from entering except that there were statues by your door, there was a curtain in your house with suras on it, and there was a dog in the house. Tell someone to cut off the head of the statue by your door, so it will look like a tree; tell someone to tear up the curtain and make it into floor-cushions that will be stepped on; and tell someone to put the dog outside.’ The Messenger of Allah (peace be upon him) did that. The dog belonged to Al-Hasan or Al-Husayn and was under their couch. The Prophet (peace be upon him) ordered that it would be taken outside the house. This is the wording of Abu Dawud and a similar wording was reported by Al-Tirmidhy. The following is the wording of Al-Nasa’y: Jibril asked the Prophet’s permission to enter his house whereupon the Prophet said, “Get in,” but Jibril replied, “How could I enter your house and there is a curtain on which there are suras? Either you cut off their heads or make it (the curtain) into a cushion spread out so that the people may tread on. We, angels, do not enter a house in which there are suras.”
There are many other Hadith conveying the same meaning.
These Hadith and those which are similar in meaning evidently indicate that Taswir of any being with a soul is prohibited and is one of the major sins entailing the threat of punishment in the Fire.
This prohibition is applicable to all forms of Taswir, whether the sura has a shadow or not, and whether it is on a wall, a curtain, a garment, a mirror, a paper, etc. This is because the Prophet (peace be upon him) did not differentiate between that which has a shadow and that which has no shadow or between what is drawn on a curtain or not. In fact, he cursed Musawwirs, saying that they will receive the severest punishment on the Day of Resurrection and that all of them will enter the Fire, without making any exceptions.
The fact that this prohibition is general is supported by the evidence that when the Prophet (peace be upon him) saw suras on the curtain in the house of `Aishah, he tore it up and the color of his face changed and he said: The people who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation. In another narration, he said when he saw the curtain: The makers of these suras will be punished on the Day of Resurrection and it will be said to them: ‘Breathe life into what you have created.’ This narration and similar ones clearly indicate that Musawwirs are included in the general admonishment, whether they make suras on curtains or the like.
As for his statement “except a design in a cloth” in the Hadith narrated by Abu Talhah and Sahl ibn Hunayf, this is an exception to suras which prevent the entry of angels but not an exception far Taswir as understood by the context of the Hadith. This means that Taswir is only permissible if the design in a cloth or the like is made to be used in a disrespectful fashion, such as the cushion that was made to be sat on as stated in the aforementioned Hadith narrated by `Aishah, in which she tore up the curtain and made it into one or two cushions, and the Hadith narrated by Abu Hurayrah in which Jibril said to the Prophet (peace be upon him), “Tell someone to cut off the head of the statue by your door, so it will look like a tree; tell someone to tear up the curtain and make it into floor-cushions that will be stepped on…” The Prophet (peace be upon him) did that. It is not permissible to apply this exception to suras in a cloth that is to be hung on a door or a wall or the like because the texts of Hadith narrated by `Aishah in this regard clearly indicate that such curtains is forbidden, and must be removed and torn up as already stated.
This Hadith as narrated by Abu Hurayrah unmistakably means that such curtains prevent the entry of angels unless it is made into something to be treaded on or the head of the statue is cut off so that it takes the shape of a tree. The statements of Prophet (peace be upon him) do not conflict with each other; they confirm the validity of each other.Whenever it is possible to reconcile between various Hadith in a proper manner without any prejudice, it becomes obligatory to do so and to give this precedence over adopting the approach of Tarjih (comparing an opinion with another to choose the most appropriate one) and Naskh (abrogation) as stated in the sciences of Usul-ul-Hadith (principles of Hadith) and Mustalah Al-Hadith (Hadith terminology). Here, it was possible to reconcile between the quoted texts. All praise is due to Allah for this.
In Al-Fath, Al-Hafizh gave precedence to reconciliation between Hadith in the manner that I have already mentioned. He said, “Al-Khattaby said: The suras which forbid angels from entering a house are those whose possession is prohibited e.g. The suras of beings with souls whose heads are not cut off or are not treated in a disrespectful manner.”
Also, Al-Khattaby (may Allah be merciful to him) said, “In fact, the punishment of a Musawwir is made severe because suras were worshipped besides Allah. Furthermore, looking at them may become a sort of Fitnah (temptation) and some souls might be attached to them.”
Al-Nawawy (may Allah be merciful to him) stated the following in Sharh Muslim, “Chapter: The prohibition of Taswir of animate beings and the prohibition of possessing that which has a sura un-trodden in a carpet or the like. In fact, the angels do not enter a house in which there is a sura or a dog”
“Our companions and other scholars commented: Taswir of animate beings is extremely prohibited and is a major sin, because severe warnings are made against the Musawwir in the Hadith; whether they make suras to be used in a disrespectful fashion or for other purposes, this profession is prohibited in all cases, because it implies that one is trying to match the Creation of Allah (Exalted be He). There is no difference whether the sura is in a cloth, carpet, coin, vessel, wall or whatever. With regard to making Taswir of trees and camel saddlebags and other inanimate beings, this is not prohibited.
“This is the ruling on Taswir. As for making Taswir of animate beings, this is prohibited if the suras are to be hung on a wall or worn as clothing or a turban or what is similar to that of things that are not considered to be in a state of degradation or disrespect. On the other hand, if suras are made on carpets, cushions, or similar articles to be used in a disrespectful fashion, it is not prohibited to possess them. There is no difference (in the prohibition) between that which has a shadow and that which has no shadow.
“This is our own opinion on this issue and the opinion of Jumhur (dominant majority of scholars) from among the Sahabah (Companions of the Prophet), the Tabi`un (Followers, the generation after the Companions of the Prophet), and those who came after them. It is also the opinion of Al-Thawry, Malik, Abu Hanifah, and others.
“Some of the Salaf (righteous predecessors) believed that suras which are prohibited are only those which cast a shadow and that there is no harm in the suras which do not cast a shadow. However, this is an invalid opinion because the curtain that the Prophet (peace be upon him) disapproved was undoubtedly disrespected and the sura did not cast a shadow. This is in addition to the general and inclusive Hadith [forbidding] all kinds of Taswir.”
After summarizing the opinion of Al-Nawawy, Al-Hafizh said:
“The opinion that the prohibition of Taswir is general, including that which casts a shadow and that which has no shadow, is supported by the Hadith related by Ahmad on the authority of `Aly (may Allah be pleased with him) who narrated that the Prophet (peace be upon him) stated: Anyone of you who goes to Al-Madinah must not leave there any idol without breaking it up nor any sura without obliterating it. In another narration, the Prophet (peace be upon him) stated: Whoever returns to make these things (suras) has disbelieved in what was revealed to Muhammad (peace be upon him).
Whoever looks closely at the previously quoted Hadith will notice that they denote that the prohibition of Taswir is general and inclusive of that which has a shadow and that which has no shadow – as already explained.
It may be claimed that the Hadith narrated by Zayd ibn Khalid from Abu Talhah that Busr ibn Sa`id, the narrator from Zayd, said: “Zayd then fell ill and we went to visit him but there was a curtain with a sura hanging at his door” apparently denotes that Zayd believed in the permissibility of hanging curtains including suras.
The answer to this claim is that the aforementioned Hadith narrated by `Aishah and other Hadith conveying the same meaning all serve as evidence on the prohibition of hanging curtains that include suras, the obligation of tearing them up, and the fact that they prohibit the entry of angels. If the Hadith reported from the Messenger of Allah (peace be upon him) are Sahih (authentic), it is not permissible to contradict them because of a saying or action of any person, whoever they may be. Likewise, believers are obligated to follow these Hadith, hold fast to that which they indicate, and reject whatever contradicts them. Allah (Exalted be He) states: And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it). Allah (Exalted be He) also says: Say: “Obey Allâh and obey the Messenger, but if you turn away, he (Messenger Muhammad صلى الله عليه وسلم) is only responsible for the duty placed on him (i.e. to convey Allâh’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way).” Allah (Glorified be He) has, thus, guaranteed the guidance of those who obey the Messenger (peace be upon him). Allah (Exalted be He) states: And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah – legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.
Perhaps Zayd (may Allah be pleased with him) was not aware of the sura which was on the curtain or did not hear about the Hadith on the prohibition of hanging curtains including suras and, thus, his action followed the apparent meaning of the statement of the Prophet “except a design in a cloth”. Therefore, he would be free from blame for not having knowledge of the Hadith.
As for those who know the Sahih Hadith indicating the prohibition of hanging curtains including suras, there is no excuse for them. Whoever contradicts Sahih Hadith in order to follow their whims or to blindly follow others will necessarily deserve the Anger of their Lord and may be tried with deviation and Fitnah of the heart. Allah (Glorified be He) states: And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah – legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them
Allah (Exalted be He) says: So when they turned away (from the Path of Allâh), Allâh turned their hearts away (from the Right Path). Allah (Exalted be He) also says: So He punished them by putting hypocrisy into their hearts
The aforementioned Hadith narrated by Abu Hurayrah indicates that it is permissible to keep a sura in a house if its head is cut off, because it would then be in the shape of a tree. This proves that it is permissible to make Taswir of trees and any beings which have no souls. This was already mentioned clearly in the narration of the two Sheikhs (Al-Bukhary and Muslim) on the authority of Ibn `Abbas.
The quoted Hadith is also a proof that cutting off anything other than the head of the sura such as cutting off the lower half or the like, is not enough to render it permissible to keep or to allow the entry of angels. This is because the Prophet (peace be upon him) ordered it to be torn up and efface the suras, saying that they prevent the entry of angels, with the exception of suras that are to be treated in a disrespectful manner or whose heads have been cut off. Thus, whoever has any claim justifying the permissibility of keeping suras at home other than for these two stated reasons must bring evidence supporting their claim from the Qur’an or the Sunnah (whatever is reported from the Prophet).
The Prophet (peace be upon him) informed us that if the head of the sura is cut off, the remainder of it will be like the shape of a tree, this proves that the factor which permits its possession is its being transformed from the shape of beings with souls to a form similar to inanimate beings. If the lower part of the sura is cut off and the head remains, it will not take the shape of a tree because the face still remains. Furthermore, the face has a beauty and uniqueness of creation that is not found in the rest of the body. Hence, it is not permissible for a person who understands the intended meanings of the quoted Nas (Islamic text from the Qur’an or the Sunnah) to make Qiyas (analogy) between cutting off any other part of the body and cutting off the head.
Thus, it is clear that making Taswir of the head and other parts of the body of animate beings is prohibited because the ruling stated by the aforementioned Sahih Hadith is generally applied and no one is allowed to make exceptions to this general ruling beyond those stated by the Law-Giver.
There is no difference in this ruling between corporeal suras and others inscribed on curtains, papers, etc. As there is no difference between suras of humans and other beings with souls and the suras of kings, scholars, etc. In fact, the degree of prohibition regarding the suras of kings, scholars, and other influential people is severer, because the Fitnah that might be caused by them is greater. Also, hanging their suras in sitting areas and elsewhere and revering them are of the most dangerous means leading to Shirk (associating others with Allah in His Divinity or worship) and to the worship of such persons along with Allah as happened to the people of Nuh. Al-Khattaby pointed to this in his statements.
During Jahiliyyah (pre-Islamic time of ignorance), there were many suras that people used to revere and worship other than Allah until Allah sent his Prophet Muhammad (peace be upon him) who destroyed the idols, obliterated the suras, and removed Shirk and its means. Therefore, anyone who makes Taswir or hangs suras and reveres them has imitated the Kafirs (disbelievers) in their actions and opened the door to Shirk and its means for the people. Likewise, any person who orders the making of Taswir and is pleased with it will have the same ruling of a Musawwir in terms of having done something prohibited and being entitled to the threat. This is because the Qur’an, the Sunnah, and the scholars’ opinions have all decreed that it is prohibited to order something entailing disobedience and to be pleased with acts of disobedience just as it is prohibited to commit such acts. Allah (Exalted be He) states: And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’ân) by mocking at them, stay away from them till they turn to another topic. And if Shaitân (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zâlimûn (polytheists and wrong-doers). Allah (Exalted be He) also says: And it has already been revealed to you in the Book (this Qur’ân) that when you hear the Verses of Allâh being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. The Ayah (Qur’anic verse) indicates that whoever is present while Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) is being committed and does not turn away from it is like those who are doing it.
If the one who remains silent about Munkar, although they are able to reject it or to leave the place where Munkar is committed, is like the doer of Munkar but the one who enjoin the Munkar or is pleased with it will be more sinful than the one who remains silent about it and will be more deserving to be like those who actually commit it. There are several evidences conveying the same meaning and can be easily found by whomever seeks them.
In the light of the Hadith and the scholars’ opinion mentioned above, it is clear that making Taswir of beings with souls that are widely spread in books, magazines, newspapers, and letters, is a plain mistake and an act of disobedience. People must beware of it and warn each other against it; and must make sincere Tawbah (repentance) for what they have done.
Also, the aforementioned evidence indicates that it is not permissible to keep such suras without cutting off their heads or effacing them unless they are on a carpetor something similar which is treated in a disrespectful manner. In this case only, is it permissible to possess them as already supported by the Hadith narrated by `Aishah and Abu Hurayrah As for toys in the form of beings with souls, scholars have differed about the permissibility of their possession by little girls.
It was authentically reported in the Two Sahih Books of Hadith: On the authority of `Aishah who narrated: I used to play with dolls in the presence of the Prophet (peace be upon him) and I had female friends who used to play along with me. They would hide from the Messenger of Allah (peace be upon him) whenever he entered, but he would call them to join and play with me.
Al-Hafizh said in Al-Fath, “This Hadith has been used as a proof for the permissibility of possessing suras of dolls and toys so that young girls may play with them. This has been an exception to the general prohibition of possessing suras. `Iyad confirmed this opinion and reported that it was the same opinion of the Jumhur who permitted the selling of toys for little girls to train them from childhood for household responsibilities and childrearing. He added that some scholars believed that this permissibility was Mansukh (abrogated). Ibn Battal inclined to this opinion. It is reported from Ibn Abu Zayd from Malik that he disliked that a man buys dolls for his daughter. Accordingly, Al-Dawudy was in favor of the opinion that the permissibility was Mansukh.
“However, Ibn Hibban entitled a chapter: Permissibility for young women to play with dolls. Al-Nasa’y also entitled a chapter: Man’s permitting his wife to play with dolls. He did not restrict this to childhood, but this opinion is debatable.
“After mentioning the Takhrij (referencing) of Hadith, Al-Bayhaqy said, “The prohibition of possessing suras has been confirmed.” Thus, the permission given to `Aishah in this matter was perhaps before rendering it as prohibited. The same opinion was held by Ibn Al-Jawzy.” He went on to say, “Abu Dawud, and Al-Nasa’y related another narration on the authority of `Aishah who said: The Messenger of Allah (peace be upon him) returned from the Battle of Tabuk or Khaybar… And he mentioned the Hadith of tearing up the curtain which `Aishah had hung at her door. She said, “The side of the curtain which was over dolls of `Aishah was uncovered. He (peace be upon him) asked: What is this, O `Aishah? She answered: My dolls. She, then, said: He saw amongst them a two-winged horse tied up. He asked about it and she replied: A horse having two wings. Did not youhear that Sulayman had horses with wings? Upon this, he laughed.” He continued to say, “Al-Khattaby said: This Hadith indicates that playing with dolls is not like having amusement with other suras regarding which warnings have been issued. In fact, `Aishah was given the permission to play with dolls, because she had not reached the age of puberty at that time.”
“I believe that it is questionable to confirm that she had not reached the age of puberty at that time, though it might possibly be so. This is because `Aishah at the time of the Battle of Khaybar was fourteen years old; she was either past the age of fourteen or was approaching it. In the Battle of Tabuk, on the other hand, she definitely had reached the age of puberty. Thus, the strongest opinion is that of those who said it was in the Battle of Khaybar. Reconciliation is to be made with what Al-Khattaby stated because this is better than assuming that the reports are in conflict.” This is the end of Al-Hafizh’s quote.
If you have understood what Al-Hafizh (may Allah be merciful to him) mentioned, then it is safer to avoid possession of toys. This is because their lawfulness is doubtful due to the possibility that the Prophet (peace be upon him) might have approved of `Aishah’s possession of dolls before the order to efface suras was revealed. In such a case, the permission would be considered Mansukh by the Hadith including the order to efface suras except those whose heads are cut off or those which are degraded, as stated by Al-Bayhaqy, Ibn Al-Jawzy, and Ibn Battal. Another possibility is that this permission could be a special exception to the general prohibition, as the Jumhur (dominant majority of scholars) have stated, for the sake of training girls to be mothers and because playing with dolls entails a kind of disrespect. As this possibilities loom and the doubt is there, it is safer to avoid the possession of toys and dolls. In fact, it is better to train girls using non-corporeal toys in order to be safe from the questionable matter regarding the possession of corporeal dolls. In this way, you will be acting according to the following Hadith in which the Prophet (peace be upon him) stated: Leave what causes you doubt and turn to what does not cause you doubt. Also, it is narrated on the authority of Al-Nu`man ibn Bashir – as related in the Two Sahih Books of Hadith: What is lawful is evident and what is unlawful is evident, and in between them are doubtful matters which many people do not know. Thus, whoever guards against doubtful matters keeps their religion and honor blameless, and whoever indulges in doubtful matters, indulges, in fact, in unlawful matters, just as a shepherd who pastures their animals round a preserve will soon pasture them in it. And Allah knows best!
Peace be upon our Prophet Muhammad and his family
This questioner asks on the ruling of putting personal pictures as a member on websites especially on Facebook and Twitter?
Shaykh ´Ubayd bin ´Abdillâh al-Jâbirî:
I say that the pictures of souls are haram and it is from the kabaa’ir (the major sins).
The Messenger, [salla Allaahu ‘alayhi wa sallam], said: “The people who will be most severely punished on the Day of Judgement will be the image-makers.”
And he, [salla Allaahu ‘alayhi wa sallam], also stated that the image maker will be presented with an image and it will say ‘Blow a spirit therein, which he will not be able to do’.
And from this we know that it is not permissible to publish pictures (images) of people in Twitter or other networks. When the agency responsible (for the networks) request a picture for a specific matter such as licences (for traffic) and security (passports etc) and other authority bodies that employs a person, then it becomes necessary or in need of. And it cannot exceed further than this.
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A: Photographing living beings is prohibited and one of the major sins whether a photographer considers it to be their job or not and whether it is a drawing, photograph or sculpture. Keeping these photographs, pictures or sculptures for remembrance or any other purpose will not change its ruling as there are many Hadiths reported in this regard. These Hadiths are general for all kinds of Taswir (drawing, photographing and sculpturing). Nothing is exempted from this ruling except what is necessarily required.
Fatwa no. ( 4636 ): Q: I want to describe to you something that people have adopted as a recent custom. Since around 1390 A.H. approximately, people have become accustomed to arranging wedding ceremonies, during which they take the bride and the bridegroom home in a procession and then take many photos of them and their families. These photos are then distributed among the relativesand friends as gifts. Weddings are now seen as incomplete without this custom, except by less than one percent of the population, although it is refuted by sound reason. What is the religious opinion on this? Please advise us – and may Allah enlighten you – through broadcasts, in newspapers, or “Da`wah (calling to Islam) Magazine.” However, if you answer me through the magazine, please cite irrefutable evidence, whether of its prohibition or permissibility. May Allah protect you.
A: What you mentioned regarding taking photos of the bride, the bridegroom, and their families during wedding ceremonies is Haram (prohibited) and is one of the bad wedding customs. This is so, because taking pictures of beings with a soul is absolutely Haram and a major sin. The basic ruling concerning making pictures of beings with souls, such as human beings and animals, is that it is Haram, whether the pictures are three-dimensional; drawings on paper, material, walls, or anywhere else; or photographs, as based on a Sahih (authentic) Hadith related from the Messenger of Allah (peace be upon him). He prohibited it, cursed those who do so and then threatened them with a painful torment. As pictures can be a means to Shirk (associating others in worship with Allah), he did this to safeguard people from standing before them, submitting to them, trying to draw near to them, and extolling them in a manner that befits only Allah (Exalted be He). It was also prevented as it amounts to imitating Allah’s Creation; and due to the Fitnah (temptation) that some pictures, such as those of actresses, semi-naked women, beauty queens, and the like contain.
Among the Hadith that show that taking pictures is prohibited and indicate that it is a major sin is the Hadith reported on the authority of Ibn `Umar (may Allah be pleased with them both), who said that the Messenger of Allah (peace be upon him) said, Those who make these pictures will be punished on the Day of Resurrection and it will be said to them, ‘Give life to what you created.’ Recorded by Al-Bukhary and Muslim. There is also the Hadith narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him) who said that he heard the Messenger of Allah (peace be upon him) say, The people who will receive the severest punishment on the Day of Resurrection will be those who made pictures. Recorded by Al-Bukhary and Muslim. There is also the Hadith reported by Abu Hurayrah (may Allah be pleased with him) who said that he heard the Messenger of Allah (peace be upon him) saying, Allah (may He be Exalted) said: “Who is worse than someone who tries to create a creation like Mine? Let them create an atom, a grain of wheat, or a grain of barley.” Reported by Al-Bukhary and Muslim. And the Hadith reported by `A’ishah (may Allah be pleased with her) who said, The Messenger of Allah (peace be upon him) came to me after a journey, and I had screened my alcove with a curtain on which there were pictures. When the Messenger of Allah (peace be upon him) saw it, the color of his face changed (due to anger) and he said, ‘O `A’ishah! The people who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation.’ So we tore it up and we made a cushion or two cushions from it. Recorded by Al-Bukhary and Muslim. (The alcove that was screened by the curtain was an arched opening in the wall.) There is also a Hadith narrated by Ibn `Abbas (may Allah be pleased with them both) who said that he heard the Messenger of Allah (peace be upon him) saying, Anyone who makes pictures in this world will be assigned to breathe a soul into them on the Day of Resurrection, but will not be able to breathe. Recorded by Al-Bukhary and Muslim. There is yet another Hadith reported by him that the Messenger of Allah (peace be upon him) said, Every image-maker will be in the Fire. Every picture that they made will be given a soul and will torment them in Hell.
Ibn `Abbas (may Allah be pleased with them both) added, If you must do it, make pictures of trees and that which has no soul. Recorded by Al-Bukhary and Muslim. And there is another Hadith reported by Abu Juhayfah who said about the Prophet (peace be upon him) that He cursed those who accept Riba (usury), those who give it, and he cursed the image-makers. Recorded by Imam Al-Bukhary in his Sahih [Book of Authentic Hadith]).
The general meaning of these Hadith is that making pictures of anything that has a soul is absolutely prohibited. However, it is permissible to make pictures of objects without a soul, such as trees, the sea, mountains, and the like, as mentioned by Ibn `Abbas (may Allah be pleased with them both), and it is not known that any of the Sahabah (Companions) refuted what he said. This is understood from the following phrase that was mentioned in the Hadith of the threat to Give life to what you created. And also these words in the Hadith: Will be assigned to breathe a soul into them on the Day of Resurrection, but will not be able to breathe.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
Source : alifta.com – Browse by volume number > The first group > Volume 1 (`Aqidah 1) > Creeds > Taswir >
This is the Fatwa on educational cartoons. One is by Shaikh Fawzaan and the other by the Lajnah Ad Daaimah.
Shaikh Salih Al Fawzaan was asked:
What is the ruling on nurturing children upon Cartoons of which the goal is to benefit them and teach them good manners?
The Shaikh said:
Allah made pictures Haraam, and it is Haraam to acquire them so how can we nurture our children upon them?? How can we nurture them upon something that is Haraam, upon pictures that are Haraam and drawings that move and speak and are similar to human beings? This is an evil picture and it is unlawful to nurture children upon it.
This is what the Kuffar want. They want us to oppose what the Messenger of Allah صلى الله عليه و سلم prohibited us from. And the Messenger صلى الله عليه و سلم prohibited us from pictures, and using them, and acquiring them. And those who spread it (cartoons) between the youth and the Muslims, claiming that it is from nurturing (the children) then this is immoral nurturing. And the correct nurturing is to teach them what will benefit them in their religion and worldly affairs.
Q: What is the ruling on watching and buying islamic animated-cartoon movies, given that these movies present purposeful and beneficial stories for children which promote good character, dutifulness to parents, honesty, offering Salah (Prayer) regularly and the like. These animated movies are intended as good substitutes for television which has become widespread. However, the problem we face is related to the fact that such movies present hand-drawn pictures of humans and animals. Is it permissible to watch these animated cartoons? Please advise. May Allah reward you with the best!
A: It is not permissible to buy, sell or use cartoon movies, because they include Haram pictures. Raising children should be done in ways that are Islamically acceptable with regard to teaching, disciplining, encouraging them to offer Salah and taking good care of them.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’