This excerpt is taken from Sheikh Abdul Aziz bin Abdullah bin Baz, may Allah have mercy on him, from the book "The Ruling on Images in Islam," translated by Abu Yahya Muhammad Zahid Zakariya.
بسم اللہ الرحمن الرحیم
Question:
What is your fatwa regarding the ruling on images? Because due to this (posing for images to fulfill desires and the spread of immodesty) has become widespread. People have become completely engrossed in this matter. Please provide a satisfactory answer that clarifies whether it is permissible or forbidden. May Allah, the Glorious, grant you full reward for this. (Ameen)
Answer:
[الحمد للٰہ وحدہٗ والصلاة والسلام علٰی من لا نبی بعدہٗ أما بعد]
In all the authentic collections of Hadith, Musnads, and Sunan, many narrations from the Holy Prophet ﷺ have been mentioned regarding making images (and taking pictures) of every living being, which indicate its prohibition. Whether it is a human being or any other creature (such as wild animals, birds, and livestock, etc.). Similarly, the Hadiths also command the tearing down (removal) of curtains that have pictures on them and the erasing of images. The Prophet ﷺ cursed those who make and remove images. These Hadiths also state that undoubtedly those who make/remove images will face the most severe punishment among people on the Day of Judgment.
Regarding this topic, I will briefly present the authentic ahadith to you. I will also mention some scholars' discussions and explanations on these ahadith, and, God willing, I will explain the correct point in this matter. Accordingly, in Bukhari and Muslim: [عن أبی ھریرة رضی اللہ عنہ قال قال رسول اللہ صلی اللہ علیہ وسلم قال اللہ تعالٰی: ومن أظلم ممن ذہب یخلق خلقا کخلقی فلیخلقوا ذرة، أو لیخلقوا حبة، أو لیخلقوا سعیرة] It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah ﷺ said: Allah Almighty says, "Who can be more unjust than the one who tries to create something like My creation?" (If such people possess such abilities) then they should produce even a tiny particle or a grain or a small seed to show (but it is impossible for them to do so). These are the words of Sahih Muslim.
Reference: Sahih Muslim: 2111
In Bukhari and Muslim: [عن عبداللہ بن مسعود رضی اللہ عنہ قال: قال رسول اللہ صلی اللہ علیہ وسلم: إن أشد الناس عذابا یوم القیامة المصورون]
(لفظ البخاری) It is also narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that the Messenger of Allah ﷺ said: Indeed, on the Day of Resurrection, the most severely punished among people will be the painters (those who create images).
Reference: Sahih al-Bukhari: 5950, Sahih Muslim: 2109
[عن ابن عمر رضی اللہ عنھما قال: قال رسول اللہ صلی اللہ علیہ وسلم: إن الذین یصنعون ھٰذہ الصور یعذبون یوم القیامة یقال لھم: أحیوا ما خلقتم]
Sayyiduna Abdullah bin Umar رضي الله عنهما narrates that the Messenger of Allah ﷺ said: Indeed, those who make these pictures will be punished on the Day of Resurrection, and they will be told: Bring to life what you have created (by breathing soul into it). (These are the words of Sahih Bukhari)
Reference: Sahih al-Bukhari:5951, Sahih Muslim:2108
Imam Muhammad bin Ismail رحمه الله narrated in his Sahih Bukhari from Hazrat Abu Juhaifah رضي الله عنه that the Messenger of Allah ﷺ forbade the price of dogs and blood and earnings from sin. The Prophet ﷺ cursed the one who consumes usury, the one who gives it, the one who styles hair, the one who causes it to be styled, and the painter (one who makes pictures and takes pictures).[عن ابن عباس رضی اللہ عنھما سمعت رسول اللہ صلی اللہ علیہ وسلم یقول: من صور صورة في الدنيا كلف يوم القيامة أن ينفخ فيها الروح وليس بنافخ]
Sayyiduna Abdullah bin Abbas رضي الله عنهما narrates that I heard the Messenger of Allah ﷺ saying: Whoever makes even one picture in this world will be tasked on the Day of Resurrection to breathe life into it, but (his struggle in this matter) will be in vain.
Reference: Sahih al-Bukhari:5963
Imam Muslim, may Allah have mercy on him, narrated that Saeed bin Abu al-Hasan, may Allah have mercy on him (a Tabi'i), said: A man came to Sayyiduna Abdullah bin Abbas, may Allah be pleased with him, and said: I am a man who makes these pictures (etc.). Give me a ruling regarding them. Ibn Abbas, may Allah be pleased with him, said: Come closer to me! So he came near to him. He said: Come even closer! He came even closer, then Ibn Abbas placed his hand on his head and said: Shall I inform you of what I heard from the Messenger of Allah, peace be upon him, himself? Then he said: I heard the Noble Prophet, peace be upon him, saying: Every painter (and photographer) will go to Hell, and for every picture he has made, a soul will be created that will torment him there. Ibn Abbas, may Allah be pleased with him, said: If it is necessary for you to do this work, then make pictures of trees and such things in which there is no soul.
The words of Sahih Muslim are up to the statement of the Messenger of Allah ﷺ, and the following statement of Ibn Abbas رضي الله عنه has been additionally narrated by Imam Bukhari رحمه الله.
Reference: Sahih al-Bukhari:2225], [Sahih Muslim:2110
In Jami' at-Tirmidhi, it is narrated through Abu Zubair رحمه الله from Hazrat Jabir رضي الله عنه that the Messenger of Allah ﷺ forbade keeping (and hanging) pictures (photographs of living beings) in the house and also forbade making pictures (this hadith was graded Hasan Sahih by Imam Tirmidhi رحمه الله).
Reference: Sunan at-Tirmidhi:1749
[عن عائشة رضی اللہ عنہا قالت: دخل عنی النبی صلی اللہ علیہ وسلم وقد سترت سہوة لی بقرام فیہ تماثیل فلما رآہ ہتکہ وتلون وجہہٗ وقال: "یا عائشة! أشد الناس عذابا یوم القیامة الذین یضاہون بخلق اللہ"۔ قالت عائشة: فقطعناہ فجعلنا منہ وسادة أو وسادتین]
It is narrated from Sayyida Aisha رضي الله عنها that she said: The Prophet ﷺ entered my chamber, and before his arrival, I had hung a heavy red cloth curtain on the front wall of the chamber, on which images were made. When the Prophet ﷺ saw it, his blessed face changed (became red) due to anger. He took down the curtain and said: Aisha! On the Day of Judgment, the severest punishment will be for those who make images resembling the creation of Allah, the Lord of the Worlds. Sayyida Aisha رضي الله عنها said that we cut that curtain and made one or two cushions out of it.
Reference: Sahih Muslim: 2107, numbered by Muhammad Fuad Abdul Baqi: 92
(This hadith has been narrated by Muslim, and Imam Bukhari, may Allah have mercy on him, has also included this hadith in his Sahih al-Bukhari, in which you ﷺ state: The Messenger of Allah ﷺ returned from a journey, and I had (before your arrival) on the front wall of my house... etc. (In this narration, the latter part)).
The rest of the words are the same as those in Sahih Muslim except for these words: [وتلون وجہہٗ] and your blessed face changed (due to anger).
Reference: Sahih al-Bukhari:5954
It is narrated from Sayyida Aisha, may Allah be pleased with her, that the Noble Prophet ﷺ returned from a journey, and I had (as decoration before your arrival) hung a carpet in the house on which (living beings') pictures were made. You ﷺ ordered me to remove it. So I removed it.
Reference: Sahih Muslim:2107(13)
(Imam Bukhari, may Allah have mercy on him, narrated this hadith, and instead of [سترت], [علقت] appears. The condition of the hanging curtain (carpet) is also mentioned. Then, you ﷺ did not remove it yourself but ordered me (Lady Aisha, may Allah be pleased with her) to remove it.
Reference: Sahih al-Bukhari:5955
Imam Muslim, may Allah have mercy on him, also narrated this hadith. But the wording of this narration is: I had hung a carpet on my (house) door on which was the picture of a winged horse. When you ﷺ ordered me, I removed it and threw it away.
[عن القاسم بن محمد، عن عائشة (رضي اللہ عنہا) أنها أخبرته، أنها اشترت نمرة فيها تصاوير، فلما رآها رسول اللہ صلى اللہ عليه وسلم قام على الباب فلم يدخل، فعرفت على وجهه الكراهية، قالت: يا رسول اللہ! أتوب إلى اللہ وإلى رسوله ماذا أذنبت؟ قال: ما بال هذه النمرة؟ قالت اشتريتها لك لتقعد عليها وتوسدها فقال رسول اللہ صلى اللہ عليه وسلم: إن أصحاب هذه الصور يعذبون يوم القيامة ويقال لهم أحيوا ما خلقتم وقال: إن البيت الذي فيه الصور لا تدخله الملائكة]
Qasim bin Muhammad narrates from Sayyida Aisha رضي الله عنها: She told that she had bought a rug on which there were pictures. When the Prophet ﷺ saw it, he stood at the door and did not enter inside. Sayyida Aisha رضي الله عنها perceived the displeasure on the face of the Prophet ﷺ and asked, "O Messenger of Allah! What sin have I committed? (Please tell me if there is such a matter) I turn to Allah and His Messenger (ﷺ) and will act according to the command." He said, "What is the story of this rug? (How did it come into the house?)" Umm al-Mu'minin رضي الله عنها said, "I bought it for you so that you could sit on it and use it as a pillow." The Messenger of Allah ﷺ said, "Indeed, those who make such pictures will be punished on the Day of Resurrection. And they will be asked to bring to life what they have created." Furthermore, he said, "Indeed, angels do not enter a house in which there are (living) pictures."
Reference: Sahih al-Bukhari: 5957, Sahih Muslim: 2107
Imam Muslim, may Allah have mercy on him, has narrated in the narration of Ibn Majashoon the addition of these words: Sayyida Aisha, may Allah be pleased with her, said: I made two small pillows for him. Thus, the Prophet ﷺ used to sit in the house leaning on them with his elbow.
Reference: Sahih Muslim:2107
[عن ابن عباس رضی اللہ عنھما قال: قال رسول اللہ صلی اللہ علیہ وسلم: لا تدخل الملائكة بيتا فيه كلب ولا صورة]
It is narrated from Sayyiduna Abdullah bin Abbas, may Allah be pleased with them both, that the Messenger of Allah ﷺ said: Angels do not enter a house in which there is a dog or (a living being's) image.
Reference: Sahih al-Bukhari:3225], [Sahih Muslim:2106
Imam Muslim, may Allah have mercy on him, has also narrated from Hazrat Zaid bin Khalid, who narrated from Hazrat Abu Taha, in a marfu' (direct) narration that the Noble Prophet ﷺ said: Angels do not enter a house in which there are statues or a dog.
Reference: Sahih Muslim:2106
In Sahih Bukhari, Sayyiduna Abdullah bin Umar رضي الله عنهما also narrates from the Prophet ﷺ that Sayyiduna Jibreel عليه الصلاة والسلام said: Indeed, we do not enter any house in which there is a dog or (a living being's) picture. Imam Muslim رحمه الله has also narrated a similar hadith from Hazrat Aisha and Hazrat Maimuna رضي الله عنهما.
Reference: Sahih al-Bukhari:3227
Imam Muslim also narrated a narration from Abu al-Hayyaj al-Asadi. He says that Sayyiduna Ali رضي الله عنه said to me: Should I not appoint you to the task on which the Messenger of Allah ﷺ commanded me and sent me (to a region)? It is that you do not leave any (living being's) picture without erasing it and any high grave without leveling it to the ground (except for one or two cubits).
Reference: Sahih Muslim:969
Imam Abu Dawood, may Allah have mercy on him, has narrated with a strong chain of transmission from Sayyiduna Jabir, may Allah be pleased with him, that the Prophet Muhammad ﷺ ordered Sayyiduna Umar ibn Al-Khattab, may Allah be pleased with him, during the days of the conquest of Makkah, when he was in the valley of Bat'ha: Umar, may Allah be pleased with him, should go near the Kaaba and erase every image in it. Accordingly, the Prophet ﷺ did not enter the Masjid al-Haram until every image was erased from it.
Reference: Abu Dawood:4156
Similarly, Imam Abu Dawood al-Tayalisi has narrated in his Musnad from Sayyiduna Usama رضي الله عنه. He says: I came to the Prophet ﷺ in the House of Allah, and you ﷺ saw some pictures. You ﷺ asked me to bring a bucket of water. I brought it. You ﷺ kept wiping them with water and kept saying: May Allah destroy the people who make pictures of what they cannot create. Hafiz Ibn Hajar رحمه الله says that the chains of narration of this hadith are of excellent grade. Then he said: Umar bin Shabah, from Abdul Rahman bin Mehran, and he from Umeir, the freed slave of Abdullah bin Abbas, and he from Hazrat Usama رضي الله عنه narrate that the Noble Prophet ﷺ entered the House of Allah and ordered me, so I brought a filled bucket of water. You ﷺ started wetting a cloth and striking it on the pictures. Along with this, you ﷺ kept saying: May Allah destroy the people who make pictures of what they cannot create.
Reference: Musnad Abi Dawood al-Tayalisi:657(659)
Imam Bukhari, may Allah have mercy on him, narrated from Sayyida Aisha, may Allah be pleased with her, that: Indeed, the Holy Prophet ﷺ used to break every item in the house that had pictures (of living beings). On this hadith, Imam Sahib titled a chapter on breaking (damaging) pictures from [باب نقض الصور].
Reference: Sahih al-Bukhari:5952
[وفي الصحيحين عن بسر بن سعيد عن زيد بن خالد، عن أبي طلحة أن النبي صلى اللہ عليه وسلم قال: إن الملائكة لا تدخل بيتا فيه صورة]
In Bukhari and Muslim, from Basr bin Saeed, who narrated from Zaid bin Khalid, who narrated from our master Abu Taha: The Prophet ﷺ said: Indeed, angels do not enter a house in which there is any picture.
Reference: Sahih al-Bukhari:5949], [Sahih Muslim:2106
First, the narrator of the hadith, Basr bin Saeed, says that Zaid bin Khalid developed a fever and we went to visit him. What do we see? There was a curtain at his door with a picture on it. I asked Abdullah Al-Khulani, the stepson of Umm al-Mu'minin Maymunah bint Harith (who was present there at that time), did Zaid bin Khalid not tell us about pictures on the very first day of the lesson? Then Ubaidullah said, when he was narrating this, did you not hear this statement [الا رقما في ثوب] but on some cloth with stripes, in another narration of Bukhari and Muslim, which is narrated from Amr bin Harith, who narrated it from Bukair bin Al-Ashaj, and Bukair narrated it from Basr, that: I asked Ubaidullah Al-Khulani: Did Zaid bin Khalid not narrate a hadith to us regarding pictures? He said: He also narrated this statement of the Messenger of Allah ﷺ. [إلا رقما في ثوب] but on some cloth with stripes. Did you not hear this? I said: No. Then Ubaidullah said: Why not? He certainly mentioned it. (But you did not pay attention)
Reference: Sahih al-Bukhari:3226], [Sahih Muslim:2106
It is narrated in Musnad Ahmad and Sunan an-Nasa'i from Ubaidullah bin Abdullah that he came to visit Abu Talha Ansari. There he found Sayyiduna Sahl bin Hunayf (may Allah be pleased with him) present. Abu Talha (may Allah be pleased with him) asked a man to pull out the sheet spread beneath him. Sahl said to him: Why do you want to remove it? Abu Talha (may Allah be pleased with him) said: It is because it has pictures on it. And as far as I am certain, the Messenger of Allah ﷺ forbade them. Sahl bin Hunayf said: Did you not hear that the Prophet ﷺ said: [إِلَّا رَقْمًا فِي ثَوْبٍ] except for stripes on a cloth? Abu Talha (may Allah be pleased with him) said: Why not? (The Prophet ﷺ said so) but for my soul, keeping away from it is purer. Its chain of narration is of excellent grade. Imam Tirmidhi (may Allah have mercy on him) also narrated it with the same wording and ruled that this hadith is Hasan Sahih.
Reference: Sunan an-Nasa'i: 5349, Musnad Ahmad: 15979
Another hadith has been narrated by Imam Abu Dawood, Imam Nasa'i, and Imam Tirmidhi (may Allah have mercy on them) with strong chains of narration:
[عن أبي هريرة رضي اللہ عنه قال: قال رسول اللہ صلى اللہ عليه وسلم: أتاني جبريل فقال لي: أتيتك البارحة فلم يمنعني أن أكون دخلت إلا أنه كان على الباب تماثيل، وكان في البيت قرام ستر فيه تماثيل وكان في البيت كلب، فمر برأس التمثال الذي في البيت يقطع فيصير كهيئة الشجرة، ومر بالستر فليقطع فليجعل منه وسادتان منبوذتان توطآن، ومر بالكلب فليخرج۔ ففعل رسول اللہ صلى اللہ عليه وسلم وإذا الكلب لحسن أو حسين كان تحت نضد لهما فأمر به فأخرج]
Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ said: Jibril (peace be upon him) came to me and said: Last night I came to you, but I did not enter because of the images hanging on the door and the curtain. Similarly, there were pictures on a red curtain, and there was also a dog in the house. Command that all the images in the house have their heads cut off so that they resemble trees. Also command that the curtain be cut into two pillows to be used underneath. Command that the dog be removed from the house. So the Messenger of Allah ﷺ did just that. (The narrator says) that this dog belonged to Sayyiduna Hasan or Sayyiduna Husayn رضي الله عنهما, who was sitting under their cot, so the Messenger of Allah ﷺ ordered it to be removed, and it was removed.
These are the words of Sunan Abi Dawood, and the words of Tirmidhi are somewhat similar.
Reference: Sunan Abi Dawood: 4158
, [Jami' at-Tirmidhi: 2806], [Sunan an-Nasa'i: 5367[/ref]However, the words of Nasa'i are as follows.
[استأذن جبريل على النبي صلى اللہ عليه وسلم فقال: أدخل، فقال: كيف أدخل وفي بيتك ستر فيه تصاوير، فإما أن تقطع رءوسها أو تجعله بساطا يوطأ، فإنا ومعشر الملائكة لا ندخل بيتا فيه تصاوير]
Sayyiduna Jibra'il (peace be upon him) asked the Prophet Muhammad ﷺ for permission to enter the house. The Prophet ﷺ said: Please come in. Jibra'il (peace be upon him) said: How can I enter when there is a curtain hanging in your house with pictures on it? Either you cut off the heads of these pictures or make it into a mat to be spread on the floor. We angels do not enter a house in which there are pictures.
Reference: Sunan an-Nasa'i: 5365
In this chapter, besides the mentioned hadiths, there are many other hadiths as well. These blessed hadiths and other hadiths conveying the same meaning clearly indicate the prohibition of making images of any living being. The act of painting and photography is among those major sins for which the punishment of Hell has been warned. This ruling applies to all types of images, whether the image has a shadow or not. It is also the same whether the image is on a wall or a curtain, on a shirt, clothing, or a mirror, on a book, notebook, or any other item; the ruling is the same because the Prophet ﷺ did not differentiate between shadowed and non-shadowed images, nor between images on a curtain or any other object. Rather, the Prophet ﷺ cursed the painter and the photographer. He also informed that photographers and painters will be punished more severely than others on the Day of Judgment. Every painter will go to Hell. This ruling is general and the Prophet ﷺ did not exempt anything from it. This generality is also supported by the incident when the Prophet ﷺ saw an image on the curtain in the chamber of Lady Aisha (may Allah be pleased with her), he took it down and his blessed face changed due to anger. The Prophet ﷺ said: On the Day of Judgment, the most severe punishment will be for those who create images resembling the creation of Allah, the Lord of the Worlds.
When you ﷺ saw this curtain, in another hadith you ﷺ said: Indeed, those who make these pictures will be punished on the Day of Judgment, and they will be asked: Bring to life what you have created. So this and other similar words clearly include the curtain and other such items in the general warning against those who make pictures. As for the hadith of Sayyiduna Abu Talha Ansari رضي الله عنه and Sayyiduna Sahl bin Hunayf رضي الله عنه regarding your ﷺ statement: except for stripes on a cloth, this exception applies to those pictures that do not prevent the entrance of angels, not to painting and photography.
And this is clear from the context of the hadith. It means that when there are stripes on a cloth or sheet, it should be spread below and considered insignificant. Similarly, the example of an insignificant pillow is given. As in the hadith of Lady Aisha (may Allah be pleased with her) mentioned earlier, your ﷺ act of cutting the curtain to make pillows is clear evidence of this.
Similarly, the previous hadith of Abu Hurairah رضي الله عنه and the statement of Jibril عليه الصلاة والسلام to the Prophet ﷺ, to order the cutting off of the head of the idol in the house so that it takes the shape and form of a tree, and to also order the cutting of the curtain so that two pillows can be made from it for placing underneath, and the Prophet ﷺ did this, is also evidence of this matter. It is not permissible to generalize the exception of striped cloth to commonly hung clothes, curtains hung on doors, or cloths hung on walls, and similarly to other curtains. This is because the hadiths of Sayyida Aisha رضي الله عنها explicitly prohibit such curtains. And as has been mentioned above while discussing their texts, these hadiths indicate the obligation to remove and eliminate such things.
The Hadith of Sayyiduna Abu Hurairah رضي الله عنه clearly states that curtains with such pictures prevent the entry of angels. However, if they are spread on the floor or if the head of the image on it is cut off, then it will be like a tree. The blessed Hadiths of the Messenger of Allah ﷺ never contradict each other; rather, they confirm one another. And when it is possible to reconcile the meanings of these Hadiths with a reasonable cause, so that no deviation occurs, then it is necessary to give precedence to the preferred interpretation, as is established by the principles and terminology of Hadith. Alhamdulillah, as we have mentioned here, it is also possible to reconcile both statements.
Hafiz Ibn Hajar, may Allah have mercy on him, in Fath al-Bari, the commentary on Sahih al-Bukhari, has preferred the reconciliatory approach regarding the above-mentioned blessed hadiths. He quoted the statement of Imam Khattabi, may Allah have mercy on him, saying: The image which causes that when it is present in a house, angels do not enter that house, its presence is not declared forbidden. However, it is counted among those images whose heads have not been severed or which have not been considered insignificant.
Imam Khattabi, may Allah have mercy on him, also said: Undoubtedly, the punishment of a painter (photographer) is very severe because besides Allah, these images were worshipped. And they still are. Also, because looking at them leads to temptation. In fact, some souls become completely inclined towards them.
Imam Nawawi, may Allah have mercy on him, said in the chapter of Sahih Muslim: The prohibition of depicting any living being, the prohibition of using any cloth, etc., that has not been made insignificant by being turned into a rag, and the angels not entering a house in which there is a picture or a dog. It is written: Our group and other scholars have said that depicting any living being is strictly forbidden. And this act is among the major sins because severe punishment is warned in the noble hadiths for it. Whether the making of the picture is to belittle it or for any benefit, the ruling of prohibition remains the same. Therefore, painting is forbidden in all cases because in this act one is creating a likeness of Allah’s creation. Whether the picture is on cloth, bedding, or a mat, on coins, currency notes, or any vessel, or on any wall or board, all are equal in the ruling of prohibition.
Reference: (Sharh Sahih Muslim by Nawawi
: Vol. 14, p. 81)As far as trees or the resting places of camels are concerned, if such pictures do not contain a photo or a hand-drawn image of a living being, then it is not forbidden. However, it is forbidden for an artist or photographer to create a photo or image of a living being that is hung on a wall, or printed on clothing, or on a turban, etc., where no disrespect is intended. If this image is on a bedding that is laid on the ground, or on a pillow or cushion where disrespect is shown, then it is not forbidden. In all these matters, there is no difference whether the depicted object has a shadow or not; all are considered equal.
The summary of our religion on this issue is as follows. And in this sense, the companions (رضوان اللہ علیہم اجمعین), the followers (Tabi‘in), the followers of the followers (Taba‘ al-Tabi‘in), Imam Thawri, Imam Malik, and Imam Abu Hanifa, may Allah have mercy on them all, hold this creed and belief. Some early scholars say that: one should prohibit making images of things that cast a shadow, and there is no harm in making images of things that do not cast a shadow. This is a false creed and belief because the curtain with images on which the Prophet ﷺ expressed dislike was undoubtedly condemned, even though that image did not cast a shadow. The ruling of the remaining authentic ahadith regarding every image is the same. (واللہ اعلم بالصواب)
Hafiz Ibn Hajar, may Allah have mercy on him, after mentioning Imam Nawawi's, may Allah have mercy on him, summary of the discourse, states: In this matter, my statement is: Imam Ahmad bin Hanbal, may Allah have mercy on him, narrated from Sayyid Ali, may Allah be pleased with him, this hadith in which the Prophet ﷺ said: If any one of you travels towards Madinah Munawwarah, then he should break every idol and erase every picture. This command applies to both shaded and non-shaded images. It is also in this hadith that whoever returns to this act of making images (despite being forbidden) has committed disbelief against the Shariah of Muhammad (علی صاحبہا التحیۃ والسلام).
(Sheikh Ibn Baz, may Allah have mercy on him, says) I say: Whoever reflects upon the above mentioned blessed hadiths will clearly understand the ruling of the prohibition of images. And as has been clarified above, there appears to be no difference between shaded and non-shaded images.
If it is said: It is narrated from Sayyiduna Abu Talhah رضي الله عنه in the hadith of Zaid bin Khalid that the narrator who narrated this hadith from Zaid bin Khalid, Hazrat Basar bin Saeed رحمه الله, said: Zaid bin Khalid developed a fever and when we went to visit him, we saw a curtain at his door with a picture on it. This apparent effect indicates that Hazrat Zaid considered it permissible to hang such curtains that had pictures on them. The answer to this is: The above-mentioned hadiths narrated from Sayyida Aisha رضي الله عنها and other hadiths and reports with the same meaning indicate the prohibition of hanging curtains on which pictures are made. They also indicate the obligation to remove them, that is, to take them down. Furthermore, such curtains with pictures prevent angels from entering there. And when authentic hadiths from the Messenger of Allah ﷺ are established, it is not permissible to contradict them with the words or actions of any person in the entire world. And for a believer, it is obligatory to act upon every matter for which he has evidence and to follow the Sunnah. Similarly, it is obligatory to reject everything that contradicts this evidence. As Allah, the Glorious and Majestic, says: [وَ مَاۤ اٰتٰىکُمُ الرَّسُوۡلُ فَخُذُوۡہُ وَ مَا نَہٰىکُمۡ عَنۡہُ فَانۡتَہُوۡا] "Whatever the Messenger gives you, take it, and whatever he forbids you, abstain from it."
Reference: (Surah Al-Hashr: 7)
In another place He says: [قُلۡ اَطِیۡعُوا اللّٰہَ وَ اَطِیۡعُوا الرَّسُوۡلَ ۚ فَاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡہِ مَا حُمِّلَ وَ عَلَیۡکُمۡ مَّا حُمِّلۡتُمۡ ؕ وَ اِنۡ تُطِیۡعُوۡہُ تَہۡتَدُوۡا ؕ وَ مَا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ] "Say: Obey Allah and obey the Messenger. But if you turn away, then upon him is only that which he has been charged, and upon you is that which you have been charged. And if you obey him, you will be rightly guided." The responsibility of the Messenger of Allah ﷺ is only to convey the clear commands of Allah.
Reference: (Surah An-Nur: 54)
In this verse, Allah, Glorified and Exalted, has guaranteed guidance and righteousness to the person who obeys the Messenger of Allah ﷺ.
And the command of Allah, the Lord of Glory, is: [فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِہٖۤ اَنۡ تُصِیۡبَہُمۡ فِتۡنَۃٌ اَوۡ یُصِیۡبَہُمۡ عَذَابٌ اَلِیۡمٌ] Those who oppose the command of the Messenger of Allah ﷺ should fear that some calamity may befall them or a painful punishment may be sent down upon them.
Reference: (Surah An-Nur:63)
It is possible that Sayyiduna Zaid رضي الله عنه was not aware of the image on the curtain or that the blessed hadiths indicating the prohibition of hanging curtains with images did not reach him, and he رضي الله عنه took the Prophet Muhammad ﷺ's statement: "except for the apparent stripes on the cloth." In this matter, he would be considered excused due to ignorance. His statement cannot be taken as evidence. As far as the authentic hadiths indicating the prohibition of curtains with images are concerned, once their knowledge is established, there is no acceptable excuse in Shariah to oppose them. Whenever a person opposes these explicit and authentic hadiths, either by following his own desires or by imitating someone among the people, he becomes deserving of the wrath of Allah, the Lord of the Worlds, and His punishment. There is a fear that his heart may take a crooked path and he may fall into some trial. As Allah Almighty has warned in one of His commands: Those who oppose the command of the Messenger of Allah ﷺ should fear that some calamity may befall them. In another place, He said: [فَلَمَّا زَاغُوۡۤا اَزَاغَ اللّٰہُ قُلُوۡبَہُمۡ] So when those people took a crooked path, Allah also made their hearts crooked.
Reference: (Surah As-Saff:5)
Allah Almighty's command is also in this context, He said: [فَاَعۡقَبَہُمۡ نِفَاقًا فِیۡ قُلُوۡبِہِمۡ] So Allah has put hypocrisy in their hearts (because of that crookedness). (The outcome of which is worse than disbelief)
Reference: (Surah At-Tawbah:77)
In the hadith of Sayyiduna Abu Hurairah رضي الله عنه, it has been guided that when the head of a picture is cut off, it is permissible to keep it in the house. This is because its form becomes like that of a tree. This clarification is evidence that pictures of trees, etc. (which do not have a soul) are permissible. As narrated by Sayyiduna Abdullah bin Abbas رضي الله عنهما, which Imam Bukhari and Muslim رحمہ اللہ recorded in their books, this matter has been explicitly stated. From the mentioned hadith, it can also be inferred that cutting off the rest of the body of the picture (such as the lower half of the torso, etc.) is not sufficient, nor is its use permissible. The prohibition of angels entering is also not removed by this. This is because the Prophet ﷺ ordered the erasing and discarding of pictures. And the Prophet ﷺ informed that pictures prevent angels from entering, except those who are considered insignificant and lowly, or whose heads have been erased or cut off. Now, whoever claims the permissibility of keeping pictures in the house without these two conditions must present solid evidence from the Quran and Sunnah. The news given by the Prophet ﷺ that when the head of a picture is cut off, its remaining part resembles a tree is evidence that its permissibility to remain excludes things with a soul and its similarity becomes to inanimate objects. And when the lower part of the picture is cut off and the head is kept, the first case’s validity is no longer applicable, and both cases become equal. Furthermore, the first case differs from the second because the face is the unique identifier at birth or within the picture, while the rest of the body does not have these qualities. So whoever understands the meaning and implication of this from Allah and His Messenger ﷺ, it is not permissible for him to make any analogy or ijtihad beyond this.
For a seeker of truth, it becomes clear that the image of any living being's head and lower part is forbidden and included in the prohibition. This is because all the authentic hadiths mentioned earlier encompass this entire meaning and content, and it is not permissible for anyone to exempt anything from the generality of these blessed hadiths except what the Shariah has explicitly exempted.
There is no difference in the ruling regarding painting, photography, drawing, and hanging, placing, or keeping pictures, whether it is of a statue or an idol, a statue in the form of an idol, or a picture of a living being on a curtain, cloth, sheet, paper, cardboard, etc. Whether the living beings are ordinary people or kings, rulers, high officials, or scholars, all are equal in this ruling and there is no difference.
Rather, the pictures of officials and scholars are more strictly prohibited than others because through them, the danger of veneration, reverence, and idolization is greater compared to others.
Installing and hanging their pictures in meeting places, squares, crossroads, streets, offices, etc., is considered one of the major means of polytheism, and this is the worship of lords of forms other than Allah, the Lord of the Worlds.
Just as this trial arose among the people of Noah (peace be upon him), and those people began to fall into polytheism by making pictures of their five ancestors. In the era of ignorance, pictures were greatly revered and worshipped besides Allah. Even when Allah, the Glorious, sent His final Prophet, our Master Muhammad ﷺ, you ﷺ broke the idols and erased the pictures. Allah Almighty, through this act, eliminated polytheism and its means. So whoever makes a picture or photograph of any living being, or installs it, or venerates and honors it, he resembles the disbelievers in their act. And he opens the door of polytheism and its means for people. And whoever orders (commands) the making of a picture or consents to having his or someone else's picture made, his ruling will be the same as that of the painter and photographer in terms of prohibition and the threat of punishment, because it is established in the Book, Sunnah, and the words of the scholars that: disobedience, sin, and consenting to them are equal in the prohibition of this matter. Likewise, this sinful and disobedient act is also forbidden. Allah, the Glorious, says: [وَ اِذَا رَاَیۡتَ الَّذِیۡنَ یَخُوۡضُوۡنَ فِیۡۤ اٰیٰتِنَا فَاَعۡرِضۡ عَنۡہُمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِہٖ ؕ وَ اِمَّا یُنۡسِیَنَّکَ الشَّیۡطٰنُ فَلَا تَقۡعُدۡ بَعۡدَ الذِّکۡرٰی مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ] And when you see those who engage in vain discourse concerning Our verses, then turn away from them until they enter into another conversation. And if Satan causes you to forget, then do not sit after the reminder with the wrongdoing people.
Reference: (Al-An'am:68)
At another place, Allah has said: [وَ قَدۡ نَزَّلَ عَلَیۡکُمۡ فِی الۡکِتٰبِ اَنۡ اِذَا سَمِعۡتُمۡ اٰیٰتِ اللّٰہِ یُکۡفَرُ بِہَا وَ یُسۡتَہۡزَاُ بِہَا فَلَا تَقۡعُدُوۡا مَعَہُمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِہٖۤ ۫ۖ اِنَّکُمۡ اِذًا مِّثۡلُہُمۡ]
And Allah has decreed in His Book for you, O you who have believed, that when you hear the verses of Allah being denied and ridiculed, do not sit with them until they enter into another conversation. Otherwise, you would be like them.
Reference: (Surah An-Nisa:140)
The mentioned verses are evidence that a person who is present at a place of evil or immorality and does not turn away from those committing the evil is like them. So, in this case, when a person who has the power to deny the evil and leave the place but remains silent at the prohibition of it can be equal to the wrongdoer, then why can the one who orders the evil or shows approval for it not be greater in sin than the one who remains silent? He can be, and in every case, he is worse than the silent one. He is more deserving to be equal in punishment to the wrongdoer. Numerous arguments on this subject are available in books. Whoever seeks them can find them there.
In response to the question posed at the beginning, the ahadith and the explanations of the scholars that we have mentioned will make it clear to anyone seeking the truth that printing pictures of living beings in books, pamphlets, newspapers, and magazines in large quantities is a clear mistake and an apparent act of disobedience. Whoever wants to reform themselves must avoid this. And after repenting for what they have already done, it is necessary for them to warn their Muslim brothers about the consequences of this sin and the punishment of Allah, as mentioned above. In light of these arguments, it also becomes clear to the seeker of truth that it is not permissible for the pictures referred to to remain in their original form. Rather, it is obligatory to cut off their heads or erase them. However, if these pictures are on a mat or similar item where they are trampled underfoot or humiliated, then there is no harm in their remaining. This has been established by the ahadith narrated from Sayyida Aisha رضي الله عنها and Sayyiduna Abu Hurairah رضي الله عنه mentioned above.
However, scholars have differed regarding the permissibility of dolls made in the shape of living beings for little girls. It is established in Bukhari and Muslim from Sayyida Aisha رضي الله عنها that she said: I used to play with dolls in the presence of the Prophet ﷺ. My companions also used to play with me. When the Messenger of Allah ﷺ would enter the house, they would hide from him. He would bring them out from their hiding places and bring them back to me, and they would start playing with me again.
Reference: Sahih al-Bukhari: 6130], [Sahih Muslim: 2440
From this, it is proven that the Prophet ﷺ did not forbid playing with toys resembling living beings.
On this basis, Hafiz Ibn Hajar رحمه الله wrote in Fath al-Bari: This hadith is taken as evidence for the permissibility of girls playing with dolls, and this permissibility is specific and does not extend to the general making of images.
Qadi Iyad, may Allah have mercy on him, has taken this matter with certainty. He has transmitted this school of thought from the majority. All of them have permitted buying dolls for girls so that they can play with them in childhood and learn how to take care of children and household chores. Hafiz Ibn Hajar says that some scholars consider playing with dolls to be prohibited. Ibn Battal, may Allah have mercy on him, also leans towards this issue and has transmitted from Imam Malik, may Allah have mercy on him, through Ibn Abi Zaid: He disliked the idea of a man buying a doll for his daughter.
Reference: Fath al-Bari by Ibn Hajar: 10/527
Imam Dawoodi, may Allah have mercy on him, preferred that a girl playing with dolls is no longer permissible. Ibn Hibban, may Allah have mercy on him, has narrated the issue permitting little girls to play with dolls. Imam Nasai, may Allah have mercy on him, also supported the permissibility of a man playing with dolls for his wife. He did not impose any age restriction or childhood limitation. This is the general view. After narrating the blessed hadiths, Imam Bayhaqi, may Allah have mercy on him, writes that taking pictures, photographs, and similar toys is prohibited. This is not a common matter. It is probable that the permission for Sayyida Aisha, may Allah be pleased with her, in this matter was before the prohibition of image-making, and Imam Jauzi, may Allah have mercy on him, adopted this view with full certainty. He even said regarding this topic: Imam Abu Dawood and Imam Nasai, may Allah have mercy on them, narrated from another chain from Sayyida Aisha, may Allah be pleased with her. She said: The Messenger of Allah ﷺ returned from the Battle of Tabuk or the Battle of Khaybar. Then they narrated the hadith about the curtain that was taken down, in which Sayyida Aisha, may Allah be pleased with her, had hung a curtain with pictures on her door. She said: The Prophet ﷺ saw my dolls on one side of the curtain and asked: Aisha! What is this? She said: These are my dolls. She narrates that the Messenger of Allah ﷺ saw a horse among those toys which had two wings attached. He ﷺ asked: What is this? I said: It is a horse. He ﷺ said: A horse with two wings? Do horses ever have wings? I said: Did you not hear that Prophet Solomon, peace be upon him, had a horse with wings? The Messenger of Allah ﷺ smiled upon hearing this.
Reference: Sunan Abi Dawood: 4932
After narrating all this, Imam Jauzi رحمه الله says: Imam Khattabi رحمه الله says regarding this hadith: Playing with dolls is not like being heedless as with all those images for which warnings have been given. Rather, the Prophet ﷺ permitted it because Lady Aisha رضي الله عنها was not yet mature at that time.
Reference: (Fath al-Bari by Ibn Hajar: 10/527)
Ibn Hajar, may Allah have mercy on him, says: It is not correct to say with complete certainty in this matter; there is also an opinion, but it is a possibility. This is because Sayyida Aisha, may Allah be pleased with her, was fourteen years old at the time of the Battle of Khaybar, either having completed fourteen years or with a few days remaining or a few days more. However, by the Battle of Tabuk, she was definitely an adult, as is proven by some of the Prophet's ﷺ narrations. So, the opinion that chooses the time after the Battle of Khaybar is preferred. And the view narrated by Imam Khattabi, may Allah have mercy on him, will be combined with this, as this is better to resolve the contradiction. (The intended statement of Ibn Hajar, may Allah have mercy on him, ends here).
Reference: (Fath al-Bari by Ibn Hajar: 527/10-528)
What Hafiz Ibn Hajar, may Allah have mercy on him, mentioned is that once you understand this, the precaution lies in refraining from taking dolls or similar items resembling living beings. This is because there is doubt about their permissibility. The possibility exists that the Prophet Muhammad ﷺ allowed Lady Aisha, may Allah be pleased with her, to have dolls before the command to erase images was revealed. Thus, this permission might have been abrogated by the noble hadiths that command the erasing and obliterating of images, except for decapitated images or those that are ridiculed. This is as Imam Bayhaqi, may Allah have mercy on him, adopted, and Imam Ibn Jauzi also supported this view. Ibn Battal, may Allah have mercy on him, also seems inclined towards this. The likelihood is that this was a specific ruling, as the majority of scholars, based on a practical consideration, have deemed it permissible to buy dolls for girls because playing with dolls involves disrespecting those statues and images.
Due to the above-mentioned possibility and the doubt regarding the permissibility of playing with toys and similar items, it is considered more cautious in our view to avoid them. To completely eliminate the idols with images and statues, for the practice of girls, one should use images, statues, and models of living beings as well as inanimate objects. And this should be done following the command of the Messenger of Allah ﷺ who said: Choose that which has no doubt, and leave that which is doubtful in its permissibility. In this regard, the hadith of Sayyiduna Nu'man bin Bashir رضي الله عنه is recorded in Bukhari and Muslim, in which the Prophet ﷺ said: [إِنَّ الْحَلَالَ بَيِّنٌ وَالْحَرَامَ بَيِّنٌ وَبَيْنَهُمَا أُمُورٌ مُشْتَبِهَاتٌ لَا يَعْلَمُهُنَّ كَثِيرٌ مِّنَ النَّاسِ فَمَنِ اتَّقَى الشُّبُهَاتِ فَقَدِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَقَعَ فِيهِ]
Indeed, the halal is clear and the haram is clear. (They have been explained in the Quran and Hadith) And between the two, there are some doubtful matters which many people do not know. Whoever avoids doubtful matters has preserved his religion and his honor. And whoever falls into doubtful matters and actions has entered into the haram. Like a shepherd who grazes his livestock around a forbidden pasture. It is almost certain that they will enter it. (Meaning his animals will enter that pasture and he will become sinful).
Reference: Sahih al-Bukhari: 52
(واللہ اعلم بالصواب)
وصلی اللہ علی نبینا محمد وعلی آلہ و صحبہ وبارک وسلم
Abdul Aziz bin Abdullah bin Baz, may Allah have mercy on him
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