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Madinat al-Muslimeen Islamic Message Board
| Drawing pictures? |
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| Anonymous |
| 07/03/02 at 12:52:10 |
| Hey Everyone Assalamualaikum vrb, K.. I just had a question that I couldn't really get a straight answer to. A lot of people I know, including me, are very interested in sketching and drawing things(even if not really good at it). I've heard many times that making sculptures of a real person is haraam. I just wanted to know, are we allowed to draw people? Is that allowed in Islam? If you know anything pleeeeeeeeeeeeeeez reply, I really want to know!!! Thanks a lot!!;):D |
| Re: Drawing pictures? |
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| Fatimah |
| 07/04/02 at 02:04:34 |
| salam alaikum, drawing images of people and animals is haram. Im trying to find a good article or fatwa that I can post here. InshaAllah I will post it soon. There are many hadiths that go against this. salam |
| Re: Drawing pictures? |
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| Fatimah |
| 07/04/02 at 03:30:51 |
| Question: What is the ruling on making images, and is there is difference between a three dimensional image and other kinds of images such as photographs, or between pictures showing a complete image of a person and pictures which show only the face and chest and what is around them? Answer: Praise be to Allaah. It is clear that image-making is one of the blameworthy actions of the jaahiliyyah which Islam came to oppose. It is well established from clear, saheeh mutawaatir ahaadeeth that it is not allowed, and that the one who does this is cursed and is warned of torment in Hell, as in the hadeeth of Ibn ‘Abbaas which is attributed to the Prophet (peace and blessings of Allaah be upon him): “Every image maker will be in Hell, and a soul will be given to every image which he made so that it might torment him in Hell.” (Narrated by Muslim). This applies to all images of animate created beings, humans and others. There is no difference between three-dimensional and other images, whether they were taken with cameras or produced by painting, engraving or other methods, because of the general meaning of the ahaadeeth. Whoever claims that photographs are not included in the general prohibition or that the prohibition applies only to three-dimensional images and those that cast a shadow is making a false claim, because the ahaadeeth concerning that are general in meaning. There is no differentiation between one kind of image and another. The scholars have clearly stated that the prohibition applies to photographs and other kinds of pictures, such as Imaam al-Nawawi, al-Haafiz ibn Hajar and others. The hadeeth of ‘Aa’ishah concerning the story of the curtain is clear, and what it indicates is that an image which is on a curtain is not three dimensional, rather it is a kind of drawing on cloth, but despite that the Messenger (peace and blessings of Allaah be upon him) counted it as trying to match the creation of Allaah. But if the image is originally incomplete, such as a head-and-shoulders picture, etc., and there is removed from the picture that without which is could not live, then it may be understood from the comments of many of the fuqahaa’ that this is permissible, especially if there is a need for such partial pictures. Whatever the case, one has to fear Allaah as much as one can, and avoid that which Allaah and His Messenger have forbidden. “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine” [al-Talaaq 65:2-3 – interpretation of the meaning] Min Fataawa Samaahat al-Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) (www.islam-qa.com) |
| NS |
| Re: Drawing pictures? |
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| Anonymous |
| 07/05/02 at 03:12:18 |
| slm, Well it depends on your intentions. For what purpose are you drawing the pictures? Here is another opinion from Dr. Yusuf Al-Qaradawi: http://www.islam-online.net/fatwa/english/FatwaDisplay.asp?hFatwaID=34906 Respected scholars, As-Salamu `Alaykum wa Rahmatu Allah wa Barakatuh. What is the Islamic view of using cartoon films for educational and Da`wah purposes? Name of Mufti Sheikh Yusuf Al-Qaradawi Content of Reply Wa`alaykum As-Salaamu Wa Rahmatullahi Wa Barakaatuh. In the Name of Allah, Most Gracious, Most Merciful All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Muslim sister, we do really encourage your interest in knowing the teachings of Islam regarding this important field of arts. This also reflects your deep belief that Islam is comprehensive religion that deals with all spheres of life. Islam, the true religion of Allah, deals with all aspects of life: economics, politics, arts, etc. It lays down rules and regulations that arrange people's lives and set their affairs in order. As regards your question, we'd cite the following Fatwa issued by the eminent Muslim scholar, Sheikh Yusuf Al-Qaradwi: "We can summarize the rulings pertaining to figures and figure-makers as follows: 1. The most strictly prohibited figures are those which are made to be worshiped in the place of or in addition to Almighty Allah. If the one who makes them does it intentionally for this purpose, he is going in the direction of unbelief (Kufr). The most detestable among such figures are statues. Anyone who has a share in propagating or glorifying them will bear the sin proportional to his part. 2. Next to this in sinfulness are figures that are not made to be worshiped but which are intended to imitate Allah's creation. If the artist claims that he originates and creates as Allah does, he is an unbeliever. This matter pertains solely to the intention of the artist. 3. After this are statues which are erected in public places in order to commemorate great personalities such as kings, leaders and celebrities; this applies equally to full-length statues and busts. 4. Next are statues of living beings, which are neither worshipped nor revered. There is general agreement that they are Haram (unlawful), except those that are not treated in a manner indicative of respect. Dolls or figures made of chocolate or sugar, are clear exceptions. 5. Next are portraits of great people such as rulers and political leaders, especially when they are displayed or hung on walls. Strongly prohibited among these are portraits of tyrants, atheists, and immoral individuals, for to respect them is to degrade Islam. 6. Next are pictures of people or animals that are not accorded respect but constitute a display of luxury and high living, as, for example, when they cover a wall or the like. These are classified as detestable only. 7. Making and acquiring drawings or paintings of trees, lakes, ships, mountains, and landscapes of this sort are permitted. However, if they distract one from worship or lead toward extravagant living, they are disapproved. 8. Photographs are basically permissible. They become Haram only when the subject matter is Haram, as, for example, in the case of idols, individuals who are revered because of their religious or worldly status (especially the leaders of idolaters, Communists or other unbelievers, or immoral individuals such as famous actors and entertainers). 9. Finally, if the prohibited statues and pictures are defaced or degraded, their use becomes permissible; an example of this are figures on a rug or carpet, because they are walked upon. Accordingly, photographs, including cartoons, are permissible. Cartoons, moreover, enjoy the following privileges more than normal photographs that assure their permissibility: 1. Cartoons are not identical copies, and therefore they do not reflect all features of their subject matter. 2. They are used in the fields of Da`wah, education, and culture. 3. Children are always attracted to and influenced by this form of art, so we should not neglect this means of bringing our children – as well as adults – up on the morals and teachings of Islam. 4. Non-Muslims have preceded us in this field and flooded Muslim countries with the cartoons pertaining to their cultural attitudes. It is necessary that Muslims aim to produce attractive, educational alternatives, which are orientated towards Islam and thus of benefit to our children. Furthermore, I believe that we must face the non-Islamic media with media and arts that are based on Islam. It is one of the communal duties (Fard Kifayyah) which the Muslim community should carry out; otherwise all members of the Muslim community will be held accountable for it. Thus, it becomes the duty of every professional Muslim, who is able to produce Islamic educational multi-media, to do so. Muslims who are well off are required to support these useful products, financially. May Allah reward abundantly everyone who supports this good work! Allah Almighty knows best. |
| Re: Drawing pictures? |
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| Fatimah |
| 07/05/02 at 06:00:27 |
| Salam alaikum wa rahmatu Allah wa barakatu, I was just wondering what daleel (evidence) Sheikh Yusuf Al-Qaradwi used in his fatwa. Because I know lots of hadith that make pictures haram. Are there hadiths or Quran that make it permissible, and thats why he gave this fatwa? Ive always been so confused about this topic. Jazak Allah Khair... |
| Re: Drawing pictures? |
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| jannah |
| 07/05/02 at 10:50:28 |
| What do you mean by "pictures". One person might be referring to photographs, someone else paintings of nature, someone else portraits of people... I think the above fatwa goes into all the different kinds of "pictures" and explains what's permissible and what's not. |
| Re: Drawing pictures? |
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| Fatimah |
| 07/05/02 at 16:18:38 |
| salam alaikum, what I meant by pictures was images of humans or animals, whether on clothes, statues, drawing, painting, photographs, ect... I read the fatwa by Sheikh Yusuf Al-Qaradawi again, but I dont see any quran or hadiths in his fatwa. So I was asking, what are the hadiths or quran that make these pictures halal like he says? I have many hadiths about the punishment of the picture maker and that if we must draw something, draw a tree ect... What I am confused about is how do some say it is halal, when all the hadith and ayahs I find say its not? I want to know if someone knows any evidences that make it halal... Jazak Allah Khair... |
| Re: Drawing pictures? |
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| se7en |
| 07/05/02 at 23:46:55 |
as salaamu alaykum wa rahmatAllah, I just looked over some notes I have on this, and from what I have written it seems like Sh. Qardawi's opinion is a minority one, one that was held by Ibn Hajar al-Asqalani and also al Qasim ibn Muhammad ibn Abu Bakr, one of the famous seven fuqaha of Madina. I don't have any particular ahadeeth noted that substantiates this opinion.. but I do have noted that the *majority* opinion of the scholars is that images of living things are completely prohibited. Again, just to clarify, the minority opinion is that that images depiciting living things are permissible *if* they fulfill the following conditions: - They are two-dimensional (ie not a statue) - They are in and of themselves not haram (not something worshipped or depicting something impermissible to look at, etc) - And they are treated in a humiliating manner (like on a carpet) wAllahu a'lam. wasalaamu alaykum wa rahmatAllah :-) |
| 07/05/02 at 23:58:08 |
| se7en |
| Re: Drawing pictures? |
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| Mohja |
| 07/06/02 at 00:37:17 |
| [slm] Here's Sh. Al-Qardawi's fatwa in more detail from his book the "The Lawful and the Prohibited in Islam": Check out [url=http://www.witness-pioneer.org/vil/books/Q_LP/index.htm ][u]section 3: The Home[/u][/url] wassalam |
| Re: Drawing pictures? |
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| Anonymous |
| 07/06/02 at 02:08:54 |
| slm Sr. Fatimah you have a valid concern. Here is a more detailed account of Dr. Yusuf Al- Qaradawi's opinion with ahadith and ayah's from the Quran to support his argument. The follwing piece is from his book "The Lawful and Prohibited in Islam" which can be found online on this site: http://www.youngmuslims.ca/online_library/default.asp?section=Concepts& Islam Prohibits Statues Islam has prohibited the keeping of statues in the Muslim home. By statues is meant complete, solid figures which have not been disfigured or otherwise defaced. Their presence in a house is considered sufficient to drive away the angels, who represent Allah's mercy and His pleasure. As the Messenger of Allah (peace be on him) said, "Assuredly the angels do not enter a house in which there are statues (or figures)." (Reported by al-Bukhari and Muslim; the wording is from Muslim.) According to the commentary of scholars, a person who keeps statues in his house is similar to unbelievers, whose practice it is to keep and venerate idols in their homes. The angels are repelled by this; they do not enter such a house and abandon it. It is also forbidden to the Muslim to engage in manufacturing statues, even if he makes them for non-Muslims. The Prophet (peace be on him) said: "Among the people receiving the harshest punishment on the Day of Resurrection will be the makers of figures," or, in another version, "the of Allah's creation." (Reported by al-Bukhari and Muslim.) He also said, On the Day of Resurrection, the maker of a figure will be asked to breathe a spirit into it, and he will never be able to do so, (Reported by al-Bukhari and others.) meaning that he will be asked to bring it to life in order to reproach and humiliate him. The Wisdom of Prohibiting Statues One of the reasons for this prohibition, although not the only one, as some people may suppose, is to safeguard the belief in the Oneness of God and to be far-removed from the practices of idolaters, who fashion statues and idols with their own hands and then sanctify them, standing before them in adoration. Islam's sensitivity in safeguarding the belief in the Unity of God is very acute, and assuredly this caution and concern is quite justified. In the final analysis, the worship of idols originated when people began making statues of their dead or pious ancestors in order to remember them. Gradually they began to venerate them, adding to this veneration little by little until they had made the statues into gods, worshipping them besides God, asking them for help, fearing their anger, and imploring them for blessings. This is what happened, among earlier communities such as the people of Wadd, Suwwa' Yaghuth, Ya'uq, and Nasra. (Names of pagan deities of antiquity who are mentioned in the Qur'an (71:23). For an explanation, see for example, the commentary in Yusuf 'All's translation of the Holy Qur'an, Appendix XIII, following Surah Nuh (71). (Trans.)) It is not surprising that a religion which seeks to halt all corruption should block every passage through which shirk (polytheism), either open or hidden, may slip into the minds and hearts of the people. Among such passageways is the imitation of idolaters or of the followers of other religions who have exaggerated respect for their saints. Moreover, Islam's legislation is not merely intended for one or two generations but is for all mankind for as long as it shall exist on this planet.". What may seem unlikely in one environment may become acceptable in another, and what appears impossible at one time may materialize into reality at another. Another reason for this prohibition concerns the maker of statues, the sculptor, himself. Sculptors tend to feel pride in their work, as if they had created something out of nothing or had given life to clay or stone. A sculptor once completed a figure after a great deal of labor; it was so perfect and d so beautiful that he stood before it, lost in admiration of its fine lines and features until, overwhelmed with pride and exhilaration, he 8 said to it, "Speak! Speak!" This is why the Noble Messenger (peace be on him) said, Those who make figures will be chastised on the Day of Resurrection. They will be e told, 'Put life into what you have creased.' (Reported by al-Bukhari and Muslim.) And in a hadith quasi, Allah Ta'ala says: Who does greater wrong than he who desires to create the like of what I create? Let them create an atom! Let them create a grain of barley! (Reported by al-Bukhari and Muslim.) Those who engage in this art stop at nothing, producing statues of nude or erotic figures and the deities and saints of other religions. A Muslim is not permitted to acquiesce in regards to such practices. Finally, statues have been, and still are, symbols of aristocratic and luxurious living". People in high places fill their palaces, halls, and chambers with statues fabricated of many materials. It is not surprising that a religion which declares war on luxury in all its manifestations, should prohibit the Muslim from having statues in his home. The Islamic Manner of Commemorating the Great Now someone may ask, "Is it t not an expression of a people's loyalty to the memory of its heroes, whose great deeds are recorded in the annals of history, to erect statues in their honor as a reminder to future generations of their achievements and greatness? Peoples' memories are short, and the passage of time will make them forget the past." The answer is that Islam abhors excessive glorification of people, no matter how "great" they may be, whether they are living or dead. The Prophet (peace be on him) said, Do not glorify me in the same manner as the Christians glorify Jesus, son of Mary, but say, 'He is a slave of Allah and His Messenger.' (Reported by al-Bukhari and others.) When his Companions wanted to stand up to greet him out of respect, he forbade them, saying, "Do not stand up as the Persians do, some people honoring the others." (Reported by Abu Daoud and Ibn Majah.) And he warned his followers against praising him excessively after his death, saying, "Do not make of my grave a site for festivals," (Reported by Abu Daoud.) and he prayed to his Lord, "O my Lord, do not let my grave be made into an idol to be worshipped." (Reported by Malik in Al-Muwatta.) Once some people came to the Prophet (peace be on him) and addressed him in the following words: "O Messenger of Allah, the best of us and the son of the best of us, our leader and the son of our leader." He said, O people, say what you said previously or a part of it, and do not let Satan mislead you. I am Muhammad, a slave of Allah and His Messenger. I do not like your raising my status above the status which Allah, the Mighty and Glorious, has given me. (Reported by al-Nisai on good authority.) A religion whose teachings concerning even the Messenger of Allah (peace be on him) is one of such moderation can never tolerate the erecting of idol-like statues for some individuals, involving expenditures running into thousands of dollars so that people may point to them with admiration and esteem. Many pretenders to greatness and self-proclaimed makers of history have slipped into the hall of fame through this open door, since anyone who is able to do SQ erects statues or monuments to himself, or lets his admirers do it for him, so that people are misled from appreciating those who are truly great. The Believers aspire only to that true immortality which can be bestowed by Allah alone, Who knows the secret and the hidden, Who neither misleads nor forgets. In His register of immortality there is the name of many a person whose greatness has remained unrecognized by the people. Indeed, the Most High loves those Godfearing and religious souls who remember Him in the secrecy of their hearts, who do great service without fanfare, whose presence is not felt in a gathering of people and whose absence is not missed When the greatness of some of these noble souls is recognized by the people, its perpetuation for coming generations is not to be achieved by erecting statues of them. The correct Islamic method of commemoration is to keep their memory alive in the hearts and minds by speaking about their good deeds, ideas, and achievements. The Messenger of Allah (peace be on him), the caliphs, the leaders, and the imams of Islam were never immortalized in figures or statues. In this faith the fathers tell their children, and they in turn pass on to their own children, the stories of such peoples' achievements and ideas. At meetings and gatherings these stories are like breaths of fresh air, filling the hearts and minds of Muslims without any need for pictures or statues. I quote here part of a lecture entitled "Toward a New Understanding of Islam," by Professor Muhammad al-Mubarak, Dean of the College of the Shari'ah, University of Damascus, dalivered at al-Azhar University. The section quoted here contains an incisive analysis of the whole question of how to perpetuate the memory of the great. We are faced with the situation that many new modes, systems, and habits which are inconsistent with our correct beliefs and established moral principles have found their way into our social life. Among these is the manner in which Europeans and Americans commemorate the* heroes by erecting statues of them. If we examine this matter with an open mind, free of subservience to whatever comes from the West, and reflect on ways of commemorating the lofty achievements of the great, we find the Arabs, in particular, memorializnothing of their great personages except their noble deeds and good qualities such as fidelity, generosity, and courage. Their manner of perpetuating their memories was to recount tales of their heroes, passing them down form one generation to another, and to compose and recite eulogies in the borm of poetry. In this manner the generosity of Hatim and the bravery of 'Antarah became proverbial in the days before Islam. When Islam came, it emphasized the meaning underlying this method. It declared that the best of Allah's creation and the last of His Messengers (peace be on him) was but a mortal man: 'Say: Indeed, I am a mortal like you; my Lord inspires me.' (18:111) It emphasized that the worth of human beings lies in their deeds and not in their physical form; it made the Messenger (peace be on him) an example for all mankind to follow; and it forbade such sanctification and exaggerated respect for men which resembles adoration and which, by implication, signifies the denigration of the rest of mankind. When the Messenger of Allah (peace be on him) passed away to meet his Lord, the first caliph drew peoples' attention to this fact, saying, 'If anyone worshipped Muhammad, then (know that) Muhammad is dead, but if anyone worshipped Allah, then Allah is living and does not die.' He then recited the words of Allah Ta'ala: 'Muhammad is but a messenger, messengers (the like of whom) have passed away before him. If, then, he dies or is killed, will you turn back on your heels?' (3:144) Islam immortalizes the memories of people because of their good and beneficent deeds; the remembrance of them remains in the hearts of Muslims. Thus, the literate and illiterate, the young and the old, know about the justice of 'Umar, the firmness and wisdom of Abu Bakr, and the piety and courage of 'Ali. No statue made of stone was needed to commemorate any of them because their deeds and qualities are inscribed in peoples' hearts. Commemoration by means of erecting statues is in reality a regression to the remote past, a descent from a higher plane; it was the method of the Greeks and Romans which was adopted by Europeans.... In respect to the concept of the nature of man and his true worth, they are far inferior to the Muslims, even to the pre-Islamic Arabs, since because of their inability to grasp the true stature of man and his potentialities, they are able only to conceive of great men as gods, and of their gods as men incarnate. What we are pointing out is that it does not befit us to imitate this alien practice which is inferior to our own, and we must not deviate from the ruling of the Shari'ah that making statues is haram and is harmful to human psychology and morals. The Exemption of Children's Toys If there are some kinds of three-dimensional figures which are not intended to be accorded respect or to be displayed as an expression of high living, then the above cautionary statements do not apply. Islam does not close its mind to them, nor does it see any harm in their use. Children's playthings such as dolls, in the form of humans, animals, and the like fall into this category. Said the Prophet's wife 'Aisha (may Allah be pleased with her): I used to play with dolls in the house of the Messenger of Allah (peace be on him) and my friends would come over to play with me. They would hide when they saw the Messenger of Allah (peace be on him) approaching, but he was in fact very happy to see them with me, and so we played together. (Reported by al-Bukhari and Muslim.) 'Aisha also reported, One day the Messenger of Allah (peace be on him) asked me, 'What are these?' 'My dolls,' I replied. 'What is this in the middle?' he asked. 'A horse,' I replied. 'And what are these things on it?' he asked. 'Wings,' I said. 'A horse with wings?' he asked. 'Have not you heard that Solomon, the son of David, had horses with wings?' I said. Thereupon the Messenger of Allah (peace be on him) laughed so heartily that I could see his molars. (Reported by Abu Daoud.) The dolls mentioned in the above hadith are the dolls with which children play, as 'Aisha was quite young when she married the Prophet (peace be on him). Al-Shawkani says that these ahadith are sufficient proof of the permissibility of children's playing with statue-like three-dimensional figures (i.e., dolls of human or animal shape). It is reported that once Imam Malik saw a man buying dolls for his daughter and he disliked it, but Qadi 'Ayyad says that it is permissible for girls to play with dolls. (Because girls are more likely to play with dolls than boys, only girls have been mentioned here. However, this does not imply any prohibition for boys to do so. (Trans.)) This permission also applies to figures made of sweets for festive occasions since they are used only as food. Incomplete or Defaced Statues It is reported in the books of Hadith that the angel Gabriel (Jibril) once refused to enter the house of Allah's Messenger (peace be on him) because there was a statue by its door. He did not enter it again the following day but said to the Prophet (peace be on him), "Order that the head of the statue be broken off so that it resembles the trunk of a tree." (Reported by Abu Daoud, al-Nisai, al-Tirmidhi, and Ibn Hibban.) On the basis of this hadith some scholars have argued that what is haram are complete figures, but if some part of them is missing without which a human being cannot survive, they are allowed However, the true and correct interpretation of Jibril's asking that the head be broken off in order to make it look like a tree trunk is not that without the head life is impossible, but that the statue was then defaced and consequently viewing it would not generate feelings of respect toward it. If we ponder over the matter objectively, we will undoubtedly conclude that it is more haram to set up busts in public places in order to perpetuate the memory of kings and great men than to have full figured statues in the home for the purpose of decoration. Paintings and One-Dimensional Ornaments We have explained the Islamic position |
| Re: Drawing pictures? |
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| Anonymous |
| 07/06/02 at 02:10:46 |
| Paintings and One-Dimensional Ornaments We have explained the Islamic position concerning the solid figures we term "statues," but what about figures and art work executed on plane surfaces such as paper, cloth, curtains, walls, coins, paper currency, and the like? Concerning this issue, we say that no general ruling is possible here and that each case is to be judged individually. What does the picture depict? Where is it placed? What is its use? What was the artist's purpose in making the picture? It is these questions which must be looked into. If the pictures become objects of worship, as for example the cow does for Hindus, whoever makes them with this purpose is in reality nothing but an unbeliever propagating shirk and error. Again, the Prophet (peace be on him) threatened such people with dire punishment in the Hereafter saying, "On the Day of Resurrection the most severe chastisement will be for the makers of figures." (Reported by Muslim.) Al-Tabari, explaining the meaning of this hadith, says, "What is meant here by makers of figures are those who make figures in order that they may be worshipped besides Allah, and this is unbelief (kufr). As for those who do not make them for this purpose, they will be guilty only of making a representation (suar)." Similarly, if someone hangs such pictures on the wall in order to venerate them, his act is not that of a Muslim, for Islam has departed from his heart. We next examine the case of the person who makes pictures not so that they should be worshiped but so that they may be likened to Allah's creation; he feels a sense of pride that he has created as Allah, the Exalted and Mighty, has created. Such an individual has rebelled against belief in tawheed, and concerning him the Prophet (peace be on him) said, The most severely punished among people (on the Day of Resurrection) will be those who try to create something similar to what Allah has created. This pertains directly to the intention of the artist. Perhaps the hadith quasi cited earlier, Who does greater wrong than he who desires to create the like of what I create? Let them create an atom! Let them create a grain of barley! beathis out as well. Again, what is referred to here is the intention of those artists who want to imitate Allah's attributes of Creator and Originator. Allah's challenge to them to create an atom or a grain of barley points to the fact that their artistic work implies an intention to create something similar to what He has created. To shame them for this on the Day of Resurrection, they will be told publicly, "Bring to life what you created," which of course they can never do. It is prohibited to make or to acquire portraits of individuals who are either revered in a religion or respected for their wordly status. Examples of the first category are representations of prophets such as Abraham, Isaac, David, and Jesus; of angels such as Jibril and Mika'eel (Michael); and of saints and righteous individuals such as Maryam (Mary) and the like. This is a Jewish or Christian custom. Unfortunately, some Muslims, making innovations in religion and imitating the People of the Book, have begun to make and to acquire portraits of 'All, Fatimah, and others. The second category includes portraits of kings, leaders, and artists in our time. Although there is less evil in this case, nevertheless we must emphasize its evil, especially if those portrayed are non-believers, tyrants, or wrong-doers, such as rulers who do not judge according to what Allah has revealed, leaders who call people to a message other than the message of Allah Subhanahu wa Ta'ala, and artists who glorify falsehood and propagate lewdness and immorality among people. It appears that many of the portraits made during the time of the Prophet (peace be on him) and thereafter were of the kind which glorify personages; most probably they were painted by Greeks or Persians, and consequently were never free of the imprint of their beliefs and the sanctification of their saints and rulers. Muslim reported that AbuDuha said, I was with Masrooq in a house which had statues. Masrooq asked me, 'Are these statues of Khosrau?" (The ruler of Persia. (Trans.)) said, 'No these are statues of Mary.' Masrooq assumed them to be the handiwork of a Magian, because the Magians used to portray the figures of their kings even on jars, but when it became clear that they were the work of a Christian, he said, 'Abdullah ibn Mas'ud said that he heard the Messenger of Allah (peace be on him) say, "Among the people receiving the harshest punishment on the Day of Resurrection will be the makers of figures." ' Drawing, painting, and acquiring pictures of plants, trees, and inanimate objects such as lakes, oceans, ships, mountains, the sun, moon, stars, and the like from scenes of nature is permitted. There is no difference of opinion in this regard. Moreover, if someone wants to make a picture of an animate being with no intention of competing with Allah as creator or for its glorification or respect, there is no prohibition of doing so; there are numerous sound ahadith in this regard. Muslim reported in his Sahih, on the authority of Basr ibn Sa'id, who heard it from Zayd ibn Khalid, who heard it from Ibn Talha, a Companion of the Prophet (peace be on him), that the Messenger of Allah (peace be on him) said, "The angels do not enter a house in which there are figures." (Reported by Muslim.) Basr said, "Thereafter Zayd became ill and we went to visit him. There was a picture on the curtain of his door. I said to my companion' 'Ubayd Allah al-Khulani, who was the servant of the Prophet's wife Maymunah, 'Was it not Zayd who told us about pictures the other day?' 'Ubayd Allah replied, 'Did you not hear him when he said, "Except if it is made of cloth?" ' " Al-Tirmidhi reported on the authority of 'Utbah that once the latter went to visit Abu Talhah al-Ansari, who was ill, and he found Sahl ibn Hanif (another Companion) there. Abu Talhah called someone to come and tear up the sheet which was under him. "Why tear it up?" Sahl asked. "There are pictures on it, and you know what the Prophet (peace be on him) said concerning that," Abu Talhah replied. "Did he not also say, 'Except if it is made on cloth?' " Sahl asked. "Yes, but it makes me feel better," Abu Talhah replied. al-Tirmidhi classifies this hadith as good and sound (hasan wa sahih). Do not these two ahadith prove that the figures which are prohibited are those which are solid, that is to say "statues?" As for figures drawn or printed on wood, paper, cloth, rugs and carpets, walls, and the like, there is no sound, explicit, and straightforward text to prove that they are forbidden. True, there are sound ahadith which merely indicate the Prophet's dislike for such types of pictures because they are reminiscent of those who live in luxury and love things of inferior value. Muslim reported from Zayd ibn Khalid al-Juhani, who quoted Abu Talhah al-Ansari as saying, I heard the Messenger of Allah's statement, 'The angels do not enter a house in which there is a dog or statues.' I then went to see 'Aisha and asked her, 'Are you aware that the Messenger of Allah (peace be on him) said, "The angels do not enter a house in which there is a dog or statues?" Did you hear the Messenger of Allah (peace be on him) mention this?' She replied, 'No, but I will tell you what he did. Once when he had gone on an expedition I draped the door with a curtain having pictures on it. When he returned and saw it, I could discern from his face that he disliked it. He pulled it down and tore it apart, saying, "Allah has not commanded us to clothe stone and clay." 'She said, 'We cut it and made two pillows out of the cloth, stuffing them with palm fibres. He did not criticize me for that.'Nothing can be inferred from this hadith except that to decorate walls and such things with curtains on which there are pictures is mildly disapproved. Al-Nawawi said, "There is nothing in the hadith implying prohibition. In fact, the crucial words are, 'Allah has not commanded us to do that.' This implies that such a thing is not obligatory or meritorious; in no way does it imply prohibition." Muslim has also reported from 'Aisha that she said, "We had a curtain with the figure of a bird on it. When the Messenger of Allah (peace be on him) entered the house, he saw it right in front of him and he said, 'Remove it from here. When I enter and see it, I am reminded of this world.' " The Prophet (peace be on him) did not tell 'Aisha to tear up the curtain but only to remove it from the place where it hung facing the entrance; he disliked seeing it there because it brought to his mind the world and its attractions. This is not strange, since the Prophet (peace be on him) used to perform the sunnah and nafil (voluntary) salat at home. Curtains and bedspreads or statues perhaps would have distracted him from concentration in his salat and complete attention in his supplications. Al-Bukhari also reported Anas as saying, "Aisha had covered a part of her apartment with a drape. The Messenger of Allah (peace be on him) told her, 'Take it away from my sight because its figures keep distracting me from my salat.' " It is quite clear from the preceding ahadith that the Prophet (peace be on him) did not disapprove of having a curtain with a picture of a bird and a drape with figures in his house. On the basis of this and other similar ahadith scholars of earlier times have commented, "What is prohibited are figures which cast shadows (meaning those which are solid) and not those which do not cast shadows (meaning on plane surfaces)." (Al-Nawawi mentions this opinion in his Sharh Muslim but rejects it, saying that it represents a wrong position. In Fath al-Bari, al-Hafiz has traced this opinion on sound authority back to al-Qasim ibn Muhammad ibn Abu Bakr, who was a jurist of Madinah and the best of his time.) In further support of this position we again quote the hadith quasi in which Allah Ta'ala says, Who does greater wrong than he who desires to create the like of what I create? Let them create an atom! Let them create a grain of barley! As is evident, Allah's creation does not consist of two-dimensional drawings on a plane surface, for He fashions three-dimensional corporeal beings. As he says, It is HeWho fashions you in the wombs as He pleases.... (3:6) There is only one hadith, narrated by both al-Bukhari and Muslim on the authority of 'Aisha, which poses some difficulty. 'Aisha said that she bought a cushion with pictures on it. When the Messenger of Allah (peace be on him) saw it, he stopped at the door and did not enter her apartment. She saw signs of displeasure on his face and said, "O Messenger of Allah, I turn to Allah and His Messenger in repentance. What have I done wrong?" He said, "What is this cushion?" She said, "I bought it for you to sit on or to rest your head." The Messenger of Allah (peace be on him) then said, The makers of such figures will be punished and will be told, 'Bring to life what you have created.' He continued, 'The angels do not enter a house in which there are figures.' In the version of Muslim there is the addition, " 'Aisha said that she then cut it and made two pillows to recline upon." However, this hadith is objectionable on several counts: The content of this hadith has been transmitted in many versions which appear to be mutually contradictory. Some of them say that the Prophet (peace be on him) used the curtain with pictures after it was cut and made into cushions. In other versions there was no curtain to begin with. According to some versions, only his disapproval of covering walls with printed curtains is established, the reason for his disapproval being that they were a sign of luxury. In the version by Muslim he is reported to have said, "Allah has not commanded us to clothe stone and clay." Then there is the hadith from 'Aisha herself, transmitted by Muslim, about the curtain with the picture of a bird on it and the Prophet's saying, "Remove it from here. When I enter and see it, I am reminded of this world." This statement does not say anything concerning its prohibition. There is also the hadith concerning the drape in 'Aisha's house which distracted the Prophet's attention from his prayers, whereupon he instructed her to remove it. Al-Hafiz says, "There is a problem in reconciling this hadith and the hadith of the cushion, both of which are ascribed to 'Aisha. This hadith indicates that he had allowed the drape to remain in the house as long as it had not distracted his attention from prayer; he did not have any particular objection to the pictures on it." Al-Hafiz then tries to reconcile the two ahadith by saying that the cushion had a picture of a living creature while the drape had pictures of inanimate objects. However, his attempt at reconciliation fails with respect to the hadith concerning the curtain with the picture of the bird on it. The hadith concerning the cushion contradicts the hadith reported by Abu Talhah in which figures on cloth were exempted. Al-Qurtabi says, "Reconciliation is possible between the two (ahadith), as 'Aisha's hadith indicates the disapproval of the Prophet (peace be on him), while Abu Talhah's hadith indicates absolute permissibility, and these two are not contradictory." Al-Hafiz ibn Hajar agreed with this statement. The transmitter of the hadith of the cushion from 'Aisha was her nephew al-Qasim ibn Muhammad ibn Abu Bakr. Al-Qasim himself permitted pictures on a plane surface. Ibn 'Awm said, "I entered al-Qasim's house, which was in the outskirts of Makkah, and I saw a cloth canopy with figures of a beaver and a phoenix." (Fath al-Bari, reported on the authority of Ibn Abi Shaybah, who quotes al-Qasim ibn Muhammad ibn Abu Bakr. The transmitters are sound.) Al-Hafiz explains, "He probably adhered to the generality of the Prophet's saying, 'Except if it is made on cloth,' and understood the Prophet's stand toward 'Aisha's curtain as a special case. That is, the Prophet (peace be on him) disapproved of the combination of draping the wall and of the cloth having pictures on it. This is supported by the remark, "Allah has not commanded us to clothe stone and clay." Al-Qasim ibn Muhammad ibn Abu Bakr was one of the seven jurists of Madinah and the best of his time; it was he who transmitted the hadith of the - cushion. Consequently, if he had not been convinced of the permissibility of this cloth canopy he would not have had it. (See the section on "Figures and Artists" in Fath al-Bari) There is another way of reconciling these ahadith. Probably in the early period of Islam the Prophet (peace be on him) was very strict in prohibiting all pictures, as the Muslims had only recently come out o f the state of polytheism and idol-worship, and were prone to sanctifying figures and statues. As the belief in the Oneness of Allah became deeply rooted in their hearts and minds, he allowed them two-dimensional figures, that is, drawings and prints. As for himself, he disliked having curtains or drapes with figures and pictures in his house, not exempting even drawings or prints on, cloth, paper, or the wall. One of the great Hanafi jurists, al-Tahawi, says, "In the beginning the Prophet (peace be on him) prohibited all types of figures, even if they were two dimensional, since the Muslims had only recently converted from the worship of images. Accordingly, everything of this type was prohibited. Later he lifted the prohibition from cloth with prints because of the necessity of wearing clothes. He also permitted figures which were not treated in a respectful manner, (As is evident from these ahadith, this would include figures which are made into pillows or cushions on which to sit or recline, figures in rugs or carpets which are trod upon and the like. (Trans.)) since there was no danger that the ignorant would venerate what was debased. The prohibition of figures which are not debased was never lifted." (This has been reported by Sheikh Bakhit in AI-Jawab al-Shafi.) The Permissibility of a Debased Figure Any change in a figure which keeps it from being treated with respect and renders it debased transfers it from the sphere of detestability into that of permissibility. It is reported in the hadith that Jibril sought permission of the Prophet (peace be on him) to enter; when he bade him come in, Jibril said, "How can I enter while there is a curtain with figures in your house? If you have need of it, cut off the heads (of the figures), or cut it into pieces and make cushions, or use it as a floor-mat." (Al-Nisai, as well as Ibn Hibban in his Sahih.) These words explain why, on observing the Prophet's dislike of the cushion with the pictures, 'Aisha changed it into smaller cushions for reclining upon, in order that by such use there would not be the slightest imputation of respect for what was depicted. We have evidence that the early generations of Muslims used objects with pictures on them but only in a way which did not denote respect. 'Urwah used arm cushions with pictures of birds and men on them. 'Ikrimah said, "We detested seeing figures in the upright position but did not mind if they were in rugs or mats, since to tread on them was to debase them." Photographs Thus far the word picture (suar) has been used in reference to what is drawn, painted, or imprinted on a flat surface. Photography is a recent invention which was obviously non-existent in the time of the Prophet (peace be on him) and the early generations of Muslims. Thus, the question naturally arises whether the Islamic rulings concerning pictures and artists apply to photographs and photographers. Those jurists who consider the prohibition to be restricted to statues alone do not see anything objectionable in photographic pictures, especially if they are not of the full figure. Others raise many questions. Are photographs similar to drawings? Is it not true that the reason stated in some ahadith concerning the punishment of figure-makers, namely, imitation of Allah's attribute of Creatorship, does not apply in the case of photographic pictures? Does not the absence of the cause of prohibition nullify the prohibition? The late Sheikh Muhammad Bakhit, the Egyptian jurist, ruled that since the photograph merely captures the image of a real object through a camera, there is no reason for prohibition in this case. Prohibited pictures are those whose object is notpresent and which is originated by the artist, whose intention is to imitate Allah's animal creation, and this does not apply to taking photographs with a camera. 'See the pamphlet, Al-Jawab al-Shafi fi Ibahat al-Taswir al-Fotografi. Even those who are very strict in classifying all kinds of figures, including photographs, as detestable, exempt, according to necessity, pictures retained for identity cards, passports, keeping a record of suspects and criminals, pictures for instructional purposes, and so on, with the proviso that there is no intention of respect or sanctification of these pictures which would affect Islamic belief. The need for such pictures is definitely greater than the "prints" on cloth which were exempted by the Prophet (peace be on him). The Subject Matter of Photographs Accordingly, if any kind of photograph is to be prohibited, the subject matter will be the determing factor. No Muslim would disagree concerning the prohibition of photographing subjects whose portrayal is against the beliefs, morals, and laws of Islam. Thus there cannot be any doubt concerning the prohibition of photographs, drawings, and paintings of nude or semi-nudes, of those parts of the male or female body which excite lust, or of pictures of men and women in sexy poses such as one sees in various magazines, newspapers, and on the billboards of movie "heaters. It is haram to make such pictures, to publish them, to buy them, to take them into homes, offices or shops, or to hang them on walls. It is haram to have the intention of looking at them. The above applies to pictures of tyrants. The Muslim is required to detest such people and to feel enmity toward them for the sake of Allah. A Muslim is not permitted to make or acquire a picture of a "great" man or leader who is an atheist and denies the existence of God; of an idolater who worships cows, fire, or anything else; of a Jew or Christian who denies the Messengership of Muhammad (peace be on him); or of a professed Muslim who does not decide matters according to what Allah has revealed. Likewise, a Muslim should not make or acquire pictures of immoral individuals who propagate obscenity and lewdness in society, such as singers, actors, and other entertainers. Similar is the case of pictures which portray polytheistic rituals or symbols of other religions abhorrent to the Islamic teachings, such as idols, crosses, and the like. Probably during the time of the Prophet (peace be on him) a great majority of rugs, curtains, and cushions bore these types of pictures. Al-Bukhari reported that the Prophet (peace be on him) broke everything in his house which was made in the shape of a cross. (Reported by al-Bukhari.) Ibn Abbas narrated that, during the conquest of Makkah, the Messenger of Allah (peace be on him) did not enter the Sacred House (the Ka'aba) until all the figures in it were destroyed. (Reported by al-Bukhari.) There is no doubt that these figures and images represented the idolatrous practices of the Makkans and were the legacy of generations of unbelief and error. 'All ibn Abu Talib narrated, The Messenger of Allah (peace be on him) was attending a funeral and he said, 'Who among you is capable of going to Madinah and leaving no idol unbroken, no grave unleveled, and no picture undefaced?' A man said, 'O Messenger of Allah, I am able to do it.' He went, and after a time returned and reported, 'O Messenger of Allah, I left no idol unbroken, no grave unleveled, and no picture undefaced.' Then the Messenger of Allah declared, 'Anyone who returns to this sort of practice will have rejected what was revealed to Muhammad.' (Reported by Ahmad. Al-Mondhari commented, "It has insha'Allah good transmitters." Muslim reported on the authority of Hayyan ibn Hasein that the latter said, " 'Ali told me, 'I shall tell you what the Messenger of Allah (peace be on him) told me: "Do not leave any figure without mutilating it or any grave without leveling it." ' ") What could these pictures have been which the Prophet (peace be on him) commanded to have defaced and mutilated except a representation of the idolatry of the period of jahiliyyah? The Prophet (peace be on him) was determined to purify Madinah of the remnants of idolatry, and that is why he described a return to any such practice as rejection of the message revealed to him. A Summary of the Rulings Pertaining to Figures awl Their Makers We summarize here the rulings pertaining to figures and figure-makers. The most strictly prohibited figures are those which are made to be worshiped in the place of or in addition to Allah Subhanahu wa Ta'ala. If the one who makes them does it intentionally for this purpose, he is going in the direction of unbelief (kufr). The most detestable among such figures are statues. Anyone who has a share in propagating or glorifying them will bear the sin proportional to his part. Next to this in sinfulness are figures which are not made to be worshiped but which are intended to imitate Allah's creation. If the artist claims that he originates and creates as Allah does, he is an unbeliever. This matter pertains solely to the intention of the artist. After this are statues which are erected in public places in order to commemorate great personalities such as kings, leaders and celebrities; this applies equally to full-length statues and to busts. Next are statues of living beings which are neither worshipped nor reverenced. There is general agreement that they are haram, except those which are not treated in a manner indicative of respect. Dolls or figures made of chocolate or sugar are clear exceptions. Next are portraits of great people such as rulers and political leaders, especially when they are displayed or hung on walls. Strongly prohibited among these are portraits of tyrants, atheists, and immoral individuals, for to respect them is to degrade Islam. Next are pictures of people or animals which are not accorded respect but constitute a display of luxury and high living, as, for example, when they cover a wall or the like. These are classified as detestable only. Making and acquiring drawings or paintings of trees, lakes, ships, mountains, and landscapes of this sort is permitted. However, if they distract from worship or lead toward extravagant living, they are disapproved. Photographic pictures are basically permissible. They become haram only when the subject matter is haram, as, for example, in the case of idols, individuals who are revered either because of their religious or worldly status, especially the leaders of idolaters, Communists or other unbelievers, or immoral individuals such as actors and entertainers. Finally, if the prohibited statues and pictures are defaced or degraded, their use becomes permissible; an example of this are figures on a rug or carpet, because they are walked upon. |
| Re: Drawing pictures? |
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| mwishka |
| 07/06/02 at 08:52:35 |
| ok, so my question here is....well, then in what way are artistically inclined individuals intended to make use of the blessings of their talent? this is a general question toward the making of an islamic society - many advancements in the world, including in the sciences, came from those who had much gift of creative expression, and they often used it in many fields of study simultaneously. it's well known that creative outlets stimulate other abilities which may otherwise lay dormant. so, where do many beautiful abilities of people fit in? if you can't "create" music except in very limited ways (beethoven's ninth? i shouldn't listen to this and that's supposed to make sense? schubert's unfinished symphony? none of the music thelonious monk wrote and played, which incidentally was his way of coping with and "treating" a mental illness - he shouldn't have done that either? we shouldn't assist our children to develop their mathematical abilities more naturally by imprinting the mathematical ingenuity of mozart's music on them? i shouldn't listen to nina simone sing or mary lou williams or john coltrane play their instruments? ok, there are lots of other kinds of music, too, but these examples are more universal in their types of expression.. i'm not, um even going to ask about my other favorite, jimi hendrix --- hee heeee i think i can see why the products of his phenomenal talents - as yet unmatched though they are - could be more easily questioned and prohibited.. ), and you can't "create" any images of the world around you except in very limited ways (none of the paintings of life in earlier times should have been made? we shouldn't know what life was like for the most simple and the most fancy people of a time, see the objuects of their daily lives, the tools of their work, know what they looked like, be able to see the way our human countenance changes and the ways it stays the same over centuries, when there were no other ways for us to have known - yes, each represents way more than a thousand words..), why would these talents be so common to humans? um, i think i'll stop right there, before my SINGLE sentence above (sis eleanor - i divided it into ¶s for you!) reaches the length of an essay.... ::) this is whole notion is VERY troubling to me. it reminds me of reading once in an essay by hamza yusuf that islam is not interested in "progress" - though i think he meant to imply that the ways of islam are good for the world and we don't need to seek new ways, the use of this term in this way also means a failure to recognize the ways in which human society naturally evolves IS what is called 'progress', and there is nothing inherently bad in that. i think of this statement as just a careless use of language (eh, i've found others in his talks, too, including scientific inaccuracies - e.g., not realizing that the gene in tomatoes which imparts flavor IS directly related to whether or not that tomato stays "fresh" a long time, since the two qualities are actually opposites... but, of course, none of us humans are without such carelessnesses...) mwishka :( |
| 07/06/02 at 08:54:33 |
| mwishka |
| Re: Drawing pictures? |
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| bhaloo |
| 07/06/02 at 10:29:24 |
| [slm] [quote author=mwishka link=board=madrasa;num=1025715130;start=0#11 date=07/06/02 at 08:52:35]ok, so my question here is....well, then in what way are artistically inclined individuals intended to make use of the blessings of their talent? [/quote] All blessings are from Allah (SWT). We are to obey Allah (SWT) and make sure our earnings, livelihood, and all that we do is halal. As to the question you are asking, if someone is good in math (specifically statistics and probability theory) does that means he should become a gambler? Or if someone has a beautiful body, should they become a model, prostitute, or some sort of exotic dancer? The answer is clearly no. We need to remember what the purpose of this life is and that is to worship and obey Allah (SWT). Allah (SWT) provides many of us with wonderful blessings, but how will we use these blessings? Will we use them for good, or will we become so absorbed in this world that we will no longer see what the purpose of this world is? Quran 57:20 ...And what is the life of this world but goods and chattels of deception? |
| Re: Drawing pictures? |
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| mwishka |
| 07/06/02 at 11:25:07 |
| bro bhaloo, i'm talking about beneficial contributions to society, not demented contributions. of course, we could discuss this pedanticly, but that's not the kind of thing i'm asking. i'm asking in real concrete practical terms, does islam have a role for creative endeavor, and does it desire for individuals to inhibit and negate the full range of their abilities. (i don't consider physical appearance to be a creative talent or inclination, by the way, even if you extend it to modeling.) i'd like to discuss this without extending the ideas into extreme directions --- it's not useful or helpful to me to dicuss things in that way, and i don't get anything out of it. i'm really seriously interested in understanding not the individual's practices of devotion and role of god in one's own life, but the long-term development of an islamic society with all the elements of human development and skill and art taken into account. sure, there are lots of roles for artistic talent in a society - architecture, city planning, um..hee hee can't think of any others right now, but obviously creative thinking and analytical thinking are tied very closely together, in that each enhances the other, so creative talents are obviously put to use in the sciences all the time. what i want to understand is the VIEW of this in our world - where will it enter societal development, how can itsexpression enhance a society or an individual - that sort of consideration. now maybe i just gave bad examples for consideration here - i only have my own background to work with.... mwishka |
| 07/06/02 at 11:55:59 |
| mwishka |
| Re: Drawing pictures? |
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| Fatimah |
| 07/06/02 at 11:43:50 |
| salam alaikum, I always think that Allah has given us alternatives for things that are prohibited. Like marriage instead of fornication, nasheed and tajweed of Quran instead of music, grape juice instead of wine, beef chicken lamb fish ect.. instead of pork, ect... Islam has been well known for its art. Not for drawing people and animals, but for all those cool designs..you know, the ones we see all over the masjids and such. I dont see Islam as saying dont be artistic..but we can be artistic in halal ways... My great grandfather was a very very good painter, anyways, all he used to paint was flowers and scenery. Very beautiful stuff. Islam doesnt prohibit that. And Allah is the Most Wise, He knows what is good for His creation. wa Allahu Alim |
| Re: Drawing pictures? |
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| Fatimah |
| 07/06/02 at 11:56:26 |
| Salam alaikum, thank you all for explaining to me sheikh Yusuf Al-Qaradawi's evidences for his fatwa...Here are two more fatwas I just came across. What I see is that there is a difference of opinion about this topic. I think I will go with the *majority* (as se7en posted), just to be on the safe side. I think there is a hadith about leaving things alone that you have a doubt in..so I will apply it here. Jazak Allah khair for answering my questions. Ruling Concerning Hanging and Possessing Pictures Question: What is the ruling concerning hanging a picture on a wall? What is the ruling concerning owning pictures of people? Response: It is not allowed to hang a picture or keep a picture of any being that possesses a soul. It is obligatory to destroy such pictures. This is because the Prophet (peace be upon him) told Ali, "Do not leave any image, but [instead] efface it."1 It is also confirmed in the hadith of Jabir that, "The Prophet (peace be upon him) prohibited having pictures in houses."2 Therefore, all pictures meant for remembrance should be torn to pieces or burned. However, pictures that are needed out of necessity, such as for official identification purposes and so forth, may be kept. Shaikh Ibn Baz -------------------------------------------------------------------------------- Footnote 1. Recorded by Muslim.-- JZ 2. Recorded by al-Tirmidhi and Ahmad. Al-Albani says it is sahih. The Ruling Concerning Picture Making Question: What is the ruling concerning picture making? What are the Ahadith concerning that topic? According to the strongest opinion among the scholars, is there a difference between pictures which have a shadow [three-dimensional pictures and statues] and those which do not [two-dimensional drawings]? Response: Picture making is to make a representation of a living, willing, moving animal, such as a human, horse, animal and so forth. The ruling concerning that is that such representation or depiction is forbidden. The evidence for that is what is found in numerous Ahadith. In the Sahihain, al-Bukhari and Muslim, it is recorded from Ibn Masud that the Messenger of Allah (peace be upon him) said, "The people with the severest punishment on the Day of Judgment are the picture makers." Ibn Umar narrated that the Messenger of Allah (peace be upon him) said, "The people who make these pictures will be punished on the Day of Resurrection. It will be said to them, 'Give life to what you have created."' This was also recorded by al-Bukhari and Muslim. Muslim also recorded from Ibn Abbas that the Prophet (peace be upon him) said, "Whoever makes a picture in this world will be held responsible to breathe a spirit into it and he is not one who can breathe such." It is recorded by Muslim on the authority of Ibn Abbas that the Prophet (peace be upon him) said: "All the picture makers would be put into Hell. For every picture he made, a soul would be created and punished". It is also recorded on the authority of Abu Talha from the Prophet (peace be upon him) who said, "The angels do not enter a house wherein there is a dog or statues." (Muslim) These hadith and others are general for every kind of representation, whether it has a shadow, like a figure, or if it does not have a shadow, which is like a drawing on a wall, paper, clothing and so forth. It is confirmed that the Prophet (peace be upon him) entered the Kaabah and it contained pictures and he asked for a pitcher of water and he began to efface them, saying, "May Allah destroy those who make pictures of what they do not create."1 An exception to this ruling during this time is money containing the pictures of kings as well as passports and identification cards. Due to the need and necessity of these items, it is allowed to carry them according to need. And Allah knows best. Shaikh Ibn Jibreen -------------------------------------------------------------------------------- Footnote 1. 'This is recorded by al-Tayalisi and Dhiyaal-Maqdisi. Al-Albanihas concluded that it is "confirmed". See Muhammad Nasir al-Din al-Albani, Silsilat al-Ahadith al-Sahiha (Beirut: al-Maktab al-Islami, 1979), vol. 2 p. 731, hadith #996.-- JZ |
| Re: Drawing pictures? |
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| bhaloo |
| 07/06/02 at 12:04:14 |
| [slm] [quote author=mwishka link=board=madrasa;num=1025715130;start=0#13 date=07/06/02 at 11:25:07]i'm asking in real concrete practical terms, does islam have a role for creative endeavor, and does it desire for individuals to inhibit and negate the full range of their abilities. [/quote] One can do whatever they want to, provided it doesn't go against Islamic laws. ;-------------- Sister Fatimah, with regards to photographs, I know there is a difference of opinion, some scholars consider photographs just a reflection of light on paper, and others such as Sheikh Munajjid do not consider it permissible. |
| 07/06/02 at 12:07:16 |
| bhaloo |
| Re: Drawing pictures? |
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| humble_muslim |
| 07/06/02 at 13:46:24 |
| AA Interesting thread. Someone has written a book called something like "The Rulings on Pictures", which has a response to Sh. Qaradawi's views. If anyone has the book and is able to post the approriate stuff, that would be interesting. As far as music and talent, someone asked me about this in Sunday school. I guess the short answer is that most people with msuical talent have OTHER talents which can be put to use. As for why music is prohibited in Islam, this is a question I have grappled with for many years. I believe it's because music has a lasting hypnotic effect, so much so that even if you don't hear a song/tune for 20 years, you will instantly recognize it after hearing a couple of bars. In this way, it's almost a drug. Also, a true muslim should have the rememberance of God within him/her at all times. If one's head is filled with music, no matter how pleasant it sounds, it may take replace the rememberance of Allah. BTW, I am NOT trying to start a thread/argument here on the fiqh of music, just reason why it might be prohibited (if you accept that it is). |
| NS |
| Re: Drawing pictures? |
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| se7en |
| 07/06/02 at 13:47:59 |
| as salaamu alaykum, [quote]i'm asking in real concrete practical terms, does islam have a role for creative endeavor, and does it desire for individuals to inhibit and negate the full range of their abilities. [/quote] At the most basic level, as Muslims we believe that Islam is a complete, comprehensive way of life that is shaped by divinely prescribed rules that are established for our benefit, whether we are able to discern that benefit or not. So as a Muslim, I am indeed limited in many of my actions.. but I choose to follow the divine Law in acknowledgement that Allah knows what I know not, and in understanding that limiting myself in the things God has identified as harmful for me will only be to my benefit. But as to your question 'does Islam negate a person's creative abilities', no it does not. It just sets boundaries for it, in much the same way there are boundaries established for dress, diet, speech, etc. And within those boundaries is room for artistic and individual expression. If you look to the history of art in our tradition this is not even a question you'd have to ask, as the sophistry and beauty of Islamic art is one many historians bear witness to :) Also, in Islam every action of a human being can be categorized into one of two types; [i]ibadaah[/i], or acts of 'pure' worship that involve only an individual and God (like prayer, fasting, the pilgrimage to Makkah, etc) or [i]mu'amalaat[/i], 'mundane' actions that involve interaction with other ppl, like business transactions, marriage/divorce, etc. Islam teaches that mundane actions can become acts of worship if done with the proper intention. Thus artistry can be considered a religious endeavor, one that brings an individual closer to God. If you look to art in the history of the Islamic tradition, rarely is it simply a purging of emotions splattered on paper; but an expression of devotion that calls others to reflect, and wonder, and remember their purpose. It is a type of visual daawa. :) I think the boundaries and limitations Islam places on an individual are not there to burden, inhibit, or suppress; but to shape. I truly feel that these limitations are there to purify my inner self from defeciencies and negative qualities; and to carve out any inner brilliance I may possess.. and I think this is true for everyone :) just some thoughts on the issue :) wasalaamu alaykum :) |
| 07/06/02 at 14:05:22 |
| se7en |
| Re: Drawing pictures? |
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| mwishka |
| 07/06/02 at 14:35:29 |
| ah no sis se7en (i WILL become able to type that without hesitation - or error..... ;)) that is EXACTLY EXACTLY why i have to ask this question! au contraire! hee heeee i don't speak french, what a silly i am..........but most people recognize the sound of that and no one would be able to read much less recognize russian.... :() [i]and you can't "create" any images of the world around you except in very limited ways (none of the paintings of life in earlier times should have been made? we shouldn't know what life was like for the most simple and the most fancy people of a time, see the objuects of their daily lives, the tools of their work, know what they looked like, be able to see the way our human countenance changes and the ways it stays the same over centuries, when there were no other ways for us to have known - yes, each represents way more than a thousand words..), [/i] if i didn't already have an appreciation for islamic art, i might not limit my questioning to representations of life, rather than pure, sensual, creative expressions of geometric forms (yes, i'm sure some people don't see them as sensual --- that's a difference of opinion, though. if you're a mathematician or a scientist, they are not only some of the highest forms of beauty as well as worship, but also forms of pleasure. if you even know [i]anything[/i] about point groups and symmetry and crystal structures your amazement at them will soar.... my very favorite book, which can soothe, stimulate intellectually, elicit all sorts of mental states, is called "the symmetries of islamic geometric patterns". it's an astounding book! oh....there are only a few color pictures...it's mostly black-and-white diagrams of the construction of the patterns down to their elements and the symmetrical point groups they represent...) art is also history, and in islamic art we can trace periods of development of social structures and ways of life and scientific developments, but we have no view of life, mundane life, daily life. maybe some people can dimiss this as unimportant, but i've looked at lots of representations of paintings (hee heee not very many real ancient or even old paintings..) and it's a huge piece of human history. i did see a real drawing done by leonardo da vinci - can you imagine?? where do things like this fit into islam? are they not to exist? i am not at all trying to push people or be blasphemous, i'm trying to integrate into this system of thought and practice. it sounds to me like the way this fits in is personal worship of god, that that's where it belongs, in islam, is in the privacy of one's home where you can sing and dance and draw and paint and do whatever god asks you to do for him, and he'll share your joy and pleasure in the offering of it to him. am i wrong in thinking that?? mwishka ??? |
| Re: Drawing pictures? |
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| se7en |
| 07/13/02 at 14:26:43 |
| salaam, I understand your concerns about the benefit individuals and society would be deprived of if this type of art is not part of their culture.. but I think, coming at it from the Islamic perspective, the harm of this type of art outweights the benefit. From the limited knowledge I have on this subject, part of the reason there is such a serious prohibition on making images of animate objects is because these images stem from an inner desire to create; to be like God. There is even a prophetic text that states that anyone who makes a picture of an animate thing will be asked to breathe life into it [which of course they will be unable to do.] So this desire is one that Islam seeks to subdue; and the harms of this type of desire I think is quite evident, living in the times we live in, and seeing where this type of desire has led some people. Also keep in mind that this topic is a controversial one; and there are some scholars who do not put a complete ban on this type of art, but limit it quite a bit. As for how one worships God.. as Muslims we're seeking to live our lives in [i]ubudiyyah[/i] - meaning we live our lives in harmony with how God wants us to live [and this we know from the shariah]. So doing something that is in disobedience to the shariah cannot be an act of worship. salaam :) |
| 07/13/02 at 15:16:39 |
| se7en |
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