statues and idols in Islam

[Arsalan]

Various fatwas and articles to follow. i will post various opinions on this inshAllah.



My parents have statues in their house. I tried to explain to them that this is haram...
Answered by Shaykh Muhammad Qaylish http://www.sunnipath.com/images/Q_Image.jpgMy parents have statues in their house. I tried to explain to them that this is haram, but they did not accept my explanation and warned me that it is their house, while becoming very angry indeed. I do not accept the presence of these statues in the house, and fear that the angels of mercy will not enter the house. But what do I do? I am reasonably sure that if I break the statues, they will throw me out of the house.


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What is expected of you is to dislike their presence, and to counsel your parents gently.

It is not islamically expected of you to break them. Rather, try to convince them of the harm entailed by the presence of statues and the like in the house.

You have a fine example in the Prophet Ibrahim (peace and blessings be upon him), when he called upon his father, in Surah Maryam [of the Qur’an], in a gentleness and kindly way, when he said,

“O dear father! Lo! I fear lest a punishment from the Beneficent overtake you so that you become a comrade of Satan.” [Qur’an, 19.45]

And Allah alone gives success.

Wassalam,

Muhammad Qaylish

(Translated by Faraz Rabbani)

Shaykh Muhammad Qaylish is a scholar of Hanafi fiqh, usul, aqida, and hadith from Aleppo (Syria). He is a close student of Shaykh Abd al-Rahman al-Shaghouri, Shaykh Mahmoud Masri, Shaykh Nur al-Din Itr, Shaykh Adib Kallas, Shaykh Abd al-Razzaq al-Halabi, Shaykh Wali al-Din Farfour, and other notable scholars of Damascus and Aleppo. He is a direct descendent of the Messenger of Allah (Allah bless him and give him peace), and currently finishing his Master’s in Islamic Law, specializing in the Legal Theory (usul al-fiqh).

[Arsalan]

Can I enter my neighbor’s house if they have statues of idols in the living room?
Answered by Shaykh Faraz Rabbani

Can I enter my neighbor’s house if they have statues of idols in the living room?

Walaikum assalam wa rahmatullah,


ANSWER:

The ulema state that it is permitted to enter when there is a benefit (such as fulfilling the sunna of visiting one’s neighbors, family, friends, or associates), as long as the idols are not being worshipped and as long as no other ‘open sin’ is taking place. One must hate the presence of the statues with one’s heart, however.

The same applies to other places where there is benefit in one’s presence: if the primary purpose of the place is permitted, and the sin is ‘incidental’ (and one does not fall into the sin oneself), one can go to such a place. This is a place where there is incidental sin taking place. However, one should only be in such a place to the extent of the reasonable need or benefit.

This is very different from a place of sin; namely, a place whose primary purpose is sinful activity, or where there is ‘open sin’ taking place. It is not permitted to enter such a place, except in the most extenuating of circumstances.

And Allah alone gives success.

Wassalam,

Faraz Rabbani

[Arsalan]

<big>The Destruction of Statues Displayed in an Islamic State</big> (http://www.islam.tc/ask-imam/view.php?q=3436)
<small>The Destruction of Statues Displayed in an Islamic State

Statues

Statues have been severely condemned in numerous verses of the Holy Quráan
and an abundant number of Ahaadith of Nabi Sallallahu Alayhi wa Sallam. To
mentioned these in detail would require a few volumes. We suffice here with
a few examples.

Quráan

What, do they (the mushrikeen) take gods (made) of earth, which they carry
about. (Surah Ambiyaah Aayat 21).

Surely those that are worshipped besides Allah (i.e. the idols), they cannot
create anything, (but) are themselves created, (and they are) dead (and) not
alive. (Surah Nahl Aayat 21)

Surely those that you call out to (i.e. worship) besides Allah (i.e. the
idols), they cannot create a single fly, even if all of them had to gather
for this purpose. And should a fly snatch anything from them they cannot
prevent the fly from doing so. (Surah Haj Aayat 73)

What, do they attribute as a partner (unto Allah) that which cannot create
anything (i.e. the idols), whereas they (i.e. the idols) are themselves
created, and they are unable to assist anyone, nor are they themselves
assisted. If you had to call them towards guidance, they will not follow
you. It is both equal to them that you call them or you remain silent.
Surely those that you (O Mushrikeen) call out to (i.e. you worship) besides
Allah (i.e. the idols), they are slaves like you. Therefore call onto them
and see if they reply, if you are true (in your claim). Do they have feet by
means of which they may walk, do they have hands by means of which they may
grab, do they have eyes by means of which they may see, do they have ears by
means of which they may hear.. (Surah A'raaf Aayat 179)

Allah Ta'ala has mentioned the incident of Hazrat Ibraaheem Alayhis Salaam
breaking the idols a number of times in the Quráan.

Ahaadith

Narrated Ibn `Abbas (Radiyallahu anhuma): When Allah's Apostle came to
Makkah, he refused to enter the Ka`ba with idols in it. He ordered that the
idols be taken out). (Bukhari 2.671)

Narrated `Abdullah bin Mas`ud (Radiyallahu anhu): The Prophet entered
Makkah and (at that time) there were three hundred-and-sixty idols around
the Ka`ba. He started stabbing the idols with a stick he had in his hand and
reciting: "Truth (Islam) has come and Falsehood (disbelief) has vanished."
(Bukhari 3.658)

It is reported from Abul al-Hayaj al-Asadi who said 'Ali bin Abu Talib
(Radiyallahu anhu) told me: "Should I not instruct you to do as the
Messenger of Allah Sallallahu Alayhi wa Sallam instructed me? Do not leave a
statue standing without removing it. Do not leave a grave raised without
leveling it." (Naylul Awtaar vol.4 pg.83)

Hazrat 'Amr b. 'Abasa Sulami (Radiyallahu anhu) reported: (Before becoming a
Muslim) I said to Rasulullah Sallallahu Alayhi wa Sallam: Who are you? He
said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I
am a Prophet in the sense that) I have been sent by Allah. I said: What is
that which you have been sent with? He said: I have been sent to join ties
of relationship (with kindness and affection), to break the Idols, and to
proclaim the oneness of Allah (in a manner that) nothing is to be associated
with Him. (Muslim Book 4, Number 1812 Chapter 142: HOW 'AMR B. 'ABASA
EMBRACED ISLAM )

There cannot be anything more abhorrent in Islam than statues and idols. It
was one of the primary duties of Rasulullah Sallallahu Alayhi wa Sallam to
destroy idols. He was sent for this purpose. He instructed Hazrat Ali
(Radiyallahu anhu) not to leave any statue standing. At the very first
opportunity, he demolished the idols found in Makkah Mukarramah. Therefore,
any person with a clear mind, unclouded by ramblings of those that deny
Allah, can understand that there can be no place whatsoever for idols in
Islam. It is the very antithesis of Islam. The very doctrine of the Deen is
in diametrical opposition to the keeping of statues and idols.

Most unfortunately, some Muslims of weak Imaan have been put into doubt over
such a clear-cut issue. To remove their doubts, we will discuss a few
arguments in favor of non-interference with idols.

Offensive

The primary argument presented is that the destruction of idols is offensive
to the religious convictions of certain communities. Islam teaches us to
respect the religious beliefs of non-Muslims.

Answer

It is wrong to say that Islam teaches us to respect the religious beliefs of
non-Muslims. To respect the beliefs of others means to respect kufr and
shirk. This is totally unacceptable.

Yes, what we do respect is their right to practice their religion. In other
words, despite the fact that we intensely abhor their beliefs, should they
wish to practice on those beliefs, we will grant them the freedom to do so.
This too is on condition that it does not conflict with our interests.

As far as our attitude being offensive, well, if the truth be told, the
whole of Islam is offensive to some of the kuffaar. Even our kalimah is
offensive to the mushrikeen. Our kalima denounces all deities besides Allah
Ta'ala as false. This emphatically implies that the gods of the mushrikeen
are false.

So are we going to abandon our kalima because it is offensive to some of the
kuffaar? Certainly not!

In the same light there are numerous teachings of Islam which are offensive
to one community or the other. Are we then going to discard these teachings
merely because someone is offended?

Are we then going to court the pleasure of the kuffaar at the expense of
earning the displeasure of our Creator Allah Subhaanahu wa Ta'ala?

It is obvious that by acting on the law of Allah Ta'ala we will be earning
the rebuke of the kuffaar, for Islam and kufr are two diametrically opposed
ideologies. There is thus no surprise in their criticism.

>From the very first day of Islam they have been ridiculing and rebuking
Muslims, then this has continued through the ages, and will continue until
Qiyaamah. Thus these criticisms will not deter us in the least. Regarding
the true Mu'mineen, Allah Ta'ala says in the Holy Quráan: "And they do not
fear the rebuke of any rebuking person". (Surah An'aam Aayat 54)

What we Muslims should only be concerned with is whether our actions are
within the laws of Allah Ta'ala.

Thus the offense of the kuffaar holds no weight with us.

FREEDOM OF RELIGION

The Islamic State extracts a tax from the non-Muslim citizens of the state.
By virtue of this tax they are granted complete freedom of religion. Thus if
their religion supports idols, we have no right to interfere with the idols
for this will be in conflict with the freedom of religion which they are
guaranteed.

Answer

Firstly, let us not be fooled by the term "freedom of religion". There is no
absolute "freedom of religion". There is not a single state on earth that
grants it's citizens absolute freedom of religion. Even though such clauses
appear in the constitutions of many States, it is a relative term. Should
anyone's personal religious convictions and practices conflict with the
interests of the state, then such religious practices will be outlawed.

So just as every other state on earth gives preference to its own interests
over the religious convictions of any citizen, similarly too does the
Islamic state give preference to its own objectives.

An Islamic state is established with the sole purpose of establishing the
Deen of Allah Ta'ala on Allah's earth. The prime object is to entrench Islam
in the land. Should any individual's personal interests be in conflict with
this objective, preference will obviously be given to the Deen. The Islamic
State is established for the Deen, and not for any particular individual or
group. This will apply to even Muslim citizens. Should their personal ideals
be in conflict with that of Islam, the ideals of Islam would reign superior.

While the non-Muslim citizens do have the right to practice their religion
in Daarul Islam, this is subject to certain conditions. The need for these
conditions arises from the fact that, should they be granted absolute
freedom, some of their actions would come in conflict with the objectives of
the State. Some of these conditions will be discussed below.

The Jizyah which the non-Muslim citizens of Daarul Islam (an Islamic State)
pay does not grant them "complete freedom of religion" but rather guarantees
them three rights:

Security of life: It is the duty of the Islamic State to guarantee the
sanctity of life.
Security of property and honour. Similarly the Islamic State has to provide
security to their property. No one has the right to usurp their wealth. In
the same light, no one may attack their honour; e.g. no one may backbite or
slander the non-Muslim citizen. Retribution will be taken from anyone
violating their rights.
Their right to practice their religion, subject to conditions.
Conditions:

While the conditions under which non-Muslims are granted citizenship of
Daarul Islam are many, at this juncture we refer to only those that are
relative to our discussion.

Some of these conditions are:

They may practice their religion within the privacy of their homes

They may not build any new churches, synagogues etc.

Should any church, synagogue etc. be destroyed or require repair, they may
repair or rebuild such buildings.

They may not celebrate any religious festivals in public

They may not display in public any item having particular religious purport,
e.g. bible, Cross, statue, etc.

Such items should also be removed from the exterior of their places of
worship i.e. No idol, Cross etc may be displayed on the outside of their
places of worship.

They may not ring the church bell, nor read their religious books so loud
that it is audible in public.

They may not invite towards their religion.

The reason for these conditions is that the purpose of Daarul Islam is to
entrench Islam on the earth. Thus the salient features in religion must only
be that of Islam. No features of other religions may be observable in
public.

It is only when Muslims firmly enforced such laws that Islam reigned
superior on earth. Thus the object for which Daarul Islam was established
had been achieved.

Early in Islamic history, the khalifas were mindful of enforcing these laws,
hence Islam was the only religion to be seen in public. The result of this
was that over the generations, non-Muslims entered into Islam in droves
There was absolutely no forced conversions, but the air was filled only with
Islam. The atmosphere was only of the Deen of Allah, as it rightfully aught
to be. Thus, while freedom of choice existed, the kuffaar voluntarily
entered into Islam in such large numbers that Islam soon conquered the major
lands of the civilized world of that time.

May Allah Ta'ala in particular reward the two Umars, Ameerul Mu'mineen
Hazrat Umar bin Khattaab (Radiyallahu anhu) and Hazrat Umar bin Abdul Aziz
(rahimahullah), for they were vigilant in enforcing these essential rules of
the state. Thus Islam flourished under their leadership.

Regarding the conditions under which non-Muslims will be allowed to reside
in an Islamic state, Ibn Taymiyyah writes that there exists a unanimous
consensus of the fuqaha, and the entire Ummah on these conditions. He then
mentions:

"And from amongst these conditions are those that are related to the kuffaar
concealing the evils of their religion, and not exhibiting these evils.
Examples of these are the prohibition of them displaying Khamr (wine), or
the church bell or yoke; the prohibition of publicly celebrating their
festivals and the like thereof. . Also, they may not expose any of the
salient features of their religion. E.g. they may not raise their voices
when reciting their scriptures....

Hazrat Umar (Radiyallahu anhu) and all the Muslims after him, including all
the Ulama, are unanimous that the non-Muslims are prohibited from exposing
in Daarul Islam (an Islamic state) anything that may be particularly
associated with their religion. Particular emphasis was placed on the
injunction that no feature of the mushrikeen (idol worshippers) should ever
be displayed in Daarul Islam.. This was in obedience to Allah and His
Rasool (Sallallahu Alayhi Wasallam), and in conformity to the Quráan, while
holding firm to the Sunnah of Rasulullah (Sallallahu Alayhi Wasallam)" (I'
laa-us sunan Pg. 520 Vol. 12; Idaratul Qa'raan)

Some of the conditions under which the non-Muslims had willfully adopted
citizenship of Daarul Islam, and which were proposed by Hazrat Umar
(Radiyallahu anhu), are:

We will not sell liquor.

We will not display the Cross on our churches, or any other public place.

We will only ring our church bells softly, and only from within [and not
outside] our churches.

We will not raise our voices during prayers.

We will not display the yoke at any public place.

We will not celebrate the festivals of Easter and Palm Sunday.

We will not call towards our religion.

(Al Mughni Vol. 10 pg. 606 as quoted in I'laa-us sunan pg. 520 vol. 12.)

When Abu Ubaida ib Jarraah (Radiyallahu anhu) conquered Shaam (Syria), he
stipulated similar condition on the non-Muslim citizens as Hazrat Umar
(Radiyallahu anhu) used to stipulate. The Christians thereafter requested to
be allowed to celebrate one day of festivity within the year, in which they
are allowed to display the Cross. Hazrat Abu Ubaida-tubnul Jarraah wrote to
Hazrat Umar (Radiyallahu anhu), and received this reply:

"They may celebrate one day of festivity within every year. They may only
display the Cross outside the city. As far as within the city, or the Muslim
public, they may not display the Cross. This is only for this particular
day. They may not display the cross on any other day. (Even outside the
cities)" (I'laa-us sunan pg. 520 vol. 12)

Umar bin Abdul Aziz (rahimahullah) wrote to his governor such:

"Do not leave a cross exposed. Should you find one, demolish and efface it."
(I'laa-us sunan pg. 520 vol. 12; Idaratul Qur'aan)

These quotations bear ample testimony to the fact that religious symbols may
not be publicly displayed in Daarul Islam.

Egypt

Some have claimed that when Hazrat Umar (Radiyallahu anhu) conquered Egypt,
he allowed statues to remain. Hence they are standing till this day, e.g.
the sphinx or the thousands of artifacts on view at the Egyptian National
Museum. This indicates that we should not interfere with such statues.

Answer

The fact that these statues "are standing today" does not imply that Hazrat
Umar (Radiyallahu anhu) "allowed statues to remain".

Almost all the statues found today in Egypt were unearthed in the last
century. Hazrat Umar (Radiyallahu anhu) conquered Egypt in 20 AH. At that
time these statues were unknown of, both out of sight and out of mind. Thus
it cannot be claimed that Hazrat Umar (Radiyallahu anhu) condoned the
display of statues.

The only statue that may have been in public display would have been the
sphinx. But it would have been impractical to destroy such a huge mass of
rock. Consider the size of the sphinx. It is about 20 m (66 ft) high and
about 73 m (240 ft) long.[1]

At that time there were no modern implements, hence it would have been
impractical to remove this rock by mere pick and shovel. The impracticality
can be gauged from the fact that French canons could not demolish the
sphinx, but only managed to cause some damage.

Furthermore, consider the hard facts. Hazrat Umar (Radiyallahu anhu)
strictly enforced the rule of not allowing non-Muslims to display their
religious symbols in public. He refused the Christians permission to display
the Cross within the city, even if only once a year.

Would he then condone the public display of statues?

The assumption that he "allowed statues to stand" is in conflict with his
general position, a position attested to by many historical facts. Thus the
assumption must be dismissed as baseless.

Bear in mind that we have only discussed his attitude towards the Cross. The
cross is a religious symbol, and not an idol or image. Yet since it is a
salient feature of the Christians, they were not allowed to publicly display
it in Daarul Islam. All publicly displayed crosses were to be demolished, as
has been established from the decree of Hazrat Umar bin Abdul Aziz
(rahimahullah).

When this is the position of symbol, then to a far greater degree should
this apply to statues which are intended to be images of and represent false
gods, and which have become objects of worship within themselves.

Thus, to a far greater degree should their display be outlawed. Is it within
reasoning to claim that Hazrat Umar (Radiyallahu anhu) would forbid the
display of the Cross but condone the display of idols? The stupidity of such
a claim is self-evident.

Instigate

Some have quoted the Aayat of the Quráan.

"And do not swear those that call upon deities besides Allah (i.e. the
idols), for they (the mushrikeen) will swear Allah out of enmity (and
retribution), without having knowledge." (Surah An'aam Aayat 108)

In this Aayat we are prohibited from instigating the kuffaar towards being
antagonistic to Islam. By destroying idols, we are provoking a negative
response and eliciting enmity towards Muslims. Hence we should not do so.

Answer

There is absolutely no need for Muslims to swear the mushrikeen. Thus
Muslims are prohibited from doing so when their action creates a negative
reaction. The swearing of the mushrikeen serves no other purpose besides
invoking enmity.

On the other hand the demolishing of idols displayed in Daarul Islam is a
religious duty. Unlike swearing the mushrikeen, it has a purpose, which is
to ensure that the atmosphere in Daarul Islam is only that of Islam. Thus it
is a necessary duty. In carrying out our Islamic duties we fear not the
rebuke of anyone.

Yes, if our futile acts may cause enmity, we should desist from these futile
acts, as they serve no Islamic purpose.

Secondly, if this aayat implied that we should not destroy the idols, then
why on the occasion of conquest of Makkah did Rasulullah (Sallallahu Alayhi
Wasallam) destroy the idols? Do the defendants of idols wish to claim that
they understood the Quráan better than Rasulullah (Sallallahu Alayhi
Wasallam)?

In brief, we thus conclude that the destruction of idols displayed in Daarul
Islam is an incumbent duty of the Islamic government, and doubts on this
issue are founded on baseless arguments.

Moulana Imraan Vawda
Assistant Mufti - Madrasah In'aamiyyah, Camperdown</small>

[Arsalan]

Question :

What is the Islamic attitude towards erecting statues for various purposes?.


Answer :

Praise be to Allaah.

Erecting statues for any purpose is haraam, whether that is as a memorial to kings, commanders of armies, prominent figures and reformers, or as a symbol of wisdom and courage, like the statue of the Sphinx etc, or for any other purpose, because of the general meaning of the saheeh ahaadeeth that forbid that, and because it is a means that leads to shirk as happened to the people of Nooh.


From Fataawa al-Lajnah al-Daa’imah, 1/478. (www.islam-qa.com)

Question #34839: Prohibition on making statues

[Arsalan]

Question Reference Number:: 20894
Title: Obligation to destroy idols




Is it obligatory to destroy statues in Islam, even if they are part of the legacy of human civilization? Why is it that when the Sahaabah conquered other lands and saw statues there they did not destroy them?.


Answer:

Praise be to Allaah.

The evidence of sharee’ah indicates that it is obligatory to destroy idols, for example:

1 – Muslim (969) narrated that Abu’l-Hayaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: “Shall I not send you with the same instructions as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? ‘Do not leave any image without defacing it or any built-up grave without leveling it.’”

2 – Muslim (832) narrated from ‘Urwah ibn ‘Abasah that he said to the Prophet (peace and blessings of Allaah be upon him): “With what were you sent?” He said, “I was sent to uphold the ties of kinship, to break the idols, and so that Allaah would be worshipped alone with no partner or associate.”

The obligation to destroy them is even stronger if they are worshipped instead of Allaah.

3 – al-Bukhaari (3020) and Muslim (2476) narrated that Jareer ibn ‘Abd-Allaah al-Bajali said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “O Jareer, will you not relieve me of Dhu’l-Khalsah?” That was a house (in Yemen) belonging to the (tribe of) Khath’am, which was called Ka’bat al-Yamaaniyyah. I set out with one hundred and fifty horsemen. I used not to sit firm on horses and I mentioned that to the Messenger of Allaah (peace and blessings of Allaah be upon him). He struck me on my chest with his hand and said, 'O Allaah! Make him firm and make him one who guides others and is guided on the right path.' " So Jareer went and burned it with fire, then Jareer sent a man called Abu Artaat to the Messenger of Allaah (peace and blessings of Allaah be upon him). He said, “I did not come to you until we had left it like a scabby camel.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) blessed the horses of (the tribe of) Ahmas and their men five times.

Al-Haafiz Ibn Hajar said:

This hadeeth indicates that it is prescribed to remove things that may tempt or confuse the people, whether they are buildings, people, animals or inanimate objects.

4 – The Prophet (peace and blessings of Allaah be upon him) sent Khaalid ibn al-Waleed (may Allaah be pleased with him) on a campaign to destroy al-‘Uzza.

5 – and he sent Sa’d ibn Zayd al-Ashhali (may Allaah be pleased with him) on a campaign to destroy Manaat.

6 – And he sent ‘Amr ibn al-‘Aas (may Allaah be pleased with him) on a campaign to destroy Suwaa’. All of that happened after the Conquest of Makkah.

Al-Bidaayah wa’l-Nihaayah, 4/712. 776. 5/83; al-Seerah al-Nabawiyyah by Dr. ‘Ali al-Salaabi, 2/1186.

Al-Nawawi said in Sharh Muslim when discussing the issue of image-making:

They were unanimously agreed that whatever casts a shadow is not allowed and must be changed.

Images that cast a shadow are three-dimensional images like these statues.

With regard to what is said about the Sahaabah (may Allaah be pleased with them) not destroying idols in the conquered lands, this is merely conjecture. The companions of the Prophet (peace and blessings of Allaah be upon him) would not have left idols and statues alone, especially since they were worshipped at that time.

If it is asked, how come the Sahaabah left alone the ancient idols of the Pharaohs and Phoenicians? The answer is that these idols fall into one of three categories:

1 – These idols may have been in remote places that the Sahaabah did not reach; when the Sahaabah conquered Egypt, for example, that does not mean that they reached every part of the land.

2 – These idols may not have been visible, rather they may have been inside Pharaonic buildings etc. The Prophet (peace and blessings of Allaah be upon him) told us to hasten when passing through the abodes of the wrongdoers and those who had been punished, and he forbade entering such places. In al-Saheehayn it is says: “Do not enter upon those who have been punished unless you are weeping, lest there befall you something like that which befall them.” He (peace and blessings of Allaah be upon him) said that when he passed by ashaab al-hijr [the dwellers of the rocky tract – see al-Hijr 15:80], in the land of Thamood, the people of Saalih (peace be upon him).

According to another report narrated in al-Saheehayn, “If you are not weeping, then do not enter upon them, lest there befall you something like that which befall them.”

What we think is that if the companions of the Prophet (peace and blessings of Allaah be upon him) saw a temple or building belonging of these people, they did not enter it or even look at what was inside it.

This will dispel any confusion about why the Sahaabah did not see the Pyramids or what is inside them. There is also the possibility that their doors and entrances were covered with sand at that time.

3 – Many of these idols that are visible nowadays were covered and hidden, and have only been discovered recently, or they have been brought from remote places that the companions of the Prophet (peace and blessings of Allaah be upon him) did not reach.

Al-Zarkali was asked about the Pyramids and the Sphinx etc: Did the Sahaabah who entered Egypt see them?

He said: They were mostly covered with sand, especially the Sphinx.

Shibh Jazeerat al-‘Arab, 4/1188

Then even if we assume that there was a statue that was visible and not hidden, then we still have to prove that the Sahaabah saw it and were able to destroy it.

The fact of the matter is that the Sahaabah (may Allaah be pleased with them) would not have been able to destroy some of these statues. It took twenty days to destroy some of these statues even with tools, equipment, and explosives etc that were not available to the Sahaabah at all.

This is indicated by what Ibn Khuldoon said in al-Muqaddimah (p. 383), that the caliph al-Rasheed was unable to destroy the estrade of Chosroes. He started to do that, and he gathered men and tools, and burned it with fire, and poured vinegar on it, but he was unable to do it. And the caliph al-Ma’moon wanted to destroy the Pyramids in Egypt and he gathered workers but he could not do it.

With regard to the excuse that these statues are part of the legacy of mankind, no attention should be paid to such words. Al-Laat, al-‘Uzaa, Hubal, Manaat and other idols were also a legacy for those who worshipped them among Quraysh and the Arabs.

This is a legacy, but it is a haraam legacy which should be uprooted. When the command comes from Allaah and His Messenger, then the believer must hasten to obey, and the command of Allaah and His Messenger cannot be rejected on the grounds of this flimsy excuse. Allaah says (interpretation of the meaning):

“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: “We hear and we obey.” And such are the successful (who will live forever in Paradise)”

[al-Noor 24:51]

We ask Allaah to help the Muslims to do that which He loves and which pleased Him.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

[Arsalan]

Question #7222: Prohibition of images and erecting statues, and the effect this has on ‘aqeedah

Question:


I am having difficulties explaining to a muslim that erecting a non-muslim statute is haram. His response was this woman was a heroine and fought the muslims to defend her land, and she is my ancester before islamization.. Can a muslim idolize a statute, or erect one in memory of a hero?, even if the hero and/or heroine was not a muslim?

Answer:

Praise be to Allaah.

Firstly, it may be understood from your question that what is to be denounced is the fact that the statue is of a kaafir, and that if it was a statue of a Muslim it would be permissible to erect it. This is a mistake, because all statues of animate beings are equally haraam, regardless of whether they are made in the images of a Muslim or a kaafir. Indeed, making a statue of a kaafir is worse, because it combines two evils, that of making the statue and that of glorifying this kaafir.

There follow details of the prohibition on the making of images and statues.

I. The prohibition on statues is not just the matter of fiqh; it goes beyond that to the matter of ‘aqeedah, because Allaah is the Only One Who has the power of giving shape to His creation and creating them in the best image. Making images implies that one is trying to match the creation of Allaah. The matter also has to do with ‘aqeedah when these images are taken as idols which are worshipped instead of Allaah.

Among the daleel (evidence) that image-making is the exclusive preserve of Allaah are the following:

1. Allaah says (interpretation of the meaning):

“He it is Who shapes you in the wombs as He wills” [Aal ‘Imraan 3:6]

“And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, ‘Prostrate yourselves to Adam’” [al-A’raaf 7:11]

“He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise” [al-Hashr 59:24]

“O man! What has made you careless about your Lord, the Most Generous? Who created you, fashioned you perfectly, and gave you due proportion. In whatever form He willed, He put you together.”

[al-Infitaar 82:6-8]

These aayaat clearly state the belief that creating and giving form to creation is the preserve of their Lord, Creator and Fashioner, so it is not permissible for anyone to encroach on that and to try to match the creation of Allaah.

2. It was reported from ‘Aa’ishah Umm al-Mu’mineen that Umm Habeebah and Umm Salamah mentioned a church which they had seen in Ethiopia, in which there were images. They told the Prophet (peace and blessings of Allaah be upon him) about it, and he said: “Those people, if there was a righteous man among them and he died, they would build a place of worship over his grave and put images in it. These will be the most evil of creation before Allaah on the Day of Resurrection.” (narrated by al-Bukhaari, 417; Muslim, 528)

Al-Haafiz Ibn Hajar said:

This hadeeth indicates that making images is haraam. (Fath al-Baari, 1/525).

Al-Nawawi said:

Our companions and other scholars said: making images of animate beings is extremely haraam and is a major sin, because severe warnings have been issued against it in the ahaadeeth. Whether the image is made to be used in a disrespectful fashion or for other purposes, it is haraam to make it in all cases, because it implies that one is trying to match the creation of Allaah, whether the image is to appear on a garment, carpet, coin, vessel, wall or whatever. With regard to pictures of trees, camel saddles, and other pictures in which no animate beings appear, these are not haraam. This is the ruling on making images. (Sharh Muslim, 14/81).

3. Sa’eed ibn Abi’l-Hasan said: I was with Ibn ‘Abbaas (may Allaah be pleased with him) when a man came to him and said, O Abu ‘Abbaas, I am a man who lives by what his hands make, and I make these images. Ibn ‘Abbaas said: I will only tell you what I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say. I heard him say: “Whoever makes an image, Allaah will punish him until he breathes life into it, and he will never be able to do that.” The man became very upset and his face turned pale, so [Ibn ‘Abbaas] said to him, Woe to you! If you insist on making images, then make images of these trees and everything that does not have a soul. (Narrated by al-Bukhaari, 2112; Muslim, 2110).

4. ‘Abd-Allaah ibn Mas’ood said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: The people who will be the most severely punished before Allaah on the Day of Resurrection will be the image makers. (Narrated by al-Bukhaari, 5606; Muslim, 2109).

5. It was reported from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Those who make these images will be punished on the Day of Resurrection. It will be said to them, Give life to that which you have created! (Narrated by al-Bukhaari, 5607; Muslim, 2108).

6. It was reported that Abu Hurayrah entered a house in Madeenah and saw somebody making images in it. He said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: [Allaah says:] Who does greater wrong than one who goes and creates something like My creation? Let them create a seed or a small ant! (Narrated by al-Bukhaari, 5609; Muslim, 2111).

Al-Nawawi said:

Concerning the words of Allaah. “Let them create a small ant or a seed or a grain of barley!” means, let them create a small ant which has a soul and moves by itself, like this small ant which was created by Allaah. Or let them create a grain of wheat or barley, i.e., let them create a grain which is eaten as food or which can be planted so it will grow and which has the characteristics of a grain of wheat or barley or other seeds which were created by Allaah. This is impossible, as stated above. (Sharh Muslim, 14/90). None can bring forth living vegetation out of nothing except Allaah, may He be glorified.

7. Abu Juhayfah said: the Prophet (peace and blessings of Allaah be upon him) forbade the price of a dog and the price of blood, and he forbade tattooing and asking to be tattooed, and the consumption or paying of ribaa, and he cursed those who make images. (Narrated by al-Bukhaari, 1980).

II. Islam prescribes that idols should be destroyed and smashed, not made and repaired. Among the evidence for this is the following:

1. ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: when the Prophet (peace and blessings of Allaah be upon him) entered Makkah [at the Conquest], there were three hundred and sixty idols around the Ka’bah. He started hitting them with his stick and saying, “Truth has come and Baatil (falsehood) has vanished. Surely, Baatil is ever bound to vanish” [al-Israa’ 17:81 – interpretation of the meaning]. (Narrated by al-Bukhaari, 2346; Muslim, 1781).

2. Abu’l-Hiyaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: Shall I not send you on the same basis as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any statue without destroying it, and do not leave any built-up grave without razing it to the ground. (According to one report: and do not leave any picture without erasing it). (narrated by Muslim, 969).

Ibn al-Qayyim said:

Tamaatheel is the plural of Timthaal (statue), which refers to a representative image.

Shaykh al-Islam (Ibn Taymiyah) said:

The command is to destroy two types of images: images which represent the deceased person, and images which are placed on top of graves – because Shirk may come about from both types. (Majmoo’ al-Fataawaa, 17/462).

(al-Fawaa’id, p. 196).

III. The Prophet (peace and blessings of Allaah be upon him) warned against bringing images into the house, and said that this is a sin and deprives a person of good. Among the evidence for that is the following:

1. Abu Talhah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: The angels do not enter a house in which there is a dog or statues.” (Narrated by al-Bukhaari, 3053; Muslim, 2106).

2. ‘Aa’ishah Umm al-Mu’mineen (may Allaah be pleased with her) said that she bought a pillow on which there were images. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he stood at the door and did not enter. She saw on his face that he was upset, and said: O Messenger of Allaah, I repent to Allaah and His Messenger (peace and blessings of Allaah be upon him). What is my sin? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: What is this pillow? She said, I bought it for you so that you could sit on it and recline on it. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: On the Day of Resurrection, the makers of these images will be punished and it will be said to them, Give life to that which you have created. And he said: The angels do not enter a house in which there are images. (Narrated by al-Bukhaari, 1999; Muslim, 2107).

IV. Making images is a way of falling into Shirk, because Shirk starts with the veneration of those who are depicted in the images, especially when people have little or no knowledge. The evidence for this is:

Ibn ‘Abbaas said: The idols of the people of Nooh were known among the Arabs later on. Wadd belonged to (the tribe of) Kalb in Dawmat al-Jandal. Suwaa’ belonged to Hudhayl. Yaghooth belonged to Muraad, then to Bani Ghutayf in al-Jawf, near Sabaa’. Ya’ooq belonged to Hamadaan. Nasar belonged to Humayr of Aal Dhi’l-Kalaa’. These were names of righteous men from the people of Nooh. When they died, the Shaytaan inspired their people to set up idols in the places where they had used to sit, and to call those idols by their names. They did that but they did not worship them, but after those people died and knowledge had been forgotten, then they started to worship them. (Narrated by al-Bukhaari, 4636).

Shaykh al-Islam Ibn Taymiyah said:

The reason why al-Laat was worshipped was the veneration of the grave of a righteous man which was there. (Iqtidaa’ al-Siraat al-Mustaqeem, 2/333).

And he said:

This problem – i.e., veneration – which is why Islam forbids (images), is the reason why so many of nations have fallen into committing Shirk to a greater or lesser degree. (al-Iqtidaa’, 2/334).

Ibn al-Qayyim (may Allaah have mercy on him) said, describing how the Shaytaan plays with the Christians:

He plays with them with regard to the images which they have in their churches and which they worship. You cannot find any church which is free of these images of Maryam (Mary), the Messiah, George, Peter and others of their saints and martyrs. Most of them bow to these images and pray to them instead of to Allaah. The Patriarch of Alexandria even wrote a letter to the ruler of Rome supporting the idea of bowing to these images: (he said) Allaah commanded Moosa to make images of cherubim in the Tabernacle; and when Sulayman the son of Dawood built the Temple, he made images of cherubim and put them inside the Temple. Then he said in his letter: this is like when a king sends a letter to one of his governors and the governor takes the letter and kisses it then touches it to his forehead [a sign of respect], and stands up to receive it. He does not do this to venerate the paper and ink, but to venerate the king. In the same way, when one bows to an image, it is to venerate the person represented by the image, not to venerate the paints and colours.

This is exactly the same as the example given to justify idol worship. (Ighaathat al-Lahfaan, 2/292).

And he said:

In most cases, the reason why nations fall into Shirk is because of images and graves.” (Zaad al-Ma’aad, 3/458).

V. The aayaat and ahaadeeth quoted above indicate that the prohibition of images is for two reasons:

The first is: because it implies that one is trying to match the creation of Allaah.

The second is: because it is an imitation of the kuffaar.

The third is: because it is a means of veneration and falling into Shirk.

From the above it is clear that it is forbidden to make statues, whether the statue is of a Muslim or a kaafir. Whoever does that is trying to match the creation of Allaah and thus deserves to be cursed. We ask Allaah to keep us safe and sound, and to guide us. May Allaah bless our Prophet Muhammad.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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