What is the correct opinion about pictures that we can sell in Mekka or Madina or anywhere with the mosqué of the prophet ( ) or the ka'ba and we can see people around the mosque in soudjoud or walking but in small size. Can we put it on the wall or not ?

Praise be to Allaah.

We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:

There is nothing wrong with it. And Allaah knows best.

Shaykh Muhammad ibn Saalih (www.islam-qa.com)

The Prophet ordered that all images be destroyed. 
Is it sufficient to erase just the eyes, or the face, or the head ?

Praise be to Allaah. 

The image is the face, which must be erased so that the image disappears, because the Prophet (peace and blessings of Allaah be upon him) forbade striking the “image”. (Narrated by al-Bukhaari).

 The meaning is that it is forbidden to strike the face, as was explained in other ahaadeeth. The fact that “image” means the face means that the facial features must be erased. And Allaah knows best.

Shaykh ‘Abd al-Kareem al-Khudayri (www.islam-qa.com)

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?

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 (www.islam-qa.com)

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?

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)

A muslim work at film development store, his job is taking film from customer put it in the machine to be devolpe. Is his income halal or not?

Praise be to Allaah.

This ruling needs to be divided into categories. If he is developing pictures which people need for necessary reasons or for some reason which will serve the general interest, then it is permissible to develop these pictures and take that as a profession and a source of income, because whatever is permitted for reasons of necessity or serving the common interest, it is permissible to deal in it in all kinds of transactions and contracts. What is permitted in essence for reasons of necessity, it is also permitted to take its price. This kind of pictures and the cameras and machines used for them are a means of serving a necessary purpose which people need, and the means are subject to the same rulings as the ends, provided that this is only done as much as is necessary and as is needed to serve those needs and achieve that interest only, based on the principle “actions based on necessity should measued by that necessity.”

The second type of pictures are those for which there is no need and which do not serve any purpose. The most correct view concerning these pictures is that they are haraam and that it is not permissible to keep these pictures. Therefore it is haraam to develop these pictures. 

See Ahkaam al-Tasweer by Muhammad Waasil, p. 602. 

See also the answer to Question # 3243 concerning the earnings of one who makes images. And Allaah knows best.

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

I have a question regarding pictures -Are pictures that are manafactured through means such as video, computers etc.
(i.e. they come on and off the screen)permissable? Can you please verify this with proof and evidence?

Praise be to Allaah.

The ruling on a thing depends on the way in which it is perceived. It is essential to know how the picture-making you refer to is done. The author of Risaalat Ahkaam al-Tasweer (The ruling on picture-making) said: 

    1. Movie pictures or pictures on a cinema film: 

This is a method which transmits moving pictures with sound for a limited time span, showing all the events that happened within this time frame. The picture which is shown by the film on the screen is the shadow or reflection of that thing, not its real essence, after it has been recorded on the film. It says in al-Sharee’ah al-Islamiyyah wa’l-Funoon (Islamic sharee’ah and the Arts) that the cinema is called [in Arabic] akhyaliyyah [from khayaal, meaning shadow or dim reflection], “because it shows the shadows of things, not their real essence.” 

2 – TV pictures 

This is a method which transmits pictures and sounds at the same time via an electrical impulse. This is the result of the effect of light from the object whose picture is being taken being reflected on a mica sheet which is covered with a vast number of tiny particles made of photosensitive material, manufactured from silver oxide and caesium, of which the particles are separated from one another and isolated electrically. 

This kind of image-making using machines is very similar to the image on a movie film, but in TV pictures, the images are changed to electronic signals, then to electromagnetic waves, which are then either sent via antennas to be picked up by the receiving apparatus in TV sets, within the range that the signal can reach, or they are sent to be stored in the form of magnetic changes on plastic tapes that have been plated with the appropriate magnetic substance that can store these waves. 

In order to show what has been recorded on these tapes after these waves have been stored, it has to pass through a machine which transforms it once more into electronic signals then sends it to a screen in the form of electrical signals, so that it appears as a picture, but only after a complex operation. 

The TV set is the equipment which receives the electrical waves and gathers them, then transmits them in a regulated manner in the form of a picture with complete features. 

There is another kind which is considered to be similar to this kind of image-making. This is something similar to the telephone which is used in some industrially-advanced countries, which transmits both the voice and the image of the speaker, so both parties can see one another on the screen of the device on which they are talking. 

Similarly, there are cameras which are installed at the doors of houses. This system picks up the voice and image of the person who is coming to the house and transmits it to a screen inside the house, so that whoever is inside the house can see it clearly. And similarly there is equipment which is used to watch out for criminals stealing and so on in banks, stores, etc. 

These kinds of equipment are considered to be of one kind, but are used for a variety of purposes, whereby the camera covers the area which is to be watched over, and it transmits the images to a screen like a TV, where the image appears clearly. New things are appearing all the time, and we do not know what will appear in the future. If this indicates anything, it indicates the mind-boggling expansion of the use of machines to make images of both kinds, both still and moving, in many areas, including manufacturing, war, security, education, medicine, social, etc. 

Ahkaam al-Tasweer by Ahmad ibn ‘Ali Waasil, p. 65-67 

Shaykh Ibn ‘Uthaymeen said: 

With regard to pictures made in the modern fashion, they fall into two categories: 

The first category is those which have no tangible substance (and can only be seen by running them through a machine), as I was told is the case with pictures on video tapes. There is no ruling at all concerning these, and they do not come under the prohibition at all. Hence the scholars who forbid making pictures with cameras on paper (photographs) permitted this (video pictures), and said that there is nothing wrong with this. Then it was asked, is it permissible to film lectures which are given in the mosques? The (scholarly) view was that it is better not to do that, because it may disturb the worshippers and because they may film things that may not be appropriate, and so on. 

The second category is fixed or still pictures on paper (photographs) … 

But the matter needs further discussion if one wants to make these kind of permissible pictures. For they are subject to five rulings which depend on the intention. If the intention is something forbidden, then it is haraam. If he intends something waajib (obligatory), then it is waajib. Sometimes pictures may be essential, especially moving pictures. For example, if we see someone in the act of committing a crime against a person’s rights, such as an attempt to kill and so on, and we cannot prove it in any way but by taking pictures, then in this case taking pictures becomes waajib, especially in cases where pictures may decide the case. The means are subject to the rulings on the ends. If we make these pictures in order to prove the identity of a person for fear that someone else may be accused of the crime, this is also acceptable, indeed it is essential. 

But if we take these pictures just to enjoy looking at them, this is undoubtedly haraam... And Allaah knows best.” (See Al-Sharh al-Mumti’, 2/197-199)

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

I have a question regarding pictures -Are pictures that are manafactured through means such as video, computers etc.
(i.e. they come on and off the screen)permissable? Can you please verify this with proof and evidence?

Praise be to Allaah.

The ruling on a thing depends on the way in which it is perceived. It is essential to know how the picture-making you refer to is done. The author of Risaalat Ahkaam al-Tasweer (The ruling on picture-making) said: 

    1. Movie pictures or pictures on a cinema film: 

This is a method which transmits moving pictures with sound for a limited time span, showing all the events that happened within this time frame. The picture which is shown by the film on the screen is the shadow or reflection of that thing, not its real essence, after it has been recorded on the film. It says in al-Sharee’ah al-Islamiyyah wa’l-Funoon (Islamic sharee’ah and the Arts) that the cinema is called [in Arabic] akhyaliyyah [from khayaal, meaning shadow or dim reflection], “because it shows the shadows of things, not their real essence.” 

2 – TV pictures 

This is a method which transmits pictures and sounds at the same time via an electrical impulse. This is the result of the effect of light from the object whose picture is being taken being reflected on a mica sheet which is covered with a vast number of tiny particles made of photosensitive material, manufactured from silver oxide and caesium, of which the particles are separated from one another and isolated electrically. 

This kind of image-making using machines is very similar to the image on a movie film, but in TV pictures, the images are changed to electronic signals, then to electromagnetic waves, which are then either sent via antennas to be picked up by the receiving apparatus in TV sets, within the range that the signal can reach, or they are sent to be stored in the form of magnetic changes on plastic tapes that have been plated with the appropriate magnetic substance that can store these waves. 

In order to show what has been recorded on these tapes after these waves have been stored, it has to pass through a machine which transforms it once more into electronic signals then sends it to a screen in the form of electrical signals, so that it appears as a picture, but only after a complex operation. 

The TV set is the equipment which receives the electrical waves and gathers them, then transmits them in a regulated manner in the form of a picture with complete features. 

There is another kind which is considered to be similar to this kind of image-making. This is something similar to the telephone which is used in some industrially-advanced countries, which transmits both the voice and the image of the speaker, so both parties can see one another on the screen of the device on which they are talking. 

Similarly, there are cameras which are installed at the doors of houses. This system picks up the voice and image of the person who is coming to the house and transmits it to a screen inside the house, so that whoever is inside the house can see it clearly. And similarly there is equipment which is used to watch out for criminals stealing and so on in banks, stores, etc. 

These kinds of equipment are considered to be of one kind, but are used for a variety of purposes, whereby the camera covers the area which is to be watched over, and it transmits the images to a screen like a TV, where the image appears clearly. New things are appearing all the time, and we do not know what will appear in the future. If this indicates anything, it indicates the mind-boggling expansion of the use of machines to make images of both kinds, both still and moving, in many areas, including manufacturing, war, security, education, medicine, social, etc. 

Ahkaam al-Tasweer by Ahmad ibn ‘Ali Waasil, p. 65-67 

Shaykh Ibn ‘Uthaymeen said: 

With regard to pictures made in the modern fashion, they fall into two categories: 

The first category is those which have no tangible substance (and can only be seen by running them through a machine), as I was told is the case with pictures on video tapes. There is no ruling at all concerning these, and they do not come under the prohibition at all. Hence the scholars who forbid making pictures with cameras on paper (photographs) permitted this (video pictures), and said that there is nothing wrong with this. Then it was asked, is it permissible to film lectures which are given in the mosques? The (scholarly) view was that it is better not to do that, because it may disturb the worshippers and because they may film things that may not be appropriate, and so on. 

The second category is fixed or still pictures on paper (photographs) … 

But the matter needs further discussion if one wants to make these kind of permissible pictures. For they are subject to five rulings which depend on the intention. If the intention is something forbidden, then it is haraam. If he intends something waajib (obligatory), then it is waajib. Sometimes pictures may be essential, especially moving pictures. For example, if we see someone in the act of committing a crime against a person’s rights, such as an attempt to kill and so on, and we cannot prove it in any way but by taking pictures, then in this case taking pictures becomes waajib, especially in cases where pictures may decide the case. The means are subject to the rulings on the ends. If we make these pictures in order to prove the identity of a person for fear that someone else may be accused of the crime, this is also acceptable, indeed it is essential. 

But if we take these pictures just to enjoy looking at them, this is undoubtedly haraam... And Allaah knows best.” (See Al-Sharh al-Mumti’, 2/197-199)

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