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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. Islâm 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 Allâh be pleased with her): I used to play with dolls in the house of Allâh’s
Messenger (s.a.w.s.) and my friends would come over to play with me. They would hide when they saw
Allâh’s Messenger (s.a.w.s.) approaching, but he was in fact very happy to see them with me, and so we
played together. (Compiled by al-Bukhâri and Muslim.)
‘Aisha also reported, One day Allâh’s Messenger (s.a.w.s.) 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 Allâh’s Messenger (s.a.w.s.) laughed so heartily that I could see his
molars. (Reported by Abû 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 (s.a.w.s.). 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 Allâh’s
Messenger (s.a.w.s.) because there was a statue by its door. He did not enter it again the following day but
said to the Prophet (s.a.w.s.), “Order that the head of the statue be broken off so that it resembles the trunk
of a tree.” (Reported by Abû Daoud, al-Nisai, al-Tirmidhî,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.
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Paintings and One-Dimensional Ornaments
We have explained the Islâmic 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
(s.a.w.s.) 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.” (Compiled 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 Allâh, 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 Islâm 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 Allâh’s creation; he feels a sense of pride that he has created as Allâh, the
Exalted and Mighty, has created. Such an individual has rebelled against belief in tawheed, and concerning
him the Prophet (s.a.w.s.) said, The most severely punished among people (on the Day of Resurrection) will
be those who try to create something similar to what Allâh 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 Allâh’s attributes of Creator and Originator. Allâh’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 Allâh has revealed, leaders who call
people to a message other than the message of Allâh 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 (s.a.w.s.) 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.’
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