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Bukhâri.)
Ibn Abbas narrated that, during the conquest of Makkah, Allâh’s Messenger (s.a.w.s.) did not enter the
Sacred House (the Ka‘aba) until all the figures in it were destroyed. (Compiled by al-Bukhâri.)
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 Abû Talib narrated, Allâh’s Messenger (s.a.w.s.) 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 Allâh, I am able to do it.’ He went, and after a time returned and
reported, ‘O Messenger of Allâh, I left no idol unbroken, no grave unleveled, and no picture undefaced.’
Then Allâh’s Messenger 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‘Allâh good
transmitters.” Muslim reported on the authority of Hayyan ibn Hasein that the latter said, ” ‘Ali told me, ‘I
shall tell you what Allâh’s Messenger (s.a.w.s.) 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 (s.a.w.s.) commanded to have defaced and
mutilated except a representation of the idolatry of the period of jahiliyyah? The Prophet (s.a.w.s.) 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.
1.
The most strictly prohibited figures are those which are made to be worshiped in the place of or in
addition to Allâh 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.
2.
Next to this in sinfulness are figures which are not made to be worshiped but which are intended to
imitate Allâh’s creation. If the artist claims that he originates and creates as Allâh 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 to busts.
4.
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.
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 Islâm.
6.
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.
7.
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.
8.
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
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individuals such as 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.
Keeping Dogs Without Necessity
Keeping dogs inside the house without any necessity merely as pets was forbidden by the Prophet
(s.a.w.s.). When we observe how lavishly the well-to-do treat their dogs while despising their relatives, and
how much attention they give their dogs while neglecting their neighbors, we realize the wisdom of this
prohibition. Moreover, the presence of a dog makes the household utensils unhygienic due to their licking of
them. The Prophet (s.a.w.s.) said, “If a dog licks a plate (or pot), clean it seven times, of which one time
should be with sand (or earth).” (Compiled by al-Bukhâri.)
Some scholars are of the opinion that the reason for prohibiting the keeping of dogs may be because they
bark at visitors, scare away the needy who come to ask for charity, and chase and try to bite passers-by.
The Prophet (s.a.w.s.) said, Jibril came to me and said, ‘I came to you yesterday but what stopped me from
entering was that there was a statue at the door, a curtain with figures on it in the house, and a dog inside
the house. So order that the head of the statue be broken off so that it resembles the trunk of tree, that the
curtain be cut and made into two pillows to recline on, and that the dog be taken out.’ (Reported by
AbDaoud, al-Nisai, al-Tirmidhî,and by Ibn Hibban in his Sahih.)
This prohibition is limited to keeping dogs without need or benefit.
The Permissibility of Keeping Hunting Dogs and Watch Dogs
Dogs which are kept for a purpose, such as hunting, guarding cattle or crops and the like are exempted from
the above ruling. In a hadith reported by both al-Bukhâri and Muslim, the Prophet (s.a.w.s.) said, Whoever
keeps a dog except for hunting or for guarding crops or cattle will lose one large measure (qirat) of his
reward each day.
On the basis of this hadith some jurists argue that the keeping of dogs as pets can be classified as makruh
rather than haram, as the haram is absolutely prohibited without regard to whether there is a decrease in
reward or not.
However, the prohibition of keeping dogs in the house does not mean that dogs may be treated cruelly or
that they should be eradicated. Referring to the following verse of the Qur‘ân, There is not an animal on the
earth, nor a bird flying upon two wings, but comprise nations like yourselves. (6:38), the Prophet (s.a.w.s.)
said, “If dogs were not a nation (ummah) among nations, I would have ordered that they be killed.’‘
(Reported by Abû Daoud and al-Tirmidhî. (This was said by the Prophet following Jibril’s remark that angels
do not enter a house in which there is a dog. Trans.))
The Prophet (s.a.w.s.) told his Companions a story concerning a man who found a dog in the desert panting
and licking the dust due to thirst. The man went to a well, filled his shoes with water, and relieved the dog’s
thirst. Said Allâh’s Messenger (s.a.w.s.), “Allâh appreciated this and forgave him all his sins.” (Compiled by
al-Bukhâri.)
The Findings of Scientific Research Relative to Keeping Dogs
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