By: Dr. Yusuf Al Qardawi
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, and 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 not present 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 determining 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.
‘Ali 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 and 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.
Keeping Dogs Without Necessity
Keeping dogs inside the house without any necessity merely as pets was forbidden by the Prophet (peace be on him). 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 (peace be on him) said, “If a dog licks a plate (or pot), clean it seven times, of which one time should be with sand (or earth).” (Reported by al-Bukhari.)
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 (peace be on him) 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 Abu Daoud, al-Nisai, al-Tirmidhi, and by Ibn Hibban in his Sahih.) This prohibition is limited to keeping dogs without need or benefit. (to be cont.)