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منتدى المغرب و المغاربة حول العالم

Salam wa3likoum, pensez vous que c'est hram de faire des tableau d'art en broderie de perles sur tissus sous formes d'animaux ?

Si ce sont des choses qui existe non

Oooooh merde
Merci gars pour le fou rire

ça dépend du tissu

Aucune idée

Ça dépend des animaux si c'est des koalas, des dauphins, des Manchot Adélie non tu ne peux pas

y'a divergence sur le koala

Citation
MrSoso a écrit:
Ça dépend des animaux si c'est des koalas, des dauphins, des Manchot Adélie non tu ne peux pas

Salam,

Vous êtes pas gentils.

Depuis toute petites, j entends qu il ne faut pas dessiner de visage (humains, animaux...).

Mais je n'ai jamais su pourquoi, et surtout si c était vraiment pas bien, bref un peu comme le fait d avoir des doudous, peluches sans visage quoi.

Donc je pense que sa a un rapport avec la question de la posteuse, non?

Ouais mais uniquement pour les mâles koalas parce que c'est des violeurs

Citation
bandikoo a écrit:
y'a divergence sur le koala

Ce n'est pas le dessin qui est haram, c'est de s'en faire une idole.

Afficher un poster de Damon Salvatore dans sa chambre en se disant qu'il est trop beau, et trop sexy et qu'il doit être trop bien dans la vie, je l'aime ... ça, c'est de l'idolâtrie parce qu'on se fait une mauvaise idée de ce type qui est finalement photoshopé et qui joue un rôle à la télé.

C'est se faire une vérité d'un mensonge qui est haram.

Croire que Marilyn Monroe était la plus ceci ou cela dans sa vie, elle a quand même fini par se suicider ... C'est qu'elle ne devait pas être si bien que ça.

Donc dessiner un koala, c'est rien. Mais croire en voyant ce koala que ces animaux sont trop trognons et qu'on aimerait les avoir comme animaux de compagnie, c'est faux. Un koala est un ours qui mord, qui griffe, et qui n'aime pas être sorti de son environnement naturel ... Il meurt sinon ...

Donc croire aux licornes, aux bonnes fées, au Père Noël, etc etc etc ... c'est un pêché.

On doit croire en la réalité.

Pendant qu'on fait croire à nos enfants que petit ours brun est un ours gentil qui mange du miel et qui fait un gros câlin à sa maman, on oublie d'expliquer à nos enfants quels oiseaux volent dans son ciel, ce qu'ils mangent, où ils habitent ... et c'est comme ça qu'on détruit progressivement la nature parce qu'on ne sait même plus différencier ce qui est bon ou mauvais, ce qui se mange et ce qui est du poison ...

On finit par ne vivre que sur du rêve. C'est ça qui est haram, pas le dessin en soi, mais ce qu'on en fait, dans sa tête ...

Salam wa rahma

Ah oui riez les savants et savantes et moquez vous autant que vous voulez au lieu de chercher à comprendre

Posteur tu trouveras ici une question semblable et des explications

[www.mosquee-lyon.org]


C'est bien parfois d'avoir des insomnies , ça sert à corriger certaines bêtises

Qu'allah vous et nous guide tous.

Alaykoumsalam

Il y a des grosses divergeances sur cette question; c'est pour cette raison que tu peux trouver en asie central, dans despays musulman, des tapis avec des oiseaux et des animaux. Pour un hanafi (ce qui corespond à cette zone) si le dessin ou l'ouvrage est poser a plat, à l'horizontale, c'est ok; comem les tapis. Mais suspendu au mur c'est pas ok

La preuve est dans un hadith où la Prophètes (saws) a demandé a Aisha de virer des rideaux / tenture avec des boderies d'animaix, et elle en a fait des coussins et c'était ok

Coté Malikite, certain savant sont ok sans restriction (sauf idolatrie)pou les animaux.

Donc en fait, tout dépend de ton école et même au sein de chaque école ça diverge.

Dans tout les cas, contrairement a une idée reçue, ce n'est pas un interdit qui fait consensus.

Citation
tessye83 a écrit:
Salam wa3likoum, pensez vous que c'est hram de faire des tableau d'art en broderie de perles sur tissus sous formes d'animaux ?

Tu m'as achevée

Citation
bandikoo a écrit:
y'a divergence sur le koala

Je vais aller un peu plus loin dans mes explications aussi.

Même si pour toi le dessin que tu fais ne représente aucune idolâtrie possible, tu ne peux savoir si personne ne va pas en éprouver ...

La gamine qui dit chez le marchand de tapisserie "moi je veux Cendrillon sur mon mur parce que c'est une princesse, qu'elle est trop belle et que plus tard, je serai comme elle".

Vois la souffrance quand à 20 ans elle comprendra que princesse, elle ne le deviendra jamais.

Celui qui aura dessiné Cendrillon, il se sera peut-être juste dit "j'aime bien dessiner cette princesse, ça se vendra bien en plus" ...

Seuls ceux qui gardent les pieds sur terre s'en sortent.

Et en tant que musulman, on ne doit pas inciter les gens à vivre sur des illusions ...

L'image peut être très perverse au final.

Alaykoum salam

Précisons que an Nawawi donne l'avis des ulema shafi'ite. quand il dis :

Citation
a écrit:
L'imam Al-Nawawi résume l'opinion des grands ulamâ :

« la représentation figurée (taswîr al-sûra) des êtres vivants (al-hayawân) est rigoureusement interdite (harâm) et compte parmi les péchés les plus graves, car elle est menacée du châtiment douloureux mentionné dans les hadîth(s). Peu importe que cette représentation soit réalisée sur des objets d’usage vil ou non, sa réalisation est, de toute façon, interdite (harâm), car elle consiste en une imitation (mudaha) de la création (khalq) de Dieu. Peu importe qu’elle se trouve sur un tissu (thawb), un tapis (busât), un dirham, un dinâr, un vase, un mur, etc.... »

(....)

a titre de comparaison pour les malikite

Citation
a écrit:
Question :
Est-il licite d'avoir des images d'être vivant, des statues ou des photos d'être vivants à la maison ?

Réponse :
Chez les anciens malikites: il y a divergence sur les images de créatures vivantes (animales ou humaines) qui sont sur les habits ou sur les murs et les plafonds des maisons: il y a parmi les anciens savants qui disent que cela n'est pas haram; et il y a ceux qui disent qu'il y a des conditions (comme celles que le corps soit entièrement dessiné pour que cela soit haram, sinon s'il manque une partie du corps qui est vitale cela est licite...)

Cette divergence me laisse dire qu'on doit prendre ce qui est facile et pratique pour nous...Et si on peut éviter ces genres de choses c'est encore mieux...Mais on ne doit pas dire aux autres : ceci est haram enlevez le!

Pour les images des créatures vivantes qui sont banalisées et qui sont sur les draps, tapis ou canapé: il n' y a aucun soucis (c'est licite) car elles ne sont pas mises en valeur...


Les photos d'identité, les jouets pour les enfants* et les images dans les livres pour apprendre(ou enseigner), ils sont entièrement halal(licite) chez la grande majorité des savants.
(Voir entre autre: Al-Fiqh 'alâ al-madhâhib al-arba'a d'Al-jazîrî tome II : page: 40)
*La principale preuve étant: le Hadîth rapporté dans Sahih Bukhari Volume 8, Livre 73, Numéro 151:
'Aisha (que Dieu l'agrée) a rapporté:
"J'avais l'habitude de jouer avec les poupées en présence du Prophète (paix et salut sur lui), et mes amies fillettes jouaient aussi avec moi. Quand le Messager d'Allah entrait, elles avaient l'habitude de se cacher, mais le Prophète(paix et salut sur lui) les appelait pour qu'elles se joignent et jouent avec moi."

Beaucoup de savants malikites contemporains sont plus souples par rapport à la question des statues et des images des créatures vivantes (qui font de l'ombre): ils disent que le Hadîth qui les interdisaient concerne un contexte de polythéisme(shirk) qui régnait en Arabie à l'époque et qui a disparu maintenant (grâce à Dieu): donc aucun problème que cela soit à la maison pour le décor ou autre (art...). Hormis les images illicites: de nudité par exemple ou celles qui incitent aux pêchés...

Nos maîtres disents: 'Al-umûr bi maqâsidihâ' (chaque chose est liée à sa finalité (et l'intention de celui qui la fait))

Les savants qui n'interdisent pas le taswîr: disent que cette interdiction était surtout liée à la peur d'un retour à l'idôlatrie et « la préoccupation de ne pas susciter un culte ».
Ces savants posent donc comme conditions pour garder des images (même représentant des êtres animés) que:
l'image ne doit pas représenter une divinité ou une créature à laquelle un culte est voué.
l'image ne doit pas être le produit d'un artiste qui cherche par son geste à imiter la création de Dieu.
l'image ne doit pas non plus avoir pour but de glorifier ou de vénérer une personnalité humaine (ou animale).
(Certains des savants qui partagent cet avis pensent que les images n'étaient pas permises au début de l'Islam, puis qu'elles ont été autorisées, et l'interdiction n'est restée que pour les idoles et les statues.)
(Al-qurtubî dans son commentaire du verset 13 de la Sourate 34: rapporte que Makkî et An-nahhâs disent qu'un groupe rapporte que le at-taswîr est autorisé par ce verset (parceque le Prophète Salomon a fait faire cela) et aussi à cause de ce qui a été rapporté dans le Coran à propos de Jésus)

[www.doctrine-malikite.fr]
Pour ce qui est de la photographie:
comme on a dit: de très nombreux savants contemporains considèrent que la photographie n'est qu'un reflet de la réalité (à l'instar du reflet qui apparaît dans un miroir) et ne peut être comparée à une image dessinée. Selon eux, la photographie est donc permise, tant qu'elle ne montre pas quelque chose d'illicite.

Citation
salamwrahma a écrit:
Salam wa rahma

Ah oui riez les savants et savantes et moquez vous autant que vous voulez au lieu de chercher à comprendre

Posteur tu trouveras ici une question semblable et des explications

[www.mosquee-lyon.org]


C'est bien parfois d'avoir des insomnies , ça sert à corriger certaines bêtises

Qu'allah vous et nous guide tous.

Un avis assez complet sur la question :



Details of the Question
I heard that drawing pictures of which Allah created is forbidden. But most of the women have designs like flowers and leaves. Is this shirk or not? Thanks...


The Answer

Islam, being a divine religion, has been sent to improve people’s earthly and heavenly lives. It is impossible for its every rule to appeal to everyone’s wit and desire; faces do not look alike; similarly, logic and personalities are not alike either. Allah the Almighty, who created logic and wit, knows which rules are more suitable for the good of people, which regulations are better and, He sends them. For this reason, we need to believe in all divine rules and regulations about prohibitions, forbidden (haram) and permissible (halal) things and make researches on them rationally, even though we may not understand the essence of some of them. Denying without research may lead to infidelity. Therefore, saying “why should this or that be forbidden? I do not find it logical.” is a great sin. Many people dislike it when it is said that sculptures and photographs are forbidden; by saying “Sculpture is a kind of art, why should it be forbidden?”, they reject the rule of Islam without any hesitation. When researches are made on the sculptures in museums, it will be understood that people showed great care to those sculptures, worshipped them and fell into the vortex of paganism at the times when Romans and Byzantium ruled. Allah, the Almighty, who appointed human beings as the protectors of faith on the Earth, prohibited sculpture and drawings of all living beings in order to prevent people from worshipping sculptures which they made with their own hands using stones and wood and to elevate them to the position they deserve.

Hazrat Aisha (may Allah be pleased with her) narrates: Allah’s Messenger (pbuh) returned from a military expedition. (When he was away) I put a curtain with pictures in front of the cupboard. When Allah’s Messenger saw the curtain, he torn it away angrily and his face was red with anger: “O Aisha!” said he, “know that who will suffer the most on the Judgment Day are the ones who imitate Allah’s creatures”. Aisha continued: “We cut off that curtain into pieces and made a few cushions out of it.” (Bukhari, Libas, 91, 95)

That hadith indicates that a picture which is forbidden when hung on wall can be permitted to be used when it is made into cushions and put on the floor.

Ibn Hajar summarizes the issue as follows: Scholars came to the following conclusion depending on the evidence of that hadith: Having pictures without shadows is permissible, however; it must not be used in a glorifying way. Pictures must be on something that is put on the floor and stepped on such as cushions and pads.

Nawawi indicates that this conclusion is the view of majority, that the majority of the Prophet’s companions and Tabiin (people who met the companions) came to this conclusion, that mujtahid imams (who are qualified to make judgments from the Quran and hadiths) such as Sufyan-i Thawri, Imam Malik, Imam Azam Abu Hanifa and Imam Shafi’i adopted this view.

However, it is considered to be forbidden when pictures are on the wall, on garments or turban, whether they are shadowed or not, because in this case the pictures would be glorified.

Imam Nawawi said the following on the issue: “That hadith is evidence that it is forbidden to draw pictures of living beings, yet drawing pictures of beings which do not have a soul such as trees and making money out of it is not forbidden.”

Tahawi says the following on the issue: “The reason why our Prophet prohibited all kinds of idols, pictures and drawings is that it was not a long time since paganism had been quitted. All kinds of pictures and drawings were prohibited in order to prevent people from worshipping idols and similar things again. Then, when Islam spread and its essence was clearly established, this prohibition continued, however; pictures made on cloth, paper, etc were not regarded as forbidden, they were somewhat permitted, because no one would glorify such pictures anymore."

As for the photographs taken with special devices in our time, they did not exist in the time of our Prophet or of mujtahid imams. Therefore, the judgment about them can be made according to the judgment about three-dimensional pictures and sculptures.

However, the pictures of our time are also decided by analogy to be forbidden if they are pornographic, or made for worship and glorification.

According to this explanation, it can be said that pictures which are not morally and religiously against Islam do not fall within the prohibition. We think that pictures made on the computer and with other technical methods can be evaluated likewise. It is possible to state that prohibition on pictures is about the three-dimensional pictures, reliefs, and the ones against Islam.

Praying in a Room in Which There are Pictures

Photographs should be divided into two: photographs of living beings and photographs of non-living beings. Photographs of living beings show either the whole of the being, in a form that it can live or the half of in a form that it cannot live.

It is certain that photographs of non-living beings, for instance landscape photographs, are permissible. Photographs of flowers, lakes or forests can be taken and hung on the walls to watch Allah’s might with appreciation.

Hanging the photographs of living beings such as humans, animals and others on the walls of a room in a way that it can easily be seen makes it “makrooh” (abominable yet not exactly forbidden) to pray in that room. In this respect, prayer in such room can also be makrooh.

Reprehensibility increases if the pictures or photographs are in the direction of Qibla (Makkah); it decreases if they are next to it and decreases even more if they are behind. Those kinds of photographs must be put down or covered before praying. Full-length photographs must be kept in a closed place, yet it is permitted to keep them somewhere visible if essential.

Passport photos on money or identity cards are permissible. They are pictures of beings which are half and also too small to live if they came to life. Moreover, the passport photographs which are taken in order to recognize registered people are permissible. They are necessary photographs. Burglars and other criminals can be brought to justice only with the help of those photographs. Photographs of our day, except the pornographic ones, can be excluded from the judgment about pictures made to worship, for they are not made to worship. All kinds of pornographic photographs are against morality, human dignity and Islam.

Evaluation of the issue prepared by the Presidency of Religious Affairs is as follows:

It is forbidden in our religion to make pictures and sculptures in order to worship and glorify them. Islamic scholars and mujtahids considered pictures of non-living beings which are not against Islam such as landscape, trees, rocks and dealing with that art permissible. Islamic scholars also considered it permissible to make pictures of living-beings which are not made for worshipping and glorification purposes if they are not immoral.

In classical literature, as the judgments about drawing and sculpture are mostly made according to the words “surah (image, picture)” and “taswir (image, depiction) which are derived from the same root, we would like to explain the issue of drawing and sculpture by the analysis we are going to make on the concept of “surah”.

“Surah”is mostly used as “shape, appearance and picture” in Arabic. The word “timthal” is close to “surah” in meaning. In addition to the ones who consider “surah” and “timthal” synonyms, in some hadiths “timthal” was replaced by “surah” in some places. However, in general, linguists divide “surah” into two. First, shadowed pictures (timthal=sculpture); second, other drawn things. For instance, the verse “We created you and then gave you shape” (al-A’raf, 7/11) is interpreted as “first we created your souls, then your bodies”. In some hadiths, the word “surah” means physical appearance and shape of people. (for other hadiths in which surah means the physical appearance of people, see Ibn Majah, “Ru’ya”, 2; Musnad, II, 118). Is is also stated that while surah covers all beings with soul or without soul, timthal covers only beings with souls. Accordingly, it will be truer to say the word “surah” means something shaped or put into a form. In some verses (Aal-i Imran 3/6; al-A‘raf 7/11; al-Mu’min 40/64; at-Taghabun 64/3), the word “taswir” means shaping or giving form, and according to some other views, in addition to the former meaning, it means “to adorn with spiritual traits (good deeds). It is more suitable to understand the word “taswir” which is the infinitive form of “surah” with a broad meaning including both drawing and shaping, instead of the meaning known today “drawing” or “picture”. In the same way, the word “tasawir”, which is derived from the same root, means both picture and sculpture. The fact that Allah describes Himself as “shaper” (musawwir) in the Quran and that this word is interpreted as “creator” by the interpreters supports the meaning above.

The word “surah” takes place in the Quran three times, once in singular form and twice in plural form, and it is generally interpreted as the shape and appearance of human. The word timthal (plural form: tamathil) also takes place in the Quran twice and in plural form. The meaning of one of these verses is as it follows: “He (Ibrahim) said to his father and his people, "What are these idols (tamasil), to which ye are (so assiduously) devoted?" (al-Anbiya 21/52). In another verse, it is mentioned that idols were made for Solomon (Sulaiman (Saba’ 34/13). One of the interpretations of the verse indicates that those “idols” in the verse are sculptures or pictures of angels, prophets and saints or of the birds such as peacocks and hawks on Solomon’s throne and its steps.

The verb “to shape (sawwara) is used in the meaning of “created” in many verses and it seems impossible to relate it directly to drawing. However, there have been many people who think the prohibition of drawing in Islam has its source in the Quran because people who draw pictures of human beings are characterized as “imitators of Allah” (ones who desire to play God) and it is stated that they are going to be punished. Yet, this point is not considered sufficient to attribute the prohibition of drawing to the Quran. In this respect, it seems righter to accept that the prohibition of drawing was imposed by judging from the Sunnah and to explain the reasons of prohibition, basing them on some other rationale.

Primary narrations related to the prohibition of drawing can be listed as follows:

a) Hazrat Aisha narrated that the Prophet (pbuh) broke something on which there was a crucifix (picture depicting Jesus crucified on cross). (Bukhari, Libas, 90)

b) The ones who will suffer the most violent torments on the Day of Judgment are musawwirs (artists who paint or draw pictures) (Bukhari, Libas, 89).

c) In the day of Judgment, people who draw those pictures will be said, “Bring these you created into life” and they will be punished severely (Bukhari, Libas, 89).

d) Acording to what is narrated from Hazrat Aisha, once Aisha bought a pillow with an animal depiction on it. When the Prophet (pbuh) saw it, he waited at the door and did not enter the house. When Aisha saw the expression of unpleasantness on the Most Noble Messenger’s face, she said: “O, Messenger of Allah! I beg for forgiveness from Allah and His Messenger. Have I made a mistake?” The Prophet pointed to the pillow with animal depiction and said, “Why is that pillow here?” Aisha said: “O Messenger of Allah, I bought it for you so that you can sometimes sit on it or sometimes lean on it. In reply to this, the Prophet said: “People who draw those pictures will be punished severely on the Day of Judgment and they will be said ‘now bring these pictures you made into life’ Angels will not enter the houses in which there are pictures.” (Bukhari, Libas, 95; for the interpretation of the hadith see: Ibn Hajar, Fath’al bari, 5, 228-229; Kamil Miras,Translation and Interpretation of Tajrid-i Sarih, 6, 414).

e) “Angels do not enter the houses in which there are dogs and pictures” (Bukhari, Libas, 88).

f) “Angels do not enter the houses in which there are pictures, except patterns and ornamentation on fabric.” (Bukhari, Libas, 92).

g) Hazrat Aisha hung a cloth with pictures on it in her house’s hall. When the Prophet saw it when he returned from a military expedition, he said: “Those who will suffer the most on the Judgment Day are the ones who try to imitate Allah’s creatures”. Aisha said that then cut off that cloth into pieces and made a few cushions out of it.” (Bukhari, Libas, 91)

h) Aisha had a cloth with pictures on and she hung it in on one side of her room. When the Prophet (pbuh) saw it, he said: “Take this cloth away; the pictures on it keep catching my eye during prayer.” (Bukhari, Libas, 93).

It is said that having pictures in the house is only abominable (makrooh) and does not invalidate prayer because there is no record in neither Bukhari’s nor Nasai’s hadiths stating that the Prophet performed his prayers again because of the pictures in question. What is understood from that hadiths is that the cloth that had pictures on it was not liked by the Prophet because it distracted the Prophet’s attention while he was praying.

i) Hazrat Aisha had a cloth with a bird picture on and she hung it somewhere in the house where anyone entering the house would see first. When the Prophet saw it, he said: “Aisha! Put this cloth somewhere else. I remember the worldly life when I enter the house and see it.” (Muslim, Libas, 88).

j) It is narrated that Hazrat Aisha had toys such as dolls and winged horses and that the Prophet saw them and welcomed them with a smile. (Abu Dawud, Adab, 62)

k) According to a narration, a depicter called upon Ibn Abbas and said: “I make a living by drawing these pictures you see. Give me fatwa about it. Ibn Abbas wanted the man to come closer to him, placed his hand on man’s head and said: “Now I will narrate a hadith I heard from the Messenger of Allah. The Prophet said that every depicter will be in Hell and Allah will continue to punish them severely until they give souls to the pictures they made. Verily, it is impossible for them to give souls.” When the man was terrified by these words, Ibn Abbas continued: “If you are obliged to pursue your art, depict the things which do not have souls such as trees.” (Bukhari, Buyu, 104; Muslim, Libas, 99).

As evidence to Ibn Abbas’ fatwa, Abu Huraira’s narration is put forward: Once, Gabriel asked for permission from the Prophet to come in near him. Though the Prophet gave permission, Gabriel did not get in and said: How could I enter a house in which there is a cloth hanging with depictions of horses and humans on? You should either cut the heads of these depictions off or spread it on the floor. We, angels, will not enter the houses in which there are pictures” (Tahawi, Ma’ani’l asar, 4, 287).

Tahawi who is a prominent hadith scholar and an eminent Islamic jurisprudent from Hanafi sect, makes this interpretation after narrating the hadith,: It is understood from the hadith that the depiction of beings with souls is permissible on condition that their heads are cut off. Accordingly, that hadith indicates that the depiction of beings without souls is permissible and depiction of beings which cannot have souls because of their physical appearance is excluded from the extent of this prohibition (Tahawi, Ma’ani’l asar, 4, 287).

Ibn al-Arabi, who is an Islamic jurisprudent from Maliki sect, summarizes this judgment depending on all hadiths on this issue: If the depictions are in the form of sculpture, there is a consensus of Islamic scholars that it is forbidden. However, if it is in the form of a pattern or ornamentation on a fabric, there are four views about it. First, depending on the expression “except the ornamentation on fabric” in the hadith, pictures, patterns and ornamentations on fabric are permissible. Second view considers it forbidden depending on the general content of other hadiths. According to the third view, which brings a limit for drawing, it is forbidden if the picture is whole in physical appearance, thus can live on its own. Nevertheless, if the wholeness of the picture is deformed, it is permissible. According to the last view, a picture is forbidden if it is hung on wall or somewhere high, and it is permissible if it is spread on the floor or on a furniture without being glorified (Ibn’al-Arab, Arizat’al-ahwazi, 7, 253).

Nawawi, one of the Islamic jurisprudents from Shafi’i sect, said about the issue of depiction that it is forbidden and it is one of the great sins to draw pictures of living beings (animals and human beings) regardless of with what it is made or on what it is (fabric, spread, money, plate, wall etc.) with regard to serious threats mentioned in hadiths and that depiction is given the meaning of trying to imitate Allah’s creation. As for using items with pictures of living beings on, he said that the judgment of it depends on where the item is used and for what purpose. He said that if the pictures are in a place where it cannot be considered as disregarded, such as hung on walls or on clothes, it is forbidden. He also said that it is not forbidden if pictures are on a spread or pillow, put on floor and stepped on, though whether angels could enter or not can be discussed. Nawawi added that this judgment is valid for both pictures with shadows and pictures without shadows. According to what Nawawi says, some earlier scholars defended that the prohibition in question is valid only for pictures with shadows and drawing pictures without shadows is unobjectionable (Nawawi, Sharhu Sahihi, Muslim, XIV, 81-82).

Scholars have said drawing pictures of beings except humans and animals and earning money out of it is permissible depending on the expression “bring these you created into life” stated in many hadiths and which will be said to depicters on the Day of Judgment, and also depending on Ibn Abbas’ fatwa written above. In addition, when the evidence on the issue is examined carefully, it can be concluded that the serious threats in hadiths are for those who draw pictures or make sculptures with an aim of worshipping or challenging Allah about creating. These threats are too harsh for innocent pictures which are not made with this aim. As a matter of fact, the chronology of the hadiths on this issue shows that threats are gradually decreasing.

The majority of the scholars stated that children’s toys are excluded from the extent of prohibition.

On the other hand, scholars indicated that depictions (sculpture and picture) were not forbidden in the prophet Solomon’s religion and it was even permissible, in order to reconcile the freedom of depiction in the prophet Solomon’s religion and prohibition of depiction in Islam. For instance, Zamakhshari indicated that depicting and sculpture are not rationally as nasty as tyrannizing and fornication; eventually its judgment can vary depending on sharia (Islamic laws).

As the evidence of prohibition of depiction is Islam, the concept of “trying to imitate Allah’s creation” is offered, concluding from the Prophet’s hadits “It is the depicters who will suffer the most violent torments on the Day of Judgment”, “Allah will continue to punish depicters severely until they bring their depictions into life”. Though that reasoning is not wrong, it seems that the true reason of prohibition is what Ibn’al-Arabi also incisively emphasized: Arabs in pre-Islamic age of ignorance had the habit of worshipping idols and they made those idols with their own hands to worship them. Islam paid attention to protect the belief of Tawhid (oneness of God) by prohibiting the things which paved the way to idol-worshipping (Ibn’al-Arabi, Ahkamu’l-Qur’an, 4, 1599-1602). The position of the Cross in Christians of the era must be added to this as well. For this reason, it can be said that the main reason for probable prohibitions about drawing and sculpture is the concern of idol-worshipping. Islam is the religion of Tawhid. Arabs used to worship drawings and sculptures they made with their own hands. Worrying that Arabs would return to their old habit, the Prophet favored the prohibition of pictures and sculptures reminding this habit. In fact, a similar practice is seen after the certain prohibition of alcohol drinks. After that prohibition, the Prophet also prohibited the use of pots called dubba and naqir, in which Arabs kept their wine although it was unobjectionable to use them normally. With this method, the Prophet prohibited the things which might remind Arabs of their old habits, by means of “preventing the means of evil”. It is possible to evaluate the prohibition of drawings in this context and to state that the aim is to protect the belief of Tawhid from the nastiness of polytheism at all costs through this method.

Explanations of some scholars stating that serious threatening prohibitions of drawing in Islam was in the first years of the religion and those threats gradually decreased support the point of view which considers the reason of prohibition as concerns.

In conclusion, scholars indicated that drawing pictures of trees, mountains, rocks and using them, and pictures which do not show the whole body of human beings are permissible. Taking into consideration that some scholars such as Nawawi explained that fabrics such as cloths and spreads with pictures of living beings can be used, and that some other scholars such as Tibi explained that the use of such things is certainly permissible, it can be said that drawing pictures and using items with pictures on today will be excluded from the extent of this prohibition and is not forbidden as long as there is no doubt of falling into polytheism.

Using Items with Pictures and Depictions

Hanafis consider it permissible to pray on a spread or sajjadah (prayer rug) on which there is a picture of human being or an animal because as the spread is under the feet, it means the picture is not glorified. However, as it would look like worshipping the picture, it is advised not to do sajdah (prostration) on pictures of the spread. In addition, praying while pictures are in the same level of height with the person praying, or above his head or hung in front of him is said to be abominable. The reason why having pictures inside the house is abominable is what Gabriel said: “I do not enter a house in which are dogs or pictures”.

Though wearing clothes with pictures is considered abominable, prayer performed in those clothes is valid. However, it is appropriate to perform it again as a precaution (Marghinani, al-Hidaya, I, 362-364). Hanbalis indicated that wearing clothes with pictures of living beings is not forbidden but abominable (Ibn Qudama, al-Mughni, I, 590).

It is unobjectionable to use pictures so small that they would not attract attention at first sight. In fact, it is narrated that Abu Musa had a ring on which there was a picture of mosquito and Ibn Abbas had a kind of oven ornamented with small pictures.