First topic: Clothes that contain images of animate beings, and the ruling on them if their heads are cut off
First requirement: Clothes that contain images of animate beings
It is forbidden to wear clothes that have images of animate beings, which is the view of the Shafi’ees, [252] “Minhaaj al-Talibeen” by al-Nawawee (p. 223), “Mughnee al-Muhtaaj” by al-Sharbeenee (3/247). the Hanbalis, [253] (Al-Insaaf) by Al-Mardaawee (1/333), (Kashshaaf Al-Qinaa’) by Al-Buhootee (1/280), (Mataalib Oolee Al-Nuhaa) by Al-Rahibaanee(1/353). and the opinion of the Hanafis, [254] (Al-Bahr Al-Raa’iq) by Ibn Nujaim (2/29). and the choice of Ibn Taymiyyah, [255] Ibn Taymiyyah said: (It is not permissible to wear what contains images of animals, such as animals, birds, etc., and neither men nor women can wear them). (Sharh ‘Umdat al-Fiqh - Book of Prayer) (p. 387). al-Shawkaanee, [256] Al-Shawkaanee said in his commentary on the hadeeth of ‘Aaishah, may Allah be pleased with her, (that the Prophet (blessings and peace of Allah be upon him) did not leave anything in his house that had crosses without breaking it). He said, He said: (The hadith indicates that it is not permissible to take clothes, curtains, rugs, etc., which contain images). (Nayl al-Awtaar) (2/119). Ibn Baaz, [257] Ibn Baaz said: (It is not permissible to wear anything that contains an animal image, because the Prophet (blessings and peace of Allah be upon him) cursed those who draw the images of animate things and told that they would be tormented on the Day of Resurrection, and it will be said to them: Bring what you created to life, and he commanded that the images be erased. When he saw a curtain containing an image at ‘Aaishah’s house (may Allah be pleased with her), he got angry, and he tore it off. (Majmoo’ Fatwas of Ibn Baz) (10/416). And Ibn Baaz also said: (As for the image-maker taking an image of an animal, if it is hanging on a wall, or it is a worn garment, or a turban, and the like, which is not considered degrading, then it is forbidden). (Majmoo’ Fatwas of Ibn Baaz) (4/216). and Ibn Uthaymeen. [258] Ibn Uthaymeen said: (It is not permissible for a person to wear clothes that have the image of an animal or a human being, and it is also not permissible for him to wear a ghutra or a shemagh or the like in which there is an image of a human or animal). (Collections of Fataawaa and Letters of Al-Uthaymeen) (2/274).
Evidence from the Sunnah:
1. Zayd Ibn Khaalid narrates stating that Aboo Talhah mentioned him a hadeeth in which the Prophet (blessings and peace of Allah be upon him) said, “The angels do not enter a house containing an image.” [259] It was narrated by Al-Bukhaaree (3226), and the wording is his, and Muslim (2106).
2. The Mother of the Believers, ‘Aaishah (may Allah be pleased with her) narrates that she bought a cushion [260] Numruq or Numruqah: it is a small cushion. See: (Al-Sihaah) by Al-Jawharee (4/1561), (Al-Qamoos Al-Muheet) by Al-Firouzabaadi (p. 926). on which were pictures, and when Allah’s Messenger (blessings and peace of Allah be upon him) saw it, he stopped at the door and did not enter. Seeing the signs of disapproval in his face she said, “Messenger of Allah, I repent towards Allah and His Messenger. What have I done wrong ?” He asked, “What is the reason for this cushion to be here?” and when she replied that she had bought it for him to sit and recline on, he said, “The people who make these pictures will be punished on the day of resurrection and be told to bring to life what they have created,” adding, “The angels do not enter a house which contains a picture.” [261] Narrated by Al-Bukhaaree (2105) and the wording is his, and Muslim (2107).
Second requirement: Clothes that contain images of animate beings if they have their heads cut off
It is permissible to wear clothes that bear images of animate beings, if the head is cut off, according to the agreement of the four schools of jurisprudence (fiqh): the Hanafis, [262] (Sharh Mukhtasar Al-Tahaawee) by Jassaas (8/529), (Haashiyat Ibn ‘Aabideen) (1/648). the Maalikis, [263] (The Risaalah) by Al-Qayrawaani (p. 158), (Haashiyat Al-‘Adawee on the Kifaaya at-Taalib ar-Rabbaanee) (2/460). See: (Al-Fawaakih Al-Dawaanee) by Al-Nafraawee (2/315). the Shafi’ees, [264] “Minhaj al-Talibeen” by al-Nawawee (p. 223), “Mughni al-Muhtaaj” by al-Sharbeenee (3/247). and the Hanbalis. [265] (Al-Iqnaa’) by Al-Hijjaawi (1/92), (Sharh Muntahaa Al-Iraadaat) by Al-Buhootee (1/158), (Mataalib Oolee Al-Nuhaa) by Al-Rahibaanee (1/354).
Evidence from the Sunnah:
Aboo Hurayrah (may Allah be pleased with him) narrates stating, “Jibreel, peace be upon him, asked permission to enter upon the Prophet (blessings and peace of Allah be upon him) and he said, 'Come in.' He replied, 'How can I come in when there is a curtain in your house on which there are images? You should either cut off their heads or make it into a rug to be stepped on, for we Angels do not enter a house in which there are images.” [266] Narrated by an-Nasaa’i (5365). It was authenticated by Al-Albaanee in “Saheeh Sunan Al-Nasaa’i” (5365), and its chain of transmission is considered by Ibn Baaz in “Majmoo’ Al-Fataawaa” (4/214).
It is permissible to wear clothes that contain images other than animate beings, such as trees, the moon, mountains and the like, according to the agreement of the four madhabs of jurisprudence: the Hanafis, [267] (Haashiyat al-Tahtaawi) (p. 245). the Maalikis, [268] (Mawaahib al-Jaleel) by Al-Hattaab (6/69), (Minah Al-Jaleel) by Al-‘Aleesh (3/529). the Shafi’ees, [269] (Minhaaj Al-Talibeen) by Al-Nawawee (p. 223), (Mughni Al-Muhtaaj) by Al-Shirbeenee (3/247). and as per the correct position of the Hanbalis. [270] (Al-Insaaf) by Al-Mardaawee (1/334), (Mataalib Oolee Al-Nuhaa) by Al-Rahibaanee (1/354).
Evidence from the Sunnah:
Sa’eed bin Abee al-Hasan narrates stating that a person came to Ibn 'Abbaas and said: I am the person who paints these pictures; give me a religious verdict about them. He (Ibn 'Abbaas) said to him: Come near me (still further). He came near him so much so that he placed his hand upon his head and said: I am going to narrate to you what I heard from Allah's Messenger (blessings and peace of Allah be upon him). I heard him say, "All the painters who make pictures would be in the fire of Hell. The soul will be breathed in every picture prepared by him and it shall punish him in the Hell," and he (Ibn 'Abbaas) said: If you must do it at all, then paint the pictures of trees and lifeless things.” [271] Narrated by Al-Bukhaaree (2225) and Muslim (2110), and the wording is his.
There is a proof in this hadeeth that this warning concerning the image maker is for that image that contains soul [272] Ikmaal al-Mu’allim biqawaaid Muslim by al-Qaadi ‘Iyaad (6/638). unlike that which contains no soul, hence, it indicates the permissibility of the latter.
First requirement: Clothes that bear the image of the cross
It is forbidden to wear the clothes that have the cross [273] As for clothes that have English or non-Muslim inscriptions on them, the basic principle is that they are permissible, if there are no legal prohibitions in them, as well as those that have logos of non-Muslim products, even if it is better to leave them. on it. Some Hanbalis [274] (Al-Insaaf) by Al-Mardaawee (1/334), (Kashshaaf Al-Qinaa’) by Al-Buhootee (1/280). have explicitly expressed it, and it is the saying of Ibn Hazm, [275] Ibn Hazm said: (As for the cross, it is different from that, and it is not permissible to leave it in a garment or in anything else, as we have narrated... on the authority of ‘Aaishah, the Mother of the Believers: “The Messenger of Allah (blessings and peace of Allah be upon him) did not leave in his house a garment containing a cross, but he erased it.”. (Al-Muhallaa) (7/516). Ibn Baaz, [276] Ibn Baaz said: (It is not permissible for her to wear anything that has [animate] images in it, neither clothes nor jewellery... . Likewise, it is not permissible for her to wear a cross. If the Messenger (blessings and peace of Allah be upon him) found a cross, he would erase it and remove it as contains resemblance with the Christians. (Fataawaa Noor ad-Darb) (7/288). and Ibn Uthaymeen [277] Ibn Uthaymeen said about wearing what has a cross on it: (It is forbidden to wear it during prayer, and outside prayer). (Sharh Riyaad Al-Saliheen) (4/300). chose this view.
Evidence:
First: From the Sunnah
‘Imraan bin Hittaan narrates that ‘Aaishah (may Allah be pleased with her) mentioned the hadeeth to him that the Prophet (blessings and peace of Allah be upon him) did not leave anything containing crosses in his house except that he would break it.” [278] Narrated by Al-Bukhaaree (5952).
Second: Because it contains tashabbuh (resemblance) with the Christians [279] (Fataawaa Noor ad-Darb) by Ibn Baaz (7/288).
Second requirement: Clothes with the star of the Jews on it
It is forbidden to wear clothes that bear the star of the Jews. [280] It is called the Star of David, and it is a six-pointed star, which makes the symbol of Judaism, formed by placing two triangles together, inverted and intertwined. See: (Dictionary of Contemporary Arabic Language) (1/718). It was stipulated by Ibn Uthaymeen. [281] Ibn Uthaymeen said: (It is also said about the six-pointed star, which is said to be the emblem of the Jews. Its ruling is the ruling on the cross [i.e.: it is forbidden to wear it], although the Jews do not take it as a way of worship, but it is specific to them). (The Open-Door Meeting) (Meeting No. 21). This is because it is exclusive to them, and they took it as their flag. [282] (The Open-Door Meeting) by Ibn Uthaymeen (Meeting No. 21).
It is forbidden to wear clothes that contain verses from the Noble Qur’an, or that contain the name of Allah. It was stipulated by Ibn Baaz. [283] Ibn Baaz said: “Writing on the vinyl (in the name of Allah, the Most Gracious, the Most Merciful) is not permissible, because it is liable to be thrown in places where dirt is not avoided, and it may be thrown in places that are not clean. The conclusion is that the names of the Lord, the Mighty and Sublime, or (In the Name of Allah, the Most Gracious, the Most Merciful), and the verses from the Qur’an should not be written on the vinyl banner and its like. Because this may sometimes be insulted and trampled upon if it is on the ground. The point is that this is not permissible, neither with the rights of the Christians nor with the rights of others. (Fataawaa Noor ad-Darb) (1/181). This is because it may lead to their disrespect. [284] (Fataawaa Noor ad-Darb) by Ibn Baaz (1/181).
feqhia
