Second topic: Decorating houses with non-embodied images of animate beings
It is forbidden to use images that do not have a shadow if they have a soul, such as an animal and the like. This is the view of the majority: Hanafi, [923] (Al-Bahr Al-Ra`iq) by Ibn Nujaym (2/29), (Al-Fataawa Al-Hindiyyah) (5/359). Shafi’ee, [924] (Rawdat Al-Talibeen) by Al-Nawawi (7/335), (Mughni Al-Muhtaaj) by Al-Sherbiny (3/247). and Hanbali [925] (Al-Iqnaa’) by Al-Hijjawi (1/92), (Kashshaaf Al-Qinaa) by Al-Buhootee(1/280)..
Evidence from the Sunnah:
1. On the authority of ‘Aaishah (may Allah be pleased with her): “She used to unintentionally [926] Al-Sahwah: A small house sloping into the ground and its thickness is high from it, like a closet, in which belongings are kept, and it was said: like a shelf or a vault in which something is placed, as if it was called that because it is overlooked because of its smallness and concealment. See: (Mirqaat al-Mafaatih) by Mulla al-Harawi (7/2851). take a veil for herself in which there were statues, and the Prophet (blessings and peace of Allah be upon him) tore [927] Fahatakahu: to remove the veil and rip it. (Mirqaat Al-Mafaateeh) by Mullaa Al-Harawi (7/2851). it off so she made two cushions [928] Al-Namruq and Al-Numruqah: A small pillow. See: (al-Sahih) by al-Jawhari (4/1561), (al-Qaamoos al-Muheet) by al-Firouzabadi (p. 926). out of it, and they were kept in the house whereon he would be sitting.” [929] Al-Bukhari (2479) and the wording is his, and Muslim (2107) in an abbreviated form.
2. On the authority of ‘Aaishah, Mother of the Believers (may Allah be pleased with her): “She bought a cushion 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. I sensed the signs of disapproval in his face, I said, “Messenger of Allah, I repent towards Allah and His Messenger. What have I done wrong ?” He asked, “What is the matter with this cushion?” I replied that I had bought it for you to sit on it and recline on. He thereupon 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.” [930] (Al-Bukhari (2105) and Muslim (2107).
Third topic: Decorating houses with images of non-animals
It is permissible to use images that do not have souls, such as trees and the likes for adornment and other reasons, and that agrees with the four schools of jurisprudence: Hanafi, [931] (Al-Binaayah) for Al-‘Ainy (2/458), (Al-Fataawa Al-Hindiyyah) (5/359). Maaliki [932] (Ash-Sharh al-Kabeer) by Al-Dardir (2/337). Shafi’ee, [933] (Rawdat Al-Talibeen) by Al-Nawawi (7/335). according to their correct view, and Hanbali. [934] (Al-Iqnaa’) by Al-Hijjaawee (1/92), (Kashshaaf Al-Qinaa’) by Al-Buhootee (1/280).
Evidence:
(1) From the Sunnah
1. On the authority of ‘Aaishah, Mother of the Believers (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him), said “The owners of these images will be punished on the Day of Resurrection, and it will be said to them, ‘Bring to life what you have created.’” [935] Al-Bukhari (2105) and Muslim (2107).
2. On the authority of Al-Nadr bin Anas bin Maalik (may Allah be pleased with him) he said, “I was sitting with Ibn ‘Abbaas (may Allah be pleased with him) and he issued fatwas and did not say: The Messenger of Allah (blessings and peace of Allah be upon him), said thus, until a man asked him, and he said: I am a man who makes these pictures. Ibn ‘Abbaas told him: Come closer, so the man came near, and Ibn ‘Abbaas said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say, “Whoever makes an animate picture in this world, he will be required to breathe the spirit (soul) into it on the Day of Resurrection, while he will not be able to blow a soul on it.” [936] Al-Bukhari (5963) and Muslim (2110) and the wording is his.
Evidence from the two hadeeths:
His saying: “Bring to life what you have created,” and his saying: “He will commanded to breathe the spirit into it,” there is evidence therein that this threat is concerning the depicter of those animate beings that have spirits in them unlike that which has no spirit such as a fruit. [937] (Ikmaal al-Mu’allim bi Fawaaid Muslim) by Judge ‘Iyaad (6/638).
Second: from the Aathaar narrations of the companions
Ibn ‘Abbaas (may Allah be pleased with him) said, “If you must do so, draw trees and that which has no soul.”[938] Al-Bukhari (2225) and Muslim (2110) and the wording is his.
Fourth topic: Covering the earth with pictures of animate beings
It is permissible to spread the earth with images of animate beings, and this agrees with the four schools of jurisprudence: the Hanafi, [939] (Al-Hidaayah) by Al-Marghinaani (1/64), (Tabyeen al-Haqaaiq) by Al-Zaila’ee (1/167). the Maaliki [940] And according to them. (Mawaahib al-Jaleel) by Al-Hattab (2/264), (Sharh Al-Zurqaani on Mukhtasar Khalil) (4/93), (Haashiyat Al-Adawi ‘ala Kifaayah at-Taalib ar-Rabbaanee) (2/460), (Al-Sharh Al-Kabeer) by al-Dardir (2/337). the Shafi’ee, [941] (Rawdat Al-Talibeen) by Al-Nawawi (7/335). and the Hanbali [942] (Al-Iqnaa’) by Al-Hijjaawee (1/92), (Kashshaf Al-Qina`) by Al-Buhootee (1/280). and it is the madhab of most scholars among the Companions and followers. [943] (Al-Nawawi said: (And if it is in a rug that is trampled, a cushion, a pillow, and the like, which is humiliated, then it is not forbidden... This is a summary of our madhab on the issue, and in its meaning, most scholars among the Companions, followers, and after them, stated; and it is the madhab of Al-Thawri, Maalik, Abu Hanifah, and others). (Sharh Al-Nawawi ‘alaa Muslim) (14/81).
Evidence:
(1) From the Sunnah
On the authority of Abu Hurayrah (may Allah be pleased with him) he said, “Jibreel, peace be upon him, sought permission from the Prophet (blessings and peace of Allah be upon him) and he replied, ‘Enter.’ He in return remarked, How can I enter when your house is covered with images? We do not enter a house in which there are pictures.” [944] Al-Nasaa’i (5365) and the wording is his, and Ahmad (8079), and Ibn Hibbaan in (Al-Sahih) (5853), and Al-Bayhaqee in (Ma’rifat as-Sunnah wal-Aathaar) (14428). Its chain of transmission was authenticated by Al-Ainy in (Nukhab Al-Afkaar) (13/477), and its chain of transmission was validated by Ibn Baaz in (Majmoo` Fataawa Ibn Baaz) (4/214), and Al-Albaanee classed it as authentic in “Sahih Al-Nasa’i” (5380), and Al-Wadi’i in “Sahih Al-Nisa’i” (5380). (Ghaarat al-Fasl) (122).
(2) Because it (the picture) is in a degraded position. [945] (Collections of Fatwas and Messages of the Uthaymeen) (2/256).
Fifth topic: Decorating the walls by writing verses from the Holy Quran
It is disliked writing the Qur’an on walls and the likes, and it is the position of the Hanafi school of thought, [946] (Tabyeen al-Haqaaiq) by Al-Zayla’i (1/58), (Haashiyat Al-Tahtaawi ‘alaa Maraaqi Al-Falah) (p. 98). the Shafi’ee school of thought, [947] (Rawdat Al-Talibeen) by Al-Nawawi (1/80), (Al-Majmoo’) by Al-Nawawi (2/70). the apparent position of the Hanbali school of thought, [948] (Al-Iqnaa’) by Al-Hijjaawee (2/124). and the apparent meaning of the words of Ibn Uthaymeen, [949] Ibn Uthaymeen said: (Some people may hang them - i.e., the verses - out of embellishment, and for this reason you will find them sometimes hanging verses that were written in a manner other than the Ottoman script, rather they are contrary to it, and they may write them in the pictorial form that indicates their meaning, and perhaps they write them in the form of a house or castle or columns and the like, which indicates that they have made the word of Allah Almighty for mere inscriptions and decoration, and this I have seen a lot. What I see is that a person should not hang anything from the words of Allah Almighty on the walls; The word of Allah Almighty is too lofty, sublime, and majestic to be made into something that adorns the walls. (Fataawa Noor ‘alaa ad-Darb) (1/129). and the Standing Committee. [950] It came in the fatwas of the Standing Committee: “Writing something from the Qur’an, the prophetic hadiths, or the beautiful names of Allah on tablets and dishes or the like, to be hung for decoration, as a reminder or consideration, or to be taken as a means to promote trade and the selling of goods and to entice people with that, so that they come to buy them, and to gain more wealth and profit is a means of deviating from the Qur’an and the hadiths of the Prophet (blessings and peace of Allah be upon him) the noble purposes that Islam aims at behind this, and contrary to the guidance of the Messenger of Allah (blessings and peace of Allah be upon him) and the guidance of the companions and imams of the predecessors (may Allah be pleased with him) and despite this, he may be subjected them to what is not appropriate in terms of insult as the days and time pass, when moving from one house to another, or moving them from one place to another, and carrying them by a person in the state of major impurity or by a menstruating woman, or touching by her at that time). (Fatwas of the Standing Committee - First Group) (4/58).
For the following reasons:
First: Because it may lead to insulting the Qur’an. [951] (Al-Bahr Al-Raa`iq) by Ibn Nujaym (2/40).
Second: The word of Allah Almighty is higher, more sublime, and more majestic than to be made a thing to adorn the walls with. [952] (Fataawaa Noor ‘alaa ad-Darb by Ibn Uthaymeen (1/130).
Third: It is contrary to the guidance of the Messenger of Allah (blessings and peace of Allah be upon him) and the guidance of the Companions and the imams of the Salaf (may Allah be pleased with him). [953] (Fatwas of the Standing Committee- First Group) (4/58).
Sixth topic: Decorating buildings with gold and silver
It is forbidden to use gold and silver in construction - whether on the ceiling, walls or doors - with paint and so on. It is the madhab of the Shaaf’iees, [954] (Al-Majmoo‘) by al-Nawawi (6/43). the Hanbalis, [955] (Sharh Muntahaa Al-Iradaat) by Al-Buhootee (1/432), (Mataalib Ooli Al-Nuhaa) by Al-Rahibaanee (2/91). and was chosen by Ibn Baaz. [956] Ibn Baaz said: (It is not permissible to use gold and silver in building, doors, and the like, because the Prophet (blessings and peace of Allah be upon him) forbade eating and drinking in gold and silver utensils and said: (They are for the unbelievers in this world, and for you - meaning Muslims - in the Hereafter). In the hadith, there is a warning that it is not to be used on doors, walls, ceilings, mattresses, and so on. (Collections of Fatwas of Ibn Baaz) (29/12).
Evidence from the Sunnah:
On the authority of ‘Abd al-Rahmaan ibn Abee Laylaa: “They were with Hudhayfah. So he asked for drink, and a Magian gave him drink, and when he put the cup in his hand, he threw it at him and said: If only I had forbidden him more than once or twice - as if he was saying: I would not do this - but I heard the Prophet (blessings and peace of Allah be upon him) say, ‘Do not wear silk or silk brocade, and do not drink in vessels of gold and silver, and do not eat in their dishes; as they are for them in this world and for us in the Hereafter.’” [957] Narrated by Al-Bukhari (5426), Muslim (2067).
The relevance:
That prohibition of eating and drinking in them denotes prevention of their use in things other than eating and drinking, such as using them for doors, walls, ceilings, furnishings, and so on due to the generality of the legal cause and the meaning. [958] (See: (Fatwas of the Standing Committee - the first collection) (22/156), (Majmoo` Fataawa Ibn Baz) (29/12).
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