POINT #6 Hadith Abu Talha (may Allah be pleased with him), containing the narration of 'Aa'isha (may Allah be pleased with her): The Messenger of Allah went on a military expedition and I was waiting for him to return. I then took a carpet which he had and hung it up as a screen on a stick over the door. When he came I received him and said: 'Peace be upon you O Messenger of Allah, and the mercy of Allah and His blessings. Praise be to Allah Who gave you dominance and respect.' He then looked at the house and saw the carpet, and he did not respond to me at all. I saw the (signs of) disapproval in his face. He then came to the carpet and tore it down. He then said: 'ALLAH HAS NOT COMMANDED US TO CLOTHE STONES AND CLAY out of the sustenance He has given us.' She said: I then cut it to pieces and made two pillows out of it and stuffed them with palm fiber, and he did not disapprove of me doing that." [Hadith #17, Chapter One] The hadith of 'Aa'isha which the author (al-Qaradaawee) has mentioned points to two matters. The First: the prohibition of hanging-up images. This is indicated by his (peace and blessings of Allah be upon him) tearing up the carpet. It is well-known that the tearing up of something is the destruction of wealth, and it is not permissible except in that (wealth) which is unlawful -- as a warning and to instill fear (of engaging in that matter). The Second: That the covering of walls with curtains is something detestable, even if the curtains are free of images. This is based on the saying of the Prophet (peace and blessings of Allah be upon him): "Verily, Allah has not commanded us to clothe stones and clay ...." That is what immediately comes to mind from the hadith, with the least bit of reflection. This, also, is what the scholars of the past understood, as I have explained in 'Aadaab az-Zifaaf. [Aadaab az-Zihaaf, pgs. 119 - 125, Arabic Edition.] As for the author (al-Qaradaawee, Hafizahu'llah, may Allah protect and preserve him), with him the two matters have become mixed together, resulting in his viewing them as a single matter. He has understood the above mentioned saying of the Prophet (peace and blessings of Allah be upon him) [Verily Allah has not commanded us to clothe stones and clay] to refer to curtains which contain images. Then, based on that, he has sought to use it as a proof that the hanging up of images is detestable (to a degree not reaching prohibition). He did not consider the dalaalah (indication) of the tearing up (of the carpet) which I have just pointed to. Nor has he looked at the dalaalah (indication) of the saying of the Prophet (peace and blessings of Allah be upon him): 'Verily, Allah has not commanded us...', which is mutlaq (absolute and unrestricted in its meaning) [i.e., covering of walls, in general, has been prohibited here, and this prohibition has not been limited or confined to the covering of walls with curtains containing images]. The meaning of this is that he (al-Qaradaawee) does not see any harm in the covering of walls with that which is free of images. Then, he goes on from there to attribute to some of the Imaams [an-Nawawee] that which he has not said. More than that, he has attributed to Imam an-Nawawee that which is in contradiction to his [an-Nawawee] saying. After the hadith, he (al-Qaradawee) said: "Nothing can be inferred from this hadith except that to decorate walls and such things with curtains on which there are pictures is mildly disapproved... ." [quote taken from the English translation of Shaykh Yusuf al-Qaradaawee's book, pg. 112] [Shaykh Yusuf al-Qaradaawee quotes an-Nawawee in an attempt to legitimize his opinion. Following quote taken from the English translation of Shaykh Yusuf al-Qaradaawee's book, pg. 112]: An-Nawawee said: There is nothing in the hadith implying prohibition. In fact, the crucial words are, 'Allah has not commanded us to do that.' This implies that such a thing is not obligatory or meritorious; in no way does it imply prohibition. [Shaykh al-Albaanee continues:] Verily, an-Nawawee has said this only in reference to the second matter, i.e., in reference to covering (decorating) walls with curtains -- not in reference to the images. Certainly, his opinion about images is clearly that they are prohibited. I have already quoted his saying concerning this. [See POINT #5, No. (9), of this chapter.] He (an-Nawawee) further affirmed [his position in the matter of the prohibition of images] in his explanation of this hadith, differentiating between the two matters (hanging of images, and covering of walls with curtains and the like), stating clearly the prohibition of the first, and detestability of the second. Imaam an-Nawawee said [Sharh an-Nawawee, 14/85-86. For full translation of an-Nawawee's statement, see commentary on Hadith #17, Chapter One.]: "the words: 'he tore it down' -- its meaning is: He cut it up and destroyed the image (surah) which was in it... . It is used as an evidence for the changing of evil by force (by the hand); and destroying the forbidden images (al-suwar al-muharramah), and being angry upon witnessing evil..." [Imaam an-Nawawee goes on to say:] "As for his (peace and blessings of Allah be upon him) saying - when he pulled the carpet and tore it down--: 'Verily, Allah has not commanded us to clothe stones and clay...' --they used it as an evidence that it is prohibited to cover walls, and to decorate the (walls of) houses with cloth [such as curtains or drapes]; and that it is a prohibition of the lesser degree kiraahah tanzeeh (that which is disliked and detestable) but not absolutely prohibited (tahreem). This is the correct opinion." An-Nawawee goes on: "Shaykh Abu al-Fath Nasr al-Maqdisee of our companions (Shaafi'ee madh-hab) said: 'it [the covering of walls] is forbidden (haraam)'. But, {says an-Nawawee] there isn't anything in this hadith indicating 'tahreem' (prohibition) [of covering walls], because the reality of the expression: 'Allah, the Most High, didn't command us to do that [cover the walls],' is that it indicates that it is not waajib (obligatory), nor mandoob (meritorious). But, it does not indicate tahreem (prohibition). And Allah Knows Best! POINT #7 'Aa'isha (may Allah be pleased with her) reported: We had a curtain which had on it an image (timthaal) of a bird. Whenever anyone entered (the room) he would find it in front of him (facing him). Thereupon, Allah's Messenger (peace and blessings of Allah be upon him) said to me: 'change this, for whenever I enter the room I see them and it brings to my mind (the pleasures of)worldly life ... Allah's Messenger (peace and blessing of Allah be upon him) did not command us to tear up the curtain. [Hadith #11, Chapter One]. Immediately following this hadith, the author (al-Qaradaawee) says: "The Prophet (saaws) did not tell 'Aa'isha to tear up the curtain ... It is quite clear from the preceding ahaadith that the Prophet (saaws) did not disapprove of having a curtain (sitr) with a picture of a bird and a drape (qiraam) with figures (tasaaweer) in his house ... ." [Shaykh al-Albaanee continues:] As for the curtain/drape (qiraam) [which had in it tasaaweer (images)] -- he (saaws) did not approve of it. On the contrary, he ripped it and tore it up, as preceded in the hadith before this one [#17] and others besides it. As for the curtain (sitr) which had in it the images [of birds], it is true that he (saaws) approved of it. But, when was that --before the prohibition (of images) or after it? If it was Before (the prohibition), then it is not correct to use it as an evidence that images are merely undesirable (al-kiraahah) to posses, as is the position of the author (al-Qaradaawee). This, because it happened before the prohibition. [On the other hand] If it happened After the prohibition, then it is correct to use it as an evidence of the undesirability (kiraahah) (of images). However, the fact of it being before or after the prohibition is something not at all possible to establish. In that case, it is necessary to make reconciliation (al-jam'). And this can only be done using the rule of "precedence" of the (evidence) which prohibits (al-haazhir) over the one which permits (al-mubeeh), in the case of contradiction (ta'aarud) between them and the absence of knowledge of the dates [of which came first and which came last, in order to determine which would abrogate the other]. This is precisely what an-Nawawee has done [see Sharh Saheeh Muslim 10/87] when he said: This should be understood to have occurred before the prohibition of possesion of that which has an image in it. For this reason, the Messenger of Allah, (saaws) used to enter and see (the curtain) and not crticize it before this final occasion. The author (al-Qaradaawee) following his previous statement, goes on to say: "On the basis of this and other similar ahaadtih, scholars of earlier times have commented that what is prohibited are figures which cast shadows (meaning those which are solid like statues) and not those which do not cast shadows (meaning on a plan surface, like drawings and paintings)." [The Lawful and the Prohibited in Islam, by al-Qaradaawee, pg. 112, English Translation.] This [scholars of earlier times] is none other than al-Qaasim ibn Muhammad, and an-Nawawee has already termed/classified this opinion as being baseless/false, as has been quoted previously. The author (al-Waradaawee) has quoted it here from an-Nawawee to critique it with his saying: 'an-Nawawee mentions this opinion in his Sharh Muslim but rejects it, saying that it represents a wrong position. In Fath al-Baaree, al-Haafidh has traced this opinion on sound authority back to al-Qaasim ibn Muhammad ibn Abu Bakr, who was a jurist of Madinah and the best of his time.' [The Lawful and the Prohibited in Islam, by al-Qaradaawee, pg. 112 footnote, English Translation.] This criticism coming from al-Haafidh is, in fact, only superficial criticism if his words are considered as a whole. In summary, he only criticized an-Nawawee for terming the opinion (of al-Qaasim) as being false/baseless (baatil). While, if he (an-Nawawee) had said: It is a weak or rejected opinion, al-Haafidh would not have criticized him, in sha Allah ta'aalaa. The proof of his is that al-Haafidh himself ends his critique saying: 'But, the reconciliation (al-Jam') between the ahaadith reported in this (issue), indicate that it (the opinion of al-Qaasim) is the rejected (marjooh) opinion; and that what has been permitted of images is that which has been degraded/debased (yumtahan), and not that which was been erected or posted up (mansoob). POINT #8 Narrated Anas (may Allah be pleased with him): 'Aa'isha (may Allah be pleased with her) had a curtain (having images on it) and she screened the side of her house with it. the Prophet (saaws) said to her, 'Remove it from my sight, for its images are still coming to my mind (and distracting me) in my prayers.' [Hadith #12, Chapter One] There is nothing in this hadith suggesting that these images (tasaaweer) were of that which has a soul. Therefore, the author's using it as an evidence that the Prophet (saaws) approved of the presence in his house of a curtain having images is incorrect; this, except after confirmation that they were (images) possessing souls. And far from it (being so confirmed)! Even if that had been confirmed, the answer to that is that this occurred before the prohibition -- as has already been made clear in (discussion of) the previous hadith. POINT #9 Abu Zur'ah reported: I visited the house of Marwaan in the company of Abu Hurairah (mah Allah be pleased with him) and he saw images (tasaaweer) there, whereupon he said: I heard Allah's Messenger (saaws) saying: "Allah, the Glorious and Exalted, said: 'Who is more a wrongdoer than one who tries to create creation like My creation. Let him create a small ant (dharrah) or a grain of wheat or that of barley.' " Imaam Muslim said: This hadith has also been narrated to me by Zuhair ibn Harb, from Jareer, from 'Umaarah, from Abu Zur'ah who said: I and Abu Hurairah (may Allah be pleased with him) entered a house being built in al-Madeenah for Sa'eed or Marwaan. (Abu Zur'ah) said: he (Abu Hurairah) saw an image-maker (musawwir) making images in (the wall of) the house. He then said: Allah's Messenger (saaws) said the like of what is quoted above, except that he did not mention the words Let him create a grain of barley. [Hadith #16, Chapter One] The author (al-Qaradaawee) has repeated the mention of this hadith here, in order to support his position that the prohibition of images is limited/confined to that which has body (solid, three dimensional objects). He (al-Qaradaawee) says [The Lawful and the Prohibited in Islam, by al-Qaradaawee, pg. 113, English Translation.] : As is evident, Allah's creation does not consist of two dimensional drawings on a plane surface, for He fashions three dimensional corporeal beings [i.e., beings which have body]. As He, the Most High, says: He it is Who shapes you in the wombs as He pleases. Lâ ilâha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. [Qur'an 3:6] [Shaykh al-Albaanee continues:] This logic - if it were correct - would lead also to ruling the permissibility of making images which have body (solid, three dimensional objects). This is made clear by the fact that the creation of Allah, the Blessed and Most High, as is also evident, is not a lifeless creation, without soul. Nay! It is living, animate; it has a heart which pulsates, bones and joints and organs, and other things besides these that are well known. The sculptor [who makes solid images] only forms/shapes the outward appearance of (Allah's) creation, except that it is from all directions (three dimensional). In the same way, the one who makes images on a plane surface, also only makes an image of the outward appearance of the creation, except that (his is from) one direction (on a plane surface, without body or mass). This is the difference between the image-making of that which has body and that which does not. So, if this difference - and it is only a difference in outer appearance, as you can see - mandates, in the opinion of the author (al-Qaradaawee), the ruling of permissibility of (images) which do not have body, then it requires necessarily, the ruling of the permissibility also of (images) which have body. This, because (the solid image which has body) only imitates the creation of Allah in outward appearance (adh-dhaahir), as we have made clear. So, "that which necessarily leads to something false, is itself false." If it were said: verily, the images which have body were prohibited due to this 'al-mudaahaat adh-dhaahirah' (imitation of the outward appearance), and for this reason it will be said to those who make these images: "Give life to what you have created." We would then say: then it is one of our proofs of the prohibition of images which have no body also, due to the realization (occurrence) in it of al-mudaahaat adh-dhaahirah (imitation of the outward appearance) also. The most we can say about the first (three dimensional images) is that al-mudaahaat (imitation) in it is more complete. But, this does not necessarily require ruling the permissibility of the other (two dimensional images on a plane surface). Just as the difference between the full-length statue (at-tamaatheel al-kaamilah) and the busts/sculptor of half the body (at-tamaatheel an-nisfiyyah an-naaqisah) does not necessitate any differentiation between them regarding the ruling of prohibition (of both), as has been established by the author (al-Qaradaawee). [The Lawful and the Prohibited in Islam, by al-Qaradaawee, pg. 119, English Translation, where he says: "...This applies equally to full length statues and the busts."] Therefore, we wanted that he (also) make no differentiation between those images which have body and those which do not. Instead, make the prohibition to be general, including both of them, following the example of the majority, the companions (of the Prophet, peace and blessings of Allah be upon him) and the scholars who came after them, as we have previously quoted from an-Nawawee; especially since this (prohibition of both types) is what was understood by Abu Hurairah (may Allah be pleased with him), the narrator of the hadith, as was previously mentioned [in this chapter]. POINT #10 Narrated 'Aa'isha (may Allah be pleased with her), the wife of the Prophet (saaws), who said: She bought a cushion (numruqah) having images (tasaaweer) on it. When Allah's Messenger (saaws) saw it, he stopped at the door and did not enter. She noticed the signs of strong disapproval on his face. She said: O Allah's Messenger! I turn to Allah and His Messenger in repentance. What sin have I committed? He said: What is this cushion for? I said: I bought it for you to sit on and recline on. Allah's Messenger (saaws) said: "The makers of these images (suwar) will be punished (severly) on the Day of Resurrection and it will be said to them, Make alive what you have created." He (saaws) added: Angels do not enter a house in which there are images (suwar). [Hadith #5] The author (al-Qaradaawee) has mentioned this hadith which opposes his position of the permissibility of images which have no body (ghair al-mujassamah). In reality, it shows the falsity of his opinion, as has already been made clear. But, he has mentioned it here to say: 'it is objectionable on several counts'. Then he mentions four points, all of them very weak. The weakness of all these (arguments) becomes clear from the previous comments, except the last of them (point four). For this reason, it is necessary to quote it and make clear its weakness. Shaykh Yusuf al-Qaradaawee says: "There is also the hadith concerning the drape in 'Aa'isha's house [#12] which distracted the Prophet's (saaws) attention from his prayers, whereupon he (saaws) instructed her to remove it. Al-Haafidh says: There is a problem in reconciling this hadith [#12] and the hadith of the cushion [#5], both of which are ascribed to 'Aa'isha... This hadith [#12] indicated that he had allowed the drape to remain in the house as long as it had not distracted his attention from the prayer; he did not have any particular objection to the pictures on it.' al-Haafidh then tries to reconcile the two ahaadith by saying that the cushion [#5] had a picture of a living creature, while the drape [#12] had pictures of inanimate objects. However, his attempt at reconciliation fails with respect to the hadith [#11] concerning the curtain with the picture of the bird on it. [al-Albaanee continues:] The hadith of the curtain [with the image of a bird] is what has preceded [#11], and it is not the hadith of the drape/curtain [which distracted him in his prayers #12] which is after it. This is indicated by the text of the two ahaadith. In the first of them [#11 the curtain with the image of a bird], (we find): "...whenever anyone entered (the room) he would find it (the curtain) in front of him (facing him)." In the other [#12], (we find): "...she screened the side of her house with it (the curtain/drape)." This one also contains the words: "...its images are still coming to my mind (and distracting me) in my prayers." This is like a nass [words that can only be understood in one way, having only one possible meaning. There is no change of these words being understood to mean something else] (unambiguous, clear text) showing that (this curtain/drape) was not in the position such that when anyone entered he would find it in front of him. This proves that (these two ahaadith) are two different stories (incidents). Therefore, it is not correct to apply or understand one of them in light of the other. In this way, the reconciliation (jam') of al-Haafidh becomes free of any objection. As well, the hadith of 'Aa'isha (may Allah be pleased with her) [#5] becomes free of any contradiction, and its indication of the prohibition of possession of ghair al-mujassamah (images which have no body) is also established. Wa'llahu al-Muwaffiq (Allah is the One Who Grants Success)!