On Giving the Adhaan in the Ear of a Newborn Child

  السلام عليكم ورحمة الله وبركاته

Questioner: O Shaikh! You said concerning the hadith about giving the adhaan in the ear of a newborn child that its chain of narration is weak?

Al-Albaani: Yes.

Questioner: You said that its chain of narration is weak, is that statement correct, O Shaikh?

Al-Albaani: Yes, yes, correct.

See the explanation below inshaa Allaah.

Questioner: Our Shaikh, the question is: is the hadith about giving the adhaan in the ear of a newborn child established? I heard that it’s da’eef, should we act on it?

Al-Albaani: No.

Questioner: What do you advise us to do?

Al-Albaani: My advice: [and] this is a clarification for the people, I used to hold that the adhaan in the ear of a newborn child was legislated, aware of the fact that the hadith which states that it is a Sunnah to do so in the ear of a newborn child was reported in Sunan at-Tirmidhi with a weak chain of narration, but I follow the path of strengthening weak hadiths with supporting narrations.

I had found a supporting narration for this hadith in Ibn al-Qayyim’s book well-known as, ‘Tuhfatul-Mawdood bi-Ahkaam al-Mawlood,’ where he had ascribed this supporting narration to al-Baihaqi’s Shu’ab al-Eemaan, and even though he had stated that its chain of narration was weak, I regarded this statement of his to mean that the chain of narration was not severely weak [but just weak]. Based upon that, I considered it to be a supporting narration for the hadith of at-Tirmidhi which is from the narrations of Abu Raafi’.

In those days Shu’ab al-Eemaan was not available, not in manuscript form or as a printed book, [and] as many of you know despite my presence in the Dhaahiriyyah Library which has thousands of hadith manuscripts, this book, Shu’ab al-Eemaan of al-Haafidh al-Baihaqi, was not present in it, in fact it was not present in most of the world’s libraries.

Nowadays it has been published and added to the Islamic libraries, it is an extremely valuable book which has many hadiths which are not found in the six books [of hadith] or, in fact, others too. From these hadiths is the one which I had relied upon Ibn al-Qayyim about, in terms of it being a supporting narration for Abu Raafi’s hadith in Sunan at-Tirmidhi.

[When I read it] all of a sudden [I found that] Imaam al-Baihaqi reported this [supporting] hadith in his book Shu’ab with a chain of narration which had two narrators accused of being liars—so at that point it became clear to me that Ibn al-Qayyim, may Allaah have mercy om him, was lax/lenient when he stated that the hadith’s chain of narration was only weak—what is correct is that it is very weak.

In this situation it is not allowed for someone who works in the science of hadith to take something which is very weak as a supporting narration for something which is not very weak.

At that point I had no choice but to retract the declaration that the hadith of Abu Raafi’ found in Sunan at-Tirmidhi was strengthened by the hadith in Shu’ab al-Eemaan, due to it being severely weak, so [the end result is that] Abu Raafi’s hadith stayed weak.

And I, according to what Allaah has guided me towards in terms of the impermissibility of acting on a weak hadith, went back to the stance that: so long as the chain of narration of Abu Raafi’s hadith is weak and its supporting narration is even weaker than it, then [the end result is that] the weak hadith stays weak as it is, and I retracted my previous stance of the adhaan in the ear of a newborn child being a Sunnah or something legislated.

This is the answer to the question.

Al-Hudaa wan-Noor, 562. 

Source: thealbaani.site

Amazing Advice from Shaykh Muqbil on the Upbringing and Nurturing of your Children

السلام عليكم ورحمة الله وبركاته

[Question:] We would like advice around nurturing children? 

[Answer:] All praise be to Allah and may the peace and blessings be upon the Messenger of Allah ﷺ to proceed.

The upbringing of children is from the important affairs and problematic.

As for it being important that is because the child takes from whomsoever he mixes with, if his father is a singer then he will not hear except his father singing and if his father is a author then from the very start he will will have a sheet of paper and pen drawing in a notebook until he fills up the notebook.

We say it's like this, if his father is a officer and you were to say to him: "What would you like to be?" He will say "I would like to be a officer" and if his father is a Scholar and you were to ask him "what would you like to be?" he would say "I would like to be a Scholar" this is in his childhood before he begins to mingle in the streets.

Then after that you have the story of Luqman, and in it is guidance for the children

يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ

[Luqman:17]

O my son! Aqim-is-Salat (perform As-Salat), enjoin (people) for Al-Ma’ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily!"

[Luqman:17]

These are some of the important commandments ordered by Allah with no exemption.

In Bukhaari and Muslim, the Hadeeth of Abu Hurayrah who narrated on the Prophet ﷺ he said (The Prophet (ﷺ) said, "Every child is born upon a natural disposition (i.e. to worship none but Allah Alone) and his parents convert him to Judaism or Christianity or Magianism (Fire Worshipping), as an animal delivers a perfect baby animal. Do you find it mutilated?"

And in Saheeh Muslim the Prophet ﷺ said narrating on his lord ﷻ

I have created all of My servants naturally inclined to worship one God but it is the devils who turn them away from their religion;"

It is binding upon one to be cautious of evil companions for your son and your daughter

وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًايَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًالَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنْسَانِ خَذُولًا

[al-Furqan 27-29]

And (remember) the Day when the Zalim (wrong-doer, oppressor, polytheist, etc.) will bite at his hands, he will say: "Oh! Would that I had taken a path with the Messenger ( Muhammad ﷺ. Ah! Woe to me! Would that I had never taken so-and-so as a friend! "He indeed led me astray from the Reminder (this Qur'an) after it had come to me. And Shaitan (Satan) is ever a deserter to man in the hour of need.”

[al-Furqan 27-29]

The affair of sitting with the people of goodness aids the person himself and his children, in Bukhari and Muslim on the authority of Abi Musa رضي الله عنه "The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him, but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him."

Perhaps a child will not return from the streets except with foul speech.

Even teaching the children is exhausting, you (might) beat him severely yet he forgets quickly and returns to playing just like he was (before his beating).

It is a problem from the many problems but it is OBLIGATORY upon an individual to give importance to the upbringing of his children.

I feel remorseful for many people, you will find one going from masjid to masjid city to city, not caring about the upbringing of his children, he leaves his child until his mustache appears then he begins to clash with him at that time. It's obligatory to to give it importance from the very beginning and strive in keeping company with the righteous.

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَحْنُ نَرْزُقُكَ ۗ وَالْعَاقِبَةُ لِلتَّقْوَىٰ

[Ta-ha:132]

And enjoin As-Salat (the prayer) on your family, and be patient in offering them [i.e. the Salat (prayers)]. We ask not of you a provision (i.e. to give Us something: money, etc.); We provide for you. And the good end (i.e. Paradise) is for the Muttaqun (pious)

[Ta-ha:132]

It is obligatory for you to take the responsibility of nurturing your children and that you set aside for them time, and that you are good to them and that you better your manners, you play with them sometimes and show them affection and this is something very important, perhaps the enemies of al-Islam may show them affection and take them from a persons very hands.

Like this you remove them from evil companions Allah ﷻ says in the Qur’an

فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَقَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌيَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَأَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِينُونَقَالَ هَلْ أَنْتُمْ مُطَّلِعُونَفَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ

[as-Saffaat:50-55]

Then they will turn to one another, mutually questioning. A speaker of them will say: "Verily, I had a companion (in the world), Who used to say: "Are you among those who believe (in resurrection after death). "(That) when we die and become dust and bones, shall we indeed (be raised up) to receive reward or punishment (according to our deeds)?” (The man) said: "Will you look down?” So he looked down and saw him in the midst of the Fire.”

[as-Saffaat:50-55]

وَلَوْلَا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ

[as-Saffaat-57]

Meaning in the middle of the Hell Fire, a righteous man said "He said: "By Allah! You have nearly ruined me.” (as-Saffaat-56) you have nearly destroyed me with you “"Had it not been for the Grace of my Lord, I would certainly have been among those brought forth (to Hell).”

[as-Saffaat-57]

الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ

[az-Zukhfruf:67]

"Friends on that Day will be foes one to another except Al-Muttaqun (pious)”

[az-Zukhfruf:67]

It is obligatory to stay away and for your children to stay away from evil companions because they will busy an individual (with evil things) and enter doubts upon him, and Allah's aid is sought.

Then after that you occupy your son with good, either by memorizing the Qur'an, and if he attends school then either by occupy him with something from the short Ahadeeth like "The best of you are those who learn the Qur'an then teach it" (Bukhaari on the authority of Uthmaan) or the likes of when a man said "O Messenger of Allah advise me "he said "Do not get angry" (Muslim on the authority of Abu Hurayrah) also like "The worldly life is a prison for the believer and paradise for the disbeliever" (Muslim on the authority of Abu Hurayrah) like this, short narrations will aid a person in his memorization.

In the very beginning we use to have about ONE HUNDRED students and ONE teacher. What did he use to do? Busy them like this:

"O children write the Hadeeth" The Dunyah is a prison for the believer and paradise for the disbeliever and after they write it (and then the teacher says) "Who mesmerized the Hadeeth?" They stand up up saying I memorized it! I memorized it! The children stand, the Hadeeth is still visible in their minds (from writing it).
Indeed we are responsible for them in front of Allah

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

[Tahreem-6]

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.”

[Tahreem-6]

It is obligatory upon the Mother, the Father and the family to cooperate in upbringing all of their children. The righteous Mother is preparing and aiding you and disburdening you when you are preoccupied from teaching your child, she is teaching and cultivating him.

From where do you choose the Ahadeeth (Narrations)? From Kitaab ul-Adab from Saheeh al-Bukhaari and Kitaab ul-Adab from Sunan Abi Dawud and something amazing from Kitab ul-Adab from Sunan Abi Dawud and like this, Adab al-Mufrad from Sahih ul-Bukhaari and Lu' Lu' wal-Marjaan, a person should choose from them narrations which are befitting for the family and after this it is not befitting that we deprive the women and girls and make them as some of the tribes do, having no care for her (Islamic education and upbringing) rather it is obligatory that we fear Allah regarding her and cultivate her and do well in choosing a righteous husband for her.

I ask Allah to give us the ability to do that which he likes and is pleased with.
 

Fatwaa about Cartoons

السلام عليكم ورحمة الله وبركاته

The following Fataawa are about educational cartoons. The first is by Shaikh Salih al-Fawzaan and the second is by the Lajnah Ad Daaimah (The Permanent Committee).

ما حكم تربية الأطفال بأفلام الكرتون الهادفة التي فيها فائدة ,وتربيتهم على الأخلاق الحميدة؟

الجواب:

الله حرم الصور, وحرم اقتنائها فكيف نربي عليها أولادنا ؟! كيف نربيهم على شيء حرام ؟!على صور محرمة وتماثيل متحركة ناطقة أشبه ما تكون بالإنسان , هذا تصوير شديد , ولا يجوز تربية الأطفال عليه .وهذا ما يريده الكفار, يريدون أن نُخالف ما نهى عنه الرسول صلى الله عليه وسلم فالرسول صلى الله عليه وسلم نهى عن الصور وعن استعمالها واقتنائها(1).

وهؤلاء يروجونها بين الشباب وبين المسلمين بحجة التربية, هذه تربية

فاسدة, والتربية الصحيحة أن تعلمهم ما ينفعهم في دينهم ودنياهم

Shaikh Salih Al Fawzaan was asked:

What is the ruling on nurturing children upon Cartoons of which the goal is to benefit them and teach them good manners?

The Shaikh said: Allaah made pictures Haraam, and it is Haraam to acquire them so how can we nurture our children upon them?? How can we nurture them upon something that is Haraam, upon pictures that are Haraam and drawings that move and speak and are similar to human beings? This is an evil picture and it is unlawful to nurture children upon it.

From Permanent Committee for Scholarly Research and Ifta’

Q: What is the ruling on watching and buying islamic animated-cartoon movies, given that these movies present purposeful and beneficial stories for children which promote good character, dutifulness to parents, honesty, offering Salah (Prayer) regularly and the like. These animated movies are intended as good substitutes for television which has become widespread. However, the problem we face is related to the fact that such movies present hand-drawn pictures of humans and animals. Is it permissible to watch these animated cartoons? Please advise. May Allah reward you with the best!

A: It is not permissible to buy, sell or use cartoon movies, because they include Haram pictures. Raising children should be done in ways that are Islamically acceptable with regard to teaching, disciplining, encouraging them to offer Salah and taking good care of them.

May Allaah make it easy for us to do that which pleases Him. and may He grant us success! May peace and blessings be upon our Prophet Muhammad (sallallaahu alayhi wa salaam), his family and Companions.

The Facial Features on Childrens' Dolls (clarification)

السلام عليكم ورحمة الله وبركاته

Alhamdulillaah a sister emailed me asking about the post regarding the type of permissible dolls for children. Barak Allaahu feha, she asked about the features on the dolls and if they (i.e. the facial features on them) were to be removed. I thought that her question (and its' answer) may also be beneficial to others as well insha'Allaah. Ash-Shaykh ibn-Uthaymeen was asked:

Question: since we're not allowed to make images of humans and animals, should children be allowed to play with toys in the shape of humans or animals?

Answer:

Praise be to Allaah.  

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

With regard to those in which the shape is incomplete, in which there is only a part of the limbs or head, but the shape is not clear, there is no doubt that these are permissible, and these are like the dolls with which ‘Aa’ishah used to play. (Narrated in al-Bukhaari, 6130; Muslim, 2440). 

But if the shape is complete, and it is as if you are looking at a person – especially if it can move or speak – then I am not entirely at ease with the idea of them being permissible, because this is a complete imitation of the creation of Allaah. It seems that the dolls with which ‘Aa’ishah used to play were not like this, so it is preferable to avoid them. But I cannot say that they are definitely haraam, because there are concessions granted to young children that are not granted to adults in such matters. It is natural for young children to play and have fun, they are not obliged to do any of the acts of worship so we cannot say that that they are wasting their time in idle play. But if a person wants to be on the safe side in such matters, he should cut off the head or hold it near the fire until it softens, then he should press it until the features disappear. 

Majmoo’ Fataawa al-Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), 2/277-278

The Type of Dolls that are Permisble to Play with

السلام عليكم ورحمة الله وبركاته

Question: Is it permissible for little girls to play with baby dolls? Some parents say that these are images or could be used as idols. This is what is commonly mentioned in America in relation to these types of toys such as the Barbie dolls, and here in Saudi Arabia they have what is called the Fula dolls which could probably be better because she is a Muslim, she has a khimaar, a jilbaab and everything else. However, the point is that some parents remove the head from the doll and then give it to the child, making it undesirable for the child to play with as the child doesn't want to play with a doll without a head. Is this type of doll to be looked at as an idol or an image or something that is impermissible for the children to play with?

Answer: If this toy or doll is the type of doll which is magnified or glorified like 'China dolls' or dolls which the child is not allowed to touch - perhaps it is made from wood or glass or it is placed in a particular box or something like that, then this is something that is prohibited. This is what is prohibited.

As for the baby doll that is in the form of a girl or a boy or like this, and it is something that the child plays with and which the child throws around; something that you may find lying on the ground and the child picks it up and plays with it; then there is nothing wrong with this. `A'ishah رضي الله عنها had a toy horse with two wings which she used to play with; the Prophet صلى الله عليه وسلم acknowledged this and he never stopped her from playing with it. This is not the type of image/form which is prohibited in Islaam. The image/form that is prohibited is the one that is magnified or glorified and the one that no one should touch or play with. It may be in the form of a man or woman or like this. As for the toy that the child plays with, there is nothing wrong with it; it is not haraam because it is for children.

The Shaykh حفظه الله added to this, that the legislation of Islaam has prohibited taking dogs as pets and has prohibited pigs from being eaten or taken as pets as it is itself something that is najis (impure). Due to this, it is not permissible to play with toys in the image/form of a pig, a dog or anything that the legislation of Islaam has prohibited. This is not appropriate. However, if it is in the form of a lion, a camel or any animal which Islaam has not prohibited then this is okay.

Answered by: Shaykh Wasiullaah 'Abbaas

Title of Lecture: As-Seerah an-Nabawiyyah

Date of the Lecture: January 30th, 2007

Source: http://www.albaseerah.org/

Examples of fatherhood from Shaykh Uthaymeen

السلام عليكم ورحمة الله وبركاته

In an interview with Shaykh Uthaymeen's (rahimullaah) wife, we see examples of the simple things that fathers can do that make such a big difference in a child's life....may Allaah have mercy on the Shaykh and admit him to Paradise...ameen.

This is...beautiful masha'Allaah.

From the interview:

Question 3: How did the Shaykh interact with his children in their private lives?

Answers: His dealings with his sons and daughters fell into two stages. First, in their childhood, he (rahimullah) was keen to be close to them, take care of them, raise some of the Islamic principles in them, and follow their educational achievements. In addition, he made sure to direct, admonish, and incite them. For instance, he would sometimes take the children with him to the masjid to perform some of the fard prayers. Also, he would encourage them to fast some of the days of Ramadan. Furthermore, he would incite them to memorize some of the short surahs of the Qur’aan and reward them on that. In the stage of youth and maturity, he (rahimullaah) was firm concerning their fulfilling of the religious obligations and in discipline in cases of negligence. He would couple that with direction and leniency. At certain times, he was not hesitant to do what was sufficient to change or correct their mistakes. In addition, he (rahimullaah) used to put full trust in them to do certain things so they could learn to depend upon themselves; he used to continuously encourage them on righteousness and check on them regarding that.

And the Shaykh (rahimullaah) with his grandchildren:

 

...You would also see the signs of pleasure and happiness on him upon receiving his grandchildren. He used to open his cloak to allow them to enter underneath and then inquire about them a few times before reopening it; he would do this several times. Later, he would take them to his library where he kept a special kind of sweets they used to call “halawat abooye” (my father’s sweets). We were keen to ensure that they would not find it, except with him. In addition, despite his busy schedule, he made sure to visit his grandchildren at their homes or in the hospital if any of them were ill; this would have a great influence on them and their patents.

This interview is one of my favourite reads. There is so much benefit in it and so much to take away and apply in your own life subhana'Allaah. If you'd like to read it, you can do so here insha'Allaah.

Reflect and Benefit insha'Allaah....

Beneficial Saying

السلام عليكم ورحمة الله وبركاته

It is reported that ‘Amr b. Qays – Al-Malâ`î said, “They used to dislike a man giving his child something with which the child would then go out and be seen by a poor person, causing him to cry over his family; or be seen by an orphan who would then cry over his family.”

Imâm Ahmad, Al-Zuhd Vol. 3 p268.

‘Amr b. Qays Al-Malâ`î lived in the time of the younger Tâbi’ûn. He died in 146H.

Guidelines on childrens’ clothes with pictures and dolls

السلام عليكم ورحمة الله وبركاته

Subhana'Allah. This is a bit lengthy but well worth the read subhana'Allah. May Allah have mercy upon our noble Sheikh. I always learn so much from reading his fataawa alhamdulillah.

Shaykh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him) was asked the following question:

Question: - Here, one of the sisters asks: What is the ruling on clothing children with clothes, which contains pictures of things which have souls if it is not possible to erase these pictures from them, because by erasing them (the pictures), the garment is spoiled?

So, the Shaykh replied:

Answer: - Without doubt, it has to be said, that for the likes of this question, the purchasing of the garment which is illustrated with pictures, has to have definitely already occurred by mistake or negligence from the father or mother who bought (it), because the fundamental principle is that it is not appropriate for the Muslims that they purchase clothes which have pictures on them. However, a person may be unaware, and he may be negligent, and they may forget…and he may forget and he may purchase a garment, (and) after he returns with it to his house it becomes clear to him that there is a full prohibited picture on it. So, in this situation also, this question (above) is not to be found. It is imperative that another introduction precede it (this question), and it is…the changing of the garment for another garment from the place where it was purchased from, (whereby this new garment) does not have on it a prohibited picture. So if… so if it was not possible for the father or the mother to change it (for another garment), then here in the third stage (of this situation) this question comes about.

So, I remind about these two introductions (which should be placed before the question) because the majority of the people are heedless when they proceed to the markets. They buy everyday necessities (which are made) from different materials, from them which are the likes of those things which are spread out (carpets, rugs, mats etc.) and blankets or what resembles that, those (things) which are predominantly illustrated with pictures and decorated. And they do not pay any attention to them at all (these materials which have pictures) and they buy them with the excuse that these materials are not respected (because they are sat on, slept on etc.) and are not hung up.

So, we say: It is imperative upon the Muslims that they be those who are awake (and) not those who are asleep, and that they pay attention to the plot of the disbelievers, those who are invading them in the midst of their own house with diverse ways – and that which is from them (these ways) are these clothes which are illustrated with pictures.

And it (this matter) is mentioned bit by bit, specifically if the people are in need of it. And in a manner more specific when they are made heedless through some of the erroneous guidelines, through some of the fataawa (religious edicts) which are not based upon authentic proof, like (the fataawa for) these dolls and children’s toys which cram up the markets and the mothers go and buy for the boys and girls many a thing from these amusements in the name of them (being) toys for children or toys for girls.

So, it is imperative that we remember something here, and it is that the toys (i.e. dolls) which are allowed to be used for the small children… rather I say for girls only and not for the males from the children, that there is not out there any proof for the permissibility (of these toys/dolls) except the hadeeth of ‘Aaishah (radiallahu ‘anhaa) which says that she used to send for the daughters from the daughters of her neighbours to come to her and she would play with them with girls’ toys and the Messenger (Sallallaahu ‘alaihi wa ‘ala aalihi wa sallam) would help her in that and consent to her (doing that) and he would not rebuke her.

Rather, indeed he (Sallallaahu ‘alaihi wa ‘ala aalihi wa sallam) [entered upon her] one time and saw amongst her toys a horse with two wings. So he (‘alaihi salaam) said to ‘Aaishah, playing about with her: ‘A horse which has two wings?!’ She said: ‘O’ Messenger of Allah, have you not heard’ or ‘has it not reached you that the horse of Sulaymaan (‘alaihi salaam) had wings?’ and he (‘alaihi salaatu wa salaam) laughed and he affirmed her in that. This hadeeth is the proof which makes it possible for us to rely upon it in allowing girl’s toys (i.e. dolls) with images and sculptured forms.

However, there is a principle of Fiqh (jurisprudence) out there that every text which comes and carries within its folds a ruling which is an exception from the general proofs, then this ruling is halted at and it is not increased upon because it is against the fundamental principle. And that which was like that, i.e. that which was against the fundamental principle, then an analogy (qiyaas) is not made from that which was irregular to the fundamental principle, (and) because that which was against (an) analogy (being made with it), cannot (then) be used to make (a further) analogy based upon it, and indeed it is but connected (back) to the general principle.

If this meaning is clear to all, inshaa’Allah, then at this time we say: The toys which Sayyidah ‘Aaishah (radiallahu ‘anhaa) [had], they were from that type which some of the other women engaged in, in diverting the attention of their children away from requesting food and drink in the state of them fasting. And indeed they (the women) used to take for them images from coloured wool, from cotton and give them to those who were fasting from the youngsters, diverting their attention away from requesting food and drink. This type from the images, this type from the toys of the children, it was a local (type of image and toy) and it was a domestic [i.e. in the house] (type of image and toy), and it was not imported from outside the Islamic households, let alone being imported from the lands of disbelief and misguidance which manufacture toys and figures which are in accordance with their tastes, with their habits and their customs, and which do not agree in any way whatsoever with the habits of the Muslims and their customs and the rulings of their Sharee’ah.

And from that which shows you this, is what you see in these (imported) images, from the (imported) figures (which) sometimes are small (in size) and sometimes are big (in size), until (even) a young girl (who) can just about hold the doll and (yet) it is the same length as her and the same width as her and it has blond hair and clipped (in its hair) from the sides like the male children. And it (the imported doll) has a garment which are shorts i.e. the garment which has no legs to it, and it has the short garment which reveals the thighs (of the dolls). These culptured forms contain the customs of those disbelievers and their habits and their mannerisms.

So, if we entered these sculptured forms into our houses, then first that (shows) that we are pleased with what they contain (i.e. from the customs, habits and mannerisms of those who made them)…firstly…, and secondly, that we are teaching our children (those) mannerisms and that we are bringing them up since their tender age upon finding pleasant these objects which are mutually contradictory to the Islamic clothing, and in particular that which is related to the men. And due to this, it is imperative upon us to beware of these imported clothes from the lands of disbelief with their [different] types and their (different) forms and their (different) purposes, and from that are the clothes of young children.

So we, with great sorrow, every time we enter a house we find the children of our brothers, those who adhere - according to our claim - to the Book of our Lord and the Sunnah of our Prophet, despite all of that, we find that the children have been dressed in clothes which have pictures on them and lewd pictures. Then, this calamity has spread until we have begun to clothe our youths who have passed the age of responsibility with shirts which have pictures on the back and on the front. And (when) sometimes we pray the Jum’ah prayer, there comes to the Jum’ah prayer, as you know, the one who does not pray except on the day of Jum’ah, and most of his life he spends in play and amusement and despite that he (stills) attends the Jum’ah prayer. So, we see him praying and behind him i.e. on the back of his shirt, there is a picture of a woman with her hair flowing and visible from her is her arm and her neck and the likes of that, and we face this picture.

These strange acts of heedlessness from the Muslims, I think that that which helps in spreading these shameful things and these Islamic violations is the saying that the prohibited images are indeed only but firstly, the three-dimensional images which have a shadow. As for that which is not three-dimensional, then these they claim are permissible and allowed and especially if they were not formed by the hand but were rather but formed with a photo camera or a printer. So, these are from the whisperings of shaytaan which he has thrown amongst humanity in this time and beautified for them (the fact) that there is nothing wrong with them.

So, it is upon the Muslims therefore, to stay away from buying any type from the types of clothes which have these pictures on them due to what we have mentioned earlier.

And in conclusion I say in response to that question (asked above): If the affair revolves around scraping off (the picture from) the garment and wasting the benefit from it and around seeking pleasure from it (the garment) despite its obvious and hidden shortcomings…I say if…., then seeking benefit (from it) is permissible. However, I believe that the believing woman and the one who with her capability is truly the mistress of the house, (should) erase the traces of that picture by scraping (it) off and with embroidery whereby the head is wiped out because the affair is as he (‘alaihi as salaam) said:

‘Indeed, the picture is but the head’.

So, if the head is wiped out, the picture is wiped out, even if some of its traces remain. And with this has the answer been completed inshaa’Allah.

Shaykh Muhammad Naasir-ud-Deen Al-Albaanee

Taken from the cassette entitled: Tawjeehaat Lil-Mar’atil-Muslimah (Guidelines for the Muslim woman)

of Shaykh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)

Translated by Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree