The Noble Qur'an - Al-A'raf 7:148
And the people of Moses made in his absence, out of their ornaments, the image of a calf (for worship). It had a sound (as if it was mooing). Did they not see that it could neither speak to them nor guide them to the way? They took it for worship and they were Zalimun (wrong-doers).
The Noble Qur'an - Al-Anbiyâ 21:51-54
51. And indeed We bestowed aforetime on Ibrâhim (Abraham) his (portion of) guidance, and We were Well-Acquainted with him (as to his Belief in the Oneness of Allâh, etc.).
52. When he said to his father and his people: "What are these images, to which you are devoted?"
53. They said:"We found our fathers worshipping them."
54. He said: "Indeed you and your fathers have been in manifest error."
Hadith - Bukhari 3:428, Narrated Said bin Abu Al-Hasan
While I was with Ibn 'Abbas a man came and said, "O father of 'Abbas! My sustenance is from my manual profession and I make these pictures." Ibn 'Abbas said, "I will tell you only what I heard from Allah's Apostle . I heard him saying, 'Whoever makes a picture will be punished by Allah till he puts life in it, and he will never be able to put life in it.' " Hearing this, that man heaved a sigh and his face turned pale. Ibn 'Abbas said to him, "What a pity! If you insist on making pictures I advise you to make pictures of trees and any other unanimated objects."
Hadith -Bukhari 4:47, Narrated 'Aisha
I stuffed for the Prophet a pillow decorated with pictures (of animals) which looked like a Namruqa (i.e. a small cushion). He came and stood among the people with excitement apparent on his face. I said, "O Allah's Apostle! What is wrong?" He said, "What is this pillow?" I said, "I have prepared this pillow for you, so that you may recline on it." He said, "Don't you know that angels do not enter a house wherein there are pictures; and whoever makes a picture will be punished on the Day of Resurrection and will be asked to give life to (what he has created)?"
Hadith - Bukhari 4:448, Narrated Abu Talha
I heard Allah's Apostle saying; "Angels (of Mercy) do not enter a house wherein there is a dog or a picture of a living creature (a human being or an animal)."
Hadith -Bukhari 5:338, Narrated Ibn Abbas
Abu Talha, a companion of Allah's Apostle and one of those who fought at Badr together with Allah's Apostle told me that Allah's Apostle said. "Angels do not enter a house in which there is a dog or a picture." He meant the images of creatures that have souls.
Hadith - Muslim, Narrated Ali ibn AbuTalib
AbulHayyaj al-Asadi told that Ali ibn AbuTalib said to him: Should I not send you on the same mission as Allah's Messenger sent me? Do not leave an image without obliterating it, or a high grave without levelling it. This hadith has been reported by Habib with the same chain of transmitters and he said: (do not leave) a picture without obliterating it.
Hadith - Muslim, narrated Maymunah
One morning Allah's Messenger was silent with grief. Maymunah said: Allah's Messenger, I find a change in your mood today. Allah's Messenger said: Gabriel had promised me that he would meet me last night, but he did not meet me. By Allah, he never broke his promises; and Allah's Messenger spent the day in this sad (mood). Then it occurred to him that there had been a puppy under their cot. He gave an order and it was turned out. He then took some water in his hand and sprinkled it on the place. When it was evening Gabriel met him and he said to him: You promised me that you would meet me the previous night. He said: Yes, but we do not enter a house in which there is a dog or a picture. So the very next morning he commanded the dogs to be killed. He announced that the dog kept for the orchards should also be killed, but he spared the dog used for the protection of extensive fields (or big gardens).
Hadith - Bukhari 8:151, Narrated 'Aisha
I used to play with the dolls in the presence of the Prophet , and my girl friends also used to play with me. When Allah's Apostle used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for 'Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fateh-al-Bari page 143, Vol.13)
Hadith - Abu Dawud, Narrated Aisha, Ummul Mu'minin
When the Apostle of Allah arrived after the expedition to Tabuk or Khaybar (the narrator is doubtful), the draught raised an end of a curtain which was hung in front of her store-room, revealing some dolls which belonged to her. He asked: What is this? She replied: My dolls. Among them he saw a horse with wings made of rags, and asked: What is this I see among them? She replied: A horse. He asked: What is this that it has on it? She replied: Two wings. He asked: A horse with two wings? She replied: Have you not heard that Solomon had horses with wings? She said: Thereupon the Apostle of Allah laughed so heartily that I could see his molar teeth.
Hadith - Sahih Bukhari 2.425, Narrated Aisha, r.a.
When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah."
Hadith - At-Tirmidhi
"On the Day of Resurrection a neck will stretch forth from Hell; it will have two eyes to see, two ears to hear, and a tongue to speak. It will say, "I have been appointed to take care of three types of people: every arrogant tyrant, every person who called on some deity other than Allaah (swt) and those who made pictures" [at-Tirmidhi stated that this hadith was saheeh - at-Takhweef min an-Naar, p.179, See also Jaami' al-Usool, 10/518, the editor said its isnaad is hasan]
PHOTOS AND PICTURES
Islam QA:
Photography (tasweer) means the taking of pictures of living, animate moving beings, like people, animals, birds, etc. The ruling is that it is forbidden on the basis of a number of reports, such as the following:
'Abdullaah ibn Mas'ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Those who will be most severely punished by Allaah on the Day of Resurrection will be the image-makers." (Reported by al-Bukhaari, see al-Fath, 10/382).
Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah, may He be exalted, says: 'Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'" (Reported by al-Bukhaari, see Fath al-Baari, 10/385).
'Ali (may Allaah be pleased with him) said: "Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and do not leave any picture in any house without erasing it." (Reported by Muslim and al-Nisaa'i; this is the version narrated by al-Nisaa'i).
Ibn 'Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire." Ibn 'Abbaas said: "If you must do that, make pictures of trees and other inanimate objects." (Reported by Muslim, 3/1871)
These ahaadeeth indicate that pictures of animate beings are haraam, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are printed, drawn, etched, engraved, carved, cast in moulds, etc. These ahaadeeth include all of these types of pictures.
The Muslim should submit to the teachings of Islam and not argue with them by saying, "But I am not worshipping them or prostrating to them!" If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.
The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet (peace and blessings of Allaah be upon him) said: "The angels do not enter a house in which there is a dog or pictures." (Reported by al-Bukhaari, see al-Fath, 10/380).
But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory's sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.
Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than "picture-making" or tasweer, which is the expression used by all Arabic-speakers to describe this action.
In the book Al-I'laam bi naqd kitaab al-halaal wa'l-haraam, the author says: "Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports." (p. 42, see also Fataawa Islamiyyah, 4/355).
Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said: "Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about… none of this is the result of human effort, according to them!
Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?
Those who say that photography is permitted have "frozen" the meaning of the word "tasweer," restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is "tasweer" or "picture-making" in every sense - linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?"
(Aadaab al-Zafaaf by al-Albaani, p. 38)
It is also worth quoting the opinion of some contemporary scholars who allow the taking of photographs but say that the pictures should not be kept: "The angels do not enter a house in which there is a dog or pictures." (See al-Sharh al-Mumti', 2/198).
There are many bad things involved in the making of pictures. Besides the element of imitating the creation of Allaah - which is an accusation denied by many of those who make pictures - reality bears witness to the great extent of immorality and provocation of desires caused by the prevalence of pictures and picture-making nowadays. We must remove or blot out every picture, except when it is too difficult to do so, like the pictures which are overwhelmingly prevalent in food packaging, or pictures used in encyclopaedias and reference books. We should remove what we can, and be careful about any provocative pictures that may be found.
"So keep your duty to Allaah and fear Him as much as you can…" [al-Taghaabun 64:16 - interpretation of the meaning]
Photographs which are essential are permitted - such as those required for identity documents, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in sharee'ah is that we should not exaggerate about what is necessary.
We ask Allaah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers. May Allaah bless our Prophet Muhammad.
and Shaykh bin baaz states:
Image Makers will be punished on the Day of Judgement
Narrated Abdullaah ibn 'Umar (d.73H) radiallaahu 'anhu: Allaah's Messenger sallaahu 'alayhi wa sallam said, "Those who make these images (suwar) will be punished on the Day of Resurrection, and it will be said to them, make alive what you have created." (Al-Bukhaaree 7/541, no.835; Muslim, 3/160, no.,5268)
Al-Haafidh Ibn Hajar (d.852H) says, "It is a command to do that which one is unable to do. From it we get a description of how the punishment of the image-maker will be. He will be ordered to breathe the soul into the image which he has made and he will not be able to do so. As a result his punishment will continue (UNCEASINGLY)." (Fath ul-Baaree, 10/398).
It should also be mentioned that there must be consideration in this matter if the making of a picture is necessitate by urgency or emergency, such as x-rays for identification or diagnosis of a disease or sickness. In this case the condition is that the picture itself be not the immediate goal or objective. This is based on the rule is Usool al-fiqh: necessity should be measured by the existing circumstances. Whatever goes beyond that, to the point of being done out of pride, and enjoyment of these images, is forbidden. (Nuzhatul Muttaqeen, 2/1150, no.1680)
The Command to Remove Curtains Containing Images
'Aaisha (d.58H) radiallaahu 'anhaa reported that Allaah's Messenger sallaahu 'alayhi wa sallam came back from a journey and I had screened my door with a curtain having (images) of winged horses on it. He sallaahu 'alayhi wa sallam commanded me (to remove it). So I pulled it down. [This is the wording narrated by Muslim] (Muslim, 3/1158, no.5256)
Al- Bukhaaree's narration is, "I had hung a thick curtain having images (tamaatheel). He sallaahu 'alayhi wa sallam commanded me to remove it, so I pulled it down." [Bukhaaree, 7/542]
Al-Haafidh Ibn Hajr says, "It has the word tamaatheel which is the plural of timthaal and refers to something whose image is made; and it is more general than to be limited to shaakhis (that which has body like a statue) or naqsh (engraved), dahn (painting), or nasaj (weaved) in a cloth. In the narration of Bukair ibn al-Ashajj from Abdur-Rahmaan ibn Al-Qaasim, reported by Muslim (3/1159, no.5265), it contains the words ".. she hung up a curtain which had in it tasaaweer (images)."." (Fath ul-Baaree, 10/401. no.5955)
See also Ahmad 6/208, 6/281, where 'Aaisha's narration contains, "... she said then he sallaahu 'alayhi wa sallam tore it up."
Pulling Down and Tearing up Curtains Containing Images
'Aaisha radiallaahu 'anhaa reported that she had a curtain which had images (tasaweer) in it. Allaah's Messenger sallaahu 'alayhi wa sallam entered (the room) and pulled it down. 'Aaisha said, "I then tore it and prepared two cushions from it." A man who was present at the time when this Hadith was being narrated and whose name was Rabeeah ibn 'Ataa ibn al-Qaasim ibn Muhammad was one of the students of al-Qaasim ibn Muhamma, asked, "Didn't you hear Abu Muhammad (al-Qaasim, the narrator from 'Aaisha), making mention of 'Aaisha radiallaahu 'anhaa having stated that Allaah's Messenger sallaahu 'alayhi wa sallam used to recline on them (the two cushions)?" Abdur-Rahmaan ibn al-Qaasim said, "No, but I heard al-Qaasim ibn Muhammad saying so." (Muslim, 3/1159, no.5265, footnote 2518).
'Abdul-Hameed Siddiqui in his commentary of the English Translation of Saheeh Muslim, (3/1159, footnote 2518, English trans) says: "One may ask the question if the cloth having pictures on it is forbidden to be used as a curtain, why is it not forbidden to be used as a cushion? The answer is that when the cloth having pictures upon it is torn into pieces and sewn in another shape, the pictures lose their form altogether and they no longer remain pictures. Moreover hanging-pictures are more conspicuous, while those on cushions, etc, become insignificant."
This is similar to what al-Haafidh Ibn Hajar said concerning the reconciliation ('jam) between the following Hadith containing the words, "... he tore (the curtain containing images) apart ... so we turned the curtains into one or two cushions", and the next Hadith containing the words "She bought a cushion having images on it. When Allaah's messenger sallaahu 'alayhi wa sallam saw it he stopped at the door and did not enter ... he sallaahu 'alayhi wa sallam added: Angels do not enter a house in which there are images."
al-Haafidh says another possible explanation for reconciliation between the two Hadith is that when the curtain was cut up, the cutting could have been, for example, in the middle of the image, thereby changing it from its original form. For this reason he sallaahu 'alayhi wa sallam began to use it to lean on.
The Most Severely Punished People on the Day of Resurrection Will Be Those Who Try to Imitate Allaah's Creation
Narrated 'Aaisha radiallaahu 'anhaa that Allaah's Messenger sallaahu 'alayhi wa sallam returned from a journey when I had placed a curtain of mine having images (tamaatheel) over (the door of) a chamber of mine. When Allaah's Messenger sallaahu 'alayhi wa sallam saw it, he tore it apart and said: "The People who will receive the severest punishment on the Day of Resurrection will be those who try the make the like of Allaah's creation." So we turned the curtains into one or two cushions / pillows." (al-Bukhaaree, 7/542, no.838)
In another narration he sallaahu 'alayhi wa sallam said "... those who make these images." (Bukhaaree, 8/83, no.130)
In the narration of Muslim it contains the words, "... he tore it apart and the colour of his face underwent a change." (Muslim 3/1159, no.5261) In the narration of az-Zuhree from al Qaasim as reported by Muslim "... those who try to imitate (make similar to) the creation of Allaah (alladheena yushabbihoona bi khalq Allaah)." [Muslim 3/1158, no.5258)
Ibn Hajr discusses the words "... a curtain of mine having images". In the narration of Abu Usamah in the Saheeh of Muslim it contains the additional words, "... curtains having images of winged horses on it". This Hadith has been used as an evidence for the permissibility of possession of images (suwar) if they are those which have no shadow (two-dimensional) with the condition that they be of those which are walked over, trampled upon, and used in a degrading manner, like cushions, and pillows.
An-Nawawee said, "This is the saying of the majority of the scholars from among the sahaba (companions) and the taa'bieen (students of the companions). It is also the opinion of ath-Thawri, Maalik, Abu Hanifah, and ash-Shaafi'ee. There is no difference (in this prohibition) between that which has a shadow and that which has no shadow. For if it was handing on a wall, worn as clothing, or a turban, or what is similar to that - of those things which are not considered to be in a state of degradation or dishonour - it is haraam (prohibited)."
Ibn Hajar says there are some exceptions or objections to what an-Nawawee has mentioned. The following are some of those objections:
1. Ibn al-'Arabee, the Maaliki Faqih, has transmitted the opinion that surah (images) which have a shadow (like statues) are haraam by ijma' (consensus) equally so whether it is in a state of dishonour or not. This consensus does not cover dolls which are played with by girls.
Al-Qurtubee has related in his explanation of Saheeh Muslim entitled al-Mufhim, two sayings in reference to the images which are not meant to be permanent, like that made from clay. The most correct of the two sayings is that it is prohibited.
Ibn al-'Arabee considers correct the opinion that the image (surah) which has no shadow, if it remains intact - not being torn or effaced - is forbidden. This, being so equally, if it is of that which is degraded or not. However if its head is cut off or its parts are separated then it is allowed.
Dislike of Entering a House Where There Are Images Even if Those Images Were in That Which is Sat Upon (Dishonoured) Like a Cushion
Narrated 'Aaisha radiallaahu 'anhaa, the wife of the Prophet sallaahu 'alayhi wa sallam, who said: I bought a cushion (numruqah) having images (tasaweer) on it. When Allaah's Messenger sallaahu 'alayhi wa sallam saw it, he stopped at the door and did not enter. She noticed the signs of strong disapproval on his face. She said "O Allaah's Messenger! I turn to Allaah and His Messenger in repentance. What sin have I committed?" He said, "What is this cushion for?" I said, "I have bought it for you to sit and recline on." Allaah's Messenger sallaahu 'alayhi wa sallam said "The makers of these images (suwar) will be punished (severely) on the Day of Resurrection and it will be said to them, make alive what you have created." He sallaahu 'alayhi wa sallam added, "Angels do not enter a house in which there are images (suwar)." (al-Bukhaaree, 7/545, no.844), Muslim 3/1159, no.5266)
The first benefit that we get here is from the chapter heading which Imaam Bukhaaree wrote for this Hadith: "Chapter: Whoever dislikes sitting on images (suwar)." Ibn Hajar explains the meaning of the chapter heading as follows "Chapter: Whoever dislikes sitting on images (suwar) even if they were of those which are walked over and trampled upon." (Fath ul-Baaree 10/403)
Angels Do Not Enter A House Where There are Images
Abu Hurairah radiallaahu 'anhu reported Allaah's Messenger sallaahu 'alayhi wa sallam as saying, "Angels do not enter a house (or any other place) where there are statues (tamatheel) or pictures (Tasaweer)." (Muslim 3/1162, no.5276)
Whoever is pleased to have images in his house himself prohibits the entry of the angels. The angels do not enter because of their rejection and disapproval of the act of the image makers in violation of the laws of Allaah, the Most high. The result of this is that the absence of the angels is an open invitation to the devils. According to some scholars the angels which are prohibited from entry are only the angels of MERCY, and not all angels, since the angels who write the deeds of human beings (al-Hafazah) do not separate from the human simply because of the presence of images. (Nuzhatul Muttaqeen, 2/1153, no.1686 and 1688)
Ibn Hajar says its apparent meaning is that it is general (applicable to all angels).
Al-Qurtubee says, "That which points to the recording angels being a special exception i.e. that they are not prevented from entering, has no supporting textual evidence."
With regards to cartoons:
It is well known that Islam has forbidden image-making, drawing and sculpting every animate being that Allaah has created; there are stern warnings issued to those who do that.
The Prophet (peace and blessings of Allaah be upon him) said: “The most severely punished of the people on the Day of Resurrection will be the image-makers.” Narrated by al-Bukhaari (5950) and Muslim (2109).
See also the answer to question no. 7222 and 39806.
Islam makes an exception from this prohibition in the case of images with which children play.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came back from the campaign to Tabook or Khaybar, and in her alcove there was a curtain. The breeze came and lifted the edge of the curtain, uncovering the “daughters” of ‘Aa’ishah, i.e., her dolls. He said: “What is this, O ‘Aa’ishah?” She said: “My daughters.” And among them he saw a horse with two wings of cloth. He said: “What is this that I see among them?” She said: “A horse.” He said: “What is this on it?” She said: “Two wings.” He said: “A horse with wings?” She said: “Have you not heard that Sulaymaan had horses with wings?” She said: And he smiled so broadly that I could see his eye teeth.” Narrated by Abu Dawood (4932), classed as saheeh by al-Iraaqi in Takhreej al-Ihya’ (2/344) and by al-Albaani in Saheeh Abi Dawood.
Al-Haafiz ibn Hajr said in Fath al-Baari (10/527):
This hadeeth is taken as evidence that it is permissible to have dolls and toys for girls to play with. This is an exception to the prohibition of images. This was stated by ‘Iyaad, and it was narrated from the majority that they allowed the sale of toys and dolls so that girls might learn from a young age how to take care of their houses and their children. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on cartoons that appear on TV?
He replied:
With regard to the cartoons which you say appear on TV, if they are in the form of humans, then the ruling on watching them depends on whether they come under the same ruling as realistic human images or not? It is most likely that they do not come under that ruling.
If they are not in the form of humans, then there is nothing wrong with watching them, so long as they are not accompanied by anything haraam such as music and so on, and they do not distract from obligatory duties. End quote.
Majmoo’ al-Fataawa 2/question no. 333
Secondly:
The issue of animated drawings and cartoons is one of the most serious educational issues, because of the immense effect that these films have on children’s developing characters, and because they have become a primary educational tool in many countries nowadays.
At this stage the heart and mind of the child is like a blank page; nothing crosses it but it leaves an imprint.
Ibn al-Qayyim (may Allaah have mercy on him) said in Tuhfat al-Mawdood (240):
One thing that the child desperately needs is for care to be taken with regard to his morals and attitude, for he will grow up with whatever the one who is raising him accustoms him to when he is small, and when he grows older it becomes difficult for him to change what he has got used to; these attitudes and characteristics that have become deeply ingrained in him, even if he tries to suppress them, they will always surface and expose him. End quote.
These are some of the positive effects of children watching these programs:
1 – They give children a great deal of educational information in an easy and enjoyable manner. Some cartoons focus on particular geographical areas, and others focus on scientific matters, such as the parts of the human body, which gives the child advanced knowledge at an early age.
2 – They develop the child’s imagination and nourish his abilities, and they develop the imagination in a way which helps the mind to grow and prepare it to be innovative and teach the child new ways of thinking and behaving.
3 – They teach fus-ha (classical) Arabic which children usually do not hear at home or even at school. It is well known that teaching the child correct language is one of the aims of education.
Ibn Taymiyah said in Iqtida’ al-Siraat al-Mustaqeem (1/207):
It should be noted that becoming accustomed to the language has a powerful effect on one's thinking, attitude and religious commitment, and also has the effect of seeking to follow the example of the early generations of this ummah, the Sahaabah and Taabi’een. Seeking to follow their example increases reasoning, religious commitment and good attitude. Moreover, the Arabic language is part of this religion, and learning it is obligatory and essential. End quote.
4 – They meet some psychological needs and have a beneficial effect, such as compassion, love, honouring one’s parents, competition, striving for success and meeting challenges and many other positive attitudes that can be instilled via cartoons.
There are also some negative effects that come from watching these programs:
1 – The negative consequences of watching TV in general, of which there are many such as: damage to the eyes, getting used to laziness and inactivity, getting used to passive reception and not participating. It also stunts natural development of knowledge, because knowledge is acquired by learning, researching and seeking, but the television replaces seeking with mere receiving. Watching TV also weakens the bonds of love between family members, when they let watching shows keep them from speaking to one another.
Ibn al-Qayyim said, discussing the parent’s responsibilities in raising the child in Tuhfat al-Mawdood (241):
He should avoid letting him became lazy and inactive, and should teach him the opposite. He should not let him rest for more than he needs to refresh his body and soul for more work, for laziness and inactivity bring bad consequences and will end in regret, but hard work brings good consequences, either in this world or in the Hereafter or in both. End quote.
2 – They present beliefs and ideas that are contrary to Islam, as some movies include mixing and display of charms (tabarruj) that are haraam. Some cartoons, such as Tom & Jerry, give distorted ideas about the Hereafter, Paradise and Hell, and the Reckoning. Some cartoons include distortions of the stories of the Prophets and Messengers, and some poke fun at Islam and Muslims, whilst others (such as Pokemon) include the beliefs of eastern and idolatrous religions. And there are many other examples. Even if a film does not outwardly go against Islam, it still carries notions of western culture that are alien to our society and religion.
Dr. Wahbah al-Zuhayli said in Qadiyat al-Ahdaath (6):
With regard to children’s programs and some adults’ programs, they propagate the spirit of western culture and promote western traditions, and they attract people to western-style parties and clubs.
One of the effects of this culture is the adoption of imaginary examples instead of following the example of the Prophet (peace and blessings of Allaah be upon him), his companions, the scholars and the mujaahideen. So children start to imitate Superman, Batman and Spiderman and other imaginary characters who do not exist, and they lose out in following the real example, as they get confused by so many imaginary examples who have no faith.
See: Wasaa’il al-I’laam wa’l-Atfaal: Wajhat nazar Islamiyyah by Abu’l-Hasan Saadiq and the article entitled Athar al-Rusoom al-Mutaharrikah ‘ala al-Atfaal by Nizaar Muhammad ‘Uthmaan.
After stating the positive and negative aspects, the Islamic attitude should be clear in sha Allah. The more negative points there are, the closer the ruling is to stating that it is haraam, and the more it is able to avoid the negative aspects, the closer it is to being permissible. This tells us that it is essential to establish companies that will produce Islamic cartoons by means of which all positive virtues may be instilled and all harmful and evil aspects can be avoided.
And Allaah knows best.
