Ruling on wearing clothing that has small or hidden images on it

As you know, most clothes nowadays have images of animate beings, whether the image is on the outside of the garment or is on a piece that is hidden inside. Is it permissible to wear these clothes? 
What if it is children’s clothing? What if these images are very small and can hardly be noticed? 
For example, I have a suit on which there is the image of two men shaking hands on the inside of the coat collar and no one can see it. Is it permissible to wear it?
In most cases these images are part of the company’s logo and are not visible except if a person looks hard, because they are in a light colour. I hope that you will explain the ruling.

Praise be to Allaah.

It is not permissible to draw or make images of animate beings, whether they are humans, animals or birds, and whether that is engraved or on paper, fabric or anything else. That is because of the report narrated by al-Bukhaari (2105) and Muslim (2107) from ‘Aa’ishah the Mother of the Believers (may Allah be pleased with her), who said that she bought a cushion on which there were images. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he stood at the door and did not enter. She said: I recognized displeasure in his face. I said: O Messenger of Allaah, I repent to Allaah and His Messenger, what have I done wrong? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “What is this pillow?” She said: I bought it for you to sit on and recline on. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The makers of these images will be punished and it will be said to them, ‘Bring to life that which you have created.’” Then he said: “The house in which there are images is not entered by the angels.” Continue reading

Is it permissible for her to inject urine for medicinal purposes?

I need some help for my friend. I read over internet that curing with unlawful medicine is not permitted. My friend has some problem in her vagina, so the doctor told her to send some urine to her vagina in order to cure her illness. However, her biggest concern is that permissible to cure with urine? Please help with this issue.

Praise be to Allaah.


Human urine is najis (impure) according to scholarly consensus. The principle that is agreed upon – in general terms – is that it is not allowed to use impure substances for medicinal purposes, because of the report narrated by Abu’d-Darda’ (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allaah has sent down the disease and the remedy, and He has created for every disease a remedy, so treat disease but do not treat it with anything that is haraam.”

Narrated by Abu Dawood, 3874. See also al-Mawsoo‘ah al-Fiqhiyyah, 11/119 Continue reading

Ruling on meat slaughted by a Kitaabi if at the time of slaughter he says “In the name of the Father, the Son and the Holy Spirit”

Ive read your fetwa on the subject mentioned but according to our country’s context, its a little bit different which forced me to ask further explanation. You mentioned that a meat slaughtered by ahlel kitab can be eaten provided that it is slaughtered in the name of Allah. In another fetwa in your site, it is also mentioned that we don’t need to ask whether that specific meat is slaughtered in the name of Allah, as long as it is slaughtered by a Muslim or a kitabiy. In our country (Ethiopia), we already know that Christians most of the time slaughter after saying: ” In the name of the father (referring to God), the Son, and the holy spirit”. So, can we consider their being ahlel kitab and eat their meat with out asking about what has been mentioned during slaughtering, or do we have to take all their meat as unlawful?.

Praise be to Allaah.

It is permissible to eat meat slaughtered by a Kitaabi (a Jew or a Christian) subject to two conditions:

1.     That the meat is slaughtered as the Muslims slaughter it, by cutting the trachea and oesophagus and draining the blood. If he kills it by strangulation, electric shock or drowning in water, then the meat he has slaughtered is not halaal. The same applies if the Muslim does that; the meat he has slaughtered is not halaal.

2.     That no name other than the name of Allah, such as the name of the Messiah or any other name, is mentioned over it, because Allah, may He be exalted, says (interpretation of the meaning): “Eat not (O believers) of that (meat) on which Allah’s Name has not been pronounced (at the time of the slaughtering of the animal)” [al-An‘aam 6:121]. And He says concerning haraam foods: “He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, etc., on which Allah’s Name has not been mentioned while slaughtering)” [al-Baqarah 2:173].

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: What is meant here is that on which a name other than the name of Allah was mentioned at the time of slaughter, such as saying “In the name of the Messiah” or “in the name of Muhammad” or “in the name of Jibreel” or “in the name of al-Laat” and the like.

End quote from Tafseer Soorat al-Baqarah. Continue reading

Are the navel and the knee included in the ‘awrah?

Is the extent of the ‘awrah from the navel to the knee or from beneath the navel to above the knee? If it is the latter, is it permissible for me to go to the sea wearing shorts without a t-shirt on a mixed beach or not? Please note that my navel will be showing and the shorts end a little above the knee. May Allah reward you with good.

Praise be to Allaah.

The ‘awrah of a man is the area between the navel and the knee; as for the navel and the knee themselves, they are not part of the ‘awrah.

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

There are several opinions concerning the matter:

One is that the knee is included in the ‘awrah so it must be covered.

The second opinion is that the navel and the knee are both part of the ‘awrah so they must both be covered.

The third opinion – which is the well-known view among our madhhab – is that the navel and the knee are not included in the ‘awrah, so they do not have to be covered. This is based on the definition of the ‘awrah as being “between the navel and the knee.”

End quote from ash-Sharh al-Mumti‘, 2/160

He also said (may Allah have mercy on him): The ‘awrah for a man is the area between the navel and the knee. Continue reading

Ruling on removal of a healthy breast out fear of it being affected by cancer after the affected breast was removed

I have been diagnosed with breast cancer and currently receiving treatment. The doctors have told me that they have found a genetic fault in me which makes my chances of getting breast and ovarian cancer as high as 80%. As such they have suggested that I have both of my breasts removed, the one with cancer and the healthy one to avoid the risk of getting another cancer in the future. I am 32 years old and they are recommending I wait until I am 40 years old before considering surgery to remove my ovaries to reduce the risk of ovarian cancer. My mother had breast cancer 4 years ago and they therefore believe that we carry a genetic fault in our family.
I would like to know what the Islamic perspective on this is. I feel that removing my perfectly healthy breast now and ovaries conflicts with my aqeedah. I should put my full faith and tawakal in Allah and know that whatever happens to me now and in the future is only what Allah has prescribed for me instead of believing the doctors. Is it wrong to remove healthy parts of your body because you are worried about what may happen in the future. Please advise me on what the Islamic ruling on this is as the doctors have told me to think about it and are waiting for an answer from me soon. I have 3 small children and would do anything that may improve my health but I do not want to anything that may compromise my Islam as my first priority is to Allah.

Praise be to Allaah.


It is not permissible to amputate a healthy limb due to suspicion that it may become diseased in the future as this is a form of transgression against that which Allah, the Exalted, has created and is not necessary.

Sh. Ibn ‘Othaimeen said while establishing the obligation of circumcising males: “It entails cutting a part off the body, and cutting something off the body is impermissible, and the impermissible cannot be allowed without it being an obligation.” End quote, Ash-Sharh al Mumt’i (1/166).

You should place your trust in Allah and take precautionary measures. Continue reading

Is the foetal heartbeat an indication that the soul has been breathed into it?

I know that the soul is not breathed into the foetus until after 120 days. So how can there be a foetal heartbeat when a scan is carried out eight or twelve weeks after the pregnancy began? How can that be the case?.

Praise be to Allaah.

We should differentiate in this case between two kinds of life:

Life like that of plants, which is different from inanimate objects, because with this life, an entity grows and increases in its presence, and it weakens and dies without it. This is a special kind of life and has nothing to do with the presence of the soul.

Animal life, which is that which is connected to the breathing of the soul into it.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Life is of two types: the life of animals and the life of plants. The life of animals is distinguished by senses, voluntary movement; the life of plants is growth and nourishment. Continue reading

Ruling on filing the teeth

What is the ruling on filing the teeth?.

Praise be to Allaah.If filing the teeth is done for the purpose of increasing and enhancing beauty, then it is haraam; if it is done to treat a medical problem or to remove a fault, such as a tooth that is longer than the other teeth, then it is permissible.

The basic principle concerning that is the report narrated by al-Bukhaari (5943) and Muslim (2125) from Ibn Mas‘ood (may Allah be pleased with him) who said: May Allaah curse the one who does tattoos and the one who has a tattoo done, ((the one who plucks eyebrows and)) the one who has her eyebrows plucked, and those who file teeth for the purpose of beautification, changing the creation of Allaah.

An-Nawawi (may Allah have mercy on him) said in Sharh Muslim:

What is meant by “those who file teeth” is those who file the four front teeth; that is done for old women and those who are approaching old age, to make them appear younger and to make the teeth look more beautiful, because this small gap between the teeth is for younger girls; when a woman gets old her teeth become bigger, so they file the teeth to make them appear more beautiful and to make people think that they are young. This action is haraam both for the one who does it and the one who has it done to her, because of these hadeeths and because it is changing the creation of Allah, may He be exalted; and that is also because it is a kind of deceit.

With regard to the phrase “those who file teeth for the purpose of beautification”, what is meant is that they do that for the sake of looking beautiful. This indicates that what is haraam is that which is done for the purpose of beautification. But if a woman needs that to treat a problem or fault in the tooth and so on, then there is nothing wrong with that. And Allah knows best. End quote.

See also the answer to question no. 1006

And Allah knows best. Continue reading

Putting up educational pictures for children

What is the ruling on putting up educational pictures for children in their rooms, such as posters for teaching the alphabet, on which there is a picture for each letter?.

Praise be to Allaah.

There is nothing wrong with teaching children the alphabet by writing letters with appropriate pictures, even if they are pictures of animate beings, because of the concession allowing “dolls for girls”, and because concessions may be granted to small children that are not granted to adults. Putting up these pictures will not do any harm, because they are images that are permitted, unless the pictures are put up with the aim of venerating the images themselves; if there is no such intention and the pictures are permitted, there is nothing wrong with having them on the ground or hung on the wall.

See also questions no. 137174 and 20325

And Allah knows best. Continue reading

He is asking about the reason why the fatwa on photography was changed

As earlier you have cleared that taking or capturing photos is not permitted. So why the ulemahs are giving differrent answers to it. Please provide me a definite reference for probhition of photography by the references thru only quran and hadeedth but not on ulemahs decision,as ulemahs decisions are different in nature.

Praise be to Allaah.

In fact what you mentioned about the change in the fatwa on photography may not be quite correct. We need to differentiate between two matters when it comes to the matter of photography or image-making.

The first matter is the ruling on photography or making images of animate beings. This is the crux of the matter. What we are referring to is two-dimensional pictures (as opposed to three-dimensional images).

The saheeh Sunnah indicates that these kinds of images are haraam, whether they are on a poster, paper, garment or wall, because it is imitating the creation of Allah.  Continue reading

Ruling on creating a humour application for Facebook

We have a question about producing an application on Facebook, where people can tell jokes in one of two ways, then others can vote on the contributions by clicking on the words “I like it.”
The aim is to put the name of our company at the bottom of the application, so this is a form of indirect advertising for us. Please note that there is expected to be a great deal of participation on Facebook which means that it will be difficult to moderate the contributions. Will we be held accountable if there is anything that is contrary to sharee‘ah?.

Praise be to Allaah.


For a Muslim to make his brother happy and joke with him based on what is true is permissible in principle. It was narrated that Abu Hurayrah (may Allah be pleased with him) said: They said: O Messenger of Allah, you joke with us. He said: “I do not say anything but what is true.” Continue reading