Question
Is creating animations permissible in Islam? What is the ruling on pursuing a career or profession in creating digital or physical animations and cartoons?
Some scholars cite various hadiths that prohibit depicting living beings and warn of severe consequences. Does the Qur’an also contain any prohibitions on this matter? How should we interpret these hadiths and related references in this context?
Answer
Salaam
Thank you for writing to us.
We believe that photography and portrait-making (and by extension, animations and cartoons) are not prohibited in the Shari’ah. In our understanding, the prohibition found in several hadith reports primarily concerns images associated with idolatry or religious reverence. Javed Ahmad Ghamidi, in his work on such hadith reports, concludes that while some hadith reports condemn image-making, the context reveals they target specific idolatrous practices. He cites examples from the Prophet Muhammad’s (pbuh) actions, indicating that certain non-religious representations, like children’s toys, are permissible. For example,
“Narrated Aisha (ra)
When the Messenger of God (pbuh) 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 Messenger of God (pbuh) laughed so heartily that I could see his molar teeth.”
(Sunan Abu Dawud, hadith 4932)
He further points out its basis in the Qur’an, such as 34:13, where it is explicitly mentioned that Prophet Solomon (pbuh) had images and statues made in his buildings. The word used in the verse is “tamathil,” which refers to both animate and inanimate objects. The language and context in which it is used leave no room for any specific exclusion, and it is inconceivable that any prophet of God would engage in an action inherently evil or one that could be deemed unconditionally forbidden. Furthermore, Qur’an 7:32-33 states that God has prohibited only five things (apart from the dietary restrictions): indecency and vulgarity (favahish), usurping peoples’ rights (ithm), excesses against life, property, and honour (baghy), associating partners with God (shirk), and innovation in religion (bid‘ah). Hence, it is not acceptable to assume that images or for that matter, any of the fine arts, are categorically prohibited in God’s religion unless they contain one or more of these elements.
Muslim Jurists have also limited the prohibition to depicting living beings, not inanimate objects. However, this does not resolve the apparent contradiction between the hadith reports and the Quran’s explicit statements. Scholars have generally held the view that images of animate beings are prohibited in Islam based on the phrase “صورۃ روح,” present in some hadith reports. However, in our view, it denotes a depiction that was believed by the idolators to contain an actual spirit—that is, an image presumed to be alive, capable of influencing people or listening to their prayers. This perception was prevalent among certain Arabs who held such images to be imbued with living powers, thereby reflecting a superstitious or quasi-idolatrous belief. Consequently, these images are likewise prohibited, as they could undermine pure monotheism and invite shirk. Therefore, it is not right to extract the blanket prohibition of drawing or keeping images of living things from such hadith reports.
The prohibition of images must be seen as specific to circumstances where they are associated with actions declared unlawful in these verses. This would apply particularly to images and statues linked with obscenities, those linked with idolatrous beliefs, or those that could lead to idolatry, such as treating images as living beings or viewing them as sacred, beneficial, or harmful, thereby leading to worship or seeking help from them. After making this distinction, no contradiction remains between the Quran and the hadith, and the ruling in the hadith becomes clear. However, the question remains as to why the prohibition is expressed in absolute terms. The answer seems to be that, in the period of the Prophet Muhammad (pbuh), images and statues were primarily made for worship or for objects and individuals connected with idolatrous sentiments, such as prophets, angels, jinn, trees, or religious symbols like the cross. Therefore, it is safe to say that the term “images” in the hadith refers to those made under idolatrous motivations or those that could lead to such beliefs. When considering later hadiths and examining the matter thoughtfully, this becomes even clearer.
I hope this helps.
Regards,
Mushfiq Sultan
Assistant Fellow, Al-Mawrid
In-Charge, Query Service
