for the link brother Evision. The question now is whether or not that is the Ijma (or consensus) held by the majority of scholars. It is not.
Secondly, it makes no sense to interpret "Taswir" as "idols for worship" in a Hadith such as this.
`Ââ€™ishah relates that the Prophet (peace be upon him) said: â€œThe people who will be most severely punished on the Day of Resurrection will be those who aspire to create like Allah.â€ [SahÃ®h al-BukhÃ¢rÃ® (5954) and SahÃ®h Muslim (2107)]
"Create like Allah". Has Allah ever created idols or pictures for worship? No. But He has created living things. It would be more arguable to say that two dimensional images are not part of the definition of aspiring to create like Allah, but that is another story.
In any case, there are three distinct positions on this issue, and the opinion of the sheikh you posted is of the minority of the three.
I post below the qualification of the scholar who has given this fatwa which you do not agree as such. Well, it seems you are misunderstood by the term "those who aspire to create like Allah". When my kid draws a picture of a bird my kid is not aspiring to create like Allah. When a science teacher draws a picture of a human being on a board she is not aspiring to create like Allah, she is teaching her students. When an Islamic book contains picture of a man in different praying positions it is just teaching people how to pray. Because of your action one sister decided to abandon drawing which was so much for her. It is not simple thing to declare something haraam. The Quran gives definite warnings not to declare something haraam whereby making the life of people difficult. You can not have an excuse infront of Allah saying that I simply depended on the opinon of so and so scholars. Are you sure the opinoin of the scholar I have quoted not convincing? Is this scholar promoting a haraam act? In india where I live a scholar whom people respect, who dedicated his entire life in learning Islam, made a fatwa 50 years before (he is no more now) saying that it is haraam to learn English. The people had so much of reverance for this scholar and they simply obeyed this scholar. He reversed this fatwa during later part of his life and said it is ok to learn english. But the damage has been already done to the Muslim society. While other communities like Hindus marched ahead in learning, Muslim community lagged behind, especially Muslim women. So be careful while declaring something Haraam, especially in this case you have a different opinion from another scholar whose qualification I provide below. You will be on safe side if you accept the opinion of this scholar. Declaring something Haraam is a very serious offense.
Name: Ahmad Kutty
Born in Kerala State, India (1946)
- 1975-1980: McGill University, Montreal: Doctoral Studies; Specialized in Shariâ€™ah Thought.
- 1972-1973: University of Toronto: Masters in Islamic Studies.
- 1968-1972: Islamic University of Madinah, Saudi Arabia: Licentiate in Usul al-Ddeen (first rank).
- 1957-1967: Islamiyya College: Graduated in the Traditional Islamic Sciences and received the â€˜Ijazah (title) of al-Faqih fi al-ddeen (first rank).
Scholarly papers/works/publications, etc.
1. Shah Waliullahâ€™s Concept of Harmony (tatbiq) of Reason, Revelation and Intuition in the Light of Hujjat Allah al-Balighah (Under Preparation).
2. Human Rights: The Western & Islamic Perspectives (Work in progress)
3. Translation of al-â€˜aqeedah al-tahawiyyah (2002)
4. An analytical study of Ibn Taymiyyahâ€™s al-â€˜Aqidat al-Wasitiyyah (1978)
5. Translation of al-Insaf fi bayan asbab al-ikhtilaf (1981)
6. An analytical study of Ibn Khaldunâ€™s Shifaâ€™ al-saâ€™il fi tahdhib al-masaail (1976)
7. Al-Nass wa al-ikhtiyaar fi al-khilafah: A Comparative Study of the Sunni and the Shiâ€™ah Theories of Khilafah/Imamah (1982)
8. Kitab al-Tawhid of Abu Mansur al-Maturidi (d. 944): A report on his work with reference to his role in the development of Kalam (1978)
9. Abolition of Khilafah and the reaction of the Muslim world (1976)
10. Muhammad b. Abd al-Wahhab: His life & Reformist Ideas (1976)
11 Shah Waliullahâ€™s Concept of Shariâ€™ah (1979)
12. Ibn Taymiyyahâ€™s Attitude towards Sufism (1979)
13. Ramadan: Blessings and Rules (1990)
14 Islamic Funeral Rites (1991)
15. Social Justice in Islam: A translation of Sayyid Qutbâ€™s al-adalatul ijtimaâ€™iyyah fi al-Islam into Malayalam (4th edition, 1987)
16. Miscellaneous articles published in various newspapers/magazines
1. Evolution of Fiqh and the Emergence of the Schools of Jurisprudence
2. Fiqh al-Hadith: A Study of Bulugh al-Maraam
3. Readings in Sahih al-Bukhari
4. Islamic Ethics: Readings in Riyad al-Saliheen
5. Fiqh of Priorities
6. Islamic Ethics and Morals
7. Studies in Islamic Spirituality based on Imam Ghazzaliâ€™s Ihya ulum al-Ddeen
8. Islamic â€˜Aqeedah Level One
9. Islamic â€˜Aqeedah Level Two
10. Marriage and Family in Islam
11. Comparative Religions
12. Sects and Sectarianism in Islam
13. Fiqh al-Zzakah
14. Principles of Islamic Jurisprudence (Usul al-Fiqh)
1. Presently: Senior Lecturer/Imam at the Islamic Institute of Toronto & and a non-resident Imam/Khatib (orator) at the following centers/Masjids in Toronto: Islamic Center of Canada, Islamic Center of Canada, Bosnian Islamic Center, and Ansar Masjid
2. 1984-1994: Director/Imam Islamic Foundation of Toronto
3. 1979-1982: Director/Imam: Islamic Center of Toronto
4. 1973-1975: Assistant Director: Islamic Center of Toronto
Participation in Seminars/Symposia, etc.
1. Participated as a presenter in numerous seminars, conferences, and symposiums (from1975 onwards).
2. Participated on a regular basis in the ISNA conferences as a speaker & as a participant in Fiqh Sessions (1975 onwards).
3. Presentations on Islam in various churches/ inter-faith gatherings/hospitals, etc.
4. Gave numerous interviews to newspapers/ television (both local and national) on various issues affecting Islam and Muslims.