Clothing in islam

Praise be to Allaah.

Shaykh al-Albaani (may Allaah have mercy on him) said: The conditions of hijaab: Firstly: (It should cover all the body apart from whatever has been exempted).

Allaah says (interpretation of the meaning): “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful.”

This aayah clearly states that it is obligatory to cover all of a woman’s beauty and adornments and not to display any part of that before non-mahram men (“strangers”) except for whatever appears unintentionally, in which case there will be no sin on them if they hasten to cover it up.

Al-Haafiz ibn Katheer said in his Tafseer: This means that they should not display any part of their adornment to non-mahrams, apart from that which it is impossible to conceal. Ibn Mas’ood said: such as the cloak and robe, i.e., what the women of the Arabs used to wear, an outer garment which covered whatever the woman was wearing, except for whatever appeared from beneath the outer garment. There is no sin on a woman with regard to this because it is impossible to conceal it.

Secondly: (it should not be an adornment in and of itself).

Allaah says (interpretation of the meaning): “… and not to show off their adornment…” *al-Noor 24:31]. The general meaning of this phrase includes the outer garment, because if it is decorated it will attract men’s attention to her. This is supported by the aayah in Soorat al-Ahzaab (interpretation of the meaning): “And stay in your houses, and do not display yourselves like that of the times of ignorance” *al-Ahzaab 33:33]. It is also supported by the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “There are three, do not ask me about them: a man who leaves the jamaa’ah, disobeys his leader and dies disobedient; a female or male slave who runs away then dies; and a woman whose husband is absent and left her with everything she needs, and after he left she made a wanton display of herself. Do not ask about them.”

(Narrated by al-Haakim, 1/119; Ahmad, 6/19; from the hadeeth of Faddaalah bint ‘Ubayd. Its isnaad is saheeh and it is in al-Adab al-Mufrad).

Thirdly: (It should be thick and not transparent or “see-thru”) - because it cannot cover properly otherwise. Transparent or see-thru clothing makes a woman more tempting and beautiful. Concerning this the Prophet (peace and blessings of Allaah be upon him) said: “During the last days of my ummah there will be women who are clothed but naked, with something on their heads like the humps of camels. Curse them, for they are cursed.” Another hadeeth adds: “They will not enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.”

(Narrated by Muslim from the report of Abu Hurayrah).

Ibn ‘Abd al-Barr said: what the Prophet (peace and blessings of Allaah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality.

Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103.

Fourthly: (It should be loose, not tight so that it describes any part of the body).

The purpose of clothing is to prevent fitnah (temptation), and this can only be achieved if clothes are wide and loose. Tight clothes, even if they conceal the colour of the skin, still describe the size and shape of the body or part of it, and create a vivid image in the minds of men. The corruption or invitation to corruption that is inherent in that is quite obvious. So the clothes must be wide. Usaamah ibn Zayd said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) gave me a thick Egyptian garment that was one of the gifts given to him by Duhyat al-Kalbi, and I gave it to my wife to wear. He said, ‘Why do I not see you wearing that Egyptian garment?’ I said, ‘I gave it to my wife to wear.’ He said, ‘Tell her to wear a gown underneath it, for I am afraid that it may describe the size of her bones.’” (Narrated by al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and al- Bayhaqi, with a hasan isnaad).

Fifthly: (It should not be perfumed with bakhoor or fragrance) There are many ahaadeeth which forbid women to wear perfume when they go out of their houses. We will quote here some of those which have saheeh isnaads: Abu Moosa al-Ash’ari said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress.”

Zaynab al-Thaqafiyyah reported that the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you (women) goes out to the mosque, let her not touch any perfume.”

Abu Hurayrah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who has scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with us.”

Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, “O female slave of al-Jabbaar, are you going to the mosque?” She said, “Yes,” He said, “And have you put on perfume because of that?” She said, “Yes.” He said, “Go back and wash yourself, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘If a woman comes out to the mosque and her fragrance is overpowering, Allaah will not accept any prayer from her until she goes home and washes herself.’”

These ahaadeeth are general in implication. Just as the prohibition covers perfume applied to the body, it also covers perfume applied to the clothes, especially in the third hadeeth, where bakhoor (incense) is mentioned, because incense is used specifically to perfume the clothes.

The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279.

Ibn Daqeeq al-‘Eed said: This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above.

Sixthly: (It should not resemble the clothing of men) It was reported in the saheeh ahaadeeth that a woman who imitates men in dress or in other ways is cursed. There follow some of the ahaadeeth that we know: Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the man who wears women’s clothes, and the woman who wears men’s clothes.”

‘Abd-Allaah ibn ‘Amr said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘They are not part of us, the women who imitate men and the men who imitate women.’”

Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) cursed effeminate men and masculine women. He said, ‘Throw them out of your houses.’” He said: “The Prophet (peace and blessings of Allaah be upon him) expelled So and so, and ‘Umar expelled So and so.” According to another version: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed men who imitate women and women who imitate men.”

‘Abd-Allaah ibn ‘Amr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There are three who will not enter Paradise and Allaah will not even look at them on the Day of Resurrection: one who disobeys his parents, a woman who imitates men, and the duyooth (cuckold, weak man who feels no jealousy over his womenfolk).”

Ibn Abi Maleekah – whose name was ‘Abd-Allaah ibn ‘Ubayd-Allaah – said: “It was said to ‘Aa’ishah (may Allaah be pleased with her), ‘What if a woman wears (men’s) sandals?’ She said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed women who act like men.’”

These ahaadeeth clearly indicate that it is forbidden for women to imitate men and vice versa, This usually includes dress and other matters, apart from the first hadeeth quoted above, which refers to dress only.

Abu Dawood said, in Masaa’il al-Imaam Ahmad (p. 261): “I heard Ahmad being asked about a man who dresses his slave woman in a tunic. He said, ‘Do not clothe her in men’s garments, do not make her look like a man.” Abu Dawood said: “I said to Ahmad, Can he give her bachelor sandals to wear? He said, No, unless she wears them to do wudoo’. I said, What about for beauty? He said, No. I said, Can he cut her hair short? He said, No.” Seventhly: (It should not resemble the dress of kaafir women).

It is stated in sharee’ah that Muslims, men and women alike, should not resemble or imitate the kuffaar with regard to worship, festivals or clothing that is specific to them. This is an important Islamic principle which nowadays, unfortunately, is neglected by many Muslims, even those who care about religion and calling others to Islam. This is due either to ignorance of their religion, or because they are following their own whims and desires, or because of deviation, combined with modern customs and imitation of kaafir Europe. This was one of the causes of the Muslims’ decline and weakness, which enabled the foreigners to overwhelm and colonize them. “…Verily, Allaah will not change the condition of a people as long as they do not change their state themselves …” *al-Ra’d 13:11 – interpretation of the meaning].

If only they knew.

It should be known that there is a great deal of saheeh evidence for these important rules in the Qur’aan and Sunnah, and that the evidence in the Qur’aan is elaborated upon in the Sunnah, as is always the case.

Eighthly: (It should not be a garment of fame and vanity).

Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever wears a garment of fame and vanity in this world, Allaah will clothe him in a garment of humiliation on the Day of Resurrection, then He will cause Fire to flame up around him.’”

(Hijaab al-Mar’ah al-Muslimah, p. 54-67).

And Allaah knows best.

Praise be to Allaah.

Firstly: It is not permissible to wear clothes on which there are images of animals or people, because of the report narrated by al-Bukhaari (3226) and Muslim (2106) from Abu Talhah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter any house in which there is an image.”

See: Mataalib Ooli al-Nuha (1/353).

Shaykh Ibn „Uthaymeen (may Allaah have mercy on him) was asked about the ruling on wearing clothes on which there are images of animals or people. He replied: It is not permissible for a person to wear clothes on which there is an image of an animal or a person, and it is not permissible to wear ghutrahs or other headgear on which there is an image of a person or an animal, because it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter any house in which there is an image.” Hence we do not think that anyone should keep pictures for memories, as they say, and whoever has any pictures for memories should destroy them, whether he put them on the wall or in an album etc, because keeping them deprives the people of the house of the angels‟ entering upon them. And Allaah knows best. End quote.

He (may Allaah have mercy on him) was also asked about the ruling on children wearing clothes on which there are images of animate beings. He replied: The scholars said that it is haraam to dress a child in what it is haraam for adults to wear. Whatever has an image on it, it is haraam for adults to wear it, so it is also haraam for children to wear it. This is the answer. What the Muslims should do is to boycott these clothes and shoes, so that the evildoers will have no means of reaching us in this matter. If they are boycotted they will never find a way of bringing them into this land, because when they are boycotted there will be no point in bringing them here. End quote from Majmoo‟ Fataawa al-Shaykh Ibn „Uthaymeen (12/333).

Secondly: Prayer offered in a garment that has images of people or animals on it is valid, but there is some sin involved.

The Scholars of the Standing Committee were asked: Is it permissible to pray in a garment on which there is an image of a person or images of animals? Is it permissible to enter the toilet in a garment on which there is the name of Allaah?

They replied: It is not permissible to pray in clothes on which there are images of animate beings, whether people, birds, camels, cattle, sheep, or other animate beings, and it is not permissible for a Muslim to wear them when he is not praying either. The prayer of one who prays wearing clothes on which there are images is valid, but he is sinning if he knows the shar‟i ruling. It is not permissible to write the name of Allaah on clothing, and it is makrooh to enter the toilet wearing it, because that is showing disrespect to His name, may He be exalted. End quote.

Fataawa al-Lajnah al-Daa‟imah (6/179) Shaykh Ibn „Uthaymeen (may Allaah have mercy on him) was asked about the ruling on the prayer of one who prays in a garment on which are embroidered or printed images of animate beings.

He replied: If he is unaware, there is no sin on him, but if he knew (the ruling) then his prayer is valid but there is some sin involved, according to the more correct of the two scholarly rulings. Some scholars said that his prayer is invalid, because he has prayed in a garment that is haraam for him. End quote fromMajmoo‟ Fataawa al-Shaykh Ibn „Uthaymeen (12/360) Based on this, you have to remove the image of the tiger or crocodile from your clothes, or distort the image by removing the head or covering it with some colour or thread that will hide it. If you pray with the image still on your clothes, your prayer is valid but there is some sin.

And Allaah knows best.

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.”

And it is not permissible to keep these images or to set them up, except in cases where the images will not be treated with respect, as is the case with images on carpets, cushions, diapers and the like, because of the report narrated by al-Bukhaari (5954) and Muslim (2107) from ‘Aa’ishah (may Allah be pleased with her) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon me and I had covered a niche of mine with a thin curtain on which there were images.

When he saw it, he tore it down and his face changed colour and he said: “O ‘Aa’ishah, the people who will be most severely punished by Allaah on the Day of Resurrection will be those who imitate the creation of Allaah.”

‘Aa’ishah said: We cut it up and made one or two pillows from it. at-Tirmidhi (2806) and Abu Dawood (4158) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Jibreel came to me and said: I was going to come to you yesterday and nothing prevented me from entering upon you in the house where you were except that at the door of the house there were some statues of men, and in the house there was a curtain on which there were images, and there was a dog in the house. So tell someone to cut off the heads of the statues that are by the door of the house, so that they will become like trees, and tell someone to take down the curtain and make it into two cushions which can be thrown on the floor and on which people may step, and tell someone to take the dog out.” So the Messenger of Allah (peace and blessings of Allaah be upon him) did that. The dog was a puppy belonging to al-Hasan or al-Husayn, and it was under a bed of his, and he ordered that it be taken out.

This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami‘, no. 68

An-Nawawi (may Allah have mercy on him) said in Sharh Muslim: Our companions and other scholars said: Making images of animals is emphatically forbidden and is a major sin, because of the stern warning concerning it that is mentioned in the hadeeths, whether it is done in things that are handled in a disrespectful manner or otherwise. Making them is haraam in all cases because it is competing with the creation of Allah, may He be exalted. (The prohibition applies) whether the images are on garments, carpets, coins, vessels, walls or elsewhere. As for making images of trees, camel saddles and other things that do not include the images of animate beings, that is not haraam. This is the ruling on image making itself.

As for acquiring something on which there is the image of an animal, if it is hung on the wall or appears on a garment or head cover that is worn, and the like, which is not regarded as handling it disrespectfully, this is haraam. If it is on a carpet that is stepped on or on a pillow or cushion and the like that is handed in a disrespectful manner, then it is not haraam. But does it prevent the angels of mercy from entering that house? There is a discussion concerning that which we will mention below, in sha Allah. In this regard there is no differentiation between that which casts a shadow and that which does not (three-dimensional and two-dimensional). This is a summary of our opinion concerning this matter, and something similar was said by the majority of scholars among the Sahaabah, Taabi‘een and those who came after them. It is the view of ath-Thawri, Maalik, Abu Haneefah and others. Some of the early generation said that only that which casts a shadow is forbidden, and there is nothing wrong with images that do not cast a shadow. But this is an invalid opinion because the curtain that the Prophet (blessings and peace of Allah be upon him) objected to because of the images on it is undoubtedly something blameworthy, and its images did not cast shadows. Moreover the rest of the hadeeths apply to all images. End quote.

The point is that there is nothing wrong with images that are treated in a disrespectful manner, like the images on furniture and carpets.

As for images on clothing, there is a difference of opinion concerning them. Some of them do not seem to treated in a disrespectful manner, such as images of performers and sports players, which are only put on clothing out of love and respect. And some of them are treated in a disrespectful manner, such as images on diapers. And some of them come in between, but to be on the safe side they should be avoided.

What appears to be the case, and Allah knows best, is that small and hidden images, like those on the inside of the collar, come under the ruling on images that are treated with disrespect, unlike images that appear on the outside, even if they are small.

The same applies to incomplete images that appear in such a way that it is certain that the animal could not live in such a state; there is nothing wrong with them according to many scholars. If the problem with images becomes so widespread in children’s clothing, and an image appears in a partial, incomplete form, then perhaps it may be forgiven.

The hidden image in the collar of a coat may be erased or covered up with stitches or a colour, and thus the problem will be dealt with.

For more information on the difference of opinion regarding garments on which there are images, please see al-Mawsoo‘ah al-Fiqhiyyah, 12/122 And Allah knows best.

Praise be to Allaah.

The ruling on wearing clothing on which there are kinds of images, writing and patterns is subject to further discussion.

Firstly: If these images are of haraam things, such as pictures of women, crosses, symbols of nations that are hostile towards Muslims, or they are drawings of animate beings, or images of haraam things such as alcohol and cigarettes and the like, then it is haraam to wear them in the first place, and the prohibition on praying in them is even more emphatic. Because these images are haraam in and of themselves, it is not permissible to wear garments with them, according to the more correct of the scholarly opinions.

Secondly: If these garments do not have any images, but they have some words and phrases that call to sin, such as the words “Kiss me” or “Follow me”, and so on, or similar words that are used by those who promote immorality, or words that promote corrupt beliefs, then it is also haraam to wear them outside of prayer, so wearing it when praying is even more forbidden. The reason for the prohibition is obvious, because it involves indecent words and is a visible evil; it is also a call to evildoing or kufr, and Allah says (interpretation of the meaning): “O you who believe! Follow not the footsteps of Shaitân (Satan). And whosoever follows the footsteps of Shaitân (Satan), then, verily he commands Al-Fahshâ' [i.e. to commit indecency (illegal sexual intercourse)], and Al-Munkar *disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islâm)+” [al-Noor 24:21].

Thirdly: If the garments in which one is praying are free of images or haraam words, but they have decorations or shapes or other words, the ruling on them depends: 1.

If they are things that catch the eye and one thinks it most likely that they will distract the worshippers who see them and make them think too much about them, then it is makrooh to pray in these garments, because it is proven that the Prophet (blessings and peace of Allah be upon him) forbade anything that will distract one when praying, as it says in the hadeeth of ‘Aa’ishah (may Allah be pleased with her):

The Prophet (blessings and peace of Allah be upon him) prayed in a garment that had markings, and he glanced at its markings. When he finished praying, he said: “Take this garment of mine to Abu Jahm, and bring me the plain garment of Abu Jahm, because it distracted me just now when I was praying.”

The hadeeth was narrated by al-Bukhaari in his Saheeh (373), where he included it under a chapter heading: If a person prays in a garment that has markings and looks at its markings. And it was narrated

by Muslim in his Saheeh (556), where Imam al-Nawawi gave it the title: Chapter: It is makrooh to pray in a garment with markings.

Al-‘Allaamah Ibn Daqeeq al-‘Eed (may Allah have mercy on him) said: From this report the fuqaha’ deduced that anything that may distract one from praying of colours, decorations and artifacts is makrooh. The ruling is general in application because the reason for it is general, and the reason is distraction during prayer.

End quote from Ihkaam al-Ahkaam, p. 219 Al-Qurtubi (may Allah have mercy on him) said: In this hadeeth we see that there are some reservations about everything that could distract one in prayer by looking at it.

End quote from al-Mufhim lima Ashkala min Talkhees Muslim, 2/163 Ibn Qudaamah (may Allah have mercy on him) said: Everything that may distract the worshipper from his prayer is makrooh… If the Prophet (blessings and peace of Allah be upon him) – despite the infallibility and focus in worship that Allah bestowed upon him – was distracted by that, then it is more likely in the case of other people.

End quote from al-Mughni, 2/72 Al-Bahooti al-Hanbali (may Allah have mercy on him) said: It is makrooh to face that which will distract him because it will keep him from praying properly.

End quote from Kashshaaf al-Qinaa‘, 1/307 2.

But if those decorations and words – so long as they are not haraam – are insignificant and the worshippers will not pay attention to them, or if there are things that people usually have on their clothes in such a way that they will not distract the one who looks at them, then it is not makrooh to pray in them because the reason for it being makrooh is not present in this case.

Harb said: I asked Ishaaq about praying on a cloth – What do you think about praying on a cloth with green markings and stripes?

He said: It is permissible.

End quote from Fath al-Baari by Ibn Rajab, 2/206 Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If we assume that the imam will not be distracted by that because he is blind or because this is something that he has seen many times, to the extent that he does not care about it or pay any attention to it, then we think that there is nothing wrong with him praying on it.

End quote from Majmoo‘ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/362 To sum up: if the shirt asked about includes writing that is not haraam but it attracts attention and distracts the worshippers who look at it, then it is makrooh to pray in it in that case, otherwise it is not makrooh.

But if the writing carries haraam meanings, it is not permissible to wear it at all, whether outside the prayer or when praying.

And Allah knows best.

Praise be to Allaah.

There is nothing wrong with making images of inanimate things such as trees etc, and that includes pictures of the Ka’bah and other sacred places, if they are free of images of human beings.

But the person who is praying should not have in front of him or on his prayer mat any kind of images, lest he be distracted by them. Al-Bukhaari (373) and Muslim (556) narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) prayed in a black cloak that had markings, and he looked at its markings. When he finished praying, he said: “Take this cloak to Abu Jahm ibn Hudhayfah, and bring me his plain garment, for they distracted me just now when I was praying.”. Hishaam ibn ‘Urwah narrated from his father, from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “I was looking at its markings whilst I was praying and I was afraid that they would distract me.”

The black cloak referred to (khameesah) is a striped cloak made of silk or wool.

The plain cloak referred to is a heavy cloak with no decoration on it.

It is makrooh to pray on these decorated rugs because that may distract the worshipper, not because of what is mentioned in the question about showing disrespect to the holy places by walking on the rug. It seems that there is no disrespect in that, rather these rugs are taken care of by their owners and they usually stand on the part that is free of these images.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the rugs on which there are images of mosques – can we pray on them? He replied: What we think is that a rug should not be set out for the imam on which there are images of mosques, because it may distract him and he may look at them which will affect his prayer. Hence when the Messenger of Allaah (peace and blessings of Allaah be

upon him) prayed in a cloak that had stripes, he looked at the stripes when he finished and said: “Take this cloak to Abu Jahm ibn Hudhayfah, and bring me his plain garment, for they distracted me just now when I was praying.” Agreed upon from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her).

If it so happens that the imam will not be distracted by that because he is blind, or because this is so commonplace to him that he will not pay any attention to it, then we do not think that there is anything wrong with him praying on it. And Allaah is the Source of help. End quote from Majmoo’ Fataawa alShaykh Ibn ‘Uthaymeen (12/362).

It says in Fataawa al-Lajnah al-Daa’imah (6/181): Question: What is the ruling on praying on carpets that contain drawings of Islamic buildings as in the case of the carpets that we see in mosques nowadays, and what is the ruling on praying on them if they contain crosses? When we want to judge whether it is a cross, does the lower portion have to be long and the upper portion short, and the two sides equal, or do we judge that whenever two lines cross perpendicularly that it is a cross? We hope that you can advise us about this matter because it is a common problem. May Allaah preserve you and take care of you.

Answer: Firstly: The mosques are the houses of Allaah, which were built for the establishment of regular prayer and so that Allaah might be glorified therein morning and evening with proper presence of mind, humility, focus and fear of Allaah. Decorations and adornments in the furnishings and on the walls of the mosque distract one from remembrance of Allaah (dhikr) and take away a lot of focus from the worshippers, hence that was regarded as makrooh by most of the salaf. The Muslims should avoid that in their mosques so as to protect their worship by avoiding distractions in the places where they seek to draw closer to Allaah, the Lord of the Worlds, in the hope of attaining a greater reward. As for prayers offered there, they are valid.

Secondly: the cross is the symbol of the Christians which they put in their places of worship and venerate it, and they regard it as a symbol of a false belief, which is the crucifixion of the Messiah ‘Eesa ibn Maryam (Jesus son of Mary, peace be upon him). Allaah has stated that the Jews and the Christians lied concerning that, as He says (interpretation of the meaning): “they killed him not, nor crucified him, but it appeared so to them” *al-Nisa’ 4:157+. So it is not permissible for the Muslims to use it in the furnishings of their mosques or elsewhere, or to leave it there; rather they should get rid of it and erase it and leave no trace of it, so as to avoid evil and avoid resembling the Christians in general and in their holy places in particular. It makes no difference whether the vertical line in the cross is longer than the horizontal line or it is the same, or whether the upper part of the two crossed lines is shorter or the same as the lower part. End quote.

And Allaah knows best.