Clarification of the ruling on children's toys in the form of images.
Machine translationRead the Arabic original
The Shaykh : As for the second issue, it is the images that children play with. The images that children play with are divided into two categories. One category is made of rags, rags and... and the like. There is no harm in these, because Aisha (may Allah be pleased with her) used to play with dolls in the time of the Prophet (peace and blessings be upon him), and it was not disapproved of her.
Another category is made of plastic and is in the image of a natural human being, except that it is small, and some of them have movement and have a voice.
The questioner : ... .
The Shaykh : Some of them talk?
The questioner : ... .
The Shaykh : Yes, no, Shaykh, it laughs at you, meaning it makes a sound for you, or what?
The questioner : ... .
The Shaykh : Amazing, by Allah.
The questioner : ... .
The Shaykh : Well, the point is that someone might say that these are forbidden because they are in the form of images, because they are precise in the depiction and in the exact image of a human being, meaning it is not a general image but a detailed one, and it has eyes that move, yes, I don't know if it has teeth or not? In any case, since it is in the exact image of the original, we might say that this is forbidden because, yes, and we might say that it is permissible because Aisha used to play with dolls and it was not disapproved of her. But if we use the hadith of Aisha as evidence, someone might say to us that the images Aisha had are not like these images that exist now, so there is a difference between them, a great difference. So whoever looks at the generality of the dispensation and that what is permitted for children may not be permitted for adults, as the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in the chapter on racing, when he mentioned some of the instruments of, some of the amusements, he said that it is permitted for children what is not permitted for adults, because the nature of a child is amusement. And for this reason, you find these images with young girls, like real dolls, as if she gave birth to them, yes, yes, yes. If it becomes winter days, she covers them with a cover, yes, yes. And if it becomes summer days, she puts them near the air conditioner under the fan, yes, this is confirmed. So these are as if she means she plays with them with complete amusement, yes, and perhaps it is a means for her to learn how to raise her children in the future and to name them also, this one is so-and-so and this one is so-and-so, yes. So someone might say that it is permitted for them in this, yes, yes. So I am hesitant in forbidding them in reality, but it is possible to avoid it if a person wants to be cautious, that he melts her face, meaning he softens it near the fire and melts the face until...
The questioner : ... .
The Shaykh : We can say that it screams now, or something, yes?
The questioner : ... .
Another category is made of plastic and is in the image of a natural human being, except that it is small, and some of them have movement and have a voice.
The questioner : ... .
The Shaykh : Some of them talk?
The questioner : ... .
The Shaykh : Yes, no, Shaykh, it laughs at you, meaning it makes a sound for you, or what?
The questioner : ... .
The Shaykh : Amazing, by Allah.
The questioner : ... .
The Shaykh : Well, the point is that someone might say that these are forbidden because they are in the form of images, because they are precise in the depiction and in the exact image of a human being, meaning it is not a general image but a detailed one, and it has eyes that move, yes, I don't know if it has teeth or not? In any case, since it is in the exact image of the original, we might say that this is forbidden because, yes, and we might say that it is permissible because Aisha used to play with dolls and it was not disapproved of her. But if we use the hadith of Aisha as evidence, someone might say to us that the images Aisha had are not like these images that exist now, so there is a difference between them, a great difference. So whoever looks at the generality of the dispensation and that what is permitted for children may not be permitted for adults, as the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in the chapter on racing, when he mentioned some of the instruments of, some of the amusements, he said that it is permitted for children what is not permitted for adults, because the nature of a child is amusement. And for this reason, you find these images with young girls, like real dolls, as if she gave birth to them, yes, yes, yes. If it becomes winter days, she covers them with a cover, yes, yes. And if it becomes summer days, she puts them near the air conditioner under the fan, yes, this is confirmed. So these are as if she means she plays with them with complete amusement, yes, and perhaps it is a means for her to learn how to raise her children in the future and to name them also, this one is so-and-so and this one is so-and-so, yes. So someone might say that it is permitted for them in this, yes, yes. So I am hesitant in forbidding them in reality, but it is possible to avoid it if a person wants to be cautious, that he melts her face, meaning he softens it near the fire and melts the face until...
The questioner : ... .
The Shaykh : We can say that it screams now, or something, yes?
The questioner : ... .