حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي أَبُو الزُّبَيْرِ، عَنْ جَابِرٍ، قَالَ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الصُّورَةِ فِي الْبَيْتِ وَنَهَى أَنْ يُصْنَعَ ذَلِكَ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَلِيٍّ وَأَبِي طَلْحَةَ وَعَائِشَةَ وَأَبِي هُرَيْرَةَ وَأَبِي أَيُّوبَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏
Translation
Narrated Jabir

"The Messenger of Allah (ﷺ) prohibited having images in the house, and he prohibited making them."

He said: There are narrations on this topic from 'Ali, Abu Talhah, 'Aishah, Abu Hurairah, and Abu Ayyub.

[Abu 'Eisa said:] The Hadith of Jabir is a Hasan Sahih Hadith.

Comment

The Prohibition of Images in Islamic Law

This narration from Jabir ibn Abdullah, recorded in Jami' at-Tirmidhi 1749, establishes the clear prohibition of creating and possessing images of animate beings within one's dwelling. The Prophet Muhammad (ﷺ) explicitly forbade two distinct acts: "tasweer" (the act of making images) and "ittikhadh as-suwar fil-bayt" (the act of taking/keeping images in the house).

Scholarly Interpretation and Scope

Classical scholars explain this prohibition applies specifically to images of beings possessing souls (animals, humans, angels). The wisdom behind this ruling includes preventing imitation of Allah's creative act, avoiding distraction from worship, and distancing from practices associated with pre-Islamic idolatry.

Scholars differentiate between complete and incomplete images, with greater prohibition applying to full-bodied representations. Exceptions exist for educational materials, children's toys, and necessary documentation according to many jurists, though the general prohibition remains firmly established.

Authentication and Supporting Evidence

As noted by Imam Abu 'Eisa at-Tirmidhi, this hadith is classified as "Hasan Sahih" - sound and authentic. The multiple supporting narrations from prominent companions like 'Ali, 'Aishah, Abu Hurairah, and others strengthen this ruling's authenticity and demonstrate its consistent application in early Muslim community practice.