The issue of art and drawings in Islam is among those topics that have not been directly mentioned and ruled on in the Quran. Therefore, one might wonder if drawings in Islam is allowed (Halal) or not and if yes, then are all types of drawings permitted (Halal)?

There are a few traditions narrated about drawings in Islam that are usually used to answer this question. However, since the answer can be derived from the Quran, this text tries to answer the question based on the Quranic verses. 
Now, you might be asking how it is possible to understand the ruling on drawing while there is no direct mention of it in the Quran. The answer is clear; the Quran provides us with a set of fixed frameworks that work as a criterion for us. And whenever we come to a question that we think was not an issue at the time of the Prophet (PBUH&HP), we can study it, based on the Islamic criteria and find the answer.

Does Allah Like Art?

Drawings in Islam and all other types of art are considered as tools to make things more beautiful and to create a feeling of admiration in their audience. Allah (SWT) has created this universe most superbly and has ordered all His creatures to admire and praise Him for this beautification. After creating the human, He looked at his creation and admired His own creation: “He formed you and perfected your forms, and provided you with all the good things. That is Allah, your Lord! Blessed is Allah, Lord of all the worlds!” (40:64)

Apart from the whole magnificent scenery of the universe, created by Allah (SWT), there are also some verses of the Quran that indicate the importance of beauty in the eyes of our Creator. And that is why the Prophet (PBUH&HP)’s saying, “Indeed Allah is beautiful and likes beauty” has become so famous [1]. The importance of beauty in the eyes of Allah is visible in different verses of the Quran: 

“O Children of Adam! Put on your adornment on every occasion of prayer … Say, ‘Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good things of [His] provision?’” (7:31-32)

What Can We Find in the Quran about Art?

Creativity is a blessing with which Allah (SWT) has provided human beings (not to mention all the artistic creations of other creatures). And therefore, human beings have always created new things using their creativity, the effect of which is evident in the history and the Quran, e.g., in building houses, castles, making clothes, or designing jewelry, etc.

 However, the Quran does not admire all types of art. For example, making sculptures or figures to worship and as idols are considered to be negative. For instance, Prophet Abraham (PBUH), facing his people who were worshiping lifeless and dumb idols, addresses his father and says: “What are these images to which you keep on clinging?” (21: 52)

While in another Surah of the Quran, making statues and sculptures and other pieces of art so far as they are useful for human beings are referred to as positive and admirable. An example is when The Jinn built those pieces of art under the observation of Prophet Solomon (PBUH): “They built for him as many temples as he wished, and figures, basins like cisterns, and caldrons fixed [in the ground] …” (34:13).

Besides, the main ruling on doing artworks can be derived from a Surah in the Quran called Surah Al-Shu’araa’ which means Poets. 

In this Surah Allah (SWT) clearly describes the essence of forbidden (Haram) and allowed (Halal) art with a direct mention of poetry which was popular in Prophet (PBUH&HP)’s time:

 “As for the poets, [only] the perverse follow them. Have you not regarded that they rove in every valley and that they say what they do not do? Barring those who have faith, do righteous deeds, and remember Allah much often, and vindicate themselves after they have been wronged. And the wrongdoers will soon know at what goal they will end up.” (26: 224-7)

In these verses, Allah (SWT) states that only perverse people would follow and admire the poets. And in describing the poets, it is mentioned that “they rove in every valley,” meaning that they make up things from their imagination. At the time of the Prophet (PBUH&HP), ‘most poetries were about the beauty of women, adultery, and pervert behaviors.’ However, Allah (SWT) does not forbid poetry completely; rather, He ‘makes the exception of faithful poets’ in the next verse. ‘Those who use their art as a tool to defend justice and to reveal oppression and injustice.’ [2]

How Do I Know My Drawings in Islam Are Forbidden (Haram) or Allowed (Halal)?

From the above verses of the Quran, we can conclude that any form of art or any other tool is allowed (Halal) provided that they are used in the way of Allah, and if used in the way of Satan, they are considered to be forbidden (Haram). Therefore, it is of utmost importance to be familiar with the Islamic jurisprudence to distinguish the right from wrong from an Islamic viewpoint.

Another point that needs to be considered about different forms of art and drawing is that they should not go against the Islamic jurisprudence. Including erotic pictures or scenes in drawings or illustrations is one example of what makes this form of art forbidden. Therefore, as long as the drawing or making sculptures do not have any adverse harm for human soul and improvement, the ruling is as follows: “There is no harm at all in the sculpture, photography, and drawings of living beings whether or not they have a soul. Also, it is permissible to sell, buy, or keep pictures and statues. There is no objection to showing them in an exhibition as well” [3].

References: 

1. Al-Kafi. Vol. 6, p. 438
2. Tafseer-e Noor, Qara’ati, M. Vol. 6, p. 381
3. Painting and sculpture
    

The death of a loved one, the problems at home or work, and even maintaining the Islamic regulations and orders might sometimes be challenging for us. In all these cases and many others, the patience to which Islam has invited can be enlightening for a Muslim. This patience is not merely passive waiting. Instead, patience in Islam directs us toward bearing things in a more steadfast and hopeful way.  

What is Patience in Islam?

The word patience in Islam has several meanings like limiting and constraining the self (Nafs), and, strengthening it against anxiety and discomfort [1]. Patience in Islam can be defined in two ways:

1. Patience Concerning the Islamic rules and Duties and in Worshiping Allah:

Being steadfast in doing what Islam and Allah have advised us to do and in preventing ourselves from whatever they have forbidden us to commit [2] & [4]. The duties that God has assigned to human beings, and especially those He has determined for Muslims, are not free of hardship. Hence, one might ignore some of them or abandon entirely or choose to be patient and experience their eternal joy: “so worship Him and have the patience for His worship” (19:65).

Moreover, being steadfast in avoiding sins and against committing evil deeds is the highest level of patience and the hardest one. Resisting the temptations and desires that appeal to evil deeds, to worldly positions or personal benefits against the collective interests, etc. is not easy, such that Prophet Joseph (AS) said: “And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy.” (12:53).   

2. Patience in our lives:  

Keeping the inner peace and serenity in difficulties and disasters such as  the loss of a loved one or some money, sickness or natural disasters, and having perseverance and persistence in those circumstances such that one keeps calm, does not complain, nor shows overreaction are the signs of patience in our personal lives: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to those who are patient.” (2:155) [3], [6]

The Manifestations of Patience in Islam

According to Prophet Muhammad (PBUH&HP) patience is manifested in the behavior of the one who believes in the other world, its rewards and punishments, is pious and considers this world as a temporary dwelling, and is aware of his/her mortality and the fact that one day he/she will be no more and the difficult moments will soon pass and be forgotten [5].

Four Characteristics of a Patient Person

Prophet Muhammad (PBUH&HP) has explained the characteristics of a patient person as follows [7]:

1. Is not lazy or indolent:  being lazy and not doing anything equals ignoring the rights of others, including family, friends, neighbors, etc., as well as those of oneself [7];

2. Does not get upset and disappointed:  believing that there is a wisdom behind every happening, a patient person does not lose his\her hope [7]. These are the ones that in case of sorrow, tell themselves that: “Indeed we belong to Allah, and indeed to Him, we will return.” (2:156);

3. Does not complain: a patient person does not complain [7] despite any difficulties that he\she faces, because he\she is satisfied with everything that God has considered for him\her to be the best thing that could happen. On the contrary, he\she asks God for the help and solution on that matter.

3. Controls his words: a patient person does not lose his temper when being frustrated or hurt and avoids insulting, slandering, and offensive words. 

When Is Patience Required?

According to a Hadith, patience is required on five occasions: 

•    A respected person who is humiliated: 

•    An honest person who is accused of something unfairly;  

•    One who invites to justice but is ignored; 

•    An innocent person who is hurt; 

•    The one who seeks justice is opposed [8]. 

If one faces these troubles with serenity instead of showing a sudden naïve reaction, and if he\she be patient and trust the divine support, sooner or later he/she will find justice.

References:

1. patience in islam
2. Al-Raghib al-Isfahani, "Al-Mufradat fi Gharib al-Quran", p. 474.
3. M. M. Naraqi, "Jami' al-Sa'adat", vol. 3, p. 280.
4.  M. Davoudi, “Islamic Ethics (Principles and Definitions)”, p. 92.
5.  M. Al-Karajaki, “Madan al-Jawahir”, p. 40.
6.  Shaykh al-Kulayni, "al-Kafi", vol. 2, p. 91.
7.  Shaykh Sadooq, “Illal al-Sharaie: Reasons for Islamic Practices”, vol. 2, p. 498.
8.  “Misbah al-Sharia”, p. 154.