Majmu' al-FatawaIbn Taimiya

and idols.”

It is also established that he cursed image-makers, and that whenever he saw an image in the house, he cut it out. Thus, the maker of a cross is accursed: Allah and His Messenger have cursed him.

Anyone who receives payment for a forbidden object or a service already rendered—such as payment for carrying wine, making a cross, prostitution, or the like—must give it away in charity and repent of that forbidden work. Giving the payment away in charity will be an expiation for what he has done. He may not benefit from this payment, because it is an unlawful earning. Nor is it returned to the person who paid it, since that person has already received what he paid for. Rather, it is given away in charity. This has been expressly stated by a number of scholars: Imam Ahmad stated it concerning such cases as carrying wine, as did the scholars of Mālik’s school and others.

He was also asked about someone who trades in hoods:

Is it permissible for him to buy and sell fine goat-wool hoods, and to wear them, as well as similar articles made of sāmit silk? Or is this forbidden to him because hoods are men’s clothing, not women’s? Is it permissible to sell them to soldiers and to boys who have not reached puberty, or to Jews and Christians, or not? Other related questions were also raised.

He replied:

As for silk hoods, it is forbidden for men to wear them because they are silk.

وَالْأَصْنَامَ} . وَثَبَتَ عَنْهُ أَنَّهُ لَعَنَ الْمُصَوِّرِينَ وَأَنَّهُ كَانَ لَا يَرَى فِي الْبَيْتِ صُورَةً إلَّا قَضَبَهُ. فَصَانِعُ الصَّلِيبِ مَلْعُونٌ لَعَنَهُ اللَّهُ وَرَسُولُهُ. وَمَنْ أَخَذَ عِوَضًا عَنْ عَيْنٍ مُحَرَّمَةٍ أَوْ نَفْعٍ اسْتَوْفَاهُ مِثْلَ أُجْرَةِ حَمَّالِ الْخَمْرِ وَأُجْرَةِ صَانِعِ الصَّلِيبِ وَأُجْرَةِ الْبَغِيِّ وَنَحْوِ ذَلِكَ فَلْيَتَصَدَّقْ بِهَا وَلْيَتُبْ مِنْ ذَلِكَ الْعَمَلِ الْمُحَرَّمِ وَتَكُونُ صَدَقَتُهُ بِالْعِوَضِ كَفَّارَةً لِمَا فَعَلَهُ؛ فَإِنَّ هَذَا الْعِوَضَ لَا يَجُوزُ الِانْتِفَاعُ بِهِ؛ لِأَنَّهُ عِوَضٌ خَبِيثٌ وَلَا يُعَادُ إلَى صَاحِبِهِ لِأَنَّهُ قَدْ اسْتَوْفَى الْعِوَضَ وَيَتَصَدَّقُ بِهِ. كَمَا نَصَّ عَلَى ذَلِكَ مَنْ نَصَّ مِنْ الْعُلَمَاءِ. كَمَا نَصَّ عَلَيْهِ الْإِمَامُ أَحْمَد فِي مِثْلِ حَامِلِ الْخَمْرِ وَنَصَّ عَلَيْهِ أَصْحَابُ مَالِكٍ وَغَيْرُهُمْ. وَسُئِلَ: عَمَّنْ يَتَّجِرُ فِي الأقباع: هَلْ يَجُوزُ لَهُ بَيْعُ الْقُبَعِ المرعزي وَشِرَاؤُهُ؟ وَالِاكْتِسَاءُ مِنْهُ؟ وَمَا يَجْرِي مَجْرَاهُ مِنْ الْحَرِيرِ الصَّامِتِ؟ أَوْ يُحَرَّمُ عَلَيْهِ لِكَوْنِ الْقُبَعِ لُبْسُ الرِّجَالِ دُونَ النِّسَاءِ؟ وَهَلْ يَجُوزُ بَيْعُهُ لِلْجُنْدِ وَالصِّبْيَانِ إذَا كَانُوا دُونَ الْبُلُوغِ؟ أَوْ لِلْيَهُودِ وَالنَّصَارَى أَمْ لَا؟ إلَى غَيْرِ ذَلِكَ مِنْ الْمَسَائِلِ. فَأَجَابَ: أَمَّا أقباع الْحَرِيرِ فَيَحْرُمُ لُبْسُهَا عَلَى الرِّجَالِ وَلِأَنَّهَا حَرِيرٌ

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