Akwai abubuwan da Allah (SWT) ya haramta, kamar cin naman matacce, kamar shan giya, kamar mallakar gumaka, kamar sayen siffofi, kamar yin zane-zane. Ga dukkan wadannan abubuwa, an zo da nassosin Shari'a na ayoyi da hadisai da ke haramta su. Duk abin da Allah (SWT) ya haramta wa bayinsa daga cikin abubuwan da aka saukar da nassin Shari'a da ya haramta su, ko cin ne ko sha ne ko wani abu daban, to sayar da wadannan abubuwa ta zama haram saboda haramcin farashinsu. An rawaito daga Jabir cewa ya ji Manzon Allah ﷺ yana cewa:

There are things which Allah (swt) forbade like eating carrion meat, like drinking alcohol, like owning idols, like acquiring statues, like manufacturing paintings. For all these things, there came Shari’ah texts of ayaat and ahadith forbidding them. Whatever Allah (swt) forbid for his slaves from things for which Shari’ah text has been revealed forbidding it, whether He (swt) forbade eating or drinking other than that, then selling these things became haram due to forbidding their price. It is narrated from Jabir that he heard the Messenger of Allah (saw) saying:

Wannan nassin Shari'a cikin hani ba a bayyana dalilinsa ba, kuma babu wata nassi dabam da ya bayyana dalilinsa. Saboda haka ya kasance ba tare da takamaiman dalili ba. Don haka ba za a ce dalilin haramcinsa shi ne rashin wani amfani da aka halatta ba, har a kammala daga nan cewa idan akwai amfani da aka halatta to da an halatta shi, domin rashin bayyana dalili a cikin nassi a bayyane yake. Haka kuma ba zai yiwu a fahimci daga gare shi cewa an bayyana dalilinsa ba. Saboda haka sayar da abin da aka haramta a kan bayi haramun ne, ko da akwai wani amfani da aka halatta a cikinsa ko babu. Bisa wannan, haramun ne sayar da gumaka da giciye, kuma haramun ne sayar da mutum-mutumi idan mutum-mutumi ne na wani abu mai rai kamar mutum ko dabba. Haka kuma haramun ne sayar da zane-zanen da aka zana.

This Shari’ah text in forbidding is not reasoned nor does there exist another text which reasons it. Hence it remains unrestricted without being reasoned. So it is not said the reason in forbidding it is the absence of an allowed benefit, so as to conclude from there that if there was an allowed benefit it would be permitted because the absence of reasoning is clear in the text. Nor is it possible to understand from it that it is reasoned. Therefore selling what is forbidden upon the slaves is forbidden whether there is within it an allowed benefit or not. Accordingly it is forbidden to sell idols and crosses, and it is forbidden to sell statues if they are statues of something with life like the human being or animal. And it is forbidden to sell paintings drawn