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    Thread: The fataawa of the Imaams of the Sunnah regarding the CORRECT position on TV

    1. #1

      The fataawa of the Imaams of the Sunnah regarding the CORRECT position on TV

      The fataawa of the Imaams of the Sunnah regarding the CORRECT position on TV, photography and videos
      originally posted by the respected brother أبو إبراهيم عبد الله الهندي

      بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

      (In the Name of Allah, the Most Merciful, Ever Merciful to His believing Slaves)

      The fataawa of the Imaams of the Sunnah regarding the CORRECT position on TV, photography and videos

      Allah, the Might and Wise, says:

      يَا أَيُّهَا الَّذِينَ آَمَنُوا إِنْ تَتَّقُوا اللَّهَ يَجْعَلْ لَكُمْ فُرْقَانًا وَيُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (سورة الأنفال:29)


      O you who believe! If you obey and fear Allâh, He will grant you Furqân [a criterion to judge between right and wrong, or Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allâh is the Owner of the Great Bounty.

      And Allah the Most Gracious says:

      وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا (سورة الأحزاب:36)


      It is not for a believer, man or woman, when Allâh and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allâh and His Messenger, he has indeed strayed in a plain error.

      Allah, the All Knowing, Says:

      فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا (سورة النساء: 65)


      But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.

      Allah, the Most High, says:

      يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
      (سورة النساء:59)


      O you who believe! Obey Allâh and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger, if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.

      Fataawa of the Imaam of the pious and the seal of the Messengers, Muhammad (Sal Allahu alaiyhi wa sallam):

      Imaam Bukhari says in his Saheeh (Hadeeth No. 5494): Narrated Al Humaidi, narrated Sufyan, narrated Al 'Amash, on the authority of Muslim who said: we were with Masrooq in the house of Yasaar ibn Numair and he saw on his cabinet, pictures. So he said: I heard Abdullah (ibn Masoud) say: I heard the Prophet (Sal Allahu aliyhi wa sallam) say, "Verily the people with the worst punishment on the Day of resurrection are the picture makers."

      Imaam Bukhari says in his Saheeh (Hadeeth No. 5505): Narrated Muhammad ibn Al Muthana, narrated Ghundur, narrated Shu'bah on the authority of Awn ibn Abi Juhaifah on the authority of his father: that he bought a slave who cups so he said: the Messenger of Allah (Sal Allahu alaiyhi wa sallam) prohibited: "the price of blood, the price of a dog, the earnings of a prostitute and he (sal Allahu alaiyhi wa sallam) cursed :- the one who gives and takes interest, the one who tatoos others, the one who asks to be tatooed and the picture maker".

      Imaam Muslim says in his Saheeh (Hadeeth No. 1609): Narrated Yahya ibn Yahya and Abu Bakr ibn Abi Shaibah and Zuhair ibn Harb: Narrated Wakee on the authority of Sufyan on the authority of Habib ibn Abi Thabit on the authority of Abi Wa'il on the authority of Abi Wail on the the authority of Abil Hayyaaj who said: Ali ibn Abi Taalib said to me: "Should I not send you on the same mission that the Messenger of Allah (sal Allahu alaiyhi wa sallam) sent me? (He sent me) to not leave a statue except to deface it, nor an elevated grave except to level it." And Abu Bakr ibn Jallaad al Baahili narrated, Yahya Al Qattan narrated, Sufyan narrated, Habib narrated with this chain and said: "and nor a picture except to deface it."

      Shaikh Muhammad Ameen Ash-Shanqeeti (rahimahullah) said in his explanation of the statement of Allah {And purify my house for the people making tawaaf (circumambulation), and their standing, bowing and prostrating (in prayer)} (Al Hajj:26):

      And without a doubt, the entering of photographers into the the Holy Masjid and around the house of Allah with cameras and their taking pictures of the people making tawaaf (circumambulation), and their standing, bowing and prostrating (in prayer): (All of) that is in opposition to what Allah Allah has ordered from cleansing his house for the people making tawaaf, and their standing, bowing and prostrating (in prayer). So desecrating the holiness of Allah's House by taking pictures in it is not permissible. Because taking pictures of people is prohibited as is proved by authentic ahadeeth and the apparent meaning of the ahadeeth includes ALL types of pictures.

      Refer to the book: "Adwa Al Bayaan" the Tafseer of Shaikh Ash-Shanqeeti Surah Al Hajj: 26

      Shaikh Muhammad ibn Ibraheem Aal Ash-Shaikh (rahimahullah), the former Mufti of Saudi Arabia, was asked about instructional videos for helping government workers do their work correctly:

      "I do not see anything in this matter except prohibition. Because it involves pictures - although the duration is short and then it ends - but it involves displaying of motion pictures in general... and we do not see that the matter has reached the level of daroorah (dire necessity) that permits the prohibited like the permissibility of eating maitah (dead meat) for the one who has no other choice."

      Refer to the book: "The knowledge based refutation of Abu Ishaaq Al Huwaini" - 24

      Shaikh Al-Albaani (rahimahullah) said:

      Where is the daroorah that is being called for in your question that necessitates the speaker or teacher or faqeeh or muhaddith himself being visible? I do not disagree that the visibility of a person with his voice and his picture has a greater effect on the people; but it is not from the angle of daroorah [that is being called for]. It is in fact from the angle of kamaaliyyaat (i.e. those things that complete)... So is this from the excuses for undertaking that which is originally prohibited? The answer is NO. Therefore it is sufficient to use the radio.

      Refer to the book: "The knowledge based refutation of Abu Ishaaq Al Huwaini" - 24

      And the Shaikh (rahimahullah) also was asked "What is the ruling on pictures and conferences by television?" :
      He replied, "It is not permissible to use pictures no matter how varied the type of picture taking is: whether it is by hand or by camera or by video - for verily all of that is impermissible. As for the current 'expanded view' that we see in our times (regarding this matter), meaning if a person wants to stage a lecture then he appears on television, where is the daroorah? If the purpose is teaching, then that occurs simply by the people listening to the speech of the speaker and that is sufficient in fulifilling the beneficial objectives of the Shar'iah (Islamic legislation).

      Refer to the book: "The knowledge based refutation of Abu Ishaaq Al Huwaini" - 24

      Shaikh ibn Baaz (rahimahullah) said:

      It is not permissible to picture people whether with their consent or without their consent; and if it is with their consent then the sin is greater. And pictures with souls in them are prohibited, because the Messenger of Allah (Sal Allahu aliyhi wa sallam) cursed the picture makers.

      Refer: "Fataawa Noor ala Darb" (Aqeedah) No.318

      And the Shaikh (rahimahullah) also said:

      The television is a dangerous instrument. And its evils are great like cinema or even worse. And we have come to know from articles written on the subject by those who are well aware of these matters from the Arab lands and other than it, what proves its great danger and evil effect on aqeedah, manners and the condition of the people in general.

    2. #2
      And Shaikh Muqbil (rahimahullah) said whilst explaining that pictures are prohibited:

      "Whether it is television or live broadcasting cameras in stadiums or university halls or in the women's section of police stations or every type of security camera" - (all these are prohibited).

      Refer to the book: "The ruling on pictures that have souls in them" by Shaikh Muqbil (P.28)

      And the Shaikh (rahimahullah) also said:

      "And the opinion regarding permissibility of pictures for teaching has no proof for it!"

      Refer to the book: "The ruling on pictures that have souls in them" by Shaikh Muqbil (P.28)

      And the Shaikh (rahimahullah) was asked:

      "What is the criteria for scholars to appear on television? Or is it unrestrictedly impermissible?"

      The Shaikh answered: "Is it possible for a person to say whatever he wishes to say on television or if you say speech that opposes the desires of politicians, then it would not be broadcasted nor spread? So the issue is not regarding the preferred opinion as television contains pictures and the Prophet (Sal Allahu aliyhi wa sallam) says: "Angels do not enter a house in which there is a dog or a picture."

      Television has in it the looking at women and women looking at men. And the Prophet (Sal Allahu aliyhi wa sallam) says: "It has been written for the son of Adam his share of fornication which he will commit which will reach him without fail. So the fornication of the eyes is its looking (at impermissible things), and the fornication of the ears is its hearing (of impermissible things), and the fornication of the tongue is (impermissible) speech and the fornication of the hand is its striking and the leg's fornication is the footstep and the heart leans towards and desires (fornication) and the private parts verify or falsify that."

      And the barakah (blessing) is from Allah - and how much it is that Allah benefits the worshippers and the land, by a brief statement said in a small sitting. And it does not stop being spreads until it reaches America, Britain and other than it. And how many a statement is repeated and announced repeatedly and in the end it becomes like (a silent fart in the souq) - it does not have any fruits and no one benefits from it. So we are ordered with steadfastness and not to undertake sins for the sake of rectification of others. {Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful. (Aali Imran 3:104)}

      So why do they not go on the radio and speak that which they wish to speak on television? And I feel sorry for some scholars who flow with the masses and run behind them. So the halaal (permissible) is what the masses have made permissible and the haraam (prohibited) is what the masses make haraam. So it is obligatory upon the scholars to not leave knowledge for ignorance and not to leave the sunnah for innovation.

      Refer to the book: "Al Ibraaz" 34-35

      Shaikh ibn Uthaymin (rahimahullah) said regarding satellite dishes:

      "It is not permissible to benefit from them, nor advertise them, nor buy, nor sell them because this is from having co-operation upon sin and transgression."

      Refer to the book: "Fataawa of the scholars of the haram" No.1740

      Also the Shaikh (rahimahullah) said regarding the statement "There is goodness in television" and this was his LAST position before he died:

      As for their statement 'there is goodness in television' - then yes there is goodness and there is evil in it. But in our times, the evil in it is greater than the good in it. And it is not necessary for the sensible person to bring it to his house not even for the news. Because if he posesses it in his house then he will not restrict it to the news alone as by necessity there will appear on it news and other than the news. So my advice to my brothers is to leave off posession of television completely no matter what it is (i.e. all types of television)

      Refer: "Al Ibraaz" P.30

      The former Mufti of Jeezan, the eminent Scholar Shaikh Ahmed ibn Yahya An-Najmi was asked:

      "What is your opinion regarding the appearance of Duaat on television and on satellite channels?"

      The Shaikh replied: "This has become in our times from the matters... meaning it is said that it is from the necessities of the times. But look at this caller and to what he is calling to... As for his appearing on screen, this is without a doubt, evil.... but this might be a lesser evil than what he is calling to!"

      Refer to the book: "Al Ibraaz" P. 31

      The Permanent Committee gave the following fatwa regarding video photography:

      "The ruling on video photography is the same ruling as camera photography in impermissibility and prohibition because the general evidences (apply to them both)."

      Refer Fatwa No. 16359

      The Permanent Committee gave the following fatwa regarding cartoons:

      "It is not permissible to buy nor sell cartoon films because of what it includes of pictures which are prohibited."

      Refer Fatwa No. 19933

      Shaikh Yahya ibn Ali Al Hajooree (HAFIDHAHULLAH) was asked regarding the ruling regarding entering television into the house with the argument of watching wars, news and religious programmes:

      "Television has in it pictures with souls; and angels do not enter a house in which there is a dog or a picture. And television causes spoiling of the natural disposition of children. And the Prophet (Sal Allahu aliyhi wa sallam) said: "Each one of you is a shepherd and responsible for his flock". It causes the spreading of fasaad (evil, fornication etc.) and the looking of women at men and the looking of men at women and Allah says: {Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allâh is All-Aware of what they do. (An-Nur 24:30)}

      Television causes looseing of moral character whereas the Prophet (Sal Allahu aliyhi wa sallam) said: "The heaviest thing on the scales (on the day of judgement) is good character."

      Through television and satellite dishes dancing, homosexuality, loosening of moral character, thievery, lying and fornication are spread. And it causes wastage of time.

      So a few of these evils are sufficient to prohibit the entering of television into houses and buying and selling of them.

      Refer: The Priceless Treasures from the fataawa of the Trustworthy Advisor Vol 4. / 382

    3. #3
      Originally posted by أبو عبد الله محسن سيد

      Imaam al-Albaanee, raheemahullaah, said:

      So we, with great sorrow, every time we enter a house we find the children of our brothers, those who adhere - according to our claim - to the Book of our Lord and the Sunnah of our Prophet, despite all of that, we find that the children have been dressed in clothes which have pictures on them and lewd pictures. Then, this calamity has spread until we have begun to clothe our youths who have passed the age of responsibility with shirts which have pictures on the back and on the front. And (when) sometimes we pray the Jum’ah prayer, there comes to the Jum’ah prayer, as you know, the one who does not pray except on the day of Jum’ah, and most of his life he spends in play and amusement and despite that he (stills) attends the Jum’ah prayer. So, we see him praying and behind him i.e. on the back of his shirt, there is a picture of a woman with her hair flowing and visible from her is her arm and her neck and the likes of that, and we face this picture.

      These strange acts of heedlessness from the Muslims, I think that that which helps in spreading these shameful things and these Islamic violations is the saying that the prohibited images are indeed only but firstly, the three-dimensional images which have a shadow. As for that which is not three-dimensional, then these they claim are permissible and allowed and especially if they were not formed by the hand but were rather but formed with a photo camera or a printer. So, these are from the whisperings of shaytaan which he has thrown amongst humanity in this time and beautified for them (the fact) that there is nothing wrong with them.

      So, it is upon the Muslims therefore, to stay away from buying any type from the types of clothes which have these pictures on them due to what we have mentioned earlier.

      Taken from the cassette entitled: Tawjeehaat Lil-Mar’atil-Muslimah (guidelines for the Muslim woman) of Sheikh Muhammad Naasir-ud-deen Al-Albaanee (may Allah have mercy on him

      Translated by: Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree

    4. #4
      Originally posted by أبو عبد الله محسن سيد

      حمد لله رب العالمين، والصلاة والسلام على رسوله الأمين وعلى آله وصحبه أجمعين أما بعد


      This is a short compilation of the statements of the 'ulamaa regarding photography by the camera (specifically) and its ruling, and a refutation of those who claim that photography is not considered from tasweer which is prohibited.

      There are some who differentiate between photography and drawing pictures by hand, and they feel that photography is not creating a new image like drawing, but rather it is just capturing an image which is already present, comparing the camera and film to a mirror image. And then this type of anaology is also extended to videos, digital photographs, and moving pictures. However, as this article will clarify, this type of understanding is based upon limited linguistic definitions and analytic and often faulty scientific explanations, and fail to prove the permissibility of photography and videos in the sharee'ah. This is because the prohibition of these affairs is due to numerous different legislative reasons and clear proofs that apply not only to drawn images, but in some cases even more so towards photography. So changing the definition of photography and trying to exclude it from tasweer does not avoid its prohibition in any respect.

      Finally, inshaa-Allaah this article will also show that those who allow this citing differences in ijtihaad are clearly following the incorrect judgement based upon ijtihaad, and this is clearly not permissible.

    5. #5
      The Islamic Ruling Concerning Photography, Conversation With Shaykh Naasiruddeen Al-Albaanee
      Source: Edited from The Islamic Ruling Concerning Tasweer

      ...This issue is related to a previous research of ours. Many of the scholars of (the people of) Sunnah today hold the view that the image made by a camera is not the same as the image made by hand. As for me, I am of those people who say that this differentiation between the picture made by hand ("make a picture") and the picture made by camera ("take a picture") is a contemporary literalist (dhaahiree) view----i.e., inflexible thinking which has become a trial for those who differentiate between the picture made by hand and that made by camera. But, what shall we do? Shall we say that these people are astray and have gone outside of the Qur'aan and Sunnah because they have differentiated between the picture made by hand and that which is made by camera, while that which is made by camera is still a picture made by hand. So, let them leave the camera to make a picture by itself. You will not be able to take a picture of anything except by using your hand.It is a necessity for the photographer to direct the camera towards that which he wants to photograph. In the end, it is necessary for him to press or squeeze the button to snap the shot. Therefore, this is also a picture made by hand.

      I have already said to some of those who have deviated from the correct position in the issue---as we see it—I said: You differentiate between this picture and that one, and say this one is forbidden (haraam) because it is made by hand—by pencil or pen or paint--and this is lawful (halaal) because it was made by camera, and they are exactly the same.
      There are those who are called artists, as they claim to be. One of them may begin to produce a statue/idol (sanam) and may take days or perhaps months. Now it is possible, by just the push of a button and there will be a number of these statues reproduced. They will come out one after another, complete perfect statues. I said to him: What is your view of this? Is this permissible? He said: It is not permissible. I said: But, this was not made by hand. It was made by a machine or instrument. So, he was stumped, unable to respond.

      What is the intention of all this? We are still not able to say that these people are astray. But, we only say: perhaps he made ijtihaad (he struggled to find the truth) and missed the mark; that is as long as he remains with us, following the Qur'aan and Sunnah. As for those who may state clearly that they are not seeking the judgment from the Qur'aan and Sunnah, but are instead following the position of their Imam or Shaykh or something like that—then, these have clearly went out from the Qur'aan and Sunnah How did the camera reach this state (in its development), so that just by pressing a button a picture comes out in one minute? How did it reach this level? By dreams! Or by work? It reached this level by (the work of) the hand. So, this is why I said: contemporary literalist (dhahiree).

      I didn't want to get into details in this issue because that which we mentioned was only in passing, since the original question wasn't about this matter. But, if you want to go into detail, then I would say: This is like the saying of some of the literalist (who say): 'the Messenger of Allah (peace and blessings of Allah be upon him) prohibited anyone to urinate in stagnant water. It is prohibited to urinate in it directly. But, if someone urinated in a vessel, then poured the urine from that vessel into the water—this is permissible.'

      Why? Because it is not considered, linguistically from the literal expression of the hadith, that he urinated in stagnant water. He urinated in an empty vessel. Therefore, it is not considered [by the literalist] that he urinated in stagnant water. So, if he urinated in an empty vessel, then poured this urine from the vessel which was empty and then became filled with urine—if he pours this urine in stagnant water, then the literalist say this is permissible.

      I am amazed by the intellect of a man, a respected scholar, who knows the principles, the fundamentals and the branches (of fiqh) saying something like this. What is the difference between one who urinated directly (in the water) and one who urinated indirectly (in the vessel)? What is the difference between the one who urinates in a pond whose water is called maa' as-samaa' from the rain. They say this is not permissible, because it is stagnant water....

      What is the difference between this and if we connect to this river, this pure water, a tube or a pipe-line. Then the urine goes through the pipe-line until it reaches the water. What is the difference between the two? This is just stagnant thinking. This is a form of the same thing; except this is contemporary, and that is from a time that has passed.

      Just as we used to think that the Mu'tazilah were gone, that their affair and their deviation was all gone; suddenly we see them coming out today, but with other names. We used to think that the Khawaarij were also finished. Then suddenly here they are again, but in the name of the Qur'aan and Sunnah. And so it is!
      In the issue of the camera, it is necessary that we should not be unmindful. First of all, it was created and designed by the hand; and not by one hand, but by so many hands. And how many people have worked to improve it until it reached its present stage.

      You should have seen the camera in the early days, when it was necessary to develop the picture by soaking it in different solutions, and work with it until the image became visible. Now, nothing remains except to squeeze the button and the picture comes out showing the person as he is exactly.
      But, why did we look at the means (camera) and not look at the goal (picture)? The picture (for example) made by hand, of a naked woman, and the one made by a camera, of a naked woman—what is the difference between the harm of this one and that one?

      There is no difference at all! So, what inflexible intellect and stagnant thinking it is to say that this picture is forbidden because it was made by pencil or pen or paint, but as for this one, it was made by camera, (so it's not forbidden). As long as the effect is the same, i.e., the corruption and harm from these two pictures is the same.

      [Here someone asked, what is the difference between the still photograph and the motion pictures on television. Is there any difference between the two?

      Shaykh al-Albaanee responds:

      We don't see any difference between the two. The important thing is that we believe that Allah has not made anything forbidden except because of what is in it of harm. This harm could be apparent and obvious to some of the people, and it could be hidden from some of the people. By this we mean that it is incumbent for the Muslims to submit to the Islamic judgment, whether the wisdom of it is apparent to him or hidden from him. Pictures have been forbidden! So (one might ask) why have pictures been forbidden? The reason has been clearly mentioned in some of the hadith. It is because of mudaahaat li-khalqillaah (the attempt by some people to imitate the creation of Allah, to make something like Allah's creation). And this is what you have just previously hinted at. Some of the scholars have mentioned another reason (for the prohibition of images), and that is that it was the cause of misguidance and corruption of some of the previous nations. So, we are able to say: Verily, the prohibition of images has two causes or reasons.

    6. #6
      The first is because of the mudaahaat li-khalqillaah. The second is because of what is called sadd adh-dharee'ah (closing the ways or means to something harmful), since this picture might one day be the cause of some people deviating from at-Tawheed (the worship of Allah Alone).

      Allah has mentioned this in the Qur'aan in the history ofNooh (Noah, peace be upon him) and his people who said to him, when he invited them to the worship of Allah Alone:

      وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَايَغُوثَ وَيَعُوقَ وَنَسْرًا
      وَقَدْ أَضَلُّوا كَثِيراً وَلَا تَزِدِالظَّالِمِينَ إِلَّا ضَلَالًا

      And they have said: you shall not leave your gods, nor shall you leave WADD, nor SUWAAA', nor YAGHOOTH, nor YA'OOQ, nor NASR (names of the idols), And indeed they have led many astray. And (O Allâh): 'Grant no increase to the Zâlimûn (polytheists, wrong-doers, and disbelievers, etc.) save error.' [Nooh 71:23, 24]

      See the saying of Ibn ‘Abbaas (may Allah be pleased with him and his father), as narrated in Saheeh al-Bukhaaree ' and the tafseer of Ibn Jareer and others besides them, that these five were righteous servants of Allah. Then, the accursed Shaytaan came to their people and made (their actions) fair-seeming to them.
      The first thing he made fair-seeming to them was their deviation from the path that they were on previously, to not bury these five men in the cemetery where they used to bury their dead. Instead, they should bury them among their homes. Shaytaan made this evil act seem good to them to lead them off the straight path. He never comes with anything until he makes it appear good in the minds of the people whom he wants to lead astray....

      As they say today when justifying the erection of statues in the Main Square: [This is] so that the people would be reminded, when they pass by these statues, of their heroes whose persons the statues represented. The people would wish to be like them. In this way Shaytaan suggested to theni to put their graves amongst their houses, so that they would be reminded or them and their righteous deeds, and make them the focus of their attention.

      Then a generation passed, and the second generation came, so he suggested to them that these graves, if rain and floods came, might carry away the graves—so take them to a place of honor and make statues of them. In this way Shaytaan takes the people little by little and leads them to evil in such a way that they don't notice it. The same way that it is said in some countries there are people who walk with fire under their feet and they don't feel anything.

      So, what is the difference [between the two pictures, one made by the hand and the other made by the camera] from the perspective of al-mudaahaat li khalqillaah (the attempt to imitate Allah's creation)--which is the first cause of the prohibition of images that is mentioned in the text of the hadith (refer to al-Bukhaaree 6/414, no. 442)- and from the perspective that images are prohibited because of what is called sadd adh-dharee'ah (closing the ways and means to evil or harm)?

      The picture which is harmful—whether its harm is to someone's character (from immoral pictures) as was just mentioned; or the picture from which we fear someone may be exalted in the way that only Allah should be exalted--There is no difference between whether it was made by hand or by camera.

      But, some people feel that in the camera there is no "mudaahaatan li." But, I say the "mudaahaatan" (imitation) is more so. That is because, if you brought an expert artist, and put someone in front of him, and he draws everything that his sight can see--however strong his sight might be, there might still be a strand of hair that he doesn't see with his eye. So that will escape him, and not appear in his picture.

      As for the photograph, nothing at all escapes it. It captures the person in the same way that Allah formed him, exactly as Allah created him. So, how can it be said, about this camera which is made and operated by hand, that there is no mudaahaatan li. No, the camera is much more so!

      The proof is that you find some pictures of some of the rulers and kings--Hussain here-- for example, and other than him; it is possible that the cloth which the picture is painted on is twelve (12) feet, very high [while he is a small man].

      So, if you looked at the picture, the photograph, you will find a big difference between this picture made by a camera and that which is made by paint on cloth. Which of them is more detailed and exact? That which is made by camera, or that which is made by paint and brush? SubhaanAllaah. Here the "mudaahaatan" (imitation) is more.

      Therefore, the camera and the making of pictures by it is more dangerous than making pictures by hand. Especially since the camera can produce a number of pictures in a matter of moments, while the artist may spend day and night to produce one picture.

      [Someone here asked: If someone looks in the mirror and his image is reflected in the mirror, and he looks at that image—is this considered "mudaahaatan Ii " (an attempt to imitate Allah's creation)?]
      Shaykh al-Albaanee responds:

      No, and may Allah bless you. But, we will say that if that image was captured and given permanent form (like on film), then it would have become a picture. As for this image in the mirror, I know that the scholars of the Muslims used to look at themselves in the mirror and arrange their hair. So, this is a case of incorrect comparison (qiyaas ma'al-faariq- comparing something with that which is not similar to it). This image in the mirror is not permanent (it disappears when the object is gone, unlike the photograph, which can be copied and stored even when the object is gone.)
      [Here someone began to compare the image in the mirror to television and video.]

      Shaykh al-Albaanee responds:

      ...You were saying what is the difference between the reflection in the mirror and television or video? We say the difference is very much. We say to you now: stand in the mirror; come now and give me the image which you saw in the mirror. You are not able to do so. But, if it was given permanent form, it would become like a video and be forbidden. The harm comes from it having permanent form, not from that which has no permanence.

    7. #7
      Refutation of Yusuf al Qaradaawee Regarding the Issue of Image Making, by Shaikh Saalih al Fawzaan
      Shaikh Saalih al Fawzaan states: The author (Yusuf al-Qaradaawee) presented his research on the issue of image-making (tasweer) from pages 106-120, and has made many mistakes which must be uncovered and clarified:

      Mistake 1:
      His division of image-making (tasweer) into the forbidden, which includes "at-tamaatheel" (statues or that which is three dimensional); the undesirable/hated thing which does not reach the level of being outright forrbidden (rnakrooh kiraahah tanzeeh), which consists of' that which is engraved (al-manqoosh) and that which is drawn (al-marsoom) on paper, posters and walls, and the permissible (mubaah), which includes photography (at-tasweer al-footooghraafee).

      This division is false/baseless, and refuted by the authentic evidences which are reported concerning the prohibition of the act of image-making as well as the general/unrestricted prohibition of the use of images; this being without consideration as to whether they are statues or not, nor consideration as to whether they are engravings or photography.

      Therefore, whoever claims such a division or classification [of the different types of images] as the author (al-Qaradaawee) has done, must bring forth the evidence for such a claim.

      Here we shall relate some of the sayings of the leading scholars (al Aimmah) concerning, this matter:
      Al Allaamah Ibn Al-Qayyim, in his book A’aam al-Muwaqi’een (4/403), when he mentioned the major sins, said: "one of them is image making of any living being, without there being any difference as to whether it east a shadow (three dimensional object) or not."

      An-Nawawee, raheemahullaah, in the explanation of Saheeh Muslim [14/81], after having mentioned the prohibition of images, said:

      There is no difference in any part of this matter (regarding the prohibition) between that which casts shadow and that which does not cast a shadow [two dimensional pictures, drawings, etc.]
      This is a summary of our position (madh-hab) in this issue. And what is similar to this in meaning is the opinion of the Majority of Scholars (al ininhoor) from amongst the sahaabah (companions), the taabi’een (students of the sahaabah), and those after them. It is also the position (madh-hab) of ath-Thawree, Maalik, Aboo Haneefah, and others besides them.

      [It was claimed that] some of the Salaf (righteous predecessors) said that what is prohibited is only that which cast a shadow [three dimensional objects, like statues], and there is no harm in the images (suwar) which do not cast a shadow [two dimensional images on a plane surlace, such as paintings and drawings].
      This is a false/baseless (baatil) position. Verily, the curtain which the Prophet (peace and blessings of Allah be upon him) spoke against the images in it---and no one doubts that it was blameworthy—its images did not cast a shadow [i.e., it was not three dimensional]. This, in addition to the rest of the ahaadith which are general and inclusive of every type of image [two and three dimensional].

    8. #8
      Al Haafidh ihn Hajar, in Fath al-Baaree, after having mentioned a summary of the above statement of an-Nawawee, said: I say: The hadith of Alec (may Allah be pleased with him) which is reported by Ahmad, supports the position that the prohibition of making images is general, including that which cast a shadow, as well as that which has no shadow.

      The Prophet (peace and blessings of Allah be upon him) is reported to have said: "...anyone of you who goes to al-Madeenah, don't leave there any idol/statue (wathan) without breaking it up, nor any image/picture (surah) without effacing/obliterating it." In one of its narrations, it says: "...and whoever goes back to making any of these (images), then he has disbelieved in what has been revealed to Muhammad."
      Al-Haafidh also said, in Path al-Baaree [10/403], while discussing the hadith of `Aa'isha (may Allah be pleased with her): "...the makers of these images will be punished (severely) on the Day of Resurrection..." it is also understood from this hadith that there is no difference in the prohibition of images—whether it is an image that cast a shadow [three dimensional, solid figures] or that which has no shadow [two dimensional images on a plane surface]. Also, there is no difference between whether it is a painting (mad-hoonah), engraving (manqooshah), carving (manqoorah), or something woven (mansoojah)
      Ash-Shawkaanee, in Nail al-Awtaar [2/108]--while discussing the hadith of Ibn `Umar (may Allah be pleased with him and his father): "...those who make these images will be punished on the Day of Resurrection..." and the hadith of Ibn Abbaas (may Allah be pleased with him and his father): "...Every image-maker (musawwir) will be in the Hell-fire ..." said: "these two hadith indicate that image-making (at-tasweer) is one of the most severe of those things which have been forbidden.

      This, because of the threat of punishment in the Fire, for the one who engages in it; and because EVERY image-maker is of the people of the Hell-Fire; and because of the narration's in other ahaadith of the curse upon the image-makers. And that (curse) would not be upon someone except
      as a result of the commission of a forbidden act which is of the worse type...."

      Ash-Shawkaanee goes on to say: The apparent meaning of his (peace and blessings of Allah be upon him) saying: "every image-maker," and his (peace and blessings of Allah be upon him) saying: "...Because of every image that he has made...," is that there as no difference between that image which is imprinted in cloth and that image which has an independent body [three dimensional]. This is supported by the generality (ta'meem) of the prohibition in the preceding hadith of"Aa'isha (may Allah be pleased with her)
      Ash-Shawkaanee goes on to mention other ahaadith similar in meaning, and then comments: "These ahaadith are conclusive and definitive in showing that there is no distinction between those images which are printed (matboo') [two dimensional] and those which have independent (mustaqil) form [three dimensional]. This is so because the noun Surah (image) is truly applicable to all types [three dimensional as well as two dimensional images], since it's meaning---as found in the books specializing in Arabic language—is ash-shakl, i.e., that which has shape or form; and this definition is also applicable to those images, which are printed on cloth, having shape or form."

      Shaykh Saalih al-Fawzaan here summarizes: Therefore, it can be concluded that the ahaadith and sayings of the scholars which we have mentioned here, prove the falsity of the claim of the author: that there is no authentic texts, which are free from what might contradict it, indicating the unlawfulness of images printed/engraved in cloth or carpets or on walls; or that which is drawn on posters.

      At the same time, these evidences also show the falsehood of the claim of the permissibility (ibaahah) of photography. This is because photography falls even more so into the category of al-mudaahaat (imitation of the creation of Allah) than does the images which are engraved (almangooshah) or drawn (al-marsoomah). For this reason, the prohibition of photography is even more justified.

      Shaykh Saalih al Fawzaan here comments: What is truly amazing about him (al-Qaradaawee) is that he limits the prohibition to "at-tamaatheel" (three dimensional objects), while using as his evidence those ahaadith which indicate the general, all-inclusive (mutlaq) prohibition of images---including statues or other than statues, drawings or photography.

    9. #9
      Shaykh Mustafaa Al-Hamaamee, in the book An-Nahclah al-Islauhiyvuh [pgs. 264-265] says: I want to declare with total confidence and certainty that image-making (at-tasweer) using the camera is exactly like image-making done by hand. Hence, it is unlawful for a believer to use it (the camera) for image-making, just as it is unlawful for him to allow anyone to use the camera to take his picture. This is so because by allowing this, he has actually helped in the commission of a terribly unlawful act (muharram ghaleez).

      There is absolutely no truth to the opinion of one of the contemporary scholars who declared the permissibility (ibaahah) of image-making by means of the camera. His proof is that what is considered image-making is only that which is done by hand; and that the hand plays no role in the image-making done by means of the camera. Therefore, it is not forbidden.

      This [thinking or line of argument] is in my view, comparable to the one who lets loose a wild lion which then kills some people; or the one who opens an electrical power line, which results in the death of everyone who passes by it; or the one who places poison in some food, which results in the death of everyone who ate from that food. Then, if someone accuses him of murder, he says: I did not kill anyone. It was the poison and the electric current and the lion which actually did the killing.

      He then follows this argument with another, saying: killing is not actually considered to be killing unless it is done by means of the hand, and I have not stretched forth my hands against those murdered people. So, how can their killing he attributed to me?

      The reply to such an argument is that killing is the act of causing the soul to leave the body --by any of the 'means of killing' (wasaa'il al-qatl); and of the 'means of killing' is poison, electricity, and a wild lion. Therefore, the sin of the killing is upon the one who opened the way to these means, even if he did not actually stretch forth his 'hand' (to participate directly in the act).

      In the same way, what is actually meant by image-making is "Eijaad" (producing or bringing into existence) the image. And the harm of it is totally in the image (itself).

      Our leader, the Messenger of Allah (peace and blessings of Allah be upon him) did not become angry except because of the presence of images; nor did he (peace and blessings of Allah be upon him) inform us that angels do not enter houses which have images in them except by reason of the presence of images. Nor did he (peace and blessings of Allah be upon him) distinguish between one image and another.

      On the contrary, he made the reason for the prohibition, the image itself if it resembles hayawaan (any living creature); for it (hayawaan) is that which possess life. So, it will be said to the one who makes something resembling the living creature: "(Give life to it, meaning: breathe into it the soul (rooh). As for trees and other types of inanimate things and plants this will not be said regarding, them.

      Additionally, I, Shaikh Mustafaa al-Hamaamee say: That which the camera photographs does not appear, nor is it considered to be an ''image'' by simply turning the camera towards the object to he photographed- such that it could be said that the human being, plays no role in the process.

      On the contrary, the photographer, after turning the camera towards the object to be photographed- -- has many other things to do to bring about the appearance of the picture.

      If not for these procedures (being followed through with), the picture would not appear, nor would it be considered an image. Moreover, there are special conditions that must be met at the time of directing, the camera, which if not fulfilled, it would not be possible for there to be a picture.

      So, how is someone not to be considered an "image-maker" in the case of one who uses the camera to make his images'? How is the problem of image-making eliminated or considered non--relevant for him?

    10. #10
      Shaykh Mustafaa al-Hamaamee goes on to say: I could go so far as to say the punishment of the image-maker who uses the camera will be more than time one who makes images with his hand, multiplied many times over.

      In fact, that which the camera photographs in one moment might take the image-maker who uses his hand years to produce, and the punishment is according to the amount of images produced. The reason for this, as you know, is that the production of one image is one major sin. So, if he joins to that the making of a second image, it will be a second sin. In this way, the more the images that are produced or increased (in number), the more the image-maker's sins are increased. As you know, the punishment will be according to the sins; the more they are increased, the more severe the punishment and longer its duration.

      You also know that the image-makers who use the camera produce tens of thousands of images in one instance of directing the camera. An example of this is those who are always presented the opportunity to take pictures at the mass gatherings, like the "Eid" holiday gatherings and the gatherings of those who accompany the Funeral processions of famous and well known people. This is especially so if they are experts. They and those image-makers like them- only Allah knows what punishment they deserve, due to the great amount of images they are making." (Note: a video can be anywhere from 30 to 600 or more frames per second- each frame is an image- so a 10 minute video is thousands of pictures put together!)
      Here Shaykh al-Fawzaan comments: So, it is as you see [the prohibition of photography', from the clarity of the refutation against the author and those who are like him, of those who declare photography permissible.

      On page 116 [English Ed.' (al-Qaradaawee) has said, regarding this matter, words which would make you laugh and cry at the same time. He says: "As for the photograph (as--surah ash-shamsiyyah) which is made with the camera—it is a new thing, which was non-existent in the era of the Messenger (peace and blessings of Allah be upon him) and the era of the early Muslims (salal). Therefore, can the texts about image--making and image-makers be applied to it'? ... "(to the end of his argument).'"

      We say to him: Do you see (believe) that the texts (ahaadith in this issue) are limited only to the era of the Messenger (peace and blessings of Allah be upon him)? This is a description of the Sharee'ah (Islamic Law) of being qusoor limited [incomplete, imperfect]. Such description [of the Sharee'ah as being limited] is sufficient, in and of itself, as a clear sin (for the one who says this).

      The texts of the "Sharee'ah" regarding image-making- and all other matters—are general (`aarnmah) and all-inclusive (shaamilah) of whatever is now present and any new circumstances that may come about until the Day of Resurrection.

      In spite of the large number of ahaadith reported regarding the prohibition of images of every type, al-Qaradaawee maintains on page 113: "Nothing clouds the clarity of this mad-hab—the opinion of those who claim the permissibility of images other than statues—except the hadith of 'Aa'isha (may Allah be pleased with her), reported by al-Bukhaaree and Muslim "...that she bought a cushion having images on it. When AIlah's Messenger (peace and blessings of Allah be upon him) saw it, he stopped at the door and did not enter....

      Al-Qaradaawee then begins his attempt to refute this hadith—and it is as though he became blind of the remaining ahaadith and as though he is totally unaware of them. This is nothing but deception, which is not hidden from those who would search for the truth of the matter.

      Next he contradicts himself and narrates, on pages 116 and 118, ahaadith with the same meaning as this hadith of `Aa'isha (may Allah be pleased with her), without any hint from him that he is aware that these ahaadith are a refutation against him.
      This, because the Messenger of Allah (peace and blessings of Allah be upon him) made the ruling against image- making without consideration of the means, whether it be by hand or by camera; without differentiation between that which cast a shadow or that which does not.

      Just as he (peace and blessings of Allah be upon him) based the ruling for shortening prayers (qasr as-Salaah) and breaking fast (al-fitr) on traveling (as-safr) without consideration of the means of traveling, whether it was an a riding animal, automobile, airplane, or on foot.

      This is because the Messenger (peace and blessings of Allah be upon him) as been given "jawaam al-kalim" (comprehensive speech—such that he an express something of great meaning in only a few simple words). So, is (peace and blessings of Allah be upon him) expressions encompass his (pease and blessings of Allah be upon him) era as well as whatever may happen until the Day of Resurrection.

      Shaykh Muhammad Ibn Ibraaheem (raheemahu'llah), the (former) Muftee of Saudi Arabia, in a treatise of his, said: "One of the worst of all evils (al-munkaraat) is image-making (tasweer) of that which possess a soul, as well as possession and use of these images. There is no difference (in this) between that which has body (al-mujassadah) and that which is on paper produced by the camera (al-aalah)."

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