Ruling of Images and image-making

Discussion in 'Fatwas and Questions/Answers' started by Abu Sarah, Jan 2, 2010.

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    Ruling on taking pictures of natural scenes and those that include animate beings

    Ruling on taking pictures of natural scenes and those that include animate beings​



    Praise be to Allaah.

    Firstly:

    Taking pictures of natural scenes, such as trees, oceans and mountains, is permissible even if they are drawn by hand. No difference of opinion is known among the scholars concerning the permissibility of that, apart from what was narrated from Mujaahid ibn Jabr concerning the prohibition on making pictures of fruit bearing trees, but not non-fruit bearing trees. Al-Qaadi Ayaad said: No one said this except for Mujaahid.

    The majority quoted a number of things as evidence for this permissibility, including the following:

    (a)

    It was narrated from Ibn ‘Abbaas that the Prophet (blessings and peace of Allaah be upon him) said: “Whoever makes an image in this world will be commanded to breathe the soul into it on the Day of Resurrection, and he will not be able to do that.” Narrated by al-Bukhaari (5618) and Muslim (2110).

    (b)

    It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that a man came to him and said: O Ibn ‘Abbaas, I am a man who earns a living from what my hands make, and I make these images. Ibn ‘Abbaas said: I will not tell you anything except that which I heard from the Messenger of Allaah (blessings and peace of Allaah be upon him). I heard him say: “Whoever makes an image in this world, Allaah will punish him until he breathes the soul into it, and he will never be able to do that.” The man was very afraid and his face turned yellow. He [Ibn ‘Abbaas] said: Woe to you! If you must do that, then (make images of) these trees and everything that has no soul. Narrated by al-Bukhaari (2225) and Muslim (2110).

    (c)

    It was narrated from Abu Hurayrah (may Allaah be pleased with him) that Jibreel (peace be upon him) said to the Prophet (blessings and peace of Allaah be upon him): “Tell someone to cut off the head of the statue so that it will be like a tree.” Narrated by al-Tirmidhi (2806), Abu Dawood (4158); classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb (3060).

    This indicates that it is permissible to make an image of a tree.

    If this permissibility has to do with drawing by hand, then it is more likely that that which is transferred onto paper or onto a computer by means of a camera is also permissible.
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    Prohibition on drawing imaginary pictures of animate beings

    Prohibition on drawing imaginary pictures of animate beings ​


    Praise be to Allaah.

    The focus of the prohibition on image making is images of animate beings, whether they are sculpted or drawn on walls or fabric or paper, or they are woven, and whether they are drawn with a quill or pen or made with a machine, and whether the image is of the creature as it naturally appears or whether imagination comes into play and it is made smaller or larger, or made beautiful or distorted, or the skeleton inside is shown in the picture.

    The reason for the prohibition is that what is represented is animate beings, even if they are imaginary images such as those that are drawn to represent ancient peoples such as the pharaohs and commanders and soldiers during the Crusades, or images of Jesus and Mary that are placed in churches, etc. This is because of the general meaning of the texts and because of the imitation of the creation of Allaah, and because it is a means that leads to shirk.

    From Fataawa al-Lajnah al-Daa’imah, 1/479.

    Muslim narrated that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came from a journey and I had hung a curtain at my door, on which were pictures of horses with wings, and he told me to take it down.

    This hadeeth indicates that images of animate beings are not allowed even if they are imaginary pictures of things that do not exist in real life, because there are no horses with wings in real life.
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    Ruling on drawing animate beings

    Ruling on drawing animate beings


    Praise be to Allaah.

    Drawing is of two types:

    One is drawing pictures of animate beings. It says in the Sunnah that this is forbidden. It is not permitted to draw anything that depicts animate beings, because the Prophet (peace and blessings of Allaah be upon him) said, according to the saheeh hadeeth: “Every image maker will be in the Fire.” And he (peace and blessings of Allaah be upon him) said: “The most severely punished of people on the Day of Resurrection will be the image-makers, those who tried to imitate the creation of Allaah.” And he (peace and blessings of Allaah be upon him) said: “The makers of these images will be punished on the Day of Resurrection, and they will be told, ‘Give life to that which you have created.’”

    The Prophet (peace and blessings of Allaah be upon him) cursed those who consume riba (interest, usury) and those who pay it, and he cursed the image-makers. This indicates that making images is forbidden. The scholars interpreted that as referring to images of animate beings such as animals, people and birds.

    With regard to drawing inanimate objects – which is the second type of drawing – there is no sin in that, such as drawing mountains, trees, planes, cars and the like. There is nothing wrong with that, according to the scholars.

    With regard to forbidden kinds of pictures, an exception is made in cases of necessity, such as drawing pictures of criminals so that they will be known and caught, or pictures for identity cards which are essential and which cannot be obtained otherwise, and other cases of necessity. If the ruler decides that producing images of criminals is necessary, because of the seriousness of their crimes and to protect the Muslims from their evil when they are known, or for other reasons, there is nothing wrong with that. Allaah says (interpretation of the meaning):

    “…He has explained to you in detail what is forbidden to you, except under compulsion of necessity …”

    [al-An’aam 6:119]



    Fataawa Noor ‘ala al-Darb by Shaykh Ibn Baaz, p. 302.
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    Ruling on making partial image in cases of necessity

    Ruling on making partial image in cases of necessity


    Praise be to Allaah.

    It is clear that image-making is one of the blameworthy actions of the jaahiliyyah which Islam came to oppose. It is well established from clear, saheeh mutawaatir ahaadeeth that it is not allowed, and that the one who does this is cursed and is warned of torment in Hell, as in the hadeeth of Ibn ‘Abbaas which is attributed to the Prophet (peace and blessings of Allaah be upon him): “Every image maker will be in Hell, and a soul will be given to every image which he made so that it might torment him in Hell.” (Narrated by Muslim).

    This applies to all images of animate created beings, humans and others. There is no difference between three-dimensional and other images, whether they were taken with cameras or produced by painting, engraving or other methods, because of the general meaning of the ahaadeeth.

    Whoever claims that photographs are not included in the general prohibition or that the prohibition applies only to three-dimensional images and those that cast a shadow is making a false claim, because the ahaadeeth concerning that are general in meaning. There is no differentiation between one kind of image and another. The scholars have clearly stated that the prohibition applies to photographs and other kinds of pictures, such as Imaam al-Nawawi, al-Haafiz ibn Hajar and others. The hadeeth of ‘Aa’ishah concerning the story of the curtain is clear, and what it indicates is that an image which is on a curtain is not three dimensional, rather it is a kind of drawing on cloth, but despite that the Messenger (peace and blessings of Allaah be upon him) counted it as trying to match the creation of Allaah.

    But if the image is originally incomplete, such as a head-and-shoulders picture, etc., and there is removed from the picture that without which is could not live, then it may be understood from the comments of many of the fuqahaa’ that this is permissible, especially if there is a need for such partial pictures. Whatever the case, one has to fear Allaah as much as one can, and avoid that which Allaah and His Messenger have forbidden.

    “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

    And He will provide him from (sources) he never could imagine”

    [al-Talaaq 65:2-3 – interpretation of the meaning]



    Min Fataawa Samaahat al-Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him)
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    Children looking at images for the purpose of learning

    Children looking at images for the purpose of learning​


    Praise be to Allaah.

    The basic principle concerning image-making is that it is haraam except for that which has become unavoidable because it has become so widespread. So it is not permissible for the Muslim to make images of human beings or animals or any animate being, because the Prophet (peace and blessings of Allaah be upon him) cursed the image-makers as narrated in al-Bukhaari, 5374. And the Prophet (peace and blessings of Allaah be upon him) said, “Every image-maker will be in Hell.” Narrated by al-Bukhaari, 2225; Muslim, 2110. And the Prophet (peace and blessings of Allaah be upon him) said to ‘Ali (may Allaah be pleased with him): “Do not leave any image without erasing it.” (Narrated by Imam Muslim, 969).

    If children need to look at images of human beings or animals, whether these are photographs or images on video tapes, if that is for a purpose – such as children or adults looking at pictures of our brothers in Palestine, Chechnya or Afghanistan – there is nothing wrong with a child looking at some pictures in order to learn. But we should also tell the child that making images is haraam and that this is only done by way of necessity, so that the child will grow up knowing the shar’i ruling.

    And Allaah knows best.



    Shaykh Sulaymaan ibn Naasir al-‘Alwaan.
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    Buying gold coins with images

    Buying gold coins with images


    Praise be to Allaah.

    If the question has to do with buying and dealing in gold coins that have images of animate beings, then the matter is subject to further discussion.

    1 – If these coins are used for adornment, whether they are worn or hung on walls etc., it is not permissible to sell them or deal in them. It says in Fataawa al-Lajnah al-Daa’imah, 13/74:

    Whatever has an image of any animate being on it, whether it is a gold or silver coin or paper money, or it is fabric or an implement, if it is bought to be hung up on walls or other things which are not considered to be treating it in a disrespectful manner, then dealing in it is haraam, because of the general meaning of the prohibition on image-making and using images of animate beings.

    2 – If these coins are currency that is in circulation, there is nothing wrong with carrying them and dealing in them. They are like the gold dinars that the Muslims used during the first century, before they had their own dinars during the reign of ‘Abd al-Malik ibn Marwaan (may Allaah have mercy on him). But that is only permissible when there is a need.

    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

    As for a man carrying money with pictures of kings and presidents that the Muslims are faced with nowadays, this is an old issue which the scholars have discussed. The people used to carry European guineas on which there was a picture of a horse and knight, and they used to carry the French réals on which there was a picture of the head and neck of a bird. What we think about this is that there is no sin on a person who carries it because he has a need to do so, because a person has to carry some money in his pocket, and not allowing the people to do so would cause them hardship. Allaah says (interpretation of the meaning):

    “Allaah intends for you ease, and He does not want to make things difficult for you”

    [al-Baqarah 2:185]

    “and has not laid upon you in religion any hardship”

    [al-Hajj 22:78]

    It was narrated in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded.” (Narrated by al-Bukhaari). And he said to Mu’aadh ibn Jabal and Abu Moosa when he sent them to the Yemen: “Be easy going and not harsh, give glad tidings and do not put people off.” And he said to the people when they rebuked the Bedouin who urinated in the mosque: “Leave him, for you have been sent to be easy going, you have not been sent to be harsh.” (These two reports were also narrated by al-Bukhaari).

    So if a man carries money or an identity card or a driving licence on which there are images, and he needs it or fears that he may need it, there is nothing wrong with that and there is no sin on him in sha Allah, for Allaah knows that he dislikes these images and does not approve of them, and that if he did not need it he would not carry it.

    From Majmoo’ al-Fataawa, 2/280

    The Standing Committee was asked the following question:

    There are some issues which cause me a great deal of anxiety, one of which is the issue of the pictures on the money that we have and which we bring into the mosques in our pockets. Is our bringing it into the mosques one of the things that will make the angels leave, so that it is haraam to bring it in? Is this considered to be one of the things that are used in a disrespectful manner? Because images that are treated in a disrespectful manner do not prevent the angels from entering houses.

    The Committee replied:

    The pictures on money are not something that is under your control. You have no choice but to own money, keep it in your house and carry it with you so as to make use of it in buying, selling, giving gifts and charity, paying off debts and other purposes that are prescribed in sharee’ah, so there is no sin on you, even though this money is not usually handled with disrespect because of its value. Rather there is no sin on you, because that is due to necessity.

    From Fataawa al-Lajnah al-Daa’imah, 1/485.

    But if what is meant is buying gold coins with paper currency, there is nothing wrong with that if it is hand to hand, because the Prophet (peace and blessings of Allaah be upon him) said: “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates and salt for salt. Like for like, equal for equal, hand to hand. If you are trading different kinds of good, then sell however you like, so long as it is hand to hand.”

    (Narrated by Muslim, 1587 from the hadeeth of ‘Ubaadah ibn al-Saamit, may Allaah be pleased with him).

    The currency that exists nowadays is sui generis, and it comes under the same rulings as gold and silver. If you buy gold or silver with it, the transaction must take place immediately, because the Prophet (peace and blessings of Allaah be upon him) said: “If you are trading different kinds of good, then sell however you like, so long as it is hand to hand.”
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    Ruling on buying products on which there are images

    Ruling on buying products on which there are images


    Praise be to Allaah.

    Buying these things, if they are bought because of those images, is haraam, because that is acquiring images, which prevents the angels from entering the house.

    Undoubtedly it is better for the Muslim to keep away from everything that may cause the angels not to enter the house.

    But if most of these things have images on them, and it is hard for the Muslim to find products that do not have any images on them, then there is no sin in that in sha Allaah, so as to ward off hardship from the Muslims.

    It says in al-Mawsoo’ah al-Fiqhiyyah (12/112):

    The Maalikis have two views on the production of images which are not meant to last, such as those that are made of dough. The more well known view is that it is not allowed. Both views were narrated by al-‘Adawi, and he said: Those who say that it is permissible are referring to things made of dough or melon peel, because when it dries out it breaks.

    According to the Shaafa’is, it is haraam to make it but it is not haraam to sell it. End quote.

    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (2/203):

    Nowadays the problem is widespread and it is common to find images on everything, except in rare cases. They are to be found on vessels, food containers, books, newspapers and everything except what which Allaah wills. There are also images that can be eaten, such as biscuits in the shape of fish and rabbits. We say: if a person keeps the images (i.e., he keeps the things because of the images on them), this is undoubtedly haraam. If he buys magazines which publish images because of the images, this is also haraam, but if he buys them for knowledge and to read the news, we hope that there is nothing wrong with that, because of hardship. Allaah says (interpretation of the meaning):

    “and [Allaah] has not laid upon you in religion any hardship”

    [al-Hajj 22:78]

    These images should not be the aim when a person buys something, and he should not be concerned with them at all. With regard to vessels and food boxes, etc., it may be said that these pictures are not being treated with respect, so there is no need to regard them as haraam.

    And Allaah knows best.
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    Buying magazines and catalogs in order to take women’s fashions from them

    Buying magazines and catalogs in order to take women’s fashions from them​


    Praise be to Allaah.

    It is not permissible to buy the catalogues mentioned, because they contain indecent images which it is not permissible for a man or a woman to look at.

    It is well known that the ‘awrah of a man before other men, and the ‘awrah of a woman before other women, is the area between the navel and the knee. These images include uncovering of the ‘awrah as you say, and this is in addition to the fitnah and evil which may be caused by them for the men, women or children who look at them.

    The Standing Committee for Issuing Fatwas was asked: What is the ruling on buying magazines in which there are images of women so as to take ideas for designs that may be in accordance with our sharee’ah and ignoring those that go against it?

    They replied:

    It is not permissible for you to buy these magazines in which there are images of different styles because of the fitnah contained in these magazines and because by buying them you are helping them to continue to produce these harmful images. You should be content to wear the clothes that women in your country wear.

    And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

    End quote from Fataawa al-Lajnah al-Daa’imah (13/75).

    It also says (1/468): As for the indecent pictures that are found in the magazines, it is not permissible to buy them or bring them into the house, because of the negative consequences that outweigh the benefit sought – if there is any benefit – otherwise the matter is more forbidden. The Prophet (peace and blessings of Allaah be upon him) said: “That which is halaal is clear and that which is haraam is clear, and between them are doubtful matters which many people do not know. Whoever avoids the doubtful matters will have protected his religious commitment and his honour, but whoever falls into the doubtful matters will fall into haraam, like a shepherd who grazes his flock around a sanctuary and soon will transgress upon it. Every king has a sanctuary and the sanctuary of Allaah is His sacred limits.” And he (peace and blessings of Allaah be upon him) said: “Leave that which makes you doubt for that which does not make you doubt.” And he (peace and blessings of Allaah be upon him) said to a man who came and asked him about righteousness: “Righteousness is that with which your heart and soul feels at ease, and sin is that which wavers in the heart and you feel hesitant about it, even if people advise you to do it.”

    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on buying books which contain pictures.

    He replied: Books which contain pictures may be divided into two categories: those who are made for the purpose of the pictures, such as that Burda magazine, which it is not permissible to buy or keep, because the purpose behind it is the pictures; and another kind which is not made for the purpose of the pictures, rather it is aimed at some useful purpose, but it may contain a picture of the person who wrote the article. There is nothing wrong with keeping these, because it is too difficult to avoid them, and because it is also too difficult to go through them and erase all the pictures. And it is permissible to sell them because if it is permissible to use them it is permissible to sell them.

    End quote from Liqa’ al-Baab il-Maftooh (21/115).

    And he (may Allaah have mercy on him) said: I warn you against bringing these magazines and journals that are filled with attractive images, misleading words and deviant fashions, into your homes and letting your families get their hands on them, for you will destroy them and ruin their morals and values. Everything that is shown in these magazines and journals will have an effect on those who look at them and read the ideas mentioned in them.

    O believers, keeping these magazines and journals in your homes will prevent the angels from entering them, because the angels do not enter any house in which there is an image. What do you think of a house that the angels do not enter? Keeping such magazines is haraam, buying them is haraam, selling them is haraam, making money from them is haraam, accepting them as a gift is haraam, and everything that helps to publish them among the Muslims is haraam, because it is cooperating in sin and transgression, and Allaah says (interpretation of the meaning): “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression” [al-Maa’idah 5:2].

    Fear Allaah, O slaves of Allaah, and beware of keeping these magazines and journals; burn them for proof is established by what you have heard. Burn these magazines and destroy them; do not leave them in the hands of your wives or sons or daughters. Beware of spending money on them or subscribing to them, for that involves many evils, such as wasting money that Allaah has given to people to spend on their religious and worldly interests, and wasting money on something that is of no benefit, or on something that may be harmful. It is proven that the Prophet (peace and blessings of Allaah be upon him) forbade wasting money.

    End quote from Fataawa Islamiyyah (4/381).
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    Is it permissible for children to draw pictures of animate beings?

    Is it permissible for children to draw pictures of animate beings?​


    Praise be to Allaah.

    Firstly:

    It is not permissible to draw and make images of animate beings, whether they are engraved, on paper, on cloth or anything else, because of the report narrated by al-Bukhaari (2105) and Muslim (2107) from ‘Aa’ishah the Mother of the Believers (may Allaah be pleased with her), that she bought a cushion on which there were images. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he stood at the door and did not enter. She said: I recognized displeasure in his face. I said: O Messenger of Allaah, I repent to Allaah and His Messenger, what have I done wrong? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “What is this pillow?” She said: I bought it for you to sit on and recline on. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The makers of these images will be punished and it will be said to them, ‘Bring to life that which you have created.’” Then he said: “The house in which there are images is not entered by the angels.”

    And Muslim (2110) narrated that Sa’eed ibn Abi’l-Hasan said: A man came to Ibn ‘Abbaas and said: I am a man who makes these images; advise me about that. He said to him: Come close to me. So he came closer to him. He said: Come closer to me. So he came closer to him, until he put his hand on his head and said: I will tell you what I heard from the Messenger of Allaah (peace and blessings of Allaah be upon him). I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Every image maker will be in Hell, and for every image that he made, a soul will be created which will punish him in Hell.” He said: If you must do that, then make (images of) trees and inanimate things.

    Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim: Our companions and other scholars said: Making images of animals is emphatically haraam and is a major sin, because this stern warning which is mentioned in the ahaadeeth is issued concerning it. That applies whether he makes it to be used in ways that are not respectful or otherwise. Making it is haraam in all cases, because it is competing with the creation of Allaah. That applies whether the image is in a garment or a carpet or a dirham or a dinar or a penny or a vessel or a wall or anything else. As for making images of trees, camel saddles and other things in which there are no images of animals, that is not haraam. End quote.

    It says in Fataawa al-Lajnah al-Daa’imah (1/479): What makes images forbidden is the fact that they are images of animate beings, whether they are sculptures, or drawings on walls or fabric or paper, or they are woven, and whether they are done with a quill, a pen, or a machine, and whether they represent something real or something imaginary, whether they are small or large, beautified or distorted, or drawn in the form of lines representing a skeleton. What makes them forbidden is that fact that they depict animate beings, even if they are imaginary like pictures of ancient people, Pharaohs, or leaders and soldiers of the Crusades, or like the pictures of ‘Eesa (Jesus) and Maryam (Mary) that are kept in churches, etc., because of the general meaning of the texts, and because that is competing with the creation of Allaah, and because it is a means that leads to shirk. End quote.

    Secondly:

    Even if the child is not yet accountable, his guardian should prevent him from doing haraam things and discourage him from doing them, so as denounce evil and to train the child and make him get used to what is good.

    Allaah says (interpretation of the meaning):

    “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”

    [al-Tahreem 66:6]

    And the Prophet (peace and blessings of Allaah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The ruler of the people is a shepherd and is responsible for his flock. A man is the shepherd of his household and is responsible for his flock. A woman is the shepherd of her husband’s house and children and is responsible for her flock.”

    Narrated by al-Bukhaari (893) and Muslim (1829).

    The child’s guardian should raise him to keep away from making images and drawing animate beings, and he should explain to him that this is haraam.

    He should look for permissible alternatives that are available, praise be to Allaah, such as drawing vegetables, fruits, trees and oceans, and any inanimate objects.
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    Ruling on caricatures

    Ruling on caricatures


    Praise be to Allaah.

    The drawings mentioned are not permissible. They are among the widespread evils which must be given up because of the general meaning of the saheeh ahaadeeth which indicate that it is haraam to make images of any animate being, whether by machine, by hand or by any other means.

    For example, al-Bukhaari narrated in his Saheeh that Abu Juhayfah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade the price of a dog and the price of blood, and he forbade (the actions of) the woman who does tattoos and woman who has that done, and the one who consumes riba and the one who pays it, and he cursed the image-maker.

    It is also narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “The people who will be most severely punished on the Day of Resurrection will be the image-makers.” And he (peace and blessings of Allaah be upon him) said: “The makers of these images will be punished on the Day of Resurrection and it will be said to them: ‘Give life to that which you have created’.”

    And there are many other sound ahaadeeth on this topic. No exception is made to that except cases where pictures are necessary, because Allaah says (interpretation of the meaning): “while He has explained to you in detail what is forbidden to you, except under compulsion of necessity” [al-An’aam 6:119].

    I ask Allaah to enable the Muslims to adhere to the laws of their Lord and to adhere to the Sunnah of their Prophet (peace and blessings of Allaah be upon him), and to avoid that which is contrary to that, for He is the best One to be asked. End quote.



    Majmoo’ Fataawa al-Shaykh Ibn Baaz (28/343).
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    Ruling on drawing smiley faces when chatting on the internet

    Ruling on drawing smiley faces when chatting on the internet​


    Praise be to Allaah.

    It seems – and Allaah knows best – that this face, whether it is smiling or sad, does not come under the same ruling as images that it is forbidden to make, draw, or use, for two reasons:

    1 – It contains none of the features of a real face, such as eyes, mouth and nose, and it has no head or ears.

    The Prophet (peace and blessings of Allaah be upon him) said: “The image is the head; if the head is cut off, there is no image.” Narrated by al-Ismaa’eeli in his Mu’jam from the hadeeth of Ibn ‘Abbaas and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah no. 1921 and in Saheeh al-Jaami’ no. 3864.

    2 – The majority of fuqaha’ are of the view that if something is cut off from an image without which it could no longer live, then it is not a haraam image. For a detailed discussion of this issue and the views of other madhhabs, see Ahkaam al-Tasweer fi’l-Fiqh al-Islami, pp. 224-240.

    But we should point out two things:

    This usage in chatting on the internet does not come under the drawing of images, rather it comes under the use of images.


    Secondly: A woman should not use these images when speaking to a man who is not her mahram, because these faces are used to express how she is feeling, so it is as if she is smiling, laughing, acting shy and so on, and a woman should not do that with a non-mahram man.
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    Prohibition on making statues

    Prohibition on making statues


    Praise be to Allaah.

    Erecting statues for any purpose is haraam, whether that is as a memorial to kings, commanders of armies, prominent figures and reformers, or as a symbol of wisdom and courage, like the statue of the Sphinx etc, or for any other purpose, because of the general meaning of the saheeh ahaadeeth that forbid that, and because it is a means that leads to shirk as happened to the people of Nooh.



    From Fataawa al-Lajnah al-Daa’imah, 1/478.
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    Hanging pictures of people in the house

    Hanging pictures of people in the house

    Praise be to Allaah.

    You have to hasten to remove these pictures at once, because it was reported that the Prophet (peace and blessings of Allaah be upon him) strongly forbade hanging pictures, and he commanded his great Companion ‘Ali ibn Abi Taalib, “Do not leave any picture without blotting it out and do not leave any built-up grave without levelling it.” (Narrated by Muslim, 1/66). Hanging up pictures of animate beings deprives the people of that house of a great blessing, which is the entrance of angels into that house. It was reported from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there are statues or pictures.” (Narrated by Imaam Ahmad; see also Saheeh al-Jaami’, 1961).

    You can replace them, if you wish, with pictures of inanimate objects, such as trees, mountains, oceans and other natural scenes, or other drawings of inanimate objects, without being extravagant or wasteful.

    As for the pictures which are hanging, you have to remove them and blot them out or burn them; do not keep them. It is worth noting that hanging up pictures of the dead is one of the things that renews grief and serves no useful purpose; it may even lead to some kind of veneration which goes against Tawheed. Let us not forget that the shirk committed by the people of Nooh (peace be upon him) started because they set up pictures and images of some righteous people who had lived among them. So be very careful. May Allaah help us and you to do all that pleases Him and earns His forgiveness.
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    Praying in a room in which there are images

    Praying in a room in which there are images​


    Praise be to Allaah.

    The most correct view is that it is not permissible to pray in a room in which images of animate beings are hanging, on the basis of several reports, including the following:

    The hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), who said: the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog or images.” (Agreed upon).

    The hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) returned from a journey and I had covered an alcove with a blanket on which there were images. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he tore it down and said, ‘The people who will be most severely punished on the Day of Resurrection will be those who imitate the creation of Allaah.’” (Agreed upon).

    The hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Jibreel came to me and said: ‘I came to you yesterday and nothing prevented me from entering except that there was a statue by your door, and there was a curtain in your house with images on it, and there was a dog in the house. So tell someone to cut the head off the statue by your door, so it will look like a tree; tell someone to cut up the curtain and make it into floor-cushions that will be stepped on; and tell someone to put the dog outside.’” So the Messenger of Allaah (peace and blessings of Allaah be upon him) did that. (Narrated by Abu Dawood, al-Tirmidhi and Ahmad).

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) gave a brief answer to this question, when he was asked: is it permissible to pray in synagogues and churches where there are images, or not? Can we say that they are the houses of Allaah, or not? He replied: they are not the houses of Allaah, for the houses of Allaah are the mosques. These (churches etc.) are houses in which people express their disbelief (kufr) in Allaah. Even though Allaah may be mentioned in them, the house is the same as its occupants, and their occupants are kuffaar, so they are the houses of worship of the kuffaar.

    As regards praying in them, there are three scholarly views in the Madhhab of Ahmad and others: absolute prohibition, which is the view of Maalik; absolute permission, which is the view of some of the companions of Ahmad; and the third view, which is the correct view and was narrated from ‘Umar ibn al-Khattaab and others, and from Ahmad and others. This view states that if there are images in the church, we should not pray there, because the angels do not enter a house in which there are images, and because the Prophet (peace and blessings of Allaah be upon him) did not enter the Ka’bah until the images inside it had been wiped out. Similarly, ‘Umar said: we do not enter their churches if there are images inside.

    Churches are like mosques that are built over graves. In al-Saheehayn it says that the Prophet (peace and blessings of Allaah be upon him) was told about a church in Ethiopia, and the adornments and images inside it. He said: “When a righteous man among them dies, they build a mosque (place of worship) over his grave and put those images there. They will be the most evil of people with Allaah on the Day of Resurrection.” But the Sahaabah did pray in churches in which there were no images. And Allaah knows best.



    Reference: Masaa’il wa rasaa’il, Muhammad al-Mahmoud al-Najdi, p. 28
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    TV and movie pictures and video pictures

    TV and movie pictures and video pictures​


    Praise be to Allaah.

    The ruling on a thing depends on the way in which it is perceived. It is essential to know how the picture-making you refer to is done. The author of Risaalat Ahkaam al-Tasweer (The ruling on picture-making) said:

    1. Movie pictures or pictures on a cinema film:

    This is a method which transmits moving pictures with sound for a limited time span, showing all the events that happened within this time frame. The picture which is shown by the film on the screen is the shadow or reflection of that thing, not its real essence, after it has been recorded on the film. It says in al-Sharee’ah al-Islamiyyah wa’l-Funoon (Islamic sharee’ah and the Arts) that the cinema is called [in Arabic] akhyaliyyah [from khayaal, meaning shadow or dim reflection], “because it shows the shadows of things, not their real essence.”

    2 – TV pictures

    This is a method which transmits pictures and sounds at the same time via an electrical impulse. This is the result of the effect of light from the object whose picture is being taken being reflected on a mica sheet which is covered with a vast number of tiny particles made of photosensitive material, manufactured from silver oxide and caesium, of which the particles are separated from one another and isolated electrically.

    This kind of image-making using machines is very similar to the image on a movie film, but in TV pictures, the images are changed to electronic signals, then to electromagnetic waves, which are then either sent via antennas to be picked up by the receiving apparatus in TV sets, within the range that the signal can reach, or they are sent to be stored in the form of magnetic changes on plastic tapes that have been plated with the appropriate magnetic substance that can store these waves.

    In order to show what has been recorded on these tapes after these waves have been stored, it has to pass through a machine which transforms it once more into electronic signals then sends it to a screen in the form of electrical signals, so that it appears as a picture, but only after a complex operation.

    The TV set is the equipment which receives the electrical waves and gathers them, then transmits them in a regulated manner in the form of a picture with complete features.

    There is another kind which is considered to be similar to this kind of image-making. This is something similar to the telephone which is used in some industrially-advanced countries, which transmits both the voice and the image of the speaker, so both parties can see one another on the screen of the device on which they are talking.

    Similarly, there are cameras which are installed at the doors of houses. This system picks up the voice and image of the person who is coming to the house and transmits it to a screen inside the house, so that whoever is inside the house can see it clearly. And similarly there is equipment which is used to watch out for criminals stealing and so on in banks, stores, etc.

    These kinds of equipment are considered to be of one kind, but are used for a variety of purposes, whereby the camera covers the area which is to be watched over, and it transmits the images to a screen like a TV, where the image appears clearly. New things are appearing all the time, and we do not know what will appear in the future. If this indicates anything, it indicates the mind-boggling expansion of the use of machines to make images of both kinds, both still and moving, in many areas, including manufacturing, war, security, education, medicine, social, etc.

    Ahkaam al-Tasweer by Ahmad ibn ‘Ali Waasil, p. 65-67

    Shaykh Ibn ‘Uthaymeen said:

    With regard to pictures made in the modern fashion, they fall into two categories:

    The first category is those which have no tangible substance (and can only be seen by running them through a machine), as I was told is the case with pictures on video tapes. There is no ruling at all concerning these, and they do not come under the prohibition at all. Hence the scholars who forbid making pictures with cameras on paper (photographs) permitted this (video pictures), and said that there is nothing wrong with this. Then it was asked, is it permissible to film lectures which are given in the mosques? The (scholarly) view was that it is better not to do that, because it may disturb the worshippers and because they may film things that may not be appropriate, and so on.

    The second category is fixed or still pictures on paper (photographs) …

    But the matter needs further discussion if one wants to make these kind of permissible pictures. For they are subject to five rulings which depend on the intention. If the intention is something forbidden, then it is haraam. If he intends something waajib (obligatory), then it is waajib. Sometimes pictures may be essential, especially moving pictures. For example, if we see someone in the act of committing a crime against a person’s rights, such as an attempt to kill and so on, and we cannot prove it in any way but by taking pictures, then in this case taking pictures becomes waajib, especially in cases where pictures may decide the case. The means are subject to the rulings on the ends. If we make these pictures in order to prove the identity of a person for fear that someone else may be accused of the crime, this is also acceptable, indeed it is essential.

    But if we take these pictures just to enjoy looking at them, this is undoubtedly haraam... And Allaah knows best.” (See Al-Sharh al-Mumti’, 2/197-199)
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    Ruling on photographs

    Ruling on photographs


    Praise be to Allaah.

    Photography (tasweer) means the taking of pictures of living, animate moving beings, like people, animals, birds, etc. The ruling is that it is forbidden on the basis of a number of reports, such as the following:

    'Abdullaah ibn Mas'ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Those who will be most severely punished by Allaah on the Day of Resurrection will be the image-makers." (Reported by al-Bukhaari, see al-Fath, 10/382).

    Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah, may He be exalted, says: 'Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'" (Reported by al-Bukhaari, see Fath al-Baari, 10/385).

    'Ali (may Allaah be pleased with him) said: "Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and do not leave any picture in any house without erasing it." (Reported by Muslim and al-Nisaa'i; this is the version narrated by al-Nisaa'i).

    Ibn 'Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire." Ibn 'Abbaas said: "If you must do that, make pictures of trees and other inanimate objects." (Reported by Muslim, 3/1871)

    These ahaadeeth indicate that pictures of animate beings are haraam, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are printed, drawn, etched, engraved, carved, cast in moulds, etc. These ahaadeeth include all of these types of pictures.

    The Muslim should submit to the teachings of Islam and not argue with them by saying, "But I am not worshipping them or prostrating to them!" If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.

    The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet (peace and blessings of Allaah be upon him) said: "The angels do not enter a house in which there is a dog or pictures." (Reported by al-Bukhaari, see al-Fath, 10/380).

    But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory's sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.

    Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than "picture-making" or tasweer, which is the expression used by all Arabic-speakers to describe this action.

    In the book Al-I'laam bi naqd kitaab al-halaal wa'l-haraam, the author says: "Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports." (p. 42, see also Fataawa Islamiyyah, 4/355).

    Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said: "Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about… none of this is the result of human effort, according to them!

    Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?

    Those who say that photography is permitted have "frozen" the meaning of the word "tasweer," restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is "tasweer" or "picture-making" in every sense - linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?"
    (Aadaab al-Zafaaf by al-Albaani, p. 38)

    It is also worth quoting the opinion of some contemporary scholars who allow the taking of photographs but say that the pictures should not be kept: "The angels do not enter a house in which there is a dog or pictures." (See al-Sharh al-Mumti', 2/198).

    There are many bad things involved in the making of pictures. Besides the element of imitating the creation of Allaah - which is an accusation denied by many of those who make pictures - reality bears witness to the great extent of immorality and provocation of desires caused by the prevalence of pictures and picture-making nowadays. We must remove or blot out every picture, except when it is too difficult to do so, like the pictures which are overwhelmingly prevalent in food packaging, or pictures used in encyclopaedias and reference books. We should remove what we can, and be careful about any provocative pictures that may be found.

    "So keep your duty to Allaah and fear Him as much as you can…" [al-Taghaabun 64:16 - interpretation of the meaning]

    Photographs which are essential are permitted - such as those required for identity documents, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in sharee'ah is that we should not exaggerate about what is necessary.

    We ask Allaah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers. May Allaah bless our Prophet Muhammad.
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    salaam alaikum,
    thank u a lot for sharing this info but i have a question....
    see image making refers to sketching n making pictures out of ur imagination, well thats wat i heard Dr. Zakir Naik say. About photography he said it doesnt mean u r creating some thing u r just capturing a moment Allah has allaowed to take place....
    the Arabic word used is 'tasawur' which means imagination........

    Could u plz help me get out of this confusion.... as for myself Alhamdulilah i have given up sketching but not yet photography.....

    wasalaam
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    Wa Alaykum Assalam

    look sister..that's depend on what kind of machine which make a pictures

    The ruling on a thing depends on the way in which it is perceived. It is essential to know how the picture-making you refer to is done.

    Photography is not only the reflection of an image, rather it is created by means of a machine that captures the image, therefore it is trying to match the creation of Allaah using this machine. Moreover the prohibition on image-making is general because it involves trying to match the creation of Allaah and it poses a danger to religious beliefs and morals, regardless of the tools used or the method in which the images are made.

    The Photographs (Taking pictures by Camera) is not permissible (Haraam)

    The drawings of caricatures or imaginary pictures of animate beings are not permissible

    The drawings of animate beings are not permissible

    TV and movie pictures and video pictures are permitted

    Photographs which are essential are permitted - such as those required for identity documents, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in sharee'ah is that we should not exaggerate about what is necessary


    Included in these images Forbidden:

    1. Statues of animate beings, manufactured, or carved, of any substance that was manufacturing, or sculpture.

    And enter the women's jewelery factory in the image of an animal.

    2. Photographs - photography -, which does not require the owner to, but kept the memory or for other reasons that are not necessary.

    3. Sketches by hand or computer, to animate beings.

    Is not included in this provision [the prohibition, and deny entry angels] images that may be acquired, including:

    1. His presence is a necessity, as pictures ID card and passport, as pictures on the banknotes.

    2. What was despised of images, such as exists, including the carpets, cans or milk, ketchup, and others, fate garbage.


    The scholars of the Standing Committee for Issuing Fatwas:

    The images of all living human being or animal is haraam, whether stereo or fees, and colors in the paper, and the like, in a cloth or tissue, or solar images, and the angels do not enter a house in which an image; All conversations indicated that the right to do so.

    And licensed as called for by the necessity, as pictures of offenders, and suspects; to catch them, images that fall on the passport, and tampons souls; the intensity necessary, and we hope that these are not exhaustive and the like from entering the angels of the need to save the house,





    Photography means (tasweer) in arabic and 'tasawur' means imagination


    <wasalam>
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    when video is permitted, y not photographs???

    wasalaam

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