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22 May 2013

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	Is photography allowed to be displayed ?

Solution Below are opinions and general knowledge for your information purposes related to *pictures* - photography v.s. "tasveer". Keep in mind the difference while reading.
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Al-Mawrid Institute of Islamic Sciences (Pakistan)

http://www.al-mawrid.org/Content/ViewReaderQuestion.aspx?questionId=502

Question: Assalaam o alaykum

I came across statements made by certain scholars that making portraits is haraam. There are even those who state that making family photographs and albums is also haraam. I did a bit of research which I would share with you. I have read several ahadith in Sahih of Bukhari that very clearly state that making portraits of living creatures is haraam and Allah will ask the painters on the Day of Judgment that can they bring life to the creatures they painted and then punish them as they would not be able to do so. Since there were no cameras at that time so that part stays inconclusive.

There is also a Qur’anic verse (I don’t remember the reference now) which refers to the same issue. My own understanding in this regard is that such practice may have been prohibited to discourage idol worship which was prevalent at that moment. But it is still prevalent in the world as many religions and cultures worship idols and images so my question in this regard is divided in to several parts.

Q1. Is making portraits of living creatures haraam?

Q2. What is the status of the family photographs that we take at home? Many scholars declare this practice to be haraam also but they make these statements while appearing on media. Is not tv an advanced version of camera.?

Q3. Colleges like NVA produce several artists every year who make portraits and make sculptures. Is their profession haraam.

Q4 Is making sculptures haraam? Regards,

Answer: wa alaykum assalaam

Mr Ghamidi believes that the prophetic sayings regarding the prohibit of pictures, portraits and sculptures specifically related to the pictures etc which were used in polytheistic worship acts. Of course if the pictures are used to be worshipped in any form they will stand prohibited as. The Holy Qur’an was revealed and the Messenger of God was sent in order to uproot the filth of polytheism. Polytheism was to be uprooted and no trace of it was tolerated. The pictures of the deities, angels and saints which were worshipped then were prohibited completely.

Since the making of pictures and portraits is not prohibited by the Sharia’h we can of course use the same for all constructive purposes and entertainment. It is only when we find someone attributing powers to these pictures or to whom these pictures represent that is only worthy of God that we will stop that person or persons from that act rendering it a clear form of polytheism. Regards,

Tariq Mahmood Hashmi

http://www.al-mawrid.org/System/default.aspx

Tasweer, Painting & Photography [Nov. '06]
Permissibility Or Prohibition

You mentioned in an earlier answer that it is permissible to paint natural scenery and people's faces. I have been quoted a Hadith that makes painting people and animals forbidden. Could you please clarify this confusion?

The Hadith does not speak of painting as such. It uses the term tasweer that we nowadays use primarily for photography, and we may include under it other forms of producing a likeness. Photography was unknown at the time of the Prophet, peace be upon him, but the word was used in the Hadith and in the Qur'an, so we need to define its meaning at the time. Fortunately, we do not have to look far. If we look at the different instances of its use in the Qur'an we formulate a clear concept of its meaning, which is "to shape, give form, fashion, etc." A Hadith that includes a clear prohibition explains that tasweer aims at making something to look like God's creation. This is clearly forbidden, because it includes an implicit claim of an ability similar to that of God. Hence, the person who produces such a likeness will be told on the Day of Judgment to give life to his production, and he will not be able to do so.

Unfortunately, people with a restrictive tendency apply the word as we use it today and make all types of image making forbidden. This is not right. One Hadith makes a clear exception of what is painted on clothes and similar material. This is not much different from a painting on a canvass. The prohibition certainly does not apply to photography, which is nothing more than the printing of a reflection against a lens, similar to a reflection in a mirror.

http://ourdialogue.com/answers/articles.php?action=show&showarticle=3483

Imaging, False Claims & Eavesdropping

Commentary By Adil Salahi — Arab News (Jeddah, Saudi Arabia)

When the Prophet, peace be upon him, advised his companions, and all Muslims, to avoid certain actions, he always made his advice short and precise. He neither dwelt too long over descriptions, nor used two sentences where one was sufficient. But he might link two or three pieces of advice together, seeking to establish such a link by different means, even though the points he tackled might be widely diverse. However, his description was always very clear, graphic and life-like.

An example may be given quoting a short Hadith that speaks of image making, false claims and eavesdropping. Ibn Abbas quotes the Prophet, peace be upon him, as saying: “Whoever makes a likeness will be required to blow spirit into it, and will be punished as he will never be able to blow spirit. Whoever claims to have seen a dream will be required to tie two pieces of hair together, and will be punished as he will never be able to tie them. And whoever eavesdrops on people who try to be away from him will have melted lead poured into his ears.” [Related by Al-Bukhari, Muslim and Al-Nasa’ie].

The first point the Prophet, peace be upon him, warns against is that of making a likeness. This is a reference to making images of living things, such as people or animals. This is clearly understood from the reference to his being asked to breathe spirit into the image or likeness he has made, so as to make it a living one. Obviously, he will never be able to do so, because God alone breathes the spirit into the living.

But what sort of likeness the Prophet, peace be upon him, is here speaking about?

The Arabic words used in the Hadith are the same we use today for photography and photocopying. Needless to say, the Prophet, peace be upon him, was not talking about these, because they were not known during his lifetime, and for many centuries later. Some people say that this Hadith, and others prohibiting likeness-making, refer to photography, but such a view is mistaken, because the Prophet, peace be upon him, could not speak about something that was not known by mankind during his lifetime.

Even if God tells him about it, his audience would not understand his meaning. God describes both the Qur’an and the messenger to whom it was revealed, i.e. Prophet Muhammad, peace be upon him, as “making things clear.” He could not make things clear if he were to speak of things unknown to his audience. Therefore, we have to look at the usage of the word during the Prophet’s lifetime so as to associate it with what the Prophet’s companions could associate it with. When we do so, we discover that the term used here means “to shape, mold, fashion, etc.”

Moreover, when we take this Hadith with others addressing the same topic, we conclude that the Prophet, peace be upon him, speaks about making something so much life-like that people may think it real. In a sacred, or Qudsi, Hadith, the Prophet, peace be upon him, quotes God as saying: “Who can do more wrong than one who tries to create something like my creations. Let such people create a speck, or a seed, or a seed of barley.” [Related by Muslim].

The wording of this Hadith is so strong, leaving us in no doubt as to the strict prohibition of making anything with the intention of leading people to think that it is comparable to what God creates.

It is particularly this sort of likeness that is strongly forbidden, whether it comes in the form of a statue, or in any other form. As for photography, it does not come into this category, because a photograph is nothing more than a print of a reflection in a lens. As such it is not different from a reflection in a mirror, which is indeed truer than a printed photo.

Because the attempt to produce a likeness of this sort seeks to imitate God’s creation, the person who tries it will be required to breathe life into it. Needless to say, no person can do that. Hence, he will be punished for his deed.

http://ourdialogue.com/answers/articles.php?action=show&showarticle=621

Character Animation — Is It Permitted?

After my graduation in computer science, I want to be a professional game developer. However, I have heard that in Islam, picture and music are not allowed. In computer games, there is character animation where figures and characters are not drawn by hand, but are generated by using mathematics. The same is often the case with the music sound. Do these fall in the same prohibited categories? Is it permissible for me to pursue my interest in a professional way?

The prohibition on pictures and images clearly stated by the Prophet, peace be upon him, apply to such pictures as are intended to be similar to God’s creation. This includes statues, 3-D-imaging, and other works of art where the artist aims to produce a life-like image. There is a case well known when a famous sculptor was so much enthralled in his work that on completion of a statue, he ordered it to speak. When it would not, he broke it with an axe. This is the sort of work the Prophet, peace be upon him, refers to when he says of such artists. They want to produce the like of God’s creation. Nothing of this applies to our modern pictures, whether taken by camera or generated by computers.

Moreover, numerous scholars of the highest repute agree that photography is not included in the Prophet’s condemnation of making images. Photography is no more than a printout of a reflection with a lens in the same way as a mirror, which is practically a lens, reflects our images. No one suggests looking in the mirror is forbidden. Forbidden music is that which instigates obscene or sinful thoughts, or is associated with evil thoughts or beliefs, such as devil worship. Music played as game background is very different from that, and it is mostly monotonous. Unless the game has some obscenities or evil thoughts, it is hardly likely to generate such thoughts.

http://ourdialogue.com/answers/articles.php?action=show&showarticle=139

Title - Fatwa on Photography

Question -Is photography allowed in Islam? Bearing in mind that it is not the same as painting or recreating a being, it's rather a capture of image through light and lens.

Topic - Drawing & Photography

In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, we would like to thank you for showing keenness on knowing the teachings of Islam, and we appreciate the great confidence you have in us. We hope our efforts meet your expectations, yet we apologize for the late reply.

With regard to your question, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, answers:

"Photography as a medium of communication or for the simple, innocent retention of memories without the taint of reverence/shirk does not fall under the category of forbidden Tasweer.

One finds a number of traditions from the Prophet, peace and blessings be upon him, condemning people who make Tasweer, which denotes painting or carving images or statues. It was closely associated with paganism or shirk. People were in the habit of carving images and statues for the sake of worship. Islam, therefore, declared Tasweer forbidden because of its close association with shirk (association of partners with Allah). One of the stated principles of usul-u-Fiqh (Principles of Islamic Jurisprudence) is that if anything directly leads to haram, it is likewise haram. In other words, Tasweer was forbidden precisely for the reason that it was a means leading to shirk.

The function of photography today does not fall under the above category. Even some of the scholars who had been once vehemently opposed to photography under the pretext that it was a form of forbidden Tasweer have later changed their position on it - as they allow even for their own pictures to be taken and published in newspapers, for videotaping lectures and for presentations; whereas in the past, they would only allow it in exceptional cases such as passports, drivers’ licenses, etc. The change in their view of photography is based on their assessment of the role of photography.

Having said this, one must add a word of caution: To take pictures of leaders and heroes and hang them on the walls may not belong to the same category of permission. This may give rise to a feeling of reverence and hero worship, which was precisely the main thrust of the prohibition of Tasweer. Therefore, one cannot make an unqualified statement to the effect that all photography is halal. It all depends on the use and function of it. If it is for educational purpose and has not been tainted with the motive of reverence and hero worship, there is nothing in the sources to prohibit it."

Allah Almighty knows best.

http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503545144

Photography: Reliability of our views

Q423 :You carried a long piece on "photography as mentioned in Hadith" in response to a reader seeking a ruling on whether photography is permissible or not. On a previous occasion, a friend mentioned that he did not hang pictures of family members on his wall at home, as it was forbidden to do so. In a conversation with a different person, the same kind of opinion was expressed, but with the added question of what should a reader do in order to establish the final Islamic ruling on a question over which he disagrees with you. Your comments will be greatly appreciated.
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A423 : Abu Jafer Al Mansour, a great Muslim ruler, who was in power for over twenty years in the beginning of the Abbasid regime, once requested Imam Malik to write a comprehensive book outlining Islamic verdicts on matters that occurred to people in daily life. He wanted that book to be the standard by which all matters are resolved.

Imam Malik, the founder of one of the four major schools of thought, counseled Al Mansour not to do so. He argued: "The Prophet's companions settled in different provinces with each of them having his share of knowledge about Islam. If you were now to enforce a single opinion on them all, this will inevitably lead to a great deal of chaos and trouble." These were words of great wisdom by Imam Malik.

What applied then, applies today even in greater measure. We have the fruits of a great wealth of Islamic research and scholarship. Yet people are always impatient. They want a "final" ruling on every question. But rigidity is alien to the nature of Islam. It has always been a characteristic of Islamic thought to respect other people's views and to hold other scholars in high esteem. Hence, it is practically impossible to seek a "final" ruling on every matter without establishing a religious hierarchy. Had it been the intention of Islam to do so, the Prophet would have indicated that. But there is simply no clerical order in Islam. Everybody's opinion is respected, but the opinion which is correct is the one which is supported by the strongest evidence from the Qur'an and the Sunnah.

In answering readers' questions, we certainly try to give what we think to be the answer based on the stronger evidence. We try to steer away from rigidity and controversy, and we do not confine ourselves to the views of a single Imam or a single school of thought. We try to give opinions applicable at present. We do not hesitate to make a verdict clear, even though it may be unpleasant to the reader asking the question. We will never go against a Qur'anic statement or an authentic Hadith or try to impose a subjective interpretation. If we come up with an answer that differs with a prevailing view, then that is the result of our endeavor. We hope to be rewarded for it. The Prophet has made it clear that a person who does his best to arrive at a clear ruling on something and hits upon the right ruling will have a double reward, but a person whose efforts end up with a mistaken conclusion will have a single reward. It is this type of tolerance, which is characteristic of Islam that sustains our efforts.

Now, if a person reads in Arab News a ruling that is at variance with an opinion he has held for a long time, he may find our line of thinking convincing and supported by evidence, which means that he should take our view. If he is hesitant, then he will need to examine, either on his own if he has the knowledge and ability or with the help of a scholar, the foundation of our view and his own view. He should then take the verdict supported by the stronger evidence. There is simply no other way.

In Islam, there is no single person or institution which has the final word. That final word belongs to Allah and He has stated it in the Qur'an or allowed His messenger to express it in the Hadith. I fail to understand why should this tolerance, which I say is characteristic of Islam, be a problem to anyone. After all, if we are mistaken, even then we will be rewarded. Hence, we should be happy in God's great mercy that assures us of a reward even when we are mistaken.

Take the question of photography which has led you to raise this point. You have learned from our view that photography is perfectly permissible unless it is intended or used for a forbidden purpose. We have outlined our arguments, stating that photography as we know it was not known to mankind at the time of the Prophet. Hence, the Hadiths that use the Arabic word which we nowadays use for photography must have referred to something else.

We looked at the usage of that word in the Qur'an and concluded that it meant, "shaping, fashioning, molding, the giving of a definite form, etc." This is totally different from the use of lenses in cameras and the printing of films. We likened the printed photograph to the image reflected in a mirror which is perfectly permissible to have at home or anywhere. We also drew a comparison with what is printed on cloth, and which is definitely permissible as clearly expressed in a Hadith. That was our line of argument. If someone can find another evidence in the Hadith or the Qur'an to arrive at a different verdict, then let him please refer us to that.

For our readers who are still reluctant to accept this view, it is still open to them to discuss the matter with other scholars. If they prefer to hang on to what they had believed in the past, then they are perfectly entitled to do so and may God reward them for their efforts. Why should there be any hassle over that? Such an insistence on a single and final opinion is rather alien to Islamic thought.
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Our Dialogue ( Source : Arab News - Jeddah )
http://www.islamicity.com/dialogue/Q423.HTM

Ruling of Photography in Islam

Allah said:'' It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise'' 3:06

According to the above verse, TASWEER means forming , shaping and creation, which is prohibited, but that ruling is not applicable on photography because there is no forming, creation or shaping in photography, however it is applicable on painting or shaping bodies with Clay, Cement or Sand and so forth.

Narrated By Aisha (may Allah be pleased with her): Allah's Apostle (Peace Be Upon Him) returned from a journey when I had placed a curtain of mine having pictures over a chamber of mine. When Allah's Apostle saw it, He tore it and said, "the people who will receive the severest punishment on the day of Resurrection will be those who try to make the like of Allah's creations" so we turned it into one or two cushions (narrated by Al-Bukhari)

Ibn Umar narrated that, the Prophet (Peace Be Upon Him) said: "the painter of these pictures will be punished on the day of Resurrection, and it will be said to them, "make alive what you have created" (narrated by Al-Bukhari)

According to the above two hadeeths, making pictures of alive things is not allowed because the maker of pictures and paintings is making the like of Allah's creations, but the one who takes the picture of a creation of Allah and take it with a camera in order to copy it to a paper as is without changing it, does not fall under that threat because he is not creating but copying the original creation of Allah, so generally, taking pictures with cameras or video recording is permissible, keeping pictures in albums is also allowed but not to hang them on walls or tables which may lead to sanctification of images which is Haraam.

There are separate issues relating to picture-making (TASWEER), hence it would be good to understand each issue separately and the Islamic ruling on it:

1) Drawing/Painting Pictures of Humans and Animals

As it is common knowledge, there are countless Hadeeths narrated from the Messenger of Allah (Peace Be Upon Him) that strictly prohibit painting pictures of animate objects, for example:

Jabir ibn Abdullah (may Allah be pleased with him) narrates that the Messenger of Allah (Peace Be Upon Him) forbade the keeping of pictures at home and making them.” (Sunan Tirmidhi, no: 1749)

Abu Talha (may Allah be pleased with him) narrates that the Messenger of Allah (Peace Be Upon Him) said: “Angels (of mercy) do not enter a house wherein there is a dog or a picture.” (Sahih al-Bukhari, no: 5609)

Due to these and many other similar narrations, most classical scholars are of the opinion that painting and drawing pictures of humans and animals is unlawful and sinful. They state that ‘picture-making’ (tasweer) of human or animal life has been explicitly forbidden by the Messenger (Peace Be Upon Him) and as such it will be sinful. Only Imam Malik (may Allah have mercy on him) is reported to have differed with this position of general prohibition.

In one of his narrations, Imam Malik (may Allah have mercy on him), contrary to the other three Imams, is reported to have stated that only those pictures are unlawful that are three-dimensional and have a body to them, such as statues and sculptures. A picture that does not have a body or shadow to it will not be unlawful although somewhat disliked, such as drawing a picture on a paper, cloth or on any other object. This is one of two positions narrated from Imam Malik, with his other position being similar to that of the vast majority of classical scholars.

The position of the vast majority of classical scholars is based on the fact that there is no distinction in the various Hadeeths between a tangible and intangible picture. The Hadeeth indicating the permissibility of intangible and non-solid pictures refers to pictures of other than humans and animals.

Based on this, the reliable and mainstream opinion of the classical jurists is that picture-making is unlawful, whether by painting a picture on an object or making a sculpture. This is the position held by the three main Sunni Schools of Islamic law (i.e. Hanafi, Shafi’i & Hanbali) and also one of two positions related from Imam Malik.

2) Photography

In view of the above-mentioned one position of Imam Malik, there is no question with regard to the permissibility of taking photographs, for according to that position, painting pictures of human or animal life on a paper or fabric is allowed, hence camera pictures would hold the same ruling.

However, in view of the mainstream and majority position of classical scholars, the question arises as to whether photos of humans and animals fall under the type of picture-making prohibited by the Messenger of Allah (Peace Be Upon Him) in numerous Hadeeths. Camera photos were not in existence when classical scholars were discussing the issue of picture-making, hence one will not find an express ruling regarding photography in their works. As such, it was left to contemporary scholars to determine whether photos held the same ruling as that of painting and drawing pictures.

Contemporary scholars have differed on this issue:

a) The position of the overwhelming majority of Indo-Pak and some Arab scholars is that photographs of human or animal life are not permissible for the very same reasons that paintings of these are not permissible. They state that the ruling on picture-making does not change by changing the tool with which the picture is produced. Whether an image is produced by painting it or using a camera, as long as it is an image of a human or animal, it will remain unlawful (haraam).

b) The second position on the issue, held by most present Arab Scholars (from all four Madhabs) and most Ulama of Makkah, Madinah, Egypt and Ulama from the Indian Subcontinent, is that there is a difference between photos and the prohibited picture-making (tasweer), in support of this view of permissibility. Their basic understanding is that the reason behind the prohibition of painting pictures (in the words of the Hadeeth) is challenging Allah in His attribute of creating living creatures. However, in camera photos, one does not produce an image through one’s own imagination. It is merely a reflection of a living being already created by Allah Most High. This is the more arguably stronger opinion.

3) Live Broadcasting

Scholars have declared that live broadcastings of images do not fall within the ambit of picture-making (tasweer). A picture is something that is permanent and static, whilst the image broadcasted live is not permanent hence cannot be termed a picture. A live broadcast is in reality a reflection of the actual image, similar to seeing an image in a mirror.

Therefore, if an image of a human or animal is broadcasted live, then this does not fall into the unlawful picture-making. It will be permitted to broadcast something live or view a live programme, provided the content of the programme is lawful (halaal).

4) Video Recording

Video recording in a videotape or DVD is also not considered a prohibited picture. In a videotape, the particles of an image are gathered and then re-opened in the same order to view the image. This is the reason why it is not possible to see the picture in the reel of the tape without playing it.

These are the two positions of contemporary scholars on the issue. There are great scholars of knowledge, wisdom and piety on both sides of the fence; hence, it would be wrong to criticize anyone for following any one of these positions. It is a matter of genuine and valid difference of opinion. It is not an issue where one may condemn another, and one must respect others’ right to follow their conscience.

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Collected and Revised By
Hamadi Al-Aslani
Manager of Editing and Translation
B.A. Islamic studies
B.A. English language
Jeddah Dawah Center
With the compliments of www.rememberAllah.com

http://www.jdci.org/articles.asp#middle (Pamphlet #44)

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http://www.islamqa.com/index.php?ref=365&ln=eng

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http://www.ummah.com/forum/showthread.php?t=130528

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http://www.albalagh.net/qa/difference_mirror_photograph.shtml

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http://muttaqun.com/pictures.html

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23 Dec 2007 07:53 PM