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The Prohibition of Photography

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#16 [Permalink] Posted on 12th April 2017 18:11

Absurdity:

  1. Music is not Halal
  2. Movies are not Halal
  3. Hollywood/Bollywood is not Halal
  4. Gender Interaction is not Halal
  5. Digital Photography (according to many) Ulama is permissible
  6. Whether you do this in your parent's bedroom or next to Haram (its the same issue).

Questions 1 & 2:

Anonymous wrote:
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Dear Beloved Brother "interested",

Question: I just got forwarded a book on photography authored by He who must not be named. Muadh Bhai is quoted a lot in that book. It was a proper demolition job to be honest, so I was hoping to find a response here. Is there any?

Answer: Your question is answered by someone called "Interesting"

  1. Shakh (Maulana) Abdul Hafeez Makki (RA) giving Khilafat to (Maulana) Ilyas Ghumman (DB)
  2. Shaykh (Maulana) Salim Qasi (DB), Mohtamim of Darul-uloom Deoband (Waqf)

At this point, you only have two logical choices:

  1. CHOICE 1:  Declare that these Ulama are neither the Akabir of Deoband, nor know anything about the Deobandi Maslak and have deviated from the path.
  2. CHOICE 2: Accept that there is a genuine difference of opinion about digital photography.

Either choice answers your “proper demolition job” to be honest.

Lastly, as asked to every fanboy and fangirl who visits this forum and they never answer:

The same authority whom you are quoting categorically gives the Fatwa that Islamic forums, Facebook, Twitter etc are ALL HARAM! What is your reason for ignoring this clear Fatwa and still coming to an Islamic Forum?

Questions 3:

  • National ID Card (if forced by the Government) is a NEED.
  • Coins (with images) is a NEED because you won't be able to feed your family etc
  • How is Passport or VISA a need? Based on what?

Questions 4:

If you say that National ID Card is a need in Pakistan (due to Government Law) but not in UK so the Hukum (injunction) with regards to photographs differ then don’t you agree that the matter is an issue of Ijtehaad?

Questions 5 (Fanboys and Fangirls ONLY):

If the same Mufti categorically rules that Islamic forums, faceook, Twitter, Social Media are unconditionally and categorically Haram why are you here?

Response?

Watch fanboys and fangirls click dislike instead of actually engaging in a discussion.

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#17 [Permalink] Posted on 12th April 2017 19:10
Quote:
CHOICE 2: Accept that there is a genuine difference of opinion about digital photography.


Ulema who called it permissible have put preconditions.

Quote:
Questions 3:

National ID Card (if forced by the Government) is a NEED.
Coins (with images) is a NEED because you won't be able to feed your family etc
How is Passport or VISA a need? Based on what?


What are you trying to prove here. You know it better why a passport is needed.
Quote:


Questions 4:

If you say that National ID Card is a need in Pakistan (due to Government Law) but not in UK so the Hukum (injunction) with regards to photographs differ then don’t you agree that the matter is an issue of Ijtehaad?


Whichever country has law for a compulsory identity proof, the ijtehaad is valid.

Quote:
Questions 5 (Fanboys and Fangirls ONLY):

If the same Mufti categorically rules that Islamic forums, faceook, Twitter, Social Media are unconditionally and categorically Haram why are you here?


We don't counter claim or argue on facebook etc are not haraam. We use Addon imageblock.
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#18 [Permalink] Posted on 12th April 2017 20:19

Do you agree with the Ulama appearing on youtube for Islamic purpose, Yes or No?

If yes then I am not speaking to you.

If No, then lets proceed.

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#19 [Permalink] Posted on 13th April 2017 01:18
Where can I find this 'demolition job' book?
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#20 [Permalink] Posted on 13th April 2017 08:03
Amongst the issues deemed forbidden in the Islamic shari’ah is the taking of pictures as well as the keeping of pictures. To take a picture of an animate object is Haram without qualification; be it a large picture or small, be it made by hand or new technology such as a camera etcetera. The ruling relating to making pictures is that if there is an extreme need such as [images in] passport and the like, it permitted due to necessity or else it is banned and prohibited [regardless] if the picture is large or small but the parts visible. Thereafter, if in keeping the picture there is a semblance of adoration the prohibition becomes even more intensified.

Nowadays the desire and impetus is growing day on day to collect and hold, for barakat and adoration, the pictures attributed to the elders of Deoband such as Hakim al-Ummat Thanwi , Shaykh al-Islam Hussain Ahmad Madani, Mufti A’zam Mufti Kifayat Allah Sahib, Amir Shari’at Sayyid Ata Allah Shah Bukhari, Mawlana Yusuf Sahib (Hadrat ji of the Tablighi Jamat), and Shaykh al-Hadith Mawlana Zakariyyah - قدس اسرارهم.

Let alone the unqualified, the qualified are even becoming indulged in this disease. They assume that if such photos were prohibited, these Akabir (elders) would have never allowed their photos to be made and it would not have reached us. They assume, “We were prohibited from making pictures so that gradually a culture of shirk does not start, and since we are not going to indulge in shirk it is permitted for us”. Hence, [I] felt the need to suggest a few points on the matter. It is possible that some slave of Allah will read these words, realise their error and become repentant.

و ما ذلك علي الله بعزيز و هو ولي التوفيق و لا حول و لا قوة الا به.

Note! Here there are a few matters worthy of consideration and thought:

Firstly, if amongst the elders some, without an Islamically valid acute need, had photos, such an action of theirs cannot be used as evidence of permissibility. The Shar’i edicts are proven through the adillah araba’a1 and this is not evidence at all.

Secondly, the attribution of some of these pictures to the elders is dubious. As such, the ascription of images to these senior [scholars] will be a slander.

Thirdly, it is possible that some of our elders, at the time when the camera was invented, differentiated between taking photos and drawing pictures by hand; holding that hand drawn picture as prohibited and picture via camera as permitted. However, the reality is that it is not based on any strong basis. It is an established [rule] in shari’ah that that which is haram or non-prescribed in shari’ah in principle, its ruling does not change if the apparatus changes. Khamr (wine) is haram; be it made by hand or the new machines. Similarly, murder is haram; be it with a knife or a bullet. In the same way, the shari’ah has forbidden the making and keeping of pictures. So this is regardless if it was made with the brush of an artist or prepared with a photographic device.2

Hadrat Mawlana Abd al-Haq Madani, the principle of Shahi Murad Abad writes, "I had the opportunity of a lengthy company with Mufti Kifayat Allah – this was an accompanying journey to Egypt to participate in an Islamic conference in Cairo. On returning a sizable number of leading ulama of Egypt arrived to give farewell. As per the custom of Egypt, they wanted to take a picture of the group. Hadrat Mufti Sahib declined. Some of the ulama of Egypt held photos to be permissible. They started debating. The debate was short but very interesting. As far as my memory goes I still remember the words of the questions and answers. The words are as follows:

Egyptian scholars: التصوير الممنوع إنما هو الذي يكون بصنع الإنسان و معالجة الأيدي، و هذا ليس كذلك، إنما هو عكس الصورة – Forbidden picture are those that are made with people’s engineering and manufacture of the hands. (Photo) is not like that, it is a reflection (of a form)
Mufti Sahib: كيف ينتقل هذا العكس من الزجاجة الي الورق – How does the reflection transfer from the (camera) lens to the paper?
Egyptian scholars: بعد عمل كثير – After a lot of action (it transfers to the paper)
Mufti Sahib: ايّ فرق بين معالجة الايدي و صنع الانسان و العمل الكثير؟ – What is the difference between manufacture of the hands, people’s engineering and a lot of action?
Egyptian scholars: نعم! هو شيئ واحد – Yes! (There is no difference), they are one.
Mufti Sahib: إذًا حكمها واحد – Then the ruling for all is the same.
The scholars of Egypt were astounded by Mufti Sahib’s sharp responses and were silenced such that they found no response."3

Hadrat Mawlana Ahmad Bijnori Sahib (نور الله مرثده), the author of Anwar al-Bari, writes regarding this matter:

I asked (Hadrat Allamah Anwar Shah Kashmiri) regarding photos that the Egyptian ulama differentiate between photos and pictures; they consider the first allowed according to shari’ah and the second prohibited. He responded, the mas’ala there is wrong. The ruling of photos and pictures are one. The exception made for necessity is another matter. (Similarly, Allamah Shabbir Ahmad Sahib Usmani also said the same)."4
The point being, there is no difference between drawing a picture and taking a photograph. Like it is prohibited to make pictures equally it is prohibited to take pictures with cameras.

Fourthly, those of our elders who at that time might have been of [the opinion of] permissibility, it is possible that they have rescinded from it. Hence, Allamah Qadi Muhammad Zahid al-Hussayni writes in a letter to his closest khalifah, Muhaqqiq al-Asr Abd al-Qayyum Haqqani (قدس سره):

As has always been the practice of the rightful ulama, as soon as they became aware of their error, immediately they made a retraction. They did not consider it an embarrassment or flippancy for themselves. Rather, they focused on protecting themselves culpability in both worlds. So these two seniors (Hadrat Mawlana Abu al-Kalam Azad and Hadrat Sayyid Sulayman Nadwi) at first gave fatwa for permitting photos. However, with the grace of Allah, they made retractions. In 1919, Hadrat Sayyid Sulayman Nadwi wrote an article permitting pictures but in January 1943, with the strength of choosing the truth, published an announcement making a retraction of his position of the subject at hand.
Also consider the brave statement of Mawlana Abu al-Kalam Azad (Tazkirat Abu al-Kalam Azad):

To have pictures taken, kept and published is not permissible. This was a grave mistake of mine that I had my picture taken and published ‘al-Hilal’ with images. I have repented from that mistake. My past mistakes should be hidden rather than publicised anew.”5

Fifthly, [It is incorrect] to assume that due to a picture being published of an Alim or elder that it is done with their consent or that they believe that (camera) photos are permitted. This does not prove that. Hence, in the periodical published from the Indian Madrasahs entitled, ‘Badr al-Islam’, after clarifying the position of the prohibition of photos taken of Mufti A’zam Hadrat Mawlana Kifayat Allah Sahib and the past leader of Jamiat al-Ulama Hadrat Mawlana Sa’id Sahib Dihlawi, they write:

أما اشاعة بعض الجرائد تمثال فوتو غراف بصورنا، فنحن لا ندري من أخذها وأين أخذها و متي أخذها، و لا يخفي أن أخذ رسم الفوتو غراف لا يحتاج إلي علم صاحب الصورة فان الأحد يتمكن من أخذها مع غفلة صاحب الصورة و كذلك اخذ مثالنا من أخذها

Some magazines that have published our photo, we do not who took the photos, where it was taken, and when it was taken. It is clear that it is not necessary that a person will know when a photo is taken. It is possible to take a picture without their knowledge. Whoever took our photos, also took it without our knowledge."6
He also writes in an answer to another question like this:

To assume when an individual’s picture is published that it was taken with their knowledge and consent, that picture is permitted according to them is the result of naivety or bias."7
Sixthly, it is possible that these elders agreed on the prohibition of pictures without acute necessity. Thereafter, due to an Islamically valid severe necessity they had their picture taken which then fell in the hands of another.

Seventhly, the elders whose photos are thought to be honourable (which in reality is reprehensible) to keep and gather, they themselves through statement and action have reported it being prohibited and dishonourable. They have declared their distance from it. Hence, the writing of Mufti Kifayat Allah has passed your eyes, “The Ahadith (which he has written proves that) taking picture, keeping pictures … all are established as haram”8

Shaykh al-Islam Hadrat Madani (قدس سره) writes in a letter to Mawlana Ahmad Hussayn Lahorpuri, “[I] received your letter with the cutting of the photo. I thank you for remembering me. I have never knowingly or intentionally had my pictures taken. This happens without my knowledge and I do not consider it permitted. Those who do it they are responsible for it.”9

The famous Muhaddith Hadrat Mawlana Habib al-Rahman A’zami Sahib (نور الله مرقده) writes, “The youth tried to take photos of the stage (upon which Hadrat Madani and ulama were present). Hadrat (Madani) in a very loud voice scolded them and did not allow them to take photos.”10

Eighthly, one should think that if they are supposedly collecting the pictures due to respect and love, if those elders were alive and they were to know of our action, so would they have been happy with our action which is manifestly against the shari’ah? [Would they] have considered it their respect? It is clear, they absolutely would not have been happy and would have thought it against their love. Our elders used to be happy with adherence to the shari’ah and the disobedience to Shari’ah used to be a source of heartfelt hurt. That which is a source of hurt has become something of pride that we have the picture of so and so elder!

ع بریں عقل و دانش بباید گریست - The sound and wise would cry

Ninthly, some people consider the keeping and gathering of the elder’s photos as a source of barkat (blessing) whereas it is the source of rejection as it comes in some Sahih Ahadith that it restricts the coming of angels.

Tenthly, the prohibition of making and keeping pictures in the shari’ah is not restricted to a particular time rather it is until the day of judgement (acute necessities are an exception as has passed). This prohibition is for both the lay and learned.

Some learned assume that the prohibition of animate pictures in so that shirk does not start and since we are not going to do that the prohibition for collecting the pictures of elders does not apply to us. The fact is that is notion is corrupt. First, we have no guarantee or pledge of remaining protected against shirks; ‘الايمان بين الخوف و الرجاء’ - keep that in mind at all time. Second, we may become the cause of [others] becoming involved in shirk; ‘الدال علي الشرك فاعله’. Third, this is assumed to be the only cause of prohibition whereas there are many causes (cf. Ahkam al-Quran of Thanwi, v. 7 p. 517) such as the angels of mercy disliking it; a cause which is still found. So how can our action not come under prohibition? In other words, it can be said,

ع سخن شناس نہ دلر با! خطا ایں جاست – Professionally speaking, not as a fan; this is wrong

The aforementioned lines establish clearly that the holding and collecting of the photos of the elders for love and respect is not permitted. So if those who are repentant want to discover what should be done the pictures which are in our possession? The pronouncement in al-Ifadat al-Yawmiyyah (v. 7 #447) is quoted below for them which will give an easy solution to their query.

A person mentioned (to Hakim al-Ummat Thanwi) that, ‘A man has a nominal picture of the prophet (صلي الله عليه و سلم), what is the ruling? What should be done with it?’ (Hadrat Hakim al-Ummat) said, ‘This occurred in the time of Hadrat Mawlana (Shah Isma’il) Shahid Sahib (رحمة الله عليه) and Shah Abd al-Aziz Sahib (رحمة الله عليه). A man came and asked Hadrat Shahid, ‘I have a picture of the prophet (صلي الله عليه و سلم) which is a nominal representation, what shall I do with it?’ He responded, ‘What should happen! The ruling of shari’ah does not change even if it is a nominal representation of the prophet (صلي الله عليه و سلم)’. Thereafter this person went to Shah Abdul Aziz Sahib and said the same. Hadrat Shah sahib asked, ‘Is it with or without life?’ [The man] responded, ‘without life’. He said, ‘When he who has been drawn passed what was done’. He said, ‘He was bathed, shrouded and buried'. He responded, 'You do the same. Wash it with fragrance and rose [water], cover it with very expensive cloth and bury it in a place where no one’s feet falls’. The point is the same that remove it; just the subject matter is different. The second is more palatable, then gradually the first will become acceptable. After hearing this, the questioner told (Hadrat Hakim al-Ummat) that the man who has that picture says, ‘I will come to hadrat and give him the picture. He may do with it what he please.’ He responded, ‘[He] is very clever, he wants to remain respectful according to him. No problem! I will do with it what is commanded by shari’ah. On the one side is ‘هذا تمثال رسول الله صلي الله عليه و سلم’, just see who is ahead? And there is the judgment which is even better that if this was presented in front of the prophet (صلي الله عليه و سلم) what would the prophet (صلي الله عليه و سلم) have done? It is apparent that he would not have said even that which Hadrat Shah sahib had said rather his fatwa and action would have been that Mawlana Shahid’. Then (Hakim al-Ummat) said, ‘the difference between the solutions of Hadrat Mawlana Shahid and Hadrat Shah Sahib is that one is a general benefit whilst another is a complete benefit’. The solution of Hadrat Shah Sahib has general benefit and Hadrat Shahid Sahib has complete benefit. It is clear that complete benefit is superior even if general benefit is easier.11
Consider the meaning of another pronouncement, Hadrat Hakim al-Ummat (رحمة الله عليه) once in Khatoli (Muzaffarnagar, India) was asked about respecting the nominal pictures of the prophet of Allah (صلي الله عليه و سلم) and some Sahabah (رضي الله عنهم) - which had come from Haydrabad. So, Hadrat Thanwi (رحمة الله عليه) replied that these [pictures] are not worthy of respect. The evidence is that of the pictures that were removed from the Ka’ba was that of Hadrat Ibrahim and Isma’il from the Ka’bah which were handled in the same manner like the other pictures – (they were destroyed). However, the self wants to respect but the self should not interfere or take precedence over the order of Shari’ah; following the hukm (command) is respect.

واللہ الموفق للصواب

Mufti Umar Faruq Lawharwi
Akabirin ke photo haqiqat ke ayne mein
In Fiqhi Jawahir. 1422. 3rd Ed.
Kosamba, India; Jamia Abu Hurayrah.

---------------------------------------
Muhammad Saifur Rahman Nawhami (Translator)
9 Rabi 1434
21 January 2013

1. Quran, Hadith, Ijma' and Qiyas Shar'i. cf. Nur al-Anwar and Talwih - Saif
2. الواقع ان التفريق بين الصور المرسومة و الصور الشمسية لا ينبغي (كذا في الاصل، و ينبغي ان يكون هكذا – لا يبتني) علي اصل قويّ، و من المقرر شرعا ان من كان حراما او غير مشروع في اصله، لا يتغير حكمه بتغير الالة. فالخمر حرام سواء خمرت باليد او بالماكينات الحديثة، و القتل حرام سواء باشره المرء بسكين او باطلاق الرصاص. فكذلك الصورة، قد نهي الشارع عن صنعها و اقتنائها، فلا فرق بينما كانت الصورة قد اتخذت بريشة المصور، او بالآلات الفوتوغرافية. و الله سبحانه اعلم - تكملة فتح الملهم ص 163 ج4
3. Mufti A’zam ki Yad, p.146
4. Malfuzat Muhaddith Kashmiri, p 256
5. Kashkol Ma’rifat, v.2 p. 125-126
6. Kifayat al-Mufti, v. 9, 237, 240, 241
7. Kifayat al-Mufti, v.9 p. 245
8. Islah al-Rusum, ch. 9 p. 36-39
9. Maktubat Shaykh al-Islam v. 4 p.214
10. Roz Namah al-Jamiat Shaykh al-Hadith p. 41
11. al-Ifadat al-Yawmiyyah,v. 7, p. 254-255
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#21 [Permalink] Posted on 13th April 2017 12:29

tasbeeh wrote:
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Respectfully disagree with Mufti Umar Faruq Lawharwi (DB) which presents analysis predating the invention of digital photography by 50-60 years

Shaykhul-Islam (Mufti) Rafi Usmani (HA)

Halalified YT Audio

Since the title of “Mufti” is associated with me, it is important that I clarify a few things. There are a few cameras here and they have (my) permission that they can transmit the proceedings from here on televisions and the internet. But if these images are (printed) then it will be to make "Tasweer" of living beings. You don’t have (my) permission to print these images.

I welcome Journalists from the (print media) here and may Allah Ta’ala reward them I hope that they will report this event (diligently and honestly). If they have taken pictures of today’s proceedings then they should not print (images) which contain clear (human) faces. You know the techniques to accomplish this, you can make pictures which don’t bring the faces (into focus) and if you don’t take pictures at all, it will be even more cautious.

A large number of (Pakistani) Ulama have given permission for the establishment of a television station. The basis of this Fatwa is conditional and some of the salient points can be summarised as follows:

  1. The world Media is ever busy in trying to malign Islam, its teachings and Muslims. It is needed in our times for us to be ready to counter this propaganda.
  2. Those capable of Fatwa (i.e. Ahlul-Fatwa) did a lot of research, deliberated (in depth) and repeatedly. The decision reached by those in the Darul-uloom (Karachi) and those associated with them and those who trust their judgement is that the (images) shown on television or on the screen of mobile (phones) or on the Internet do not fall under the injunctions of Tasweer (photo) as long as they are not printed.
  3. Since they don’t fall into the injunction of Tasweer (photo) then those images which are permissible (without imagery i.e. real life) will remain permissible as (digital) images and vice-versa.
  4. We have been trying for sometimes to establish an (Islamic) television channel worldwide (even in Pakistan) but it should be Islamic. There may be educational, entertainment based programs or even programs for women and children on the channel. There may be political and current affairs (analysis). These programs will need to be interesting (to attract our younger generations) and then the teachings of Islam can be conveyed through these programs.

Shaykh (Maulana) Ilyas Ghumman (HA)

Halalified YT Audio

I don’t talk about Sargodha or Punjab or even Pakistan, I speak about the world. We are the inheritors of a (global) prophet and the entire globe is our sphere of action. It is the Mercy of Allah Ta’ala that it has become easier to work globally when it was not so (previously). In this era of globalisation, Media has brought distant people, closer. It used to take months to travel to faraway lands but today communication reaches those (distant lands) within seconds.

Therefore, we have used Media for our purpose and we have used it without paying attention to the detractors and the objectors. I brought the work of our (Maslak) on print and electronic media when our Ulama had not released the Fatwa upon (its usage). By the grace of Allah Ta’ala we propagated what we believed to be the truth and we realised the value of the Media (early on) and set about using it effectively.

Since I come from a small village some Ulama of (larger) cities had their reservations upon our work as to how this rural villager can take such a giant step (in using media)? I responded by saying that I don’t speak about my personal affairs but I speak of the affairs (associated) with my prophet by the conviction in the pathway of my elders and my predecessors and this can be done by a villager or someone from the city.

When we started using the Media, many people had reservations but with time these reservations were been (literally) buried.

We had a 5 day seminar of research on Mas’ail (issues pertaining to Islam) and I was also invited towards the conclusion. A student handed me a question enquiring as to why I participate in making (videos) when Ulama of Deoband have deemed it to be impermissible.

My responses to him were as follows:

  1. I (along) with all Ulama consider and agree upon “Tasweer” (photos) to be impermissible.
  2. I (along) with all Ulama consider and agree upon “Tasweer” (photos) to be permissible when (genuinely) needed.

The disagreement is upon the classicisation of “need”. This is derived from Ijtehaad (deduction) and Ulama disagree upon the classification of need. In matters of Ijtehaad there are no (severe disagreements) like in matters which are proven from clear text (of Qur’aan and Sunnah).

I visited a Darul-uloom in Karachi and there was a gathering of (advanced students) in the faculty of Takhasus (Fatwa and research). They asked me questions about (my) videos. My response to them was to ask questions with enthusiasm but then listen to the answers with the same (enthusiasm and due diligence). What I meant is that sometimes questions are asked but the responses are ascribed to be (disrespectful) towards a particular personality (or an elder) by the one asking the question and the responses are (wrongly) taken contest to be refutation of a particular individual.

When I am responding to a question, it should not be twisted, spun or taken out of context to be disrespectful or refutation of another Scholar (or an elder), it should be taken on face value as “my answer”.

I made two points:

  1. The punishment of Tasweer (making photos) is connected with severe punishment. Severe punishment is only mentioned on the committing of acts which are (categorially) Haram, you will not see warning of severe punishments on acts which are Makruh (disliked). The punishment is clear cut in text of Hadeeth.
  2. But the definition of Tasweer (photo) and its application is not clear cut in the text of Qur’aan and the Sunnah. It is a matter of Ijtehaad (deduction). Those who consider digital (imagery) to be Taweer (photos) deem it to be impermissible, thus the punishment applicable while others who consider digital (imagery) not to be Taweer (photos) consider it permissible.

We believe that our Madhab is closest to the truth with the probability of error. Then why do we regard our opinion of digital (imagery) to be Taweer (photos) to be “the absolute truth” with no probability of error? Have we not exceeded and exaggerated in the matter (of difference of opinion)? Have we not exceeded the limits and consider ourselves to be higher than the Imams of the Madhabs? The Imams of Madhabs (disagreed) but still accepted the probability of error.

I went to Azad Kashmir on one of my tours and there was a team member from my team and bymy team I don’t mean to say that an entire entourage travels alongside me but a few (or even one person) can be part of a team. The Imam of the Masjid requested that I should speak in the Mosque but not record the event. When I asked for the reason, I was told that a one year Tableeghi Jamaat was in the Mosque and they deemed making of (videos) to be impermissible. I asked the Imam that if I were to convince the members of the Jamaat, would he have any objections and he said that he (personally) had no objections. I asked the young (cameraman) to set up the equipment but to keep the equipment switched off. I sat down for the talk.

I asked the (Tableeghi Jamaat) about their program. They replied that they had been given instructions to go abroad but while waiting for their visas they were instructed to work (within Pakistan). I asked them if they had submitted their passports with pictures. They said that they had submitted many additional photographs. I enquired if they knew that Tasweer (photos) were impermissible to which they replied that they knew about the impermissibility. I asked as to why they had pictures taken and submitted them to the embassy? They replied that it was not possible to get visas without photographs. I asked so what? What is the harm in not getting visas?

They said that it was not possible to go abroad without visas.

I said so what is the problem with it? If Allah Ta’ala asks you on the day of judgement as to why you didn’t proceed beyond Pakistan then say that it was not possible due to indulgence in Haram. We were not prepared to perform an impermissible action for the sake of propagating your religion.

They had no answer for this so I then asked them to consider my request.

O people of Tableegh! You also indulge in photography (for Islam) and so do I. But there are some subtle differences between your actions and mine. Your photographs are printed (therefore static) while mine are digital. Printed (static) photography is impermissible by consensus while there are differences upon digital photography. Isn’t the agreed upon matter a bigger Haram? Your (static) photographs stay at the consulate while you (physically) visit England, America etc while I personally stay at Sargodha but my (digital) images go to England, America etc. You use photography and I use photography. The difference is your photograph rests while you take the pain (of travelling) while I rest but my (digital images) take the pain of travelling! You (physically) go to get your pictures taken while my WhatsApp service serves over 80,000 subscribers, over 125,000 subscribers get it from our Facebook and then it gets shared by people. You meet a few people (physically) by indulging in photography while my images get to millions. How come you are a Da’ee (inviter to Allah) and I am a mischief maker? Please explain to me the difference? It is not my habit to crack jokes but make me get the difference between yourself and me. I am not trying to crack jokes! You are all Ulama (scholars) so let’s have an honest discussion and put an end to tale carrying and gossiping.

I was in Hong Kong and my speech was being recorded. There was a Khaleefa of Shah (Hakeem) Akhtar Saheb (RA) before me who strongly disagreed with making (of) videos and his Mureed also discussed the matter with me. I spent 40 days at the Khanqah of Shah (Hakeem) Akhtar Saheb (RA) and he had also given me Khilafah. The Mureed told me that (his) Shaykh strongly disagreed with making of videos while I indulge in it. I asked him why he had become bay’t to his Shaykh? He replied that Shah (Hakeem) Akhtar Saheb (RA) had granted his Shaykh Khilafah and it is the reason for his Bay’t. I asked him if he knew that Shah (Hakeem) Akhtar Saheb (RA) had also given me Khilafah and he knew about it. I asked him if his Shaykh was a scholar to which he replied in the negative.

I said we are both Khaleefahs but one is a Scholar and the other isn’t so shouldn’t you be given my opinion to him rather than the other way around? He had no answer. I further explained that I am not asking for him to follow my opinion or to become bay’t to me. However, I wish for conversations to be contextualised and principled.

Thus, we have decided to make videos and use digital (photography).

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#22 [Permalink] Posted on 13th April 2017 14:09
Quote:
Lastly, as asked to every fanboy and fangirl who visits this forum and they never answer:

The same authority whom you are quoting categorically gives the Fatwa that Islamic forums, Facebook, Twitter etc are ALL HARAM! What is your reason for ignoring this clear Fatwa and still coming to an Islamic Forum?


Question # : 122United Kingdom
My question is, is it permissible to use internet forums which are set up in the name of Islam but where males and females engage in online discussions? Shukran
Answer : 122Published on: Feb 1, 2016
بسم الله الرحمن الرحيم

(Fatwa: 245/N=241/N)

It is allowed to use the internet forum if it is according to Shariah. If there is online discussion (by writing) then there is no problem, even if there is a woman at another end. But, if there are pictures or voice of women, then it will not be allowed even if it has only Islamic contents. So, it is allowed to use internet in itself provided that there is no picture of living being and voice of women.

Allah knows Best!

Darul Ifta,
Darul Uloom Deoband
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#23 [Permalink] Posted on 13th April 2017 14:18

tasbeeh wrote:
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Darul-uloom Deoband (Waqf) on Digital Photography

dud.edu.in/darulifta/?qa=858/rahmatull%C4%81hi-barak%C4%8...

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh

What is your opinion on Digitial Photography? Can youtube be used by Ulama and others for Tableeghi and Islamic purposes?

Jazakallahu Khayran

Ref. No. 38 / 1079

In the name of Allah the most Gracious the most Merciful

The answer to your question is as follows:

Some ulama hold photographic imaging, video imaging and the like to be forbidden while others say that today’s digital photography is not that photography which is impermissible in Islam, hence digital photography is not Haram.

Therefore, we say it is better to avoid all kinds of photographic and video imaging. And also it should not be used for Tableeghi Islamic purposes.  

And Allah knows best

Darul Ifta

Darul Uloom Waqf Deoband

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#24 [Permalink] Posted on 13th April 2017 14:18
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#25 [Permalink] Posted on 14th April 2017 06:45
We don't know about other countries. But here, Nikah ceremony is held inside the Masjid. Now it is observed that Photography, video recording with those lights on is being done inside the Masjid for hours. When we object, it is told "wake up, come out of camel's age, read the latest fatwah".

Our reply!!
"Sorry, we from camel's age are no more eligible to participate in the Nikah. We shall not repeat this mistake"
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#26 [Permalink] Posted on 14th April 2017 11:12
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This is also what I disagree with!

This is a matter of difference of opinion so Mosque Committe shouldn't allow this to happen.

In many Mosque due to these issues the Nikah is done in Prayer area (if insisted) but the paperwork is done in a separate room so people can take pictures.

BUT in UK Bayans are recorded in Masajid and people who come to listen are often filmed and I also disagree with that.

Those who come to listen may have a difference of opinion so they shouldn't be captured on a Camera.

In a Secular event, if you walk up to a Journalist and ask for your picture not to be taken or name not to be reported, they respect it.
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#27 [Permalink] Posted on 14th April 2017 16:05
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Question # : 58997India

Is taking a picture of self, friends and family on mobile phone is haram? Nowadays we see lots of Ulama on video and pictures. I am little confused on this matter. Can you please guide me on this?

Answer : 58997Published on: Apr 23, 2015
بسم الله الرحمن الرحيم

(Fatwa: 413/378/SN=06/1436)

Hadith sternly warns about ’picture making’. According to a narration recorded in Muslim Sharif the Holy Prophet Muhammad (صلى الله عليه وسلم) said, “The people who will receive the severest punishment from Allah on the Day of Judgement will be the picture makers.”

إن أشد الناس عذاباً يوم القيامة المصورون (مسلم، رقم 2109)

Owing to it, picture making or clicking pictures on mobile and camera or by some other means shall be haram and unlawful.

The action or practice of some Ulama cannot make haram halal. Yes, if you are in dire need of photo that if you do not take photograph then it shall invite some problems then it shall be lawful to take photograph as:

الضرورات تبيح المحظورات
Necessity permits things that are forbidden.

مستفاد از .... وإن تحققت الحاجة إلى استعمال السلاح الذي فيه تمثال فلا بأس باستعماله؛ لأن الضرورة مستثناة من الحرمة كما فى تناول الميتة (شرح السير الكبير 1/1463، باب ما يكره في دارالحرب وما لا يكره، ط: بيروت) وانظر جواهر الفقه": 7/256، زكريا)

Allah knows Best!

Darul Ifta,
Darul Uloom Deoband
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#28 [Permalink] Posted on 14th April 2017 18:30
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I’m not his muqallid if that’s what you’re implying and nor do I plan to be any time soon. However, I do find some of his articles beneficial, and even amusing at times. Does that make me a fanboy or a fangirl?

You’re probably feeling a bit humiliated and upset because of that book, and understandably so, but you do need to calm down a bit with your paranoia.
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#29 [Permalink] Posted on 14th April 2017 18:30

tasbeeh wrote:
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Posting 2 Fatwaas from the same source doesn't double the strength. It is a difference of opinion and if you had any sense that that Fatwa you posted admits that it’s a matter of Ijethaad i.e. the classification of need (is Ijtehaad not Nas).

Mufti Saeed Ahmed Palunpuri  (HA)(whom I interviewed) travels around the world and there is NO NEED for him to do so:

www.central-mosque.com/index.php/History/shaykh-deoband.html

Remember, your clicking dislike doesn’t answer the question! Is coming to UK from India an Islamic need which permits indulging in Haram?

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#30 [Permalink] Posted on 22nd April 2017 15:03

Pictures are Haram:

nawadir.org/2017/04/16/photographs-and-images/

Response to Hazrat (Maulana) Yusuf Shabbir (HA),

This article poses more questions than answers when it comes to application of Fatwa:

  1. Every year we have a large number of Scholars who hold this opinion come to Britain after getting their pictures taken (for VISA etc.) and printed (in hard form) which is unanimously Haram. I suspect that these Scholars (somehow) consider it genuine Islamic need to come to Britain, thus permissible to indulge in (absolute Haram act of photography)
  2. The same Scholars (above) however disagree with other Scholars who use Youtube as a medium to defend Islam. The Ulama who engage in (digital photography) also consider it a genuine Islamic need and engage in digital photography which they consider to be permissible.

We (laymen) could understand and appreciate the perspective if those agreeing with the Fatwa were consistent in their approach and more importantly its application.

Jazakallahu Khayran

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