Photography has taken the world by storm. Prominent people are captured in photos. Capturing a photo means capturing a memory. Capturing a memory is reminscing over the moment in the future.
Look at selfies for example, people will take selfies for what? You can’t even say comfort because that doesn’t make sense.
And now Snapchat released a new dog face feature, what even? Why would you lower or rather degrade yourself to the face of a dog.
“And I will command them and they will change the creation of Allah…” (Surah Nisa)
Will you consume pork? Never, why would you ask such a despicable question.
Oh but dear, why are you capturing images of animate objects.
I am quite saddened at the state of the Ummah today. As I scroll through my Instagram feed, almost every picture is a selfie. It is quite saddening. What has happened to this Ummah?
Besides the harm in other ways, example a boy likes a girl. He stalks her on whatever social media it might be, and he is further drawn to her by her selfies etc. And then he falls into the dreaded state of ‘love’. It leads to sin after sin.
In the previous nations, like ‘Aad and Thamud, they carved their forefathers into statues for the memories sake but eventually they made these statues their dieties. May Allah save us from shirk as that is the ultimate failure. Aameen.
Below, I have extracted a portion from a well renowned Ulama body, who have explained photography in detail. I will not include everything as it is quite lengthy. I will also include a link to the website.
Personally, I do not even entertain the idea of posting, re-posting, tweeting, retweeting or sharing a post or image that contains pictures of animate objects. The Hadith ‘One who directs to good is like it’s doer and one who directs to sin is like it’s doer’ always rings in my head. Pictures that even have a quote but a ‘fake’ clipart of a person, or child or animate objects, are things I am also against.
Please share the word as the Ummah has fallen quite deeply into this sin.
Pictures, Photography—Photographic, Digital—
All Flagrantly Haraam
The Consensus of the Ulama
1. Hazrat Mufti Mahmood Saheb (Rahmatullahi Alaih)
“Question: Is there any difference between drawing pictures and photography? What does the Shariah say about keeping photos?
Answer: There is no difference whatever regarding the hukm (injunction) of both. Photography has absolutely the same ruling as drawing pictures. It is not permissible in the Shariah to keep pictures of animate objects. It is reported from Abu Talhah (Radhiyallahu anhu) that Nabi (Sallallahu alaihi wa sallam) said:
‘The Malaaikah do not enter a home in which there is a dog or pictures.’ —Bukhari Shareef
It is permissible to keep and take photos of inanimate objects, such as trees, etc.
The Ulama have stated that drawing pictures of animate objects is haraam—vehemently haraam —and it is among the major sins ( kabaair) in view of its denunciation with this severe warning [from Rasoolullah Sallallahu alaihi wa sallam]:
‘The most severely punished people by Allah will be the picture-makers.’ —Fat-hul Baari”
(Fataawa Mahmoodiyyah, 5/90-1)
2. Hazrat Moulana Ashraf Ali Thanwi (Rahmatullahi Alaih)
“Making and keeping of pictures—generally referred to as photos nowadays— both are
haraam. It is waajib to get rid off and efface them in view of the grave sin involved in this practice.”
(Imdaadul Fataawa, 4/243)
“Question: What do the Ulama of the Deen say in regard to the following mas-alah ?
Zaid is an Aalim. He avers that it is haraam to make or keep at home a hand-drawn picture, i.e. with a pen. ‘But,’ he says, ‘It is not haraam to take a photo and keep it at home.’ The proof he adduces is that a photo is the reflection of a mirror. People generally do look at mirrors.
Answer: Zaid’s averment is absolutely erroneous. He has drawn a false analogy. In a mirror the reflection does not remain. After the object in front of it moves, the reflection goes away. This is unlike a photo, as is palpably clear. Further, it is a mechanical production and hence it is [i.e. its ruling is] precisely the same as a hand-drawn picture.”
(Imdaadul Fataawa, 4/253-4)
3. Allaamah Zafar Ahmad Uthmaani (Rahmatullahi Alaih)
“The hurmat [prohibition] of pictures is established by Ahadeeth-e-Mutawaatirah [in other words, a number of Hadeeth transmitted successively down the long corridor of 14 centuries and which preclude any scope of being rejected] and there is
Ijma’ [Unanimity] of the Ummah on this.
…By changing the name of something haraam , it does not become halaal . It appears in the Hadeeth:
‘People of my Ummah will change the name of liquor and drink it. They will have parties in which they will play musical instruments and sing. Allah Ta’ala will cause the ground to swallow them up. Some of them will be transformed into apes and swine.’
Thus, just as calling interest ‘benefit’, bribery ‘service-charge’, liquor ‘brandy’, ‘spirits’, etc., gambling ‘insurance’ and ‘lottery’ and singing ‘gramophone’ does not make these things halaal , similarly calling picture-making ‘photography’ and ‘reflection’ does not make it [picture-making]
…If the methodology and means of production of a
haraam act changes, it will still remain haraam
when its reality and the reason for prohibition are still found. For instance, a new method of murder is devised such as electrocuting to death; or a new method of extracting liquor is found, such as the mechanical process of distilling liquor nowadays which was non-existent in former times; or a new form of gambling is contrived, such as the variety of insurance policies and lotteries devised which were previously unheard of; or new ways of fornication are practised, as in vogue in Europe in these times; then this will not render the
haraam act to be halaal .
Thus, since forming pictures [of animate objects] is haraam, then whatever new method of it is invented, it will be haraam. The hurmat will not disappear by altering the name or altering the method of production. And the reason for this is that the cause of the hurmat of pictures, viz. it being a stepping stone to shirk , is found here [with the new method of production] as well.
Furthermore, in it [photography] is tashabbuh [imitation] of the kuffaar. This is not the way of Muslims.
…It is claimed that photography is in fact a process of reflection; like a reflection is cast on a mirror or water. The response to this [preposterous claim] is that the major difference between the two is that the reflection on a mirror, etc. is not durable, whereas the reflection obtained on a photo is preserved with the aid of technical materials. Thus, it is a reflection as long as it is not preserved with technical materials. But once it is preserved and made durable, in whichever way, then it becomes a picture.
…Then everyone knows that the purpose in taking photos and having one’s photo taken is the same as the purpose of drawing pictures. The voluntary act of the photographer and the one photographed is the determinant here just as in drawing pictures. Therefore, both are equal in prohibition.
Differentiating between the two is just as bad as differentiating between liquor manually extracted and distilled liquor mechanically extracted.
Thus, both the photographer and the one who allows himself to be photographed are guilty of
haraam, guilty of a major sin and in the light of some Ahadeeth they are mal’oon and faasiq [cursed by Allah Ta’ala and branded as flagrant transgressors]. It is makrooh tahreemi [i.e. it is forbidden] to follow them in Salaat.
To keep such photos at home or in one’s possession is a clear-cut sin and it is haraam.”
Endorsing this Fatwa, Moulana Ashraf Ali Thanwi (Rahmatullahi Alaih) declares:
“This is nothing but the Haq [Truth]. And in departing from the Haq there is nothing but dhalaal [deviation].”
(Imdaadul Ahkaam, 4/382-4)
4. Moulana Abdul Kareem Saheb Gumthalwi (Rahmatullahi Alaih)
“To make pictures is not permissible , irrespective of the picture being on clothes, or utensils, or on the wall—on anything—and irrespective of the picture being small or large. Reference: Shaami, 1/677.
…To make pictures is not permissible at all ; neither for honouring, nor for dishonouring; neither small, nor large and no matter on what surface it may be. All forms are impermissible.
Furthermore, there is no difference between a photo and a hand-drawn picture in view of the purpose in acquiring a picture being fulfilled in both ways.
The notion some people entertain of an idol/bust being impermissible whilst a picture on paper, etc. being permissible is erroneous.
Question: What is the Shar’i ruling in regard to one who legalizes pictures?
Answer: He is a faasiq.”
(Imdaadul Ahkaam, 4/372-3)
5. Hazrat Mufti Shafi’ Saheb (Rahmatullahi Alaih)
“Making pictures is absolutely haraam in the Shariah of Islam, irrespective of it being with the pen, or in the form of photos, or through the printing press. This is the case of an animate object’s picture. The Hadeeth states:
‘The worst punished people on the Day of Qiyaamah will be those who seek to create like Allah.’
—Reported by Bukhari and Muslim from Hazrat Aishah (Radhiyallahu anha) marfoo’an
Some reports have the words ‘the picture-makers’, as is documented by Bukhari and Muslim from Abdullah Bin Mas’ood (Radhiyallahu anhu) and Hazrat Abu Hurairah (Radhiyallahu anhu).
Another Hadeeth states:
‘I heard Rasoolullah (Sallallahu alaihi wa sallam) saying: ‘Allah Ta’ala declares: Who is more unjust than the one who ventures to create like Me?’ —Bukhari and Muslim
One Hadeeth states: ‘It will be said to them: ‘Bring life to what you have created!’’
In other words, in castigation it will be said to the picture-makers: ‘Put life into your pictures.’
From these narrations and other similar Ahadeeth it is conclusively proven that the institution of picture-making is absolutely haraam . There is no exception reported of any kind [in regard to the manner of producing the picture of the animate object].”
(Imdaadul Mufteen, Fataawa Darul Uloom, V.2 pp. 991-2)
“We learn from the declarations of Hadeeth narrations and from the texts of the general Kutub of the Hanafiyyah that an incomplete picture—where there is no head—does not retain the hukm
[effect, status, ruling] of a [haraam ] picture. Rather, it, [the incomplete picture] falls into the category of designs and engravings. On this basis, permission for its usage [the headless picture] is generally mentioned in clear terms in all the books of the [Hanafi] Math-hab. This, apparently, evinces that taking such pictures has the same ruling as picture-making of designs and plants in general. In other words, just as that is permissible, similarly this [taking pictures of animate objects with their heads cut off] should also be permissible.
… Some of the words of the Hadeeth of Hazrat Jibreel (Alaihis Salaam) as reported by Hazrat Abu Hurairah (Radhiyallahu anhu) and documented by Abu Dawood, Nasaai and Tirmithi are:
‘Instruct that the heads be cut off from the pictures at home. In this manner they will resemble trees [i.e. inanimate objects].’
In the exceptionally authoritative and popular Hanafi Fiqh work, Badaa’i the following appears:
‘…by virtue of cutting [the head] it does not remain a portrait. It falls into the category of designs. Proof for this [permissibility] is the narration of the head of a bird being effaced from the shield of Nabi (Alaihis Salaam).’
..Also discussing this issue Bahrur Raaiq states:
‘… or with the head cut, i.e. irrespective of this being its original form or it had a head and was subsequently effaced.”
(Jawaahirul Fiqh, 3/227-8)
6. Hazrat Mufti Azeezur Rahmaan Saheb (Rahmatullahi Alaih)
“Taking pictures of oneself and taking pictures of others by means of modern photography is just as
haraam and na-jaaiz as having and making hand-drawn pictures are prohibited and haraam. And keeping it in one’s possession is just as haraam as keeping hand-drawn pictures.
The one who has his picture taken through photography and the photographer are liable and deserving of the punishment and warning mentioned in the Ahadeeth in relation to picture-drawers.”
After quoting a few Ahadeeth on the prohibition of drawing pictures and the relevant text from an authoritative Fiqhi Kitaab of all types of pictures of animate objects being haraam the venerable Mufti Azeezur Rahmaan Saheb concludes:
“Thus, in view of the institution of picture-making being unconditionally haraam, the perpetrator of such a crime is a faasiq , it is haraam to appoint him as Imaam [for Salaah] and Salaah behind him is makrooh tahreemi [reprehensible and forbidden].”
(Azeezul Fataawa, Fataawa Darul Uloom Deoband, 2/742-3
Extracted from :
You take a picture. Firstly, you have on no hijab, your hair is open. One strand of hair shows – equal to being naked.
Secondly, a woman supposed to be in niqab. Strange males are not allowed to see her.
Thirdly, her arms are open. That is part of your satr.
Fourthly, your jeans are so tight. Equal to being naked.
Fifthly, ‘inclined to evil and will incline others to them…’ such women will not smell the fragrance of paradise.
And if you do have hijab, you have a camel hump underneath it – you won’t smell the fragrance of Jannah.
Also, the curse of Allah is upon one who looks and the one who is looked upon.
Seriously? You want to take a picture and suffer several consequences??
Rather don’t take it. You will get Jannah!