{"id":3541,"date":"2012-12-14T10:23:54","date_gmt":"2012-12-14T08:23:54","guid":{"rendered":"http:\/\/ihyaauddeen.co.za\/?p=3541"},"modified":"2018-02-13T07:39:19","modified_gmt":"2018-02-13T05:39:19","slug":"photography-modern-challenges-3","status":"publish","type":"post","link":"https:\/\/ihyaauddeen.co.za\/?p=3541","title":{"rendered":"Photography & Modern Challenges (Read Online)"},"content":{"rendered":"

\u200b\u200b<\/a>\"photography_add\"<\/a><\/h2>\n


\n\n

Foreword \u2013 Hazrat Moulana Ni`matullah A`zami (Daamat Barakaatuhu)<\/em><\/h2>\n

Bismihi Ta`ala<\/em><\/p>\n

Moulana Muzzammil Ali Sahib presented to me the book \u201cPhotography and Modern Challenges\u201d written by Moulana Zakariyya Makada Sahib. Notwithstanding the differences of opinion regarding digital photography, every person agrees that it is incorrect to use photography for Deeni purposes. Apart from the moral degeneration that television causes, it is the cause for a whole host of other evils and wrongs. It is incorrect to utilise every means whether permissible or impermissible for the propagation of Deen. Instead, Islam has ordained upon us to utilise for the dissemination of Deen only those means which conform to Deen. Furthermore, even if one wishes to propagate Deen via the television, there are many obscene pictures, musical tones and shameful acts one viewing the television will come across which one cannot safeguard himself from. Similarly, many adverts of an impermissible nature are aired between the so-called \u2018permissible\u2019 programmes. Safeguarding oneself from such wrongs is just an illusion which is a far cry from reality. Whenever a Shari\u2019ee<\/i> decision is taken, the outcome and evil consequences are taken into consideration. Therefore, the verdict of permissibility cannot be issued for the television to be used as a tool to propagate Deen.<\/p>\n

It is my du`aa that Allah Ta`ala blesses the Muslims at large with the ability to practise on the commands of Shari`ah<\/i> in totality and refrain from its prohibitions, and may He reward the author abundantly. Aameen<\/i>.<\/p>\n

(Hadhrat Moulana) Ni`matullah A`zami<\/b><\/i><\/p>\n

Ustaaz of Hadeeth, Darul Uloom Deoband<\/b><\/i><\/p>\n

4 Zul Qa`dah 1433<\/b><\/i><\/p>\n

 <\/p>\n

Foreword \u2013 Hazrat Mufti Ebrahim Salejee Sahib (Daamat Barakaatuhu)<\/em><\/h2>\n

Bismihi Ta\u2019ala<\/i><\/p>\n

One of the distinguishing traits of the Akaabir<\/i> Ulama-e-Deoband<\/i> was that with respect they openly and clearly expressed what they understood to be the correct position in the light of the Qur\u2019aan and Sunnah. Hadhrat Moulana Ashraf Ali Thanwi \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0differed in several masaa\u2019il<\/i> with some of the senior Ulama<\/i> of the time. Hadhrat Thanwi \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0clearly expounded what he regarded as the Haq (truth) in those issues and remained steadfast upon the view he had adopted.<\/p>\n

The above has always been the stance of the Ulama-e-Kiraam<\/i>. This is a sign of them being the flag bearers of the Truth. They did not refrain from expressing what they understood to be the truth out of consideration for anyone. In a respectful manner they supported what they believed to be correct. It was not their manner to hide the truth and refrain from expressing it.<\/p>\n

May Allah Ta\u2019ala keep this legacy of the Ulama-e-Deoband<\/i> alive and grant His Divine assistance in such efforts. May Allah Ta\u2019ala enlighten our hearts and guide us towards His pleasure. Aameen.<\/i><\/p>\n

It is therefore pleasing that Moulana Zakariyya Makada Sahib has undertaken the task of discussing this crucial topic and explaining its reality. May Allah Ta\u2019ala accept this noble effort and make it a means of benefit for the ummah<\/i>.<\/p>\n

(Hadhrat Mufti) Ebrahim Salejee<\/b><\/i><\/p>\n

Principle of Madrasah Ta\u2019leemuddeen<\/b><\/i><\/p>\n

Isipingo Beach \u2013 South Africa<\/b><\/i><\/p>\n

 <\/p>\n

Foreword \u2013 Hazrat Moulana Muhammad Ilyas Patel Sahib (Daamat Barakaatuhu)<\/em><\/h2>\n

Bismihi Ta`ala<\/i><\/p>\n

The rapid progress of technology has provided mankind with many useful items and instruments and also created many challenges. Among the various \u201ctwo-edged swords\u201d that technology has dished out, which are in almost every person\u2019s hands, are the cell-phone and the internet. While the benefits of these items are numerous, the misuse or abuse of the same has already resulted in havoc and devastation in many people\u2019s lives. Therefore, everything that technology dishes out is not to be immediately grabbed with both hands. First its position in Shariah<\/i> must be properly ascertained, whether it falls within the limits of permissibility or not. If it is permissible, what are its limits? Despite being permissible in principle, would its use affect other Shari\u2019ee<\/i> objectives? All these aspects have to be carefully considered before any view can be expressed.<\/p>\n

In particular, the question of digital photography demands that the highest levels of caution be exercised in ascertaining its Shari\u2019ee<\/i> position. This is demanded by the fact that the Shariah<\/i> has sounded severe warnings against picture making. Rasulullah (Sallallahu Alayhi Wasallam) is reported to have said: \u201cThose who indulge in picture making (of animate objects) will be subjected to the worst form of punishment on the day of Qiyaamah<\/i>\u201d (Saheeh Bukhari).<\/p>\n

In the eyes of almost every layman, a digital photograph and any other picture are one and the same \u2013 both are pictures. The highly academic debate whether there is any difference between the two or not is unknown to most people and way beyond their understanding. Furthermore, many experts have given detailed arguments to prove that a digital picture is really just that \u2013 a picture. This reality, coupled with the severe warnings in the Hadith already mentioned above, has elevated the issue of digital photography way beyond other issues wherein differing views have been expressed. This matter demands that the highest level of caution be exercised.<\/p>\n

Moulana Zakariyya Makada Sahib (Sallamahu Ta\u2019ala)<\/i>, a senior Ustaaz<\/i> of Hadith at Madrasah Ta\u2019leemuddeen, Isipingo Beach undertook the task of researching this topic in-depth and of evaluating the issue from various perspectives. May Allah Ta\u2019ala accept it and make it a means of great benefit for the entire ummah<\/i>. Aameen.<\/i><\/p>\n

(Hadhrat Moulana) Muhammad Ilyas Patel<\/b><\/i><\/p>\n

Senior Ustaaz of Hadith<\/b><\/i><\/p>\n

Madrasah Ta\u2019leemuddeen<\/b><\/i><\/p>\n

Isipingo Beach \u2013 South Africa<\/b><\/i><\/p>\n

 <\/p>\n

Introduction<\/h2>\n

As Qiyaamah<\/i> draws closer, the fitnah<\/i> and fasaad <\/i>are ever increasing and trials and tribulations are incessantly raining upon the Ummah<\/i>. The prophecy of Rasulullah (Sallallahu Alayhi Wasallam) which was explained to the Sahaabah<\/i> (Radiyallahu Anhum) over fourteen hundred years ago is a reality today. Hadhrat Abu Hurairah (Radiyallahu Anhu) reports that Nabi (Sallallahu Alayhi Wasallam) said:<\/p>\n

\u0648\u0639\u0646 \u0623\u0628\u064a \u0647\u0631\u064a\u0631\u0629 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 \u0642\u0627\u0644 \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0643\u064a\u0641 \u0628\u0643\u0645 \u0623\u064a\u0647\u0627 \u0627\u0644\u0646\u0627\u0633 \u0625\u0630\u0627 \u0637\u063a\u0649 \u0646\u0633\u0627\u0624\u0643\u0645 \u0648\u0641\u0633\u0642 \u0641\u062a\u064a\u0627\u0646\u0643\u0645 \u061f \u0642\u0627\u0644\u0648\u0627 \u064a\u0627 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0625\u0646 \u0647\u0630\u0627 \u0644\u0643\u0627\u0626\u0646 \u061f \u0642\u0627\u0644 \u0646\u0639\u0645 \u0648\u0623\u0634\u062f \u0645\u0646\u0647 \u0643\u064a\u0641 \u0628\u0643\u0645 \u0625\u0630\u0627 \u062a\u0631\u0643\u062a\u0645 \u0627\u0644\u0623\u0645\u0631 \u0628\u0627\u0644\u0645\u0639\u0631\u0648\u0641 \u0648\u0627\u0644\u0646\u0647\u064a \u0639\u0646 \u0627\u0644\u0645\u0646\u0643\u0631 \u061f \u0642\u0627\u0644\u0648\u0627 \u064a\u0627 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0625\u0646 \u0647\u0630\u0627 \u0644\u0643\u0627\u0626\u0646 \u061f \u0642\u0627\u0644 \u0646\u0639\u0645 \u0648\u0623\u0634\u062f \u0645\u0646\u0647 \u0643\u064a\u0641 \u0628\u0643\u0645 \u0625\u0630\u0627 \u0631\u0623\u064a\u062a\u0645 \u0627\u0644\u0645\u0646\u0643\u0631 \u0645\u0639\u0631\u0648\u0641\u064b\u0627 \u0648\u0627\u0644\u0645\u0639\u0631\u0648\u0641 \u0645\u0646\u0643\u0631\u064b\u0627 \u061f <\/span><\/span>(<\/span><\/span>\u0645\u0633\u0646\u062f \u0623\u0628\u064a \u064a\u0639\u0644\u0649 <\/span><\/span>6\/50, <\/span><\/span>\u0627\u0644\u0637\u0628\u0631\u0627\u0646\u064a \u0641\u064a \u0627\u0644\u0623\u0648\u0633\u0637 <\/span><\/span>10\/152) [1]<\/sup><\/a>\u00a0<\/span><\/span><\/p>\n

\u00a0 \u201cO my Sahaabah, what will be the condition of my ummah when your youth will commit sin openly and your women will transgress all limits?\u201d The Sahaabah (Radiyallahu Anhum) said, \u201cWill such a time ever dawn upon the ummah?\u201d Nabi (Sallallahu Alayhi Wasallam) said: \u201cYes, and even worse.\u201d Nabi (Sallallahu Alayhi Wasallam) then said: \u201cO my Sahaabah, what will be the condition of my ummah when you will stop enjoining good and forbidding evil?\u201d The Sahaabah (Radiyallahu Anhum) said, \u201cWill such a time ever dawn upon the ummah?\u201d Nabi (Sallallahu Alayhi Wasallam) said: \u201cYes, and even worse.\u201d Nabi (Sallallahu Alayhi Wasallam) then said: \u201cO my Sahaabah, what will be the condition of my ummah at that time when you consider wrong to be right and right to be wrong?\u201d (Musnad Abi Ya\u2018laa 6\/50, Al-Mu\u2018jam Al-Awsat Lit-Tabraani 10\/152)<\/i><\/p>\n

\u00a0Amongst the most heinous offences and crimes in the sight of Allah Ta\u2019ala is that one regards as halaal<\/i> that which Shari\u2018ah<\/i> has declared as haraam<\/i> or that one considers haraam<\/i> what Shari\u2018ah<\/i> has declared as halaal<\/i>. This was the primary cause for the destruction of the past nations (Jews and Christians). When they began tampering with the divine Shari\u2018ah<\/i> of Allah Ta\u2019ala to suit their whims and fancies, the azaab<\/i> (divine punishment) of Allah Ta\u2019ala rained upon them and seized them.<\/p>\n

Allah Ta\u2019ala had entrusted the preservation of the past Shari\u2018ah<\/i> (divine laws) to its people. However, they tampered with their Shari\u2018ah<\/i> and adulterated their heavenly scriptures. As for the Shari\u2018ah<\/i> of Muhammad (Sallallahu Alayhi Wasallam) and the Holy Qur\u2019aan, since it is to remain until the end of time, Allah Ta\u2019ala has taken divine responsibility of protecting and preserving it. The Qur\u2019aan Shareef declares:<\/p>\n

\u00a0\u00a0\u0625\u0650\u0646\u064e\u0651\u0627\u00a0\u0646\u064e\u062d\u0652\u0646\u064f\u00a0\u0646\u064e\u0632\u064e\u0651\u0644\u0652\u0646\u064e\u0627\u00a0\u0627\u0644\u0630\u0650\u0651\u0643\u0652\u0631\u064e\u00a0\u0648\u064e\u0625\u0650\u0646\u064e\u0651\u0627\u00a0\u0644\u064e\u0647\u064f \u0644\u064e\u062d\u064e\u0627\u0641\u0650\u0638\u064f\u0648\u0646\u064e\u00a0\ufd3f\u0627\u0644\u062d\u062c\u0631\u00a0<\/span><\/span>\u0669\ufd3e<\/span><\/span><\/p>\n

\u00a0\u201cIndeed, We are the Ones who have sent down the Zikr (the Qur\u2019aan), and We will surely protect it.\u201d (Surah Al-Hijr, Aayah 9)<\/i><\/p>\n

\u00a0Nabi (Sallallahu Alayhi Wasallam) foretold that while the Bani Israaeel were divided into seventy-two groups, his ummah<\/i> will be divided into seventy-three groups. Nabi (Sallallahu Alayhi Wasallam) thereafter said that only one group will be rightly guided. They will be those who \u201cfollow my path and the path upon which my Sahaabah\u00a0<\/i>tread\u201d.<\/p>\n

The book in your hands titled \u201cPhotography and Modern Challenges\u201d deals with the fitnahs<\/i> affecting the Ummah<\/i> and in particular the mas\u2019alah<\/i> of digital photography. The book explores the Shari\u2019ee<\/i> ruling regarding digital photography by undertaking a detailed research of the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam), the verdicts of the Sahaabah<\/i> (Radiyallahu Anhum) and the four Imaams<\/i> of fiqh<\/i>.<\/p>\n

We earnestly make du\u2018aa to Allah Ta\u2019ala to accept this humble effort and make it a means of establishing the truth of Islam and preserving the Shari\u2019ah<\/i> in its pure and pristine form. Aameen.<\/i><\/p>\n

 <\/p>\n

Fitnahs and Trials<\/h2>\n

Challenges facing the ummah<\/h3>\n

From the time of Rasulullah (Sallallahu Alayhi Wasallam), the ummah<\/i> faced various trials and tribulations. Some related to the kuffaar<\/i> who were bent on destroying and demolishing the structures of Islam, whilst others related to the Munaafiqeen<\/i> who persistently and tirelessly worked towards creating doubts and confusion among the Muslims. Nabi (Sallallahu Alayhi Wasallam) and the Sahaabah<\/i> (Radiyallahu Anhum) defended Islam and taught the ummah<\/i> the manner in which they should contend with such problems.<\/p>\n

In the time of Hadhrat Abu Bakr (Radiyallahu Anhu), the fitnah<\/i> of irtidaad<\/i> (apostasy) broke out in the ummah<\/i>. At that crucial juncture, Allah Ta\u2019ala divinely aided Hadhrat Abu Bakr (Radiyallahu Anhu) in combating the forces of kufr<\/i> and preserving the Shari\u2019ah<\/i> of Islam. His words to Hadhrat Umar (Radiyallahu Anhu) as recorded in the books of Hadith ring out aloud, not in the ears, but in the hearts of the believers until this day:<\/p>\n

\u0623\u064a\u0646\u0642\u0635 \u0627\u0644\u062f\u064a\u0646 \u0648 \u0623\u0646\u0627 \u062d\u064a<\/span><\/span><\/p>\n

\u00a0\u201cWill any weakness creep into Deen while I (Abu Bakr) am alive?\u201d<\/i><\/p>\n

In the era of Hadhrat Umar (Radiyallahu Anhu),<\/i> the Roman and Persian emperors, Kisra<\/i> and Qaisar<\/i>, mobilized their seemingly impregnable armies of a few hundred thousand against the Muslims. At that critical occasion when Islam was under attack, Allah Ta\u2019ala divinely supported Hadhrat Umar (Radiyallahu Anhu). Hence, Deen remained secure and protected. In the period of Hadhrat Uthmaan (Radiyallahu Anhu) when the fitnah<\/i> spread among the Muslims in Armenia and Azerbaijan in relation to the various dialects of the Qur\u2019aan, Allah Ta\u2019ala inspired Hadhrat Uthmaan (Radiyallahu Anhu) to compile the Qur\u2019aan and preserve all the dialects in the manner it was revealed. During the Khilaafat <\/i>of Hadhrat Ali (Radiyallahu Anhu), when the deviated sect, the Khawaarij<\/i>, detached themselves from the Sahaabah<\/i> (Radiyallahu Anhum) and the rest of the ummah<\/i>, and began reinterpreting Deen and the Qur\u2019aan, Allah Ta\u2019ala divinely empowered Hadhrat Ali (Radiyallahu Anhu) against them. Hence, wars and battles were fought and the fitnah<\/i> was eradicated and wiped out.<\/p>\n

In essence, whenever a fitnah<\/i> arose in the past centuries of Islam, from the era of Nabi (Sallallahu Alayhi Wasallam), the Khulafaa-e-Raashideen<\/i>, or in the era that followed, regardless of whether it related to the fitnah<\/i> of Khalq-ul-Qur\u2019aan<\/i>, the Shias<\/i>, Khawaarij<\/i>, Murji\u2019ah<\/i> or Mu\u2018tazilah<\/i>, etc., and whenever Islam was under attack or any aspect of the Shari\u2019ah<\/i> was targeted, there always existed a group of the ummah<\/i> who stood up for the defence of Islam. They were prepared to sacrifice their wealth and property, as well as to lay down their lives for the protection and preservation of the Deen of Islam.<\/p>\n

\u0639\u0646 \u062b\u0648\u0628\u0627\u0646 \u0623\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0642\u0627\u0644 \u0644\u0627 \u064a\u0632\u0627\u0644 \u0637\u0627\u0626\u0641\u0629 \u0645\u0646 \u0623\u0645\u062a\u064a \u0639\u0644\u0649 \u0627\u0644\u062d\u0642 \u0645\u0646\u0635\u0648\u0631\u064a\u0646 \u0644\u0627 \u064a\u0636\u0631\u0647\u0645 \u0645\u0646 \u062e\u0627\u0644\u0641\u0647\u0645 \u062d\u062a\u0649 \u064a\u0623\u062a\u064a \u0623\u0645\u0631 \u0627\u0644\u0644\u0647 \u0639\u0632 \u0648 \u062c\u0644 <\/span><\/span>(<\/span><\/span>\u0627\u0628\u0646 \u0645\u0627\u062c\u0629 <\/span><\/span>1\/3)<\/span><\/span><\/p>\n

Rasulullah <\/i>(Sallallahu Alayhi Wasallam) said: \u201cThere will always be a group from my ummah who will be divinely assisted to remain firm on the truth. Those who will oppose them will not be able to harm them until the decision of Allah Ta\u2019ala will come.\u201d(Ibnu Maajah 1\/3)<\/i><\/p>\n

One of the greatest fitnahs of this time<\/span><\/p>\n

Over the last five decades, the world has made such astounding progress and advancement in technology that was never witnessed in human history. The means of communication have expanded extensively through modern day inventions such as the television, cell phones, computers, internet, etc. Hence, a person in the east can communicate with a person in the west with complete ease and comfort whilst sipping a cup of tea. Volumes of information can easily be accessed in a matter of seconds from websites around the globe. One is able to find solutions for complex problems from health to finance or most issues that affect our daily life. At the press of a button, one is confronted by an explosion of information from all over the world.<\/p>\n

 <\/p>\n

Technology, the cause of moral and spiritual degeneration<\/h3>\n

Indeed, there are innumerable advantages and enormous benefits that man can reap by means of these modern day inventions. However, due to his curious nature and inquisitive mind, man began to explore any and every way of using these inventions. He did not restrict himself to the halaal<\/i> avenues only. Instead, he broke all barriers and began to drown himself in haraam<\/i>. As is well known, technology (the cell phone and internet) was not born alone. Rather it brought along with its birth a host of fitnah<\/i>s and a tsunami of immorality and vice. Hence, the result is nothing but widespread corruption and havoc being created in the world.<\/p>\n

Many of the numerous cases of broken homes and broken marriages are the direct result of the misuse of the cell phone and internet. By the press of a button, one is able to view the worst of sins committed on the face of this earth. Every imaginable way that can spur up man\u2019s carnal desires and arouse his sexual passions is accessible by all and sundry without any restrictions. Illicit relationships are initiated through social networks such as Facebook, Twitter, Myspace, etc. Man has surpassed all limits and has broken all bounds in disobeying Allah Ta\u2019ala via these mediums of so called \u201chuman advancement and progress\u201d. The kuffaar<\/i> through these modern day inventions have succeeded in exporting their western culture across the globe. They have managed to reach even the most sacred sanctuaries of Islam i.e. Makkah Mukarramah and Madinah Tayyibah. Through the \u201cblessing\u201d of Facebook, Mxit, Twitter, etc. one is able to freely interact with the opposite sex, present a video of his\/her personal life and display it before the world without going to Hollywood. In short, the degeneration of Islamic morals and values in the Muslim ummah<\/i> is taking place faster than an avalanche on account of these \u201chell phones, webs and nets of shaitaan<\/i>\u201d.<\/p>\n

 <\/p>\n

How does technology (cell phones, internet, computers, etc.) affect our Deen?<\/h3>\n

Consider these modern day technologies and inventions from an Islamic point of view. While technology has made the almost impossible, possible in terms of making libraries of Islamic information available within seconds, it has however destroyed the fabric of Islam in the ummah<\/i>. The aspects of precaution and prudence, reliability and authenticity, which are required in matters of Deen, are replaced with laxity and leniency. Hence, we notice that whenever people are faced with any Deeni<\/i> mas\u2019alah<\/i> or problem, the first thing they resort to is surfing the net to see what they can come up with. From a wide array of views which are propagated by anyone and everyone, including Salafis<\/i>, modernists, Shias<\/i>, Qaadiaanis<\/i>, etc., one is free to choose what makes most sense to one\u2019s own logical reasoning or supports his situation. The path adopted is very often motivated purely by one\u2019s personal desires. The need to refer to the \u201cdoctors\u201d of Deen no longer remains.<\/p>\n

The Deeni commitment and dedication that existed at one time in the world no longer exists. People consumed by personal interest utilize these modern day inventions and technologies to find justifications for themselves in fulfilling their desires. Over and above, through the internet the masses have access to the various commentaries of the Qur\u2019aan and Hadith, thereby engaging themselves and encouraging others towards self-study. The outcome of such self-study is nothing but reaching incorrect conclusions and erroneous deductions. Thus, instead of following the pure and pristine brand of Islam that Rasulullah (Sallallahu Alayhi Wasallam) brought to us, they choose \u201ca new brand of Islam\u201d for themselves. Nabi (Sallallahu Alayhi Wasallam) prophesised the coming of such critical times in his Mubaarak<\/i> Hadith:<\/p>\n

\u0648\u0631\u0648\u064a \u0639\u0646 \u0623\u0628\u064a \u0645\u0627\u0644\u0643 \u0627\u0644\u0623\u0634\u0639\u0631\u064a \u0623\u0646\u0647 \u0633\u0645\u0639 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u064a\u0642\u0648\u0644 \u0644\u0627 \u0623\u062e\u0627\u0641 \u0639\u0644\u0649 \u0623\u0645\u062a\u064a \u0625\u0644\u0627 \u062b\u0644\u0627\u062b \u062e\u0644\u0627\u0644 \u0623\u0646 \u064a\u0643\u062b\u0631 \u0644\u0647\u0645 \u0645\u0646 \u0627\u0644\u062f\u0646\u064a\u0627 \u0641\u064a\u062a\u062d\u0627\u0633\u062f\u0648\u0627 \u0648\u0623\u0646 \u064a\u0641\u062a\u062d \u0644\u0647\u0645 \u0627\u0644\u0643\u062a\u0627\u0628 \u064a\u0623\u062e\u0630\u0647 \u0627\u0644\u0645\u0624\u0645\u0646 \u064a\u0628\u062a\u063a\u064a \u062a\u0623\u0648\u064a\u0644\u0647 \u0648\u0645\u0627 \u064a\u0639\u0644\u0645 \u062a\u0623\u0648\u064a\u0644\u0647 \u0625\u0644\u0627 \u0627\u0644\u0644\u0647 \u0648\u0627\u0644\u0631\u0627\u0633\u062e\u0648\u0646 \u0641\u064a \u0627\u0644\u0639\u0644\u0645 \u064a\u0642\u0648\u0644\u0648\u0646 \u0622\u0645\u0646\u0627 \u0628\u0647 \u0643\u0644 \u0645\u0646 \u0639\u0646\u062f \u0631\u0628\u0646\u0627 \u0648\u0645\u0627 \u064a\u0630\u0643\u0631 \u0625\u0644\u0627 \u0623\u0648\u0644\u0648 \u0627\u0644\u0623\u0644\u0628\u0627\u0628 \u0648\u0623\u0646 \u064a\u0631\u0648\u0627 \u0630\u0627 \u0639\u0644\u0645 \u0641\u064a\u0636\u064a\u0639\u0648\u0647 \u0648\u0644\u0627 \u064a\u0628\u0627\u0644\u0648\u0627 \u0639\u0644\u064a\u0647 <\/span><\/span>(<\/span><\/span>\u0627\u0644\u062a\u0631\u063a\u064a\u0628 \u0648 \u0627\u0644\u062a\u0631\u0647\u064a\u0628 <\/span><\/span>1\/152)<\/span><\/span><\/p>\n

Rasulullah <\/i>(Sallallahu Alayhi Wasallam) is reported to have said: \u201cI especially fear three shortcomings in my followers. Firstly, due to abundance of material wealth and possessions, jealousy will spread among them for one another. Secondly, they will begin to freely discuss the Holy Qur\u2019aan (without expert guidance), whereas many meanings are such that cannot be understood by anyone except Allah Ta\u2019ala. (In regard to such verses), the well-versed scholars of the Book say: \u201cWe fully believe in it, and that it has come from Allah Ta\u2019ala\u201d (thus how much more careful should the common people be). Thirdly, the religious scholars will be neglected and people will not pay any attention towards their teachings\u201d. (At-Targheeb Wat-Tarheeb 1\/152)<\/i><\/p>\n

\u0648\u0639\u0646 \u0627\u0644\u0645\u0642\u062f\u0627\u0645 \u0628\u0646 \u0645\u0639\u062f\u064a \u0643\u0631\u0628 \u0639\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0623\u0646\u0647 \u0642\u0627\u0644 \u0623\u0644\u0627 \u0625\u0646\u064a \u0623\u0648\u062a\u064a\u062a \u0627\u0644\u0643\u062a\u0627\u0628 \u0648\u0645\u062b\u0644\u0647 \u0645\u0639\u0647 \u0623\u0644\u0627 \u064a\u0648\u0634\u0643 \u0631\u062c\u0644 \u0634\u0628\u0639\u0627\u0646 \u0639\u0644\u0649 \u0623\u0631\u064a\u0643\u062a\u0647 \u064a\u0642\u0648\u0644 \u0639\u0644\u064a\u0643\u0645 \u0628\u0647\u0630\u0627 \u0627\u0644\u0642\u0631\u0622\u0646 \u0641\u0645\u0627 \u0648\u062c\u062f\u062a\u0645 \u0641\u064a\u0647 \u0645\u0646 \u062d\u0644\u0627\u0644 \u0641\u0623\u062d\u0644\u0648\u0647 \u0648\u0645\u0627 \u0648\u062c\u062f\u062a\u0645 \u0641\u064a\u0647 \u0645\u0646 \u062d\u0631\u0627\u0645 \u0641\u062d\u0631\u0645\u0648\u0647 \u0648\u0625\u0646 \u0645\u0627 \u062d\u0631\u0645 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0643\u0645\u0627 \u062d\u0631\u0645 \u0627\u0644\u0644\u0647 <\/span><\/span>(<\/span><\/span>\u0645\u0634\u0643\u0627\u0629 \u0627\u0644\u0645\u0635\u0627\u0628\u064a\u062d \u060c \u0635 <\/span><\/span>29)<\/span><\/span><\/p>\n

Miqdaam bin Ma\u2018di karib <\/i>(Radiyallahu Anhu) reports that Rasulullah <\/i>(Sallallahu Alayhi Wasallam) said: \u201cBehold! I have been given the Qur\u2019aan and its likeness as well (the Hadith). The time has drawn close when a man will eat to his fill, then while resting on his couch he will say: \u201cHold firm to the Qur\u2019aan only, (and not the Hadith). Whatever you find in it as halaal regard it as halaal and whatever you find in it as haraam regard it as haraam\u201d, whereas whatever Rasulullah <\/i>(Sallallahu Alayhi Wasallam) declared haraam (in his Mubaarak Hadith) has the same status as Allah Ta\u2019ala declaring something as haraam\u201d. (Mishkaat pg.29)<\/i><\/p>\n

\u0639\u0646 \u0627\u0628\u0646 \u0634\u0647\u0627\u0628 \u0623\u0646 \u0623\u0628\u0627 \u0625\u062f\u0631\u064a\u0633 \u0627\u0644\u062e\u0648\u0644\u0627\u0646\u064a \u0639\u0627\u0626\u0630 \u0627\u0644\u0644\u0647 \u0623\u062e\u0628\u0631\u0647 \u0623\u0646 \u064a\u0632\u064a\u062f \u0628\u0646 \u0639\u0645\u064a\u0631\u0629 \u0648\u0643\u0627\u0646 \u0645\u0646 \u0623\u0635\u062d\u0627\u0628 \u0645\u0639\u0627\u0630 \u0628\u0646 \u062c\u0628\u0644 \u0623\u062e\u0628\u0631\u0647 \u0642\u0627\u0644 \u0643\u0627\u0646 \u0644\u0627 \u064a\u062c\u0644\u0633 \u0645\u062c\u0644\u0633\u0627 \u0644\u0644\u0630\u0643\u0631 \u062d\u064a\u0646 \u064a\u062c\u0644\u0633 \u0625\u0644\u0627 \u0642\u0627\u0644 \u0627\u0644\u0644\u0647 \u062d\u0643\u0645 \u0642\u0633\u0637 \u0647\u0644\u0643 \u0627\u0644\u0645\u0631\u062a\u0627\u0628\u0648\u0646 \u0641\u0642\u0627\u0644 \u0645\u0639\u0627\u0630 \u0628\u0646 \u062c\u0628\u0644 \u064a\u0648\u0645\u0627 \u0625\u0646 \u0645\u0646 \u0648\u0631\u0627\u0626\u0643\u0645 \u0641\u062a\u0646\u0627 \u064a\u0643\u062b\u0631 \u0641\u064a\u0647\u0627 \u0627\u0644\u0645\u0627\u0644 \u0648\u064a\u0641\u062a\u062d \u0641\u064a\u0647\u0627 \u0627\u0644\u0642\u0631\u0622\u0646 \u062d\u062a\u0649 \u064a\u0623\u062e\u0630\u0647 \u0627\u0644\u0645\u0624\u0645\u0646 \u0648\u0627\u0644\u0645\u0646\u0627\u0641\u0642 \u0648\u0627\u0644\u0631\u062c\u0644 \u0648\u0627\u0644\u0645\u0631\u0623\u0629 \u0648\u0627\u0644\u0635\u063a\u064a\u0631 \u0648\u0627\u0644\u0643\u0628\u064a\u0631 \u0648\u0627\u0644\u0639\u0628\u062f \u0648\u0627\u0644\u062d\u0631 \u0641\u064a\u0648\u0634\u0643 \u0642\u0627\u0626\u0644 \u0623\u0646 \u064a\u0642\u0648\u0644 \u0645\u0627 \u0644\u0644\u0646\u0627\u0633 \u0644\u0627 \u064a\u062a\u0628\u0639\u0648\u0646\u064a \u0648\u0642\u062f \u0642\u0631\u0623\u062a \u0627\u0644\u0642\u0631\u0622\u0646 \u0645\u0627 \u0647\u0645 \u0628\u0645\u062a\u0628\u0639\u064a \u062d\u062a\u0649 \u0623\u0628\u062a\u062f\u0639 \u0644\u0647\u0645 \u063a\u064a\u0631\u0647 \u0641\u0625\u064a\u0627\u0643\u0645 \u0648\u0645\u0627 \u0627\u0628\u062a\u062f\u0639 \u0641\u0625\u0646 \u0645\u0627 \u0627\u0628\u062a\u062f\u0639 \u0636\u0644\u0627\u0644\u0629 \u0648\u0623\u062d\u0630\u0631\u0643\u0645 \u0632\u064a\u063a\u0629 \u0627\u0644\u062d\u0643\u064a\u0645 \u0641\u0625\u0646 \u0627\u0644\u0634\u064a\u0637\u0627\u0646 \u0642\u062f \u064a\u0642\u0648\u0644 \u0643\u0644\u0645\u0629 \u0627\u0644\u0636\u0644\u0627\u0644\u0629 \u0639\u0644\u0649 \u0644\u0633\u0627\u0646 \u0627\u0644\u062d\u0643\u064a\u0645 \u0648\u0642\u062f \u064a\u0642\u0648\u0644 \u0627\u0644\u0645\u0646\u0627\u0641\u0642 \u0643\u0644\u0645\u0629 \u0627\u0644\u062d\u0642<\/span><\/span>. <\/span><\/span>\u0642\u0627\u0644 \u0642\u0644\u062a \u0644\u0645\u0639\u0627\u0630 \u0645\u0627 \u064a\u062f\u0631\u064a\u0646\u064a \u0631\u062d\u0645\u0643 \u0627\u0644\u0644\u0647 \u0623\u0646 \u0627\u0644\u062d\u0643\u064a\u0645 \u0642\u062f \u064a\u0642\u0648\u0644 \u0643\u0644\u0645\u0629 \u0627\u0644\u0636\u0644\u0627\u0644\u0629 \u0648\u0623\u0646 \u0627\u0644\u0645\u0646\u0627\u0641\u0642 \u0642\u062f \u064a\u0642\u0648\u0644 \u0643\u0644\u0645\u0629 \u0627\u0644\u062d\u0642 \u0642\u0627\u0644 \u0628\u0644\u0649 \u0627\u062c\u062a\u0646\u0628 \u0645\u0646 \u0643\u0644\u0627\u0645 \u0627\u0644\u062d\u0643\u064a\u0645 \u0627\u0644\u0645\u0634\u062a\u0647\u0631\u0627\u062a \u0627\u0644\u062a\u064a \u064a\u0642\u0627\u0644 \u0644\u0647\u0627 \u0645\u0627 \u0647\u0630\u0647 \u0648\u0644\u0627 \u064a\u062b\u0646\u064a\u0646\u0643 \u0630\u0644\u0643 \u0639\u0646\u0647 \u0641\u0625\u0646\u0647 \u0644\u0639\u0644\u0647 \u0623\u0646 \u064a\u0631\u0627\u062c\u0639 \u0648\u062a\u0644\u0642 \u0627\u0644\u062d\u0642 \u0625\u0630\u0627 \u0633\u0645\u0639\u062a\u0647 \u0641\u0625\u0646 \u0639\u0644\u0649 \u0627\u0644\u062d\u0642 \u0646\u0648\u0631\u0627<\/span><\/span>. (<\/span><\/span>\u0633\u0646\u0646 \u0623\u0628\u064a \u062f\u0627\u0648\u062f <\/span><\/span>2\/632)<\/span><\/span><\/p>\n

Yazeed bin Haroon, a student of Mu\u2018aaz bin Jabal <\/i>(Radiyallahu Anhu) reports that whenever Mu\u2018aaz <\/i>(Radiyallahu Anhu) would deliver a lesson or lecture he would commence by saying, \u201cAllah Ta\u2019ala is the Just King who decides all affairs. Destruction is for those who doubt this.\u201d<\/i><\/p>\n

On one occasion, whilst sharing some advices with the people, Mu\u2018aaz bin Jabal <\/i>(Radiyallahu Anhu) said: \u201cMany trials will appear in the days to follow. Wealth will become abundant and the study of the Qur\u2019aan will become widespread. The Believers and hypocrites, men and women, young and old, slaves and free people, all will independently study the Qur\u2019aan and reach incorrect conclusions. Some people (aspiring for leadership) will begin to think within themselves, \u201cWhat is wrong with the people? Why are they not following me whereas I have studied the Qur\u2019aan? Perhaps they will follow me if I introduce something new (not supported by the Qur\u2019aan and Sunnah).\u201d (Mu\u2018aaz <\/i>(Radiyallahu Anhu) thereafter cautioned the people saying,) \u201cBeware of such people who bring about innovations in Deen. Innovations in Deen are clear misguidance. I further warn you against the error of a wise man (righteous guided Aalim). For indeed, Shaitaan at times causes a wise person (righteous guided Aalim) to utter a word of misguidance and a hypocrite can utter a word of truth.\u201d Yazeed says that I then asked Mu\u2018aaz <\/i>(Radiyallahu Anhu), \u201cHow will I be able to distinguish the misguidance uttered by a wise person (righteous guided Aalim) and the truth spoken by a hypocrite?\u201d Mu\u2018aaz <\/i>(Radiyallahu Anhu) replied, \u201cYes undoubtedly, refrain from (following) such statements of the wise person (righteous guided Aalim) which when it is circulated among the people it becomes a target of objection (among the learned scholars). However, this should not divert you from him (righteous guided Aalim) for it is possible that he will retract. Furthermore, accept the truth whenever you hear it for indeed the truth is accompanied with noor (Divine light).\u201d (Abu Dawood 2\/632)<\/i><\/p>\n

Picture making and Photography<\/h2>\n

Picture making in Islam<\/h3>\n

The picture making industry has advanced in leaps and bounds through these modern day inventions. It has broken all records in perfecting the art of photography. From ink to film and finally to an array of light sensitive sensors, man no longer requires the effort to manually sketch and design the picture. The technology that he has engineered called digital photography automatically fulfils the task. The question we ought to ask is: \u201cIs this also not the very same picture-making which Rasulullah (Sallallahu Alayhi Wasallam) prohibited us from over fourteen hundred years ago? Is this not the very same picture-making with regard to which Rasulullah (Sallallahu Alayhi Wasallam) sounded severe warnings in his Ahaadith for those involved in its production?\u201d Consider the following Ahaadith:<\/p>\n

 <\/p>\n

Warnings of picture making<\/h3>\n

\u062d\u062f\u062b\u0646\u0627 \u0627\u0644\u0623\u0639\u0645\u0634 \u0639\u0646 \u0645\u0633\u0644\u0645 \u0642\u0627\u0644 \u0643\u0646\u0627 \u0645\u0639 \u0645\u0633\u0631\u0648\u0642 \u0641\u064a \u062f\u0627\u0631 \u064a\u0633\u0627\u0631 \u0628\u0646 \u0646\u0645\u064a\u0631 \u0641\u0631\u0623\u0649 \u0641\u064a \u0635\u0641\u062a\u0647 \u062a\u0645\u0627\u062b\u064a\u0644 \u0641\u0642\u0627\u0644 \u0633\u0645\u0639\u062a \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0642\u0627\u0644 \u0633\u0645\u0639\u062a \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u064a\u0642\u0648\u0644 \u0625\u0646 \u0623\u0634\u062f \u0627\u0644\u0646\u0627\u0633 \u0639\u0630\u0627\u0628\u0627 \u0639\u0646\u062f \u0627\u0644\u0644\u0647 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u0627\u0644\u0645\u0635\u0648\u0631\u0648\u0646 <\/span><\/span>(<\/span><\/span>\u0635\u062d\u064a\u062d \u0627\u0644\u0628\u062e\u0627\u0631\u064a <\/span><\/span>2\/880 <\/span><\/span>\u060c \u0635\u062d\u064a\u062d \u0644\u0645\u0633\u0644\u0645 <\/span><\/span>2\/201)<\/span><\/span><\/p>\n

It is reported from Imaam A\u2018mash \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span><\/span>, who narrates from his Ustaaz, Muslim \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span><\/span> that Masrooq \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span><\/span>was once in the house of Yasaar \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span><\/span>, when his sight fell on some pictures. He immediately narrated the Hadith he heard from Abdullah bin Mas\u2018ood (Radiyallahu Anhu) who related from Rasulullah (Sallallahu Alayhi Wasallam) that he said, \u201cThose involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamah.\u201d (Bukhari 2\/880, Muslim 2\/201)<\/em><\/p>\n

\u0639\u0646 \u0646\u0627\u0641\u0639 \u0623\u0646 \u0627\u0628\u0646 \u0639\u0645\u0631 \u0623\u062e\u0628\u0631\u0647 \u0623\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0642\u0627\u0644 \u0627\u0644\u0630\u064a\u0646 \u064a\u0635\u0646\u0639\u0648\u0646 \u0627\u0644\u0635\u0648\u0631 \u064a\u0639\u0630\u0628\u0648\u0646 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u064a\u0642\u0627\u0644 \u0644\u0647\u0645 \u0623\u062d\u064a\u0648\u0627 \u0645\u0627 \u062e\u0644\u0642\u062a\u0645 <\/span><\/span>(<\/span><\/span>\u0635\u062d\u064a\u062d \u0644\u0645\u0633\u0644\u0645 <\/span><\/span>2\/201 <\/span><\/span>\u060c \u0635\u062d\u064a\u062d \u0627\u0644\u0628\u062e\u0627\u0631\u064a <\/span><\/span>2\/880)<\/span><\/span><\/p>\n

Abdullah bin Umar <\/i>(Radiyallahu Anhu) reported that Rasulullah <\/i>(Sallallahu Alayhi Wasallam) said, \u201cThose involved in picture making will be severely punished on the Day of Qiyaamah and Allah Ta\u2019ala will say to them, \u2018Give life to what you have created!\u2019.\u201d (Muslim 2\/201, Bukhari 2\/880)<\/i><\/p>\n

\u062d\u062f\u062b\u0646\u0627 \u0633\u0639\u064a\u062f \u0642\u0627\u0644 \u0633\u0645\u0639\u062a \u0627\u0644\u0646\u0636\u0631 \u0628\u0646 \u0623\u0646\u0633 \u0628\u0646 \u0645\u0627\u0644\u0643 \u064a\u062d\u062f\u062b \u0642\u062a\u0627\u062f\u0629 \u0642\u0627\u0644 \u0643\u0646\u062a \u0639\u0646\u062f \u0627\u0628\u0646 \u0639\u0628\u0627\u0633 \u0648\u0647\u0645 \u064a\u0633\u0623\u0644\u0648\u0646\u0647 \u0648\u0644\u0627 \u064a\u0630\u0643\u0631 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u062d\u062a\u0649 \u0633\u0626\u0644 \u0641\u0642\u0627\u0644 \u0633\u0645\u0639\u062a \u0645\u062d\u0645\u062f\u0627 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u064a\u0642\u0648\u0644 \u0645\u0646 \u0635\u0648\u0631 \u0635\u0648\u0631\u0629 \u0641\u064a \u0627\u0644\u062f\u0646\u064a\u0627 \u0643\u0644\u0641 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u0623\u0646 \u064a\u0646\u0641\u062e \u0641\u064a\u0647\u0627 \u0627\u0644\u0631\u0648\u062d \u0648\u0644\u064a\u0633 \u0628\u0646\u0627\u0641\u062e <\/span><\/span>(<\/span><\/span>\u0635\u062d\u064a\u062d \u0627\u0644\u0628\u062e\u0627\u0631\u064a <\/span><\/span>2\/881 <\/span><\/span>\u060c \u0635\u062d\u064a\u062d \u0644\u0645\u0633\u0644\u0645 <\/span><\/span>2\/202)<\/span><\/span><\/p>\n

Qataadah <\/i>\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span><\/span>said, \u201cI was once in the company of Ibnu Abbaas <\/i>(Radiyallahu Anhu) when someone posed the question regarding picture making. Ibnu Abbaas <\/i>(Radiyallahu Anhu) said that he heard Rasulullah <\/i>(Sallallahu Alayhi Wasallam) saying: \u201cThe one who creates a picture (of an animate object) will be commanded on the Day of Qiyaamah to infuse the soul in it, and thereby give life to it. However, he will never be able to give life to it (hence he will face severe torment and punishment in the fire of Jahannum).\u201d (Bukhari 2\/881, Muslim 2\/202)<\/i><\/p>\n

The view of the four Mazhabs on picture making<\/h3>\n

The four Imaams<\/i> of fiqh,<\/i> viz. Imaam Abu Hanifah, Imaam Maalik, Imaam Shaafi\u2018ee and Imaam Ahmad\u00a0\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u0645\u00a0<\/span><\/span><\/span>were all unanimous upon the prohibition of picture making of all animate objects. This is clearly seen in their classical works of Islamic Jurisprudence, as discussed hereunder.<\/p>\n

 <\/p>\n

Hanafi Mazhab<\/h4>\n

\u0648\u0641\u064a \u0627\u0644\u062a\u0648\u0636\u064a\u062d \u0642\u0627\u0644 \u0623\u0635\u062d\u0627\u0628\u0646\u0627 \u0648\u063a\u064a\u0631\u0647\u0645 \u062a\u0635\u0648\u064a\u0631 \u0635\u0648\u0631\u0629 \u0627\u0644\u062d\u064a\u0648\u0627\u0646 \u062d\u0631\u0627\u0645 \u0623\u0634\u062f \u0627\u0644\u062a\u062d\u0631\u064a\u0645 \u0648\u0647\u0648 \u0645\u0646 \u0627\u0644\u0643\u0628\u0627\u0626\u0631 \u0648\u0633\u0648\u0627\u0621 \u0635\u0646\u0639\u0647 \u0644\u0645\u0627 \u064a\u0645\u062a\u0647\u0646 \u0623\u0648 \u0644\u063a\u064a\u0631\u0647 \u0641\u062d\u0631\u0627\u0645 \u0628\u0643\u0644 \u062d\u0627\u0644 \u0644\u0623\u0646 \u0641\u064a\u0647 \u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0648\u0633\u0648\u0627\u0621 \u0643\u0627\u0646 \u0641\u064a \u062b\u0648\u0628 \u0623\u0648 \u0628\u0633\u0627\u0637 \u0623\u0648 \u062f\u064a\u0646\u0627\u0631 \u0623\u0648 \u062f\u0631\u0647\u0645 \u0623\u0648 \u0641\u0644\u0633 \u0623\u0648 \u0625\u0646\u0627\u0621 \u0623\u0648 \u062d\u0627\u0626\u0637 \u0648\u0623\u0645\u0627 \u0645\u0627 \u0644\u064a\u0633 \u0641\u064a\u0647 \u0635\u0648\u0631\u0629 \u062d\u064a\u0648\u0627\u0646 \u0643\u0627\u0644\u0634\u062c\u0631 \u0648\u0646\u062d\u0648\u0647 \u0641\u0644\u064a\u0633 \u0628\u062d\u0631\u0627\u0645 \u0648\u0633\u0648\u0627\u0621 \u0643\u0627\u0646 \u0641\u064a \u0647\u0630\u0627 \u0643\u0644\u0647 \u0645\u0627 \u0644\u0647 \u0638\u0644 \u0648\u0645\u0627 \u0644\u0627 \u0638\u0644 \u0644\u0647 \u0648\u0628\u0645\u0639\u0646\u0627\u0647 \u0642\u0627\u0644 \u062c\u0645\u0627\u0639\u0629 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u0645\u0627\u0644\u0643 \u0648\u0627\u0644\u062b\u0648\u0631\u064a \u0648\u0623\u0628\u0648 \u062d\u0646\u064a\u0641\u0629 \u0648\u063a\u064a\u0631\u0647\u0645 <\/span><\/span>(<\/span><\/span>\u0639\u0645\u062f\u0629 \u0627\u0644\u0642\u0627\u0631\u064a \u0634\u0631\u062d \u0635\u062d\u064a\u062d \u0627\u0644\u0628\u062e\u0627\u0631\u064a <\/span><\/span>22\/70)<\/span><\/span><\/p>\n

Allamah Badruddeen Aini states: The author of At-taudheeh explains that our Fuqahaa<\/i> \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u0645<\/span><\/span> <\/span>are of the opinion that producing the picture of any animate object is ruled as the worst form of haraam<\/i> sins and is counted from among the major sins. Producing pictures of animate objects is haraam<\/i>, irrespective of whether the picture is regarding things that are disdained and disgraced (such as a picture on a floor mat which is walked upon) or not. The basis for the impermissibility (of picture making) in Shari\u2019ah <\/i>is producing something that resembles the creation of Allah Ta\u2019ala. It is immaterial whether the picture was imprinted on a cloth, rug (floor mat), coin, note, utensil or on a wall, regardless of whether it has a shadow (i.e. it is a statue) or it does not have a shadow (i.e. it is a sketch). As for inanimate objects (e.g. trees etc.), it is permissible to draw them. This is the preferred view of Imaam Maalik \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span>, Sufyaan Thauri \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span>, Imaam Abu Hanifah \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> <\/span>and others.<\/p>\n

\u0648\u0638\u0627\u0647\u0631 \u0643\u0644\u0627\u0645 \u0627\u0644\u0646\u0648\u0648\u064a \u0641\u064a \u0634\u0631\u062d \u0645\u0633\u0644\u0645 \u0627\u0644\u0625\u062c\u0645\u0627\u0639 \u0639\u0644\u0649 \u062a\u062d\u0631\u064a\u0645 \u062a\u0635\u0648\u064a\u0631 \u0627\u0644\u062d\u064a\u0648\u0627\u0646 \u0648\u0642\u0627\u0644 \u0648\u0633\u0648\u0627\u0621 \u0635\u0646\u0639\u0647 \u0644\u0645\u0627 \u064a\u0645\u062a\u0647\u0646 \u0623\u0648 \u0644\u063a\u064a\u0631\u0647 \u0641\u0635\u0646\u0639\u062a\u0647 \u062d\u0631\u0627\u0645 \u0628\u0643\u0644 \u062d\u0627\u0644 \u0644\u0623\u0646 \u0641\u064a\u0647 \u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0648\u0633\u0648\u0627\u0621 \u0643\u0627\u0646 \u0641\u064a \u062b\u0648\u0628 \u0623\u0648 \u0628\u0633\u0627\u0637 \u0623\u0648 \u062f\u0631\u0647\u0645 \u0648\u0625\u0646\u0627\u0621 \u0648\u062d\u0627\u0626\u0637 \u0648\u063a\u064a\u0631\u0647\u0627 \u0627 \u0647\u0640 \u0641\u064a\u0646\u0628\u063a\u064a \u0623\u0646 \u064a\u0643\u0648\u0646 \u062d\u0631\u0627\u0645\u0627 \u0644\u0627 \u0645\u0643\u0631\u0648\u0647\u0627 \u0625\u0646 \u062b\u0628\u062a \u0627\u0644\u0625\u062c\u0645\u0627\u0639 \u0623\u0648 \u0642\u0637\u0639\u064a\u0629 \u0627\u0644\u062f\u0644\u064a\u0644 \u0628\u062a\u0648\u0627\u062a\u0631\u0647 <\/span><\/span>(<\/span><\/span>\u0631\u062f \u0627\u0644\u0645\u062d\u062a\u0627\u0631 <\/span><\/span>1\/647)<\/span><\/span><\/p>\n

Under the topic of \u2018wearing clothes with animate images\u2019 Allamah Shaami\u00a0\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>writes: \u201cFrom the explanation of Imaam Nawawi\u00a0\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span>, <\/i>we understand that there is consensus that producing animate images is haraam<\/i>. He further states that irrespective of whether the picture is disdained and disgraced or not, in all cases it will still be haraam<\/i>. The basis for the impermissibility (of picture making) is producing something that resembles the creation of Allah Ta\u2019ala. It is immaterial whether the picture was imprinted on a cloth, rug (floor mat), coin, utensil or on a wall, etc. Therefore, it is appropriate to classify it as haraam<\/i> and not makrooh,<\/i> especially since it is established through consensus or an authentic proof via a sound transmission.<\/p>\n

\u0648\u0643\u0630\u0627 \u0627\u0644\u0646\u0647\u064a \u0625\u0646\u0645\u0627 \u062c\u0627\u0621 \u0639\u0646 \u062a\u0635\u0648\u064a\u0631 \u0630\u064a \u0627\u0644\u0631\u0648\u062d \u0644\u0645\u0627 \u0631\u0648\u064a \u0639\u0646 \u0639\u0644\u064a \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 \u0623\u0646\u0647 \u0642\u0627\u0644 \u0645\u0646 \u0635\u0648\u0631 \u062a\u0645\u062b\u0627\u0644 \u0630\u064a \u0627\u0644\u0631\u0648\u062d \u0643\u0644\u0641 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u0623\u0646 \u064a\u0646\u0641\u062e \u0641\u064a\u0647 \u0627\u0644\u0631\u0648\u062d \u0648\u0644\u064a\u0633 \u0628\u0646\u0627\u0641\u062e \u0641\u0623\u0645\u0627 \u0644\u0627 \u0646\u0647\u064a \u0639\u0646 \u062a\u0635\u0648\u064a\u0631 \u0645\u0627 \u0644\u0627 \u0631\u0648\u062d \u0644\u0647 \u0644\u0645\u0627 \u0631\u0648\u064a \u0639\u0646 \u0627\u0628\u0646 \u0639\u0628\u0627\u0633 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 \u0623\u0646\u0647 \u0646\u0647\u0649 \u0645\u0635\u0648\u0631\u0627 \u0639\u0646 \u0627\u0644\u062a\u0635\u0648\u064a\u0631 \u0641\u0642\u0627\u0644 \u0643\u064a\u0641 \u0623\u0635\u0646\u0639 \u0648\u0647\u0648 \u0643\u0633\u0628\u064a \u0641\u0642\u0627\u0644 \u0625\u0646 \u0644\u0645 \u064a\u0643\u0646 \u0628\u062f \u0641\u0639\u0644\u064a\u0643 \u0628\u062a\u0645\u062b\u0627\u0644 \u0627\u0644\u0623\u0634\u062c\u0627\u0631 <\/span><\/span>(<\/span><\/span>\u0628\u062f\u0627\u0626\u0639 \u0627\u0644\u0635\u0646\u0627\u0626\u0639 <\/span><\/span>1\/116)<\/span><\/span><\/p>\n

Similarly, Allamah Kaasani\u00a0\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>says that the prohibition is in regard to animate images due to what has been narrated from Ali (Radiyallahu Anhu): \u201cWhoever produces an image of an animate object, then on the Day of Qiyaamah<\/i> he will be commanded to give life to that image, whereas he will not be able to give life to it.\u201d There is no prohibition in regard to inanimate objects due to the narration of Ibnu Abbaas (Radiyallahu Anhu) where he prohibited an artist from producing animate images. The person responded: \u201cHow should I then acquire an income?\u201d He replied: \u201cIf this is your only source of income then sketch inanimate objects.\u201d<\/p>\n

 <\/p>\n

Maaliki Mazhab<\/h4>\n

\u0648\u0627\u0644\u062d\u0627\u0635\u0644 \u0623\u0646\u0647 \u064a\u062d\u0631\u0645 \u062a\u0635\u0648\u064a\u0631 \u062d\u064a\u0648\u0627\u0646 \u0639\u0627\u0642\u0644 \u0623\u0648 \u063a\u064a\u0631\u0647 \u0625\u0630\u0627 \u0643\u0627\u0646 \u0643\u0627\u0645\u0644 \u0627\u0644\u0627\u0639\u0636\u0627\u0621 \u0625\u0630\u0627 \u0643\u0627\u0646 \u064a\u062f\u0648\u0645 \u0625\u062c\u0645\u0627\u0639\u0627\u060c \u0648\u0643\u0630\u0627 \u0625\u0646 \u0644\u0645 \u064a\u062f\u0645 \u0639\u0644\u0649 \u0627\u0644\u0631\u0627\u062c\u062d \u0643\u062a\u0635\u0648\u064a\u0631\u0647 \u0645\u0646 \u0646\u062d\u0648 \u0642\u0634\u0631 \u0628\u0637\u064a\u062e \u0648\u064a\u062d\u0631\u0645 \u0627\u0644\u0646\u0638\u0631 \u0625\u0644\u064a\u0647 \u0625\u0630 \u0627\u0644\u0646\u0638\u0631 \u0625\u0644\u0649 \u0627\u0644\u0645\u062d\u0631\u0645 \u062d\u0631\u0627\u0645 <\/span><\/span>… <\/span><\/span>\u0648\u063a\u064a\u0631 \u0630\u064a \u0638\u0644 \u0643\u0627\u0644\u0645\u0646\u0642\u0648\u0634 \u0641\u064a \u062d\u0627\u0626\u0637 \u0623\u0648 \u0648\u0631\u0642 \u0641\u064a\u0643\u0631\u0647 <\/span><\/span>(<\/span><\/span>\u062d\u0627\u0634\u064a\u0629 \u0627\u0644\u062f\u0633\u0648\u0642\u064a \u0639\u0644\u0649 \u0627\u0644\u0634\u0631\u062d \u0627\u0644\u0643\u0628\u064a\u0631 <\/span><\/span>3\/201)<\/span><\/span><\/p>\n

The renowned Maaliki<\/i> scholar, Allamah Dusooqi\u00a0\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>explains: In brief, producing statues is Haraam, be they of humans or animals, provided it is a fully developed statue with all the limbs, irrespective of whether the statue is sculpted from something that will remain (e.g. stone) or from something which will not remain e.g. producing a statue from melon peels. Looking at such a statue will also be haraam<\/i>, since looking at an impermissible object is haraam<\/i>\u201d.<\/p>\n

(<\/span><\/span>\u0642\u0627\u0644<\/span><\/span>) <\/span><\/span>\u0627\u0628\u0646 \u0627\u0644\u0642\u0627\u0633\u0645<\/span><\/span>: <\/span><\/span>\u0648\u0633\u0623\u0644\u062a \u0645\u0627\u0644\u0643\u0627 \u0639\u0646 \u0627\u0644\u062a\u0645\u0627\u062b\u064a\u0644 \u062a\u0643\u0648\u0646 \u0641\u064a \u0627\u0644\u0623\u0633\u0631\u0629 \u0648\u0627\u0644\u0642\u0628\u0627\u0628 \u0648\u0627\u0644\u0645\u0646\u0627\u0631 \u0648\u0645\u0627 \u0627\u0634\u0628\u0647\u0647\u061f <\/span><\/span>(<\/span><\/span>\u0642\u0627\u0644<\/span><\/span>): <\/span><\/span>\u0647\u0630\u0627 \u0645\u0643\u0631\u0648\u0647 \u0642\u0627\u0644<\/span><\/span>: <\/span><\/span>\u0647\u0630\u0647 \u0644\u0627\u0646 \u062e\u0644\u0642\u062a \u062e\u0644\u0642\u0627 <\/span><\/span>(<\/span><\/span>\u0627\u0644\u0645\u062f\u0648\u0646\u0629 \u0627\u0644\u0643\u0628\u0631\u0649 <\/span><\/span>1\/213)<\/span><\/span><\/p>\n

Allamah Ibnul Qaasim \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> mentions that I enquired from Imaam Maalik \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> regarding pictures that are drawn on armour, swords, watch-towers etc. Imaam Maalik \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> replied: \u201cIt is makrooh<\/i>.\u201d Thereupon, Imaam Maalik \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> explained the reason for its prohibition i.e. it was created (by man).<\/p>\n

Note:<\/b> Though there are several views recorded in the Maaliki kitaabs regarding pictures of animate objects, however, the preferred view of the Maaliki mazhab is that pictures of animate objects are impermissible (Makrooh-e-tahrimi<\/i>). This is also recorded in \u201cSharhu Mukhtasar al-Khaleel 3\/303 [2]<\/sup><\/a><\/p>\n

 <\/p>\n

Shaafi’ee Mazhab<\/h4>\n

\u0642\u0627\u0644 \u0623\u0635\u062d\u0627\u0628\u0646\u0627 \u0648\u063a\u064a\u0631\u0647\u0645 \u0645\u0646 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u062a\u0635\u0648\u064a\u0631 \u0635\u0648\u0631\u0629 \u0627\u0644\u062d\u064a\u0648\u0627\u0646 \u062d\u0631\u0627\u0645 \u0634\u062f\u064a\u062f \u0627\u0644\u062a\u062d\u0631\u064a\u0645 \u0648\u0647\u0648 \u0645\u0646 \u0627\u0644\u0643\u0628\u0627\u0626\u0631 \u0644\u0623\u0646\u0647 \u0645\u062a\u0648\u0639\u062f \u0639\u0644\u064a\u0647 \u0628\u0647\u0630\u0627 \u0627\u0644\u0648\u0639\u064a\u062f \u0627\u0644\u0634\u062f\u064a\u062f \u0627\u0644\u0645\u0630\u0643\u0648\u0631 \u0641\u064a \u0627\u0644\u0623\u062d\u0627\u062f\u064a\u062b \u0648\u0633\u0648\u0627\u0621 \u0635\u0646\u0639\u0647 \u0628\u0645\u0627 \u064a\u0645\u062a\u0647\u0646 \u0623\u0648 \u0628\u063a\u064a\u0631\u0647 \u0641\u0635\u0646\u0639\u062a\u0647 \u062d\u0631\u0627\u0645 \u0628\u0643\u0644 \u062d\u0627\u0644 \u0644\u0623\u0646 \u0641\u064a\u0647 \u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0648\u0633\u0648\u0627\u0621 \u0645\u0627 \u0643\u0627\u0646 \u0641\u0649 \u062b\u0648\u0628 \u0623\u0648 \u0628\u0633\u0627\u0637 \u0623\u0648\u062f\u0631\u0647\u0645 \u0623\u0648 \u062f\u064a\u0646\u0627\u0631 \u0623\u0648 \u0641\u0644\u0633 \u0623\u0648 \u0627\u0646\u0627\u0621 \u0623\u0648 \u062d\u0627\u0626\u0637 \u0623\u0648 \u063a\u064a\u0631\u0647\u0627 \u0648\u0623\u0645\u0627 \u062a\u0635\u0648\u064a\u0631 \u0635\u0648\u0631\u0629 \u0627\u0644\u0634\u062c\u0631 \u0648\u0631\u062d\u0627\u0644 \u0627\u0644\u0627\u0628\u0644 \u0648\u063a\u064a\u0631 \u0630\u0644\u0643 \u0645\u0645\u0627 \u0644\u064a\u0633 \u0641\u064a\u0647 \u0635\u0648\u0631\u0629 \u062d\u064a\u0648\u0627\u0646 \u0641\u0644\u064a\u0633 \u0628\u062d\u0631\u0627\u0645 \u0647\u0630\u0627 \u062d\u0643\u0645 \u0646\u0641\u0633 \u0627\u0644\u062a\u0635\u0648\u064a\u0631 \u0648\u0623\u0645\u0627 \u0627\u062a\u062e\u0627\u0630 \u0627\u0644\u0645\u0635\u0648\u0631 \u0641\u064a\u0647 \u0635\u0648\u0631\u0629 \u062d\u064a\u0648\u0627\u0646 \u0641\u0627\u0646 \u0643\u0627\u0646 \u0645\u0639\u0644\u0642\u0627 \u0639\u0644\u0649 \u062d\u0627\u0626\u0637 \u0623\u0648 \u062b\u0648\u0628\u0627 \u0645\u0644\u0628\u0648\u0633\u0627 \u0623\u0648 \u0639\u0645\u0627\u0645\u0629 \u0648\u0646\u062d\u0648\u0630\u0644\u0643 \u0645\u0645\u0627 \u0644\u0627\u064a\u0639\u062f \u0645\u0645\u062a\u0647\u0646\u0627 \u0641\u0647\u0648 \u062d\u0631\u0627\u0645 \u0648\u0627\u0646 \u0643\u0627\u0646 \u0641\u064a \u0628\u0633\u0627\u0637 \u064a\u062f\u0627\u0633 \u0648\u0645\u062e\u062f\u0629 \u0648\u0648\u0633\u0627\u062f\u0629 \u0648\u0646\u062d\u0648\u0647\u0627 \u0645\u0645\u0627 \u064a\u0645\u062a\u0647\u0646 \u0641\u0644\u064a\u0633 \u0628\u062d\u0631\u0627\u0645 \u0648\u0644\u0643\u0646 \u0647\u0644 \u064a\u0645\u0646\u0639 \u062f\u062e\u0648\u0644 \u0645\u0644\u0627\u0626\u0643\u0629 \u0627\u0644\u0631\u062d\u0645\u0629 \u0630\u0644\u0643 \u0627\u0644\u0628\u064a\u062a \u0641\u064a\u0647 \u0643\u0644\u0627\u0645 \u0646\u0630\u0643\u0631\u0647 \u0642\u0631\u064a\u0628\u0627 \u0625\u0646 \u0634\u0627\u0621 \u0627\u0644\u0644\u0647 \u0648\u0644\u0627\u0641\u0631\u0642 \u0641\u064a \u0647\u0630\u0627 \u0643\u0644\u0647 \u0628\u064a\u0646 \u0645\u0627\u0644\u0647 \u0638\u0644 \u0648\u0645\u0627 \u0644\u0627 \u0638\u0644 \u0644\u0647 \u0647\u0630\u0627 \u062a\u0644\u062e\u064a\u0635 \u0645\u0630\u0647\u0628\u0646\u0627 \u0641\u064a \u0627\u0644\u0645\u0633\u0623\u0644\u0629 \u0648\u0628\u0645\u0639\u0646\u0627\u0647 \u0642\u0627\u0644 \u062c\u0645\u0627\u0647\u064a\u0631 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u0645\u0646 \u0627\u0644\u0635\u062d\u0627\u0628\u0629 \u0648\u0627\u0644\u062a\u0627\u0628\u0639\u064a\u0646 \u0648\u0645\u0646 \u0628\u0639\u062f\u0647\u0645 \u0648\u0647\u0648 \u0645\u0630\u0647\u0628 \u0627\u0644\u062b\u0648\u0631\u064a \u0648\u0645\u0627\u0644\u0643 \u0648\u0623\u0628\u064a \u062d\u0646\u064a\u0641\u0629 \u0648\u063a\u064a\u0631\u0647\u0645 <\/span><\/span>(<\/span><\/span>\u0634\u0631\u062d \u0627\u0644\u0646\u0648\u0648\u064a \u0639\u0644\u0649 \u0627\u0644\u0645\u0633\u0644\u0645 \u0645\u0639 \u0635\u062d\u064a\u062d \u0644\u0645\u0633\u0644\u0645 <\/span><\/span>2\/199)<\/span><\/span><\/p>\n

Allamah Nawawi\u00a0\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>states: \u201cOur companions as well as other scholars explain that picture making of all animate objects is declared as the worst form of haraam<\/i> actions and counted from among the major sins due to the severe warnings reported in the Mubaarak<\/i> Ahaadith. This law (the prohibition of picture making) applies regardless whether one produces the picture of an animate object that will be disgraced or not. The basis for the impermissibility of picture making in Shari\u2019ah<\/i> is producing something that resembles the creation of Allah Ta\u2019ala. It makes no difference whether the picture was imprinted on a cloth, a rug (floor mat), a coin, a note, a utensil or on a wall. However producing pictures of inanimate objects such as trees or carriages, etc. is permissible. The above-mentioned laws apply to the actual picture making. As far as keeping a picture of animate objects in one\u2019s possession, the following laws apply:<\/p>\n

    \n
  1. If it is hung on the wall, or it is imprinted on clothes that are worn, or imprinted on a turban, or anything else which is not despised or disgraced then keeping it in this manner is haraam<\/em>.<\/li>\n
  2. If it is imprinted on a rug\/floor mat or on a pillow or a sheet placed over a donkey or anything that is despised, it will be permissible, irrespective of whether it is a thing that has a shadow (i.e. a statue) or it does not have a shadow (i.e. a picture of an animate object).<\/li>\n<\/ol>\n

    In essence, this is our mazhab<\/i> and this is the preferred opinion of the Sahaabah<\/i> (Radiyallahu Anhum), the Taabi\u2018een<\/i> and those who followed them, such as Imaam Maalik \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span>, Sufyaan Thauri \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>and Imaam Abu Hanifah \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span>. (Ash Sharh lin-Nawawi)<\/p>\n

    ( <\/span><\/span>\u0648\u064a\u062d\u0631\u0645 <\/span><\/span>) <\/span><\/span>\u0648\u0644\u0648 \u0639\u0644\u0649 \u0646\u062d\u0648 \u0623\u0631\u0636 \u0648\u0645\u0627 \u0645\u0631 \u0645\u0646 \u0627\u0644\u0641\u0631\u0642 \u0625\u0646\u0645\u0627 \u0647\u0648 \u0641\u064a \u0627\u0644\u0627\u0633\u062a\u062f\u0627\u0645\u0629 <\/span><\/span>( <\/span><\/span>\u062a\u0635\u0648\u064a\u0631 \u062d\u064a\u0648\u0627\u0646 <\/span><\/span>) <\/span><\/span>\u0648\u0625\u0646 \u0644\u0645 \u064a\u0643\u0646 \u0644\u0647 \u0646\u0638\u064a\u0631 \u0643\u0645\u0627 \u0645\u0631 \u0628\u0644 \u0647\u0648 \u0643\u0628\u064a\u0631\u0629 \u0644\u0645\u0627 \u0641\u064a\u0647 \u0645\u0646 \u0627\u0644\u0648\u0639\u064a\u062f \u0627\u0644\u0634\u062f\u064a\u062f \u0643\u0627\u0644\u0644\u0639\u0646 \u0648\u0623\u0646 \u0627\u0644\u0645\u0635\u0648\u0631\u064a\u0646 \u0623\u0634\u062f \u0627\u0644\u0646\u0627\u0633 \u0639\u0630\u0627\u0628\u0627 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 <\/span><\/span>(<\/span><\/span>\u062a\u062d\u0641\u0629 \u0627\u0644\u0645\u062d\u062a\u0627\u062c \u0628\u0634\u0631\u062d \u0627\u0644\u0645\u0646\u0647\u0627\u062c <\/span><\/span>7\/540)<\/span><\/span><\/p>\n

    Allamah Ibnu Hajar Haitami \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>mentions that pictures of animate objects are impermissible, even though it may be sketched on the ground and even though there may be no likeness for it on earth. This action (of sketching an animate object) is itself a grave sin regarding which severe warnings have been sounded in the Hadith. Those involved in picture making are cursed and on the Day of Qiyaamah<\/i>, they will be subjected to the worst forms of punishment.<\/p>\n

    ( <\/span><\/span>\u0648\u064a\u062d\u0631\u0645 \u062a\u0635\u0648\u064a\u0631 \u062d\u064a\u0648\u0627\u0646 <\/span><\/span>) <\/span><\/span>\u0644\u0644\u062d\u062f\u064a\u062b \u0627\u0644\u0645\u0627\u0631 \u0648\u0644\u0645\u0627 \u0641\u064a\u0647 \u0645\u0646 \u0645\u0636\u0627\u0647\u0627\u0629 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0642\u0627\u0644 \u0627\u0644\u0645\u062a\u0648\u0644\u064a \u0648\u0633\u0648\u0627\u0621 \u0623\u0639\u0645\u0644 \u0644\u0647\u0627 \u0631\u0623\u0633\u0627 \u0623\u0645 \u0644\u0627 \u062e\u0644\u0627\u0641\u0627 \u0644\u0623\u0628\u064a \u062d\u0646\u064a\u0641\u0629 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0639\u0646\u0647 \u0648\u0642\u0627\u0644 \u0627\u0644\u0623\u0630\u0631\u0639\u064a \u0625\u0646 \u0627\u0644\u0645\u0634\u0647\u0648\u0631 \u0639\u0646\u062f\u0646\u0627 \u062c\u0648\u0627\u0632 \u0627\u0644\u062a\u0635\u0648\u064a\u0631 \u0625\u0630\u0627 \u0644\u0645 \u064a\u0643\u0646 \u0644\u0647 \u0631\u0623\u0633 \u0644\u0645\u0627 \u0623\u0634\u0627\u0631 \u0625\u0644\u064a\u0647 \u0627\u0644\u062d\u062f\u064a\u062b \u0645\u0646 \u0642\u0637\u0639 \u0631\u0624\u0648\u0633\u0647\u0627 \u0627\u0647 \u0648\u0647\u0630\u0627 \u0647\u0648 \u0627\u0644\u0638\u0627\u0647\u0631 \u062a\u0646\u0628\u064a\u0647 \u0642\u0636\u064a\u0629 \u0625\u0637\u0644\u0627\u0642 \u0627\u0644\u0645\u0635\u0646\u0641 \u0623\u0646\u0647 \u0644\u0627 \u0641\u0631\u0642 \u0641\u064a \u062a\u0635\u0648\u064a\u0631\u0647 \u0639\u0644\u0649 \u0627\u0644\u062d\u064a\u0637\u0627\u0646 \u0623\u0648 \u0627\u0644\u0623\u0631\u0636 \u0623\u0648 \u0646\u0633\u062c \u0627\u0644\u062b\u064a\u0627\u0628 \u0648\u0647\u0648 \u0627\u0644\u0635\u062d\u064a\u062d \u0641\u064a \u0632\u064a\u0627\u062f\u0629 \u0627\u0644\u0631\u0648\u0636\u0629 <\/span><\/span>(<\/span><\/span>\u0645\u063a\u0646\u064a \u0627\u0644\u0645\u062d\u062a\u0627\u062c <\/span><\/span>3\/303)<\/span><\/span><\/p>\n

    Allamah Shirbeeni \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>of the Shaafi\u2018ee mazhab<\/i> says that pictures of animate objects are impermissible in the light of the Hadith due to it resembling the creation of Allah Ta\u2019ala. Mutawalli \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>says: \u201cIt (the prohibition) applies equally irrespective of the image having a head or not, contrary to Imaam Abu Hanifah \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span>\u201d<\/span><\/span><\/span>. Azra\u2018iy \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>says: \u201cAccording to us it is acknowledged that a headless picture is permissible due to the Hadith explaining that the heads should be removed.<\/p>\n

    Note:<\/b> The generality of the statement of the author demands that there is no difference whether the (animate) image is sketched on a wall, the ground or on a cloth.<\/p>\n

    Hambali Mazhab<\/h4>\n

    (<\/span><\/span>\u0648\u064a\u062d\u0631\u0645<\/span><\/span>) <\/span><\/span>\u0648\u0644\u0648 \u0639\u0644\u0649 \u0646\u062d\u0648 \u0623\u0631\u0636 \u0648\u0628\u0644\u0627 \u0631\u0623\u0633 \u0625\u0630 \u0645\u0627 \u0645\u0631 \u0628\u0627\u0644\u0646\u0633\u0628\u0629 \u0644\u0644\u0627\u0633\u062a\u062f\u0627\u0645\u0629 \u0648\u0645\u0627 \u0647\u0646\u0627 \u0641\u064a \u0627\u0644\u0641\u0639\u0644 <\/span><\/span>(<\/span><\/span>\u062a\u0635\u0648\u064a\u0631 \u062d\u064a\u0648\u0627\u0646<\/span><\/span>) <\/span><\/span>\u0648\u0625\u0646 \u0644\u0645 \u064a\u0643\u0646 \u0644\u0647 \u0646\u0638\u064a\u0631 \u0643\u0645\u0627 \u0645\u0631 \u0644\u0644\u0648\u0639\u064a\u062f \u0627\u0644\u0634\u062f\u064a\u062f \u0639\u0644\u0649 \u0630\u0644\u0643 <\/span><\/span>(<\/span><\/span>\u0646\u0647\u0627\u064a\u0629 \u0627\u0644\u0645\u062d\u062a\u0627\u062c \u0625\u0644\u0649 \u0634\u0631\u062d \u0627\u0644\u0645\u0646\u0647\u0627\u062c <\/span><\/span>6\/376)<\/span><\/span><\/p>\n

    Allamah Ramli \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>says that pictures of animate objects are impermissible even though it may be sketched on the ground and without a head. The basis of the impermissibility is due to it having stability and remaining all the time. As for animate images then, it is haraam<\/i> even though there may be no likeness for it on earth. This is due to the severe warnings sounded in the Hadith regarding picture making.<\/p>\n

     <\/p>\n

    \u064a\u062d\u0631\u0645 \u062a\u0635\u0648\u064a\u0631 \u0645\u0627 \u0641\u064a\u0647 \u0627\u0644\u0631\u0648\u062d \u0648\u0644\u0627 \u064a\u062d\u0631\u0645 \u062a\u0635\u0648\u064a\u0631 \u0627\u0644\u0634\u062c\u0631 \u0648 \u0646\u062d\u0648\u0647<\/span><\/span>. <\/span><\/span>\u0648\u0627\u0644\u062a\u0645\u062b\u0627\u0644 \u0645\u0645\u0627 \u0644\u0627 \u064a\u0634\u0627\u0628\u0647 \u0645\u0627 \u0641\u064a\u0647 \u0631\u0648\u062d \u0639\u0644\u0649 \u0627\u0644\u0635\u062d\u064a\u062d \u0645\u0646 \u0627\u0644\u0645\u0630\u0647\u0628<\/span><\/span>, … <\/span><\/span>\u064a\u062d\u0631\u0645 \u062a\u0639\u0644\u064a\u0642 \u0645\u0627 \u0641\u064a\u0647 \u0635\u0648\u0631\u0629 \u062d\u064a\u0648\u0627\u0646<\/span><\/span>, <\/span><\/span>\u0648 \u0633\u062a\u0631 \u0627\u0644\u062c\u062f\u0627\u0631 \u0628\u0647<\/span><\/span>, <\/span><\/span>\u0648 \u062a\u0635\u0648\u064a\u0631\u0647 \u0639\u0644\u0649 \u0627\u0644\u0635\u062d\u064a\u062d \u0645\u0646 \u0627\u0644\u0645\u0630\u0647\u0628 <\/span><\/span>(<\/span><\/span>\u0627\u0644\u0625\u0646\u0635\u0627\u0641 <\/span><\/span>1\/334)<\/span><\/span><\/p>\n

    Allamah Murdaawi \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span>in his kitaab \u2018Al Insaaf\u2019 says, \u201cProducing pictures of animate objects is haraam<\/i>. However, producing pictures of trees etc. and statues that do not resemble animate objects is permissible, \u2026 to hang an animate object and to hang a curtain with animate objects is haraam<\/i>.\u201d<\/p>\n

    \u0648\u0635\u0646\u0639\u0629 \u0627\u0644\u062a\u0635\u0627\u0648\u064a\u0631 \u0645\u062d\u0631\u0645\u0629 \u0639\u0644\u0649 \u0641\u0627\u0639\u0644\u0647\u0627 \u0644\u0645\u0627 \u0631\u0648\u0649 \u0627\u0628\u0646 \u0639\u0645\u0631 \u0639\u0646 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0623\u0646\u0647 \u0642\u0627\u0644 <\/span><\/span>: <\/span><\/span>\u0627\u0644\u0630\u064a\u0646 \u064a\u0635\u0646\u0639\u0648\u0646 \u0647\u0630\u0647 \u0627\u0644\u0635\u0648\u0631\u0629 \u064a\u0639\u0630\u0628\u0648\u0646 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u064a\u0642\u0627\u0644 \u0644\u0647\u0645 \u0623\u062d\u064a\u0648\u0627 \u0645\u0627 \u062e\u0644\u0642\u062a\u0645 \u0648 \u0639\u0646 \u0645\u0633\u0631\u0648\u0642 \u0642\u0627\u0644 \u062f\u062e\u0644\u0646\u0627 \u0645\u0639 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0628\u064a\u062a\u0627 \u0641\u064a\u0647 \u062a\u0645\u0627\u062b\u064a\u0644 \u0641\u0642\u0627\u0644 \u0644\u062a\u0645\u062b\u0627\u0644 \u0645\u0646\u0647\u0627 \u062a\u0645\u062b\u0627\u0644 \u0645\u0646 \u0647\u0630\u0627 \u0642\u0627\u0644\u0648\u0627 \u062a\u0645\u062b\u0627\u0644 \u0645\u0631\u064a\u0645 \u0642\u0627\u0644 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 <\/span><\/span>: <\/span><\/span>\u0625\u0646 \u0623\u0634\u062f \u0627\u0644\u0646\u0627\u0633 \u0639\u0630\u0627\u0628\u0627 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u0627\u0644\u0645\u0635\u0648\u0631\u0648\u0646 \u0645\u062a\u0641\u0642 \u0639\u0644\u064a\u0647\u0645\u0627 \u0648\u0627\u0644\u0623\u0645\u0631 \u0628\u0639\u0645\u0644\u0647 \u0645\u062d\u0631\u0645 \u0643\u0639\u0645\u0644\u0647 <\/span><\/span>(<\/span><\/span>\u0627\u0644\u0645\u063a\u0646\u064a \u0644\u0627\u0628\u0646 \u0642\u062f\u0627\u0645\u0629 <\/span><\/span>10\/199)<\/span><\/span><\/p>\n

    Allamah Ibnu Qudaamah \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span>, the famous Hambali scholar writes: It is totally haraam<\/i> to produce an image of an animate object. Hadhrat Ibnu Umar (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said, \u201cThose involved in picture making will be severely punished on the Day of Qiyaamah<\/i> and Allah Ta\u2019ala will say to them, \u2018Give life to what you have created!\u201d Masrooq \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>said that on one occasion I accompanied Abdullah bin Mas\u2018ood (Radiyallahu Anhu), we entered a house wherein there were (animate) pictures. Abdullah bin Mas\u2018ood (Radiyallahu Anhu) enquired regarding one of the pictures, \u201cWhose image is this?\u201d They replied: \u201cIt is the image of Maryam.\u201d Abdullah bin Mas\u2018ood (Radiyallahu Anhu) then quoted Rasulullah (Sallallahu Alayhi Wasallam) as saying: \u201cThose involved in picture-making will be subjected to the worst forms of punishment on the Day of Qiyaamah<\/i>.\u201d<\/p>\n

    \u0648\u0644\u0623\u0646 \u0627\u0644\u0635\u0648\u0631 \u0642\u062f \u062a\u0639\u0628\u062f \u0645\u0646 \u062f\u0648\u0646 \u0627\u0644\u0644\u0647 \u0648\u0641\u064a\u0647\u0627 \u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0641\u0627\u0644\u0635\u0644\u0627\u0629 \u0639\u0646\u062f\u0647\u0627 \u062a\u0634\u0628\u0647 \u0628\u0645\u0646 \u064a\u0639\u0628\u062f\u0647\u0627 \u0648\u064a\u0639\u0638\u0645\u0647\u0627 <\/span><\/span>(<\/span><\/span>\u0634\u0631\u062d \u0627\u0644\u0639\u0645\u062f\u0629 <\/span><\/span>1\/505)<\/span><\/span><\/p>\n

    Ibnu Taymiyyah writes: \u201cThe impermissibility of picture-making is on account of the fact that it would be worshipped and in it is\u00a0\u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647<\/span> <\/span>i.e. the one drawing an animate object is resembling Allah Ta\u2019ala in the power of creation. The one performing Salaah before it resembles the one worshipping it.<\/p>\n

     <\/p>\n

    Fatwa of Hadhrat Mufti Mahmood Sahib \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/h3>\n

    Producing a picture of any animate object is haraam<\/i>. This is irrespective of whether it is produced through wood, sand, iron, gold, or whatever other material is used, like drawing with a pen on paper or on some surface, or a using a machine to capture a picture. There can be no permissibility for this at all. [3]<\/sup><\/a><\/p>\n

     <\/p>\n

    Fatwa of Hadhrat Mufti Muhammad Shafee\u2018 Sahib \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/h3>\n

    For producing a picture, the situation of the mas\u2019alah<\/i> does not change whether it is produced using colourful pens or whether it is captured through a machine (camera). [4]<\/sup><\/a><\/p>\n

     <\/p>\n

    Fatwa of Hadhrat Mufti Rasheed Ahmad Ludhyaanwi Sahib \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/h3>\n

    It is haraam<\/i> and a major sin to produce the picture of any animate object, whether it is a large portrait or a small picture, whether it is on paper or cloth or through a camera. Similarly, it is impermissible to print it. [5]<\/sup><\/a><\/p>\n

     <\/p>\n

    Opinion of Hadhrat Allamah Binnori \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/h3>\n

    The warning that has been sounded in the Hadith regarding picture making applies to pictures of all animate objects. The entire ummah<\/i> has consensus on its prohibition. However, may Allah Ta\u2019ala destroy \u2018western modernisation\u2019 which has began to prove permissible that which is accepted as haraam<\/i> by consensus. [6]<\/sup><\/a><\/p>\n

    It is not only our Akaabir<\/i>, but the Fuqahaa<\/i> of the entire Ummah have consensus on the fact that a photo is haraam<\/i>. However, a picture of half the body or less will be allowed for passport reasons and other necessities and the consequence of this will fall on those who have made such laws. [7]<\/sup><\/a><\/p>\n

     <\/p>\n

    The basis of the prohibition of picture making<\/h2>\n

    Hadhrat Mufti Shafee\u2018 Sahib \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> <\/b><\/span>has written in his book \u201cTasweer ke Shari\u2018ee Ahkaam\u201d, pg 57: \u201cUpon examining the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam) one understands that there are two underlying factors for the prohibition of picture making:<\/p>\n

      \n
    1. \u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647<\/span><\/span> <\/span>(the one drawing an animate object is resembling Allah Ta\u2019ala in the power of creation) and this factor is glaringly found in digital photography.<\/li>\n
    2. \u00a0 It is the cause of shirk<\/i> and idol worship in the world.<\/li>\n<\/ol>\n

      Numerous Fuqahaa<\/i> of the various mazaahib<\/i> have stated that the basis of the prohibition of picture making is \u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647<\/span><\/span>. Among those Fuqahaa<\/i> are:<\/p>\n

        \n
      1. The Shaafi\u2018ee scholars, Allamah Nawawi \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> \u2013 <\/b><\/span><\/span>commentary of Muslim Shareef, vol. 2, pg. 199, and Allamah Shirbeeni \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 <\/span><\/span>\u2013<\/span><\/span> <\/b><\/span><\/span>Mughnil Muhtaaj, vol. 3, pg. 303.<\/li>\n
      2. The Hanafi scholars, Allamah \u2018Aini \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> \u2013 <\/b><\/span>Umdatul Qaari, commentary of Bukhari Shareef, vol. 22, pg. 77, and Allamah Shaami \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> \u2013 <\/b><\/span>Raddul Muhtaar, vol. 1, pg 647.<\/li>\n
      3. The Hambali scholar Ibnu Taymiyyah \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span> \u2013 <\/b><\/span>Sharhul Umdah, vol. 1, pg. 505.<\/li>\n
      4. The verdict of Imaam Maalik \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span><\/span>also alludes towards the basis of the prohibition of picture making being\u200b\u200b [8]<\/sup><\/a>\u00a0\u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647.<\/span><\/span><\/span><\/span><\/li>\n<\/ol>\n

         <\/p>\n

        The history of idol worship<\/h2>\n

        In the past Shari\u2018ahs<\/i> there were many practices that were regarded lawful, but are unlawful in Islam. Wine was declared lawful for the previous nations. Observing purdah between the sexes was not compulsory upon them. Prostrating oneself before somebody as a mark of showing honour and respect was also permissible. Among the many other permissible practices for the past ummah<\/i>s was the practice of picture making. However, after a while the practice of picture making gradually opened the way to shirk and kufr.<\/p>\n

        Imaam Baghawi \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span><\/span>reports that Wadd, Suwa\u2018, Yaguth, Ya\u2018uq and Nasr were the names of five righteous servants of Allah Ta\u2019ala who lived in the period between Aadam (Alayhis Salaam) and Nuh (Alayhis Salaam). Their people held them in high esteem and followed their example. Even after their death, people followed their footsteps and obeyed the Divine injunctions of Allah Ta\u2019ala. It was not long thereafter that Shaitaan gave them the idea of making pictures and statues of their righteous elders and placing them before them at the time of worship. Shaitaan told them that their worship would be perfectly in order and that it will enhance the quality of humility in their Ibaadat. Hence, people fell into this satanic trap, began carving statues of their pious predecessors, and placed them in their places of worship. When they saw the statues of their elders, their memories were refreshed and they experienced a special motivation. Many years later that generation passed on and a new generation was born. Shaitaan played another trick with them. He misguided them in believing that their elders worshipped statues and idols. They fell for this trick and began worshipping idols. Thus, in this manner, idol worship commenced in the world.<\/p>\n

        Since Nabi (Sallallahu Alayhi Wasallam) is the final messenger of Allah Ta\u2019ala, and his Shari\u2018ah<\/i> is the last Shari\u2018ah<\/i> which will remain till the Day of Qiyaamah<\/i>, Allah Ta\u2019ala protected it from every practice that could possibly lead to shirk, kufr<\/i> or open the doors to transgression. Hence, the Shari\u2018ah<\/i> of Islam has strictly forbidden the practices of consuming wine, intermingling of sexes, prostrating before someone and picture making.<\/p>\n

         <\/p>\n

        Digital Photography<\/h2>\n

        Is digital photography the same as picture making?<\/h3>\n

        The name \u201cdigital photography\u201d itself reveals its true identity and position. It clearly indicates that there is no difference in the reality of a picture produced through digital photography, compared to the picture drawings that were existent from time immemorial. However, since there has been some debate around the issue, the need was felt to undertake a thorough examination of this question to reveal whether digital photography comes within the scope of the prohibition of picture making.<\/p>\n

         <\/p>\n

        The process of picture making through digital photography<\/h3>\n

        There are three stages in the production of a digital picture. [9]<\/sup><\/a><\/p>\n

          \n
        1. In the first stage the camera’s multiple light sensitive sensors capture the brightness of each pixel.<\/li>\n
        2. These sensors thereafter convert the captured brightness of each pixel into a digital value. E.g. Red=46, Blue=70, Green=100<\/li>\n
        3. The software in the camera (firmware) or on a computer then reads the value recorded for each pixel (in step two) and displays the image on the screen (generated by the camera).<\/li>\n<\/ol>\n

          Thus, there are several stages through which the digital photo passes, before it is displayed as an image. Each picture is first created and then displayed. This is very swiftly followed by the creation and display of the next picture.<\/p>\n

          From the above discussion, it is clearly evident that all digital cameras, be they standalone cameras, cameras built into cellular phones, CCTV, web-cams, etc. produce images within milliseconds and then display them (even before one captures it or saves it to memory [10]<\/sup><\/a>).<\/p>\n

          Note:<\/b> In principle, digital photography resembles the conventional method of picture making. One first gathers the material, e.g., paint, painting brush, paper, etc. Thereafter, one skilfully combines the materials to produce the picture. Similar is the case of digital photography, the camera joins the necessary material (as mentioned above) and puts it together in order to produce the picture.<\/p>\n

           <\/p>\n

          Proof of the view that digital photography is not a picture<\/h3>\n

          The claimants of digital photography being permissible contend that it is unlike a normal picture. A normal picture has a physical form and remains existent all the time on a paper, wall or any other object, whereas the images appearing through digital photography do not possess any physical form. Hence, the prohibition that came from Rasulullah (Sallallahu Alayhi Wasallam) regarding pictures does not apply to this modern day invention. Instead, these digital images (appearing on the screen) have a closer resemblance to a reflection of a mirror than a physical picture. Just as the reflection of a mirror does not possess stability and nor does it remain existent all the time, similar is the case with digital photography.<\/p>\n

          In short, those who declare that digital photography is permissible base their view on two points:<\/p>\n

            \n
          1. Digital photography resembles the reflection of a mirror.<\/li>\n
          2. Digital photography differs from the physical picture that existed in the time of Rasulullah (Sallallahu Alayhi Wasallam).<\/li>\n<\/ol>\n

             <\/p>\n

            Response to the first proof<\/h4>\n

            Resembling digital photography to a reflection of a mirror, merely because both are unstable and do not remain existent all the time, is incorrect. A close examination of both will reveal the noticeable differences between them.<\/p>\n

            Firstly, the reflection on a mirror occurs naturally without any action of man. Hence, man will not be accountable for that which he does not have any control over. As far as digital photography is concerned, it is a creation of man and operates through his actions. Therefore, he will be accountable for it.<\/p>\n

            Secondly, the reflection on a mirror is subject to the original object being before the mirror. Once the original object moves away, the reflection no longer remains. This is not the case with digital photography. It does not require any object to remain before it.<\/p>\n

            Thirdly, the reflection of a mirror is not preserved for a moment on the mirror after the original object moves away from it. Conversely, a photo\/image captured and stored digitally can be made to appear on the screen whenever one wishes, long after the object has moved away.<\/p>\n

            Hadhrat Mufti Muhammad Shafee\u2019 Sahib <\/b>\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span><\/span>states:<\/b><\/p>\n

            A reflection of a mirror is only a representation of the object before it from which it cannot be detached. Therefore, the reflection that appears on a mirror, water, etc., remains only for the duration that the original object remains before it. The moment it moves away, the image disappears as well. The shadow of a person standing out in the sun is seen on the ground beside him. The existence of the shadow is subject to the person. In whichever direction he moves it will follow him.<\/p>\n

             <\/p>\n

            Response to the second proof<\/h4>\n

            It is an accepted fact that digital photography never existed in the time of Rasulullah (Sallallahu Alayhi Wasallam). Hence, no explicit law regarding it is found in the Qur\u2019aan or in the Hadith of Rasulullah (Sallallahu Alayhi Wasallam). At the same time, the religion of Islam is a complete way of life that provides guidance in all conditions. Allah Ta\u2019ala says:<\/p>\n

            \u0627\u0644\u0652\u064a\u064e\u0648\u0652\u0645\u064e \u0623\u064e\u0643\u0652\u0645\u064e\u0644\u0652\u062a\u064f \u0644\u064e\u0643\u064f\u0645\u0652 \u062f\u0650\u064a\u0646\u064e\u0643\u064f\u0645\u0652 \u0648\u064e\u0623\u064e\u062a\u0652\u0645\u064e\u0645\u0652\u062a\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064f\u0645\u0652 \u0646\u0650\u0639\u0652\u0645\u064e\u062a\u0650\u064a \u0648\u064e\u0631\u064e\u0636\u0650\u064a\u062a\u064f \u0644\u064e\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u0625\u0650\u0633\u0652\u0644\u064e\u0627\u0645\u064e \u062f\u0650\u064a\u0646\u064b\u0627<\/span><\/span><\/p>\n

            \u00a0\u201cToday I have perfected your religion for you and completed My favours upon you and I am pleased with Islam as your religion\u201d. (Surah Maa\u2019idah, Aayah 3)<\/i><\/p>\n

            Hence, when the Deen is complete, it is impossible to imagine any problematic situation arising regarding which there is no solution in the Deen of Islam. However, whenever a newly developed situation arises, it is the responsibility of the Fuqahaa to analyse it in order to ascertain in which category the new situation fits.<\/p>\n

            Furthermore, it is insufficient grounds to claim that digital photography is not the same as picture making since digital photography did not exist in the time of Rasulullah (Sallallahu Alayhi Wasallam). There are many things that never existed in the time of Rasulullah (Sallallahu Alayhi Wasallam), yet the Fuqahaa declared them as impermissible after ascertaining their correct position and status through Ijtihaad and Qiyaas. Consider the different types of drugs that exist nowadays such as cocaine, ecstasy, heroin, etc. These drugs never existed in the time of Rasulullah (Sallallahu Alayhi Wasallam), yet the Fuqahaa have issued the ruling of impermissibility upon them. This will be discussed in detail under \u201cThe discussion of the prohibition of drugs in Islam\u201d.<\/p>\n

             <\/p>\n

            Various ways of proving that digital photography is the same as picture making<\/h3>\n

            There are essentially four ways through which one can understand that digital photography is the same as a normal picture.<\/p>\n

             <\/p>\n

            1. Strong resemblance<\/h4>\n

            The end result of a person capturing something by means of digital photography strongly resembles the end result of drawing a picture by hand. Based on the strong resemblance and the common end result, the law that applies to picture making will apply to digital photography. The Hadith of Rasulullah (Sallallahu Alayhi Wasallam) is general in this regard:<\/p>\n

            \u0643\u0644 \u0645\u0635\u0648\u0631 \u0641\u064a \u0627\u0644\u0646\u0627\u0631 <\/span><\/span><\/p>\n

            \u201cEvery picture maker will dwell in the fire of Jahannum\u201d.<\/i><\/p>\n

            \u0639\u0646 \u0633\u0639\u064a\u062f \u0628\u0646 \u0623\u0628\u064a \u0627\u0644\u062d\u0633\u0646 \u0642\u0627\u0644 \u062c\u0627\u0621 \u0631\u062c\u0644 \u0625\u0644\u0649 \u0628\u0646 \u0639\u0628\u0627\u0633 \u0641\u0642\u0627\u0644 \u0625\u0646\u064a \u0631\u062c\u0644 \u0623\u0635\u0648\u0631 \u0647\u0630\u0647 \u0627\u0644\u0635\u0648\u0631 \u0641\u0623\u0641\u062a\u0646\u064a \u0641\u064a\u0647\u0627 \u0641\u0642\u0627\u0644 \u0644\u0647 \u0627\u062f\u0646 \u0645\u0646\u064a \u0641\u062f\u0646\u0627 \u0645\u0646\u0647 \u062b\u0645 \u0642\u0627\u0644 \u0627\u062f\u0646 \u0645\u0646\u064a \u0641\u062f\u0646\u0627 \u062d\u062a\u0649 \u0648\u0636\u0639 \u064a\u062f\u0647 \u0639\u0644\u0649 \u0631\u0623\u0633\u0647 \u0642\u0627\u0644 \u0623\u0646\u0628\u0626\u0643 \u0628\u0645\u0627 \u0633\u0645\u0639\u062a \u0645\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0633\u0645\u0639\u062a \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u064a\u0642\u0648\u0644 \u0643\u0644 \u0645\u0635\u0648\u0631 \u0641\u064a \u0627\u0644\u0646\u0627\u0631 \u064a\u062c\u0639\u0644 \u0644\u0647 \u0628\u0643\u0644 \u0635\u0648\u0631\u0629 \u0635\u0648\u0631\u0647\u0627 \u0646\u0641\u0633\u0627 \u0641\u062a\u0639\u0630\u0628\u0647 \u0641\u064a \u062c\u0647\u0646\u0645 \u0648\u0642\u0627\u0644 \u0625\u0646 \u0643\u0646\u062a \u0644\u0627 \u0628\u062f \u0641\u0627\u0639\u0644\u0627 \u0641\u0627\u0635\u0646\u0639 \u0627\u0644\u0634\u062c\u0631 \u0648\u0645\u0627 \u0644\u0627 \u0646\u0641\u0633 \u0644\u0647<\/span><\/span>. (<\/span><\/span>\u0635\u062d\u064a\u062d \u0644\u0645\u0633\u0644\u0645 <\/span><\/span>2\/202)<\/span><\/span><\/p>\n

            Sa\u2018eed ibnu Abil Hasan <\/i>\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span><\/span>reports that once a man came to Ibnu Abbaas <\/i>(Radiyallahu Anhu) and said, \u201cI am a picture maker. Explain to me the Islamic verdict regarding picture making.\u201d Ibnu Abbaas <\/i>(Radiyallahu Anhu) asked him to come forward and he went forward. He asked him to come closer to him until he placed his hand on his head. Ibnu Abbaas <\/i>(Radiyallahu Anhu) then told him, \u201cI will inform you of what I heard from Rasulullah <\/i>(Sallallahu Alayhi Wasallam). I heard Nabi <\/i>(Sallallahu Alayhi Wasallam) saying, \u2018Every picture maker will dwell in the fire of Jahannum. Allah Ta\u2019ala will create one creature for every picture he made and it will then punish him in Jahannum.\u2019 If you wish to draw a picture, then draw the picture of a tree or a lifeless creation (for this is permissible for you).\u201d (Muslim 2\/202)<\/i><\/p>\n

            2. Progressive form of drawing<\/h4>\n

            The second way for one to understand that digital photography is the same as a normal picture is that digital photography is just a progressive form of drawing a picture with one\u2019s hand. Technology has replaced the conventional method of drawing by hand. However, in terms of the end product being a picture, both are the same. In fact, every person believes beyond a shadow of doubt that digital photography has far exceeded and surpassed a normal picture in the art of picture making. Hence, one would understand that the prohibition that applies to picture making necessarily applies to digital photography.<\/p>\n

             <\/p>\n

            3. Capturing, storing and displaying<\/h4>\n

            The third way for one to understand that digital photography is the same as a normal picture is that digital photography resembles a picture in the aspect of capturing, storing and displaying, though the method of both differs. In the case of a normal picture, it is captured (in the form of drawing) on a material surface, (page, wall, etc.) which allows one to view it whenever one wishes. Similar is the case of a digital photo. The image is first captured, stored, and thereafter displayed on the screen. Hence, one is able to view the digital picture whenever one wishes. The only difference is that through modern day technology, the formation and capturing process takes place in rapid succession. The pixels and rays of light are used to form picture after picture within seconds. However, the focal point is that the second picture only appears after the first picture disappears. Each person understands that these pictures had to be created in order to appear on the screen. Therefore, digital photography will be regarded as a picture immaterial of the process of formation or the duration of time that it remains on the screen.<\/p>\n

             <\/p>\n

            4. Resembling the creation of Allah Ta\u2019ala<\/h4>\n

            The fourth way for one to understand that digital photography is the same as a normal picture is that Nabi (Sallallahu Alayhi Wasallam) has explained in his Mubaarak<\/i> Ahaadith that the underlying factor for the prohibition of normal pictures is \u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647<\/span><\/span>(the one drawing an animate object is resembling Allah Ta\u2019ala in the power of creation). Hence, wherever this factor is found the prohibition will apply. As it applies in the case of a normal picture, then why should it not apply to digital pictures? In fact, this factor is found in a digital picture to a greater extent. One is able to view the picture in motion which seems so real to the onlooker.<\/p>\n

             <\/p>\n

            The prohibition of drugs in Islam<\/h3>\n

            Objection<\/h4>\n

            One could argue that digital photography did not exist in the Mubaarak<\/i> era of Rasulullah (Sallallahu Alayhi Wasallam), hence it is not a picture and thus permissible. The answer to this is that there are various types of drugs available which never existed in the Mubaarak<\/i> era of Rasulullah (Sallallahu Alayhi Wasallam). However, the Fuqahaa<\/i> have declared them as haraam<\/i>. This raises the question that: \u201cOn what basis did the Fuqahaa<\/i> declare them as impermissible?\u201d It is obvious that the Fuqahaa<\/i> examined the properties and nature of drugs. After a thorough examination they ascertained that the property of iskaar<\/i> (intoxication) found in liquid intoxicants such as khamr<\/i> (wine), etc., is also found in drugs. Hence, the law of prohibition that applies to liquid intoxicants will also apply to drugs.<\/p>\n

            Furthermore, though drugs never existed in the time of Rasulullah (Sallallahu Alayhi Wasallam), they will still be impermissible since they fall within the general application of the following Hadith of Rasulullah (Sallallahu Alayhi Wasallam):<\/p>\n

            “<\/span><\/span>\u0643\u0644 \u0645\u0633\u0643\u0631 \u062d\u0631\u0627\u0645<\/span><\/span>“<\/span><\/span><\/p>\n

            \u201cAll intoxicants are haraam\u201d. <\/i><\/p>\n

            Since the underlying reason for liquid intoxicants being haraam<\/i> is found in drugs, the same rule applies to the latter. Similarly, though digital photography never existed in the time of Rasulullah (Sallallahu Alayhi Wasallam), it will still be impermissible. The reason for being prohibited is that the factor of prohibition found in normal pictures i.e. \u0645\u0636\u0627\u0647\u0627\u0629 \u0644\u062e\u0644\u0642 \u0627\u0644\u0644\u0647\u00a0<\/span><\/span>(the one drawing an animate object is resembling Allah Ta\u2019ala in the power of creation) is also found in digital photography. Hence, digital photography will also be impermissible. Furthermore, the Hadith of Rasulullah (Sallallahu Alayhi Wasallam): \u0643\u0644 \u0645\u0635\u0648\u0631 \u0641\u064a \u0627\u0644\u0646\u0627\u0631<\/span> <\/span>(\u201cEvery picture maker will be in the fire of Jahannum<\/i>\u201d) which applies to picture making will also apply to digital photography of animate objects.<\/p>\n

             <\/p>\n

            Second Objection<\/h4>\n

            One could say that digital photos differ from conventional photos since these pictures have neither substance nor stability as opposed to a normal picture! This argument is incorrect. What is it that appears on the screen? Is it not a picture? It is obvious that it is the picture of an object that was captured prior to it appearing on the screen. The only difference that exists between the two is the manner and process in which they are preserved and stored. When Allah Ta\u2019ala and Rasulullah (Sallallahu Alayhi Wasallam) have declared pictures as haraam<\/i>, then the manner and method of producing the picture will not bring about any change to the law. The argument that \u201cin order for it to be a picture it has to have substance and stability\u201d is not substantiated from any clear nass <\/i>(textual proof, viz. Qur\u2019aan and Hadith). Hence, how could one rely upon mere assumptions which do not conform to the general Ahaadith which clearly state that all animate pictures are impermissible, and that the one who indulges in this falls within the ambit of the curse of Allah Ta\u2019ala and Rasulullah (Sallallahu Alayhi Wasallam). Rasulullah (Sallallahu Alayhi Wasallam) is reported to have said:<\/p>\n

            \u0625\u0646 \u0623\u0634\u062f \u0627\u0644\u0646\u0627\u0633 \u0639\u0630\u0627\u0628\u0627 \u0639\u0646\u062f \u0627\u0644\u0644\u0647 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u0627\u0644\u0645\u0635\u0648\u0631\u0648\u0646 <\/span><\/span>(<\/span><\/span>\u0635\u062d\u064a\u062d \u0627\u0644\u0628\u062e\u0627\u0631\u064a<\/span><\/span>2\/880)<\/span><\/span><\/p>\n

            \u201cThose involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamah.\u201d (Bukhari 2\/880)<\/i><\/p>\n

            Analogy<\/h3>\n

            The main argument in favour of the permissibility of digital photography is that it is not a drawing or an image in itself. Rather it is the combination of numerous pixels that appear as an image.<\/p>\n

            If this is accepted, what will be the ruling with regard to the following situation:<\/p>\n

            An artist has thousands of pieces of paper in all colours. Each piece of paper is no bigger than the size of a little dot. He now painstakingly arranges the dots on a flat surface in such a manner that creates a clear image of a human being. The dots, or little pieces of paper, are themselves disjointed. They have merely been placed next to each other in a particular sequence, thereby creating the image. These disjointed pieces are then \u201csaved\u201d by carefully placing a glass over them. Any person with the slightest understanding will agree that this certainly constitutes \u201cpicture making.\u201d Digital photography does the same. It could be said that when the image is not reflected on the screen, it does not appear as an image anywhere. However, when one clicks on the \u201copen image\u201d command, one has done exactly what the artist has done in hours of painstaking effort. Both have combined numerous dots to create an image. The artist did it manually over many hours while the next person did it in a second with the use of technology.<\/p>\n

             <\/p>\n

            Supporting arguments<\/h3>\n

            Halaal and Haraam<\/h4>\n

            The Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) teaches us that whenever one is faced with a doubt between something being Halaal and haraam<\/i>, one should adopt the path of caution and refrain from it. This is highlighted in the following Ahaadith:<\/p>\n

            \u0639\u0646 \u0623\u0628\u064a \u0627\u0644\u062d\u0648\u0627\u0631\u0621 \u0627\u0644\u0633\u0639\u062f\u064a \u0642\u0627\u0644 \u0642\u0644\u062a \u0644\u0644\u062d\u0633\u0646 \u0628\u0646 \u0639\u0644\u064a \u0645\u0627 \u062d\u0641\u0638\u062a \u0645\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u061f \u0642\u0627\u0644 \u062d\u0641\u0638\u062a \u0645\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u062f\u0639 \u0645\u0627 \u064a\u0631\u064a\u0628\u0643 \u0625\u0644\u0649 \u0645\u0627\u0644\u0627 \u064a\u0631\u064a\u0628\u0643 \u0641\u0625\u0646 \u0627\u0644\u0635\u062f\u0642 \u0637\u0645\u0623\u0646\u064a\u0646\u0629 \u0648\u0625\u0646 \u0627\u0644\u0643\u0630\u0628 \u0631\u064a\u0628\u0629 <\/span><\/span>(<\/span><\/span>\u062c\u0627\u0645\u0639 \u0627\u0644\u062a\u0631\u0645\u0630\u064a <\/span><\/span>2\/78)<\/span><\/span><\/p>\n

            Hasan <\/i>(Radiyallahu Anhu) reports that Rasulullah <\/i>(Sallallahu Alayhi Wasallam) said: \u201cAbandon that which puts you into doubt and adopt that which does not create any doubt. For verily truth is a source of solace and falsehood is a source of doubt (hence if something creates doubt, it is most likely that some element of falsehood exists therein).\u201d<\/i><\/p>\n

            \u0639\u0646 \u0627\u0644\u0646\u0639\u0645\u0627\u0646 \u0628\u0646 \u0628\u0634\u064a\u0631 \u0642\u0627\u0644 \u0633\u0645\u0639\u062a\u0647 \u064a\u0642\u0648\u0644 \u0633\u0645\u0639\u062a \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u064a\u0642\u0648\u0644 \u0648\u0623\u0647\u0648\u0649 \u0627\u0644\u0646\u0639\u0645\u0627\u0646 \u0628\u0625\u0635\u0628\u0639\u064a\u0647 \u0625\u0644\u0649 \u0623\u0630\u0646\u064a\u0647 \u0625\u0646 \u0627\u0644\u062d\u0644\u0627\u0644 \u0628\u064a\u0646 \u0648\u0625\u0646 \u0627\u0644\u062d\u0631\u0627\u0645 \u0628\u064a\u0646 \u0648\u0628\u064a\u0646\u0647\u0645\u0627 \u0645\u0634\u062a\u0628\u0647\u0627\u062a \u0644\u0627 \u064a\u0639\u0644\u0645\u0647\u0646 \u0643\u062b\u064a\u0631 \u0645\u0646 \u0627\u0644\u0646\u0627\u0633 \u0641\u0645\u0646 \u0627\u062a\u0642\u0649 \u0627\u0644\u0634\u0628\u0647\u0627\u062a \u0627\u0633\u062a\u0628\u0631\u0623 \u0644\u062f\u064a\u0646\u0647 \u0648\u0639\u0631\u0636\u0647 \u0648\u0645\u0646 \u0648\u0642\u0639 \u0641\u064a \u0627\u0644\u0634\u0628\u0647\u0627\u062a \u0648\u0642\u0639 \u0641\u064a \u0627\u0644\u062d\u0631\u0627\u0645 <\/span><\/span>(<\/span><\/span>\u0635\u062d\u064a\u062d \u0644\u0645\u0633\u0644\u0645 <\/span><\/span>2\/28 )<\/span><\/span><\/p>\n

            It is reported from Nu\u2018maan bin Bashir <\/i>(Radiyallahu Anhu) that once while pointing towards his ears he said \u201cI had personally heard Rasulullah <\/i>(Sallallahu Alayhi Wasallam) saying: \u201cHalaal is clear and haraam is clear. Between them are unclear and doubtful things. Many people are unconcerned about these things. The one who refrains from unclear and doubtful things safeguards his Deen and secures his respect in society. The one who gets involved in doubtful things eventually falls into haraam\u201d.<\/i><\/p>\n

            This principle is explained in the books of Islamic jurisprudence (Fiqh<\/i>). A person has a glass of water which he intends drinking. However, five people claim that one teaspoon of urine had been added to the water whilst another ten people claim that no urine had been added to the water. What will one do in such a situation? Will one drink the water? One will certainly exercise caution and refrain from such water due to the doubt which was created. Similar is the case of digital photography. To the layman it is no different to any other photography. Even the experts call it a picture. As for picture making, numerous Ahaadith prohibit it. The four Imaams<\/i> of Fiqh <\/i>have declared it impermissible in the light of the Ahaadith. The six famous Imaams<\/i> of Hadith (Imaam Bukhari, Imaam Muslim, Imaam Abu Dawood, Imaam Tirmizi, Imaam Nasaai and Imaam Ibnu Maajah \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u0645\u00a0<\/span><\/span><\/span>all have included the Ahaadith prohibiting picture making in their compilations. Imaam Bukhari \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span><\/span>has dedicated ten chapters in his masterpiece \u201cSahih Al-Bukhari\u201d towards explaining the severity and admonitions of picture making. Thus, even if some Ulama<\/i> declare it permissible, the dictates of caution is that one should refrain from it.<\/p>\n

             <\/p>\n

            Deeni expediency demands closing the doors<\/h4>\n

            Several proofs have already been explained in detail, which clearly explain the impermissibility of digital photography. On the contrary, some Ulama<\/i> declare digital photography to be permissible. However, they restrict its permissibility to viewing photos and images of things that Shari\u2019ah<\/i> allows one to view in real life. As for that which is impermissible to see in real life, such as ghair mahram<\/i> women, nudity, etc., viewing digital photos of such things is impermissible according to them as well.<\/p>\n

            For a moment, let us accept the view of those who declare digital photography as permissible on the basis that the image produced is not a picture. Despite this, there is an established principle of Shari\u2018ah<\/i> called \u201csad-duz-zaraai\u2018\u201d<\/i> or \u201csad-dan-lil baab\u201d<\/i> (closing the door) which demands that digital photography must still be declared as impermissible. There are many instances where technically something is permissible, but due to compelling external factors, it is declared impermissible.<\/p>\n

            For instance, consider the example of the television. There are certain pictures and scenes that appear which are permissible for one to view, such as pictures of inanimate objects, e.g. plants, trees, mountains and beautiful sceneries etc. However since this (viewing inanimate objects on the television) will lead one towards getting involved in viewing the impermissible, the verdict of general prohibition is issued and the doors are completely closed. Hence, buying, selling and viewing television are all impermissible.<\/p>\n

            In the like manner, if digital photography is technically regarded as permissible, there are compelling external factors that demand that it should be declared impermissible based on the principle of \u201csad-dan-lil baab\u201d<\/i> (closing the door). The gross abuse and the abundant vice that are linked to digital photography via the cell-phone, television, internet, etc., are sufficient grounds to close the door.<\/p>\n

             <\/p>\n

            Controlling the masses<\/h4>\n

            After declaring digital photography as permissible, it is practically impossible to thereafter attempt to control the masses and stop them from exceeding the limits. Instead, declaring its permissibility will only widen the doors of fitnah<\/i>. Until now, generally the masses who were committing vices and sins through these mediums regarded their actions as impermissible. Once they learn that digital photography is permissible they will trivialize the sin and attribute it to Islam. They will believe that Islam promotes digital photography, so whatever we are viewing is endorsed by Islam. Furthermore, the masses generally do not possess the potential to discern and differentiate between right and wrong. If the matter is left to their personal discretion, they will not only view such pictures that the Ulama<\/i> declare as permissible, instead, they will start viewing the impermissible under the name of Islam. It all starts with taking pictures of animate objects, thereafter it progresses to a little news and sports, and the next thing you know, it ends up with a \u201cbit\u201d of movies. One would no longer require a television to commit those heinous sins as he would be able to easily perpetrate them via the internet or cell-phone. Hence, broadcasters that operate in the name of Islam such as Islam channel etc., even broadcast \u201cIslamic movies\u201d, talk shows where even women appear etc. All the viewers engage in the zina<\/i> of the eyes and become the targets of la\u2018nat<\/i> (the curse of Allah Ta\u2019ala), as described in the Hadith. The notion that \u201cif the general masses are clearly explained the ruling, they will automatically remain within the boundaries of Deen and refrain from transgressing the limits\u201d is very far from reality. The obligation rests on the shoulders of the Ulama<\/i> to protect the parameters and boundaries of Shari\u2019ah<\/i>. Anything that may lead to the boundaries and limits of Deen being compromised should be prohibited. Hence, we understand that the expediency of Deen demands that we close the doors entirely and we do not leave it to the discretion of the masses to differentiate and discern between what should be viewed and what should not be viewed.<\/p>\n

             <\/p>\n

            The temperament of Deen<\/h4>\n

            Legalising digital photography will effectively open the door to unrestricted evil and uncontrollable immorality. This will lead to the moral and spiritual degeneration of the Muslim ummah. It is well known that most people are driven by human temptations and worldly interests. This tendency will eventually lead them to utilize digital photography as a means of fulfilling their carnal desires and worldly interests. Thus, we witness that whenever a conflicting situation of choosing between Deen and dunya arises, most people compromise their Deeni obligations on account of worldly interests. Hence, in view of the evil repercussions and disastrous consequences, we understand that permitting digital photography is undoubtedly not in keeping to the temperament of Deen.<\/p>\n

             <\/p>\n

            Marrying the Ahle Kitaab (Jews and Christians)<\/h4>\n

            During the khilaafat<\/i> of Hadhrat Umar (Radiyallahu Anhu), Hadhrat Huzaifah (Radiyallahu Anhu) was appointed as the governor over Madaa\u2019in. When Hadhrat Huzaifah (Radiyallahu Anhu) reached Madaa\u2019in he married a woman from the Ahle<\/i> Kitaab.<\/i> No sooner did Hadhrat Umar (Radiyallahu Anhu) learn about it, he wrote a letter to Hadhrat Huzaifah (Radiyallahu Anhu) commanding him to divorce her. Hadhrat Huzaifah (Radiyallahu Anhu) wrote back asking Hadhrat Umar (Radiyallahu Anhu) whether he regarded marrying women from the Ahle Kitaab<\/i> as haraam<\/i>. Hadhrat Umar (Radiyallahu Anhu) explained: \u201cI do not regard marrying women from the Ahle Kitaab<\/i> as haraam<\/i> (since the Qur\u2019aan allows it), but I command you to divorce her as soon as you read my letter.\u201d Hadhrat Umar (Radiyallahu Anhu) then explained that the reason for him discouraging Hadhrat Huzaifah (Radiyallahu Anhu) from marrying their women was due to them lacking purity, modesty and morality. If the Muslims were to begin marrying them, there was a potential danger that their evil habits and shameless ways would enter the homes of Muslims. In some narrations, it is reported that Hadhrat Umar (Radiyallahu Anhu) also told him that due to him being the governor of that place, if he married their women, the Muslims of that area would emulate him, as it is natural that people are inclined to adopt the ways of their leaders. Hadhrat Umar (Radiyallahu Anhu) further explained that due to the beauty and fair complexion found in the Syrian (Ahle Kitaab<\/i>) women, the Muslims would prefer them over the Muslim women. If this were to happen, who will marry the Muslim women? The unmarried Muslim women will face hardship and difficulty in their Deen and subsequently this will lead to fitnah<\/i> in the ummah<\/i>.<\/p>\n

            Look at the marvellous foresight and unique vision of Hadhrat Umar (Radiyallahu Anhu). May Allah Ta\u2019ala reward him abundantly on behalf of the entire ummah<\/i>. He practically demonstrated through his words and actions the parameters and boundaries of Deen as well as its temperament and spirit. Although, it was permissible for Hadhrat Huzaifah (Radiyallahu Anhu) to marry the Ahle Kitaab<\/i> woman as is categorically stated in the verse of the Holy Qur\u2019aan, however, in view of the evil repercussions and disastrous consequences, not marrying them was preferred as this was in keeping to the spirit and temperament of Deen. Hence, we conclude that the permissibility of an action does not necessarily mean that it is something that is desired and preferred, due to it not conforming to the temperament of Deen. [11]<\/sup><\/a><\/p>\n

             <\/p>\n

            Performing Salaah in \u201cJammie\u2019s\u201d<\/h4>\n

            The \u201ctemperament\u201d of Deen is clearly understood in other aspects of Deen. Consider the example of an Imaam who has been appointed to lead the Salaah in a Musjid. If the Imaam<\/i> comes to perform the Salaah only wearing a piece of cloth which covers the area from the navel till beneath the knee (e.g. Jammie\u2019s), will this conduct be acceptable? Though we all agree that the salaah performed with this amount of clothing is valid, yet we will vehemently object, knowing well that such a Salaah is inconsistent with the temperament and spirit of Deen (the Sunnah). Certainly, Salaah in jammie\u2019s was not the gift for which Rasulullah (Sallallahu Alayhi Wasallam) miraculously journeyed to the seven heavens.<\/p>\n

             <\/p>\n

            Women in the Musjid<\/h4>\n

            Another glaring example to illustrate the parameters and temperament of Deen is that of women performing Salaah in the Musjid. In the Mubaarak<\/i> era of Rasulullah (Sallallahu Alayhi Wasallam), women were allowed to attend the congregational prayer in the Musjid. However, Rasulullah (Sallallahu Alayhi Wasallam) encouraged them to perform their Salaah in their homes. Consider the following Hadith:<\/p>\n

            \u0639\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 <\/span><\/span>(<\/span><\/span>\u0631\u0636\u0649 \u0627\u0644\u0644\u0647 \u0639\u0646\u0647<\/span><\/span>) <\/span><\/span>\u0639\u0646 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0642\u0627\u0644 \u0635\u0644\u0627\u0629 \u0627\u0644\u0645\u0631\u0621\u0629 \u0641\u064a \u0628\u064a\u062a\u0647\u0627 \u0623\u0641\u0636\u0644 \u0645\u0646 \u0635\u0644\u0627\u062a\u0647\u0627 \u0641\u064a \u062d\u062c\u0631\u062a\u0647\u0627 \u0648 \u0635\u0644\u0627\u062a\u0647\u0627 \u0641\u064a \u0645\u062e\u062f\u0639\u0647\u0627 \u0623\u0641\u0636\u0644 \u0645\u0646 \u0635\u0644\u0627\u062a\u0647\u0627 \u0641\u064a \u0628\u064a\u062a\u0647\u0627 <\/span><\/span>(<\/span><\/span>\u0633\u0646\u0646 \u0623\u0628\u064a \u062f\u0627\u0648\u062f <\/span><\/span>1\/91<\/span><\/span>\u060c \u0645\u0643\u062a\u0628\u0629 \u062d\u0642\u0627\u0646\u064a\u0629<\/span><\/span>)<\/span><\/span><\/p>\n

            Nabi <\/i>(Sallallahu Alayhi Wasallam) said, \u201cThe Salaah of a woman in her room is more rewarding than the Salaah in her outer room, and the Salaah in the chamber of her room is more rewarding than the Salaah in her room.\u201d (Abu Dawood 1\/91)<\/i><\/p>\n

            Later on, in the era of Hadhrat Umar (Radiyallahu Anhu), on account of the fitnah<\/i> prevalent, the women were prevented from attending the congregational prayer in the Musjid.<\/p>\n

            \u0639\u0646 \u0639\u0645\u0631\u0629 \u0628\u0646\u062a \u0639\u0628\u062f \u0627\u0644\u0631\u062d\u0645\u0646 \u0623\u0646\u0647\u0627 \u0633\u0645\u0639\u062a \u0639\u0627\u0626\u0634\u0629 \u0632\u0648\u062c \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u062a\u0642\u0648\u0644 \u0644\u0648 \u0623\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0631\u0623\u0649 \u0645\u0627 \u0623\u062d\u062f\u062b \u0627\u0644\u0646\u0633\u0627\u0621 \u0644\u0645\u0646\u0639\u0647\u0646 \u0627\u0644\u0645\u0633\u062c\u062f \u0643\u0645\u0627 \u0645\u0646\u0639\u062a \u0646\u0633\u0627\u0621 \u0628\u0646\u064a \u0625\u0633\u0631\u0627\u0626\u064a\u0644 \u0642\u0627\u0644 \u0641\u0642\u0644\u062a \u0644\u0639\u0645\u0631\u0629 \u0623\u0646\u0633\u0627\u0621 \u0628\u0646\u064a \u0625\u0633\u0631\u0627\u0626\u064a\u0644 \u0645\u0646\u0639\u0647\u0646 \u0627\u0644\u0645\u0633\u062c\u062f \u0642\u0627\u0644\u062a \u0646\u0639\u0645 <\/span><\/span>(<\/span><\/span>\u0635\u062d\u064a\u062d \u0644\u0645\u0633\u0644\u0645 <\/span><\/span>1\/183)<\/span><\/span><\/p>\n

            \u2018Aaisha <\/i>\u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627\u00a0<\/span><\/span><\/span><\/span>said, \u201cHad Nabi <\/i>(Sallallahu Alayhi Wasallam) witnessed the condition of the women and what they have initiated, he would have surely prevented them from attending the Musjid just as the women of the Bani Israaeel were prevented.\u201d (Muslim 1\/183)<\/i><\/p>\n

            Hadhrat Umar (Radiyallahu Anhu) and Hadhrat \u2018Aaisha \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627\u00a0<\/span><\/span><\/span>understood Deen better than us. They understood that in the era of Rasulullah (Sallallahu Alayhi Wasallam) women were permitted to attend the congregational prayer due to the absence of any fitnah<\/i> in the era of Rasulullah (Sallallahu Alayhi Wasallam). However, despite that, Rasulullah (Sallallahu Alayhi Wasallam) preferred women performing their salaah at home. On account of understanding the temperament of Deen, Hadhrat Umar (Radiyallahu Anhu) and Hadhrat \u2018Aaisha \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627\u00a0<\/span><\/span><\/span>were convinced that had Rasulullah (Sallallahu Alayhi Wasallam) been present at that time, he would have certainly not permitted the women to attend the congregational prayer. The Sahaabah<\/i> (Radiyallahu Anhum) and the ummah<\/i> present at that time wholeheartedly embraced the verdict of Hadhrat Umar (Radiyallahu Anhu).<\/p>\n

             <\/p>\n

            Taqleed<\/h4>\n

            Another common example illustrating the parameters and temperament of Deen is that of taqleed<\/i>. All those who subscribe to following one of the four mazhabs<\/i> agree that the injunction of following a specific Imaam<\/i> or mazhab<\/i> does not feature anywhere in the Qur\u2019aan nor the Mubaarak<\/i> Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam). However, on account of the serious harms and the colossal confusion that general taqleed<\/i> (i.e. randomly following any ruling of any Imaam<\/i>) would create, the doors of general\/unrestricted taqleed<\/i> have been closed to the ummah<\/i> and strictly following one of the four Imaams<\/i> of fiqh<\/i> in all masaa\u2019il<\/i> is regarded compulsory.<\/p>\n

            From the above-mentioned examples, it becomes completely evident that if the various other factors of impermissibility (as already detailed) were not applicable, the dictates of the \u201ctemperament\u201d of Deen itself is a sufficient basis to render digital photography as impermissible.<\/p>\n

             <\/p>\n

            Mass confusion in Deen<\/h4>\n

            Another vital factor to consider on the issue of digital photography is that declaring it permissible, even by some Ulama<\/i>, will certainly lead to confusion in the ummah<\/i>. The reason is clear. Picture making is clearly prohibited in the Ahaadith. Conventional photography has been prohibited by all our Akaabir<\/i> (elders) and Muftis. With this background, the declaration of digital photography as permissible is bound to confuse the masses. Moreover, the advancement in technology has placed a digital camera in the hand of almost every man, woman and child. The issue is therefore not restricted to a particular sector of society. Such a situation requires that extreme caution be exercised when considering any decree that will affect the established principles of Deen or change the current situation of the ummah<\/i>.<\/p>\n

            The Ulama<\/i> of the ummah<\/i> of Rasulullah (Sallallahu Alayhi Wasallam) are obligated to save the ummah<\/i> from all those avenues that will lead them to ruin and destruction. Among the chief reasons for the previous nations being destroyed was internal differences and confusion.<\/p>\n

            \u0623\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0628\u0646 \u0639\u0645\u0631\u0648 \u0642\u0627\u0644 \u0647\u062c\u0631\u062a \u0625\u0644\u0649 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u064a\u0648\u0645\u0627 \u0642\u0627\u0644 \u0641\u0633\u0645\u0639 \u0623\u0635\u0648\u0627\u062a \u0631\u062c\u0644\u064a\u0646 \u0627\u062e\u062a\u0644\u0641\u0627 \u0641\u064a \u0622\u064a\u0629 \u0641\u062e\u0631\u062c \u0639\u0644\u064a\u0646\u0627 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u064a\u0639\u0631\u0641 \u0641\u064a \u0648\u062c\u0647\u0647 \u0627\u0644\u063a\u0636\u0628 \u0641\u0642\u0627\u0644 \u0625\u0646\u0645\u0627 \u0647\u0644\u0643 \u0645\u0646 \u0643\u0627\u0646 \u0642\u0628\u0644\u0643\u0645 \u0628\u0627\u062e\u062a\u0644\u0627\u0641\u0647\u0645 \u0641\u064a \u0627\u0644\u0643\u062a\u0627\u0628 <\/span><\/span>(<\/span><\/span>\u0635\u062d\u064a\u062d \u0644\u0645\u0633\u0644\u0645 <\/span><\/span>2\/339)<\/span><\/span><\/p>\n

            Abdullah bin \u2018Amr <\/i>(Radiyallahu Anhu) said: \u201cI once came to Rasulullah <\/i>(Sallallahu Alayhi Wasallam). There were two men arguing regarding an Aayah of the Qur\u2019aan. Nabi <\/i>(Sallallahu Alayhi Wasallam) heard their voices and emerged (from his home). The signs of anger were clearly noticeable on his Mubaarak face. He then said: \u201cThe people of the past were destroyed only on account of them differing in the book (their scriptures).\u201d (Muslim 2\/339)<\/i><\/p>\n

            Cancelling the intention of reconstructing the Ka\u2018bah Shareef due to the fear of confusion in the masses<\/h4>\n

            \u0639\u0646 \u0639\u0627\u0626\u0634\u0629 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 \u0642\u0627\u0644\u062a \u0642\u0627\u0644 \u0644\u064a \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0644\u0648\u0644\u0627 \u062d\u062f\u0627\u062b\u0629 \u0642\u0648\u0645\u0643 \u0628\u0627\u0644\u0643\u0641\u0631 \u0644\u0646\u0642\u0636\u062a \u0627\u0644\u0628\u064a\u062a \u062b\u0645 \u0644\u0628\u0646\u064a\u062a\u0647 \u0639\u0644\u0649 \u0623\u0633\u0627\u0633 \u0625\u0628\u0631\u0627\u0647\u064a\u0645 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645 \u0641\u0625\u0646 \u0642\u0631\u064a\u0634\u0627 \u0627\u0633\u062a\u0642\u0635\u0631\u062a \u0628\u0646\u0627\u0621\u0647 \u0648\u062c\u0639\u0644\u062a \u0644\u0647 \u062e\u0644\u0641\u0627 \u0642\u0627\u0644 \u0623\u0628\u0648 \u0645\u0639\u0627\u0648\u064a\u0629 \u062d\u062f\u062b\u0646\u0627 \u0647\u0634\u0627\u0645 \u062e\u0644\u0641\u0627 \u064a\u0639\u0646\u064a \u0628\u0627\u0628\u0627 <\/span><\/span>(<\/span><\/span>\u0635\u062d\u064a\u062d \u0627\u0644\u0628\u062e\u0627\u0631\u064a <\/span><\/span>1\/215)<\/span><\/span><\/p>\n

            \u2018Aaisha <\/i>\u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627<\/span><\/span><\/span><\/span>reports that Rasulullah <\/i>(Sallallahu Alayhi Wasallam) said: \u201cHad it not been that your people (Quraish) have only recently left disbelief, I would have demolished the Ka\u2018bah and reconstructed it upon the foundation of Ebrahim <\/i>(Alayhis Salaam). The Quraish had downsized the building and made only one door.\u201d (Bukhari 1\/215)<\/i><\/p>\n

            Rasulullah (Sallallahu Alayhi Wasallam) expressed his desire to Hadhrat \u2018Aaisha \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627<\/span><\/span><\/span>to reconstruct the Ka\u2018bah Shareef<\/i> exactly as it was constructed by Hadhrat Ebrahim (Alayhis Salaam). However, Nabi (Sallallahu Alayhi Wasallam) did not embark on this, out of the fear that demolishing and reconstructing the Ka\u2018bah Shareef will lead to confusion amongst the people. In another narration it is reported that Nabi (Sallallahu Alayhi Wasallam) said to Hadhrat \u2018Aaisha \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627<\/span><\/span><\/span>: \u201cHad it not been that your people are new in Islam, I would have demolished the Ka\u2018bah and reconstructed it according to the construction of Hadhrat Ebrahim (Alayhis Salaam), but due to the fear that the people will say, \u2018Yesterday Hadhrat Muhammad (Sallallahu Alayhi Wasallam) invited us to Islam and today he is demolishing the Ka\u2018bah Shareef,\u2019 I am cancelling my intention\u201d.<\/p>\n

            Consider the action of rebuilding the Ka\u2018bah Shareef. What a virtuous and praiseworthy (mustahab<\/i>) deed it was. Yet Rasulullah (Sallallahu Alayhi Wasallam) cancels his intention and leaves out this mustahab<\/i> action on account of the confusion this action would have lead to among the people.<\/p>\n

            Similarly, the Ulama<\/i> are duty bound to preserve and protect Deen in its pure and pristine form. They should not issue any verdict which will be a means of confusion among the masses. Permitting digital photography (with the host of vices that is connected to it) will only create \u201cmass confusion\u201d among the masses. Consider the following situation. A person asks whether it is permissible for him and his family to pose for a photograph. The clear answer will be: \u201cNO, it is NOT permissible.\u201d The next question he will ask is: \u201cCan I take a picture of my family with my cell-phone and can I video them?\u201d The answer will be, \u201cYes you can.\u201d Likewise if somebody wants to take a photo of his buzurg<\/i> and keep it in his photo album as a remembrance, he will be told it is not permissible. However, if he wishes to store it on his cell-phone or video the buzurg<\/i> and view it whenever he wishes, he will be told it is permissible. The mass confusion that this will lead to is obvious.<\/p>\n

             <\/p>\n

            General prohibition<\/h4>\n

            The greatest and most virtuous deed in the sight of Allah Ta\u2019ala is to preserve the divine Shari\u2019ah<\/i> of Islam in pure and pristine form. An action which in its individual capacity may be declared as permissible, however if it has the potential to lead to distortion or innovation in Deen, it will be ruled as impermissible. The Fuqahaa<\/i> have gone to such lengths in preserving and securing the boundaries of Deen, that let alone a permissible act, even a mustahab<\/i> act they have ruled as impermissible and should be omitted when it leads to the distortion of Deen.<\/p>\n

            Consider the customary practice of \u2018meelaad<\/i> and salaami\u2019<\/i>. These practices have mainly been prohibited by the Ulama<\/i> due to the wrongs (bid\u2019aat<\/i>) that have become entrenched in them. Otherwise, \u2018meelaad\u2019<\/i> in its literal sense is permissible. Meelaad<\/i> means to discuss the birth of Rasulullah (Sallallahu Alayhi Wasallam) as well as his Mubaarak<\/i> life on the night he was born. There is no harm in this provided the limits of Shari\u2019ah<\/i> are maintained. Likewise, consider the case of \u2018salaami<\/i>\u2019. \u2018Salaami\u2019<\/i> literally means to recite Durood and Salaam on Rasulullah (Sallallahu Alayhi Wasallam). Reciting Durood and Salaam upon Nabi (Sallallahu Alayhi Wasallam) is an extremely virtuous and meritorious act. However, due to the bid\u2019aat<\/i> that have been attached to the customary meelaad<\/i> and salaami<\/i> practices, the Ulama<\/i> have declared them as impermissible. Nevertheless, once the ruling of prohibition is passed, the prohibition will apply to one and all. There will be no exclusions nor exceptions made for any specific person nor any specific type of meelaad<\/i> or salaami<\/i> function. Hence, when the ruling of impermissibility is issued on digital photography then there will be no exclusions nor exceptions made for any specific person or situation.<\/p>\n

             <\/p>\n

            The general compulsion of donning the veil<\/h4>\n

            Another similar issue is that of women donning the veil (niqaab<\/i>). The Fuqahaa<\/i> have ruled that it is compulsory for women to cover their faces on account of the fitnah<\/i> of this age and time. Hence, covering the face is waajib<\/i> for all baaligh<\/i> women in all situations. If a woman has to consider herself exempt from following the law since she does not perceive any fear of falling into sin, she will still be sinful due to not practicing on the general rule which is applicable to everyone without exception. Accordingly, one should understand that when digital photography is ruled as impermissible (in order to close the doors of fitnah<\/i>) on account of the limitless harms and evils related to it, this prohibition will be general without any exclusion. The prohibition will relate to the masses as well as to the Ulama<\/i>.<\/p>\n

             <\/p>\n

            Desecration of the symbols of Islam<\/h4>\n

            The foundation of Islam rests upon the bedrock of respect and reverence. The topic of respect has been highlighted in the Qur\u2019aan as well as in numerous Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam). Allah Ta\u2019ala states in the Holy Qur\u2019aan:<\/p>\n

            \u0630\u064e\u0670\u0644\u0650\u0643\u064e \u0648\u064e\u0645\u064e\u0646 \u064a\u064f\u0639\u064e\u0638\u0650\u0651\u0645\u0652 \u0634\u064e\u0639\u064e\u0627\u0626\u0650\u0631\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0641\u064e\u0625\u0650\u0646\u064e\u0651\u0647\u064e\u0627 \u0645\u0650\u0646 \u062a\u064e\u0642\u0652\u0648\u064e\u0649 \u0627\u0644\u0652\u0642\u064f\u0644\u064f\u0648\u0628\u0650<\/span><\/span> <\/span><\/span><\/p>\n

            \u00a0 \u201cWhoever holds in honour the symbols of Allah Ta\u2019ala, such (honour) comes truly from piety of the heart\u201d (Surah Hajj, Aayah 32)<\/i><\/p>\n

            Nabi (Sallallahu Alayhi Wasallam) said:<\/p>\n

            \u0639\u0646 \u0639\u0645\u0631\u0648 \u0628\u0646 \u0634\u0639\u064a\u0628 \u0639\u0646 \u0623\u0628\u064a\u0647 \u0639\u0646 \u062c\u062f\u0647 \u0642\u0627\u0644 <\/span><\/span>: <\/span><\/span>\u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0644\u064a\u0633 \u0645\u0646\u0627 \u0645\u0646 \u0644\u0645 \u064a\u0631\u062d\u0645 \u0635\u063a\u064a\u0631\u0646\u0627 \u0648\u064a\u0639\u0631\u0641 \u0634\u0631\u0641 \u0643\u0628\u064a\u0631\u0646\u0627 <\/span><\/span>(<\/span><\/span>\u062a\u0631\u0645\u0630\u064a <\/span><\/span>2\/14)<\/span><\/span><\/p>\n

            \u201cThe one who does not show kindness to the young and does not respect the elderly is not from amongst us.\u201d (Tirmizi 2\/14)<\/i><\/p>\n

            From the afore-mentioned verse of the Holy Qur\u2019aan and the Mubaarak<\/i> Hadith of Nabi (Sallallahu Alayhi Wasallam) one learns that respect (adab<\/i>) is the corner stone of Islam.<\/p>\n

            As the famous proverb states; \u201cThe one who is respectful always remains successful, and the one who is disrespectful is always a failure\u201d. Hence we understand that just as respect secures the pleasure of Allah Ta\u2019ala and abundant rewards in the hereafter, accordingly disrespect earns one the wrath of Allah Ta\u2019ala and severe punishment in the hereafter.<\/p>\n

            Allah Ta\u2019ala has afforded exclusive positions and special ranks to specific places and symbols of Deen, such as the azaan<\/i>, the Ka\u2019bah Shareef, the Masaajid, the cities of Makkah Mukarramah and Madinah Tayyibah, etc. To respect these sacred symbols is an integral part of Islam while showing disregard to these salient features and sacred symbols leads to the demolition of one\u2019s Deen.<\/p>\n

            It is indeed unfortunate and heartbreaking to find many Muslims openly desecrating these salient features and sacred symbols of Deen. Hence, we witness many people in the mubaarak<\/i> cities of Makkah Mukarramah and Madinah Tayyibah, posing for a photo in the Musjid-e-Haraam before the Ka\u2018bah Shareef and the Rawdah Mubaarak<\/i> of Rasulullah (Sallallahu Alayhi Wasallam). We can well imagine the extent of grief and pain that we are causing to our beloved Rasulullah (Sallallahu Alayhi Wasallam) through such brazen disrespect. On the occasion of the conquest of Makkah, Rasulullah (Sallallahu Alayhi Wasallam) destroyed with his own mubaarak<\/i> hands the statues of Ebrahim (Alayhis Salaam) and Ismail (Alayhis Salaam). [12]<\/sup><\/a><\/p>\n

            Rasulullah (Sallallahu Alayhi Wasallam) resented picture making to such an extent that he was not prepared to enter his own home when he had seen the picture of an animate object hung up on the door of his home [13]<\/sup><\/a>. Yet today his ummah<\/i> shows scant regard to his teachings and ignores the severe admonishments that have appeared in his Mubaarak<\/i> Ahaadith (May Allah Ta\u2019ala save us). Nabi (Sallallahu Alayhi Wasallam) has said:<\/p>\n

            \u0642\u0627\u0644 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0625\u0646 \u0623\u0634\u062f \u0627\u0644\u0646\u0627\u0633 \u0639\u0630\u0627\u0628\u0627 \u0639\u0646\u062f \u0627\u0644\u0644\u0647 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u0627\u0644\u0645\u0635\u0648\u0631\u0648\u0646 <\/span><\/span>(<\/span><\/span>\u0635\u062d\u064a\u062d \u0627\u0644\u0628\u062e\u0627\u0631\u064a<\/span><\/span>2\/880, <\/span><\/span>\u0635\u062d\u064a\u062d \u0644\u0645\u0633\u0644\u0645 <\/span><\/span>2\/201)<\/span><\/span><\/p>\n

            \u201cThose involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamah.\u201d (Bukhari 2\/880, Muslim 2\/201)<\/i><\/p>\n

             <\/p>\n

            Can the television be used for Deeni purposes?<\/h3>\n

            Hadhrat Mufti Taqi Uthmani Sahib\u2019s fatwa on television<\/h4>\n

            It is evident regarding digital media in the form of television, etc., that it is giving rise to immorality, shamelessness, vice, violence and evil character through the various programs appearing on it. Further, it is quite difficult to find such programs that are free from any irreligious aspects. Moreover, it is almost impossible for a person to have a television at home without being affected by such evils. Therefore, in such circumstances, one should not keep a television.\u00a0[14]<\/sup><\/a><\/p>\n

            Hadhrat Mufti Rafee\u2019 Uthmani Sahib\u2019s fatwa on television<\/h4>\n

            It is not permissible to keep the television in the homes, looking at the contemporary circumstances. This is due to the reason that every broadcasting channel, as we all know, in this day and age, includes programs and episodes that are not void of religiously impermissible matters such as music, singing, nudity, exposure, mockery and other traits of transgression and sin. It is impossible for the user to refrain from the prohibitions in this widespread system. This is also because, many things that are broadcast in between a permissible program, contain prohibited matters, in commercials and advertisements etc.\u00a0[15]<\/sup><\/a><\/p>\n

             <\/p>\n

            The opinion of Hadhrat Moulana Yusuf Binnori \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span> <\/span>on television<\/h4>\n

            During the last meeting of the Pakistan Islamic Council that Allamah Yusuf Binnori \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span>attended, Hadhrat was asked to appear on television. He declined. Later Hadhrat was asked whether films could be used for the propagation of Deen, provided that all immorality and factors that destroy character are removed. Upon this, Hadhrat Moulana \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span><\/span>expounded on a principle of Deen, the gist of which is:<\/p>\n

            \u201cI wish to share with you a principle issue. We have not been obligated by Allah Ta\u2019ala to use every possible means, whether permissible or impermissible, for the tableegh of Deen. Instead, we are required to use all our energies and resources to propagate Deen only using permissible means and methods.<\/p>\n

            Together with the injunction of tableegh, Islam has also laid down guidelines and principles for tableegh. We are thus obligated to conduct our tableegh within this framework.<\/p>\n

            If we are successful in our efforts after following the guidelines and principles, then indeed, we have achieved our ultimate goal and objective. If our efforts were unfruitful, but we had adopted the permissible methods and means, we will not be compelled to further our tableegh by using every possible and available means, be it permissible or impermissible.<\/p>\n

            If even one person is blessed with guidance after using the permissible means, then undoubtedly our tableegh was successful. However, if on the other hand, scores and droves of people embrace Islam on account of us adopting impermissible methods and means, then this holds no value in the sight of Allah Ta\u2019ala.<\/p>\n

            How can success ever be achieved when we have transgressed the bounds of Shari\u2018ah? Rather than it being the tableegh of Deen, it would be the tableegh of something else.<\/p>\n

            Photography inherently contradicts the injunctions of Islam. Therefore, we will not be compelled to utilise it as a tool for tableegh. If a person is prepared to accept Islam through our invitation via permissible methods and means, then we will definitely be grateful and pleased. However, for those who are not prepared to do so and wish to accept our invitation only by means of the television, then we regret that we will have to be excused.<\/p>\n

            If this stance is not adopted today, then the television will be a tool for tableegh now, but in time to come, be-hijaab (unveiled) women would be used for this purpose, and an effort will be made to use immoral gatherings of music and dancing, etc., to invite people to Deen.<\/p>\n

            In this way, in the name of tableegh we will be guilty of gradually violating the laws of Islam.\u201d [16]<\/sup><\/a><\/p>\n

             <\/p>\n

            Fatwa of Moulana Yusuf Ludhyaanwi \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span> <\/span><\/h4>\n

            Hadhrat Moulana Yusuf Ludhyaanwi \u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u00a0<\/span>writes:<\/p>\n

            Although the photos captured by video or television equipment are not visible (like a normal printed picture), but they are stored, and displayed on a television set.<\/p>\n

            These pictures cannot be excluded from the hukm of tasweer.<\/p>\n

            The most that can be said is that instead of the olden method of picture-making, technological advancement has brought about a new means of picture-making.<\/p>\n

            When Shari\u2018ah<\/i><\/span> has declared picture-making\u00a0\u00a0as haraam<\/i>,\u00a0then no matter which methods or means are invented, Tasweer will remain haraam<\/i>.<\/p>\n

            The humble of opinion of this servant is that in hand-drawn pictures those evil are not found which are found in video and tv… because of the television and videos every home has been transformed into a cinema…<\/p>\n

            Does this make sense that on the one hand Shari\u2018ah<\/i><\/span> declares hand-drawn pictures as haraam<\/i>, and the picture maker as mal\u2019oon<\/i> and warns him of \u201cashad-dun naasi azaaban yowmal qiyaamah\u201d<\/i>, but on the other hand declares Halaal this \u2018storm of immorality and indecency\u2019 known as TV?<\/p>\n

            As for the claim made by some that there is some benefit therein, so I ask:<\/p>\n

            \u201cAre there no benefits in intoxicants, pork, interest and gambling?\u201d But the Qur\u2019aan Shareef has put a cross on all these benefits by announcing\u00a0\u201cwa ithmuhumaa akbaru min naf’ihimaa\u201d<\/i>.<\/p>\n

            Some say that\u00a0through TV and videos we will propagate and spread Islam.<\/p>\n

            In our country there are Deeni programmes on TV, but, with due respect, may I ask:<\/p>\n

            How many non-muslims have accepted Islam by viewing these Deeni programmes?<\/p>\n

            How many b\u00ea-namaazi\u2019s began performing Salaat because of these programmes?<\/p>\n

            How many sinners have made taubah<\/i> because of these programmes?<\/p>\n

            This is nothing but deception.<\/p>\n

            This instrument of immorality and sin, which is \u2018najisul ayn\u2019<\/i> from head to toe, which is mal\u2019oon<\/i>, the one who makes it is mal\u2019oon<\/i> in Dunya and Akhirat, how will it assist in spreading Deen?….<\/p>\n

            As for those who say that so-and-so says this and so-and-so does that, this is not a daleel<\/i> of jawaaz<\/i> (permissibility) for us.<\/p>\n

            Wallahu a\u2019lam<\/i><\/p>\n

            (Moulana) Muhammad Yusuf<\/b><\/p>\n

            20 Zhul Qa\u2019dah 1406<\/b><\/p>\n

             <\/p>\n

            (Mufti) Ihsaanullah Shaa\u2019iq, Darul Iftaa wal Irshaad, Naazimabad, Karachi 16 jumaadal Ukhraa 1425<\/b><\/p>\n

            Al Jawaab Saheeh\u00a0\u00a0(Mufti) Muhammad\u00a0\u00a016\/06\/1425<\/b><\/p>\n

            Al Jawaab Saheeh (Mufti) Saeedullah\u00a0\u00a016\/06\/1425<\/b><\/p>\n

             <\/p>\n

            An interview with Hadhrat Mufti Taqi Uthmani Sahib<\/h4>\n

            The following is a report of an interview conducted with Hadhrat Mufti Taqi Sahib:<\/p>\n

            Recently, a young professional in the U.S. approached the prominent Muslim scholar and Deputy Chairman of the Jeddah based Islamic Fiqh Council of the Organization of Islamic Conference (OIC), (Justice) Mufti Taqi Uthmani to inquire about his profession. He produced computer graphics for the television and motion picture industry. \u201cThis is the age of the media, and the only effective way to spread Islam today is through television and movies\u201d he argued. \u201cIf we do not learn the trade, how will we be able to produce such programs? If we don’t produce such programs, who will?\u201d he inquired. Yet, some people had told him that it was not a good profession.<\/p>\n

            \u201cI have given a lot of deep thought to this issue,\u201d replied (Justice) Mufti Uthmani in his characteristic measured tone, weighing every word. \u201cI have reached the conclusion that the cause of Islam cannot be served through television, especially under the current circumstances. You should seek another line of work.\u201d [17]<\/sup><\/a><\/p>\n

             <\/p>\n

            Few important points to consider<\/h4>\n
              \n
            1. Some Ulama feel that through the TV we will be able to reach out to the masses around the globe. However, we should understand that just as we are trying to promote our beliefs and ways, other baatil (deviated) sects such as Shias, Qaadiyaanis, Barelwis, Salafees and others are also using the same channels to promote their beliefs and ways. The general public is normally impressed and is influenced by the style of oration and presentation. Most people who own a TV switch channels and watch anything and everything. There are many examples where people\u2019s aqeedah and beliefs were affected after watching the programmes of Shias, Qaadiyaanis, etc. Many watched live debates between some baatil sect and an Aalim of the Ahlus Sunnah wal Jamaa\u2019ah resulting in them being influenced towards the baatil simply on the basis of the style of oration and the presentation of the Ahle-baatil as opposed to the Ahle-Haq. These are not isolated cases. Thus, the entire exercise was counterproductive.<\/li>\n
            2. Through the Ulama appearing on TV the masses will associate the TV to Deen. It is not farfetched that gradually the TV will be brought into the Masaajid. (As is has already entered certain Masaajid). The severity and gravity of the sin of picture making which was in the hearts of the Muslim Ummah at one time (even those who were far and distant from Deen) will no longer remain and the situation will reach the point of istihlaal (i.e. regarding this to be completely halaal and not regarding photography to be a sin at all). Hence what will be the condition of the Imaan of such people who regard picture making to be totally permissible in Islam?<\/li>\n
            3. Just as it not permissible for men to view na-mahram women, similarly it is not permissible for women to view na-mahram men. Through the Ulama promoting Deen via the TV, they will be viewed by women.\u00a0 It is most likely that the majority of viewers are women. Even if they are not in the majority, a very large number are nevertheless women. One should ponder whether it will be permissible for the women to look at the Aalim delivering the talk on TV? If it is not permissible, then how will the women be stopped from looking at the Aalim? Will the Aalim repeatedly announce that it is not permissible for women to look at him?<\/li>\n
            4. Those Ulama who make a distinction between digital photography and conventional photography base their argument upon the fact that in the time of Rasulullah (Sallallahu Alayhi Wasallam)\u00a0<\/span>the prohibition of picture making applied to a picture which had a physical form and remained existent all the time (on a paper, wall or any other object) whereas the images appearing through digital photography do not have any physical form. Hence, the prohibition that came from Rasulullah (Sallallahu Alayhi Wasallam)\u00a0<\/span>regarding pictures does not apply to this modern day invention. However, confining the prohibition of picture making to this definition is nowhere to be found in the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam)<\/span>. Thus how can one on the basis of a definition coined long after the era of Rasulullah (Sallallahu Alayhi Wasallam)\u00a0<\/span>be able to exclude the digital picture from the ambit of the prohibition of picture making? On the contrary, in many Ahaadith, Rasulullah (Sallallahu Alayhi Wasallam)\u00a0<\/span>explained the main factor and cause for picture making being forbidden in Islam, i.e. resembling Allah Ta\u2019ala in the act of creation. All the Ulama of the past accept that this is the underlying factor for the prohibition of picture making, as is clearly established from the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam)<\/span>. In a digital picture the same factor is glaringly evident.<\/li>\n<\/ol>\n

               <\/p>\n

              Opinion of Hadhrat Moulana Yunus Patel Saheb\u00a0\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span>\u00a0regarding the influence of television<\/h4>\n

              One of the many Sunnats of the Ambiyaa \u0639\u0644\u064a\u0647\u0645 \u0627\u0644\u0633\u0644\u0627\u0645<\/span> is that of hayaa \u2013 shame and modesty: a quality which is sorely missing in the lives of the majority of Muslims today and which should otherwise be an outstanding characteristic and feature of all Muslims, whether married or unmarried.<\/p>\n

              Television is such an evil that if our society only understood its reality, then they would find no excuse to watch. Its spiritual harm is that it takes away the hayaa and shame of our men, women and children.<\/p>\n

              The content of most television programmes is nothing but immodesty and indecency, which invites nothing but immodesty and indecency \u2013 into our homes, into our lives and the lives of our children.<\/p>\n

              However, this truth and reality seems to just pass over the understanding of even those Muslims who have some link with Deen. Many are regular with Salaah, they are seen in the Musjid, they are wearing the garb of the pious and yet they will be the ones to present flimsy and feeble excuses to view television programmes.<\/p>\n

              Let us consider this situation of sin from the following view \u2013 which Alhamdulillah, has been a means of many getting rid of the television.<\/p>\n