Question & Answer
Ruling on photographs
ASSALAMALEIKUM
My question is : IS the taking of PHOTOGRAPHS ALLOWED,(I know drawing pictures of living things is not allowed -but what about taking photograph's of people etc.), can you supply me with some evidence please. I need this information quickly.- Inshallah.
Jaazakala hair.
Praise be to Allaah.
Photography (tasweer) means the taking of pictures of living, animate moving beings, like people, animals, birds, etc. The ruling is that it is forbidden on the basis of a number of reports, such as the following:
'Abdullaah ibn Mas'ood رضي الله عنه reported that the Prophet ﷺ said:
"Those who will be most severely punished by Allaah on the Day of Resurrection will be the image-makers." (Reported by al-Bukhaari, see al-Fath, 10/382).
Abu Hurayrah رضي الله عنه reported that the Prophet ﷺ said:
"Allaah, may He be exalted, says: 'Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'" (Reported by al-Bukhaari, see Fath al-Baari, 10/385).
'Ali رضي الله عنه said: "Shall I not send you on the same mission as the Messenger of Allaah ﷺ sent me? Do not leave any built-up tomb without levelling it, and do not leave any picture in any house without erasing it." (Reported by Muslim and al-Nisaa'i; this is the version narrated by al-Nisaa'i).
Ibn 'Abbaas (may Allaah be pleased with him and his father) reported that the Prophet ﷺ said:
"Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire."
Ibn 'Abbaas said: "If you must do that, make pictures of trees and other inanimate objects." (Reported by Muslim, 3/1871)
These ahaadeeth indicate that pictures of animate beings are haraam, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are printed, drawn, etched, engraved, carved, cast in moulds, etc. These ahaadeeth include all of these types of pictures.
The Muslim should submit to the teachings of Islam and not argue with them by saying, "But I am not worshipping them or prostrating to them!" If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.
The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet ﷺ said:
"The angels do not enter a house in which there is a dog or pictures." (Reported by al-Bukhaari, see al-Fath, 10/380).
But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory's sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.
Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than "picture-making" or tasweer, which is the expression used by all Arabic-speakers to describe this action.
In the book Al-I'laam bi naqd kitaab al-halaal wa'l-haraam, the author says: "Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports." (p. 42, see also Fataawa Islamiyyah, 4/355).
Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said: "Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about… none of this is the result of human effort, according to them!
Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?
Those who say that photography is permitted have "frozen" the meaning of the word "tasweer," restriciting it only to the meaning known at the time of the Prophet ﷺ and not adding the meaning of photography, which is "tasweer" or "picture-making" in every sense - linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?"
(Aadaab al-Zafaaf by al-Albaani, p. 38)
It is also worth quoting the opinion of some contemporary scholars who allow the taking of photographs but say that the pictures should not be kept: "The angels do not enter a house in which there is a dog or pictures." (See al-Sharh al-Mumti', 2/198).
There are many bad things involved in the making of pictures. Besides the element of imitating the creation of Allaah - which is an accusation denied by many of those who make pictures - reality bears witness to the great extent of immorality and provocation of desires caused by the prevalence of pictures and picture-making nowadays. We must remove or blot out every picture, except when it is too difficult to do so, like the pictures which are overwhelmingly prevalent in food packaging, or pictures used in encyclopaedias and reference books. We should remove what we can, and be careful about any provocative pictures that may be found.
"So keep your duty to Allaah and fear Him as much as you can…" [al-Taghaabun 64:16 - interpretation of the meaning]
Photographs which are essential are permitted - such as those required for identity documents, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in sharee'ah is that we should not exaggerate about what is necessary.
We ask Allaah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers. May Allaah bless our Prophet Muhammad
BY
Sheikh Muhammed Salih Al-Munajjid
Taking Photos of the Bride,Bridegroom,and their Families at Wedding
Fatwa no. ( 4636 ):
Q: I want to describe to you something that people have adopted as a recent custom. Since around 1390 A.H. approximately, people have become accustomed to arranging wedding ceremonies, during which they take the bride and the bridegroom home in a procession and then take many photos of them and their families. These photos are then distributed among the relatives and friends as gifts. Weddings are now seen as incomplete without this custom, except by less than one percent of the population, although it is refuted by sound reason. What is the religious opinion on this? Please advise us – and may Allah enlighten you – through broadcasts, newspapers, or “Da`wah Magazine”. However, if you answer me through the magazine, please cite irrefutable evidence, whether of its prohibition or permissibility. May Allah protect you.
A: What you mentioned regarding taking photos of the bride, the bridegroom, and their families during wedding ceremonies is HARAM (prohibited) and is one of the bad wedding customs. This is so, because taking pictures of beings with a soul is absolutely Haram and a major sin. The basic ruling concerning making pictures of beings with souls, such as human beings and animals, is that it is Haram, whether the pictures are three-dimensional; drawings on paper, material, walls, or anywhere else; or photographs, as based on a Sahih (authentic) Hadith related from the Messenger of Allahﷺ. He prohibited that, cursed those who do so and then threatened them with a painful torment. As pictures can be a means to Shirk (associating others with Allah in His Divinity or worship), he did this to safeguard people from standing before them, submitting to them, trying to draw near to them, and extolling them in a manner that befits only Allah (Exalted be He). It was also prevented as it amounts to imitating Allah’s Creation; and due to the Fitnah (temptation) that some pictures, such as those of actresses, semi-naked women, beauty queens, and the like contain.
Among the Hadiths that show that taking pictures is prohibited and indicate that it is a major sin is the Hadith reported on the authority of Ibn `Umar (may Allah be pleased with them both), who said that the Messenger of Allahﷺ said,
(Part No. 1; Page No. 700)
Those who make these pictures will be punished on the Day of Resurrection and it will be said to them, ‘Give life to what you created.’ Recorded by Al-Bukhari and Muslim.
There is also the Hadith narrated by `Abdullah ibn Mas`ud رضي الله عنه who said that he heard the Messenger of Allahﷺ say:
The people who will receive the severest punishment on the Day of Resurrection will be those who made pictures. Recorded by Al-Bukhari and Muslim.
There is also the Hadith reported by Abu Hurayrah رضي الله عنه who said that he heard the Messenger of Allahﷺ saying:
Allah (Exalted be He) said: “Who is worse than someone who tries to create a creation like Mine? Let them create an atom, a grain of wheat, or a grain of barley.” Reported by Al-Bukhari and Muslim.
Another Hadith is reported by `Aishah (may Allah be pleased with her) who said:
The Messenger of Allahﷺ came to me after a journey, and I had screened my alcove with a curtain on which there were pictures. When the Messenger of Allahﷺ saw it, the color of his face changed (due to anger) and he said, ‘O ‘Aishah! The people who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation.’ So we tore it up and we made a cushion or two cushions from it. Recorded by Al-Bukhari and Muslim.
(The alcove that was screened by the curtain was an arched opening in the wall.) There is also a Hadith narrated by Ibn `Abbas (may Allah be pleased with them both) who said that he heard the Messenger of Allahﷺ saying:
Anyone who makes pictures in this world will be assigned to breathe a soul into them on the Day of Resurrection, but will not be able to breathe. Recorded by Al-Bukhari and Muslim. There is yet another Hadith reported by him that the Messenger of Allahﷺ said, Every image-maker will be in the Fire. Every picture that they made will be given a soul and will torment them in Hell.
Ibn `Abbas (may Allah be pleased with them both) added, If you must do it, make pictures of trees and that which has no soul. Recorded by Al-Bukhari and Muslim.
And there is another Hadith reported by Abu Juhayfah who said about the Prophetﷺ that He cursed those who accept Riba (usury), those who give it, and he cursed the image-makers. Recorded by Imam Al-Bukhari in his Sahih [Book of Authentic Hadith]).
(Part No. 1; Page No. 701)
The general meaning of these Hadiths is that making pictures of anything that has a soul is absolutely prohibited. However, it is permissible to make pictures of objects without a soul, such as trees, the sea, mountains, and the like, as mentioned by Ibn `Abbas (may Allah be pleased with them both), and it is not known that any of the Sahabah (Companions) refuted what he said. This is understood from the following phrase that was mentioned in the Hadith of the threat: Give life to what you created. And also these words in the Hadith: Will be assigned to breathe a soul into them on the Day of Resurrection, but will not be able to breathe.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Member
`Abdullah ibn Qa`ud
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz
Married to a man who neglects the prayer: what should she do?
Asalama calaykum warahmatullah
I am marreid to a man who is TARIKU salaat I mean he neglects the salaat. when I marreid him i was like him, Alhamdulillah ALLAH has guided me, now I am a practising muslimah. but the problem is him, every salaat he is preying is like I am forcing him, I treid every thing but nothing is working, same people said you have to leave him but it isn't easy I have three childern with him, and he is good father and husband. The problem between us is the DEEN. Please what shoul I do.
Praise be to Allaah.
We put the following question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen:
I am married to a man who neglects his prayer. Allaah has guided me and I insisted that he should pray, so he started to pray as if he was forced to do so. He has clearly told me, “I am only praying because of you.” Is it permissible for me to stay with him or not?
The shaykh – may Allaah preserve him – answered as follows:
If the marriage contract was made at the time when he was not praying, then it is not valid, and if this is the case then she has to keep away from him. If he becomes Muslim, the contract is renewed, and if he does not become Muslim, then Allaah will send her a Muslim man who is better than him.
Question:
If she got married to him when she too was not praying, and he was not praying, does this make the marriage null and void?
Answer:
If they were following a certain religion, then the marriage remains valid, but if they were not following any religion and were murtadd (apostates), then many of the scholars say that the marriage of apostates is not valid, because they are not following any religion, neither Islam nor the religion from which they apostatized.
Question:
If the husband who is praying clearly tells his wife that he is praying only for her sake, is that sufficient to count him as a murtadd (apostate), or should she go by what she sees, which is that he is praying?
Answer:
It seems to me that he is praying to Allaah to please her. This does not means that his whole prayer, the standing, bowing, prostrating and du’aa’, is directed towards her. He is praying to Allaah to please her, and that does not make him a mushrik. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Nasal Drops, Eye Drops and Ear Drops for the Fasting Person
Question:
What is the ruling on nasal drops, eye drops and ear drops for the fasting person?
Answer:
Regarding nose drops, if they reach the stomach, then they break the fast, according to what was reported in the Hadith of Laqit bin Sabirah, may Allaah be pleased with him, in which the Prophet sallAllaahu ‘alayhi wa sallam said to him:
”Exaggerate in sniffing water into the nose (i.e. during ablution) except when you are fasting.” [1]
So, it is not permissible for the fasting person to put drops in his nose which reach his stomach, as for those drops that do not reach his stomach, they do not break the fast.
In the case of eye drops – and the application of kohl is similar- as well as ear drops, they do not cause the fasting person to break his fast. This is because there is nothing reported regarding them, nor are they similar to anything which has been reported. The eye is not and opening for food and drink, and likewise the ear. For it is like other orifices in the skin, and the scholars have said that if the bottom of a person’s foot splashed in something and he tasted it in his throat, he would not break his fast by that, because this is not an opening. So based on this, the application of kohl or drops in his eyes, or drops in his ear, would not break his fast, even if he tasted it in his throat.
Similarly, if a person applied ointment as a treatment, or for some other reason, it would not harm him; and likewise, if he was breathless and he used the inhaler which is blown into the mouth in order to make his breathing easier, it would not cause him to break his fast, because it does not reach the stomach, and so it not food or drink.
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[1] Reported by Abu Dawud in the Book of Istinthar (Blowing Water Out of the Nose) (142); by At-Tirmithi in the Book of Purification, in the Chapter: What Has Been Said Regarding Washing Between the Toes (38); by An-Nasa’I in the Book of Purification, in the Chapter: Istinshaq (Sniffing Water Through the Nose) to the highest Degree (87); and by Ibn Majah in the Book of Purification and its Sunan, in the Chapter: Washing Between the Fingers and Toes (448).
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2, p.662
The Five Categories of People in Relation to the Suhoor and Time of the Fajr
Al-Imaam Muhammad ibn Saalih al-’Uthaymeen (may Allaah have mercy upon him) stated:
“In this matter there are five categories:
1. The person is sure that Fajr hasn’t appeared. As an example: The appearance of Fajr is at five o’clock and the person ate and drank at four thirty. His fast is sound.
2. The person is sure that Fajr has appeared. As an example the person ate at five thirty (although Fajr appeared at five). This person’s fast is invalid.
3. The person eats but he’s not sure whether or not Fajr has appeared. However it overwhelms his belief that Fajr hasn’t appeared. His fast is sound.
4. He eats and drinks and it overwhelms his belief that Fajr has appeared. His fast is not sound.
5. He eats and drinks wavering back and forth (as to whether Fajr has appeared or not) and there’s nothing overwhelming with him in this matter. His fast is sound.”
The Shaykh went on to say: “Even if it becomes clear to him that Fajr had appeared already, his fast is sound based upon (the principle in Islaam of) being excused due to ignorance in this situation.”
[Taken from: "ad-Durur al-Manthoor fee Ahkaam al-Iftaar was-Suhoor"
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