The 'Ulama's Verdict On Photography - Friends of Deoband PDF

1/12/2017 The Ùlama's verdict on photography | Friends of Deoband
Friends of Deoband
Shaan‑e‑Ulama Deoband – Resource of Ahlus Sunnah wal Jamaʹah
Posted by: ‘Abd Allāh | September 5, 2012
The Ùlama's verdict on photography
Compiled by Jami’at al‑‘Ulama Gauteng
Edited by Ibn Rashid Ahmad al‑Qasmi
We have compiled the verdict of the leading and senior ‘ulama of contemporary times on the issue of
photography in the Shari’ah.
1. Mufti Mahmud al‑Hasan Gangohi
Question: Is there any difference between drawing pictures
and photography? What does the Shari’ah say about
keeping photos?
Answer: There is no difference whatever regarding the

hukm (injunction) of both. Photography has absolutely the
same ruling as drawing pictures. It is not permissible in the
Shari’ah to keep pictures of animate objects. It is reported
from Abu Talhah (Allah be pleased with him) that Allah’s
Messenger (Allah bless him and grant him peace) said: “The
angles do not enter a home in which there is a dog or
pictures.” (Bukhari)
It is permissible to keep and take photos of inanimate objects, such as trees, etc.
The ‘ulama have stated that drawing pictures of animate objects is haram (prohibited) – vehemently haram
– and it is among the major sins in view of its denunciation with this severe warning [from Allah’s
Messenger (Allah bless him and grant him peace)]: “The most severely punished people by Allah will be
the picture‑makers.” (Fath al‑Bari)
(Fatawa Mahmudiyya, 5:90‑1)
2. Mawlana Ashraf ‘Ali al‑Thanawi
Making and keeping of pictures – generally referred to as photos nowadays – both are haram. It is wajib
(obligatory) to get rid off and efface them in view of the grave sin involved in this practice.
(Imdad al‑Fatawa, 4:243)
Question: What do the ‘ulama of the din say in regard to the following ruling?
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Question: What do the ‘ulama of the din say in regard to the following ruling?
Zayd is an ‘alim. He avers that it is haram to make or keep at home a hand‑drawn picture, i.e. with a pen.
‘But,’ he says, ‘It is not haram to take a photo and keep it at home.’ The proof he adduces is that a photo
is the reflection of a mirror. People generally do look at mirrors.
Answer: Zayd ’s averment is absolutely erroneous. He has drawn a false analogy. In a mirror the
reflection does not remain. After the object in front of it moves, the reflection goes away. This is unlike a
photo, as is palpably clear. Further, it is a mechanical production and hence it is [i.e. its ruling is]
precisely the same as a hand‑drawn picture.
(Imdad al‑Fatawa, 4:253‑4)
3. ‘Allamah Zafar Ahmad ‘Uthmani
The following fatwa appears in the 4th volume of Imdad al‑Ahkam:
The hurmat (prohibition) of pictures is established by mutawatir ahadith and there is ijma’ (consensus) of
the Ummah on this.
…By changing the name of something haram, it does not become halal (permi⸁ed). It appears in the
hadith: “People of my Ummah will change the name of liquor and drink it. They will have parties in
which they will play musical instruments and sing. Allah will cause the ground to swallow them up.
Some of them will be transformed into apes and swine.”
Thus, just as calling interest ‘benefit’, bribery ‘service‑charge’, liquor ‘brandy’, ‘spirits’, etc., gambling
‘insurance’ and ‘lo⸁ery’ and singing ‘gramophone’ does not make these things halal, similarly calling
picture‑making ‘photography’ and ‘reflection’ does not make it [picture‑making] halal.
… If the methodology and means of production of a haram act changes, it will still remain haram when its
reality and the reason for prohibition are still found. For instance, a new method of murder is devised
such as electrocuting to death; or a new method of extracting liquor is found, such as the mechanical
process of distilling liquor nowadays which was non‑existent in former times; or a new form of
gambling is contrived, such as the variety of insurance policies and lo⸁eries devised which were
previously unheard of; or new ways of fornication are practised, as in vogue in Europe in these times;
then this will not render the haram act to be halal.
Thus, since forming pictures [of animate objects] is haram, then whatever new method of it is invented, it
will be haaam. The hurmat will not disappear by altering the name or altering the method of production.
And the reason for this is that the cause of the hurmat of pictures, viz. it being a stepping stone to shirk
(polytheism), is found here [with the new method of production] as well.
Furthermore, in it [photography] is tashabbuh (imitation) of the kuffar (disbelievers). This is not the way
of Muslims.
… It is claimed that photography is in fact a process of reflection; like a reflection is cast on a mirror or
water. The response to this [preposterous claim] is that the major difference between the two is that the
reflection on a mirror, etc. is not durable, whereas the reflection obtained on a photo is preserved with
the aid of technical materials. Thus, it is a reflection as long as it is not preserved with technical
materials. But once it is preserved and made durable, in whichever way, then it becomes a picture.
… Then everyone knows that the purpose in taking photos and having one’s photo taken is the same as
… Then everyone knows that the purpose in taking photos and having one’s photo taken is the same as
the purpose of drawing pictures. The voluntary act of the photographer and the one photographed is the
determinant here just as in drawing pictures. Therefore, both are equal in prohibition.
Differentiating between the two is just as bad as differentiating between liquor manually extracted and
distilled liquor mechanically extracted.
Thus, both the photographer and the one who allows himself to be photographed are guilty of haram,
guilty of a major sin and in the light of some ahadith they are mal’un (accursed) and fasiq (transgressors).
It is makruh tahrimi (prohibitively disliked) to follow them in salah.
To keep such photos at home or in one’s possession is a clear‑cut sin and it is haram.
Endorsing this fatwa, Mawlana Ashraf ‘Ali al‑Thanawi (Allah have mercy on him) declares; “This is
nothing but the haqq (truth). And in departing from the haqq there is nothing but dhalal (deviation).”
(Imdad al‑Ahkam, 4:382‑4)
4. Mawlana ‘Abd al‑Karim Gumthalwi
To make pictures is not permissible, irrespective of the picture being on clothes, or utensils, or on the
wall – on anything – and irrespective of the picture being small or large. (Radd al‑Muhtar, 1:677)
…To make pictures is not permissible at all; neither for honouring, nor for dishonouring; neither small,
nor large and no ma⸁er on what surface it may be. All forms are impermissible.
Furthermore, there is no difference between a photo and a hand‑drawn picture in view of the purpose in
acquiring a picture being fulfilled in both ways.
The notion some people entertain of an idol/bust being impermissible whilst a picture on paper, etc.
being permissible is erroneous.
Question: What is the Shar’i ruling in regard to one who legalizes pictures?
Answer: He is a fasiq.
(Imdad al‑Ahkam, 4:372‑3)
5. Mufti Muhmmad Shafi’
Making pictures is absolutely haram in the Shari’ah of Islam, irrespective of it being with the pen, or in
the form of photos, or through the printing press. This is the case of an animate object’s picture. A hadith
reported by ‘A’isha (Allah be pleased with her) states: “The worst punished people on the Day of
Qiyamah will be those who seek to create like Allah.” (Bukhari, Muslim)
Some reports have the words ‘the picture‑makers’, as is documented by Bukhari and Muslim from ‘Abd
Allah bin Mas’ud (Allah be pleased with him) and Abu Hurairah (Allah be pleased with him).
Another hadith states: “I heard Allah’s Messenger (Allah bless him and grant him peace) saying: ‘Allah
declares: Who is more unjust than the one who ventures to create like Me?” (Bukhari, Muslim)
One hadith states: “It will be said to them: ‘Bring life to what you have created!’”
In other words, in castigation it will be said to the picture‑makers: ‘put life into your pictures.’
In other words, in castigation it will be said to the picture‑makers: ‘put life into your pictures.’
From these narrations and other similar ahadith it is conclusively proven that the institution of picture‑
making is absolutely haram. There is no exception reported of any kind [in regard to the manner of
producing the picture of the animate object].”
(Fatawa Dar al‑‘Ulum Deoband, Imdad al‑Muftin, 2:991‑2)
We learn from the declarations of hadith narrations and from the texts of the general books of the
Hanafiyyah that an incomplete picture – where there is no head – does not retain the hukm of a [haraam]
picture. Rather, it, [the incomplete picture] falls into the category of designs and engravings. On this
basis, permission for its usage [the headless picture] is generally mentioned in clear terms in all the
books of the [Hanafi] madhab. This, apparently, evinces that taking such pictures has the same ruling as
picture‑making of designs and plants in general. In other words, just as that is permissible, similarly this
[taking pictures of animate objects with their heads cut off] should also be permissible.
… Some of the words of the hadith of Jibra’il (Alaihis Salaam) as reported by Abu Hurairah (Allah be
pleased with him) and documented by Abu Dawud, Nasai and Tirmidhi are: “Instruct that the heads be
cut off from the pictures at home. In this manner they will resemble trees [i.e. inanimate objects].”
In the exceptionally authoritative and popular Hanafi fiqh work, Al‑Badai’ al‑Sanai’ the following
appears: “…by virtue of cu⸁ing [the head] it does not remain a portrait. It falls into the category of
designs. Proof for this [permissibility] is the narration of the head of a bird being effaced from the shield
of Allah’s Messenger (Allah bless him and grant him peace).”
Also discussing this issue Bahr al‑Raqa’iq states: “… or with the head cut, i.e. irrespective of this being its
original form or it had a head and was subsequently effaced.”
(Jawahir al‑Fiqh, 3:227‑8)
6. Mufti ‘Aziz al‑Rahman
“Taking pictures of oneself and taking pictures of others by means of modern photography is just as
haram and impermissible as having and making hand‑drawn pictures are prohibited and haram. And
keeping it in one’s possession is just as haram as keeping hand‑drawn pictures.
The one who has his picture taken through photography and the photographer are liable and deserving
of the punishment and warning mentioned in the ahadith in relation to picture‑drawers.”
After quoting a few ahadith and the relevant text from an authoritative book of fiqh on the prohibition of
drawing pictures and all types of pictures of animate objects being haram, Mufti ‘Aziz al‑Rahman
concludes:
“Thus, in view of the institution of picture‑making being unconditionally haram, the perpetrator of such
a crime is a fasiq, it is haram to appoint him as imam [for salah] and salah behind him is makruh tahrimi.”
(Fatawa Dar al‑‘Ulum Deoband, ‘Aziz al‑Fatawa, 2:742‑3)
7. Mufti Rashid Ahmad Ludhianwi
To take a picture of oneself is haram in the unanimous verdict of the Ummah. In contrast to the masses, it
To take a picture of oneself is haram in the unanimous verdict of the Ummah. In contrast to the masses, it
is more despicable and evil for an ‘alim or Mufti to take a picture of himself, for several reasons. First,
Divine accountability on the ‘ulama, the intelligent and seniors is more harsh. Second, transgression by
the ‘ulama emboldens the masses to transgress. Third, hypocrisy by the ‘ulama will lead to the masses
believing that this sin is permissible.
Note: It has been learnt through reliable sources that legally it is not lawful to take someone else’s photo
without permission. Therefore, if someone’s photo was taken whilst being unaware then it is an
incumbent duty upon him to threaten the criminal with legal action and in this way he [the criminal]
should be forced to destroy the photo. If he does not destroy it, it will be fardh (obligatory) in the Shari’ah
to take legal action. This duty has stronger emphasis on the ‘ulama. To be lax in this regard is haram. May
Allah protect everyone.”
(Ahsan al‑Fatawa, 8:191)
8. Mawlana Muhammad Yusuf Ludhianwi
Question: Just today you wrote in response to a question that pictures are haram and you cited Mufti
Muhammad Shaf’. What I would like to ask is that if pictures are haram then together with our country,
several Islamic countries have pictures on their currency notes. We keep these pictorial notes in our
pockets when reading salah. Is our salah accepted?
Leading ‘ulama of our country are affiliated to political parties. Regularly interviews with them are
featured in newspapers and magazines. Included are photos of them. But no ‘alim has stopped the
papers or magazines from publishing his photo.
During the days of Hajj, the Hajj rituals are broadcast on television. Is this also incorrect? Is the viewer
sinful? This is but a reflection. Like this there are innumerable things which you as well are aware of.
Answer: A fundamental error has been commi⸁ed in the question. There are two things. One is the Law
of Allah and the second is practice on His Law. I explain the Law of the Shari’ah. I do not discuss the
level of compliance to that Law and the level of incompliance. Allah’s Messenger (Allah bless him and
grant him peace) declared pictures to be haram and he cursed the makers of pictures. Now, even if we
assume for a moment that the whole world is acting in conflict with this declaration, the Shar’i
declaration will not turn out to be a mistake. On the contrary, the violators of the declaration are sinners.
Those who print pictures on notes; those who print photos in newspapers; those who produce Hajj films;
are their statements and actions proof against the declaration handed down by Allah’s Messenger (Allah
bless him and grant him peace)? If not [as is obvious], then it is meaningless to cite them.
Understand well that be it the president of Pakistan, the king of Saudi Arabia, any eminent politician,
‘ulama or mashayikh, all are all mere Ummatis. Their views and actions are not rubber stamps in the
Shari’ah. They cannot be cited to scu⸁le the declaration of Allah’s Messenger (Allah bless him and grant
him peace). If they remain Ummatis and comply to the declaration of Allah’s Messenger (Allah bless him
and grant him peace), they will receive thawab (reward) by Allah. And if they do not, they will be
brought in the court of Allah as criminals. Then it is left to Allah. He may forgive them or he may
sentence them. Be that as it may, violation of the law by a criminal does not itself, in any way, weaken
the law. We are guilty of a grave error in giving the name of this person and that person when faced
with the Law of Allah.
Salah does not become fasid (invalid) if there happens to be notes with pictures in one’s pocket. Without a
Salah does not become fasid (invalid) if there happens to be notes with pictures in one’s pocket. Without a
pressing necessity it is not permissible to take one’s picture. Production and viewing of Hajj films are
also not permissible.
(Ap ke masa’il or unka hal, 10:309‑10)
9. Mufti Sayyid ‘Abd al‑Rahim Lajpuri
In the absence of necessity and legal compulsion – a valid Shar’i reason – it is not permissible to take
photos and nor to have one’s photo taken. It is sinful. If one has taken a photo it should be destroyed,
tawbah (repentance) and istighfar should be made. Seek forgiveness from Allah.
There is no Shar’i concession to take photos for the purpose of remembrance or to send home or to show
the prospective bride and bridegroom. If someone needs to see [the bride] he should go and see. Besides
the sin of pictures in this [sending photos for marriage purposes] there are other evils a⸁ached to it.
(Fatawa Rahimiyya, 6:271)
10. Mufti Kifayat Allah al‑Dihlawi
After a visit to Egypt by the Jami’at al‑‘Ulama al‑Hind (India) in connection with the plight of the
oppressed Palestinians, when preparing to leave, a number of Egyptian ‘ulama and dignitaries came to
see the delegation of Jami’at al‑‘Ulama al‑Hind off. The dignitaries requested for a photo to be taken but
Mufti Kifayat Allah emphatically refused and declared it haram. In view of certain Egyptian scholars
having issued a fatwa of permissibility of photography, a discussion ensued. A brief recording of the
discussion appears in Biography of Mufti Kifayatullah (‘Abd al‑Rashid Ahmad Arshad) as follows:
‘Ulama of Egypt: The impermissibility only applies to those pictures which are made by the work of the
human hand. In photography, no such thing is needed. It is simply a reflection of the picture.
Mufti Kifayat Allah: So how does this “reflection” become transferred from the lens to the paper?
‘Ulama of Egypt: It requires much [technical] work.
Mufti Kifayat Allah: What is the difference between “human handiwork” and “much work”?
‘Ulama of Egypt: Yes, they are the same thing.
Mufti Kifayat Allah: Hence, their ruling is the same [photography is just as haram as drawing pictures
with the hand].
The response of Mufti Kifayat Allah left the Egyptian ‘ulama present speechless and very impressed.
(Biography of Mufti Kifayatullah, p. 25‑6)
11. Shaykh al‑Islam Mawlana Husain Ahmad Madani
“I never ever had my photo taken knowingly and voluntarily. That takes place when I am unaware, and
I do not consider it permissible. Those who do that [take other peoples’ pictures] are responsible for their
actions.”
(Ma’arif wa Haqa’iq, 380)
On certain websites photos of the Madani family and the Jami’at al‑‘Ulama al‑Hind are screened in an
On certain websites photos of the Madani family and the Jami’at al‑‘Ulama al‑Hind are screened in an
a⸁empt to mislead the unwary public into believing that our ‘ulama view photography to be permissible.
The vehement stance of our akabir (senior) ‘ulama as is evident from Mawlana Madani’s and Mufti
Kifayat Allah’s statements reproduced above suffices to convince even a layman that the founders and
stalwarts of Jami’at al‑‘Ulama al‑Hind were absolutely against the evil abomination of photography. And
why should they not be when Allah’s Messenger (Allah bless him and grant him peace) warned of dire
consequences for those who make and take pictures?
12. Mufti Shu’ayb ‘Alam
Our investigation concludes that images formed through digital technology [digital pictures] should be
called pictures. The reasons are mentioned hereunder:
1. The objective of the Shari’ah is to ban the preservation of pictures of animate objects. This is the basis
and rationale [of the prohibition]. The long history of mankind tells us that this [making pictures]
spawns fitnah. In the digital system the abomination of preserving a picture is found.
2. The essence of picture‑making is to copy and display the original. In the history of mankind various
ways have been used to achieve this purpose. Of those methods the digital system is the most
advanced and superior method. The methodology has progressed. The tools have taken different
forms. The pa⸁ern has changed. But the basic reality and central aim is the same, viz. ‘production of
a portrait of the original’.
3. The difference between the olden method and the modern method is confined to the medium of
preservation. The essence and reality of picture‑making are common to both. When our seniors
declared images made via olden methods to be pictures, then images produced through modern
methods will also be declared to be pictures. The reason for this is that the reality is jointly found in
both. Thus both will share the same ruling [of prohibition].
(Bayyinat, Ramadan/Shawwal 1429 H)
The venerable Mufti Shu’ayb of Jami’ah al‑‘Ulum al‑Islamiyya (Binnori Town, Karachi) gives a further
seven reasons for the prohibition of digital pictures. The fatwa of Mufti Shu’ayb ‘Alam is endorsed by
leading ‘ulama and muftis of Pakistan. A detailed treatise on the subject has also been prepared.
13. Mawlana ‘Abd al‑Kalam Azad
Mawlana ‘Abd al‑Kalam Azad who published his newspaper al‑Hilal for years with pictures was guided
to the haqq and confessing his error stated unambiguously:
“It is not permissible to have photos taken nor keeping photos and publishing photos. It was a grave
error on my part to have my photos taken and to publish al‑Hilal with photos. I have repented from that
error. My former errors should be concealed [his photos should not be publicised]. They should not be
re‑published.”
The above candid confession of Mawlana ‘Abd al‑Kalam Azad is recorded in Mufti Muhammad Shafi’s
treatise al‑Taswir li Ahkamit al‑Taswir. This detailed treatise and his other treatise on the subject titled
Kashf al‑Sijaf al‑Wajhi Photograph have to be incumbently studied by all especially our ‘ulama so as to
educate themselves on the nature and gravity of photography, thus saving themselves and the Ummah
from the wrath of Allah.
The teachers and akabir of our ‘ulama have categorically declared the institution of photography to be
haram. The argument is thus sealed. And our duty is simply to deliver the clear message.

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