Is digital photography the same as picture making?

[MUSLIM WOMAN]

 

 

Is digital photography the same as picture making?

 

Q: I wish to know what Islam says regarding digital photography. I hear that some scholars regard it as permissible arguing that it is totally different from a normal picture due to it having more resemblance with the reflection of a mirror. Based on this, it is permissible for one to capture digital photos of animate objects and store them on one’s phone. Is this viewpoint correct? Could you please clarify the issue for me and explain the correct Islamic viewpoint on this matter to me, as well as provide me with the answers to the arguments of those who claim that digital photography is permissible? I would appreciate if you could also explain the view of the four Imaams regarding photography.

 

A: The religion of Islam is a complete and perfect way of life that provides man with guidance in all situations and spheres of human living. Allah Ta’ala says in the Holy Qur’aan:

 

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

“Today I have perfected your religion for you and completed My favour upon you and I am pleased with Islam as your religion.” (Surah Maa’idah, Aayah 3)

 

When the Deen of Islam is complete and perfect, it is virtually impossible for one to imagine that any problematic situation could arise regarding which there would not be any solution available in the Deen of Islam. Therefore, whenever a newly developed situation arises, it is the responsibility of the Fuqahaa to analyse it in the light of Shar’ee principles in order to ascertain the category in which the newly developed situation fits and thereafter apply the correct ruling to it.

 

As far as creating pictures of animate objects is concerned, the Sahaabah, Taabi’een, the four Imaams of Fiqh and the majority of the Ummah are of the view that it is not permissible for one to create a picture of any animate object. This prohibition is on account of the grave warnings and admonishments that have been sounded in the Mubaarak Ahaadith for all those involved in the sin of picture making. In Saheeh Bukhaari alone, Imaam Bukhaari (Rahimahullah) has dedicated ten chapters to explaining the evil of picture making.

 

Below are some of the Ahaadith reported regarding the grave warnings for the one involved in picture making.

 

Hadith 1

عن مسروق عن عبد الله قال قال رسول الله صلى الله عليه و سلم إن من أشد الناس عذابا يوم القيامة المصورون وقال أحمد المصورين (سنن النسائي رقم 5364  ، صحيح البخاري رقم 5606)

Hazrat Abdullah bin Mas’ood (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “Those involved in picture-making will be subjected to the worst forms of punishment on the Day of Qiyaamah.”

 

Hadith 2

عن سعيد بن أبي الحسن قال جاء رجل إلى بن عباس فقال إني رجل أصور هذه الصور فأفتني فيها فقال له ادن مني فدنا منه ثم قال ادن مني فدنا حتى وضع يده على رأسه قال أنبئك بما سمعت من رسول الله صلى الله عليه وسلم سمعت رسول الله صلى الله عليه وسلم يقول كل مصور في النار يجعل له بكل صورة صورها نفسا فتعذبه في جهنم وقال إن كنت لا بد فاعلا فاصنع الشجر وما لا نفس له. (صحيح لمسلم 2/202)

 

Sa’eed bin Abil Hasan (Rahimahullah) reports that a man once came to Ibnu Abbaas(Radiyallahu Anhuma) and said, “I am a picture maker. Explain the Islamic verdict regarding picture making to me.” When Ibnu Abbaas (Radiyallahu Anhuma) heard this question, he asked the man to come forward. The man accordingly came forward after which Ibnu Abbaas (Radiyallahu Anhuma) asked him to come even closer. The man drew closer until Ibnu Abbaas (Radiyallahu Anhuma) placed his hand on his head. Ibnu Abbaas (Radiyallahu Anhuma) then told him, “I will inform you of what I heard from Rasulullah (Sallallahu Alayhi Wasallam). I heard Nabi(Sallallahu Alayhi Wasallam) saying, ‘Every picture maker will dwell in the fire of Jahannum. Allah Ta’ala will create one creature for every picture he made and it will then punish him in Jahannum.’ If you wish to draw a picture, then draw the picture of a tree or a lifeless creation (for this is permissible for you).”

 

Hadith 3

حدثنا سعيد قال سمعت النضر بن أنس بن مالك يحدث قتادة قال كنت عند ابن عباس وهم يسألونه ولا يذكر النبي صلى الله عليه وسلم حتى سئل فقال سمعت محمدا صلى الله عليه وسلم يقول من صور صورة في الدنيا كلف يوم القيامة أن ينفخ فيها الروح وليس بنافخ (صحيح البخاري 2/881 ، صحيح لمسلم 2/202)

 

Qataadah (Rahimahullah) said, “I was once in the company of Ibnu Abbaas(Radiyallahu Anhuma) when someone posed a question regarding picture making. Ibnu Abbaas (Radiyallahu Anhuma) said that he heard Rasulullah (Sallallahu Alayhi Wasallam) saying: “The one who creates a picture (of an animate object) will be commanded on the Day of Qiyaamah to infuse the soul into 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).”

 

Hadith 4

عن ابن عباس عن أبي طلحة رضي الله عنهم عن النبي صلى الله عليه و سلم قال لا تدخل الملائكة بيتا فيه كلب ولا صورة (صحيح البخاري رقم 3144)

 

Hazrat Abdullah bin Abbaas (Radiyallahu Anhuma) narrates from Hazrat Abu Talha (Radiyallahu Anhu) who heard Nabi (Sallallahu Alayhi Wasallam) saying: “The angels of mercy do not enter a home wherein there is a dog or a picture (of an animate object).”

 

Hadith 5

عن عبد الرحمن بن القاسم عن أبيه أنه سمع عائشة تقول دخل علي رسول الله صلى الله عليه وسلم وقد سترت سهوة لي بقرام فيه تماثيل فلما رآه هتكه وتلون وجهه وقال يا عائشة أشد الناس عذابا عند الله يوم القيامة الذين يضاهون بخلق الله قالت عائشة فقطعناه فجعلنا منه وسادة أو وسادتين (صحيح مسلم رقم  2107 ، سنن النسائي رقم 5356)

 

Hazrat Aaishah (Radiyallahu Anha) reports that Rasulullah (Sallallahu Alayhi Wasallam) once returned from a journey and I had hung a curtain with pictures over the doorway. When Nabi (Sallallahu Alayhi Wasallam) saw it, he tore the curtain and his face began to change colour. Nabi (Sallallahu Alayhi Wasallam) said: “O Aaisha! The people who will be subjected to the worst forms of punishment on the Day of Qiyaamah will be those who imitate Allah Ta’ala’s attribute of creation (through picture making).” Aaisha (Radiyallahu Anha) said: “We thereafter cut it and made it into one or two pillows.”

 

Hadith 6

عن القاسم بن محمد عن عائشة أم المؤمنين رضي الله عنها أنها أخبرته أنها اشترت نمرقة فيها تصاوير فلما رآها رسول الله صلى الله عليه وسلم قام على الباب فلم يدخله فعرفت في وجهه الكراهية فقلت يا رسول الله أتوب إلى الله وإلى رسوله صلى الله عليه وسلم ماذا أذنبت فقال رسول الله صلى الله عليه وسلم ما بال هذه النمرقة قلت اشتريتها لك لتقعد عليها وتوسدها فقال رسول الله صلى الله عليه وسلم إن أصحاب هذه الصور يوم القيامة يعذبون  فيقال لهم أحيوا ما خلقتم وقال إن البيت الذي فيه الصور لا تدخله الملائكة (صحيح البخاري رقم 2105)

 

Hazrat Aaishah (Radiyallahu Anha) reports: “I had once purchased a cushion with pictures of animate objects on it. When Nabi (Sallallahu Alayhi Wasallam) saw it, Nabi (Sallallahu Alayhi Wasallam) stood at the door way and refused to enter the house. I noticed displeasure on his face and I thus said, ‘O Rasulullah (Sallallahu Alayhi Wasallam) I immediately repent to Allah Ta’ala and His Rasul (Sallallahu Alayhi Wasallam). Have I committed any sin?’ Nabi (Sallallahu Alayhi Wasallam)then asked, ‘What is this cushion?’ I replied, ‘I purchased it for you so that you may sit on it and use it as a cushion.’ Nabi (Sallallahu Alayhi Wasallam) said, ‘The makers of these pictures will be punished on the Day of Qiyaamah and it will be said to them, ‘instil life into what you have created’. Nabi (Sallallahu Alayhi Wasallam)thereafter mentioned, ‘Indeed, the angels do not enter a home wherein there are pictures.’”

 

Hadith 7

عن عون بن أبي جحيفة عن أبيه أنه اشترى غلاما حجاما فقال إن النبي صلى الله عليه وسلم نهى عن ثمن الدم وثمن الكلب وكسب البغي ولعن آكل الربا وموكله والواشمة والمستوشمة والمصور (صحيح البخاري رقم 5962)

 

Aown bin Abi Juhaifah reports from his father that he had purchased a slave who would carry out the procedure of cupping; he thereafter said that Nabi (Sallallahu Alayhi Wasallam) prohibited earning through cupping, through selling dogs and the earnings of a prostitute and Nabi (Sallallahu Alayhi Wasallam) cursed the one who receives interest, the one who gives interest, the tattooist, the tattooed and the picture maker.

 

On account of these abovementioned, authentic Ahaadith, which have been reported regarding the prohibition of picture making, the Sahaabah, Taabi’een, the four Imaams of Fiqh and the majority of the Ummah are of the view that it is not permissible for one to create a picture of any animate object.

 

As far as the issue of digital photography is concerned, we should understand that it is a modern form of photography. In the last five to six decades, the picture making industry has advanced in leaps and bounds through these modern day inventions and has finally perfected the art of photography. Initially, man was in need of ink, a paint brush and other such implements in order to produce a picture. Thereafter came the film and camera age where man, through the aid of the film and camera, was able to produce a picture. Eventually the digital age dawned where the picture is now produced through an array of light sensitive sensors. In essence, through the birth of technology, man no longer needs to manually sketch or paint a picture. The device he has engineered in the name of digital photography automatically fulfils this task. Hence, although the means utilized to produce the picture differ, however the outcome is the same.

 

Apart from this, the name “digital photography” itself reveals its true identity and position. Any person viewing a digital photo will accept that the image he is viewing is a photo. This also indicates that there should be no difference in the Shar’ee ruling between the picture that is produced through digital photography and the picture that is produced through conventional photography. The same ruling that applies to conventional photography should also apply to digital photography. These digital pictures cannot be excluded from the law of picture making. The most that can be said is that instead of the old, conventional method of picture making, technological advancement has brought about a new means of picture making. Although the pictures captured by a digital camera, cellphone, video recorder or television equipment are not physically tangible (like a normal printed picture), however they are captured, stored and are able to be displayed on the screen.

 

Therefore, when Sharee’ah has declared picture making  as haraam, then no matter which methods or means are invented, the picture will remain haraam.

 

Below we will present the proofs of those who claim that digital photography is permissible as well as present the responses to their proofs.

 

Proof of the view that digital photography is not a picture

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 durable 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 the 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.

In short, those who declare that digital photography is permissible base their view on three points:

1. Digital photography resembles the reflection of a mirror.
2. Digital photography differs from the physical picture that existed in the time of Rasulullah (Sallallahu Alayhi Wasallam).
3. Digital photos differ from conventional photos since they neither have substance nor stability as opposed to a normal picture. Hence, both are different.

 

Response to the first proof

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.

 

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.

 

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.

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.

 

Hazrat Mufti Muhammad Shafee’ Sahib (Rahimahullah) states:

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.

 

Response to the second proof

It is an accepted fact that digital photography never existed in the time of Rasulullah (Sallallahu Alayhi Wasallam). Therefore, no explicit law regarding it is found in the Qur’aan or in the Hadith of Rasulullah (Sallallahu Alayhi Wasallam). At the same time, we should understand that the religion of Islam is a complete way of life that provides man with guidance in all spheres of life. Whenever a newly developed situation arises, it is the responsibility of the Fuqahaa to correctly analyse the situation and through qiyaas and ijtihaad determine in which category the newly developed situation enters.

 

Qiyaas and ijtihaad is the science by means of which the Faqeeh (the one qualified in this science) will be able to establish laws for newly developed situations based on common underlying reasons and factors found in the textual proofs (Qur’aan and Hadith). When a masa’ala cannot clearly be found in the Qur’aan and Hadith, the Faqeeh will search for a similar situation recorded in the Qur’aan or Hadith in order to establish a ruling for the newly developed situation. His ruling will be based upon common factors found in both.  

Merely claiming that since digital photography never existed in the Mubaarak era of Rasulullah (Sallallahu Alayhi Wasallam), therefore it will be excluded from picture making is insufficient grounds to prove its permissibility. There are many things that never existed in the time of Rasulullah (Sallallahu Alayhi Wasallam), yet the Fuqahaa, after ascertaining their correct position and status through ijtihaad and qiyaas declared them as impermissible.

 

Consider the different types of drugs that exist nowadays such as cocaine, ecstasy, heroin, etc. All these drugs never existed in the time of Rasulullah (Sallallahu Alayhi Wasallam), yet the Fuqahaa have issued the ruling of impermissibility upon them.

The Fuqahaa had closely examined the Hadith of Rasulullah (Sallallahu Alayhi Wasallam) wherein liquid intoxicants (wine, etc.) have been declared haraam. They had found that the underlying factor for the prohibition of liquid intoxicants mentioned in the Hadith is the factor of iskaar (intoxication). Due to these liquids intoxicating a person, the Hadith has declared them haraam. Rasulullah (Sallallahu Alayhi Wasallam) said:

 

"كل مسكر حرام"

“All intoxicants are haraam.” (Abu Dawood #3689)

 

After carrying out a thorough examination regarding drugs, the Fuqahaa ascertained that this very same factor found in liquid intoxicants is also found in drugs. Hence, the law of prohibition that applies to all liquid intoxicants will also necessarily apply to drugs. Therefore, they declared that taking drugs is also impermissible as it falls within the purview of the Hadith of Rasulullah (Sallallahu Alayhi Wasallam):

 

"كل مسكر حرام"

“All intoxicants are haraam.”

 

Accordingly, we should understand that though digital photography never existed in the Mubaarak era of Rasulullah (Sallallahu Alayhi Wasallam), in order to come to know its ruling, one will have to ascertain whether the underlying factor for the prohibition of normal pictures is found in it or not. The underlying factor for the prohibition of normal pictures is مضاهاة لخلق الله i.e. the one drawing an animate object is trying to resemble Allah Ta’ala in His quality of creating. When we closely examine digital photography, we find that this very same factor also exists in it. Hence, just as normal pictures have been declared haraam through the Hadith of Rasulullah (Sallallahu Alayhi Wasallam), similarly, digital photography will also enter under the purview of picture making and will also be declared haraam. The Hadith of Rasulullah (Sallallahu Alayhi Wasallam) is explicit. Nabi Rasulullah (Sallallahu Alayhi Wasallam) said:

كل مصور في النار

“Every picture maker will be in the fire of Jahannum.” (Muslim #2110)

 

Numerous Fuqahaa of the various mazaahib have stated that the basis of the prohibition of picture making is مضاهاة لخلق الله. Among these Fuqahaa are: Allaamah Nawawi (Rahimahullah) (commentary of Muslim Shareef, vol. 2, pg. 199), Allaamah Shirbeeni (Rahimahullah) (Mughnil Muhtaaj, vol. 3, pg. 303), Allaamah Aini (Rahimahullah) (Umdatul Qaari, commentary of Bukhaari Shareef, vol. 22, pg. 77), Allaamah Shaami (Rahimahullah) (Raddul Muhtaar, vol. 1, pg 647), Mufti Shafee’ Sahib (Rahimahullah) (Tasweer ke Shar’ee Ahkaam, pg 57), Ibnu Taymiyyah (Rahimahullah) (Sharhul Umdah, vol. 1, pg. 505) and this can also be understood from the statement of Imaam Maalik (Rahimahullah) which also alludes towards the basis of the prohibition of picture making being مضاهاة لخلق الله (Al Mudawwanatul Kubra 1/213).

 

Response to the third proof

Those 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) 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) 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). Thus how can one on the basis of a definition coined long after the era of Rasulullah (Sallallahu Alayhi Wasallam) 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) explained the main factor and cause for picture making being forbidden in Islam, i.e. resembling Allah Ta’ala 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). In a digital picture the same factor is glaringly evident.

 

When Rasulullah (Sallallahu Alayhi Wasallam) has declared all pictures as haraam in the Hadith when he said كل مصور في النار (Every picture maker will be in the fire of Jahannum), then the manner and method of producing the picture will not bring about any change to the law. The argument that “in order for it to be a picture it has to have substance and stability which we are able to physically hold and stick on a wall, etc.” is not substantiated from any clear nass (textual proof, viz. Qur’aan and Hadith). Hence, how could one rely upon this definition of a picture which is not established in the Qur’aan and Hadith to exclude a digital photo from the ambit of the prohibition of general picture-making?

 

Rasulullah (Sallallahu Alayhi Wasallam) is reported to have said:

 

عن مسروق عن عبد الله قال قال رسول الله صلى الله عليه و سلم إن من أشد الناس عذابا يوم القيامة المصورون وقال أحمد المصورين (سنن النسائي رقم 5364  ، صحيح البخاري رقم 5606)

 

Hazrat Abdullah bin Masood (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “Those involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamah.”

 

Conclusion

After studying the general Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam) and viewing the statements of the four great Imaams of Fiqh viz. Imaam Abu Hanifah, Imaam Maalik, Imaam Shaafi’ee and Imaam Ahmad (Rahimahumullah), we understand that photography in whichever form it may be, whether digital photography or conventional photography is totally prohibited and impermissible in Islam.

 

For further details on the topic of digital photography refer to our kitaab Photography & Modern Challenges.

To view the opinions and fataawa of our pious predecessors on the topic of digital photography and television refer to http://ihyaauddeen.co.za/?p=8574

 

And Allah Ta'ala (الله تعالى) knows best.

 

 

وفي التوضيح قال أصحابنا وغيرهم تصوير صورة الحيوان حرام أشد التحريم وهو من الكبائر وسواء صنعه لما يمتهن أو لغيره فحرام بكل حال لأن فيه مضاهاة لخلق الله وسواء كان في ثوب أو بساط أو دينار أو درهم أو فلس أو إناء أو حائط وأما ما ليس فيه صورة حيوان كالشجر ونحوه فليس بحرام وسواء كان في هذا كله ما له ظل وما لا ظل له وبمعناه قال جماعة العلماء مالك والثوري وأبو حنيفة وغيرهم (عمدة القاري شرح صحيح البخاري 22/70)

وظاهر كلام النووي في شرح مسلم الإجماع على تحريم تصوير الحيوان وقال وسواء صنعه لما يمتهن أو لغيره فصنعته حرام بكل حال لأن فيه مضاهاة لخلق الله تعالى وسواء كان في ثوب أو بساط أو درهم وإناء وحائط وغيرها ا هـ فينبغي أن يكون حراما لا مكروها إن ثبت الإجماع أو قطعية الدليل بتواتره (رد المحتار 1/647)

وكذا النهي إنما جاء عن تصوير ذي الروح لما روي عن علي رضي الله عنه أنه قال من صور تمثال ذي الروح كلف يوم القيامة أن ينفخ فيه الروح وليس بنافخ فأما لا نهي عن تصوير ما لا روح له لما روي عن ابن عباس رضي الله عنه أنه نهى مصورا عن التصوير فقال كيف أصنع وهو كسبي فقال إن لم يكن بد فعليك بتمثال الأشجار (بدائع الصنائع 1/116)

والحاصل أنه يحرم تصوير حيوان عاقل أو غيره إذا كان كامل الاعضاء إذا كان يدوم إجماعا، وكذا إن لم يدم على الراجح كتصويره من نحو قشر بطيخ ويحرم النظر إليه إذ النظر إلى المحرم حرام ... وغير ذي ظل كالمنقوش في حائط أو ورق فيكره (حاشية الدسوقي على الشرح الكبير 3/201)

(قال) ابن القاسم: وسألت مالكا عن التماثيل تكون في الأسرة والقباب والمنار وما اشبهه؟ (قال): هذا مكروه قال: هذه لان خلقت خلقا (المدونة الكبرى 1/213)

قال أصحابنا وغيرهم من العلماء تصوير صورة الحيوان حرام شديد التحريم وهو من الكبائر لأنه متوعد عليه بهذا الوعيد الشديد المذكور في الأحاديث وسواء صنعه بما يمتهن أو بغيره فصنعته حرام بكل حال لأن فيه مضاهاة لخلق الله تعالى وسواء ما كان فى ثوب أو بساط أودرهم أو دينار أو فلس أو اناء أو حائط أو غيرها وأما تصوير صورة الشجر ورحال الابل وغير ذلك مما ليس فيه صورة حيوان فليس بحرام هذا حكم نفس التصوير وأما اتخاذ المصور فيه صورة حيوان فان كان معلقا على حائط أو ثوبا ملبوسا أو عمامة ونحوذلك مما لايعد ممتهنا فهو حرام وان كان في بساط يداس ومخدة ووسادة ونحوها مما يمتهن فليس بحرام ولكن هل يمنع دخول ملائكة الرحمة ذلك البيت فيه كلام نذكره قريبا إن شاء الله ولافرق في هذا كله بين ماله ظل وما لا ظل له هذا تلخيص مذهبنا في المسألة وبمعناه قال جماهير العلماء من الصحابة والتابعين ومن بعدهم وهو مذهب الثوري ومالك وأبي حنيفة وغيرهم (شرح النووي على المسلم مع صحيح لمسلم 2/199)

( ويحرم ) ولو على نحو أرض وما مر من الفرق إنما هو في الاستدامة ( تصوير حيوان ) وإن لم يكن له نظير كما مر بل هو كبيرة لما فيه من الوعيد الشديد كاللعن وأن المصورين أشد الناس عذابا يوم القيامة (تحفة المحتاج بشرح المنهاج 7/540)

( ويحرم تصوير حيوان ) للحديث المار ولما فيه من مضاهاة خلق الله تعالى قال المتولي وسواء أعمل لها رأسا أم لا خلافا لأبي حنيفة رضي الله تعالى عنه وقال الأذرعي إن المشهور عندنا جواز التصوير إذا لم يكن له رأس لما أشار إليه الحديث من قطع رؤوسها اه وهذا هو الظاهر تنبيه قضية إطلاق المصنف أنه لا فرق في تصويره على الحيطان أو الأرض أو نسج الثياب وهو الصحيح في زيادة الروضة (مغني المحتاج 3/303)

(ويحرم) ولو على نحو أرض وبلا رأس إذ ما مر بالنسبة للاستدامة وما هنا في الفعل (تصوير حيوان) وإن لم يكن له نظير كما مر للوعيد الشديد على ذلك (نهاية المحتاج إلى شرح المنهاج 6/376)

يحرم تصوير ما فيه الروح ولا يحرم تصوير الشجر و نحوه. والتمثال مما لا يشابه ما فيه روح على الصحيح من المذهب ، ... يحرم تعليق ما فيه صورة حيوان, و ستر الجدار به ، و تصويره على الصحيح من المذهب (الإنصاف 1/334)

وصنعة التصاوير محرمة على فاعلها لما روى ابن عمر عن النبي صلى الله عليه و سلم أنه قال : الذين يصنعون هذه الصورة يعذبون يوم القيامة يقال لهم أحيوا ما خلقتم و عن مسروق قال دخلنا مع عبد الله بيتا فيه تماثيل فقال لتمثال منها تمثال من هذا قالوا تمثال مريم قال عبد الله قال رسول الله : إن أشد الناس عذابا يوم القيامة المصورون متفق عليهما والأمر بعمله محرم كعمله (المغني لابن قدامة 10/199)

ولأن الصور قد تعبد من دون الله وفيها مضاهاة لخلق الله فالصلاة عندها تشبه بمن يعبدها ويعظمها (شرح العمدة 1/505)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)