Is Drawing and Displaying Pictures Prohibited in Islam QA

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Salam aleikum wa rahmatullah wa barakatu Alhamdulillah Haitham Al Hamdulillah. We began by praising Allah Subhana Allah to Allah, the One and the unique, it is he alone that we worship, and it is His blessings that we seek. He is the Lord of the oppressed and the answers the dua of the week. Today, inshallah Allah, we will be doing a question one question only, that I have been asked quite literally dozens of times in the last year or two that I've been doing this q&a And I have kept on delaying this. And because of the nature of the question, and because of the complexity, I will be dedicating the entire episode today to this one question. And therefore, it will be a lengthy q&a.

And the question I have just lumped them together from multiple people around the world, is regarding the issue of images and of drawings, and what are the rulings pertaining to making images and drawings and possessing them and displaying them? Now, the question of images and of carvings and of drawings, this is one that has been discussed and debated since the very first generation of our own. And in our times, the issue has been compounded a layer of complexity has been added, because of the introduction of photography and movies. And now the proliferation of the internet. And therefore, there will be a very lengthy discussion, I will actually be having to summarize a

topic that no exaggeration, we can spend four or five, six hour long sessions on, but inshallah I'll just summarize the main points over here. And as well, let me begin as I typically do want to talk about these contentious or controversial issues. That, you know, my advice to all of you is that you should follow the scholars whom you trust, it's really quite simple. The q&a is that I do, obviously, they're going to be over contentious issues, they're going to be over issues where there is a black and whiter where there's not a black and white, excuse me, there's a gray area, nobody's going to ask me how many times the Muslims pray, nobody's going to ask me, Can I drink alcohol?

These are things that are well known. Nobody's gonna ask me, Can I go murder? These are things that are clear cut the questions that all you know, students or knowledge and scholars receive, are generally speaking over issues that are gray areas. And therefore, if you ask a scholar, the same question about these gray areas, you ask 10 different scholars, you might get maybe even sometimes 10 responses, and maybe two and maybe three, generally speaking, you will not find one response. So what is to be done, when you're going to hear a position from me today that perhaps you know, the websites that you log on to or other groups of scholars, you have looked up toward the q&a websites

that are online that you read, they go against this, my advice to you is very simple, follow the group of scholars whom you trust, and don't worry about the rest. If you're going to ask me, then I will give you the position that I have reached after my research and I will coach you who holds this position. And if you ask other odema, then that is you know their position. And we must learn to respect and tolerate opinions that come from reputable scholars, one of the you know, the biggest issues that we have, and this is not meant to dismiss any one view. But one of the points that this q&a has been attempting to highlight over and over again, is the fact that perhaps one opinion has

dominated the airwaves, you know, for for quite a long time, to the point of eclipsing all other opinions to the point of the presumption that, hey, this is the only month have or the only school of law are the only position. That is correct. And everything else is bolted and wrong and bald and mobile. And that's simply false. We have had a diversity of thought from the very beginning of our OMA over many issues of fit. And we've also had unanimous consensus over many issues of filth, so we should learn to respect and tolerate where our predecessors respected and tolerated. And I give this rather lengthy introduction, because I don't wish to you know, cause any consternation or bring

about another series of refutations. That's not my goal. The positions I present are pretty standard, just because with utmost respect you haven't heard them doesn't mean that they're fringe views. These are mainstream views. And today as well, I'll be quoting respected or lemma from the past from the time of the Sahaba themselves, although throughout our history that have held differing views, and I will then conclude with what I think is the strongest opinion and I have utmost respect for those who have researched the issue and have come to alternative viewpoints that hamdulillah good for them. Let us not you know bicker and fight over

Who is evil or good? No, these are all acceptable views that have existed since the time of the set of themselves. While I'll be presenting today, so we are obliged to respect and then follow the authority whom we trust the most. If you trust other groups of scholars, my advice to you is stick with them. Don't even worry about any other opinion. And if you feel that myself or others are qualified to present then that is your personal vendetta ask Allah for forgiveness, sensitive and tofield. And I'll present you what I think is according to the position that I hold to be the stronger view Allah Who to item in the end of the day. Now, with all of this said, Let us begin with

an introduction about the topic of images about the topic of icons and statues, there is no question that the fundamental principle of our religion is the pure worship of Allah subhana wa Tada. And that Islam came in an idolatrous society where icons were venerated, and statues were worshipped where there were false gods 300 Gods around the Kaaba, there was a lot and Jehovah and Rosa around scattered across Arabia, but not all of them were over there. And one of the main goals in fact, the main goal of Islam was the elimination of idolatry, and the roads that lead to idolatry. Therefore, not surprisingly, we have a lot of traditions, revolving the topic of icons of statues of images,

because idolatry primarily involves icons and statues, not all the time. But generally speaking, where there are icons and statues where there's idolatry practice, there's got to be something that you direct that action to, to other than Allah subhana wa Tada. And therefore, not surprisingly, again, our Prophet salallahu it he was salam, once Islam had conquered Arabia himself participated in destroying icons and statues. And he commanded the Sahaba as well he told that he never thought that with the Allah one do not find any god or statue of God, though the point is that he didn't use the word God he was, do not find any icon or any venerated object, except that you have destroyed

it. Okay, so any type of tin foil, any type of structure that was venerated, you destroy it. So it's very clear on the conquest of Makkah, the day of the conquest of Makkah, with his own blessed hands, our Prophet sallallahu Sallam toppled all of the idols around the cab. And it is because of this, this this culture of the purity of worship, of not wanting to bring about any potential, you know, for the creation of statues, that historically speaking, the Muslim world, our Islamic culture, the world over from the Far East, all the way to underdose, that generally speaking, Muslim cultures did not embrace art of the way that the Western cultures did. The Muslim cultures by and large, did not

busy themselves, with sculptures and with statues, and with paintings of beings, rather, they perfected other types of art. And they excelled such that they continued to continue to lead the world in geometric patterns and calligraphy and, you know, very ornate designs. arabesque is what the term is given, you know, in some works of art. And this is very telling that the fact of the matter is Muslim cultures, generally speaking, I'm talking about his overall rule, they did not go the route of European cultures, and statues and paintings and pictures were not the norm in Islamic societies. Now, by the way, a historical note here is that, of course, I'm not denying that Muslim,

Putin that Muslims never produced any types of paintings or sculptures or whatnot. No, of course, one finds plenty of examples of this. There are manuscripts, especially from the region of Persia, in the last 500 years, there are many manuscripts that, you know, they have been illustrated with images of angels of, you know,

allegedly, you know, the Imams and whatnot. So they have these icons with these are these images there. And yes, you also have, you know, across the Muslim world spotted here and their actual structures or statues carved out, if you visit the palaces of underdose, the rulers that used to live in endos, the Granada palace and whatnot, you find actual paintings on the walls that they had, you find statues of you know, horses and eagles and, and lions and whatnot, they would, they would carve it out, and they had it there. This was in their royal palaces. I'm not saying it was right or wrong. I'm saying it was there, but it wasn't the norm. If you compare that with Europe, if you

compare the Muslim cultures what was happening in the same timeframe in Europe, then there is really no comparison whatsoever. So one does find the exceptional drawings and carvings and images, but these are exceptions and not

The norm. And generally speaking, these exceptions that existed were not championed by scholars, people did them. And we have to understand that people in the past were not angels that there were people that did good and did bad. And so the actions of the past do not justify per se, and the laws of physics. My point, though, is that the norm of Muslim art of Islamic art, the norm of Islamic art, was to avoid pictures and figurines was to avoid statues and icons. And this is an undeniable reality. Yes, there are examples of this, but I'm talking about the norm. Also, by the way, I mean, again, this is just all FYI, that the debate over the reality of icons and statues is not something

that only the Muslim ummah has dealt with. In fact, the same controversy has occurred in Christianity multiple times. There have been a number of they're called the iconic classic wars, a number of battles, I mean, intellectual battles on actual war that took place, a number of serious controversies, iconoclastic debates and controversies over the usage of religious icons of images. And the first time this occurred was when Islam entered the Byzantine Empire in the seventh century, and a lot of bishops and church leaders, they absorbed some of these values of the Muslim ummah, and they said, We should not have icons, we should not have these, these structures in our churches, and

others opposed and so the Byzantine church itself was divided. And of course, they went back to the the biblical commandment, which is in the 10 code, the the 10 commandments and Exodus, that thou shalt not make unto thee any graven image, or any likeness of anything that is in the heaven above, or that is on the earth beneath, or that is in the water under the earth. This is straight from exodus from the Old Testament, that you're not going to make any carved image any graven image of any creature or beast, flying in the heavens, or walking on Earth, or in the ocean. So certain Christians took this literally, and and, you know, they said, We're not going to have any images,

especially in our churches, and others oppose this as it and they said they had the reasons to oppose it. And this intellectual battle raged for two 300 years, a long history is there, the Byzantine emperor Leo the third, took a public stand against the perceived worship of icons, he called a number of councils, etc, etc, we're not interested in that much, eventually, that strand of Christianity that opposed statues and icons lost and the group that supported it, one, and so it became the norm. And that is why to this day, especially in Catholic churches, one finds statues and icons that are very reminiscent, if you like, of that which is found in,

in non Abrahamic faith traditions. By the way, the Protestant church generally speaking, frowns upon such such images. And therefore, if you go to a Protestant church, generally speaking, you don't find these types of images, and you go to the Catholic Church, one finds them their point is that all of these controversies are very detailed. And actually, there's a lot of discussion about the Muslim impact on Christianity, and maybe even the Christian debate on Islamic societies as well, because these were happening, contemporaneous, they're happening at the same timeframe. So who's influencing whom and what's going on? And that is a different level of discussion that, you know, we

are not necessarily interested in right now. Anyway, my point is, with all of this introduction, is that this is a very, very deep topic. It deals with history. It deals with the Quran and Sunnah. It deals with theology, it deals with Fick, but of course, as usual time is limited and we have to concentrate directly on the fifth aspect. So, how are we going to discuss this very multi faceted topic? Let us begin, let us begin by mentioning the primary set of evidences that is used regarding this topic. The Quran does not have any explicit verse that prohibits image making, there is nothing that is used as an explicit evidence that prohibits any type of images. Actually, on the contrary,

there is a verse that has generated some discussion on the other side, and that is perhaps the permissibility of making images. Because in Surah, Sabha, Allah subhanho wa Taala mentions Sulaiman Ali his Salam and the jinn under his control. And Allah says that yeah, Allah moody or maroon Allahu Mallya Shah, Oatman Maha Riba, what am i theta? What do you find incl Gob wackadoodle Rossi that the jinn would make for Sulaiman all that he desired of sanctuaries, and of statues, Timothy, the word Timothy is the plural of Timothy and Timothy is an icon of a being or an animal. So Allah is saying that the jinn word carved for Sulayman Mehari which is a place of worship, and also they would carve

icon statues, and they would carve Jiefang, which is a large basins of wall

powder as large as reservoirs, right? And they would carve cooking pots that were fixed into the ground. So the jinn would make massive structures for Sulaiman. And one of the things that would make for Sulaiman is statues and icons. How could the jinn make something for the prophets Philemon at the command of Solomon because yah, yah, yah, maroon Allahumma Yasha so the man told them to do this, how could Solomon command them to make statues and icons? The great Tabby will earlier, one of the students have a number of those hubbub about earlier said that in their Shadia it was allowed to have statues in their shed here, it was allowed to have statues and this is very interesting because

while it is true that the Sharia varies from time to place, no shady of any profit allowed shirk, no shady of any profit allowed shook. So the fact that Soleimani already has Salam was allowed to have Tim Thal it is something that you should keep in mind. And in fact, some Roma have used this those that kind of were on the softer side of, of images, they have used this to to try to make a point. But in any case, the Sharia of our Prophet Solomon Alayhis Salam is not binding on us if we have explicit Quran and Sunnah in this regard, and we do so it's simply a historical fact that we should know, we have plenty of texts that we have to deal with that talk about the subject of 10,000 of

icons and statues. But it is interesting to point out that had the mere possession of a statute in shidduch, then it would not have been possible for any profit to have done because no prophet was ever allowed to commit Schick nonetheless, what are some of the evidences or what are some of the texts that we have to be concerned with? Well, a partial list is as follows. One Hadith will mention which is one of the most famous Hadith I shall be Allah one has said that the Prophet sallallahu alayhi wa sallam came back from a journey and I had covered up a section of the wall of the you know, so they had a bunch of shells. So I had covered that up with a cloth that had Timothy, Timothy

these icons and images and according to another Hadith, it said, quote is no other version it said with images of birds so there were birds on that on that curtain, if you like behind the curtain is the pantry behind the curtain is what you know, our mother Aisha is putting your nose whatever needs to be put there. So when the Prophet salallahu alayhi wa sallam saw that he tore it down and His face became angry, and he said that our our Isha, the people who will be punished the most on the day of judgment are those who try to mimic the creation of Allah. So hi Aisha said so I cut it up and I made out of it, I covered two blankets or I covered two pillows and blankets. So so she used

that that sheet and she cut it and she put it on two pillows. So a pillow here is not just what you lie down on. We saw that is also they would sit on it or a cushion you can also say so in those days is a multipurpose furniture item so you can use it as a pillow you can use it as a cushion, you can use it you know to sit on all of this was there and as you know the Allahu Allah has said I use that, that piece of cloth and I used it to make one or two cover one or two we saw there are pillows and in Sahadi our Prophet sallallahu alayhi wa sallam said that those who make images shall be punished on the day of judgment and Allah will say to them, bring to life that which you have

created bring to life that which you have created and inside a Muslim, narrated by certain ethnic Rene for the Allahu Allah and the Prophet sallallahu alayhi wa sallam said, the whole melodica to bathe and fee he surah in Rockman fee so that the angels do not enter a house that has a surah. Now again, right now will translate Surah as image, of course, the whole controversy, what does a surah entail? So the angels do not enter the house that has a surah unless it be a rock command fee job, unless it's B now what does the document fee Tell me again, all of this is a point of, you know, interpretation and controversy. The predominant interpretation here, unless it's be something that

has been stitched onto a garment, okay, well documented Feefo but that which you have designed or put onto a garment, so in those days, if you had a cloth, even in our times, you couldn't you can sew a design or a pattern that looks like the shape that looks like a an image or something. So this is one interpretation. That unless it is something that is sewn onto a cloth, then it's not a problem. Now this again, phrase is going to come back multiple times in our lecture a few times but in the books of filth and Hadith and whatnot. This is a key phrase, and also the point of Arusha, the Allahu anha using the same code

off to make two pillows from them. These are key points that later alum are going to come and they're going to interpret in different manners. How does one understand, you know, all of these, all of these narrations, and we have a hadith in Sahih Muslim as well, that a man came to even ambassador, the Allah one. And he said that I love to draw images. So tell me a factor in this. I love to draw images. You know, Allah created people differently. And some people they are, you know, artsy by nature. You know, some people they like this, it's in their fitrah and some people and I'm not one of them, by the way I have. I have never, I'm not an art guy. I'm definitely more

engineering and logical. That's the way I've always was. And that's what went into engineering. I could never do I was never good at art. It's not something in my fit that Allah created people, you know differently. Some people love mathematics, some people can stand it. So so this is a man who is an artist. And this is very interesting point, Allah created people differently. Some people have a natural desire to utilize their voice, some have a natural desire to paint, some have a natural desire to become strong or whatnot. This is Allah created us differently. Here's a man coming. He's saying even a boss, I am inclined to draw images, what is the verdict? What should I do? So even

Abbas had come close to me. So the man came close, even above set, I heard the Prophet sallallahu alayhi wa sallam said, say, could Lumo so we're in for now that every single person who makes a surah shall be in a fire of hell. And Allah azza wa jal will ask him to create life, and then hear out of what he has done. And then even Abbas said, if you have no option, except to paint, then go ahead and paint the trees. And that which has no role, that which has no soul in it, okay, and another version, paint the mountains and the rivers. So he is saying, if you want to paint or if you want to do some type of art, then go ahead and do it from those things that do not have any rule in

there. Now, there are other traditions as well. But I've given you enough to get an idea that in all of these traditions, we get the motif that something is haram. And then we get but there's also something behind it like well, I shall use is that cloth while the person said in that documentary film, well, if an ibis is okay, if you have to do it do there. So there are, you know, exceptions, if you like, and so that's where the whole controversy becomes scholars different over these traditions, how do we understand them? What is the cause of the prohibition? is the cause idolatry only? That anything that is meant to be an idol? That is what has been, you know, considered to be

prohibited? Or is there simply no specific cause? And any image whatsoever comes under these traditions? What type of images do they apply to? And of course, our scholars pointed out the phrase, a shut do nasty either been Jamelia, the most severe of people punished on the Day of Judgment, or al-musawi rune are scholars some of them pointed out if you go back to the books of Hadith, they point out, I mean, what you're saying here, if you say that this hadith is uncategories really are unconditionally applied to every single image, that an artist who paints an image of a human is going to be punished worse than a mass murderer, or a rapist or a killer or something of

this nature, a shut do nasty I Durbin. So is the sin of drawing an any image, the worst sin of all of mankind? Or is the reference here to share it? Because then everything would make sense. The one who's punished the worst on the Day of Judgment is the one who's making the idols, the one who is trying to replicate the creation of Allah and even hedger, he gives an era he gives an indication to this and others as well that one version of the Hadith says that the man wants to imitate the creation of Allah, that he wants you law he, he's trying to do something, you know, that is divine. So this is not the same necessarily for somebody who's replicating somebody who's drawing an image.

So this is somebody who's making a statue that perhaps is right, you're going to be worshipped falsely or what not point is that these a hadith? How does one understand them, you have an entire spectrum of interpretation. And a number of scholars have differing some say every single image without exception, and some say no, this is for those who are attempting to make idols are they're trying to sell idols, or they're trying to imitate the creation of Allah by assuming a type of divinity, themselves. And they point out one group of scholars points out that the notion of imitating the creation clearly cannot be at face value, because Allah created the sun and Allah

created the moon and Allah created the the trees and the and the mountains. And clearly if somebody even makes a model of the sun makes a model of the moon and call

copies every single Valley of the Moon accurately in that model, that that person is not sinful, yet he is imitating what Allah has created. So clearly the Hadith EULA he owner or imitating my creation has to have exceptions to it. And even even Abbas understood this, because the phrase that that which has no role in it, it has not found from the words of the Prophet sallallahu alayhi wa sallam, it is something even Abbas understood that not every image is going to be haram. And so he gives an example of something that is not held on, can that be extrapolated to others or not. And again, that's the whole issue over here that we're going to be going back and forth. And so the these are

some of the evidences that are the bases of the discussion, right. So this is some of the Hadith that is used, that talks about this, this issue of images. And obviously, when we talk about images, when we talk about when we talk about icons, when you're talking about drawings, we are not talking about that which has no soul in it, we're talking. We're so anybody, as Ben Abbas said, who draws trees, or natural images, who does paintings of sceneries of the galaxies and stars. Clearly, that is something that is not problematic whatsoever. And there is no major controversy over this point. None of the four schools of Sunni law none of the reputable scholars of the OMA ever considered

drawing the natural creation that doesn't have an animal. So what does it mean? Ro is that which is the the soul of an animal or a person, as for plants, and as for

the rivers and the streams and whatnot, these don't have rules the way that animals do. And therefore, there is no controversy that those are permissible to draw. And, of course, if you can draw, and if you can replicate that which Allah has created, but doesn't have a rule, that obviously, if you are an engineer or an architect, and you're making models of what humans make, obviously, that too, is not problematic whatsoever. So the whole issue, the whole discussion is about images, and statues and icons that deal with an entity that has a soul. So we're talking about a human being, or we're talking about an animal like a lion, or a tiger or a horse. And also,

generally speaking, we're going to skip over all of the details. But generally speaking, when we talk about these types of images and icons, we mean an image or an icon of an animal or a human that is full, or at least that has the full face, by and large, anything that is a part of a body, like for example, the hand by itself. Generally speaking, I'm going to skip over the finer detail controversy, but one can say the default position is that that is permissible. So to make an image of a hand to sculpt even the hand, just by itself, or just to have the fingers, or, for example, to draw the silhouette of the back, you know, of the body. Generally speaking, we're going to skip over

all of the details of the controversy. But the default position is that it is permissible, the controversy or the debate is over a face of the of the animal, or if you like more than the face, like the body that has like the chest and whatnot. So the main issue is the face and there is a Hadith in the Muslim imam, that a Prophet sallallahu I sent him said, in normal Surah, to fill with sheep that the surah is concentrated in the face area, the point of the surah of not imitating the creation of Allah is primarily when it comes to the face. So we're gonna, as I said, consider this to be the default controversy and skip over the rest. Because there is no serious controversy over

having a body part. Of course, the vulgar issues we're not we're going to, understandably, they are haram anyway, to have a vulgar picture are a vulgar painting of a private part of the body of viously. That would not be allowed, unless it is for educational purposes in the book of biology, we're not talking about that type of stuff. But any type of image which is not of the face, as we said the classic example given is a hand somebody draws a very good image of the hand, somebody sculpts the hand, then this is permissible by the vast majority of scholars. So with this lengthy second introduction, now let's get to the points of controversy one by one, and I reiterate, this is

a very lengthy topic, and I'll try my best to be covering the key points but please understand that the topic at hand is really one that we can spend quite a number of lectures on. So let us begin with the first major contentious issue and that is

the ruling on carving or sculpting a three dimensional human or animal Okay, so we're now talking about taking some clay or whatever the the, you know, the the iron or metal, whatever it might be.

and making a three dimensional, you know, in the books of film, The technical term is that which casts a shadow mother who will. And they mean here three dimensional, we're not talking about a drawing that's two dimensional. Right now we're talking about an icon, a statue, we're talking about carving, something that will be three dimensional. Generally speaking, by and large, the four schools of law considered this to be impermissible. If again, the the icon is a human or an animal we're not talking about. Somebody does it for the, the the mountain, for example. So generally speaking, the Hadith that we just mentioned, our scholars consider this to be under that realm. And

they said that it is impermissible, it is haram to carve or sculpt anything that is three dimensional. Now there's small dissenting voices, we can ignore them, the default position of the four schools of law, and of the vast majority of Scholars is that it is a major sin, to carve or to sculpt anything that resembles the face of a human being, or of an animal. And of course, we said, if it's not of the face, if it's just of the hand or something, then that would be permissible. So that's the first issue that is impermissible to do that. Three dimensional, the second issue, which is where a lot more debate occurs, can one draw or otherwise create a two dimensional representation

of a human or an animal? So we're talking about now carving, we're talking about painting, we're talking about drawing, or any type of, you know, modern equivalent on the computer, you know, can you take your mouse or whatever it might be, and draw or use your mouse to create an image of a living object, once again, we're talking about the facial features, once again, if it is not of the face, if it is simply a part of the hand, or if it's a part of the foot, no problem there, we're going to ignore that controversy and say that it is permissible to do that. But the facial expressions or the frontal of the face of a lion, let's say for example, if you have a lion that is

turned away, and it's a silhouette, no problem, but again, the face of the lion, okay, or you have the face of the human being, what is the ruling on this, when it comes to drawing an image of this nature, the majority position is that it is also impermissible. And this deposition of three of the four month hubs that there is never an excuse to draw an image of a human or an animal and this is the default position of the Hanafi school, and of the Shafi school and of the humbly school. So these three schools they considered that it is impermissible for a Muslim to draw a living being to draw anything that replicates a living being now one school is left and that is the Maliki school.

And this is now we begin our contentions and controversies. Imam Malik Rahim, Allah Allah was quite explicit on this point, as was his school after him. The Maliki school by and large, felt that all of the Hadith that we have quoted that they apply the learner and the and the, the idea and whatnot, that it applies to 3d images to it applies to 3d images and icons, and not to pictures or images that were hand drawn. So this is the Maliki interpretation. And again, for the purposes of my q&a, I really don't have the luxury or the time to go into a higher level of why did they say this? I'm simply now narrating to generally speaking, who is saying what, so in general, the Maliki school did

not consider it to be haram. At max. Many of them said it is mcru. It is discouraged, it's disliked, it's not sinful to to draw two dimensional images to to do that. So that is their position there. Now, this is the fatwa or the verdict on drawing a two dimensional on carving on a stone on painting on a piece of paper or parchment. The three men have said haram and the Maliki madhhab. Generally speaking, did not say haram. And they said at max, they said mcru And actually, many of them said if there's any reason to do it might even be mobile, it's not even a crew. And also there are many other caveats they gave that you know, if they if you just separate you know, the head from the

body, it might even be completely, you know, permissible, but generally speaking, they did not use the verdict haram on two dimensional images. So this is the creation of those images. Okay. Now, we get to the next issue and this is where a lot of people get confused. The creation of a two dimensional image, yes, the majority position is that it is not allowed any mathematics position and his school is that generally speaking, it is not sinful to do so. However, that is not the same verdict as owning a picture of two dimension that has been created by somebody else we're going to skip over owning a three dimensional because that is a

Again, generally speaking, the default position is that it is not allowed making a three dimensional and owning a three dimensional. So you have a figurine at home, you should not have it, you have a statue, you know of a human being at home, you should not have it, it's not something that really the bulk of the Ummah has consider this to be a sinful. However, creating a two dimensional one method allowed, it did not consider sinful owning a two dimensional owning a carving, or another carving, while a carving on a piece of paper or carving on a rock, let's say. So not a three dimensional carving a painting, owning a painting that is two dimensional here is where we actually

get to quite a significant controversy within the OMA, a large group of scholars said that owning a picture possessing a picture is not the same as creating it. And that it was permissible with some basic conditions, the primary one being that the picture is not placed on a on a place of integration, that the picture is there in the background. It's on a, it's on a carpet, it's on a blanket, it's on a cushion that you're using. So clearly there is no danger of it being venerated. So this is a position that Sommaruga have said is the majority position of the home. Now this has been claimed, in reality, it's very difficult claim to verify majority of minority but there is no

question that a large group of scholars from within the four month hubs, each of the format hubs you have dissenting voices. And as well, in particular, in the humbly school and whatnot, you do find a number of senior voices that say that we distinguish between creating an image and between possessing one and the same goes for the shaft theories as well. A number of senior voices dissented from the position of owning versus creating had been hedger mentions, the famous and mutually scholar, the emember mutuality from the shaft theories that he said that it is permissible to have pictures and engravings on the floor, if you're walking on them, it's not something that is being

venerated. And in the in the famous encyclopedia and most

modern book that was done by a group of Roma in Kuwait, the phrase there is that yet Abu Jun vooral II, that the majority of scholars went to the ER held the position that just because it is haram to make a picture, it does not mean that it is haram to own a picture or use a picture. This is straight from this famous modern encyclopedia that is considered to be modern reference. And it is something that has compiled the positions of many of the earlier scholars. Now their main evidence, there's a number of evidences for this, their main evidence is the hadith of Aisha herself, or the Allahu anha were the same images that were on the curtain, she did not throw the curtain away.

Rather, she said she used it to make one or two, you know, pillows or cushions. And there is no explicit mention that she made a point of destroying every single image now, generally speaking, and here's the point, the fact that there are no details mentioned means that these details were not necessary for us to know, generally speaking, when you have a curtain like this, you have, you know, multiple images of the same icon or item over there, and our mother, I should have the Allahu anha simply, you know, cut it up and put it on a on a mattress, put it on a rug if you like or put it on a pillow. There is no evidence that she made sure that every single picture of a bird was cut up

such that the bird is unrecognizable. The fact that she did not have a problem and the profit system did not have a problem of having that sheet you used to make the pillowcases, according to this position is the reason is that there's a big difference between putting it up and venerating versus putting it on the floor or not having it in a position of veneration. And

as well a number of scholars point out another interesting phenomenon. And that is that while the Prophet salallahu Alaihe Salam is seeing all of these a hadith about icons and about images. And Allah's Christian is on the image maker. And you know, the angels do not enter houses that have images, right? These are all a hadith that we're aware of. Right. Okay. during that timeframe, every single companion, and in fact the Prophet system himself dealt with and at times owned coins. What does that got to do anything? The coins that the Arabs used were Byzantine gold dinars and Sassanid. Persian did hums. So the gold was from Rome, the silver was from Persia. And in fact, I actually own

myself I'm a numismatist I own a

A lot of early coins I own a number of coins that were in circulation in the time of the sahaba. And I have them in my possession in my you know, special, you know, place that I keep them in I have hundreds of these old ancient coins, and it's well known you can look this up these coins have the images of the Emperor's on them. The coinage has carvings of the emperors. So you have Emperor Constantine, you know, Emperor Theosis, Emperor, this and that Emperor Heraclius. You have the images, and then the assassin aside, you have the various Cyrus and you have so and so you have all of these emperors carved over there he has the George is carved over there. Now, think about it. Did

any Sahabi come to the prophecies and say Ya rasool Allah. You said the angels do not enter a house that has surah. But I have a coin in my house. Did anybody even ask did the question even crossed their minds? Nothing of this is narrated. And we know for a fact that our Prophet system himself dealt with silver and gold coins. He picked them up. He showed them to the people. He had some in his house until the day he passed away. Then he gave seven away he goes, How am I going to meet Allah if I have these coins, and he gave them in South Africa, the fact that they're in his house, and he's the one saying the angels do not enter a house that has a surah we have to think about this

hadith, in light of the lived reality of the companions. And by the way, the very first time that a Muslim Khalifa made a coin, Abdullah Medicube and Marwan the first coin that was ever crafted, ever minted, minted as determined by the OMA Yes, it was done by Abdullah Medicube and Mattawan. And the Sahaba was still alive. Some of them were still alive when the first coinage was minted. And Abdullah Medicube and Marwan minted the first coin with his image on it, it's called the standing Kailis gold coin, there is an actual image carved out of Abdon medica benomyl, one holding a staff and holding a sword, and you have a picture of a bearded turban, you know, bearded guy with the

turban and holding the staff and the sword you have an image of Abdul Malik Ibn Bhawan, the first Khalifa who minted a coin minted it with his image on it, think about that, think about that. Now, truth be told the next coins, remove the image and the Kalima was added La Ilaha Muhammad Rasool Allah. By the way, if anybody has one of these gold coins, if you want to sell it to me, I'm more than happy. Not that I can afford it. If you sell it at market price is a very, very expensive coin. It's a very rare coin as well. And anybody who owns a copy or not a copy owns an original of this knows that is worth a large fortune. So if you want to gift her or her you know, sell it to me for a

reasonable price inshallah be more than happy. It's a considered a collector's item, there's only under a few dozen or so available. And generally they're displayed in museums and whatnot. Every once in a while this coin is put on the market and is sold for an exorbitant sum. But it's there you can see it, I have seen it myself. And I think the London Museum, I'm not sure which one I started myself the golden the standing calyx gold coin, an image of African American mineral. And this is to me very interesting. The fact that when the Sahaba are alive, senior scholars around you and you have great ruler, Ma, and the first coin that is minted has the image of the Khalifa on it, and it

was in circulation, and it remained in circulation, even when the next coin came out, that coin is still remained in circulation. This is food for thought here. That's all that we are saying the point being that the usage of an image is not the same as making an image and everybody used coins at the time of the Prophet sallallahu Are you set up? Now, to add to this distinction? This is a very interesting point. There are many explicit narrations from the Sahaba and Tabby rune explicit where they distinguish between creating an image and between owning an image and I'll give you some of them. And in fact, there are many more in this regard. It may be shared with a famous author of

the most and if he has a narration from or whatever it is zubaid back to Earth images zubaid that he would lean on pillows that have images of birds and men on it that oh what TIPNIS Zubaydah This is the son of Zubaydah and I won, right and his the brother of Abdullah bin zubaid, so Rotonda Zubaydah, the nephew of Aisha Radi Allahu anhu, the main narrator of Aisha the greatest scholar, or one of the greatest scholars of the tabby rune that he owned pillows that have images of birds and men on it. And we learned that Imran Abner Hussein the sahabi, he had a coin he had, he had a ring that he would sign his you know, they had a ring that they would stamp with that that ring was the

image of a man that was unsheathing his sword. And we have a number of Sahaba whose ring coins had images on it of human beings. And we also have an AW shaver reported that even out entered upon al Qasim ibn Mohamed India B Baca. This is the grandson of a vaca severe This is

A nephew of Artesia, and he lived in the city of Mecca he entered into his house. And he said, I saw in his house a curtain that had images of exotic animals and of Phoenix flying around birds and Phoenix flying around, and even 100 comments and he goes and Qasim ibn Muhammad was of the famous seven scholars of the tabby rune of the people, the fuqaha 100 Medina, and he was the one who narrated Hadith from his aunt Isha and he was of the most pious people of his time. Now the grandson of Walker Sudhir for the Allahu Akbar, living in the city of Makkah, when the Sahaba are still alive, he is narrating cremation on the lawanna in his own house according to the Messiah formidable

Shava there is a curtain or there is a covering that has images of animals and of birds flying around and salad even Abdullah have number the grandson of the hola Juan was once leaning on a pillow, and one of his students saw that the pillow had images on it. So his student asked him, How can you have these images? Listen to what Sally had been Abdullah said in ukara who hada lemon Yan Cebu warriors know who the grandson of honorable Hapa de la one the son of Abdullah ibn aroma right aroma is Sahabi Abdullah Managua. Sahabi Salim is one of the greatest scholars of his generation of the tab your own, he is not the Sahaba with the tabula and he is the son of us a hobby and the

grandson of a Sahabi SODIMM Rhodiola one who said it is not allowed or it is despised or it is disliked, for the one who puts it and venerates it for the one who makes it and for the one who puts it up. So in Nima ukara, who had a lemon Yan Cebu who this is despised for the one who puts it up like a veneration while you're snarl who and the one who makes it. Now this is so explicit. We have one of the greatest self themselves saying we're distinguishing between owning and between making and venerating and what is not allowed is to make it what is not allowed is to venerate it as for having it in the house having a curtain or something, it is something that is not problematic. And

we have Muhammad ibn CD in one of the greatest scholars, the students of Bo Hurayrah, who said that I have been reported that it has been reported to me from hipbone even Abdullah, that a man came to the city and he called out and he said that the commandment has come that everybody should destroy what is in their house of images on curtains, right? Anybody that has a sitter a sitar, anybody that has a curtain that has images should be should destroy it. So Hedaan said that I did not like that a disobey the command of the mirror Momineen and so I stood in my house and I put it down on the ground and I used it basically on a rug, I used it on the ground. Mohammed had been sitting said

listen to this, Mohammed Messina by the Who is he he is one of the greatest scholars of Hadith and the narrator's scholars of the tabby rune of Hadith not just some random person in the fourth generation, he studied with the Sahaba he is of the greatest scholars of the first century of the Hijra. Mohammed had been sitting said they would not consider images that people walked on to be problematic they considered images that were placed up and booked and venerated to be problematic Subhanallah we have so many narrations another one and again, this is just a summary of some of them that I found and again, much more can be said but time is always limited here. Eric crema, Eric

crema, the student even Abbas said, Can we are Karuna Malusi Berlinetta marthinus van wala your own Batson Bhima Walter tilaka Damn, they would dislike they would not like images that are placed on up on a place to be venerated right. So no super NASA means to to basically put on the on on us on a plate or put on a wall and then have it as a center of attention they would not like this and they did not have a problem with that which feet are walking around or over. So the rug is down there or some some type of pillow is there. They did not mind this. Now, I have just quoted you six or seven Arthel from the setup themselves. Without being too explicit. There are groups here who claim to

follow the setup and yet when the sell off are quoted to them, they find every reach out of and they say oh we're following the Quran and Sunnah of Allah Subhanallah I quoted you the students of the Sahaba the sons of the Sahaba and even some of the Sahaba and who are you going to follow them? They understood the Quran and Sunnah better than me and you they understood the Hadith some of them narrated the very idea of recording me and so you're telling me to follow this stuff? I'm quoting you the setup then you say no, no, we don't have to follow them because the prophets isms and something else and my response to know

He didn't say something else. That is your interpretation of what he said. That is the interpretation of a group of scholars, we respect them. We love them. I have studied with some of them, but they're not the final authority, they are one authority, one group, and there are plenty of others out there. And this is in fact, as I said, perhaps, perhaps as the number of books say, the majority opinion is that there is a distinguishment between creating the image and venerating it, which is definitely not allowed versus owning it. Now, by the way, what then do we do have the Hadith about the angels not entering, and this is again, we have a number of so those scholars,

those scholars and Tabby rune and self who owned images, right, they're the ones some of them narrating the Hadith. So it's not as if they didn't know the Hadith, they're well aware of it, but they understand it in a different manner. And again, there is a number of interpretations. Regarding this, the most obvious one is that they understood from the actions of I should have the Allahu anha that what is not allowed is to place the icon or the image in a place that is center attention, as for having it in the house as for having it on the floor as for having it on the pillow, this is not something that is problematic, but putting it in a place where there is a potentiality of its being

you know, given more attention that is due that is where the angels do not enter. And of course, that is one opinion. Others I mean, the famous scholar of Hadith, Ibn Hibben, even headband was one of the icons of the scholars of Hadith. And he wrote an entire book of Hadith, the, the,

the Saudi haven't been headband, dyed in the 300, something hijra, you've been Hepburn actually commented on this, and it goes, this was for the level and special for the Prophet sallallahu. It he was saying, that's his opinion, I'm not saying he's right or wrong. I'm simply quoting you on authority and an item that even had been said, that was something that applied to the Prophet SAW Selim only that's the angels do not come, you know, to him when he has when he has icons in the vicinity. And other than that, it would not be problematic. And of course, that's his opinion, and you can take it or leave it. And a number of other scholars took from these Hadith, that having

images on walls is something that is mcru, but not haram. And they said, there is no Hadith that curses, the one who owns images, there is no Hadith that the one who owns images is going to go to jahannam. The marks that one has, is that if an image is being venerated, or at least I should say, if the image is in a position, or placed in a way that it could be assumed that it's a veneration, that the angels do not come to it. And this is something that is definitely not good, but it is not to the level of a shadow, Nastia Dobbin or Allah's Nana, or they're gonna go to Johanna, on the contrary, there's a big distinction between the one who makes versus the one who is owning, and the

max that can be set, according to this group is that it is my crew to place an image, you know, up and center. And it is not my crew at all to have it in the background or on the floor, or in a place that is not going to be venerated. So this is the default position of many Allama that there is a distinguishment there is a chair, there's a difference between making, and between venerating versus between owning a painting or an image. Now,

by the way, of course, there is a controversy and a number, a number of aroma and your mama no ways perhaps at the forefront of them said that there should be no distinction and that all images are always haram even to own and that's fine. That's a very, very valid opinion out there. And they have plenty of evidence. My reason for quoting the other side so much with my utmost respect. When you log on to average, you know, q&a websites about Islam. When you log into your average lectures that are popular on satellite TVs, you only hear one narrative, you only hear the same groups of evidences. And when these people find out there's 1015 Sahaba and Taberna. Tabata, Varun who hold

other views, the actual self literally said, there is a difference between owning and between creating when they find this out, they're shocked, like, what Where'd you get this from, and this is straight from the books of our own tradition. So point being there is a vast majority not investment, I should say. There is a majority opinion there is a large group of scholars I wanted to say, who distinguish between creating and between owning, and they say if you own and not venerate, then all of these Hadith do not apply. And they have a number of evidences. And I think the most obvious one, frankly, is coinage, the coins had icons, actual images on them. And the fact that the

Sahaba didn't even think that this might be problematic, not even a whiff of a problem clearly indicates that we need to be a little bit more, you know, understanding of what is the wisdom behind prohibiting images and that is primarily to be a gateway to idolatry and *. Now, by the way, next point, photography and movies, all that has preceded about images and icons and whatnot has to do with a painting drawn by hand

Art. As for photography, and as for digital images, and as for movies, these are a completely different topic altogether. Why? Because photography is not the same as drawing an image. In a photograph, you capture the light, it requires no skill, I should say very little skill. I mean, especially with modern day iPhones and whatnot, you literally just have to take the images and just press the button, there is no actual art or effort, there is no imitation that you are doing, you are not imitating anything, you're simply capturing the rays of light. And by unanimous consensus of all the scholars of Islam, the rays that are being reflected from a mirror from a stream of water

are completely valid. Back then they didn't have cameras, if you were to capture those rays, and you preserve them as modern photography does, then the question arises, why would it be haram? Nonetheless, the issue of photography, and the issue of movies is a modern one, understandably, you're not going to find a photo of him in hedger about photography. So when photography was introduced, in the last 150 years or so, obviously, we have a number of fatawa. And a number of controversies. And generally speaking, you know, you have a number of strands of the Muslim world such as the Salafi movement, and the Deobandi movement, generally speaking, they consider

photographs to be the same as the images that are forbidden. And so therefore it was, as you log on to the websites are very clear that they find it to be in the same genre of haram matters. However, other scholars and in particular, they say it as a whole university, and especially in North Africa and whatnot. Generally speaking, those scholars hold the view that and this is the position of Chicago Bowie even before Rashid, the ruler and others, that images that are forbidden in the in the Sunnah are those that a man draws with his hand and attempts to replicate and hangs on the wall. As for photographs, us learn all of this genre of photographs and movies do not come under the Hadith

in the first place, there is nothing to prohibit capturing the light and then preserving the light. And so according to this group of scholars, and this is my position for the longest time, that there is nothing wrong with photography, as long as the subject and the and the you know, the the photograph is of course, decent and morally upright. Obviously, we're not talking about evil and lewd and vicious and, and whatnot, we're not talking about that, but just you know, your babies pictures or images of the family or images of you know, you know, people in a park in a crowd that you're just taking pictures of all Slan and you from the get go, all of the hadith of images don't

even apply to this genre of products. Because these are not trying to replicate these around. There's no art involved, you're simply preserving the the light that comes from these objects. And it is a modern contraption is a modern device. Therefore, based on this, the issue of then hanging photographs and displaying Pictures Based on your paradigm of you know, the first two or three issues. Now we come to you know, the other issue, can I hang pictures of my children, you know, on the walls? Well, again, it depends on how you understand the prohibition of 2d images, right? What is the law? What is the cause of it, it's prohibition. If it's, you know, if you feel that, like

many of the scholars felt that owning a picture that is not venerated is permissible, then our priori member Viola, your own owning a photograph of your children will be completely permissible, then the issue comes up displaying it on the wall. And this issue then goes back to do you consider a photograph to be the type of Surah that is mentioned in the Hadith. And once again, it goes back to your understanding of what is forbidden and generally speaking, once again, the same group of scholars in generally the Salafi movement and that there will be movement and others of that nature. Generally speaking, they consider these types of products to come under the Hadith. And they say

that it should be avoided because the angels will not come in and another group of scholars, the Maliki position is very clear on this by the way the modern Maliki's, but even more so. scholars that are you know, even in the body of Shafi school, for example, shareholders her shadow with a great color of the last, you know, in the 90s. And at every every out of Noshaq shout all we are timeshift corridor we as well, the Doublelift of Egypt, Jordan, of North Africa, the fatwa councils of these countries, by and large, they have all given the fatwa that photographs do not come at all under the prohibition of these Hadith because it's a different different category altogether. And

therefore, it is permissible to display photographs, according to them to be pedantic or to be precise. So Chicago Bowie and the Egyptian Council and I want to say the North African Roma don't quote me on that one right now. They said it is completely permissible, the daughter of God

In the scholars of Georgia and when they issued their fatwa, I personally liked this one. And I personally follow this photo that they said that even though photographs don't come under the prohibition, still, it is best to avoid hanging. And the least that can be said as mcru. But if somebody wishes to hang, then the pictures of their children and whatnot, then they should not be you know, chastised or rebuked it is something that is within the realm of permissibility. And so they should not be chastised so that they said, basically, you should really avoid it. But if somebody's doing it, then don't make a fuss over it. And frankly, this is the position that I very

much sympathize with. And by the way, for the record, I don't view for photo photography, Aslan, to be coming under, you know, the, the prohibitions in the Hadith, because you are capturing the images, but just to be on the safe side, about, you know, trying to remove icons from the house and whatnot, that we should not be putting it into place of veneration, or in a place of prominence on the wall. It's just my crew to do this. And it's best to if you're going to have photographs, you know, have them in your books and have them in your albums and whatnot. And of course, as for storing digital photographs, online, digital on your computer, even some of the more conservative

scholars allowed this because they said you're not printing it out our own teacher, you have an argument about how much he would allow digital photographs, he would say, as long as they're stored on the computer, and they're just lightwaves. Right? So you take them, it's a LightWave, you put it on your computer, it's lightweight, it's allowed, but he personally allowed how that was his position. He said, If you print it out, and it becomes a physical object, then he goes, the surah applies as his opinion. I respect and admire him immensely. I politely disagree. And I say that auslin As I said, from the get go, photographs do not come under the whole genre of prohibitions.

And Allah Subhana Allah knows best. The next issue and I know time is almost unlimited. But again, we have so much to do, and I have to wrap up here, the next issue is children's toys, and educational purposes. And, again, when it comes to this issue, as we're probably all aware, the famous Heidi devisor, the Levana that she had, you know, a doll that she would play with and whatnot, you know, so from this, many of our modern scholars say that there's more leeway for children, when it comes to you know, even having a statue for example, or some or you know, a doll or something, there is leeway in this regard. I would simply add here, yes, I think there is leeway

that we should try to find, you know, dolls that are not obscene. Unfortunately, some of these modern dolls are are the biller, they're a little bit too explicit and graphic. And we should find dolls that are generic and you know, decent and you understand what I'm saying over here. And as well, when it comes to educational purposes, or ID or licenses, even the strict scholars who say haram, haram, haram everything. When it comes to IDs, they have to say, You know what, this is the rule. That's an exception. So obviously, educational purposes, you know, medical students, they have to study the human anatomy, you know, anybody who's going into a discipline that involves the human

body, understandably, they have to have diagrams and images. So obviously, for them educational purposes, generally speaking, you know, there's much more leeway when it comes to that issue. The next issue very quickly have to do is how about children, drawing art in their schools, that involves human beings and whatnot. And again, this goes back to the controversy between the Maliki met and the other three schools. The Maliki madhhab, generally speaking, would allow this, maybe some would say mcru. But they would not say haram because it's not being venerated, and the other three schools would definitely frown and consider this to be sinful. And my sympathies here are with

the majority that really we should try our best that our children do not themselves draw, I distinguish between drawing and between owning and our children should not be taught and as much as we can know if they're pressured, if they're forced, if you're going through a school system where you know there is no alternative for them, you know, may Allah and you forgive you can take the Maliki position because the situation is tight but it shall explain to your children that we don't you know we don't do this in especially their children the law is not as strict upon them anyway until they become valuable so we try our best to teach them good o'clock and morals and try your

best to get them out of just drawing human beings they can draw everything else or they can draw the silhouette of a human being try your best if they cannot and they are forced to realize that you know it's there's there's plenty of legitimate if they laugh in this issue and you know, may Allah make it easy you know for for you in this regard, the final filthy point before we conclude and that is praying with an image and again I've tried to compact all of this together and again one finds so much misunderstanding Dear Brothers dear sisters, especially dear brothers, your little silhouette of you know the the the alligator or any type of polo shirt or whatnot. Nobody ever says that this

is going to be haram. That's the silhouette, that's not an issue. What we're talking about is praying with a shirt, a t shirt that has the picture, you know, the drawing we're talking about have a

Human beings are of a tiger of a lion. And you see the face clearly. Generally speaking, when you have those images on you or around you, generally speaking, the muda Hib frowned upon this, some say haram, and some say mcru. Generally speaking, they did not say the prayer is invalid. Rather, they said it should be avoided the vast majority, the default position is that it is McGrew, that's the default position, that you really should avoid it, that your prayer is acceptable, but what you have done is something that should be avoided. And we have an authentic hadith as well. Another one that I did not go over that once our Prophet says and and prayed, and there was an image close by. And

when he finished, he commanded that to be taken down, and he goes, It distracted me from my salah, the fact that he prayed, and there is that image. And then he says, It distracted me, it shows that it is mcru. Okay, it should be avoided, it should not be done. And by the way, that's another evidence that some people use that, you know, the image is held on when it is used to be venerated. And if it's just, there's only all of this, we have gone over that controversy. In any case, I have tried to cram in quite a lot in this in this one lecture. And I want to conclude by stating that this is an area where theory and practice really need to be looked at from two separate angles. With

my utmost respect, you can speak theoretically as much as you want. Practically speaking in the world that we live in. We are bombarded with images, like never before in human history, magazines, books, the television, the Internet, I mean, everywhere you look, it's pictures. And our children are always watching images and pictures. And those who come and say everything is haram, with my utmost love and respect, their own children cannot live up to their own standards of fatwa. So there's something in film called rumor mill Bilwa. There's something that Phil called that which everybody is just forced to do because of the circumstance. And there is no question that

photography and images has now become something that is omitted Bella, and the rules of fic, slightly change and modify for those issues that matter, Hamad bin Bella, and this is every student of knowledge knows this every fourth day in a row. So the student knows this, there is no question in my mind that the issue of images needs to also be looked at under the principle of removal, Valois. And we need to rethink through simply because now we have, you know, here we are. And again, I'm not trying to be harsh about your brothers and sisters, we're debating pictures of our babies and our children. And the reality is we should be talking about pornography and evil images. Those

are the pictures that we need to all band together and probate prohibit our children from watching the evil, indecent lewd types of movies out there, we cannot stop the onslaught of images altogether. So if families are coming together and taking a picture and preserving their memory, subhanAllah, we're getting angry at that. And the reality is, every single children's show and every single, you know, program that our teenagers are watching, that is full of indecency. Those are the images that we need to be working on, and making sure that we block as much as we can, and work even with other faith groups and whatnot, and ask for the images of you know, all of us together and the

crowd and we take a picture and whatnot, I mean, subhanAllah I think we're losing the forest for the trees here, you know, these are not Inshallah, coming under their traditions of the process of in the first place, even if you want to consider it that we already mentioned that the majority of scholars differentiated between carving and drawing, and between owning and so if you own a picture, you know that you know, of your children or whatnot in Sharla, there's nothing, you know, problematic in this regard. So to conclude your brothers and sisters,

there is no question in my mind that carving a statue is completely haram. And owning an icon and owning a statue is something that is not befitting of a practicing Muslim. And to draw an image with one's hand is something that is forbidden, but to own an image that is drawn is not the same. And if you have books that have paintings in them, and if you have something of this nature in your house that is not being venerated or put, you know, on a platform in sha Allah that is permissible and asked for photographs and videos, then there is no question in my mind if you ask me that that entire genre of images does not come under the images that the Prophet system is referring to,

because those are simply capturing light, even if they're printed out. These are not things that are done by people that are trying to imitate or whatnot, and especially when they're done for families and whatnot, what really needs to be forbidden beyond the question of a doubt is the onslaught of indecency and pornography. Those are the Haram images, let's come together to ban those and talk about those. And as for you know, the rest of what we are, you know, saturated with Subhan Allah, Allah hummus, Toto and we fear Allah azza wa jal as much as we can. And one final point and I know I've gone very long but it

Again, this is very important, dear Muslims, we have to be point out a very, very frank reality. All of us are at different levels of practicing Islam. And the majority of the Ummah, is struggling with things that are far more basic, like the five prayers, the majority, the Ummah might even be involved in blatant haram major sins with respect to such Muslims, and perhaps some of us are in that category. And all of us know family and friends that are in that category. With regards to those Muslims, surely we understand that if we visit their house, and they're not even praying five times a day, or you know, they're not even, you know, or they're involved in a major sin, that if we

antagonize them over an issue that is a gray area, oh, how come you have a picture of your son, you know, on the living room SubhanAllah. The goal is not that they kick you out of their lives, the goal is that you influence them positively. And if they're not even praying, or they're involved in major sins, for you to be in their life, and to be a positive influence is far more important than to raise a controversy over an issue. Were actually actually the majority of scholars of our times might not even be considering it to be a sin in the first place. But just because you have heard of one scholar or one fatwa, and you think it is correct, one, you know, there are other opinions out

there. So in the end of the day, do your brothers and sisters, this has been a summary that I believe inshallah Tada was, I hope it is useful in sha Allah to Allah. And as I said, if you want to follow another group of scholars, that's fine. But just understand that there are opinions out there and frankly, sometimes those opinions make a lot more sense. And they're the ones in line with not just the Quran and Sunnah, not just with the actual setup and not a group who claim to follow this and have that actual setup that it will be recorded. But also these fatawa are in sync in harmony with lived lives of mankind that Islam is not meant to make life impossible, and the way that we use

photography and videos to record the memories of our children. It's not something that goes against the Quran and Sunnah it is completely permissible in sha Allah to Allah, if you understand all of this, then inshallah to Allah life will be something that is easier for all of you may Allah subhanho wa Taala guide me and you to that which he loves me Allah azza wa jal bless all of us and forgive our sins. And until next time, just like Mala who was set on wanting to Allahu barakato

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