Is there a difference of opinion regarding the impermissibility of photography?
The view of the four Mazhabs on picture making
The four Imaams of fiqh, viz. Imaam Abu Hanifah, Imaam Maalik,
Imaam Shaafi’ee and Imaam Ahmad Rahmihumullah were all unanimous upon the prohibition of picture making of all animate objects. This is clearly seen in their classical works of Islamic Jurisprudence, as discussed hereunder.
Hanafi Mazhab
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 اﷲ 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 ٢٢/٠٧
Allamah Badruddeen Aini states: The author of At-taudheeh explains that our Fuqahaa Rahmatullahi Alayhi are of the opinion that producing the picture of any animate object is ruled as the worst form of haraam sins and is counted from among the major sins. Producing pictures of animate objects is haraam, irrespective of whether the picture is regarding things that are disdained and disgraced (such as a picture on a floor mat which is walked upon) or not. The basis for the impermissibility (of picture making) in Sharee’ah is producing something that resembles the creation of Allah Ta’ala. It is immaterial whether the picture was imprinted on a cloth, rug (floor mat), coin, note, utensil or on a wall, regardless of whether it has a shadow (i.e. it is a statue) or it does not have a shadow (i.e. it is a sketch). As for inanimate objects (e.g. trees etc.), it is permissible to draw them. This is the preferred view of Imaam Maalik Rahmatullahi Alayhi, Sufyaan Thauri Rahmatullahi Alayhi, Imaam Abu Hanifah Rahmatullahi Alayhi and others.
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 اﷲ 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 ﺑﺘﻮاﺗﺮ (رد اﶈﺘﺎر ١/٧٤٦)
Under the topic of ‘wearing clothes with animate images’ Allamah Shaami Rahmatullahi Alayhi writes: “From the explanation of Imaam Nawawi Rahmatullahi Alayhi, we understand that there is consensus that producing animate images is haraam. He further states that irrespective of whether the picture is disdained and disgraced or not, in all cases it will still be haraam. The basis for the impermissibility (of picture making) is producing something that resembles the creation of Allah Ta’ala. It is immaterial whether the picture was imprinted on a cloth, rug (floor mat), coin, utensil or on a wall, etc. Therefore, it is appropriate to classify it as haraam and not makrooh, especially since it is established through consensus or an authentic proof via a sound transmission.
وﻛﺬا اﻟﻨﻬﻲ إﳕﺎ ﺟﺎء ﻋﻦ ﺗﺼﻮﻳﺮ ذي اﻟﺮوح ﳌﺎ روي ﻋﻦ ﻋﻠﻲ رﺿﻲ اﷲ 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 اﷲ ﻋﻨﻪ أﻧﻪ نهى ﻣﺼﻮرا ﻋﻦ اﻟﺘﺼﻮﻳﺮ ﻓﻘﺎل ﻛﻴﻒ أﺻﻨﻊ وﻫﻮ ﻛﺴﱯ ﻓﻘﺎل إن ﱂ ﻳﻜﻦ ﺑﺪ ﻓﻌﻠﻴﻚ ﺑﺘﻤﺜﺎل اﻷﺷﺠﺎر (ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ ١/٦١١)
Similarly, Allamah Kaasani Rahmatullahi Alayhi says that the prohibition is in regard to animate images due to what has been narrated from Ali Radhiyallahu Anhu: “Whoever produces an image of an animate object, then on the Day of Qiyaamah he will be commanded to give life to that image, whereas he will not be able to give life to it.” There is no prohibition in regard to inanimate objects due to the narration of Ibnu Abbaas Radhiyallahu Anhu where he prohibited an artist from producing animate images. The person responded: “How should I then acquire an income?” He replied: “If this is your only source of income then sketch inanimate objects.”
Maaliki Mazhab
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 ٣/١٠٢)
The renowned Maaliki scholar, Allamah Dusooqi Radhiyallahu Anhu explains: In brief, producing statues is Haraam, be they of humans or animals, provided it is a fully developed statue with all the limbs, irrespective of whether the statue is sculpted from something that will remain (e.g. stone) or from something which will not remain e.g. producing a statue from melon peels. Looking at such a statue will also be haraam, since looking at an impermissible object is haraam”
(ﻗﺎل) اﺑﻦ اﻟﻘﺎﺳﻢ: وﺳﺄﻟﺖ ﻣﺎﻟﻜﺎ ﻋﻦ اﻟﺘﻤﺎﺛﻴﻞ ﺗﻜﻮن ﰲ اﻷﺳﺮة واﻟﻘﺒﺎب واﳌﻨﺎر وﻣﺎ اﺷﺒﻬﻪ؟(ﻗﺎل):ﻫﺬا ﻣﻜﺮوﻩ ﻗﺎل: ﻫﺬﻩ ﻻن ﺧﻠﻘﺖ ﺧﻠﻘﺎ (اﳌﺪوﻧﺔ اﻟﻜﱪى ١/٣١٢)
Allamah Ibnul Qaasim Rahmatullahi Alayhi mentions that I enquired from Imaam Maalik Rahmatullahi Alayhi regarding pictures that are drawn on armour, swords, watch-towers etc. Imaam Maalik Rahmatullahi Alayhi replied: “It is makrooh.” Thereupon, Imaam Maalik Rahmatullahi Alayhi explained the reason for its prohibition i.e. it was created (by man).
Note: Though there are several views recorded in the Maaliki kitaabs regarding pictures of animate objects, however, the preferred view of the Maaliki mazhab is that pictures of animate objects are impermissible (Makrooh-e-tahrimi).
This is also recorded in “Sharhu Mukhtasar al-Khaleel 3/303
Shaafi’ee Mazhab
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 اﷲ 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 اﷲ 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 ٢/٩٩١)
Allamah Nawawi Rahmatullahi Alayhi states: “Our companions as well as other scholars explain that picture making of all animate objects is declared as the worst form of haraam actions and counted from among the major sins due to the severe warnings reported in the Mubaarak Ahaadith. This law (the prohibition of picture making) applies regardless whether one produces the picture of an animate object that will be disgraced or not. The basis for the impermissibility of picture making in Sharee’ah is producing something that resembles the creation of Allah Ta’ala. It makes no difference whether the picture was imprinted on a cloth, a rug (floor mat), a coin, a note, a utensil or on a wall. However producing pictures of inanimate objects such as trees or carriages, etc. is permissible.
The above-mentioned laws apply to the actual picture making. As far as keeping a picture of animate objects in one’s possession, the following laws apply:
1. If it is hung on the wall, or it is imprinted on clothes that are worn, or imprinted on a turban, or anything else which is not despised or disgraced then keeping it in this manner is haraam.
2. If it is imprinted on a rug/floor mat or on a pillow or a sheet placed over a donkey or anything that is despised, it will be permissible, irrespective of whether it is a thing that has a shadow (i.e. a statue) or it does not have a shadow (i.e. a picture of an animate object).
In essence, this is our mazhab and this is the preferred opinion of the Sahaabah Radhiyallahu Anhum the Taabi‘een and those who followed them, such as Imaam Maalik Rahmatullahi Alayhi, Sufyaan Thauri Rahmatullahi Alayhi and Imaam Abu Hanifah Rahmatullahi Alayhi. (Ash Sharh lin-Nawawi)
(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 ٧/٠٤٥)
Allamah Ibnu Hajar Haysami Rahmatullahi Alayhi mentions that pictures of animate objects are impermissible, even though it may be sketched on the ground and even though there may be no likeness for it on earth. This action (of sketching an animate object) is itself a grave sin regarding which severe warnings have been sounded in the Hadith. Those involved in picture making are cursed and on the Day of Qiyaamah, they will be subjected to the worst forms of punishment.
(وﳛﺮم ﺗﺼﻮﻳﺮ ﺣﻴﻮان) ﻟﻠﺤﺪﻳﺚ اﳌﺎر وﳌﺎ ﻓﻴﻪ ﻣﻦ ﻣﻀﺎﻫﺎة ﺧﻠﻖ اﷲ ﺗﻌﺎﱃ ﻗﺎل اﳌﺘﻮﱄ وﺳﻮاء أﻋﻤﻞ ﳍﺎ رأﺳﺎ أم ﻻ ﺧﻼﻓﺎ ﻷﰊ ﺣﻨﻴﻔﺔ رﺿﻲ اﷲ 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 ٣/٣٠٣)
Allamah Shirbeeni Rahmatullahi Alayhi of the Shaafi’ee mazhab says that pictures of animate objects are impermissible in the light of the Hadith due to it resembling the creation of Allah Ta’ala. Mutawalli Rahmatullahi Alayhi says: “It (the prohibition) applies equally irrespective of the image having a head or not, contrary to Imaam Abu Hanifah Rahmatullahi Alayhi”. Azra’iy Rahmatullahi Alayhi says: “According to us it is acknowledged that a headless picture is permissible due to the Hadith explaining that the heads should be removed.
Note: The generality of the statement of the author demands that there is no difference whether the (animate) image is sketched on a wall, the ground or on a cloth.
(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 )ﺎﻳﺔ اﶈﺘﺎج إﱃ ﺷﺮح اﳌﻨﻬﺎج ٦/٦٧٣(
Allamah Ramli Rahmatullahi Alayhi says that pictures of animate objects are impermissible even though it may be sketched on the ground and without a head. The basis of the impermissibility is due to it having stability and remaining all the time. As for animate images then, it is haraam even though there may be no likeness for it on earth. This is due to the severe warnings sounded in the Hadith regarding picture making.
Hambali Mazhab
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 ١/٤٣٣)
Allamah Murdaawi Rahmatullahi Alayhi in his kitaab ‘Al Insaaf’ says, “Producing pictures of animate objects is haraam. However, producing pictures of trees etc. and statues that do not resemble animate objects is permissible, … to hang an animate object and to hang a curtain with animate objects is haraam.”
وﺻﻨﻌﺔ اﻟﺘﺼﺎوﻳﺮ ﳏﺮﻣﺔ ﻋﻠﻰ ﻓﺎﻋﻠﻬﺎ ﳌﺎ روى اﺑﻦ ﻋﻤﺮ ﻋﻦ اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ أﻧﻪ ﻗﺎل : اﻟﺬﻳﻦ ﻳﺼﻨﻌﻮن ﻫﺬﻩ اﻟﺼﻮرة ﻳﻌﺬﺑﻮن ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻳﻘﺎل ﳍﻢ أﺣﻴﻮا ﻣﺎ ﺧﻠﻘﺘﻢ و ﻋﻦ ﻣﺴﺮوق ﻗﺎل دﺧﻠﻨﺎ ﻣﻊ ﻋﺒﺪ اﷲ ﺑﻴﺘﺎ ﻓﻴﻪ ﲤﺎﺛﻴﻞ ﻓﻘﺎل ﻟﺘﻤﺜﺎل ﻣﻨﻬﺎ ﲤﺜﺎل ﻣﻦ ﻫﺬا ﻗﺎﻟﻮا ﲤﺜﺎل ﻣﺮﱘ ﻗﺎل ﻋﺒﺪ اﷲ ﻗﺎل رﺳﻮل اﷲ : إن أﺷﺪ اﻟﻨﺎس ﻋﺬاﺑﺎ ﻳﻮم اﻟﻘﻴﺎﻣﺔ اﳌﺼﻮرون ﻣﺘﻔﻖ ﻋﻠﻴﻬﻤﺎ واﻷﻣﺮ ﺑﻌﻤﻠﻪ ﳏﺮم ﻛﻌﻤﻠﻪ (اﳌﻐﲏ ﻻﺑﻦ ﻗﺪاﻣﺔ ٠١/٩٩١)
Allamah Ibnu Qudaamah Rahmatullahi Alayhi, the famous Hambali scholar writes: It is totally haraam to produce an image of an animate object. Hadhrat Ibnu Umar Radhiyallahu Anhu reports that Rasulullah Sallallahu Alayhi Wasallam said, “Those involved in picture making will be severely punished on the Day of Qiyaamah and Allah Ta’ala will say to them, ‘Give life to what you have created!” Masrooq Rahmatullahi Alayhi said that on one occasion I accompanied Abdullah bin Mas’ood Radhiyallahu Anhu, we entered a house wherein there were (animate) pictures. Abdullah bin Mas’ood Radhiyallahu Anhu enquired regarding one of the pictures, “Whose image is this?” They replied: “It is the image of Maryam.” Abdullah bin Mas’ood Radhiyallahu Anhu then quoted Rasulullah Sallallahu Alayhi Wasallam as saying: “Those involved in picture-making will be subjected to the worst forms of punishment on the Day of Qiyaamah.”
وﻷن اﻟﺼﻮر ﻗﺪ ﺗﻌﺒﺪ ﻣﻦ دون اﷲ وﻓﻴﻬﺎ ﻣﻀﺎﻫﺎة ﳋﻠﻖ اﷲ ﻓﺎﻟﺼﻼة ﻋﻨﺪﻫﺎ ﺗﺸﺒﻪ ﲟﻦ ﻳﻌﺒﺪﻫﺎ وﻳﻌﻈﻤﻬﺎ (ﺷﺮح اﻟﻌﻤﺪة ١/٥٠٥)
Fatwa of Hadhrat Mufti Mahmood Sahib Rahmatullahi Alayhi:
Producing a picture of any animate object is haraam. This is irrespective of whether it is produced through wood, sand, iron, gold, or whatever other material is used, like drawing with a pen on paper or on some surface, or a using a machine to capture a picture. There can be no permissibility for this at all. (Fataawa Mahmoodiyah, vol. 29, p. 290)
Fatwa of Hadhrat Mufti Muhammad Shafee’ Sahib Rahmatullahi Alayhi:
For producing a picture, the situation of the mas’alah does not change whether it is produced using colourful pens or whether it is captured through a machine (camera). (Tasweer ke shari’ee ahkaam, p. 61)
Fatwa of Hadhrat Mufti Rasheed Ahmad Ludhyaanwi Sahib Rahmatullahi Alayhi:
It is haraam and a major sin to produce the picture of any animate object, whether it is a large portrait or a small picture, whether it is on paper or cloth or through a camera. Similarly, it is impermissible to print it. Ahsan-ul-Fataawa, vol. 8, p. 437
Opinion of Hadhrat Allamah Binnori Rahmatullahi Alayhi:
The warning that has been sounded in the Hadith regarding picture making applies to pictures of all animate objects. The entire Ummah has consensus on its prohibition. However, may Allah Ta’ala destroy ‘western modernisation’ which has began to prove permissible that which is accepted as haraam by consensus.
It is not only our Akaabir, but the Fuqahaa of the entire Ummah have consensus on the fact that a photo is haraam. However, a picture of half the body or less will be allowed for passport reasons and other necessities and the consequence of this will fall on those who have made such laws.
(Bayyinaat Ishaa’at-e-khaas, p. 350)