Adding to what others have said, Taking digital pictures/videos is halal if what you are recoding is considered halal. and vice versa. Shaykh Ibn ‘Uthaymeen considers it halal because it is made of pixels (Not hard material). He states: Those that are stored in a way that does not have any tangible or visible form, as was mentioned in the case of images, such as video tapes. There is no ruling on these at all and they do not come under the prohibition at all. Hence the scholars who forbid photographs printed on paper regarded them as permissible, and said that there is nothing wrong with them.
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I don't understand if I can print images from my computer(considering it's an inanimate object without a soul), if it's tangible. From what I understand, it is said above that the scholars have permitted it to be printed after forbidding it? Am I correct? But it would be tangible which is prohibited.
Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than "picture-making" or tasweer, which is the expression used by all Arabic-speakers to describe this action.
In the book Al-I'laam bi naqd kitaab al-halaal wa'l-haraam, the author says:
"Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited There is nothing that could exclude photography from the general meaning of the reports."
(p. 42, see also Fataawa Islamiyyah, 4/355).
Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said:
"Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about none of this is the result of human effort, according to them!
Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?
Those who say that photography is permitted have "frozen" the meaning of the word "tasweer," restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is "tasweer" or "picture-making" in every sense - linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?"
Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than "picture-making" or tasweer, which is the expression used by all Arabic-speakers to describe this action.
In the book Al-I'laam bi naqd kitaab al-halaal wa'l-haraam, the author says:
"Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited There is nothing that could exclude photography from the general meaning of the reports."
(p. 42, see also Fataawa Islamiyyah, 4/355).
Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said:
"Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about none of this is the result of human effort, according to them!
Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?
Those who say that photography is permitted have "frozen" the meaning of the word "tasweer," restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is "tasweer" or "picture-making" in every sense - linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?"
Adding to what others have said,
Taking digital pictures/videos is halal if what you are recoding is considered halal. and vice versa.
Shaykh Ibn ‘Uthaymeen considers it halal because it is made of pixels (Not hard material).
He states:
Those that are stored in a way that does not have any tangible or visible form, as was mentioned in the case of images, such as video tapes. There is no ruling on these at all and they do not come under the prohibition at all. Hence the scholars who forbid photographs printed on paper regarded them as permissible, and said that there is nothing wrong with them.
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1. Drawing/painting animate objects is haram because it is considered imitating Allah. Inanimate objects you can draw, paint or print all you want, that is not forbidden.
2. Regarding photography with a camera, there is a difference of opinion.
"This is a matter concerning which there is a considerable and well known difference of opinion among the scholars. Some are of the view that photographs come under the heading of image-making that is haraam, because it is a kind of image-making and because what is produced by means of it is an image, so it comes under the ruling on images of which the text speaks.
Some scholars are of the view that the reason for the prohibition on image-making, which is imitating the creation of Allah, is not applicable in the case of photography, because it is merely capturing the reflection of a person, so it is permissible and is like looking in a mirror and the like. "
Even though islamqa.info is of the view that photography is forbidden in general, there is exception to it out of necessity.
"For they are subject to five rulings which depend on the intention. If the intention is something forbidden, then it is haraam. If he intends something waajib (obligatory), then it is waajib. Sometimes pictures may be essential, especially moving pictures. For example, if we see someone in the act of committing a crime against a person’s rights, such as an attempt to kill and so on, and we cannot prove it in any way but by taking pictures, then in this case taking pictures becomes waajib, especially in cases where pictures may decide the case. The means are subject to the rulings on the ends. If we make these pictures in order to prove the identity of a person for fear that someone else may be accused of the crime, this is also acceptable, indeed it is essential. "
3. Video making and digital photography is different than traditional photography. Digital photography stays digital unless you choose to print a hardcopy of it. If you print a hardcopy then it becomes same as photography and same ruling/viewpoints as #2 applies. But if it stays digital, then it is nothing more than then 0's and 1's compiled together to form pixels to form a picture you look at. Once you close the picture those pixels go back to 0's and 1's.
I don't understand if I can print images from my computer(considering it's an inanimate object without a soul), if it's tangible. From what I understand, it is said above that the scholars have permitted it to be printed after forbidding it? Am I correct? But it would be tangible which is prohibited
The scholars said photography is forbidden as it involves the end product to be a hard copy you can hold in your hand. The same scholars said digital photography is permissible so long as it stays digital. This applies to animate objects only. For inanimate objects, it's permissible to take pictures or print digital pictures to paper.
Thank you all for helping me. May Allah bless you and have mercy on you. So it means we cannot print animated objects but we can print inanimate objects? Thank you again in advance.
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