Q423 :You carried a long piece on “photography as
mentioned in Hadith” in response to a reader seeking a ruling on
whether photography is permissible or not. On a previous occasion, a
friend mentioned that he did not hang pictures of family members on his
wall at home, as it was forbidden to do so. In a conversation with a
different person, the same kind of opinion was expressed, but with the
added question of what should a reader do in order to establish the
final Islamic ruling on a question over which he disagrees with you.
Your netments will be greatly appreciated.
A423 : Abu Jafer Al Mansour, a great Muslim ruler,
who was in power for over twenty years in the beginning of the Abbasid
regime, once requested Imam Malik to write a netprehensive book
outlining Islamic verdicts on matters that occurred to people in daily
life. He wanted that book to be the standard by which all matters are
resolved. Imam Malik, the founder of one of the four major schools of
thought, counseled Al Mansour not to do so. He argued: “The Prophet’s
netpanions settled in different provinces with each of them having his
share of knowledge about Islam. If you were now to enforce a single
opinion on them all, this will inevitably lead to a great deal of chaos
and trouble.” These were words of great wisdom by Imam Malik. What
applied then, applies today even in greater measure. We have the fruits
of a great wealth of Islamic research and scholarship. Yet people are
always impatient. They want a “final” ruling on every question. But
rigidity is alien to the nature of Islam. It has always been a
characteristic of Islamic thought to respect other people’s views and
to hold other scholars in high esteem. Hence, it is practically
impossible to seek a “final” ruling on every matter without
establishing a religious hierarchy. Had it been the intention of Islam
to do so, the Prophet would have indicated that. But there is simply no
clerical order in Islam. Everybody’s opinion is respected, but the
opinion which is correct is the one which is supported by the strongest
evidence from the Qur’an and the Sunnah. In answering readers’
questions, we certainly try to give what we think to be the answer
based on the stronger evidence. We try to steer away from rigidity and
controversy, and we do not confine ourselves to the views of a single
Imam or a single school of thought. We try to give opinions applicable
at present. We do not hesitate to make a verdict clear, even though it
may be unpleasant to the reader asking the question. We will never go
against a Qur’anic statement or an authentic Hadith or try to impose a
subjective interpretation. If we nete up with an answer that differs
with a prevailing view, then that is the result of our endeavor. We
hope to be rewarded for it. The Prophet has made it clear that a person
who does his best to arrive at a clear ruling on something and hits
upon the right ruling will have a double reward, but a person whose
efforts end up with a mistaken conclusion will have a single reward. It
is this type of tolerance, which is characteristic of Islam that
sustains our efforts. Now, if a person reads in Arab News a ruling
that is at variance with an opinion he has held for a long time, he may
find our line of thinking convincing and supported by evidence, which
means that he should take our view. If he is hesitant, then he will
need to examine, either on his own if he has the knowledge and ability
or with the help of a scholar, the foundation of our view and his own
view. He should then take the verdict supported by the stronger
evidence. There is simply no other way. In Islam, there is no single
person or institution which has the final word. That final word belongs
to Allah and He has stated it in the Qur’an or allowed His messenger to
express it in the Hadith. I fail to understand why should this
tolerance, which I say is characteristic of Islam, be a problem to
anyone. After all, if we are mistaken, even then we will be rewarded.
Hence, we should be happy in God’s great mercy that assures us of a
reward even when we are mistaken. Take the question of photography
which has led you to raise this point. You have learned from our view
that photography is perfectly permissible unless it is intended or used
for a forbidden purpose. We have outlined our arguments, stating that
photography as we know it was not known to mankind at the time of the
Prophet. Hence, the Hadiths that use the Arabic word which we nowadays
use for photography must have referred to something else. We looked at
the usage of that word in the Qur’an and concluded that it meant,
“shaping, fashioning, molding, the giving of a definite form, etc.”
This is totally different from the use of lenses in cameras and the
printing of films. We likened the printed photograph to the image
reflected in a mirror which is perfectly permissible to have at home or
anywhere. We also drew a netparison with what is printed on cloth, and
which is definitely permissible as clearly expressed in a Hadith. That
was our line of argument. If someone can find another evidence in the
Hadith or the Qur’an to arrive at a different verdict, then let him
please refer us to that. For our readers who are still reluctant to
accept this view, it is still open to them to discuss the matter with
other scholars. If they prefer to hang on to what they had believed in
the past, then they are perfectly entitled to do so and may God reward
them for their efforts. Why should there be any hassle over that? Such
an insistence on a single and final opinion is rather alien to Islamic
thought.
Our Dialogue ( Source : Arab News – Jeddah )