And if he were to ask for a gentle lady in marriage, he would be refused, and when he leaves the world it does not miss him, and if he goes out, his going out is not noticed, and if he falls sick, he is not attended to, and if he dies, he is not accompanied to his grave.
As mentioned before Mufti Taqi Uthmai, Mufti Rafi Uthmani and others hold the view that digital photography and videos do not fall under the same ruling as printed photographs, which is still not allowed according to them. Which is why there are so many Deobandi Ulama on you tube, and some with the pictures on twitter and on their websites. I thought you would be aware of this. See daruliftaa.com's article on photography.
Last edited by Talib84; 09-07-2012 at 06:21 PM.
سبحانك لا علم لنا إلا ما علمتنا إنك أنت العليم الحكيم
Since no one is going to read, here is an excerpt:
"Now, it should be clearly understood that I have never issued a fatwa for the permissibility of cutting the hairs of women up to the shoulders or up to the ears, as is practiced by the European or American women, and in their imitation, by some others."
Can anyone translate:
Very timely lecture and (and extremely relevant to this thread) by Shaykh Salman Al Hussaini Al Nadwi - Ulema Programme [URDU], please listen if you don't want to watch:
It would be great if someone could provide a summary/reflections on listening (I will keep to my promise and stay away from this discussion inshaAllah).
اللهم اني اسالك حبك و حب من يحبك والعمل الذي يبلغني حبك اللهم اجعل حبك احب الي من نفسي واهلي ومن الماء البارد
يا مقلب القلوب ثبت قلبي علي دينك
السلام عليكم و رحمة الله و بركاته
At one time I too had some ill feelings regarding ulema who considered digital photography, video etc. to be permissible However, now I understand that there are giants in taqwa and knowledge on both sides of the issue and it is not at all appropriate for a layperson such as myself to have ill feelings towards any of them.
From the resources provided in this thread the following is what i have understood. Mufti Javid and others may correct me if there are any errors.
1. As mentioned in the fatwa of Mufti Rafi Usmani (db), it is only digital photography, video that he considers as permissible, in view of the technological process behind it provided the image is only on the screen of such a device. Mufti sahibs view appears to be in view of the fact that even though we see an image, it does not in reality exist on the screen. it is the eye and the brain that perceives an image. at any given moment only a single pixel (point) on the screen is illuminated. The speed with which this process takes place results in the eye 'seeing' an image.
2. Such images as mentioned in 1 are permissible only if they are in confirmity with shariah. i.e. That which is haram to look at in reality will remain haram even in this case.
3. Irrespective of what technology was used, prints of photos etc. is haram other than for unavoidable circumstances such as id photos etc.
4. TV is haram
also IMHO permissibilty or otherwise of digital photos, video etc. and ulema appearing on TV are two seperate issues (though related) and should not be mixed up.
I would appreciate if Mufti Javid could provide some clarification and/or views of other ulema regarding the following issues related to ulema appearing on TV.
1. If an Islamic TV channel is set up in totally confirmity with shariah, what type of programmes can be expected on such a channel other than lectures ? I am asking this because since the target audience will be those who are already watching TV, a channel with only lectures might be considered very dry. It will hardly promote TV watchers to gradually abandon TV. What might happen is that while continuing to indulge in haram, people might switch to the islamic channel from time to time. So, would this not amount to promote the watching of haram on TV indirectly.
2. Even though by itself it may be permissible for an alim to appear on a video (as per Mufti Rafi Usmani's fatwa), without any doubt such lectures will be watched by women, who are freely looking at actors and other non-mahram males without any hesitation. I cannot imagine that they will suddenly lower their gaze when a moulana appears on the screen. Since it is haram for a woman to look at a non mahram man even without desire and vice-versa, will it still be permissible for ulema to appear on TV when it is definitely known that this haram will take place by such appearance on TV.
Last edited by Abu.Hurairah; 11-07-2012 at 04:23 AM.
المسلم من سلم المسلمون من لسانه ويده، والمهاجر من هجر ما نهى الله عنه
A (true) Muslim is a person who does not harm another Muslim with his tongue or with his hands and Muhajir is he who leaves that which Allah has forbidden.
You said that for women to look upon men was haram. I remeber mawlana Aslam SHeikhupuri mentioning that our ulema (i assume by that he meant hanafis) do not deem women looking upon men to be categorically haram like when men look at women. I believe shaykh haitham Al Haddad, the salafi scholar from the UK, holds a similar opinion.
14 Rajab 1433 – 5 June 2012
Respected Janaab Maulana Abbaas Ali Jeena Sahib and the executive members of the Jamiat (Daamat baraakatuhum),
I hope that you all are fine. You had requested naseehat from me, hence you had desired to meet me. Insha'Allah, we shall meet. However, before meeting, I wish to present some issues to you. 'I intend nothing but islaah (rectitude/reformation) as much as I am able to. And, my taufeeq is only with Allah. On Him do I repose trust and unto Him to I turn."
(1) Islamic Schools: Many Ulama-e-Kiraam are the Ameer and patrons of Muslim and Islamic schools. There is no arrangement of Shar'i purdah at these schools. But this is not impossible. There are some schools by way of model in this country. Therefore, arrangement should be made for it (i.e. for observance of purdah).
(2) Makaateeb and Madaaris: In some places there is no purdah arrangement even in the Madaaris and Makaateeb. Although these institutions are not under the Jamiatul Ulama, nevertheless Ulama related to the Jamiat are running these institutions. This will have an adverse effect on the Jamiat.
(3) Radio Islam: I am opposed to the programs conducted by women. Before it was heard that women will not be brought (on to the radio). However, a fatwa of permissibility had arrived, and along with it have the women arrived.
A fatwa for the permissibility of TV will also be acquired. What does the Jamiat contemplate initiating a TV station? A fatwa for the permissibility of interest (riba) will also be acquired. What! Will that (riba) also be made permissible? Women are coming to the Muslim schools without Hijaab. What, will they then not appear on TV? This too is another danger.
(4) Secular Education: The Jamiat is narrating numerous fadhaa-il (virtues) of secular education. It appears that the education of (secular) schools and of the Madaaris are (now) on par. However, the reality is that the fadhaa-il of Knowledge which are extolled in the Qur'aan and Hadith refers to Divine Wahi (Revelation from Allah Ta'ala). Secular (worldly) education pertains to (mundane) professions which are required for facilitating worldly needs. There are no virtues and encouragement narrated for this (i.e. secular education). Undoubtedly, Muslim society needs secular education. The majority of the Ummah is in fact inclined to it.
People are sending their sons and daughters to colleges and universities, and they are sending their children in contravention of the Shariah. Much moral corruption has ensued as a consequence of the intermingling of boys and girls.. Approximately 90% of the boys and girls are engaged in the acquisition of secular education, and in the Darul Ulooms there are perhaps 10%. There is a need for reformation in it . There is no need for encouraging secular education. Secular education may be acquired within the confines of the Shariah.
(5) The Ulama and Universities: The Ulama are being encouraged to go to universities. We are opposed to this. This (i.e. university education) is only for worldly benefit. There is no benefit for the Deen in it. Mingling with females occur at universities. As a consequence of the relationship with the Yahood and Nasaara, laxity in the Deen and apologetism are created (at university). If one (i.e. the university student) does not have a relationship with Da'wat or with a Buzrug, there is the danger of deviation (going astray –dhalaalat). People such as Rushi are spawned by universities. We have observed that our Buzrugs had always detested this. The example of Mufti taqi Uthmaano (madda zilluhu) is a rare case. The functions of the UIlama are Da'wat, Ta'leem and Tazkiya (i.e. Reformation of the Nafs). These are the functions of the Nabi (sallallahu alayhi wasallam).
(6) SANHA: There are doubts regarding SANHA. After going to the abattoir it was observed that the method of slaughtering cattle was not reliable. (it was devoid of confidence). For this reason the Mufti over here forbids (consumption) of SANHA certified beef. People have apprized (us) of this.
Prior to Thabah (slaughter), a bullet is shot (into the head of the animal) If Thabah is not effected immediately, the animal will die. Most of the slaughterers are Muslim in name. They are not persons of the Deen. SANHA's supervisors are not always present, and the one who shoots the bullet is not a Muslim.
Once I had the occasion of visiting SANHA's office. I observed a woman in attendance. All the those being served (by the female) were Ulama-e-Kiraam. What! Was there no male available for rendering service?
(7) Television: Hitherto, people (i.e. Muslims) are viewing television with trepidation. After the appearance of the Ulama of the Jamiatul Ulama on TV, people will become audacious. This (i.e. television) is such an instrument of immorality and evil over which control cannot be exercised. There are many examples of this in the Shariah. We are opposed to it (i.e. to television and the Ulama appearing thereon). In such a scenario even a superficial post of responsibility is unacceptable.
(8) The Error of the Awards: Most assuredly, the Ulama who had gone to collect the awards (i.e. the haraam radio awards at the wine and dine, zina and music function – The Majlis) had erred. If they were aware that this would be the state of affairs (at the awarding ceremony), then there was no scope for attending. Waleemah is Sunnat. However, to attend the Waleemah at such kind of function, especially for the Ulama, is not permissible. How then could it be permissible to attend for collecting awards?
If they (the Ulama) had gone by error, then they should have presented an explanation, viz., Insha'Allah, in future this will not again happen. But, those who had attended are not prepared for this. These awards have no (beneficial) effect on the broadcasting of radio islam. What affinity to these non-Muslims have with Islamic service? There merely gave the awards because their machinery is being used. In my opinion these steps are the introduction to great damage. People will see in the future what all will happen May Allah Ta'ala save us from Fitnah. Fitnah emerge from the Ulama and the Fitnah will rebound on them. May Allah Ta'ala protect us. Was-salaam