To clarify for us the ruling on images, drawings, and those who make them. The.

It is authentically reported from the Messenger of Allah ﷺ that the people who will face the severest punishment on the Day of Judgment are those who make images.

It will be said to them: Bring to life what you have created.

Because the one who made this image, it is as if he created something, so it will be said to him: Bring to life what you have created.

It is also authentically reported from him ﷺ that the angels do not enter a house in which there is a dog or an image.

Why? Because this image is an imitation of the creation of Allah. Good. All of this is well known and widespread among people, but I have a question.

What is a picture?

What is a picture?

Now, now we have what you draw by hand, that's a picture.

What you take with your phone is a picture. Good. Is all of that included in the hadith?

A group of later scholars.

They believe that a picture includes everything that people call a picture.

Anything that is called a picture is included in this hadith.

And its owner and whoever took it is considered a picture-maker.

Why? What is the evidence for this? He said: Because it is called a picture.

It is a picture.

In reality, I do not lean towards this opinion.

Rather, I lean towards a stronger one.

And this is what is indicated by the reasoning in the hadith.

It is said to them: Bring to life what you have created.

This is what he created.

Images that imitate the creation of Allah.

As for the one who took the photograph, he did not imitate the creation of Allah.

This one has captured an image of Allah's creation.

Look, let me tell you something. Now, a group of these scholars believe that these photographs are also included in what is forbidden.

Many of them do not consider video to be an image.

Many of them believe that video is not an image; an image is a photo.

It doesn't move. If the video moves, then it's not an image.

Okay, I have a question. What if I took a video, a video.

And it's playing, but if I pause it, it stops.

That pause, or the image, or is it not the image? Okay, and you stopped it.

It's no longer an image. So, when you pause, is it haram? When you play, is it haram? Pause again, is it haram? Play, is it haram? What do you think?

Where is the imitation of Allah's creation?

This is not among the forms. And what I lean towards from the scholars' opinions is that these, which are taken with these devices,

these are not considered images.

Why? Because the rule is that.

The term used by the Lawgiver.

It is only applied to what was known in the time of the Lawgiver.

When the Lawgiver says: such-and-such is haram.

This particular thing is haram, so we. What is haram? It is that particular thing in that time. No, everything that is called that thing in every era, that's not possible.

For example, the Sharia says.

In the hadith you heard: the people who will face the most severe punishment on the Day of Judgment.

The angels do not enter a house in which there is a dog or an image. What was meant by "image" during the time of the Prophet ﷺ? What was meant by "image" to the Arabs of that time? What is it?

Honestly, it has no shadow.

And what has no shadow, even what has no shadow. Something depicted on a button, that too is considered an image.

But in the time of the Lawgiver, in the time of the Prophet ﷺ, did these kinds of images exist?

So when you tell me this is also included, that's impossible. Why is it impossible? Because it didn't exist at that time. How can you say it's included?

To include it, we would include it by analogy, not by explicit text.

You can't say it's included in the text because its name is pictures. If your only problem is with the name, then we just won't call it pictures.

Come, make me a glass with the phone.

Call it a glass, if we call it a glass then it's no longer haram.

It's no longer haram, because. imagine, people, there are people in the world who, if they just call these pictures you take with the phone, if no one in the world calls it a glass anymore, and no one calls it a picture anymore.

They call it something else. It will become halal. Why? It has to become halal for them, because people no longer call it a picture.

And of course, fiqh does not follow this in rulings, rulings are not applied like this.

You ask, what was the soera at that time, when the Prophet ﷺ says: soera.

What do the sahaba understand? Do you understand this?

You understand the camera, and at that early time there was developing the negative, and you had to go into that dark room and put it in water and take it out and hang it up, this existed.

And you say this is haram because the narration mentions an image. You can't say that, because this device didn't exist in the time of the Prophet ﷺ.

Now let's see, is this what people now call pictures? Can it be compared to those pictures?

If it can be compared to them, then it shares the same ruling by analogy, not by the text itself.

And if it does not share the same reason, then it is not included at all. Call it a picture, call it whatever you want.

Did you understand? Now, the Messenger ﷺ forbade alcohol, he forbade alcohol. In their time, alcohol was made from barley.

From barley, from millet, later from dates. Should we say it's halal? The one made from dates, because in the time of the Prophet ﷺ.

Okay, no problem. Now, no one calls it alcohol anymore. No one calls it alcohol, they call it "drink," right? Most people say he drinks "drink."

By Allah.

And he drank, and he drank. The prohibition was revealed about alcohol, not about "drink." Should we say this "drink" is halal?

Why? The issue for us is not about names. If you call it a drink, it's halal, if you call it wine, it's haram. No, we look at it.

This, indeed, this drink, this white wine, this red wine, this champagne, whatever it is, it didn't exist at the time of the Prophet ﷺ. But is the reason in this the same as the reason that was in that thing at the time of the Prophet ﷺ?

If the reason is the same, then the ruling is the same. If the reason is not the same, the ruling is different.

Now, this thing, you can't compare it to that, because the reason for resemblance is missing. Don't take a picture of me. Did you create me? You didn't create me.

I, Allah created me. You, other than this creation which is me, you put me in the phone, you put me here, you put me in. that's all. Clear.

This is the opinion I lean towards, and Allah knows best.