Shaykh ‘Arafāt ibn Ḥasan:
He says: "Our Shaykh—may Allāh preserve you—some brothers (may Allāh grant us and them succes towards every good) are criticizing the scholars for live video broadcasting, saying that this is a form of laxity. In fact, the brothers even left during the broadcast of some lessons and lectures. So what is your guidance on this matter? May Allāh protect you."
The issue of taṣwīr (making images) is one that has been researched, studied, and is well-known. There are certain types of ṣuwar (images) on which the scholars have unanimously agreed (on its prohibition) without any difference: the hanging, three-dimensional image from which none of its bodyparts have been removed—such that if that bodypart were removed, the soul would depart or it would die. Likewise, they made exceptions regarding toys (dolls) for little girls. They also exempted small images that, if a person stood and looked at the ground, he wouldn't see them. They also exempted images that quickly decay.
What I mean is this: A student of knowledge must study any issue thoroughly before objecting to it. We have ḥadīths about prohibition (on taṣwīr); we all know these ḥadīths. But do these ḥadīths that mention prohibition apply to the images we now see and share, or not? There is disagreement among the scholars on this point—that's one thing.
I have mentioned the conditions set by scholars—points that are agreed upon. If these conditions I mentioned are present, then scholars unanimously agree on the prohibition of ṣuwar (images). What are these conditions? The images are: three-dimensional, hanging, not quick to decay and not small. And likewise that which relates to girls' toys as in the ḥadīth of ‘Āishah. Finally, they discuss if the head is cut off, erased, the stomach is pierced, or the back is pierced—all this is discussed in the books of fiqh. Even flat images that are not three-dimensional are a point of difference in the books of fiqh. For example, the Mālikī scholars state that flat images—these ordinary, non-three-dimensional images—are permissible; they don't consider them to be [prohibited] images.
Now, regarding photography (or filming): Is the objection to the scholars because they are being filmed in the mosque? Well, where is the image (ṣūrah)? There is no image in the mosque! Right? Is there an image in the mosque? There is no image. If you want to object, object to a hanging image. Where are the images? There are no images. So don't object!
For this reason, the Prophet (ﷺ) entered upon ‘Āishah and found with her a curtain upon which two images were hung. He became angry, ordered it to be taken down and torn, and then he used it as a cushion to recline upon—it became like a rug he sat upon. The image was still there; it was not completely removed, but it was being demeaned, so he sat upon it. So the image was still present in the room but demeaned. So, where does the prohibition lie? In hanging the image—that's agreed upon. That's why he said: "The angels do not enter a house in which there is an ṣūrah (image) or a dog."
The last point, so as not to prolong: Those who prohibited pictures (photos)—at their forefront was the Imām of his time, Shaykh Ibn Bāz, isn't it? He authored the treatise "The Beneficial Word on the Prohibition of Taṣwīr" which is printed separately and in his Majmū‘. Did Shaykh Ibn Bāz advise the preachers to engage in taṣwīr? Even though he declared it prohibited and was among the strictest in prohibiting it. Yes he did! I have come across several instances in his books, in al-Majmū‘ and in al-Fatāwā al-‘Ilmiyyah, where he explicitly says: "As for spreading the Sunnah and Tawḥīd, there is no harm in preachers going to these satellite channels and competing with the people of falsehood." And he is the one who says it is prohibited!
Shaykh Al-Albānī, also an Imām of his time—didn't he prohibit it? In his book "Ādāb az-Zifāf," he spoke about this. Yet the Shaykh said: "If this taṣwīr (photo- or videography) will happen and there is benefit for the Ummah, then there is no harm." They said, "How, O Shaykh?!" He said: "For example, they film the description of the Prophet's prayer. If a man appeared on the screen and showed us the description of the Prophet's prayer (ﷺ), that would be good! Or if someone described the Ḥajj of the Prophet (ﷺ), there's no harm."
Similarly, Ibn ‘Uthaymīn, Shaykh al-Fawzān, Shaykh ‘Ubayd, and many others—all of them being filmed/photographed. Whom will you object to? Research the matter thoroughly first. Look into which images are entirely prohibited and agreed upon, and which images are subject to scholarly disagreement. Then gather all the opinions, study the evidence, and examine the issue.
Then consider: Should one object or not? One should not object! Why shouldn't one object? Our Shaykh, Shaykh Rabī‘, prohibits photos (and videos), does not get photographed, and does not approve of it. Yet, Shaykh al-Fawzān and other scholars visit him, and he doesn't say to them, "Why do you get photographed/filmed? How can you do this? Fear Allāh!" He doesn't object to them. Why? Because it's a matter of ijtihād. It involves ijtihād! Especially, as I mentioned, if someone is being filmed in the mosque. Where are the images? Are images present so that you can object? If you find a hanging image, then object.
In the field of da‘wah, brothers, all those scholars—and they are the major scholars in the world—have deemed the matter permissible. You don't see it as permissible? Then don't object! Do not object!
Once, I was with Shaykh Ṣāliḥ Āl ash-Shaykh, and we were asking him some questions—this was over 20 years ago. It was truly a beneficial gathering, and we asked him—you know Shaykh Ṣāliḥ. Then a student—may Allāh guide him—came and said to him: "O Shaykh, what is the ruling on taṣwīr?" He replied: "It is not permissible, my son." The student said to him: "But you are being photographed!" like this, "You are being photographed!" The Shaykh remained silent, looked at him, and said: "Look, my son, we were once in a gathering with Shaykh Ibn Bāz, and the photographers entered—it was like a conference. I said to Shaykh Ibn Bāz, 'O Shaykh, the photographers have come!' He said, 'Leave them, leave them, no harm.'" So he (Sh. Ṣāliḥ) said: "If you see me being photographed, I get photographed in places where I see a benefit in being photographed. And here is Shaykh Ibn Bāz, the Imām of his time—I was complaining to him, 'O Shaykh, the photographers!' I.e. Should we leave? Should we stay? What should we do? He said, 'Leave them, leave them, no harm.'"
I heard this directly from Ṣāliḥ Āl ash-Shaykh. So, brothers, don't be hasty! Don't be hasty in these matters! Look at the way of the scholars and follow it. As I told you, Shaykh Rabī‘ does not approve of photography/videography and forbids it, but he does not object to the scholars who are being photographed/filmed. He doesn't write to them or, when they visit, object or say, "Fear Allāh," or "How can they be photographed?!" Never! The matter has some leeway, especially regarding spreading da‘wah, because this question is about that. I'm not speaking about photography/videography in general; I'm talking about this specific context. Personally, I do not get photographed/filmed! They have offered me, and I told them I don't like it and don't want it. But I do not object to my brothers. So the matter has some leeway; there are scholars who have been photographed/filmed. So don't be too strict on yourselves.
Source: https://t.me/Arafatbinhassan/8997
Translation: Yasin ibn Jamal