Fatāwā Ibn Jibrīn » ad-Daʿwah al-Islāmiyyah wa-al-Qaḍāyā al-Muʿāṣirah » Qaḍāyā ad-Daʿwah al-Islāmiyyah » Asālīb ad-Daʿwah ilā Allāh » [3664] at-Tamthīl Wasīlah min Wasāʾil ad-Daʿwah ilā Allāh Source
Question
Q: We are a group of righteous young men, and we have adopted acting as one of the means of daʿwah — calling others to Allah and inviting them to Islam. Some of our programs have been built around it. We have heard that there is disagreement concerning this issue, so what is your eminence’s opinion regarding it? Is acting to be considered among the matters of shubhah — doubtful matters from which one ought to exercise pious caution? May Allah reward you abundantly. What is your eminence’s opinion concerning filming young men with a video camera during outings and excursions?
Answer
Praise be to Allah alone: In my view, acting is permissible and beneficial. It contains a representation of reality and enables it to be understood in a complete manner that is more powerful than merely explaining it or speaking about it. The proof for this is that Allah Most High has employed extensive parabolic representation in the Qurʾan, as in His statement, “Their likeness is as the likeness of one who kindled a fire …” (Quran, al-Baqarah, 2:17). Likewise, the Prophet — peace and blessings be upon him — said: “My likeness and your likeness is that of a man who kindled a fire, and the moths and grasshoppers began to fall into it …” (Muslim, Riyāḍ as-Ṣāliḥīn, The Book of Miscellany, narrated by Jābir ibn ʿAbd Allāh). Accordingly, it is permissible to enact such examples in practice: for instance, by kindling a fire in an open wilderness under intense darkness and then extinguishing it completely, so that those around it, once deprived of it, remain bewildered and unable to see anything. The same applies to other such examples. However, acting that involves disparagement (disrespectful criticism or belittlement) of certain respected personages — such as the Ṣaḥābah — the Companions of the Prophet, and the ʿulamāʾ of the community — is not permissible. If, however, it consists in depicting real incidents, there is no objection to it, provided that it is purposeful and beneficial. As for taṣwīr — image-making or photographic depiction — it is, in my view, not permissible, on account of the generality of the evidences prohibiting depiction. And Allah knows best. [End of the answer.]
Fatāwā Ibn Jibrīn » ad-Daʿwah al-Islāmiyyah wa-al-Qaḍāyā al-Muʿāṣirah » Qaḍāyā ad-Daʿwah al-Islāmiyyah » Qaḍāyā al-Fann wa-al-Iʿlām wa-ar-Riyāḍah » [4568] Ḥukm at-Tamthīl Source
Question
Q: You are aware—may Allah preserve you—of people’s need to diversify the means of daʿwah—religious invitation and calling to Allah—in order to confront what the enemies are planning. A dāʿiyah—a religious caller or preacher—who offers guidance may at times require certain methods of daʿwah whose legal ruling may be unclear to him. Among such matters are the following:
- A man imitating a woman’s voice in order to portray and address a particular situation.
- A man wearing women’s clothing on stage and before a gathering of people in order to address a particular issue.
- Imitating the kuffār—unbelievers or non-Muslims hostile to Islam—in some of their distinctive characteristics in order to warn against them.
- Representing Jews and Christians on stage in order to warn against their schemes.
- Circumambulating a grave or prostrating to it in order to teach an ignorant person how such acts are done, so that he may not fall into them.
And there are other such matters intended to treat a certain issue or to explain a particular trait to people, whether so that they may adopt it, or, if it is blameworthy, avoid it. What is your eminence’s opinion regarding the one who says: “All revealed legal texts must be applied directly to the lived reality of people”?
Answer
In my view—and Allah knows best—these dramatic representations are permissible on account of the evident public benefit, namely, the treatment of certain munkarāt—reprehensible or forbidden acts—that occur in such gatherings. In this acting and imitation there is a benefit in making clear the errors of those sinful persons, so that those present may come to know the gravity of their ignorance and their scandalous mistakes. This then becomes a cause for warning against them and for keeping away from imitating them. In this manner they are exposed, and the evil of their schemes becomes manifest. And Allah knows best. [End of the answer.]
Fatāwā Ibn Jibrīn » ad-Daʿwah al-Islāmiyyah wa-al-Qaḍāyā al-Muʿāṣirah » Qaḍāyā ad-Daʿwah al-Islāmiyyah » Qaḍāyā al-Fann wa-al-Iʿlām wa-ar-Riyāḍah » [5382] Ḥukm al-Islām fī at-Tamthīl Sawāʾ Aflām Dīniyyah aw Waṭaniyyah Source
Question
Q: What is the ruling of Islam concerning acting, whether in religious films or national films?
Answer
As for acting, there is no objection to it provided that it does not involve mafāsid—harmful consequences or corrupting elements—nor mockery, ridicule, or disparagement of the people of goodness. If the acting is beneficial and purposeful, whether in religious films or national films, then it is permissible. But if it includes anything prohibited, then it is not permissible. [End of the Shaykh’s answer.]
Fatāwā Ibn Jibrīn » ad-Daʿwah al-Islāmiyyah wa-al-Qaḍāyā al-Muʿāṣirah » Qaḍāyā ad-Daʿwah al-Islāmiyyah » Qaḍāyā al-Fann wa-al-Iʿlām wa-ar-Riyāḍah » [10575] Bayān Ḥukm at-Tamthīl wa-Ḍawābiṭih Source
Question
Q: Certain plays have appeared in which some righteous young men perform. In these plays there may be portrayals of unbelievers, and at times some of them may bow to one another when meeting. There may also be the wearing of the cross, the portrayal of sorcerers and charlatans, and, at times, the utterance of a word of unbelief according to the role performed by the actor. At times there may also be the wearing of long garments and the use of artificial hair attached to the head and face. Those responsible for these plays rely, in this matter, upon a fatwā from your eminence. It is therefore hoped that your eminence will clarify the matter, explain it, and remove any confusion and misunderstanding. May Allah preserve and protect you.
Answer
These dramatic representations are prohibited because of the forbidden elements they contain, such as wearing the cross, bowing, and the like. Such forms of acting were not what we intended in the fatwā. Rather, what we intended was purposeful and beneficial representation, such as enacting what is mentioned in the Qurʾan or the Sunnah, as in His statement, “The likeness of those who disbelieve is that of one who cries out to that which hears nothing but a call and a cry” (Quran, al-Baqarah, 2:171), and the saying of the Prophet—peace and blessings be upon him—“Allah has propounded as a parable a straight path …” (Mishkāt al-Maṣābīḥ, Book of Faith, narrated by Ibn Masʿūd), and his saying, “My likeness and your likeness is that of a man who kindled a fire …” (Muslim, as cited in an-Nawawī’s Riyāḍ as-Ṣāliḥīn, The Book of Miscellany, narrated by Jābir ibn ʿAbd Allāh). Likewise, permissible representation is that from which benefit is derived, which brings meanings closer, clarifies them, and suffices in place of lengthy speech, provided that it is free from prohibited elements, shirk—associating partners with Allah—and similar matters. And Allah knows best. [End of the answer.]
Fatāwā Ibn Jibrīn » ad-Daʿwah al-Islāmiyyah wa-al-Qaḍāyā al-Muʿāṣirah » Qaḍāyā ad-Daʿwah al-Islāmiyyah » Qaḍāyā al-Fann wa-al-Iʿlām wa-ar-Riyāḍah » [4048] Ḥukm Tamthīl as-Ṣaḥābah fī al-Aflām wa-Naḥwihā Source
Question
Q: Is it permissible to produce a filmed motion picture about the Ṣaḥābah—the Companions of the Prophet, may Allah be pleased with them—which narrates their deeds through dramatic representation, and then to sell this film?
Answer
In my view, this is not permissible, even if acting in itself were deemed permissible. That is because it involves depicting the Ṣaḥābah—may Allah be pleased with them—and presenting persons before the world who are identified as such-and-such a Companion and such-and-such a Companion. Their deeds are then displayed, such as their jihād—striving or fighting in the path of God—their patience, their hijrah—migration for the sake of religion—their fighting, their night vigils, and their prayers. In this there is a degree of disparagement (disrespect) toward them. It also leads ordinary people to be deceived by these portrayed figures and to admire those who are capable of such representation. As for acting that takes place in plays, clubs, and social gatherings, and is intended to alert those present to certain prohibited occurrences, there is no objection to it, provided that it is purposeful and contains neither disparagement nor falsehood of an unfamiliar kind. This is because such dramatic representations can produce a complete mental image of the act in question, thereby causing people to take notice of it and to perform it if it is good, or to abandon it if it is evil. [End of the answer.]
Mumārasat at-Ṭullāb lit-Tamthīl al-Masraḥī Source
Question 97
Q: He was also asked—may Allah preserve him—about one of the groups active in many schools, namely the theater group: What is the ruling on dramatic acting performed by the theater group in portraying some of the Ṣaḥābah—the Companions of the Prophet—or those who came after them among the aʾimmah—leading religious authorities—, eminent figures, and mujāhidūn—those who strive or fight in the path of Allah—; or in addressing an issue that has arisen in society; or in demonstrating how certain munkarāt—reprehensible or forbidden acts—may be combated; or in training people in certain qualities of goodness, such as birr al-wālidayn—dutifulness toward one’s parents—, maintaining congregational prayer in the mosques, warning against bad companions, and the like?
Answer
Parables employing tangible and familiar things occur frequently in the Qurʾan, and likewise in the Sunnah. This is because representation makes a deeper impression on the soul, remains longer in comprehension, and leaves a clearer effect upon the listener and viewer, since hearing, sight, and intellect are all brought together in understanding and reflecting upon it. For that reason, its effect endures for a long time, and one who has heard it scarcely forgets either its wording or its meaning. Therefore, there is no objection to presenting such parables as are set forth in the Book and the Sunnah. For example, if a man traveling with a group were to descend at night into an open wilderness full of trees, elevations, and pits, and then kindle and intensify a fire, they would look around and see what was around them; then, if he were suddenly to extinguish it, they would become bewildered and remain in intense darkness, stumbling into the trees and falling into the pits. This is an illustration of His statement—Exalted is He—“Their likeness is as the likeness of one who kindled a fire …” (Quran, al-Baqarah, 2:17). Likewise, the Prophet—peace and blessings be upon him—said: “My likeness is that of a man who kindled a fire, and moths and creeping creatures began falling into it, while he tried to restrain them, but they overwhelmed him” (al-Bukhārī, Kitāb ar-Riqāq / To Make the Heart Tender, Bāb al-Intihāʾ ʿan al-Maʿāṣī / To Give Up Sinful Deeds, narrated by Abū Hurayrah; Muslim, Kitāb al-Faḍāʾil / Book of Virtues, Bāb Shafaqatihi ʿalā Ummatihi / His Compassion Towards His Community, narrated by Abū Hurayrah).
On this basis, I hold that beneficial dramatic representations which recount a story or present an instructive parable are unobjectionable. The same may be said regarding the portrayal of some of the roles of the Ṣaḥābah, provided that it contains neither disparagement nor falsehood, and that the purpose is to display their merit and clarify their efforts, so that they may serve as exemplars in such actions for those who come after them. This would include portraying their patience under torture and harm at the hands of the mushrikūn—polytheists—, and then their later triumph and ascendancy; portraying some of the ghazawāt—military expeditions or campaigns—in which there occurred victory, steadfastness, and conquest over the enemy; likewise portraying some of what an imām or scholar from the salaf—the early pious predecessors—encountered, and how he endured imprisonment and flogging, and how he persuaded the opposing adversary until God granted him victory and made his proof manifest. Likewise, one may portray a problem that afflicts society or an individual from the community, and mention a method by which that problem and others like it may be resolved, in a manner visible to those present so that they may conceive how to address it whenever it occurs.
Indeed, reformers have made frequent use of such dramatic representations, and their benefit has become evident. A number of our senior scholars have attended them and approved them. Rejection has only come from some later scholars on the grounds that they constitute falsehood, even though those present understand that they are fictional stories or representations of old narratives that the listener did not personally witness. Thus, when he watches such an example, it is as though he had witnessed it himself and thereby acquired an understanding of it and a conception of how to address it. I therefore choose the permissibility of purposeful and beneficial acting. And Allah knows best. [End of the answer.]
[Translated by Mohammed bin Thajammul Hussain Manna]
Saheehus-Seerah 