Is It Permissible To Engage with Fictional Media Containing Imagery or False Beliefs?
Hanafi Fiqh
Answered by Shaykh Abdul-Rahim Reasat
Question
Is it permissible to engage with fictional media that contains human imagery or false beliefs, without accepting those beliefs?
Answer
In the Name of Allah, the Most Merciful and Compassionate.
Yes, it is generally permissible to engage with such fictional media. If it contains false beliefs, depictions of worship, or human imagery, one may reject and dislike these elements in one’s heart. The presence of such content does not necessitate accepting it as true. One can consciously maintain disbelief in what is false while engaging with the material for other benefits it may contain.
Weighing Benefit and Harm
It is important to strike a balance. Some material may be lighthearted and offer benefits, such as teaching morals, values, and good character. Even if it contains elements that would generally be considered impermissible, there may still be a benefit if those elements are not the focus or are not presented in a way that promotes falsehood.
For example, certain fictional works contain elements such as magic, but this is not real magic, nor is it presented as something to be admired or promoted. In such cases, there is often a clear distinction between right and wrong, and the overall narrative may emphasize sound moral lessons. If there is a reference to a deity or belief that contradicts Islam, one can simply affirm internally, “I do not believe in this; I believe in Allah, this is false,” and still benefit from the story.
Similarly, in some popular fictional stories, there is a clear demarcation between good and evil, highlighting virtues such as sacrifice and selflessness, and condemning actions such as murder, deception, and selfishness. One may ignore objectionable side elements, such as inappropriate relationships, and focus on the broader lessons conveyed.
When Avoidance Is Better
However, if the content glorifies real witchcraft, the occult, or similar matters, it is better to avoid it altogether. Such material is not good for one’s iman.
Likewise, much content revolving around horror or featuring a generally dark atmosphere often contains elements that are harmful. This kind of darkness is opposed to the light that comes from iman, good deeds, remembrance of Allah, prayer, and recitation of the Quran. These two are opposites, and one draws closer to one by distancing oneself from the other.
A Practical Measure
If one does engage with such media, it is advisable afterward to sit and engage in some dhikr. If the experience makes one feel disinclined to remember Allah or to read the Quran, then this is a sign that what was consumed was not good for one spiritually. This can be used as a practical barometer to assess whether such engagement is beneficial or harmful.
[Shaykh] Abdul-Rahim
Related Answers
- Is Calling Fictional Powers “Magic” Disrespectful in Islam? — A ruling confirming that using the word “magic” in a fictional context is not inherently impermissible, provided one’s beliefs remain clear and one remembers that Allah alone possesses ultimate power.
- Is It Permissible to Watch Anime or Cartoons in Islam? — A Hanafi ruling on watching animated content, with guidance that one should choose wholesome material that does not promote clearly impermissible practices or values.
- Is Watching Anime Permissible with Some Having Magic as a Power Source? — A ruling clarifying that anime and animated content featuring fictional magic as a plot device may be permissible when the content is otherwise free from inappropriate imagery and impermissible values.
- Is It Unlawful to Watch Movies or Read Novels? — A nuanced discussion of the permissibility of story-based media, including an examination of scholarly views on the ruling and practical considerations for a Muslim engaging with such content.
Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others.
