The Law on Displaying Photos on Social Media, Is it Haram?

darulmaarif.net – Indramayu, 18 November 2025 | 09.00 WIB

In today’s digital era, almost everyone has a visual trace on the internet. Profile photos, daily uploads, and video content have become part of the online culture of cyber-pop society. However, for some Muslims, an important question arises: What are the laws regarding posting photos on social media? Is it permissible to display photos of yourself—especially for women—on platforms like Facebook, Instagram, TikTok, or WhatsApp?

This question is increasingly relevant because social media is now not only a space for interaction, but also a public space that carries legal and moral consequences. To answer this, we need to look at how classical and contemporary scholars understand “images” and “visions” from the perspective of sharia.

The Law of Looking at Photos: An Analogy with a Mirror

The scholars consider that The image in the photo is not legally different from the reflection in the mirror. Photos are reflections of light, not the physical form of humans. Therefore, the law is likened to seeing a reflection in water or glass. As stated below:

After that, perhaps you want to know the law regarding what is called solar photography or photography, so we say: You can say: The law is the law of numbers on clothing, and you have studied the exceptions explicitly. You can say: This is not a photograph, but rather an imprisonment of an image, and the resemblance is only like an image in a mirror.

Meaning: “Perhaps you want to know the law of what is called photography. So we say: You may argue that the law is the same as images on clothes, and that is excluded in the text. You may also say that this is not ‘creating an image’, but ‘retaining an image’, and this is like an image in a mirror.” (Tafsir Ayatul Ahkam Lisy-Sayis, Juz 1, p. 677)

Scholars emphasize that photographs are not “created images” (tashwîr), but only capture the reflection of light, like a mirror. Therefore, the law of looking at a photo is the same as looking at a reflection in a mirror, it does not fall within the prohibition on creating animate creatures.

The majority of ulama emphasize that a man can see a woman’s reflection in a mirror or on the surface of water, as long as there is no element of lust or slander. However, if there is an element of lust, the law becomes haram. Read the following information;

It is forbidden for a man, even an old man, to deliberately look at any part of the body of a free foreigner or a female slave who has reached the desired age, even if he is disabled or old, and vice versa, in contrast to a man of knowledge, such as Al-Rafi’i, even if he looks without lust or out of fear of temptation towards his dependents, not in the form of a mirror. He said: “It is not in the form of a mirror” meaning that it is not forbidden for him to see it in the form of a mirror like water, because he does not see it in it, but sees its likeness. This is supported by their statement that if the condition for divorce is to see him, then he will not break his vow by seeing his imagination, and the woman is like him, so it is not forbidden for him to look at her in that case. He said in Al-Tuhfa: The reason, it is clear, is because he is not afraid of temptation and lust.

Meaning: “It is haram for a man, even if he is old, to deliberately look at parts of an ajnabiyah woman’s body that can arouse lust… However, looking at her without lust and safe from slander is permissible according to a strong opinion, except when looking directly, not through a mirror. As for looking through a mirror or as a reflection of water, it is not haram, because he does not see the woman’s form, but only her reflection. This is confirmed by the opinion of the ulama: if someone relies on divorce based on ‘seeing a woman’, then seeing “The reflection in the mirror does not cause divorce. This applies as long as there is no fear of lust or slander.” (Hasyiyah I’anatut Tholibin, Juz 3, p. 301)

The view through photos is analogous to looking through the mirror. The law is permissible to view it, as long as there is no sexual desire, it does not cause slander (for example: provoke inappropriate interactions), the photo is not vulgar.

Modern fatwa institutions such as Darul Ifta’ al-Mishriyah confirms that digital photos do not fall under the prohibition on tashwîr. However, you still have to maintain sharia ethics by not displaying your intimate parts or provoking lust.

What is implied in the hadiths of the noble Prophet… is that there is nothing wrong with photographing humans and animals that are known today, as well as drawing, if these pictures and images are free from forms of glorification and respect and worship and are free from motives to stimulate sexual desire, spread obscenity, and incite to do things that are haram.

Meaning: “The hadiths of the Prophet show that there is nothing wrong with modern photography for humans or animals, as well as paintings, as long as the photos do not contain elements of glorification, worship, and do not contain the urge to arouse lust, spread lust, or encourage immorality.” (Fatawa Darul Ifta’ al-Mishriyah (Juz 7, p. 220)

The official fatwa institution emphasized:

• Photo basically permissible.
• The boundaries are clear: it should not be a means of immorality, showing off one’s private parts, or triggering lust.

Based on the opinions of the Salaf ulama above and the fatwa decisions of contemporary ulama, it can be concluded:

It is legal to display photos on social media, provided that:

1. Photo does not show intimate partsboth men and women.
2. Does not cause lust for those who see.
3. Does not cause defamationsuch as photos that are too glamorous or attract too much attention.
4. Not intended to be fun, show off, or provoke inappropriate interactions.
5. For women, photos are polite, natural and not seductive Can posted as a profile photo or public post.

Thus, the use of social media remains within the corridor permitted by sharia, as long as Islamic ethics are maintained.

Social media is a space full of potential—both good and bad. The photos we upload can be inspiring visual endowmentsor rather source of slander that brings sin. Ultimately, every Muslim has a moral responsibility to protect themselves in digital public spaces.

The question now is: does every photo we upload really bring benefits, or does it actually invite harm to ourselves and others? The choice is in our hands. May Allah SWT guide our every step and post in this completely open world.

Hope it is useful. Wallohu a’lam.