Question : A question was asked regarding [the validity of] writing fiction for the purposes of education and upbringing.

Fatwa in Brief: It is not permitted to compose fiction designed for a child’s education and upbringing.

The Permanent Committee, 187/12

Shaykh Sa‘d ‘Abd al-‘Azim (www.alsalafway.com)

Response:

If this is for the purpose of a praiseworthy cause, which may only be achieved by fantasy and fabrications, then such writing is permitted. Indeed, [in certain cases] it may even be necessary.

Commentary:

Speaking is a way of achieving a purpose or goal. If a noble cause can be achieved either by dissimilation or by being truthful, then dissimilation is prohibited. However, if the only way to achieve this goal is to lie, then it becomes permitted to do so; regardless of whether the objective is a matter of legal obligation, or is merely permitted.

The proof for this is what was authentically narrated in the hadith narrated in al-Bukhari and Muslim, and attributed to Umm Kulthum bint ‘Uqbah ibn Abi Mu’it said. In this, Umm Kulthum reports that: “I heard the Messenger of God (upon him be peace) say, ‘he who reconciles people is not lying, by ascribing or saying something good’. Another narration extends this matter: “From what I have heard, it is only permitted to do this [i.e. to lie] in three cases: war; in order to reconcile people; and when a husband speaks to his wife [in order to calm her], and vice versa”.

The last of these examples – lying to one’s spouse – is only permitted when this will improve the nature of their relationship, a practice which is quite common. It is not permitted to dissimulate, however, if it will cause harm to the relationship between a husband and wife.

Some scholars believe that the permission to dissimulate is restricted to the three cases stipulated in this hadith. In fact, it is permitted in any case where doing so will bring peace [to a situation or people] without harming others in the process. For example, ‘Abd Allah ibn ‘Amr ibn al-‘As lied to the man whom the Prophet (upon him be peace) said was from the people of Paradise, so he accompanied him for a couple of days to check out his story after lying to him about his relation to his father.[1]

Summary:

The permitted form of lying is that which does not result in harm, and which brings benefit and peace according to Islamic law. In such cases, dissimulation is permitted, though it is important that it be kept to a minimum. A lie may appear unimportant to the speaker; yet, the person being spoken about may feel that s/he is being done a great injustice.

Children’s stories are tales of real life or fictional characters and events, in the past, present or future. The author’s purpose is to educate and to entertain [children]. If the outlook underpinning the writing is based on truth, and thus the story contains truthful things [albeit in an allegorical form], then it is permitted to write [and read] such tales.

This is so, even if the characters in the story are made up and do not resemble a genuine person. An example of this is animals talking, as they do in the book Kalila wa dimna. If the [author’s] intention is good, the story contains no prohibited subjects, does not distract from the performance of compulsory acts, and does not harm the body, mind, money, or general behaviour [of the reader and/or listener] and so on, then these stories are halal.

These are detailed rulings for stories that are acceptable [according to Islam]. Failing to follow any of these rulings renders the story disliked or prohibited, depending upon the extent to which the author strayed [while writing it].

If the aim [of a children’s book] is to mock a noble subject, or to call for immorality, or it is anti-religious, or if the subject material is prohibited, or if it promotes discord (fitna) or harm, then this book is prohibited.[2]

And God knows best.

Dr. Anas Abu Shadi