As for the writer saying: "What is the argument of those who renounce reflexive shadowy pictures (photos) that in no way differ from the reflection of the mirror? ..."
A : This is a Fatwa given by the writer himself which compares a photograph to the reflection of pictures in the mirror. Undoubtedly, the Fatwa indicates lack of knowledge about Shar`i evidence; the point which is admitted by the writer himself as he said that he is neither entitled to give fatwa nor is qualified to do so. Why then does he may Allah guide him give Fatwa and enact a conclusive ruling with no (sound religious) knowledge?
He also made a mistake in equating (the two kinds of pictures) and in drawing the analogy from two perspectives; one of which is that the photograph does not resemble the image reflected in the mirror, since the former keeps a (solid) form and remains to be tempting.
The image reflected in the mirror, however, is temporary and it disappears when the main object moves away from the compass of the mirror. Such is indeed an undisputed fact.
The second perspective, however, is that the Hadith reported from the infallible (i.e. the Prophet, peace be upon him) absolutely prohibited pictures, and stated that anything similar to a photograph is prohibited, such as the pictures on clothes and walls.
It is also authentically reported from the Prophet (peace be upon him) in many Hadiths that when he saw at `Aishah's (room) a curtain on which (pictures of) idols (were drawn), he getting angry tore it and said, the people who will receive the severest punishment from Allah on the Day of Judgment will be the picture makers.
According to another Hadith, he said, The makers of these pictures ... referring to the pictures on clothes , will be tortured on the Day of Judgment. It will be said to them, 'Give life to what you had created.' .
It is proven that he (peace be upon him) wiped out the pictures that were on the walls of AlKa`bah on the Day of the Conquest
Their religious ruling is similar to that applying to photographs. Even if we assume that the photograph
is similar to the image reflected in the mirror, the analogy is still invalid, since it is established in the purified Shari`ah that no analogy is allowed if there is a (religious) text (giving a ruling) about it. Rather, analogy is admissible only when the text is lacking, as is quite known for scholars of Usul and for all scholars in general.