Image and Sculpture in Shia Jurisprudence (Book): Difference between revisions
Created page with "{{Author |author = Mohamad Javad Ahmadkhani |author2 = |author3 = |compiler = |editor1 = |editor2 = |editor3 = }} *'''abstract''' '''Image and Sculpture in Shia Jurisprudence'''(in persian: [https://ency.feqhemoaser.com/fa/view/%D8%AA%D8%B5%D9%88%DB%8C%D8%B1_%D9%88_%D9%85%D8%AC%D8%B3%D9%85%D9%87%E2%80%8C%D8%B3%D8%A7%D8%B2%DB%8C_%D8%AF%D8%B1_%D9%81%D9%82%D9%87_%D8%B4%DB%8C%D8%B9%DB%8C_(%DA%A9%D8%AA%D8%A7%D8%A8) تصویر و مجسمهسازی در فقه شیع..." |
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{{infobox book | |||
| title = Image and Sculpture Making in Shia Jurisprudence | |||
| image = Image and Sculpture Making in Shia Jurisprudence.jpg | |||
| size image = <!-- Specify image size if available --> | |||
| caption = <!-- Add caption for the image --> | |||
| other names = Tasvīr va Mojasame-sāzī dar Feqh-e Shiʿī | |||
| main title = Image and Sculpture Making in Shia Jurisprudence | |||
| author = Seyyed Abbas Seyyed Karimi | |||
| date of writing = 2020 | |||
| subject = Islamic jurisprudence, Art, Image making, Sculpture | |||
| style = Analytical, Jurisprudential | |||
| language = Persian | |||
| main language = Persian | |||
| editor = <!-- Add editor name if available --> | |||
| textual editing = <!-- Add textual editing details if relevant --> | |||
| with the efforts of = <!-- Add contributors if relevant --> | |||
| collection = <!-- Add collection name if available --> | |||
| illustrator = <!-- Add illustrator name if available --> | |||
| cover designer = <!-- Add cover designer name if available --> | |||
| volumes = 1 | |||
| pages = 300 | |||
| size = Vaziri (Paperback) | |||
| translations = <!-- Add translation details if available --> | |||
| publisher = Islamic Research Institute for Culture and Thought | |||
| publication place = Tehran, Iran | |||
| publication date = 2020 (1st Edition) | |||
| printing = 1st Edition | |||
| print run = <!-- Add print run details if available --> | |||
| isbn = <!-- Add ISBN number if available --> | |||
| media type = Print | |||
| publisher website = <!-- Add publisher website URL --> | |||
| english name = Image and Sculpture Making in Shia Jurisprudence | |||
| translator = <!-- Add translator name if available --> | |||
| publication details = Tehran, Islamic Research Institute for Culture and Thought, 1399 SH (2020) | |||
| electronic version= <!-- Add link to electronic version if available --> | |||
| other volumes = <!-- Add details of other volumes if available --> | |||
}} | |||
{{Author | {{Author | ||
|author = Mohamad Javad Ahmadkhani | |author = Mohamad Javad Ahmadkhani | ||
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*'''abstract''' | *'''abstract''' | ||
'''Image and Sculpture in Shia Jurisprudence'''(in | '''Image and Sculpture in Shia Jurisprudence''' (in Persian: [https://ency.feqhemoaser.com/fa/view/%D8%AA%D8%B5%D9%88%DB%8C%D8%B1_%D9%88_%D9%85%D8%AC%D8%B3%D9%85%D9%87%E2%80%8C%D8%B3%D8%A7%D8%B2%DB%8C_%D8%AF%D8%B1_%D9%81%D9%82%D9%87_%D8%B4%DB%8C%D8%B9%DB%8C_(%DA%A9%D8%AA%D8%A7%D8%A8) تصویر و مجسمهسازی در فقه شیعی]) is a Persian book by Seyyed Abbas Seyyed Karimi Hosseini that explores the jurisprudential and analytical rulings on [[Image-making|image-making]] and [[sculpture]] from the perspective of Shia jurisprudence. The author investigates various narrations, the views of both Shia and Sunni jurists, and the jurisprudential consensus regarding imagery. He addresses the implications of the narrations that discuss the prohibition of image-making and sculpture, raising concerns about their validity. Furthermore, he critiques the consensus among jurists and argues for a nuanced understanding. The author believes that sculpture is not categorically forbidden; its permissibility is contingent upon the intention and objective behind its creation. If the purpose is to honor and sanctify the image, he views it as contrary to caution; conversely, if the intent is not one of veneration, he considers the act permissible. | ||
== A brief review and structure of the book == | == A brief review and structure of the book == | ||
"Image and Sculpture in Shia Jurisprudence" is a compilation based on advanced jurisprudential courses on art, delivered by [[Seyyed Abbas Seyed Karimi Hosseini]] at [[The Islamic Art School|the Islamic Art School]] in a scientific committee featuring various researchers. The publication was released by the Islamic Art School Press in 2014. | "Image and Sculpture in Shia Jurisprudence" is a compilation based on advanced jurisprudential courses on art, delivered by [[Seyyed Abbas Seyed Karimi Hosseini]] at [[The Islamic Art School|the Islamic Art School]] in a scientific committee featuring various researchers. The publication was released by the Islamic Art School Press in 2014. | ||
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In the third chapter of the book, the author examines the reasons behind the consensus among Islamic jurists regarding the prohibition of image-making (including both sculpture and painting). He argues that this consensus serves as the most significant evidence supporting the claim of the prohibition. By analyzing the opinions of 23 Islamic jurists, from Sheikh Mufid to Sheikh Ansari, he demonstrates that the majority of early jurists, up until the time of Mohaghegh Helli, regarded image-making as entirely forbidden. However, after the era of Mohaghegh Helli, variations in opinions among Islamic jurists began to emerge (pp. 87-100). | In the third chapter of the book, the author examines the reasons behind the consensus among Islamic jurists regarding the prohibition of image-making (including both sculpture and painting). He argues that this consensus serves as the most significant evidence supporting the claim of the prohibition. By analyzing the opinions of 23 Islamic jurists, from Sheikh Mufid to Sheikh Ansari, he demonstrates that the majority of early jurists, up until the time of Mohaghegh Helli, regarded image-making as entirely forbidden. However, after the era of Mohaghegh Helli, variations in opinions among Islamic jurists began to emerge (pp. 87-100). | ||
The author believes that the alleged consensus on the prohibition of image-making is fundamentally flawed in four key respects: | The author believes that the alleged consensus on the prohibition of image-making is fundamentally flawed in four key respects: | ||
{{column|2}} | |||
# The evidential or probably evidential nature of consensus: The author believes that this consensus is based on specific reasons derived from narratives and texts, thus qualifying it as an evidential consensus. | # The evidential or probably evidential nature of consensus: The author believes that this consensus is based on specific reasons derived from narratives and texts, thus qualifying it as an evidential consensus. | ||
# The limited duration of consensus: This consensus has a history of approximately 500 years and does not extend to the jurists of earlier periods. | # The limited duration of consensus: This consensus has a history of approximately 500 years and does not extend to the jurists of earlier periods. | ||
# Ambiguity regarding the subject of consensus: The exact subject of the consensus is not clearly defined, and there are differing opinions regarding the topic, particularly concerning rulings related to image-making after its creation. | # Ambiguity regarding the subject of consensus: The exact subject of the consensus is not clearly defined, and there are differing opinions regarding the topic, particularly concerning rulings related to image-making after its creation. | ||
# Interpretation of consensus through contextual clues: The author, referencing hadiths from various jurisprudential topics and the opinions of Sunni scholars, suggests that the intention of the jurists who reached a consensus on the prohibition of image-making was specifically regarding statues that were worshipped or venerated, rather than all forms of sculpture. | # Interpretation of consensus through contextual clues: The author, referencing hadiths from various jurisprudential topics and the opinions of Sunni scholars, suggests that the intention of the jurists who reached a consensus on the prohibition of image-making was specifically regarding statues that were worshipped or venerated, rather than all forms of sculpture. | ||
{{end}} | |||
After outlining the aforementioned flaws, the author emphasizes the need for a reevaluation of consensus, arguing that reliance on the consensus as a justification for the prohibition of image-making lacks sufficient support (pp. 101-122). | After outlining the aforementioned flaws, the author emphasizes the need for a reevaluation of consensus, arguing that reliance on the consensus as a justification for the prohibition of image-making lacks sufficient support (pp. 101-122). | ||
== The absolute permissibility of image and sculpture creation == | == The absolute permissibility of image and sculpture creation == | ||
After critically examining the arguments presented, including the evidence from narrative and consensus, concludes that sculpting is not inherently forbidden. Rather, its permissibility is determined by the underlying intention and purpose. He argues that if a statue is created for the purpose of veneration and images are depicted in a complete form with all bodily features, this practice is deemed contrary to caution. He maintains that this ruling extends beyond sculptures; any creation made with the intent of veneration is also forbidden. Conversely, if the intention behind creating a statue is not for veneration but for educational, service-oriented, or practical purposes, then such an act is permissible. Examples include the creation of service robots that assist people, educational dolls for children's learning, or decorative patterns used in carpets, which are all permissible (pp. 122-123). | After critically examining the arguments presented, including the evidence from narrative and consensus, concludes that sculpting is not inherently forbidden. Rather, its permissibility is determined by the underlying intention and purpose. He argues that if a statue is created for the purpose of veneration and images are depicted in a complete form with all bodily features, this practice is deemed contrary to caution. He maintains that this ruling extends beyond sculptures; any creation made with the intent of veneration is also forbidden. Conversely, if the intention behind creating a statue is not for veneration but for educational, service-oriented, or practical purposes, then such an act is permissible. Examples include the creation of service robots that assist people, educational dolls for children's learning, or decorative patterns used in carpets, which are all permissible (pp. 122-123). | ||