Sculpture

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Additionally, Ja’far Sobhani asserts that the statements of Abul Salah Halabi<ref>15. Halabi, Al-Kafi fi al-Fiqh, p. 281.</ref> and Ibn Barraj<ref>16. Ibn Barraj, Al-Muhadhab, Vol. 1, p. 344.</ref>, regarding the impermissibility of creating sculptures apply even to sculptures of non-living beings<ref>17. Ya'qoubi Isfahani, Al-Mawahib fi Tahreer Maksab al-Muharramah, p. 377.</ref>.

== Fatwas and Reasons for Prohibition and its Exceptions ==

According to Sheikh Ansari, the prohibition of crafting sculptures of living beings is generally accepted among Shi’a jurists<ref>18. Sheikh Ansari, Kitab al-Makasib, Vol. 14, p. 183.</ref>, a view also embraced by Sunni scholars, as stated by Sayyid Abolqasem Khoei<ref> Tohidi Tabrizi, Misbah al-Fiqhaheh, Vol. 1, p. 353.</ref>. Among contemporaries, jurists such as Sayyid Abolqasem Khoei<ref>20. Khoei, Tawzih al-Masa'il, p. 262.</ref>, [[Sayyid Ali Sistani]]<ref>21. Sistani, Tawzih al-Masa'il, p. 423.</ref>, Sayyid Ruhollah Khomeini<ref>22. Khomeini, Tahreer al-Wasilah, Vol. 1, p. 472.</ref>, Mohammad Ishaq Fayaz<ref>23. Faiyyaz, Al-Istifta'at al-Shar'iyyah, Vol. 2, p. 13.</ref>, [[Sayyid Mousa Shobeiri Zanjani]]<ref>24. Shobeiri Zanjani, Tawzih al-Masa'il, p. 80.</ref>, Naser Makarem Shirazi<ref>25. Makarem Shirazi, Istifta'at Jadid, Vol. 1, p. 158.</ref>, and Lutfullah Safi Golpayegani<ref>26. Safi Golpaygani, Tawzih al-Masa'il, p. 409.</ref> have all deemed crafting sculptures of living beings, such as humans and animals, as prohibited.

According to Sheikh Ansari, the prohibition of crafting sculptures of living beings is generally accepted among Shi’a jurists<ref>18. Sheikh Ansari, Kitab al-Makasib, Vol. 14, p. 183.</ref>, a view also embraced by Sunni scholars, as stated by Sayyid Abolqasem Khoei<ref> Tohidi Tabrizi, Misbah al-Fiqhaheh, Vol. 1, p. 353.</ref>. Among contemporaries, jurists such as Sayyid Abolqasem Khoei<ref>20. Khoei, Tawzih al-Masa'il, p. 262.</ref>, [[Sayyid Ali Sistani]]<ref>21. Sistani, Tawzih al-Masa'il, p. 423.</ref>, Sayyid Ruhollah Khomeini<ref>22. Khomeini, Tahreer al-Wasilah, Vol. 1, p. 472.</ref>, [[Mohammad Ishaq Fayaz]]<ref>23. Faiyyaz, Al-Istifta'at al-Shar'iyyah, Vol. 2, p. 13.</ref>, [[Sayyid Mousa Shobeiri Zanjani]]<ref>24. Shobeiri Zanjani, Tawzih al-Masa'il, p. 80.</ref>, [[Naser Makarem Shirazi]]<ref>25. Makarem Shirazi, Istifta'at Jadid, Vol. 1, p. 158.</ref>, and [[Lutfullah Safi Golpayegani]]<ref>26. Safi Golpaygani, Tawzih al-Masa'il, p. 409.</ref> have all deemed crafting sculptures of living beings, such as humans and animals, as prohibited.

=== Evidence of Prohibition ===

Those jurists who advocate for the prohibition of crafting sculptures of living beings have focused solely on the matters mentioned in the textual evidence (Qur’an, narrations, and traditions), considering them the subject of the ruling and regarding them as what God intended. Most jurists who approve of sculpture creation do not consider these matters as independent but rather take into consideration broader concepts like “[practices] misleading from the path of God,” and criteria such as “idolatry,” “mimicking the Creator,” or “imitating polytheists” and have permitted creation of sculptures in the absence of these specific concepts and criteria. Accordingly, jurists have relied on narrative reasoning, namely narrations, and rational reasoning, like consensus [among jurists], to deduce the legal ruling on sculpture.

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 Additionally, Ja’far Sobhani asserts that the statements of Abul Salah Halabi<ref>15.	Halabi, Al-Kafi fi al-Fiqh, p. 281.</ref> and Ibn Barraj<ref>16.	Ibn Barraj, Al-Muhadhab, Vol. 1, p. 344.</ref>, regarding the impermissibility of creating sculptures apply even to sculptures of non-living beings<ref>17.	Ya'qoubi Isfahani, Al-Mawahib fi Tahreer Maksab al-Muharramah, p. 377.</ref>.
 == Fatwas and Reasons for Prohibition and its Exceptions ==
-According to Sheikh Ansari, the prohibition of crafting sculptures of living beings is generally accepted among Shi’a jurists<ref>18.	Sheikh Ansari, Kitab al-Makasib, Vol. 14, p. 183.</ref>, a view also embraced by Sunni scholars, as stated by Sayyid Abolqasem Khoei<ref>	Tohidi Tabrizi, Misbah al-Fiqhaheh, Vol. 1, p. 353.</ref>. Among contemporaries, jurists such as Sayyid Abolqasem Khoei<ref>20.	Khoei, Tawzih al-Masa'il, p. 262.</ref>, [[Sayyid Ali Sistani]]<ref>21.	Sistani, Tawzih al-Masa'il, p. 423.</ref>, Sayyid Ruhollah Khomeini<ref>22.	Khomeini, Tahreer al-Wasilah, Vol. 1, p. 472.</ref>, Mohammad Ishaq Fayaz<ref>23.	Faiyyaz, Al-Istifta'at al-Shar'iyyah, Vol. 2, p. 13.</ref>, [[Sayyid Mousa Shobeiri Zanjani]]<ref>24.	Shobeiri Zanjani, Tawzih al-Masa'il, p. 80.</ref>, Naser Makarem Shirazi<ref>25.	Makarem Shirazi, Istifta'at Jadid, Vol. 1, p. 158.</ref>, and Lutfullah Safi Golpayegani<ref>26.	Safi Golpaygani, Tawzih al-Masa'il, p. 409.</ref> have all deemed crafting sculptures of living beings, such as humans and animals, as prohibited.
+According to Sheikh Ansari, the prohibition of crafting sculptures of living beings is generally accepted among Shi’a jurists<ref>18.	Sheikh Ansari, Kitab al-Makasib, Vol. 14, p. 183.</ref>, a view also embraced by Sunni scholars, as stated by Sayyid Abolqasem Khoei<ref>	Tohidi Tabrizi, Misbah al-Fiqhaheh, Vol. 1, p. 353.</ref>. Among contemporaries, jurists such as Sayyid Abolqasem Khoei<ref>20.	Khoei, Tawzih al-Masa'il, p. 262.</ref>, [[Sayyid Ali Sistani]]<ref>21.	Sistani, Tawzih al-Masa'il, p. 423.</ref>, Sayyid Ruhollah Khomeini<ref>22.	Khomeini, Tahreer al-Wasilah, Vol. 1, p. 472.</ref>, [[Mohammad Ishaq Fayaz]]<ref>23.	Faiyyaz, Al-Istifta'at al-Shar'iyyah, Vol. 2, p. 13.</ref>, [[Sayyid Mousa Shobeiri Zanjani]]<ref>24.	Shobeiri Zanjani, Tawzih al-Masa'il, p. 80.</ref>, [[Naser Makarem Shirazi]]<ref>25.	Makarem Shirazi, Istifta'at Jadid, Vol. 1, p. 158.</ref>, and [[Lutfullah Safi Golpayegani]]<ref>26.	Safi Golpaygani, Tawzih al-Masa'il, p. 409.</ref> have all deemed crafting sculptures of living beings, such as humans and animals, as prohibited.
 === Evidence of Prohibition  ===
 Those jurists who advocate for the prohibition of crafting sculptures of living beings have focused solely on the matters mentioned in the textual evidence (Qur’an, narrations, and traditions), considering them the subject of the ruling and regarding them as what God intended. Most jurists who approve of sculpture creation do not consider these matters as independent but rather take into consideration broader concepts like “[practices] misleading from the path of God,” and criteria such as “idolatry,” “mimicking the Creator,” or “imitating polytheists” and have permitted creation of sculptures in the absence of these specific concepts and criteria. Accordingly, jurists have relied on narrative reasoning, namely narrations, and rational reasoning, like consensus [among jurists], to deduce the legal ruling on sculpture.

Sculpture: Difference between revisions