Sculpture: Difference between revisions
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== Exposition of the Issue == | == Exposition of the Issue == | ||
Sculpture is one of the significant and challenging contemporary jurisprudential issues<ref>1. Montazeri, Darasat Fi al-Makasib al-Muharammah, Vol. 2, p. 542.</ref>, alongside painting, and is addressed under the categories of “image,” “form,” and “statue” in Shi’a and Sunni narrative sources<ref>2. For example, see Hur Ameli, Wasa'il al-Shi'a, Vol. 5, pp. 174-176; Ahmad ibn Hanbal, Musnad Ahmad, Vol. 4, p. 65; Bukhari, Sahih al-Bukhari, Vol. 3, p. 136.</ref>. Some Shi’a jurists have emphasized the importance of sculpture in their works and have advocated for addressing its legal rulings. For instance, Makarem Shirazi highlights the use of sculpture in commemorating national<ref>Makarem Shirazi, Istifta’at -Jadid, Vol. 2, p. 239.</ref>, religious, and cultural figures in Islamic societies. Similarly, [[Mohammad Javad Fazel Lankarani]] sees sculpture as a tool for expressing truths and societal issues, which can be used to promote religious concepts and counter anti-religious propaganda. He also deems sculpture and related matters as necessities of human life<ref>Fazel Lankarani, Mouzu’at wa Melakat dar Fiqh Honar, p. 27.</ref>. Considering the circumstances of the time, the needs, and the necessities of the Islamic community, he sees it necessary for jurists to pay attention to these matters when deducing legal rulings<ref>Fazel Lankarani, Mouzu’at wa Melakat dar Fiqh Honar, p. 27.</ref>. | Sculpture is one of the significant and challenging contemporary jurisprudential issues<ref>1. Montazeri, Darasat Fi al-Makasib al-Muharammah, Vol. 2, p. 542.</ref>, alongside painting, and is addressed under the categories of “image,” “form,” and “statue” in Shi’a and Sunni narrative sources<ref>2. For example, see Hur Ameli, Wasa'il al-Shi'a, Vol. 5, pp. 174-176; Ahmad ibn Hanbal, Musnad Ahmad, Vol. 4, p. 65; Bukhari, Sahih al-Bukhari, Vol. 3, p. 136.</ref>. Some Shi’a jurists have emphasized the importance of sculpture in their works and have advocated for addressing its legal rulings. For instance, Makarem Shirazi highlights the use of sculpture in commemorating national<ref>Makarem Shirazi, Istifta’at -Jadid, Vol. 2, p. 239.</ref>, religious, and cultural figures in Islamic societies. Similarly, [[Mohammad Javad Fazel Lankarani]] sees sculpture as a tool for expressing truths and societal issues, which can be used to promote religious concepts and counter anti-religious propaganda. He also deems sculpture and related matters as necessities of human life<ref>Fazel Lankarani, Mouzu’at wa Melakat dar Fiqh Honar, p. 27.</ref>. Considering the circumstances of the time, the needs, and the necessities of the Islamic community, he sees it necessary for jurists to pay attention to these matters when deducing legal rulings<ref>Fazel Lankarani, Mouzu’at wa Melakat dar Fiqh Honar, p. 27.</ref>. | ||
According to Makarem Shirazi, computerized robots and dolls also fall under the category of sculpture<ref>Makarem Shirazi, Istifta’at -Jadid, Vol. 3, p. 168.</ref>. [[Mohammad Ishaq Fayyaz]] regards the creation of sculptures of humans and their body parts as a tool for educating medical students, replacing the need for human dissection<ref>Faiyyaz, Istifta’at al-Shar'iyah, Vol. 1, p. 109.</ref>. | According to Makarem Shirazi, computerized robots and dolls also fall under the category of sculpture<ref>Makarem Shirazi, Istifta’at -Jadid, Vol. 3, p. 168.</ref>. [[Mohammad Ishaq Fayyaz]] regards the creation of sculptures of humans and their body parts as a tool for educating medical students, replacing the need for human dissection<ref>Faiyyaz, Istifta’at al-Shar'iyah, Vol. 1, p. 109.</ref>. | ||
According to [[Alireza A'rafi]], the discussion on the prohibition and legal rulings related to sculpture was first introduced by Sheikh Mufid in the discourse of the jurists<ref>Abidinzadeh,Mujassameh wa Naqqashi: Taqrirat-e Dars-e Ayatollah A’arafi, p. 24.</ref>. There is no independent section dedicated to sculpture in Shi’a jurisprudential sources; rather, its legal rulings are discussed within chapters on purity (rulings | According to [[Alireza A'rafi]], the discussion on the prohibition and legal rulings related to sculpture was first introduced by Sheikh Mufid in the discourse of the jurists<ref>Abidinzadeh,Mujassameh wa Naqqashi: Taqrirat-e Dars-e Ayatollah A’arafi, p. 24.</ref>. There is no independent section dedicated to sculpture in Shi’a jurisprudential sources; rather, its legal rulings are discussed within chapters on purity (including rulings on wudu)<ref>Naraghi, Mustanad al-Shi'a, Vol. 2, p. 180.</ref>, prayer (clothing and location of prayer and rulings for mosques)<ref>Najafi, Jawahir al-Kalam, Vol. 8, p. 383.</ref>, and trade (impermissible trades)<ref>Rouhani, Fiqh al-Sadiq, Vol. 14, p. 218.</ref>. However, Sheikh Ansari, in his book “Kitab al-Makasib,” allocates a section to examining the juristic rulings of sculpture and the rulings related to earning income through it, under the general title “Inherently forbidden sources of income.”<ref>12. Sheikh Ansari, Kitab al-Makasib, Vol. 1, p. 183.</ref> The discussion on the juristic rulings of sculpture has made its way into the discourse of contemporary jurists through the teaching of this book and the commentaries written on it<ref>13. For example, see Tohidi Tabrizi, Misbah al-Fiqhaheh: Taqrirat-e Dars-e Ayatollah Khoei, Vol. 1, p. 353; Khomeini, Al-Makasib al-Muharramah, Vol. 1, p. 168; Montazeri, Darasat Fi al-Makasib al-Muharammah, Vol. 2, p. 541.</ref>. | ||
=== Jurisprudential Discussions Focused on Sculptures of Living Beings === | === Jurisprudential Discussions Focused on Sculptures of Living Beings === | ||