Sculpture: Difference between revisions
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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. | 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. | ||
==== Narrations ==== | ==== Narrations ==== | ||
The most important reason that jurists have relied on to examine the ruling of sculpting is narrations<ref> Najafi, Jawahir al-Kalam, Vol. 22, p. 41.</ref>. Sayyid Abulqasim Khoei considers narrations from both Sunni and Shia sources regarding the prohibition of sculpture living beings as beneficial<ref>28. Tohidi Tabrizi, Misbah al-Fuqaheh, Vol. 1, p. 359.</ref>, meanwhile | The most important reason that jurists have relied on to examine the ruling of sculpting is narrations<ref> Najafi, Jawahir al-Kalam, Vol. 22, p. 41.</ref>. Sayyid Abulqasim Khoei considers narrations from both Sunni and Shia sources regarding the prohibition of sculpture living beings as beneficial<ref>28. Tohidi Tabrizi, Misbah al-Fuqaheh, Vol. 1, p. 359.</ref>, meanwhile Sayyid Mohammad Sadeq Rohani has categorized such narrations into four main groups: | ||
1. Narrations indicating an absolute prohibition of images, whether sculptures or paintings, and whether representing living or non-living beings. For example, a narration by from Imam Sadiq (AS) narrated by Muhammad ibn Muslim explicitly forbids all forms of image-making (sculpture and painting)<ref>29. Rouhani, Fiqh al-Sadiq, Vol. 14, p. 218; Nuri, Mustadrak al-Wasail, Vol. 13, p. 210.</ref>. | 1. Narrations indicating an absolute prohibition of images, whether sculptures or paintings, and whether representing living or non-living beings. For example, a narration by from Imam Sadiq (AS) narrated by Muhammad ibn Muslim explicitly forbids all forms of image-making (sculpture and painting)<ref>29. Rouhani, Fiqh al-Sadiq, Vol. 14, p. 218; Nuri, Mustadrak al-Wasail, Vol. 13, p. 210.</ref>. | ||
2. Narrations specifically prohibiting the creation of sculptures, regardless of whether they represent living or non-living entities<ref> Rouhani, Fiqh al-Sadiq, Vol. 14, p. 218.</ref>. | 2. Narrations specifically prohibiting the creation of sculptures, regardless of whether they represent living or non-living entities<ref> Rouhani, Fiqh al-Sadiq, Vol. 14, p. 218.</ref>. | ||
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==== Consensus Among Jurists and its Critique ==== | ==== Consensus Among Jurists and its Critique ==== | ||
There has not been a consensus among jurists regarding the prohibition of sculpture. However, according to Hossein Ali Montazeri, the first person to claim consensus on this issue was Muhaqqeq Karaki<ref>Muhaqqeq Karaki, Jame' al-Maqasid, Vol. 4, p. 23.</ref> and no previous jurists have claimed consensus on this matter. This purported consensus has been criticized by jurists such as Sayyid Taqi Tabatabai Qomi and Hossein Ali Montazeri. They argue that this consensus is not a clear or probable proof and believe that there are numerous narrations, transmitted through both Shia and Sunni sources, which may provide plausible evidence for the permissibility of sculpture creation. Hence, they contend that consensus is not an independent proof for this matter. | There has not been a consensus among jurists regarding the prohibition of sculpture. However, according to Hossein Ali Montazeri, the first person to claim consensus on this issue was Muhaqqeq Karaki<ref>Muhaqqeq Karaki, Jame' al-Maqasid, Vol. 4, p. 23.</ref> and no previous jurists have claimed consensus on this matter. This purported consensus has been criticized by jurists such as Sayyid Taqi Tabatabai Qomi and Hossein Ali Montazeri. They argue that this consensus is not a clear or probable proof and believe that there are numerous narrations, transmitted through both Shia and Sunni sources, which may provide plausible evidence for the permissibility of sculpture creation. Hence, they contend that consensus is not an independent proof for this matter. | ||
There is no consensus among jurists regarding the prohibition of sculpture. | There is no consensus among jurists regarding the prohibition of sculpture. Sayyid Taqi Tabatabai Qomi and Hossein-Ali Montazeri criticized the alleged consensus, claiming it to be a consensus with known origins<ref>Ijma’ al Madraki is a type of consensus whose origins are currently available in other jurisprudential sources i.e. Qur'an and Prophetic narrations.</ref> or probable evidence and believe that there is a likelihood that the evidence for the jurists' verdict on the prohibition of sculpture comes from numerous narrations in both Shia and Sunni sources. Therefore, they believe that this consensus does not qualify as an independent proof for this matter<ref>Montazeri, Darasat Fi al-Makasib al-Muharammah, Vol. 2, p. 557.</ref>. | ||
=== Exceptions to the Prohibition === | === Exceptions to the Prohibition === | ||
Despite the widely accepted prohibition on creating sculptures of living beings, some jurists have made exceptions, including: | Despite the widely accepted prohibition on creating sculptures of living beings, some jurists have made exceptions, including: | ||
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2. Sayyid Ruhollah Khomeini: If a sculpture is made using machinery, it is not considered prohibited because the evidence for the prohibition of sculpture only applies to cases where an individual manually creates sculptures<ref>Makarem Shirazi, Istifta'at Jadid, Vol. 3, p. 168.</ref>. | 2. Sayyid Ruhollah Khomeini: If a sculpture is made using machinery, it is not considered prohibited because the evidence for the prohibition of sculpture only applies to cases where an individual manually creates sculptures<ref>Makarem Shirazi, Istifta'at Jadid, Vol. 3, p. 168.</ref>. | ||
3. Sayyid Abolqasem Khoei, Lutfollah Safi Golpayegani, and Ja’far Sobhani: Creating incomplete or partial sculptures of humans and other animals is permissible. However, Safi Golpayegani deems crafting a sculpture that includes major parts such as the head, face, and chest as problematic, adding that crafting sculptures of hands, feet, or heads alone is not problematic<ref>Khomeini, Al-Makasib al-Muharramah, Vol. 2, p. 177.</ref>. | 3. Sayyid Abolqasem Khoei, Lutfollah Safi Golpayegani, and Ja’far Sobhani: Creating incomplete or partial sculptures of humans and other animals is permissible. However, Safi Golpayegani deems crafting a sculpture that includes major parts such as the head, face, and chest as problematic, adding that crafting sculptures of hands, feet, or heads alone is not problematic<ref>Khomeini, Al-Makasib al-Muharramah, Vol. 2, p. 177.</ref>. | ||
== Fatwas and Reasons for Permission == | == Fatwas and Reasons for Permission == | ||
Many jurists who have issued fatwas permitting sculpture base the reason for its prohibition on criteria derived from narrations. They argue that if these criteria are not present, even crafting sculptures of living beings is considered permissible. Some of these viewpoints are as follows: | Many jurists who have issued fatwas permitting sculpture base the reason for its prohibition on criteria derived from narrations. They argue that if these criteria are not present, even crafting sculptures of living beings is considered permissible. Some of these viewpoints are as follows: | ||