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 Abolqassem Musavi 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: | 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 Abolqassem Musavi 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>. | ||
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=== Destroying Sculptures: === | === Destroying Sculptures: === | ||
According to Alireza A’rafi, while explicit statements from early scholars regarding the prohibition to keep sculptures or the obligation to destroy them are not found, some jurists' statements can be interpreted to imply this obligation<ref>Abidinzadeh, Mujassameh wa Naqqashi: Taqrirat-e Dars-e Ayatollah A’arafi, p. 552.</ref>. The evidence that may indicate the obligation to destroy sculptures and the prohibition to keep them include: | According to Alireza A’rafi, while explicit statements from early scholars regarding the prohibition to keep sculptures or the obligation to destroy them are not found, some jurists' statements can be interpreted to imply this obligation<ref>Abidinzadeh, Mujassameh wa Naqqashi: Taqrirat-e Dars-e Ayatollah A’arafi, p. 552.</ref>. The evidence that may indicate the obligation to destroy sculptures and the prohibition to keep them include: | ||
• Just as creating a sculpture is considered reprehensible by God, its existence is also reprehensible<ref>Rouhani, Fiqh al-Sadiq, Vol. 14, p. 238.</ref>. Therefore, what implies the prohibition of sculpture-making also suggests the obligation to destroy it<ref>Sheikh Ansari, Kitab al-Makasib, Vol. 1, p. 193.</ref>. However, Sheikh Ansari believes that, based on narrations, only creating a sculpture is prohibited, but its existence is not reprehensible in the view of God to conclude that destroying it is obligatory. Similarly, Mohammad Fazel Lankarani believes that there is no explicit obligation between the prohibition of sculpture and the necessity to destroy it<ref>Fazel Lankarani, Tafsil al-Shari'ah: Al-Makasib al-Muharramah, p. 157-158.</ref>. | • Just as creating a sculpture is considered reprehensible by God, its existence is also reprehensible<ref>Rouhani, Fiqh al-Sadiq, Vol. 14, p. 238.</ref>. Therefore, what implies the prohibition of sculpture-making also suggests the obligation to destroy it<ref>Sheikh Ansari, Kitab al-Makasib, Vol. 1, p. 193.</ref>. However, Sheikh Ansari believes that, based on narrations, only creating a sculpture is prohibited, but its existence is not reprehensible in the view of God to conclude that destroying it is obligatory. Similarly, Mohammad Fazel Lankarani believes that there is no explicit obligation between the prohibition of sculpture and the necessity to destroy it<ref>Fazel Lankarani, Tafsil al-Shari'ah: Al-Makasib al-Muharramah, p. 157-158.</ref>. | ||
• There are narrations where breaking sculptures is commanded<ref>Kulayni, Al-Kafi, Vol. 13, p. 233.</ref>. However, scholars like Sayyid Mohammad Sadeq | |||
• There are narrations where breaking sculptures is commanded<ref>Kulayni, Al-Kafi, Vol. 13, p. 233.</ref>. However, scholars like [[Sayyid Mohammad Sadeq Rohani]] and Mohammad Fazel Lankarani argue that these narrations specifically refer to cases where sculptures are used as idols for worship and veneration<ref>Rouhani, Fiqh al-Sadiq, Vol. 14, p. 240; Fazel Lankarani, Tafsil al-Shari'ah: Al-Makasib al-Muharramah, p. 142.</ref>. | |||
== Perspective of Sunni Schools == | == Perspective of Sunni Schools == | ||
According to the four main Sunni schools of thought, namely Maleki, Shafe’i, Hanafi, and Hanbali, creating sculptures of living beings, such as humans and animals, is considered prohibited<ref>Jazayri, Kitab al-Fiqh 'ala al-Madahib al-Arba'ah, Vol. 2, p. 40-41.</ref>. Abdul Rahman bin Muhammad Jaziri, an Egyptian jurist and scholar, argues that if sculpture serves legitimate purposes such as education and training, it falls outside the realm of the prohibition<ref>Jazayri, Kitab al-Fiqh 'ala al-Madahib al-Arba'ah, Vol. 2, p. 40.</ref>. He mentions that some Sunni schools, like the Maliki school, consider the creation, buying, and selling of dolls for girls permissible, that they learn child-rearing through play<ref>Jazayri, Kitab al-Fiqh 'ala al-Madahib al-Arba'ah, Vol. 2, p. 40.</ref>. | According to the four main Sunni schools of thought, namely Maleki, Shafe’i, Hanafi, and Hanbali, creating sculptures of living beings, such as humans and animals, is considered prohibited<ref>Jazayri, Kitab al-Fiqh 'ala al-Madahib al-Arba'ah, Vol. 2, p. 40-41.</ref>. Abdul Rahman bin Muhammad Jaziri, an Egyptian jurist and scholar, argues that if sculpture serves legitimate purposes such as education and training, it falls outside the realm of the prohibition<ref>Jazayri, Kitab al-Fiqh 'ala al-Madahib al-Arba'ah, Vol. 2, p. 40.</ref>. He mentions that some Sunni schools, like the Maliki school, consider the creation, buying, and selling of dolls for girls permissible, that they learn child-rearing through play<ref>Jazayri, Kitab al-Fiqh 'ala al-Madahib al-Arba'ah, Vol. 2, p. 40.</ref>. | ||
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The topic of sculpture has been addressed in contemporary jurisprudential works in two ways: | The topic of sculpture has been addressed in contemporary jurisprudential works in two ways: | ||
1. Sculpture has been discussed alongside other jurisprudential topics in some works, including “Masbah al- Fiqaha" – jurisprudential lectures by [[Sayyid Abolqassem Musavi Khoei]], “Al-Makasib al-Muharramah" – written by Sayyid Ruhollah Khomeini, “Darasat fi al-Makasib al-Muharramah" – authored by Hussein Ali Montazeri, “Fiqh al-Sadiq" – composed by Sayyid Mohammad Sadeq | 1. Sculpture has been discussed alongside other jurisprudential topics in some works, including “Masbah al- Fiqaha" – jurisprudential lectures by [[Sayyid Abolqassem Musavi Khoei]], “Al-Makasib al-Muharramah" – written by Sayyid Ruhollah Khomeini, “Darasat fi al-Makasib al-Muharramah" – authored by Hussein Ali Montazeri, “Fiqh al-Sadiq" – composed by [[Sayyid Mohammad Sadeq Rohani]], “Al-Mawahib fi Tahrir Makasib al-Muharramah" – lectures of higher Islamic studies by Ja’far Sobhani. | ||
2. Monographs: Independent works written specifically on the subject of sculpture, such as: | 2. Monographs: Independent works written specifically on the subject of sculpture, such as: | ||