Abdurrazzaq narrates that Ibn Abbas considered praying in a church inside which are depictions detestable, that one of the eminent Christians had a meal prepared for Umar when he went to Damascus, and Omar refused the invitation saying, “We cannot enter your churches, because there are depictions inside”. The narrator indicated that Hazrat Umar meant sculptures by “depictions” (Bukhari, Salat, 54).
Trade of Illustrated Items
Majority of the scholars said that trade of illustrated items is permissible depending on that the Prophet did not make Hazrat Aisha return the illustrated pillow she had bought and permitted her to use it in a different way and for a different purpose by changing its form and place.
Ibn Hazm, the well-known jurisprudent of Islamic law from Zakhiri sect, states that trade of all depictions is forbidden, except children’s toys (Ibn Hazm, al-Muhalla, 9, 25). However, when considered that Ibn Hazm said trade of illustrated fabric was permissible, it can be understood that what he meant by “depiction” is things like sculptures.
In conclusion, Arabs in pre-Islamic era of ignorance used to believe in Allah as the only creator, yet, they used to think they could reach Him through some agents; consequently, they accepted several pictures and sculptures most of which were in the form of human beings as mediator-gods. Those pictures and sculptures, which looked like productions of humans’ aesthetic sense, creative thinking and creativity at first, gradually lost its simple appearance and function and started to represent metaphysical powers, and even to gain sacredness to meet needs for worship, for people who had difficulties in reaching abstract concept of god. Appearing in a time of this human fallacy and such community and focusing on the idea of that there is no other creator and no other almighty one than Allah, Islam consequently was very careful and precautious about any danger which would divert people from the belief of Tawhid and lead them to polytheism. The Prophet was precise about pictures and sculpture exactly for this reason. However, it is observed that Islamic scholars started to be more tolerable towards pictures in parallel with the decrease of threatening statements about pictures in the Quran and Sunnah in the later years of Islam and with people’s getting away from this primitive fallacy and the decrease of danger of people’s falling into polytheism. The reason of being stricter with sculptures is the result of that view. In this sense, what is forbidden is not the pictures and depictions themselves, but the possibility of them to lead people to polytheism, and of making them an agent of sacredness and worship. Besides, what is meant by saying it is not the things which are subject to haram and halal but the acts in religion is exactly that view. Therefore, it will be appropriate to say it is permissible when the danger of falling into polytheism disappears and drawing becomes just an expression of aesthetic sense, and the prohibition will continue if the danger in question still exists.
On the other hand, some scholars did not find it right to draw pictures and make sculptures, considering them as imitating Allah’s creation and trying to overshadow His creation even though it is just in thought. In fact, it is wrong for a person, who has the skill of shaping, discovering and power of art, to be proud of this skill considering its source in him; it is also right to consider this skill as Allah’s blessing. When the reason of the prohibition mentioned above is explained this way, it is clear that photographs and pictures taken with cameras or other technological devices and projected on screens cannot be included in the concept of “depiction” in classical literature. They are not shaping or drawing of a non-existing being with creativity, but filming with technological devices and displaying existing beings again. They may be regarded within the issue of humans’ or other beings’ reflection on water and mirror. In this sense, what should be primarily emphasized about photographs and movies is their fitting with the essence of religion and ethics. They must not lead to sexual stimulation and sedition. These conditions are limitations which can be applied according to the aim of photographs and movies, rather than the legitimacy of them.
Fin de citation
Je pense que cet avis argumenté et qui fait le tour de la divergeance mais aussi des sujet touchant à l'image, y compris les photos d'identités devrait clarifier la sujet de manière efficace.
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