Are Pictures Of Animals Forbidden In Quran

Muhammad depicted in civilization

The permissibility of depictions of Muhammad in Islam has been a contentious issue. Oral and written descriptions of Muhammad are readily accustomed past all traditions of Islam, only there is disagreement about visual depictions.^{[ane] [2]} The Quran does not explicitly or implicitly forbid images of Muhammad. The ahadith (supplemental teachings) present an ambiguous picture,^{[3] [4]} simply there are a few that have explicitly prohibited Muslims from creating visual depictions of homo figures.^[5] Information technology is agreed on all sides that there is no accurate visual tradition (pictures created during Muhammad'southward lifetime) every bit to the advent of Muhammad, although in that location are early legends of portraits of him, and written physical descriptions whose authenticity is often accustomed.

The question of whether images in Islamic art, including those depicting Muhammad, can be considered every bit religious art remains a matter of contention amid scholars.^[vi] They appear in illustrated books that are normally works of history or poetry, including those with religious subjects; the Quran is never illustrated: "context and intent are essential to understanding Islamic pictorial art. The Muslim artists creating images of Muhammad, and the public who beheld them, understood that the images were not objects of worship. Nor were the objects then decorated used equally part of religious worship".^[seven]

Still, scholars concede that such images have "a spiritual element", and were also sometimes used in breezy religious devotions celebrating the day of the Mi'raj.^[8] Many visual depictions but evidence Muhammad with his face veiled, or symbolically correspond him as a flame; other images, notably from before well-nigh 1500, evidence his face up.^{[9] [ten] [11]} With the notable exception of mod-day Iran,^[12] depictions of Muhammad were rare, never numerous in whatever community or era throughout Islamic history,^{[13] [14]} and appeared almost exclusively in the private medium of Farsi and other miniature volume illustration.^{[15] [xvi]} The key medium of public religious art in Islam was and is calligraphy.^{[14] [15]} In Ottoman Turkey the hilya adult as a decorated visual organisation of texts nigh Muhammad that was displayed as a portrait might exist.

Visual images of Muhammad in the non-Islamic West accept always been exceptional. In the Middle Ages they were mostly hostile, and most ofttimes appear in illustrations of Dante's verse. In the Renaissance and Early on Modern menstruum, Muhammad was sometimes depicted, typically in a more neutral or heroic calorie-free; the depictions began to run across protests from Muslims. In the age of the Internet, a handful of extravaganza depictions printed in the European press take caused global protests and controversy and been associated with violence.

Background

In Islam, although naught in the Quran explicitly bans images, some supplemental hadith explicitly ban the drawing of images of any living creature; other hadith tolerate images, but never encourage them. Hence, most Muslims avoid visual depictions of Muhammad or whatsoever other prophet such equally Moses or Abraham.^{[1] [17] [eighteen]}

Most Sunni Muslims believe that visual depictions of all the prophets of Islam should exist prohibited and are particularly averse to visual representations of Muhammad.^[xx] The key concern is that the employ of images can encourage idolatry.^[21] In Shia Islam, however, images of Muhammad are quite common nowadays, fifty-fifty though Shia scholars historically were against such depictions.^{[20] [22]} Still, many Muslims who accept a stricter view of the supplemental traditions volition sometimes challenge any depiction of Muhammad, including those created and published by non-Muslims.^[23]

Many major religions take experienced times during their history when images of their religious figures were forbidden. In Judaism, one of the Ten Commandments states "Thou shalt not brand unto thee any graven image", while in the Christian New Attestation all covetousness (greed) is defined as idolatry. In Byzantine Christianity during the periods of Iconoclasm in the eighth century, and over again during the 9th century, visual representations of sacred figures were forbidden, and but the Cross could exist depicted in churches. The visual representation of Jesus and other religious figures remains a concern in parts of stricter Protestant Christianity.^[24]

Portraiture of Muhammad in Islamic literature

A number of hadith and other writings of the early Islamic period include stories in which portraits of Muhammad announced. Abu Hanifa Dinawari, Ibn al-Faqih, Ibn Wahshiyya and Abu Nu`aym tell versions of a story in which the Byzantine Emperor Heraclius is visited by two Meccans. He shows them a cabinet, handed downwards to him from Alexander the Great and originally created by God for Adam, each of whose drawers contains a portrait of a prophet. They are astonished to come across a portrait of Muhammad in the concluding drawer. Sadid al-Din al-Kazaruni tells a similar story in which the Meccans are visiting the king of China. Kisa'i tells that God did indeed requite portraits of the prophets to Adam.^[25]

Ibn Wahshiyya and Abu Nu'ayn tell a 2d story in which a Meccan merchant visiting Syria is invited to a Christian monastery where a number of sculptures and paintings draw prophets and saints. There he sees the images of Muhammad and Abu Bakr, equally yet unidentified by the Christians.^[26] In an 11th-century story, Muhammad is said so accept sat for a portrait past an artist retained by Sassanid male monarch Kavadh II. The king liked the portrait so much that he placed it on his pillow.^[25]

Subsequently, Al-Maqrizi tells a story in which Muqawqis, ruler of Egypt, meets with Muhammad's envoy. He asks the envoy to describe Muhammad and checks the clarification against a portrait of an unknown prophet which he has on a slice of cloth. The description matches the portrait.^[25]

In a 17th-century Chinese story, the male monarch of China asks to run into Muhammad, but Muhammad instead sends his portrait. The king is so enamoured of the portrait that he is converted to Islam, at which signal the portrait, having done its task, disappears.^[27]

Depiction by Muslims

Exact descriptions

In one of the earliest sources, Ibn Sa'd's Kitab al-Tabaqat al-Kabir, there are numerous exact descriptions of Muhammad. One description sourced to Ali ibn Abi Talib is as follows:

The Apostle of Allah, may Allah bless him, is neither as well short nor too alpine. His pilus are neither curly nor direct, but a mixture of the two. He is a man of black hair and large skull. His complexion has a tinge of redness. His shoulder basic are broad and his palms and feet are fleshy. He has long al-masrubah which means hair growing from neck to umbilicus. He is of long eye-lashes, close eyebrows, smooth and shining fore-head and long space between ii shoulders. When he walks he walks inclining as if coming down from a meridian. [...] I never saw a man like him before him or after him. ^{[28] [ unreliable source? ]}

From the Ottoman period onwards such texts have been presented on calligraphic hilya panels (Turkish: hilye, pl. hilyeler), commonly surrounded past an elaborate frame of illuminated decoration and either included in books or, more often, muraqqas or albums, or sometimes placed in wooden frames so that they can hang on a wall.^[29] The elaborated class of the calligraphic tradition was founded in the 17th century by the Ottoman calligrapher Hâfiz Osman. While containing a physical and artistically appealing description of Muhammad's appearance, they complied with the strictures against figurative depictions of Muhammad, leaving his appearance to the viewer's imagination. Several parts of the complex pattern were named after parts of the body, from the head downwards, indicating the explicit intention of the hilya every bit a substitute for a figurative depiction.^{[30] [31]}

The Ottoman hilye format customarily starts with a basmala, shown on top, and is separated in the center by Quran 21:107:^[32] "And We accept not sent you but as a mercy to the worlds".^[31] Four compartments set around the central i often incorporate the names of the Rightly-Guided Caliphs, Abu Bakr, Umar, Uthman, and Ali, each followed by "radhi Allahu anhu" ("may God exist pleased with him").

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  Hilye by Hâfiz Osman

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  Hilye by Hâfiz Osman

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  Hilye by Hâfiz Osman

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  Hilye by Mehmed Tahir Efendi (d. 1848)

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  Hilye by Kazasker Mustafa İzzet Efendi (1801–1876)

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  Hilye by Kazasker Mustafa İzzet Efendi

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  Hilye inscribed on the petals of a pink rose symbolising Muhammad (18th century).

Calligraphic representations

The virtually common visual representation of the Muhammad in Islamic art, particularly in Arabic-speaking areas, is past a calligraphic representation of his name, a sort of monogram in roughly circular form, oftentimes given a decorated frame. Such inscriptions are normally in Arabic, and may rearrange or repeat forms, or add a approving or honorific, or for example the give-and-take "messenger" or a contraction of it. The range of ways of representing Muhammad's name is considerable, including ambigrams; he is too frequently symbolised by a rose.

The more elaborate versions relate to other Islamic traditions of special forms of calligraphy such as those writing the names of God, and the secular tughra or elaborate monogram of Ottoman rulers.

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  Muhammad'due south name in Thuluth, an Arabic calligraphic script; the smaller writing in the pinnacle left means "Peace be upon him"

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  Calligraphic representation of Muhammad's proper noun, painted on the wall of a mosque in Edirne in Turkey

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  Calligraphy tile from Turkey (18th century), containing the names of God, Muhammad, and his first 4 successors, Abu Bakr, Umar, Uthman and Ali

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  Late 18th- or early 19th-century calligraphic console by Mustafa Rakim

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  Mirror calligraphy of Muhammad's proper noun

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  Decoupage calligraphy (18th or 19th century) with Muhammad's proper noun in mirror script, top centre; the area below represents a mihrab, or prayer niche

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  Palestinian pottery calligraphy featuring the names of God (الله) and Muhammad (محمد)

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  Ambigram – Muhammad (محمد) upside downward is read as Ali (علي), and vice versa

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  Tile from a 14th-century mausoleum in Uzbekistan, inscribed with Muhammad'due south proper noun (محمد) in foursquare Kufic; one of a gear up used to frame a doorway

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  Mosque cupola, with Quranic inscriptions and Kufic representations of Allah's and Muhammad'southward names worked into the tiling

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  Banna'i on the Majestic Mosque in Isfahan, Iran, with square Kufic repeats of Muhammad's and Ali's names

Figurative visual depictions

Throughout Islamic history, depictions of Muhammad in Islamic fine art were rare.^[13] Even so, at that place exists a "notable corpus of images of Muhammad produced, more often than not in the form of manuscript illustrations, in various regions of the Islamic world from the thirteenth century through modern times".^[33] Depictions of Muhammad date dorsum to the offset of the tradition of Persian miniatures every bit illustrations in books. The illustrated volume from the Persianate earth (Warka and Gulshah, Topkapi Palace Library H. 841, attributed to Konya 1200–1250) contains the 2 primeval known Islamic depictions of Muhammad.^[34]

This book dates to before or only around the time of the Mongol invasion of Anatolia in the 1240s, and before the campaigns against Persia and Iraq of the 1250s, which destroyed great numbers of books in libraries. Recent scholarship has noted that, although surviving early examples are now uncommon, by and large man figurative art was a continuous tradition in Islamic lands (such as in literature, scientific discipline, and history); every bit early every bit the 8th century, such art flourished during the Abbasid Caliphate (c. 749 - 1258, across Spain, North Africa, Egypt, Syria, Turkey, Mesopotamia, and Persia).^[35]

Christiane Gruber traces a development from "veristic" images showing the whole body and face, in the 13th to 15th centuries, to more "abstract" representations in the 16th to 19th centuries, the latter including the representation of Muhammad by a special type of calligraphic representation, with the older types likewise remaining in employ.^[36] An intermediate type, first constitute from near 1400, is the "inscribed portrait" where the confront of Muhammad is blank, with "Ya Muhammad" ("O Muhammad") or a similar phrase written in the space instead; these may be related to Sufi thought. In some cases the inscription appears to accept been an underpainting that would later exist covered past a face or veil, then a pious deed by the painter, for his eyes alone, only in others it was intended to be seen.^[33] According to Gruber, a good number of these paintings later underwent iconoclastic mutilations, in which the facial features of Muhammad were scratched or smeared, as Muslim views on the acceptability of veristic images inverse.^[37]

A number of extant Persian manuscripts representing Muhammad date from the Ilkhanid period under the new Mongol rulers, including a Marzubannama dating to 1299. The Ilkhanid MS Arab 161 of 1307/8 contains 25 illustrations constitute in an illustrated version of Al-Biruni's The Remaining Signs of Past Centuries, of which five include depictions Muhammad, including the 2 concluding images, the largest and about accomplished in the manuscript, which emphasize the relation of Muhammad and `Ali according to Shi`ite doctrine.^[38] According to Christiane Gruber, other works use images to promote Sunni Islam, such as a prepare of Mi'raj illustrations (MS H 2154) in the early on 14th century,^[39] although other historians accept dated the same illustrations to the Jalayrid period of Shia rulers.^[40]

Muhammad, shown with a veiled face up and halo, at Mount Hira (16th-century Ottoman illustration of the Siyer-i Nebi)

Depictions of Muhammad are also found in Western farsi manuscripts in the following Timurid and Safavid dynasties, and Turkish Ottoman art in the 14th to 17th centuries, and beyond. Mayhap the nigh elaborate bike of illustrations of Muhammad'due south life is the copy, completed in 1595, of the 14th-century biography Siyer-i Nebi commissioned by the Ottoman sultan Murat III for his son, the future Mehmed III, containing over 800 illustrations.^[41]

Probably the commonest narrative scene represented is the Mi'raj; according to Gruber, "At that place exist endless single-folio paintings of the meʿrāj included in the beginnings of Persian and Turkish romances and epic stories produced from the beginning of the 15th century to the 20th century".^[42] These images were also used in celebrations of the anniversary of the Mi'raj on 27 Rajab, when the accounts were recited aloud to male groups: "Didactic and engaging, oral stories of the ascension seem to have had the religious goal of inducing attitudes of praise among their audiences". Such practices are most easily documented in the 18th and 19th centuries, but manuscripts from much before announced to have fulfilled the same function.^[43] Otherwise a large number of different scenes may exist represented at times, from Muhammad's birth to the terminate of his life, and his existence in Paradise.^[44]

Halo

In the earliest depictions Muhammad may be shown with or without a halo, the earliest halos beingness round in the way of Christian art,^[45] only earlier long a flaming halo or aureole in the Buddhist or Chinese tradition becomes more than mutual than the circular form found in the West, when a halo is used. A halo or flame may surround only his head, but ofttimes his whole body, and in some images the trunk itself cannot exist seen for the halo. This "luminous" form of representation avoided the issues caused past "veristic" images, and could be taken to convey qualities of Muhammad's person described in texts.^[46] If the torso is visible, the face may exist covered with a veil (see gallery for examples of both types). This class of representation, which began at the start of the Safavid period in Persia,^[47] was washed out of reverence and respect.^[13] Other prophets of Islam, and Muhammad'south wives and relations, may be treated in similar ways if they also appear.

T. W. Arnold (1864–1930), an early historian of Islamic fine art, stated that "Islam has never welcomed painting every bit a handmaid of organized religion as both Buddhism and Christianity have done. Mosques have never been decorated with religious pictures, nor has a pictorial fine art been employed for the didactics of the infidel or for the edification of the faithful."^[13] Comparison Islam to Christianity, he also writes: "Accordingly, there has never been any historical tradition in the religious painting of Islam – no artistic evolution in the representation of accustomed types – no schools of painters of religious subjects; least of all has at that place been any guidance on the part of leaders of religious thought corresponding to that of ecclesiastical authorities in the Christian Church."^[13]

Images of Muhammad remain controversial to the present twenty-four hour period, and are not considered adequate in many countries in the Centre East. For example, in 1963 an business relationship past a Turkish author of a Hajj pilgrimage to Mecca was banned in Pakistan because it contained reproductions of miniatures showing Muhammad unveiled.^[48]

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  "Muhammad at the Ka'ba" from the Siyer-i Nebi (1595).^[49] Muhammad is shown with veiled face up.

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  Journey of the Prophet Muhammad in the Majmac al-tawarikh (Compendium of Histories), c. 1425; Timurid. Herat, Afghanistan.

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  Miraj image from 1539 to 1543, reflecting the new, Safavid convention of depicting Muhammad veiled.

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  Muhammad and his wife Aisha freeing the daughter of a tribal master. From the Siyer-i Nebi.

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  Muhammad's rise into the Heavens, a journeying known as the Mi'raj, equally depicted in a re-create of the Bostan of Saadi.

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  "Mohammed's Paradise", Persian miniature from The History of Mohammed, BnF, Paris.

Contemporary Islamic republic of iran

Despite the avoidance of the representation of Muhammad in Sunni Islam, images of Muhammed are non uncommon in Iran. The Iranian Shi'ism seems more tolerant on this point than Sunnite orthodoxy.^[50] In Islamic republic of iran, depictions have considerable acceptance to the present twenty-four hours, and may exist found in the modern forms of the poster and postcard.^{[12] [51]}

Since the late 1990s, experts in Islamic iconography discovered images, printed on paper in Iran, portraying Mohammed as a teenager wearing a turban.^[50] At that place are several variants, all show the same juvenile face, identified by an inscription such as "Muhammad, the Messenger of God", or a more detailed legend referring to an episode in the life of Muhammad and the supposed origin of the image.^[50] Some Iranian versions of these posters attributed the original depiction to a Bahira, a Christian monk who met the young Muhammad in Syrian arab republic. By crediting the prototype to a Christian and predating information technology to the fourth dimension before Muhammad became a prophet, the manufacturers of the epitome exonerate themselves from any wrongdoing.^[52]

The motif was taken from a photograph of a immature Tunisian taken by the Germans Rudolf Franz Lehnert and Ernst Heinrich Landrock in 1905 or 1906, which had been printed in high editions on flick post cards till 1921.^[50] This depiction has been pop in Iran as a class of curiosity.^[52]

In Tehran, a mural depicting the prophet – his face veiled – riding Buraq was installed at a public road intersection in 2008, the only landscape of its kind in a Muslim-majority country.^[12]

Cinema

Very few films have been made about Muhammad. The 1976 pic The Bulletin, also known as Mohammad, Messenger of God, focused on other persons and never directly showed Muhammad or most members of his family unit. A devotional cartoon called Muhammad: The Terminal Prophet was released in 2004.^[53] An Iranian film directed by Majid Majidi was released in 2015 named Muhammad. It is the first part of the trilogy moving picture series on Muhammad by Majid Majidi.

While Sunni Muslims have always explicitly prohibited the delineation of Muhammad on film,^[54] gimmicky Shi'a scholars have taken a more relaxed attitude, stating that it is permissible to describe Muhammad, fifty-fifty in television or movies, if done with respect.^[55]

Delineation by non-Muslims

Western representations of Muhammad were very rare until the explosion of images following the invention of the printing press; he is shown in a few medieval images, ordinarily in an unflattering manner, often influenced by his cursory mention in Dante's Divine Comedy. Muhammad sometimes figures in Western depictions of groups of influential people in globe history. Such depictions tend to be favourable or neutral in intent; one example can be found at the United states of america Supreme Court building in Washington, D.C. Created in 1935, the frieze includes major historical lawgivers, and places Muhammad alongside Hammurabi, Moses, Confucius, and others. In 1997, a controversy erupted surrounding the frieze, and tourist materials have since been edited to draw the depiction as "a well-intentioned try by the sculptor to honor Muhammad" that "bears no resemblance to Muhammad."^[56]

In 1955, a statue of Muhammad was removed from a courthouse in New York City subsequently the ambassadors of Indonesia, Pakistan, and Egypt requested its removal.^[57] The extremely rare representations of Muhammad in monumental sculpture are specially likely to be offensive to Muslims, equally the statue is the classic course for idols, and a fright of whatever hint of idolatry is the basis of Islamic prohibitions. Islamic art has almost e'er avoided large sculptures of any subject, especially free-continuing ones; just a few animals are known, mostly fountain-heads, like those in the King of beasts Court of the Alhambra; the Pisa Griffin is perhaps the largest.

In 1997, the Council on American–Islamic Relations, a Muslim advocacy grouping in the U.s.a., wrote to United States Supreme Court Master Justice William Rehnquist requesting that the sculpted representation of Muhammad on the north frieze inside the Supreme Court building be removed or sanded down. The court rejected CAIR's request.^[58]

There have besides been numerous book illustrations showing Muhammad.

Dante, in The Divine Comedy: Inferno, placed Muhammad in Hell, with his entrails hanging out (Canto 28):

No barrel, not fifty-fifty i where the hoops and staves become every which way, was ever split up open similar one frayed Sinner I saw, ripped from chin to where we fart below.

His guts hung between his legs and displayed His vital organs, including that wretched sack Which converts to shit whatever gets conveyed down the gullet.

As I stared at him he looked dorsum And with his hands pulled his chest open, Saying, "See how I split open up the crack in myself! See how twisted and broken Mohammed is! Before me walks Ali, his face Crack from chin to crown, grief–stricken." ^[59]

This scene was sometimes shown in illustrations of the Divina Commedia earlier modern times. Muhammad is represented in a 15th-century fresco Last Judgement by Giovanni da Modena and drawing on Dante, in the Church of San Petronio, Bologna, Italy.^[60] and artwork by Salvador Dalí, Auguste Rodin, William Blake, and Gustave Doré.^[61]

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  Muhammad, seated on the left, perchance reading from the Quran, as depicted in the Nuremberg Relate ^[62]

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  Early Renaissance fresco illustrating Dante'due south Inferno. Muhammad is depicted existence dragged downwards to Hell.

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  Portrait of Muhammad every bit a generic "Easterner", from the PANSEBEIA, or A View of all Religions in the World past Alexander Ross (1683).

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  Illustration from La vie de Mahomet, by Thousand. Prideaux, published in 1699. Information technology shows Muhammad property a sword and a crescent while trampling on a earth, a cross, and the Ten Commandments.

Controversies in the 21st century

The first of the 21st century has been marked past controversies over depictions of Muhammad, not only for contempo caricatures or cartoons, but also regarding the brandish of historical artwork.

Dice Berufung Mohammeds durch den Engel Gabriel by Theodor Hosemann, 1847, published by Spiegel in 1999

In a story on morals at the end of the millennium in December 1999, the German news mag Der Spiegel printed on the aforementioned folio pictures of "moral apostles" Muhammad, Jesus, Confucius, and Immanuel Kant. In the subsequent weeks, the magazine received protests, petitions and threats confronting publishing the movie of Muhammad. The Turkish TV-station Show Boob tube broadcast the telephone number of an editor who then received daily calls.^[63]

Nadeem Elyas, leader of the Primal Council of Muslims in Germany said that the picture should not exist printed once more in order to avoid pain the feelings of Muslims intentionally. Elyas recommended to whiten the face up of Muhammad instead.^[64]

In June 2001, the Spiegel with consideration of Islamic laws published a picture of Muhammed with a whitened face on its title folio.^[65] The same picture of Muhammad by Hosemann had been published past the magazine once earlier in 1998 in a special edition on Islam, just and so without evoking similar protests.^[66]

In 2002, Italian constabulary reported that they had disrupted a terrorist plot to destroy a church building in Bologna, which contains a 15th-century fresco depicting an epitome of Muhammad (run across above).^{[60] [67]}

Examples of depictions of Muhammad being altered include a 1940 mural at the University of Utah having the name of Muhammad removed from below the painting in 2000 at the request of Muslim students.^[68]

Cartoons

In 1990, a Muhammad extravaganza was published in Indonesian mag, Senang; it was followed by dissolution of the mag.^[69] In 2005, Danish newspaper Jyllands-Posten published a set up of editorial cartoons, many of which depicted Muhammad. In late 2005 and early on 2006, Danish Muslim organizations ignited a controversy through public protests and by spreading cognition of the publication of the cartoons.^[24] According to John Woods, Islamic history professor at the University of Chicago, it was not only the depiction of Muhammad that was offensive, simply the implication that Muhammad was somehow a supporter of terrorism.^[eighteen] In Sweden, an online caricature competition was announced in support of Jyllands-Posten, only Strange Diplomacy Minister Laila Freivalds and the Swedish Security Service pressured the isp to shut the page down. In 2006, when her involvement was revealed to the public, she had to resign.^[seventy] On 12 February 2008 the Danish police arrested iii men alleged to exist involved in a plot to assassinate Kurt Westergaard, 1 of the cartoonists.^[71]

Muhammad appeared in the 2001 South Park episode "Super Best Friends". The image was later removed from the 2006 episode "Cartoon Wars" and the 2010 episodes "200" and "201" due to controversies regarding Muhammad cartoons in European newspapers.

In 2006, the controversial American animated television one-act program Due south Park, which had previously depicted Muhammad as a superhero graphic symbol in the July iv, 2001 episode "Super Best Friends"^[72] and has depicted Muhammad in the opening sequence since that episode,^[73] attempted to satirize the Danish paper incident. In the episode, "Drawing Wars Function II", they intended to show Muhammad handing a salmon helmet to Peter Griffin, a character from the Fox animated series Family Guy. Nonetheless, Comedy Central, who arrogance South Park, rejected the scene, citing concerns of vehement protests in the Islamic world. The creators of South Park reacted past instead satirizing One-act Central'southward double standard for broadcast acceptability by including a segment of "Cartoon Wars Part 2" in which American president George Due west. Bush-league and Jesus defecate on the flag of the U.s..

The Lars Vilks Muhammad drawings controversy began in July 2007 with a series of drawings by Swedish artist Lars Vilks which depicted Muhammad equally a roundabout domestic dog. Several art galleries in Sweden declined to show the drawings, citing security concerns and fear of violence. The controversy gained international attending after the Örebro-based regional paper Nerikes Allehanda published one of the drawings on August xviii to illustrate an editorial on self-censorship and freedom of religion.^[74]

While several other leading Swedish newspapers had published the drawings already, this particular publication led to protests from Muslims in Sweden every bit well as official condemnations from several foreign governments including Iran,^[75] Pakistan,^[76] Afghanistan,^[77] Egypt^[78] and Hashemite kingdom of jordan,^[79] also as past the inter-governmental Organisation of the Islamic Conference (OIC).^[80] The controversy occurred about 1 and a half years after the Jyllands-Posten Muhammad cartoons controversy in Denmark in early 2006.

Another controversy emerged in September 2007 when Bangladeshi cartoonist Arifur Rahman was detained on suspicion of showing disrespect to Muhammad. The interim regime confiscated copies of the Bengali-language Prothom Alo in which the drawings appeared. The drawing consisted of a boy holding a cat conversing with an elderly man. The man asks the male child his name, and he replies "Babu". The older man chides him for not mentioning the name of Muhammad before his name. He then points to the cat and asks the boy what it is called, and the male child replies "Muhammad the cat".

The cartoon caused a firestorm in Bangladesh, with militant Islamists demanding that Rahman be executed for blasphemy. A group of people torched copies of the paper and several Islamic groups protested, proverb the drawings ridiculed Mohammad and his companions. They demanded "exemplary punishment" for the paper's editor and the cartoonist. Bangladesh does not have a blasphemy police, although ane had been demanded by the aforementioned extremist Islamic groups.

Charlie Hebdo

3 November 2011 encompass of Charlie Hebdo, renamed Charia Hebdo (Sharia Hebdo). The word balloon reads "100 lashes if you don't dice of laughter!"

Encompass of xiv January 2015 in the same fashion equally the 3 Nov 2011 embrace, with the phrase Je Suis Charlie and the title "All is forgiven."^[81]

On 2 November 2010, the part of the French satirical weekly paper Charlie Hebdo at Paris was attacked with a firebomb and its website hacked, after it had appear plans to publish a special edition with Muhammad as its "chief editor", and the championship folio with a cartoon of Muhammad had been pre-issued on social media.

In September 2012, the newspaper published a series of satirical cartoons of Muhammad, some of which characteristic nude caricatures of him. In January 2013, Charlie Hebdo announced that they would make a comic book on the life of Muhammad.^[82] In March 2013, Al-Qaeda's branch in Republic of yemen, commonly known as Al-Qaeda in the Arabian Peninsula (AQAP), released a hit list in an edition of their English-linguistic communication magazine Inspire. The list included Stéphane Charbonnier, Lars Vilks, three Jyllands-Posten employees involved in the Muhammad drawing controversy, Molly Norris from the Everybody Draw Mohammed Day and others whom AQAP accused of insulting Islam.^[83]

On 7 January 2015, the function was attacked again with 12 shot expressionless, including Stéphane Charbonnier, and eleven injured.

On 16 Oct 2020, middle-school teacher Samuel Paty was killed and beheaded later showing Charlie Hebdo cartoons depicting Muhammad during a class on liberty of speech.

Wikipedia commodity

In 2008, around 180,000 people, many Muslims, signed a petition protesting against the inclusion of Muhammad's depictions in the English Wikipedia's Muhammad commodity.^{[84] [85] [86]}

The petition was opposed to a delineation of Muhammad prohibiting Nasīʾ

The petition opposed a reproduction of a 17th-century Ottoman copy of a 14th-century Ilkhanate manuscript prototype (MS Arabe 1489) depicting Muhammad equally he prohibited Nasīʾ.^[87] Jeremy Henzell-Thomas of The American Muslim deplored the petition equally 1 of "these mechanical human knee-wiggle reactions [which] are gifts to those who seek every opportunity to decry Islam and ridicule Muslims and can only exacerbate a situation in which Muslims and the Western media seem to be locked in an ever-descending screw of ignorance and mutual loathing."^[88]

Wikipedia considered but rejected a compromise that would allow visitors to choose whether to view the page with images.^[86] The Wikipedia customs has not acted upon the petition.^[84] The site's answers to frequently asked questions about these images state that Wikipedia does not conscience itself for the do good of any one group.^[89]

Metropolitan Museum of Fine art

The Metropolitan Museum of Art in Jan 2010 confirmed to the New York Post that it had quietly removed all celebrated paintings which contained depictions of Muhammad from public exhibition. The Museum quoted objections on the office of conservative Muslims which were "under review." The museum'due south action was criticized as excessive political correctness, as were other decisions taken close to the same time, including the renaming of the "Primitive Fine art Galleries" to the "Arts of Africa, Oceania and the Americas" and the projected "Islamic Galleries" to "Arab Lands, Turkey, Islamic republic of iran, Central Asia and Later South Asia".^[ninety]

Everybody Draw Mohammed Mean solar day

Everybody Draw Mohammed Day was a protest against those who threatened violence against artists who drew representations of Muhammad. It began as a protest confronting the activeness of One-act Fundamental in forbidding the broadcast of the Due south Park episode "201" in response to death threats confronting some of those responsible for the segment. Observance of the twenty-four hour period began with a drawing posted on the Cyberspace on Apr 20, 2010, accompanied by text suggesting that "everybody" create a cartoon representing Muhammad, on May 20, 2010, as a protest confronting efforts to limit freedom of speech communication.

Muhammad Fine art Exhibit & Competition

A May three, 2015, event held in Garland, Texas, held by American activists Pamela Geller and Robert Spencer, was the scene of a shooting past ii individuals who were later themselves shot and killed outside the consequence.^[91] Constabulary officers profitable in security at the event returned fire and killed the ii gunmen. The event offered a $ten,000 prize and was said to be in response to the January 2015 attacks on the French magazine Charlie Hebdo. One of the gunmen was identified as a erstwhile terror doubtable, known to the Federal Bureau of Investigation.^[92]

Batley Grammar School

In March 2021 a teacher at Batley Grammar School in England was suspended, and the headmaster issued an apology, later on the teacher showed one or more than of the Charlie Hebdo cartoons to pupils during a lesson. The incident sparked protests outside the school, demanding the resignation or sacking of the teacher involved.^[93] Commenting on the situation, the UK government's Communities Secretarial assistant, Robert Jenrick, said teachers should be able to "appropriately show images of the prophet" in class and the protests are "deeply unsettling" due to the UK being a "free society". He added teachers should "not exist threatened" by religious extremists.^[94]

Meet likewise

• Qadam Rasul
• The Satanic Verses by Salman Rushdie
• 2006 Idomeneo controversy

General:

• Censorship in Islamic societies
• Criticism of Muhammad

Notes

1. ^ ^{a b} T. West. Arnold (June 1919). "An Indian Picture of Muhammad and His Companions". The Burlington Magazine for Connoisseurs. The Burlington Magazine for Connoisseurs, Vol. 34, No. 195. 34 (195): 249–252. JSTOR 860736.
2. ^ Jonathan Bloom & Sheila Blair (1997). Islamic Arts . London: Phaidon. p. 202.
3. ^ The Koran Does Non Forestall Images of the Prophet, 9 Jan 2015, Christiane Gruber, University of Michigan]
4. ^ Professor Christiane Gruber Beyond Belief
5. ^ What Anybody Needs to Know well-nigh Islam, John 50. Esposito - 2011 p. 14; for hadith see Sahih al-Bukhari, Hadith: 7.834, 7.838, 7.840, 7.844, seven.846.
6. ^ Gruber (2010), p. 27.
7. ^ Cosman, Pelner and Jones, Linda Gale. Handbook to life in the medieval world, p. 623, Infobase Publishing, ISBN 0-8160-4887-eight, ISBN 978-0-8160-4887-8
8. ^ Gruber (2010), p.27 (quote) and 43.
9. ^ Gruber (2005), pp. 239, 247–253.
10. ^ Brendan January (1 February 2009). The Arab Conquests of the Middle Eastward . Xx-Showtime Century Books. p. 34. ISBN978-0-8225-8744-half dozen . Retrieved 14 November 2011.
11. ^ Omid Safi (2 Nov 2010). Memories of Muhammad: Why the Prophet Matters. HarperCollins. p. 171. ISBN978-0-06-123135-iii . Retrieved fourteen Nov 2011.
12. ^ ^{a b c} Christiane Gruber: Images of the Prophet In and Out of Modernity: The Curious Case of a 2008 Mural in Tehran, in Christiane Gruber; Sune Haugbolle (17 July 2013). Visual Culture in the Modern Eye Due east: Rhetoric of the Image. Indiana University Press. pp. 3–31. ISBN978-0-253-00894-seven. Run into also [i] and [2].
13. ^ ^{a b c d east} Arnold, Thomas W. (2002–2011) [Showtime published in 1928]. Painting in Islam, a Report of the Place of Pictorial Art in Muslim Culture. Gorgias Press LLC. pp. 91–9. ISBN978-one-931956-91-8.
14. ^ ^{a b} Dirk van der Plas (1987). Effigies dei: essays on the history of religions. BRILL. p. 124. ISBN978-xc-04-08655-5 . Retrieved fourteen Nov 2011.
15. ^ ^{a b} Ernst, Carl W. (Baronial 2004). Following Muhammad: Rethinking Islam in the Contemporary World. UNC Printing Books. pp. 78–79. ISBN978-0-8078-5577-v . Retrieved fourteen November 2011.
16. ^ Devotion in pictures: Muslim pop iconography – Introduction to the exhibition, University of Bergen.
17. ^ Role of the Curator (2003-05-08). "Court Friezes: North and South Walls" (PDF). Information Sheet, Supreme Courtroom of the United States . Retrieved 2007-07-08 .
18. ^ ^{a b} "Explaining the outrage". Chicago Tribune. 2006-02-08.
19. ^ ^{a b} Devotion in pictures: Muslim popular iconography – The prophet Muhammad, University of Bergen
20. ^ Eaton, Charles Le Gai (1985). Islam and the destiny of man. State University of New York Press. p. 207. ISBN978-0-88706-161-v.
21. ^ Thomas Walker Arnold says "Information technology was non merely Sunni schools of law simply Shia jurists also who fulminated confronting this figured art. Because the Persians are Shiites, many Europeans writers take assumed that the Shia sect had not the same objection to representing living being every bit the rival set of the Sunni; but such an stance ignores the fact that Shiisum did not become the state church in Persia until the rise of the Safivid dynasty at the beginning of the 16th century."
22. ^ "Islamic Figurative Art and Depictions of Muhammad". religionfacts.com. Retrieved 2007-07-06 .
23. ^ ^{a b} Richard Halicks (2006-02-12). "Images of Muhammad: 3 means to meet a cartoon". Atlanta Periodical-Constitution.
24. ^ ^{a b c} Grabar, Oleg (2003). "The Story of Portraits of the Prophet Muhammad". Studia Islamica (96): 19–38. doi:x.2307/1596240. JSTOR 1596240.
25. ^ Asani, Ali (1995). Jubilant Muhammad: Images of the Prophet in Pop Muslim Piety. Columbia, SC: University of South Carolina Press. pp. 64–65.
26. ^ Leslie, Donald (1986). Islam in Traditional China. Canberra: Canberra Higher of Advanced Education. p. 73.
27. ^ Ibn Sa'd – Kitabh al-Tabaqat al-Kabir, every bit translated by S. Moinul and H.K. Ghazanfar, Kitab Bhavan, New Delhi, n.d.
28. ^ Gruber (2005), p.231-232
29. ^ F. Eastward. Peters (x November 2010). Jesus and Muhammad: Parallel Tracks, Parallel Lives. Oxford University Press. pp. 160–161. ISBN978-0-19-974746-7 . Retrieved five November 2011.
30. ^ ^{a b} Jonathan E. Brockopp (xxx April 2010). The Cambridge companion to Muḥammad. Cambridge University Printing. p. 130. ISBN978-0-521-71372-6 . Retrieved 6 Nov 2011.
31. ^ Quran 21:107
32. ^ ^{a b} Gruber (2005), p. 240-241
33. ^ Grabar, p. 19; Gruber (2005), p. 235 (from where the date range), Blair, Sheila S., The Development of the Illustrated Book in Iran, Muqarnas, Vol. 10, Essays in Honor of Oleg Grabar (1993), p. 266, BRILL, JSTOR says "c. 1250"
34. ^ J. Bloom & Southward. Blair (2009). Grove Encyclopedia of Islamic Fine art. New York: Oxford University Press, Inc. pp. 192 and 207. ISBN978-0-xix-530991-1.
35. ^ Gruber (2005), 229, and throughout
36. ^ Gruber (2005), 229
37. ^ Gruber (2010), pp.27-28
38. ^ Gruber (2010), quote p. 43; mostly pp.29-45
39. ^ Gruber, Christiane (2010-03-15). The Ilkhanid Book of Ascension . Tauris Academic Studies. p. 25. ISBN978-1-84511-499-ii.
40. ^ Tanındı, Zeren (1984). Siyer-i nebî: İslam tasvir sanatında Hz. Muhammedʹin hayatı. Hürriyet Vakfı Yayınları.
41. ^ Gruber (Iranica)
42. ^ Gruber (2010), p.43
43. ^ The birth is rare, but appears in an early on manuscript in Edinburgh
44. ^ Arnold, 95
45. ^ Gruber, 230, 236
46. ^ Brend, Barbara. Islamic Fine art, p. 161, British Museum Printing.
47. ^ Schimmel, Annemarie, Deciphering the signs of God: a phenomenological approach to Islam, p.45, north. 86, SUNY Press, 1994, ISBN 0-7914-1982-7, ISBN 978-0-7914-1982-three
48. ^ "Ottomans : religious painting". Retrieved one May 2016.
49. ^ ^{a b c d} Pierre Centlivres, Micheline Centlivres-Demont: Une étrange rencontre. La photographie orientaliste de Lehnert et Landrock et l'image iranienne du prophète Mahomet, Études photographiques Nr. 17, November 2005 (in French)
50. ^ Gruber (2010), p.253, illustrates a postcard bought in 2001.
51. ^ ^{a b} "Mohammed | Iconic Photos". Iconicphotos.wordpress.com. Retrieved 2013-06-06 .
52. ^ "Fine Media Group". Archived from the original on 2006-05-09. Retrieved 2006-03-xi .
53. ^ Alessandra. Raengo & Robert Stam (2004). A Companion To Literature And Flick . Blackwell Publishing. p. 31. ISBN0-631-23053-X.
54. ^ "Istifta". Archived from the original on 2006-ten-17. Retrieved 2006-03-10 .
55. ^ Biskupic, Joan (March eleven, 1998). "Lawgivers: From 2 Friezes, Great Figures Of Legal History Gaze Upon The Supreme Court Bench". The Washington Mail . Retrieved June 10, 2020.
56. ^ "Annal "Montreal News Network": Images of Muhammad, Gone for Good". 2006-02-12. Archived from the original on 2013-02-10. Retrieved 2006-03-10 .
57. ^ MSN : "How the "Ban" on Images of Muhammad Came to Be" by Jackie Bischof Archived May 26, 2015, at the Wayback Machine January 19, 2015.
58. ^ Seth Zimmerman (2003). The Inferno of Dante Alighieri. iUniverse. p. 191. ISBN0-595-28090-0.
59. ^ ^{a b} Philip Willan (2002-06-24). "Al-Qaida plot to blow up Bologna church fresco". The Guardian.
60. ^ Ayesha Akram (2006-02-11). "What'due south behind Muslim cartoon outrage". San Francisco Chronicle.
61. ^ Smith, Charlotte Colding (2015). Images of Islam, 1453–1600: Turks in Germany and Central Europe. Routledge. p. 26. ISBN9781317319634.
62. ^ Terror am Telefon, Spiegel, February 7, 2000
63. ^ Carolin Emcke: Fanatiker sind leicht verführbar, Interview with Nadeem Elyas, February 7, 2000
64. ^ half dozen. Februar 2006 Betr.: Titel, Spiegel, half dozen February 6, 2006
65. ^ Spiegel Special 1, 1998, folio 76
66. ^ "Italia frees Fresco Suspects". The New York Times. 2002-08-22.
67. ^ "Muhammad depiction controversy lurks in U'southward past". Daily Utah Chronicle. University of Utah. 22 February 2006. Archived from the original on 16 November 2017. Retrieved 16 November 2017.
68. ^ Tempomedia (1990-11-10). "Wajah rasulullah di tengah umat". Tempo . Retrieved 2020-05-05 .
69. ^ "Swedish foreign government minister resigns over cartoons". Reuters AlertNet. Archived from the original on 22 March 2006. Retrieved 2006-03-21 .
70. ^ Staff. Danish cartoons 'plotters' held BBC, 12 February 2008
71. ^ "Super Best Friends". S Park. Season 5. Episode 68. 2001-07-04.
72. ^ "Ryan j Budke. "South Park'southward been showing Muhammad all season!" TVSquad.com; April xv, 2006". Tvsquad.com. Retrieved 2013-06-06 .
73. ^ Ströman, Lars (2007-08-eighteen). "Rätten att förlöjliga en religion" (in Swedish). Nerikes Allehanda. Archived from the original on 2007-09-06. Retrieved 2007-08-31 .
    English translation: Ströman, Lars (2007-08-28). "The correct to ridicule a faith". Nerikes Allehanda. Archived from the original on 2007-08-30. Retrieved 2007-08-31 .
74. ^ "Iran protests over Swedish Muhammad cartoon". Agence France-Presse. 2007-08-27. Archived from the original on 2007-08-29. Retrieved 2007-08-27 .
75. ^ "PAKISTAN CONDEMNS THE PUBLICATION OF OFFENSIVE SKETCH IN SWEDEN" (Press release). Pakistan Ministry building of Strange Affairs. 2007-08-30. Archived from the original on 2007-09-04. Retrieved 2007-08-31 .
76. ^ Salahuddin, Sayed (2007-09-01). "Indignant Transitional islamic state of afghanistan slams Prophet Mohammad sketch". Reuters . Retrieved 2007-09-09 .
77. ^ Fouché, Gwladys (2007-09-03). "Arab republic of egypt wades into Swedish cartoons row". The Guardian . Retrieved 2007-09-09 .
78. ^ "Jordan condemns new Swedish Mohammed drawing". Agence France-Presse. 2007-09-03. Retrieved 2007-09-09 . ^{[ dead link ]}
79. ^ "The Secretary Full general strongly condemned the publishing of blasphemous caricatures of prophet Muhammad by Swedish artist" (Press release). Organisation of the Islamic Conference. 2007-08-30. Archived from the original on 2007-10-12. Retrieved 2007-09-09 .
80. ^ "How I created the Charlie Hebdo magazine cover: cartoonist Luz's argument in full". The Telegraph. xiii Jan 2015. Archived from the original on 13 January 2015.
81. ^ Taylor, Jerome (2 Jan 2013). "It's Charlie Hebdo'south right to describe Muhammad, but they missed the opportunity to practice something profound". The Independent . Retrieved 12 Oct 2014.
82. ^ "Has al-Qaeda Struck Dorsum? Part One". 8 January 2015. Retrieved 13 Jan 2017.
83. ^ ^{a b} "Wikipedia defies 180,000 demands to remove images of the Prophet". The Guardian. 17 February 2008.
84. ^ "Muslims Protest Wikipedia Images of Muhammad". Play a trick on News. 2008-02-06. Archived from the original on 2012-10-19. Retrieved 2008-02-07 .
85. ^ ^{a b} Noam Cohen (2008-02-05). "Wikipedia Islam Entry Is Criticized". The New York Times . Retrieved 2008-02-07 .
86. ^ MS Arabe 1489. The epitome used by Wikipedia is hosted on Wikimedia Commons (upload.wikimedia.org/wikipedia/commons/0/0d/Maome.jpg). The reproduction originates from the website of the Bibliothèque nationale de French republic [3]
87. ^ "Wikipedia and Depictions of the Prophet Muhammad: The Latest Inane Distraction". 10 February 2008.
88. ^ "Wikipedia Refuses To Delete Picture Of Muhammad". Information Calendar week. 7 February 2008. Archived from the original on 2012-09-03. {{cite spider web}}: CS1 maint: unfit URL (link)
89. ^ 'Jihad' jitters at Met – Mohammed art gone past Isabel Vincent, 10 January 2010.
90. ^ Kevin Conlon and Kristina Sgueglia, CNN (4 May 2015). "Two shot dead subsequently they open fire at Mohammed cartoon outcome in Texas". CNN . Retrieved 1 May 2016.
91. ^ ABC News. "Garland Shooting Suspect Elton Simpson's Father Says Son 'Fabricated a Bad Selection'". ABC News . Retrieved 1 May 2016.
92. ^ "Batley Grammer Schoolhouse teacher suspended after Muhammad cartoon protest". BBC News. 25 March 2021. Retrieved 26 March 2021.
93. ^ "Batley school protests: Prophet Muhammad drawing row 'hijacked'". BBC News. 26 March 2021. Retrieved 26 March 2021.

References

• Arnold, Thomas W. (2002–2011) [1928]. Painting in Islam, a Written report of the Place of Pictorial Art in Muslim Culture. Gorgias Printing LLC. pp. 91–99. ISBN978-i-931956-91-8.
• Ali, Wijdan, Grand. Kiel; N. Landman; H. Theunissen (eds.), "From the Literal to the Spiritual: The Development of Prophet Muhammad's Portrayal from 13th Century Ilkhanid Miniatures to 17th Century Ottoman Fine art" (PDF), Proceedings of the 11th International Congress of Turkish Art, The Netherlands: Utrecht, vol. 7, no. 1–24, p. vii, archived from the original (PDF) on 2004-12-03
• Grabar, Oleg, The Story of Portraits of the Prophet Muhammad, in Studia Islamica, 2004, p. xix onwards.
• "Gruber (2005)", Gruber, Christiane, Representations of the Prophet Muhammad in Islamic painting, in Gulru Necipoglu, Karen Leal eds., Muqarnas, Volume 26, 2009, BRILL, ISBN 90-04-17589-X, 9789004175891, google books
• "Gruber (2010)", Gruber, Christiane J., The Prophet's ascension: cross-cultural encounters with the Islamic mi'rāj tales, Christiane J. Gruber, Frederick Stephen Colby (eds), Indiana University Press, 2010, ISBN 0-253-35361-0, ISBN 978-0-253-35361-0, google books
• "Gruber (Iranica)", Gruber, Christiane, "MEʿRĀJ ii. Illustrations", in Encyclopedia Iranica, 2009, online

Further reading

• Gruber, Christiane J.; Shalem, Avinoam (eds), The Image of the Prophet Between Ideal and Ideology: A Scholarly Investigation, De Gruyter, 2014, ISBN 9783110312386, google books, Introduction
• Gruber, Christiane J., "Images", in: Fitzpatrick, Coeli; Walker, Adam Hani (eds), Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God, ABC-CLIO, LLC, 2014, ISBN 9781610691772, google books

External links

• Devotion in pictures: Muslim popular iconography, Academy of Bergen
• "Religious" Paintings in Islamic Art
• "The Koran Does Not Prevent Images of the Prophet", Newsweek, nine Jan 2015, by Christiane Gruber,
• Article with boosted cartoons: Collection 2
• Mohammed Epitome Archive: Depictions of Mohammed Throughout History
• Muhammad in Dante's Inferno 28

Source: https://en.wikipedia.org/wiki/Depictions_of_Muhammad

Posted by: taylorthenautist.blogspot.com

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