35. Zane-zane da Zanen Hoto - Halin Musulunci | Quran Course

35. Zane-zane da Zanen Hoto - Halin Musulunci | Quran Course

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35. Zane-zane da Zanen Hoto

35. Drawing & Painting

by Sheikh Taqīuddīn An-Nabahānī5 min readViewed 124 times

Zane (Tasweer) shi ne zana hoton wani abu, kuma daga zane har ila yau akwai yin mutum-mutumi, wanda ya hada da sassaka. Zanen kansa ko kuma sassakakken abin shi ne hoto, kuma suwa (hotuna) ita ce jam'insa. Ana kiranta da zane (tasaweer) a harshe, kuma ya hada da sassaka, kuma ana cewa a harshe cewa zane sassaka ne. Shari'a ta haramta zane duk wani abu mai rai a cikinsa daga mutane, dabbobi da tsuntsaye, ko an zana shi a takarda, fata, tufafi, kwanuka, kayan ado, kudi da sauransu. Dukkan wannan haramun ne, tun da zanen wani abu mai rai a cikinsa haramun ne, ko menene abin da ake zana. Zanen abin da ba shi da rai a cikinsa halal ne, babu zunubi a cikinsa. Shari'a ta halatta zanen bishiyoyi, duwatsu, furanni da sauransu wadanda ba su da rai. Amma haramcin abin da yake da rai, wannan an tabbatar da shi ne daga nassosin Shari'a. Al-Bukhari ya fitar daga hadisin Ibn Abbas (RA) wanda ya ce:

Drawing is to draw the picture of something, and also from drawing is the making of statues and it includes sculpting. The drawing itself or the sculpture is the picture and pictures (suwar) is its plural. It is also called drawing (tasaweer) in the language and it includes sculpting, and it is said linguistically that drawing is sculpting. The Shar’a forbade the drawing of anything with a soul in it among humans, animals and birds whether it is drawn upon paper, skin, clothes, vessels, jewellery, cash etc so all of this is forbidden since the mere drawing of something in which there is a soul is forbidden whatever the thing being drawn. Drawing that which has no soul in it is permitted without any sin therein. The Shar’a allowed the drawing of trees, mountains, and flowers etc which do not have a soul. As for forbidding that which has a soul, this is established by the Shari’ah texts. Al-Bukhari extracted from the hadith of ibn Abbas (ra) who said:

Ya ambata nau'ikan biyu, wato wanda yake da inuwa, shi ne mutum-mutumi, da wanda babu inuwa a cikinsa, shi ne zane da aka shafe. Bambancin da ke tsakanin wanda yake da inuwa da wanda babu inuwa ba daidai ba ne, kuma ba shi da tushe. Kasancewar abu mai rai ko marar rai ba dalili ba ne na haramcinsa, kuma babu wata hujja da ta keɓe shi daga haramcin. Amma halatta zanen abin da babu rai a cikinsa, kamar bishiyoyi, duwatsu da sauransu, saboda hadisai da suka zo suna hana zane sun takaita haramcin ga zanen da ke da rai. Wannan takaitawa an sani kuma ana aiki da fahimtarta. Fahimtarta ita ce zanen da babu rai a cikinsa ba haram ba ne. Hakika, wasu hadisai sun zo ba tare da takaitawa ba, wasu kuma sun zo da takaitawa, kuma ƙa'idar usul ita ce a mayar da wanda ba shi da takaitawa ga wanda aka takaita. Haramcin yana kan zanen da ke da rai a cikinsa ne kawai, wato mutum, dabba da tsuntsu. Ga waɗanda ba su ba, zanensu ba haram ba ne; a zahiri halal ne. Haka kuma halatta zanen abin da babu rai a cikinsa kamar bishiyoyi da sauransu ta zo a fili a cikin hadisai. A cikin hadisin Abu Hurairah (ra):

He mentioned both types, the one which has a shadow which is the statue and the one without a shadow which is the drawing that is effaced. The distinction between that which has a shadow and that which has no shadow is not correct nor does it have a basis, and its being living or non living is not a reason in its forbiddance nor does there exist an evidence excluding it from the forbiddance. As for permitting the drawing of that which has no soul among trees, mountains etc this is because the ahadith which came forbidding drawing restricted the forbidding in the picture which has a soul. This restriction is recognised and has an understanding that is acted upon. Its understanding is that the picture which has no soul inside is not forbidden. Indeed, some ahadith came unrestricted but some of them came restricted, and the usuli principle is carrying the unrestricted upon the restricted. The forbidding is only upon the picture which has a soul in it, which is the human being, animal and bird. As for other than these, it is not forbidden to draw them; rather it is permitted. Also the allowance of drawing that which has no soul of trees etc, this came explicitly in the ahadith. In the hadith of Abu Hurairah (ra):

Duk wannan bai zo ta hanyar hujja ba. Babu wata hujja da ake fahimta daga kalmomi da jimlolin waɗannan hadisai. Abin da ke cikin al'amarin kawai shi ne Manzon Allah ﷺ ya sanya zana daidai da halitta, sannan ya sanya masu sassaƙa da masu zane daidai da Mahalicci. Kamanceceniya ba ta nufin hujja, kuma ba ta zama dalili ba, domin kamanta abu da wani abu ba ya sa abin da aka kamanta ya zama dalilin abin da yake kama da shi; sai dai yana iya zama bayani gare shi, kuma bayanin abu ba dalilinsa ba ne. Saboda haka ba a ce zana haramun ne saboda akwai kwaikwayon halittar Allah a cikinsa ba. Allah (SWT) ya halicci mutane, dabbobi da tsuntsaye, ya kuma halicci itatuwa, duwatsu da furanni. Idan zana mutane, dabbobi da tsuntsaye haramun ne saboda kwaikwayon halittar Allah (SWT), to wannan dalili yana cikin itatuwa, duwatsu, furanni da sauransu, tun da su ma Allah (SWT) ne ya halicce su; a wannan yanayin, zanensu ma zai zama haramun saboda dalilin yana nan a cikin zanensu. Dalili yana tafiya tare da abin da aka tanadar masa, ko yana nan ko babu, duk da cewa nassoshi sun zo suna halatta zanen itatuwa da duk abin da ba shi da rai. Saboda haka zana mutane, dabbobi da tsuntsaye haramun ne saboda nassin da ya zo ya haramta su, ba saboda wani dalili ba. Zana itatuwa, duwatsu da duk abin da ba shi da rai halal ne, babu zunubi a cikinsa, saboda nassoshin da suka zo suka halatta shi.

All this did not come in the form of reasoning. No reason is understood from the words and sentences in these ahadith. All that is in the matter is that the Messenger equates drawing with creation and the sculptors & painter with the Creator. The resemblance does not mean reasoning nor does it become a reason since resemblance of something with something does not make that which is likened to the reason for that which resembles; rather it is possible to be a description for it, and the description of the thing is not a reason for it. Accordingly it is not said that drawing is forbidden because there is an imitation of the creation of Allah therein. Allah (swt) created mankind, animals and birds and He created trees, mountains and flowers. So if drawing human beings, animals and birds is forbidden for the reason of imitating the creation of Allah (swt) then this reason exists in trees, mountains, flowers etc since they are also created by Allah (swt) so, at that point, drawing them is forbidden due to the existence of the reason in their drawing. The reason revolves around that which is reasoned in presence and absence even though the texts came permitting the drawing of trees and everything that has no soul. Accordingly drawing human beings, animals and birds is forbidden due to the text which came forbidding them and not for any reason. Drawing trees, mountains and everything without a soul is permitted without any sin therein due to the texts which came to allow it.

Zanen da Allah (SWT) ya haramta shi shi ne kawai zane ko sassaƙa da sauransu wanda mutum yake yi da kansa kai tsaye. Amma zane ta hanyar kayan ɗaukar hoto (na'urar photo) ba ya cikin wannan, kuma ba ya cikin zanen da aka haramta, a'a yana da halal. Wannan saboda hakikaninsa ba zane ba ne, sai dai kawai canja inuwar abin da yake a zahiri zuwa fim, kuma ba zane ne na mutum da mai zana ya yi ba. Mai ɗaukar hoto ta hanyar kayan aiki ba ya zana mutumin, sai dai kawai ya buga inuwar mutumin a kan fim ta hanyar kayan aikin. Don haka canja inuwa ne, ba zane ba, kuma ta hanyar kayan aiki ba ta hannun mai zana ba. Saboda haka ba ya shiga cikin haramcin da ya zo a cikin hadisai. Hadisan sun ce:

The drawing which Allah (swt) forbade is only the drawing or engraving etc which a human performs directly by himself. As for drawing via the way of photographic equipment, it is not included nor is it of the forbidden drawing but rather it is allowed. This is because its reality is that it is not drawing, but is only the transporting the shadow from the reality to the film nor is it drawing a person by the drawer. The drawer by photographic equipment does not draw the person but only prints the shadow of the person upon the film by means of the equipment so it is transporting of the shadow not drawing and via the means of equipment not by the drawer. So it does not enter into the prohibition which came in the ahadith. The ahadith say:

Wanda ya ɗauki hoton mutum ko dabba da kayan ɗaukar hoto ba ya yin waɗannan hotuna, kuma ba ya yin wannan zane, kuma ba shi ne mai zane ba. Abin da ke ɗaukar inuwar zuwa fim shi ne kayan ɗaukar hoto, shi kuwa ba ya yin komai sai motsa kayan. Saboda haka shi ba mai zane ba ne, kuma ba zai yiwu ya zama mai zane ta kowace hanya ba; don haka haramcin bai shafe shi ba kwata-kwata. Har ila yau, zanen da hadisai suka hana an bayyana shi kuma an iyakance nau'insa, kuma shi ne wanda ke kwaikwayon halittar Allah (SWT), wanda mai zane yake kama da Mahalicci dangane da yadda yake halitta abu. Don haka yana ƙirƙirar hoto ko dai ta hanyar zana shi daga tunaninsa ko kuma ta hanyar zana shi daga asalinsa da ke gabansa; a dukkan waɗannan lokuta shi ne ya ƙirƙiri hoton domin shi ne wanda ke da ƙirƙira. Amma hoton daukar hoto ba irin wannan ba ne, domin ba ya ƙirƙirar hoton, kuma babu ƙirƙira a cikinsa; kawai yana buga inuwar wani abu da ke wanzuwa a kan fim. Don haka ba a ɗaukar shi daga cikin nau'o'in zanen da hadisai suka hana, hadisan ba sa shafe shi, kuma ba a haɗa shi a cikin haramcin ba. Hakikanin fasaha na hoton hannu da na hoton daukar hoto yana ƙarfafa hakan sosai; nau'i biyu ne da suka bambanta gaba ɗaya. Hoton fasaha da aka zana da hannu ba hoton daukar hoto ba ne, ko ta fuskar fasaha ko ta fuskar ƙirƙira. Daga nan, ƙari akan haka, hoton daukar hoto ana halatta shi ba tare da laifi a cikinsa ba.

The one who takes the picture of the person or an animal with photographic equipment does not make these pictures nor does he perform this drawing nor is he a drawer. Rather it is the photographic equipment which transports the shadow to the film and he does not do anything other than moving the equipment. Therefore he is not a drawer nor is it possible for him to be a drawer by any means whatsoever; thus the prohibition does not include him at all. Also the drawing whose forbidding came in the ahadith has been described and its type limited, and this is the one which imitates the creation of Allah (swt) and the one in which the drawer resembles the Creator in relation to how he creates a thing. So he creates a picture either by drawing it from his mind or drawing it from its origin present in front of him; in both these cases he created the picture because he is the one in whom there is creativity. As for the photographic picture, it is not of this type since it is not creating the picture nor does creativity exist therein; it is merely printing the shadow of something existing upon film. Hence it is not considered from the types of drawing whose forbiddance came in the ahadith, and the ahadith do not apply upon it nor is it included under it in forbidding. The technical reality of the picture by hand and the photographic picture completely strengthens that; they are two types which differ completely. The technical picture drawn by hand and it is not the photographic picture (whether) technically or in creativity. From here, additionally, the photographic picture is allowed without blame in it.

Wannan yana cikin batun zane. Game da mallakar hoton da aka zana, idan yana cikin wuri da aka shirya don ibada kamar masallaci, musalla da makamantansu, to haramun ne babu shakka saboda abin da ya zo a hadisin Ibn Abbas (ra) cewa Manzon Allah ﷺ ya ƙi shiga Ka'aba har sai an goge hotunan. Wannan umarni ne mai ƙarfi na barin shi, don haka ya zama hujja ta hana shi. Amma idan yana cikin wuri da ba a shirya don ibada ba kamar gidaje, ofisoshi, makarantu da sauransu, akwai bayani da tsari a cikinsa. Idan hoton yana cikin wurin da ake girmama shi, to makruhi ne ba haram ba. Idan kuma wuri ne da ba a girmama shi ba, to an halatta shi babu laifi a cikinsa. Dalilin kasancewar yana makruhi a wurin da ake girmama hoton shi ne hadisin Aisha (ra) cewa Manzon Allah ﷺ ya cire labulen da yake da hoto, da kuma hadisin Abu Hurairah (ra) cewa Jibril ya ƙi shiga gida saboda akwai mutum-mutumi, hoto da kare a cikinsa. Dalilin kuma da yasa wannan makruhi ya keɓance ga hoton da aka sanya a wuri mai girma, kuma babu laifi idan yana cikin wuri da ba a girmama shi ba, shi ne hadisin Aisha (ra) cewa Manzon Allah ﷺ ya cire labulen da yake da hoto a lokacin da aka ɗaga shi, ya kuma jingina a kan gwiwar hannunsa yana kuma akwai hoto a cikinsa. Haka kuma saboda hadisin Abu Hurairah (ra) inda Jibril ya ce wa Manzon Allah ﷺ:

This is in relation to drawing as it is. As for possessing the picture which is drawn, if it was in a place prepared for worship like a mosque, musalla and their like, this is definitely forbidden due to what came in the hadith of ibn Abbas (ra) that the Messenger (saw) refused to enter the Ka’aba until the pictures were effaced. This is a decisive request to leave so it becomes an evidence of forbidding. As for possessing it in a place not prepared for worship like houses, offices, schools etc there is detail and explanation therein. If the picture were possessed in a place where it is treated with respect, it is disliked (makruh) and not forbidden. If it is a place where it is not treated with respect, it is permitted without blame therein. As for its being disliked in the place where the picture is treated with respect, it is due to the hadith of A’isha (ra) that the Messenger (saw) removed the curtain which had a picture and the hadith of Abu Hurairah (ra) that Jibril refused to enter the house because there was a statue, picture and a dog therein. As for this dislike being specific to the picture placed in a place of respect and there being no blame if it exists in a place where it is not treated with respect, this is because of the hadith of Aisha (ra) that the Messenger (saw) removed the curtain in which there was a picture when it was elevated, and he leaned upon the elbow while there was a picture therein. And due to the hadith of Abu Hurairah (ra) in which Jibril said to the Messenger (saw):