35. Rasm chizish va rangtasvir - Islomiy shaxsiyat | Quran Course

35. Rasm chizish va rangtasvir - Islomiy shaxsiyat | Quran Course

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35. Rasm chizish va rangtasvir

35. Drawing & Painting

by Sheikh Taqīuddīn An-Nabahānī5 min readViewed 126 times

Rasm chizish — biror narsaning suratini chizish demakdir, shuningdek, rasm chizishdan haykallar yasash ham kelib chiqadi va u haykaltaroshlikni o‘z ichiga oladi. Chizilgan narsaning o‘zi yoki haykal surat hisoblanadi, uning ko‘plik shakli esa suvar (suvar) dir. Tili bilan uni tasaveer ham deyiladi va u haykaltaroshlikni o‘z ichiga oladi; tilshunoslik jihatidan rasm chizish haykaltaroshlik ekanligi aytiladi. Shar’at inson, hayvon va qushlardan iborat jonli narsalarning qog‘ozga, terига, kiyimga, idishlarga, zargarlik buyumlariga, pulga va boshqa narsalarga chizilishini, ya’ni jon bor narsalarning har qanday ko‘rinishda tasvirlanishini man qilgan. Shuning uchun bularning barchasi harom hisoblanadi, chunki jon bor narsani chizishning o‘zi, chizilayotgan narsa qanday bo‘lishidan qat’i nazar, man etilgan. Jonsiz narsani chizish esa hech qanday gunohsiz ruxsat etilgan. Shar’at daraxtlarni, tog‘larni, gullarni va jonsiz boshqa narsalarni chizishga ruxsat bergan. Jonli narsalarni man qilish esa shar’iy matnlar bilan sobit bo‘lgan. Al-Buxoriy Ibn Abbos (roziyallohu anhu) rivoyat qilgan hadisdan quyidagini keltirgan. U (Ibn Abbos) aytadi:

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:

U U ta'kidladi va ikkala turni ham eslatdi: soyasi bor, ya'ni haykal, va soyasi yo'q, ya'ni o'chirilgan surat. Soyasi bor narsa bilan soyasi yo'q narsa o'rtasidagi farq to'g'ri emas va asosga ega emas. Uning jonli yoki jonsiz ekanligi ham taqiqlash sababi emas va uni taqiqdan chiqaradigan dalil ham yo'q. Jonsiz narsalar, masalan, daraxt, tog' va boshqalarning suratini chizishning ruxsat etilishiga kelsak, bunga sabab shuki, surat chizishni taqiqlovchi hadislar taqiqni jonli narsaning suratiga cheklab qo'ygan. Bu cheklash tan olingan va amal qilinadigan ma'noga ega. Uning ma'nosi: ichida jon bo'lmagan surat harom emas. Darhaqiqat, ba'zi hadislar cheklanmagan holda kelgan, ba'zilari esa cheklangan holda kelgan, usul qoidasiga ko'ra esa cheklanmagan hukm cheklangan hukmga qaratiladi. Taqiq faqat ichida jon bo'lgan suratga, ya'ni insonga, hayvonga va qushga taalluqlidir. Bulardan boshqalarini chizish harom emas, balki mubohdir. Shuningdek, daraxt va boshqa jonsiz narsalarning suratini chizishning ruxsati hadislarda aniq keltirilgan. Abu Hurayra (roziyallohu anhu) rivoyat qilgan hadisda:

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):

Bularning hammasi sabab yuzasidan kelgan emas. Bu hadislarning so'zlari va jumlalaridan hech qanday sabab tushunilmaydi. Masalada faqat shu narsa bor: Rasulullah ﷺ rasm chizishni yaratishga, rassom va haykaltarosh esa Yaratuvchiga o'xshatyapti. O'xshatish sabab degani emas va sabab bo'lib ham qolmaydi, chunki bir narsaning boshqa narsaga o'xshashi o'xshatilgan narsani o'xshatuvchi narsaning sababi qilmaydi; balki bu uning tavsifi bo'lishi mumkin, narsaning tavsifi esa uning sababi emas. Shunga ko'ra, rasm chizish Allohning yaratishiga taqlid bo'lgani uchun harom, deb aytilmaydi. Alloh (SWT) insonlarni, hayvonlar va qushlarni yaratdi, daraxtlarni, tog'larni va gullarni ham yaratdi. Agar inson, hayvon va qushlarning suratini chizish Allohning yaratishiga taqlid qilish sababli harom bo'lsa, u holda bu sabab daraxtlar, tog'lar, gullar va boshqalarda ham mavjud bo'ladi, chunki ular ham Alloh tomonidan yaratilgan. Shu holda ularni chizish ham sabab ularning chizilishida mavjud bo'lgani uchun harom bo'lib qolardi. Sabab mavjudligi va yo'qligi bilan sabablangan hukm atrofida aylanadi, holbuki daraxtlar va jonsiz narsalarni chizishga ruxsat beruvchi matnlar kelgan. Demak, inson, hayvon va qushlarning suratini chizish harom bo'lishi sabab uchun emas, balki uni harom qilgan matn uchun. Daraxtlar, tog'lar va jonsiz barcha narsalarni chizish esa ularni ruxsat qilgan matnlar tufayli hech qanday gunohsiz joizdir.

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.

Alloh (SWT) taqiqlagan surat chizish faqat inson o'zi bevosita bajaradigan chizish, o'yish va hokazodir. Fotografiya uskunasi orqali surat olish esa bunga kirmaydi va taqiqlangan surat chizish emas, balki ruxsat etilgandir. Chunki uning haqiqati chizish emas, balki soyani asldan filmga ko'chirishdir, va bu surat chizuvchi tomonidan insonning chizilishi emas. Fotografiya uskunasi orqali surat oluvchi shaxsni chizmaydi, balki uskuna vositasida shaxsning soyasini filmga bosib chiqaradi. Shuning uchun bu soyani ko'chirish bo'lib, chizish emas, va uskuna vositasida bo'lib, chizuvchi tomonidan emas. Demak, u hadislarda kelgan taqiqqa kirmaydi. Hadislarda aytilgan:

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:

Kishi fotoapparat yordamida odam yoki hayvonning suratini oladigan shaxs bu suratlarni yaratmaydi, bu rasmni chizmaydi va u rassom emas. Balki aks ettiruvchi asbob soyani plyonkaga o'tkazadi, u esa asbobni harakatlantirishdan boshqa hech narsa qilmaydi. Shuning uchun u rassom emas va hech qanday yo'l bilan rassom bo'lishi mumkin emas; shu sababli taqiq unga umuman taalluqli emas. Shuningdek, hadislarda kelgan rasm chizishning man etilishi aniq ta'riflangan va turi cheklangan: bu Allohning (SWT) yaratilishiga o'xshatish va rassomning narsani yaratishi jihatidan Yaratuvchiga o'xshashidir. Shunday qilib, rassom surat yo'q holda uni ongidan chizadi yoki o'zi oldida turgan asl nusxadan chizadi; ikkala holda ham surat u tomonidan yaratiladi, chunki yaratuvchanlik unda mavjud. Fotosurat esa bu turga kirmaydi, chunki u suratni yaratmaydi va unda yaratuvchanlik mavjud emas; u faqat mavjud narsaning soyasini plyonkaga chop etadi. Demak, u hadislarda man etilgan rasm turlaridan sanalmaydi, hadislar unga tatbiq etilmaydi va taqiq doirasiga kirmaydi. Qo'l bilan chizilgan rasmning texnik mohiyati va fotosuratning texnik mohiyati buni to'liq tasdiqlaydi; bular butunlay farq qiladigan ikki turdir. Qo'l bilan chizilgan surat texnik jihatdan ham, yaratuvchanlik jihatdan ham fotosurat emas. Shu asosda, qo'shimcha ravishda, fotosuratga ayb qo'yilmasdan ruxsat beriladi.

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.

Bu suratni chizish bilan bog'liq. Chizilgan suratni saqlashga kelsak, agar u masjid, musallo va shunga o'xshash ibodat uchun tayyorlangan joyda bo'lsa, bu, albatta, harom hisoblanadi. Buning dalili Ibn Abbos (roziyallohu anhu) rivoyat qilgan hadisdir: Rasulullah ﷺ suratlar o'chirilguncha Ka'baga kirishdan bosh tortganlar. Bu qat'iy talab bo'lib, uni tark etishga buyurish, harom ekaniga dalil bo'ladi. Uyda, ofisda, maktabda va shunga o'xshash ibodat uchun tayyorlanmagan joylarda saqlashga kelsak, bu masalada batafsil tafsilot va izohlar bor. Agar surat hurmat qilinadigan joyda saqlansa, bu makruh hisoblanadi, harom emas. Agar u hurmat qilinmaydigan joyda bo'lsa, unda ayb yo'q, ruxsat berilgan. Surat hurmat qilinadigan joyda bo'lganda makruh bo'lishining dalili Oisha (roziyallohu anha) rivoyat qilgan hadisdir: Rasulullah ﷺ suratli parda(ni) olib tashlaganlar, va Abu Hurayra (roziyallohu anhu) rivoyat qilgan hadis: Jibril ﷺ uyga kirishdan bosh tortgan, chunki u yerda haykal, surat va it bo'lgan. Bu makruhlik faqat hurmat qilinadigan joyga qo'yilgan surat uchun xos ekani va hurmat qilinmaydigan joyda bo'lsa ayb yo'qligi esa Oisha (roziyallohu anha) rivoyat qilgan hadisga asoslanadi: Rasulullah ﷺ suratli pardani olib tashlaganlar, u baland qilib ilingan edi va ular suratli joyga tirsaklariga suyanib o'tirgan edilar. Shuningdek, Abu Hurayra (roziyallohu anhu) rivoyatidagi hadis: Jibril Rasulullah ﷺ ga aytdi...

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):