Published in , the cartoon offended many Muslims. Vilks died, along with two police officers, when their car collided with a lorry. The Swedish police say there is nothing to suggest that anyone else was involved. There were widespread protests across the Muslim world in after the Danish newspaper, Jyllands-Posten, published 12 cartoons showing Muhammad, with an editorial criticising self-censorship. Many Muslims found the cartoons insulting and an expression of what they saw as a growing European hostility towards - and fear of - Muslims.
The portrayal of the Prophet and Muslims in general as terrorists was seen as particularly offensive. In , Charlie Hebdo's office in Paris was firebombed after it temporarily renamed itself "Charia Hebdo" - a play on "Sharia", or Islamic law - for an issue and invited the Prophet Muhammad to be "editor in chief".
The next year, the satirical magazine published an issue featuring several cartoons that appeared to depict Muhammad naked, amid a global uproar over the release of an anti-Islam film. In , Islamist extremists attacked the offices of Charlie Hebdo, killing 12 people - after it published cartoons of the Prophet Muhammad. In , Samuel Paty, a teacher in Paris, was beheaded after using cartoons of the Prophet Muhammad during a lesson about freedom of speech.
In March, there were protests outside a school in Batley, West Yorkshire, over the use by a teacher of an image depicting the Prophet Muhammad. The school apologised and the teacher was suspended.
There are no specific national rules in the UK about using images of the Prophet Muhammad. Guidance in England from the Department for Education says religious education should provoke questions about beliefs, and also teach pupils to "develop respect for… people with different faiths and beliefs". In some ways, early Muslims were reacting to Christianity, which they believed had been led astray by conceiving of Christ not as a man but as a God.
They did not want the same thing to happen to Mohammed. In a bitter irony, the recent violent attacks against portrayals of the prophet are kind of reverse idol-worship, revering -- and killing for -- the absence of an image, said Hussein Rashid, a professor of Islamic studies at Hofstra University in New York.
Read More. While the Quran does not explicitly prohibit depictions of Mohammad, most contemporary Muslims worldwide abide by the ban, based largely on religious rulings by Islamic scholars.
Sheikh Yasir Qadhi, a Muslim scholar who lives in Tennessee, said Islamic law draws a distinction between making graven images, a statute that is not binding on non-Muslims, and portraying Mohammed in a vulgar or disrespectful manner, which is considered blasphemy.
In the West, free-speech advocates such as the French magazine Charlie Hebdo have often done both, depicting Mohammed as foolish or bent on violence. However, it is not so much about religious anger as it is about vengeance. But even in the United States, where Muslims are relatively acclimated, extremists have opposed the portrayal of Mohammed on "South Park," the satirical cartoon show, and the subsequent "Draw Mohammed Day," that erupted in response.
Ban includes Jesus and Moses. Some Muslim countries banned the films "Noah" and "Exodus" this year because their leading characters were Hebrew prophets. In Sunni mosques, the largest branch of the faith, there are no human images of any kind. The spaces are instead decorated with verses from the Quran.
Walter H. Jamal J. Elias does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment. After the violent attacks on Charlie Hebdo — the French satirical weekly that routinely published caricatures of Muhammad — many are wondering: are depictions of Muhammad actually forbidden in Islamic scripture?
From where does this aversion to pictorial representations arise? And are all Muslims similarly offended? But it does date to early Muslim texts that evince an antipathy toward idolatry; it also emerges from a related desire, among Muslims, to distinguish themselves from other religious communities. There are many fine examples of painted images of Muhammad — many appear in lavishly illustrated biographies of him that date from medieval times.
Almost invariably, the rich were the sole possessors of these rare, expensive books and, as is often the case, the rules of the palace differed from those of the street. Still, pictorial traditions survived in some places, while new ones emerged in others, most notably in the proliferation of colorful images of Muhammad and saints in modern Iran. Whether this can be attributed to a theological characteristic of Shi'ism — the dominant Muslim sect in Iran — or a peculiarity of Persian culture is open to debate.
Outside of Shi'ism, however, predominantly Sunni societies — which, in most countries, account for the overwhelming majority of Muslims — treat religious images with an aversion verging on taboo.
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