Some people who are influenced by Western ideas, especially a number of modern scholars in Egypt, believe that making images is permissible. They present several arguments to support their opinion. The following are the answers to those arguments.
The first argument they present is based on the following verse of the Quran:
“They made for him whatever he wished of lofty buildings, statues, large basins like reservoirs, and huge cooking pots fixed in place.” (Surah Saba 34:13)
They say that Allah mentions in this verse that Prophet Sulayman (peace be upon him) ordered the jinn to make statues or images for him. According to them, this proves that making images is permissible. They argue that if image-making had been unlawful, Prophet Sulayman (peace be upon him) would never have ordered the jinn to make them.
The answer to this argument is that the Quran uses the word “Tamathil”, which is the plural of “Timthal.” This word refers to anything made in the likeness of something else, whether it is a living being or a non-living object. Therefore, the images made during the time of Prophet Sulayman (peace be upon him) could have been representations of non-living objects rather than living creatures.
Even if it is assumed that these were images of living beings, this verse still cannot be used as proof that image-making is permissible. The verse describes an event that took place during the time of Prophet Sulayman (peace be upon him). According to the established principles of Islamic jurisprudence, the practices of previous prophets can only be used as evidence for Islamic rulings if there is no ruling in the Quran or Sunnah that contradicts them.
Since there are authentic Hadith that clearly prohibit making images of living beings, the incident of Prophet Sulayman (peace be upon him) cannot be used as evidence to permit image-making in Islamic law. Imam Al-Qurtubi also explains that “Tamathil” includes representations of both living and non-living things. He further states that although image-making may have been permissible in an earlier period, this ruling was later replaced by the Shariah of Prophet Muhammad ﷺ.
The second argument is based on a Hadith narrated by Bishr bin Sa’id from Zaid bin Khalid, who narrated from Abu Talhah (may Allah be pleased with him). The Messenger of Allah ﷺ said:
“The angels do not enter a house in which there is an image.”
Bishr said that later Zaid bin Khalid became ill, so they went to visit him. At the entrance of his house, they saw a curtain that contained images. Bishr asked Ubaidullah whether Zaid had not previously narrated the Hadith about the prohibition of images. Ubaidullah replied that they had not paid attention to the part of the Hadith in which the Prophet ﷺ said:
“Except designs on cloth.”
(Bukhari, Muslim)
According to those who permit images, this Hadith shows that the Prophet ﷺ allowed images that appear on cloth, and therefore only statues or three-dimensional images are prohibited.
The answer to this argument is that the curtain placed at the door of Zaid bin Khalid contained designs of non-living objects. However, Bishr assumed that these designs were included in the ruling regarding images of living beings. Ubaidullah clarified that the phrase “Except designs on cloth” mentioned in the same Hadith makes an exception for decorative patterns on fabric.
The word “Raqm” means decorative designs or patterns, as explained by Ibn al-Athir. Therefore, this Hadith proves the permissibility of designs of non-living objects, such as stripes, flowers, leaves, and similar decorations on cloth. It does not permit images of living beings in any way.
Imam Al-Nawawi also explained that this exception refers only to designs of trees and other non-living objects, which are considered permissible.
The third argument presented by those who allow images is that the prohibition mentioned in the Hadith applies only to images that are made for idol worship or used in acts of worship. According to this view, images that are not connected to idol worship are not prohibited.
The answer to this claim is that it is based only on personal opinion and desires. There is no evidence for it in Islam. More than twenty authentic Hadith mention the prohibition of making images, and all of them state the ruling in general terms. None of these narrations even indirectly suggest that the prohibition applies only to images connected with idol worship.
If the Messenger of Allah ﷺ had intended to limit the prohibition only to images used for worship, he would have clearly mentioned this condition on at least one occasion. However, although he repeatedly spoke about the ruling regarding images, he never linked it to idol worship.
Instead, several Hadith explain that the reason behind the prohibition is that image-making resembles the act of creation, which is a unique attribute of Allah. This reason applies to every image of a living being and is not limited to idols or objects of worship.
The fourth argument states that the Hadith prohibiting images belonged only to the early period of Islam. Since the Arabs had been accustomed to idol worship before accepting Islam, there was a fear that images might gradually lead them back to their old practices. Therefore, images were prohibited at that time. According to this opinion, once Islamic beliefs became firmly established and the danger of idol worship disappeared, the prohibition also came to an end.
The answer is that many Islamic rulings were indeed temporary during the early period of Islam. However, a ruling can only be considered cancelled if there is clear evidence from the Quran or the Sunnah replacing it.
For example, the Prophet ﷺ initially prohibited visiting graves. Later, he clearly announced:
“I had forbidden you from visiting graves, but now you may visit them.”
Similarly, at first he prohibited the use of certain containers that were commonly used for alcoholic drinks. Later he clearly said:
“I had forbidden you from drinking from certain containers, but now you may drink from any container, provided that it does not contain anything intoxicating.”
In both cases, the Prophet ﷺ clearly informed the Muslims that the earlier ruling had changed.
However, regarding images, the Prophet ﷺ never made any statement indicating that the previous prohibition had been cancelled. If the prohibition had only been temporary, he would have announced its end just as clearly as he did regarding visiting graves and drinking vessels.
There is no authentic Hadith in which the Prophet ﷺ declared images to be permissible after previously prohibiting them. Therefore, it is not correct to claim that the ruling was cancelled without any evidence.
The fifth argument some scholars present the same idea in a different way. They say that there is no question of the ruling being abrogated. According to them, the reason behind the prohibition of images was the fear of idol worship. Once this fear disappeared, the ruling itself automatically came to an end.
The answer is that this opinion is also incorrect for several reasons.
First, even if we accept that the prohibition was based on the fear of idol worship, who can claim that idol worship has completely disappeared from the world? Even today, a large portion of the world’s population is involved in idol worship.
Second, the reason behind any ruling of the Quran or Sunnah must be supported by evidence from the Quran or authentic Hadith. In this case, there is no such evidence. On the contrary, the Hadith mention another reason for the prohibition. The Prophet ﷺ explained that making images resembles the act of creation, which is a unique attribute of Allah. Therefore, this explanation cannot be ignored and replaced with personal assumptions.
Third, if the prohibition of images had been based only on the fear of idol worship, then this reason had already disappeared during the lifetime of the Prophet Muhammad ﷺ after the Islamic state was established in Madinah. Even non-Muslims admitted that once a person sincerely accepted the belief in the Oneness of Allah, they would rather sacrifice their life than return to idol worship.
Despite this, the Prophet ﷺ never permitted the making or use of images until his final illness and the end of his life. If the prohibition had really depended only on the fear of idol worship, permission would certainly have been given during that period.
After the Prophet ﷺ, no person or authority has the right to decide that the danger of idol worship no longer exists and that the ruling regarding images is no longer applicable.
For these reasons, this opinion is also considered invalid.
Conclusion
According to the discussion presented above, the evidence used to permit images does not outweigh the clear rulings found in authentic Hadith. The incidents from earlier prophets, the exception regarding designs on cloth, and the arguments related to idol worship do not change the established Islamic ruling discussed by classical scholars. Based on the Quran, Sunnah, and the explanations of respected scholars, the prohibition regarding images remains applicable according to the evidence presented.
