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The Koran Does Not Forbid Images of the Prophet

0109islamartopener The Charlie Hebdo killers were operating under a misapprehension. Topkapı Palace Library

In the wake of the massacre that took place in the Paris offices of Charlie Hebdo, I have been called upon as a scholar specializing in Islamic paintings of the Prophet to explain whether images of Muhammad are banned in Islam.

The short and simple answer is no. The Koran does not prohibit figural imagery. Rather, it castigates the worship of idols, which are understood as concrete embodiments of the polytheistic beliefs that Islam supplanted when it emerged as a purely monotheistic faith in the Arabian Peninsula during the seventh century.

Moreover, the Hadith, or Sayings of the Prophet, present us with an ambiguous picture at best: At turns we read of artists dared to breathe life into their figures and, at others, of pillows ornamented with figural imagery.

If we turn to Islamic law, there does not exist a single legal decree, or fatwa, in the historical corpus that explicitly and decisively prohibits figural imagery, including images of the Prophet. While more recent online fatwas can surely be found, the decree that comes closest to articulating this type of ban was published online in 2001 by the Taliban, as they set out to destroy the Buddhas of Bamiyan.

In their fatwa, the Taliban decreed that all non-Islamic statues and shrines in Afghanistan be destroyed. However, this very modern decree remains entirely silent on the issue of figural images and sculptures within Islam, which, conversely, had been praised as beneficial and educational by Muhammad ‘Abduh, a prominent jurist in 19th century Egypt.

In sum, a search for a ban on images of Muhammad in pre-modern Islamic textual sources will yield no clear and firm results whatsoever.

0109islamart01 Figure 1. The Prophet Muhammad enthroned, surmounted by angels, and surrounded by his companions, Firdawsi, Shahnama (Book of Kings), probably Shiraz, Iran, early 14th century. Freer/Sackler Museum of Asian Art/Smithsonian Institution

While Islam has been described as a faith that is largely aniconic—i.e., that tends to avoid images—figural imagery has nevertheless been a staple of Islamic artistic expression, especially in secular, private contexts (and today, Muslim majority countries are saturated with images, dolls, and other representational arts). Indeed, a variety of Muslim patrons commissioned illustrated manuscripts replete with figural and animal imagery from the 13th century onward.

Over the past seven centuries, a variety of historical and poetic texts largely produced in Turkish and Persian spheres—both Sunni and Shiite—include beautiful depictions of the Prophet Muhammad. These many images were not only meant to praise and commemorate the Prophet; they also served as occasions and centerpieces for Muslim devotional practice, much like celebrations of the Prophet’s birthday (Mawlid) and visitations to his tomb in Medina.

As a result, this visual evidence clearly undermines the premise that images of Muhammad are banned in Islamic law and practice, thereby providing us with a less ideologically divisive and more fact-based way to speak about a subject that has grown increasingly contentious ever since 2005.

Representations of the Prophet in Islamic traditions have varied over time, and they have catered to different needs and desires. During the fourteenth century, a number of Persian drawings and paintings depict Muhammad as an enthroned leader surmounted by angels and surrounded by his companions (figures 1-2). These images show the Prophet as a human messenger entrusted with divine revelation through the angelic figures that protect and accompany him.

At other times, medieval paintings depict Muhammad alongside other Abrahamic prophets, the latter frequently represented in 16th century illustrated copies of popular texts concerned with explaining the lives and tales of the prophets (qisas al-anbiya). In some instances, Muhammad is accompanied by Jesus Christ—revered as the Prophet ‘Isa in Islamic traditions—both of whom are said to have been seen in an apocalyptic vision by Isaiah (figure 3).

In other tales, especially those dedicated to narrating and illustrating the Prophet’s heavenly ascension (mi‘raj) from Mecca to Jerusalem and onward through the celestial spheres, Muhammad is depicted surrounded by the Abrahamic prophets as he sits in the Dome of the Rock in Jerusalem (figure 4). In these medieval paintings, some of which were commissioned by a Sunni ruler in Iran, Muhammad is praised as the leader of his faith community, as the bearer of divine revelation, and as a messenger belonging to a long and respected line of monotheistic prophets.

After 1500, a major shift in representations of the Prophet occurs in both Persian-Shiite and Ottoman-Sunni lands. Muhammad’s facial features become covered by a white facial veil while his body is engulfed by a large gold aureole, visual devices that doubly stress his unseen, numinous qualities (figure 5).

While these more abstract depictions of the Prophet certainly show an emerging tendency to shy away from figural representation, they also praise the Prophet according to a metaphorical language that is a hallmark of Sufi (mystical) traditions found in both Sunni and Shiite spheres. Particularly interesting is a series of late 16th-century Sunni-Ottoman paintings of the Prophet’s biography (sira), in which Muhammad is shown confronting the very issue of idolatry as he approaches the Ka‘ba in Mecca (figure 6).

In this and other cases, the image of Muhammad is preserved in a pristine state, while the gold idol and its prostrating idolater have been rubbed away by the painting’s viewers. Here then, the problem is not so much the depiction of the Prophet, but rather paganism and polytheism, which are here visually excised in order to make symbolic way for a strictly monotheistic world order.


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