138 — (The hadith relates that Allah Most High said: “Who is more unjust than one who seeks to create as I create? Let them create a tiny ant; let them create a grain of barley.”) p. 108

Authentic. It was narrated by al-Bukhārī and Muslim, among others, as stated above under no. (122).

(Note) The author repeated this hadith here to support his view that the prohibition is restricted to three-dimensional images. He said:

“What Allah creates—as can plainly be observed—is not a drawing upon a flat surface. Rather, He creates three-dimensional forms possessing mass, as Allah Most High says: ‘He is the One who forms you in the wombs however He wills.’ Surah Āl Imrān, 6.”

I say: If this reasoning were sound, it would also lead to permitting three-dimensional images! This is because what Allah, Blessed and Most High, creates—as can likewise be observed—is not lifeless and devoid of a soul; rather, it is alive and moving, with a beating heart, joints, limbs, and all the other well-known features. The sculptor depicts only the outward aspect of this creation, albeit from every side. Likewise, the image-maker working on a (flat surface) depicts only an outward aspect of the creation, but from one side alone. This is the difference between three-dimensional and non-three-dimensional images.

If, in the author’s view, this difference—which, as is plain to see, is purely one of form—warrants permitting non-three-dimensional images, he must necessarily also deem three-dimensional images permissible, since they too resemble Allah’s creation only outwardly, as we have explained. Whatever entails a false conclusion is itself false!

If he says, “Three-dimensional images are forbidden precisely because of this outward resemblance, and that is why those who make them will be told: ‘Give life to what you have created!’” we reply: This supports our case for prohibiting non-three-dimensional images as well, since outward resemblance is present in them too. The only difference is that the resemblance in the former is more complete, but that does not entail permitting the latter. Similarly, the difference between complete statues and incomplete busts does not entail a distinction between them in the ruling of prohibition, as the author established (p. 90). We would therefore have preferred that he likewise make no distinction between three-dimensional and non-three-dimensional images, but instead include both under the prohibition, in agreement with the great majority of the Companions and the scholars who came after them, as was previously quoted from al-Nawawī—especially since this is precisely what