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Islam, iconoclasm, and the declaration of doctrine

Published online by Cambridge University Press:  24 December 2009

G. R. D. King
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Extract

The attitude of the early Islamic state towards figurative representations is often cited as a source contributing to the establishment of officially-supported iconoclasm within the Byzantine Empire in A.D. 726. Islam has generally adopted a position opposed to the representational in secular art, and the exclusion of all figurative motifs from Islamic religious art is clear from the first, yet this attitude is not necessarily to be regarded as intrinsically iconoclastic in the true sense of the word; indeed, outside Arabia itself, the only evidence of iconoclasm until the fall of the Umayyad Caliphate in 132/750 is confined to the well-known attack on images and statues carried out on the orders of Yazīd II. b. ‘Abd al-Malik (101–105/720–724). This much discussed outbreak of iconoclasm is well documented by Islamic and Christian sources, but the very fact that it is so specifically associated with Yazīd's Caliphate suggests that it was considered unusual at the time. Although Christian sources carefully record the difficulties of their communities under the Umayyads, the absence of references to image-breaking under Caliphs before Yazīd implies that his action was a rarity worthy of comment: under normal circumstances, it would seem the Muslims left the Christians to use icons and representations or not, as they wished.

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Articles
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Bulletin of the School of Oriental and African Studies , Volume 48 , Issue 2 , June 1985 , pp. 267 - 277
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Copyright © School of Oriental and African Studies, University of London 1985

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References

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41 O. Grabar, Iconoclasm, 45 has suggested that this damage could have been the result of Monophysite or other internal Christian changes

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