Islam's history from the time of Prophet Muhammad (PBUH&HP) until now has witnessed many challenges that were overcome through the flexible and rational set of rules offered by Allah. The way Islam deals with the requirements of each era and how its principles and rules can be applied to new cases are among the reasons for the quick spread of Islam during ages, which are addressed in this part of the topic. 

Time and evolution in Islam's History

Islam is basically sensitive to the evolutions and the requirements of each epoch. This is not the case for many religions and sects, especially those founded by humans. Imam Ali (AS) has advised: “not to impose the customs and traditions of your time on your children because they belong to a different era from yours” [1].

Unlike other creatures of the world such as animals, plants and inanimate objects, humans have memory, tradition, and history; animals might have memory, but not tradition nor history. This makes it possible for humans to compare different periods of their life and form the concept of progression and retrogression; which is not the case for animals and plants.

And, that is the reason why the specifications and the requirements of each time become meaningful; e.g., old vs. new, classic vs. modern, etc. This makes one pause once in a while to ask him\herself: am I going forward or actually taking a step back? And undoubtedly, getting advanced would be the most pleasant reflection that one can have. But, how can one be on an ever progressive path? 

Life framework Should be Based on Wisdom

For self-development, one needs a set of values, disciplines, and rules with the help of which he\she can define a structure for his\her life that will consequently guarantee his/her success and advancement over time. This also applies to social development.

On the other hand, every human being is not able, nor has time, to contemplate every detail and strategy about life and to establish his\her framework. Hence, one usually relies on the teachings and instructions of a specific sect, religion or ideology. But, how is it possible? How can one select the best framework and then adjust it according to the specifications of each era such that it can apply to every period? That is possible with the help of wisdom. 

More Rational, Closer to human Wisdom and More Acceptable

Among various ideologies and religions known in the course of time, those who are more rational can be adapted better to the requirements of each period and are consequently more understandable and acceptable by humans. Such a religion or ideology provides the principles and rulings which can be perceived by the human’s wisdom and from which humans can conclude and extract the guidelines and codes that are exclusive to each era.  

Islam, a wisdom-based religion

Among different religions, Islam is really the only one that is rational and is based on wisdom; So are the divine guidelines. Every good act and deed ordered to is rationally and truely useful in nature, not because it is a divine order. And something known devilish in Islam is intrinsically wrong; it is not wrong because God has told us so. In other words, it is not Islam who renders something good or bad, it rather provides the rational tools to identify what is wrong and what is right. That is the reason why Islam is more compatible with the specifications of each time, i.e., it provides the axioms and frameworks and leaves the rest to the human’s wisdom. This takes place through a process called Ijtihad. 

Ijtihad and Rational Solutions to the New Cases

Using Ijtihad, Islamic jurists (Faqih) derive the guidelines and regulations from the principles of the Quran, the narrations, and traditions of Prophet Muhammad (PBUH&HP) and the Infallible Imams (AS). In this regard, Imam Sadiq (AS) said that the Infallible Imams had introduced the Islamic axioms and it is a duty over Muslims to deduce the details and rules [2].

This is the Islamic jurisprudence which is a unique characteristic that enables Islam to propose rational solutions, to respond to new issues and questions at each time. It also facilitates for human beings the application of the Islamic axioms to their activities and dealings. Otherwise, religion or ideology that is limited to the text, and has no solution to become updated in the course of time, will be a temporary time-dependent one that cannot survive through the time evolution. 

According to what has been mentioned above, Islam as a whole guide and roadmap is able to consider new situations, and issues raised at different periods and propose relevant solutions for them. Islam's history has shown it as a dynamic religion whose guidelines are not limited to the cases in a thousand years ago but meets the requirements of all time. Of course, it should be noted that being ever up to date does not mean to welcome every new change and circumstance; it rather means to derive the relevant Islamic orientation and ruling by considering the Islamic axioms.   

References:

1. Ibn Abi l-Hadid, “Comments on Nahj al Balaqa”, vol. 20, p. 267, T. 102.
2.  M. Al-Hili, "Al-Saraʼir Al-Hawi Li-Tahṛir Al-Fatawi", vol. 3, p. 575.

The issue of art and drawings in Islam is among those topics that have not been directly mentioned and ruled on in the Quran. Therefore, one might wonder if drawings in Islam is allowed (Halal) or not and if yes, then are all types of drawings permitted (Halal)?

There are a few traditions narrated about drawings in Islam that are usually used to answer this question. However, since the answer can be derived from the Quran, this text tries to answer the question based on the Quranic verses. 
Now, you might be asking how it is possible to understand the ruling on drawing while there is no direct mention of it in the Quran. The answer is clear; the Quran provides us with a set of fixed frameworks that work as a criterion for us. And whenever we come to a question that we think was not an issue at the time of the Prophet (PBUH&HP), we can study it, based on the Islamic criteria and find the answer.

Does Allah Like Art?

Drawings in Islam and all other types of art are considered as tools to make things more beautiful and to create a feeling of admiration in their audience. Allah (SWT) has created this universe most superbly and has ordered all His creatures to admire and praise Him for this beautification. After creating the human, He looked at his creation and admired His own creation: “He formed you and perfected your forms, and provided you with all the good things. That is Allah, your Lord! Blessed is Allah, Lord of all the worlds!” (40:64)

Apart from the whole magnificent scenery of the universe, created by Allah (SWT), there are also some verses of the Quran that indicate the importance of beauty in the eyes of our Creator. And that is why the Prophet (PBUH&HP)’s saying, “Indeed Allah is beautiful and likes beauty” has become so famous [1]. The importance of beauty in the eyes of Allah is visible in different verses of the Quran: 

“O Children of Adam! Put on your adornment on every occasion of prayer … Say, ‘Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good things of [His] provision?’” (7:31-32)

What Can We Find in the Quran about Art?

Creativity is a blessing with which Allah (SWT) has provided human beings (not to mention all the artistic creations of other creatures). And therefore, human beings have always created new things using their creativity, the effect of which is evident in the history and the Quran, e.g., in building houses, castles, making clothes, or designing jewelry, etc.

 However, the Quran does not admire all types of art. For example, making sculptures or figures to worship and as idols are considered to be negative. For instance, Prophet Abraham (PBUH), facing his people who were worshiping lifeless and dumb idols, addresses his father and says: “What are these images to which you keep on clinging?” (21: 52)

While in another Surah of the Quran, making statues and sculptures and other pieces of art so far as they are useful for human beings are referred to as positive and admirable. An example is when The Jinn built those pieces of art under the observation of Prophet Solomon (PBUH): “They built for him as many temples as he wished, and figures, basins like cisterns, and caldrons fixed [in the ground] …” (34:13).

Besides, the main ruling on doing artworks can be derived from a Surah in the Quran called Surah Al-Shu’araa’ which means Poets. 

In this Surah Allah (SWT) clearly describes the essence of forbidden (Haram) and allowed (Halal) art with a direct mention of poetry which was popular in Prophet (PBUH&HP)’s time:

 “As for the poets, [only] the perverse follow them. Have you not regarded that they rove in every valley and that they say what they do not do? Barring those who have faith, do righteous deeds, and remember Allah much often, and vindicate themselves after they have been wronged. And the wrongdoers will soon know at what goal they will end up.” (26: 224-7)

In these verses, Allah (SWT) states that only perverse people would follow and admire the poets. And in describing the poets, it is mentioned that “they rove in every valley,” meaning that they make up things from their imagination. At the time of the Prophet (PBUH&HP), ‘most poetries were about the beauty of women, adultery, and pervert behaviors.’ However, Allah (SWT) does not forbid poetry completely; rather, He ‘makes the exception of faithful poets’ in the next verse. ‘Those who use their art as a tool to defend justice and to reveal oppression and injustice.’ [2]

How Do I Know My Drawings in Islam Are Forbidden (Haram) or Allowed (Halal)?

From the above verses of the Quran, we can conclude that any form of art or any other tool is allowed (Halal) provided that they are used in the way of Allah, and if used in the way of Satan, they are considered to be forbidden (Haram). Therefore, it is of utmost importance to be familiar with the Islamic jurisprudence to distinguish the right from wrong from an Islamic viewpoint.

Another point that needs to be considered about different forms of art and drawing is that they should not go against the Islamic jurisprudence. Including erotic pictures or scenes in drawings or illustrations is one example of what makes this form of art forbidden. Therefore, as long as the drawing or making sculptures do not have any adverse harm for human soul and improvement, the ruling is as follows: “There is no harm at all in the sculpture, photography, and drawings of living beings whether or not they have a soul. Also, it is permissible to sell, buy, or keep pictures and statues. There is no objection to showing them in an exhibition as well” [3].

References: 

1. Al-Kafi. Vol. 6, p. 438
2. Tafseer-e Noor, Qara’ati, M. Vol. 6, p. 381
3. Painting and sculpture