Iconoclasm is defined as the XX. It may be carried out in the context of one’s religion or against the icons of another faith, as evinced by Muslim destruction of Christian and pagan idols.
In their papers on Islamic iconoclasm, G.R.D. King and F.B. Flood approach the topic from two different temporal viewpoints. While King situates his paper within a medieval period and delineates an evolution of the origins of Islamic iconoclasm and compares it to Byzantine iconoclasm, Flood extends his arguments to the present and asks how our understanding of the development of iconoclasm can elucidate contemporary militant groups’ iconoclasm. Despite the temporal disparity, both King and Flood argue that Islamic iconoclasm had more than just religious considerations and must also be seen in a political and economic context. Additionally, Flood postulates that in the modern day, museums can function as new means, which inform Islamic iconoclasm. long, culturally determined, and unchanging tradition of violent iconoclastic acts"
Firstly, both King and Flood agree that opposition to figuration had no liturgical basis in the Qur’an. Rather, it had its roots in the Traditions of the Prophet, the hadith, a collection of sayings by the Prophet. It forbids representations as God is considered “inconceivable [and] beyond encompassing by any artistic repertoire”. King suggests that this understanding led to aniconism and motivated acts of iconoclasm. Additionally, Muslims