The majority opinion as far as I know is that all types of images are haram: both 2D and 3D. However, there is a different opinion (or difference of opinion to say) that exists that only 3D is haram and this is present in the Maliki fiqh.
My intention here is just so more people are aware of this opinion and might give a second thought that this person might be following this opinion when scrutinising someone.
I'm just going to copy and paste the following:
As Salam Alukum
In the Name of Allah the Most Merciful, the Most Compassionate
Bismillah wal Hamdulilah was Salatu was Salam 'ala Sayyidina Rasul Allah.
This is the opinion on photography & images according to the fiqh of Imam Malik (Rahimullah).
Muslim reported in his Sahih, on the authority of Basr ibn Sa'id, who heard it from Zayd ibn Khalid, who heard it from Ibn Talha, a Companion of the Prophet (peace be on him), that the Messenger of Allah (peace be on him) said, "The angels do not enter a house in which there are figures." (Reported by Muslim.)
Basr said, "Thereafter Zayd became ill and we went to visit him.
There was a picture on the curtain of his door. I said to my Companion' 'Ubayd Allah al-Khulani, who was the servant of the Prophet's wife Maymunah, 'Was it not Zayd who told us about pictures the other day?' 'Ubayd Allah replied, 'Did you not hear him when he said, "Except if it is made of cloth?" ' "
Al-Tirmidhi reported on the authority of 'Utbah that once the latter went to visit Abu Talhah al-Ansari, who was ill, and he found Sahl ibn Hanif (another Companion) there. Abu Talhah called someone to come and tear up the sheet which was under him. "Why tear it up?" Sahl asked. "There are pictures on it, and you know what the Prophet (peace be on him) said concerning that," Abu Talhah replied. "Did he not also say, 'Except if it is made on cloth?' " Sahl asked. "Yes, but it makes me feel better," (This Hadith is Sahih)
Muslim reported from Zayd ibn Khalid al-Juhani, who quoted Abu Talhah al-Ansari as saying, I heard the Messenger of Allah's statement, 'The angels do not enter a house in which there is a dog or statues.' I then went to see 'Aisha and asked her, 'Are you aware that the Messenger of Allah (peace be on him) said, "The angels do not enter a house in which there is a dog or statues?" Did you hear the Messenger of Allah (peace be on him) mention this?' She replied, 'No, but I will tell you what he did. Once when he had gone on an expedition I draped the door with a curtain having pictures on it. When he returned and saw it, I could discern from his face that he disliked it. He pulled it down and tore it apart, saying, "Allah has not commanded us to clothe stone and clay." 'She said, 'We cut it and made two pillows out of the cloth, stuffing them with palm fibres. He did not criticize me for that."
Imam Nawawi (Rahimullah) in his Sharh of Sahih Muslim states;
"There is nothing in the hadith implying prohibition. In fact, the crucial words are, 'Allah has not commanded us to do that.' This implies that such a thing is not obligatory or meritorious; but in no way does it imply prohibition."
There is a Hadith that seems to contradict everything above but it doesn't.
It has been narrated by both al-Bukhari and Muslim on the authority of 'Aisha. 'Aisha said that she bought a cushion with pictures on it. When the Messenger of Allah (peace be on him) saw it, he stopped at the door and did not enter her apartment. She saw signs of displeasure on his face and said, "O Messenger of Allah, I turn to Allah and His Messenger in repentance. What have I done wrong?" He said, "What is this cushion?" She said, "I bought it for you to sit on or to rest your head." The Messenger of Allah (peace be on him) then said, The makers of such figures will be punished and will be told, 'Bring to life what you have created.' He continued, 'The angels do not enter a house in which there are figures.'
In the version of Muslim there is the addition, " 'Aisha said that she then cut it and made two pillows to recline upon."
The Maliki Scholar Imam al-Qurtubi (Rahimullah) states;
The hadith concerning the cushion seems to contradict the hadith reported by Abu Talhah in which figures on cloth were exempted. "Reconciliation is possible between the two (ahadith), as 'Aisha's hadith indicates the disapproval of the Prophet (peace be on him), while Abu Talhah's hadith indicates absolute permissibility, and these two are not contradictory."
Al-Hafiz ibn Hajar agreed with this position.
Another proof for the Maliki Madhab is that the transmitter of the hadith of the cushion from 'Aisha was her nephew al-Qasim ibn Muhammad ibn Abu Bakr. Al-Qasim himself permitted pictures on a plane surface. Ibn 'Awm said, "I entered al-Qasim's house, which was in the outskirts of Makkah, and I saw a cloth canopy with figures of a beaver and a phoenix." (Fath al-Bari, reported on the authority of Ibn Abi Shaybah, who quotes al-Qasim ibn Muhammad ibn Abu Bakr. The transmitters are sound.) Al-Hafiz explains, "He probably adhered to the generality of the Prophet's saying, 'Except if it is made on cloth,' and understood the Prophet's stand toward 'Aisha's curtain as a special case. That is, the Prophet (peace be on him) disapproved of the combination of draping the wall and of the cloth having pictures on it. This is supported by the remark, "Allah has not commanded us to clothe stone and clay."
Al-Qasim ibn Muhammad ibn Abu Bakr was one of the seven jurists of Madinah and the best of his time; it was he who transmitted the hadith of the - cushion. Consequently, if he had not been convinced of the permissibility of this cloth canopy he would not have had it. (See the section on "Figures and Artists" in Fath al-Bari)
Also in the Sahih of Bukhari and Muslim: The Prophet (peace be on him) said: "Among the people receiving the harshest punishment on the Day of Resurrection will be the makers of figures," or, in another version, "the of Allah's creation."
The Messenger of Allah also said: "On the Day of Resurrection, the maker of a figure will be asked to breathe a spirit into it, and he will never be able to do so."
Imam al-Tabari (Rahimullah), explaining the meaning of this hadith, says, "What is meant here by makers of figures are those who make figures in order that they may be worshipped besides Allah, and this is unbelief (kufr). As for those who do not make them for this purpose, they will be guilty only of making a representation (suar)."
In regards to other three-dimensional images there are many differences,
But I found out that Qadi 'Iyad (Rahimullah) says that it is permissible for girls to play with dolls.".
The above is taken from the yahoofiqh group on Malik fiqh.
Also the standard book for fatwa in Maliki fiqh & iktilaf al-Qawanin al-Fiqh-hiyyah states;
It is the popular opinion in the Maliki School not to consider 2-D images of animate life as unlawful idols.
It is the popular opinion in the Maliki School to differentiate between 2-D images of animate life which are placed up high on the wall and such images which are placed in places which are trampled on (e.g., rug) or sat on (e.g., sofa or pillow). It is makruh to place such images in a position of respect such as on the wall for display and it is mubah to use such 2-D images in places which are trampled on, sat on, or not very prominent.
(al-Qawanin al-Fiqh-hiyyah, Kitab al-Jami`, ahkaam ad-dawwab wa al-tasweer)
This is further clarified in the commentary on the Risalah by Ibn Abi Zayd al-Qayrawani. When asked Shaykh Abu Qanit al-Hassani said that 2d pictures are lawful and not unlawful idols and gave the same position as Imam Ibn Juzayy, Shaykh `Ali al-`Iraqi al-Sharif al-Husayni also confirmed when asked that 2d pictures are not haram in Maliki fiqh.
And Allah Knows Best.
P.S I didn't know where to put this thread so I putted it in the lounge.