Nasai

“And it will be said”—as if there will be punishment besides this as well. And this statement itself will be a separate punishment.

Hadith Commentary:
The intended meaning is those idols which are made for the purpose of worship; those who make such idols are disbelievers (kuffar), and they will remain in Hell forever. If they are not made for worship, even then making an image (statue) of a living being is a major sin (kabirah), and there will be severe punishment for it. Making images of inanimate objects is not forbidden (haram), but taking photographs of living beings is also impermissible (najaa'iz).

Hadith Commentary:
(1)
Creating images of living beings is forbidden (haram) and a major sin (kabirah), but those who make such images for the purpose of worship are outright disbelievers (kuffar) and will be fuel for Hellfire forever.
Even if the images are not made for worship, they will still face the severest punishment as mentioned in the hadith. Furthermore, there is no distinction in this matter whether the image is on cloth, on paper, engraved on a coin, or carved on a wall—the aforementioned warning applies to all.

(2)
In the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), there were three types of images:
• Idols made of wood and stone, which were called "tamsil" (statues).
These had a proper body and were carved specifically for worship.
The Messenger of Allah (sallallahu alayhi wa sallam) commanded that such statues be destroyed.
Carving and keeping them is forbidden (haram).
• Images were also depicted on clothes, but these had no separate existence of their own.
Regarding these, the command was given that such clothes should be torn, or placed underfoot to show disrespect, or their heads should be cut off so that they resemble trees.
There is also a strict prohibition regarding this type of image.
• The reflection of something appearing on glass is also called an image. When a person stands in front of the glass, the image remains; when the person moves away, the image disappears. There is no warning (wa'id) regarding this; rather, upon seeing it, one is instructed to recite a supplication.

(3)
In the present era, two additional types of images have appeared before us, and their ruling is similar to the aforementioned images.
These images are as follows:
• Images printed on paper, such as various types of photographs published in newspapers and magazines.
The ruling for these images is the same as that for images depicted on cloth in the era of the Messenger of Allah (sallallahu alayhi wa sallam).
• Video images, which are preserved through waves.
There are differing opinions regarding these: some scholars, by analogy with the image on glass, consider them permissible, while others, by grouping them with other images, issue a verdict of prohibition (haram) regarding them.
According to our inclination, video images fall under the same ruling as images made on cloth, because they are preserved and can be viewed whenever needed. To close the door to tribulation (fitnah), it is more appropriate to declare them impermissible (najaa'iz).
And Allah knows best.

Hadith Commentary:
The relevance of these hadiths to the chapter heading is as follows: Those who claim that servants are themselves the creators of their actions—if their claim were true, then image-makers would not have been so humiliated and disgraced. The attribution of creation to them is in a mocking sense; in reality, it was their acquisition and action, or, based on their corrupt assumption, the term "creation" was applied. In any case, making images is their deed and action, on the basis of which they have been deemed deserving of punishment, because they made them by their own will and choice, and this was truly their action, which Allah ta‘ala created, for He alone made the way for this action easy for them. Since they used their will in choosing it, they became deserving of punishment.

Extremely Important Note:
During the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), there were three types of images, the details of which are as follows:
➊ There were idols made of wood and stone, which were called "tamsil" (statues). They had bodies and were carved for the purpose of worship. The Messenger of Allah (sallallahu alayhi wa sallam) ordered that this type of statue be destroyed.
➋ There were images depicted on clothes. They had no separate existence. Regarding them, the command was given that such clothes should be torn, or they should be spread on the ground to dishonor them, or their heads should be cut off and made like trees. In any case, there is also a strict prohibition regarding this type of image.
➌ The reflection of something would appear on glass, and this too was called an image. When a person stood in front of the glass, the image would remain; when he moved away, the image would disappear. There is no warning (wa‘id) regarding this; rather, upon seeing it, one is encouraged to recite a supplication.

In the present era, two more types of images have appeared before us, and their ruling is similar to the rulings of the aforementioned images. These images are:
➊ Images printed on paper, such as photographs published in newspapers. Their ruling is the same as that of images depicted on clothes during the time of the Messenger of Allah (sallallahu alayhi wa sallam).
➋ Video images, which are preserved through waves. Regarding these, scholars have differing opinions. Some, by associating them with the image in glass, establish their permissibility, while others, by associating them with other images, issue a fatwa of prohibition regarding them. According to our inclination, it is appropriate to consider them like images depicted on clothes, because they are preserved and can be viewed whenever needed. To prevent tribulation (fitnah), it is best to declare them impermissible; however, if there is a necessity, a lenient stance can be taken regarding them.

And Allah knows best.

Hadith Commentary: Benefits and Issues: Creating life in an inanimate image or statue, or granting it life, is not possible for a human being. Therefore, the purpose here is rebuke, reprimand, and the prolongation of punishment. For this reason, in some narrations, it is explicitly stated that he will not be able to create life in them, or he will not be able to blow a soul into them.

Hadith Commentary:
The intended meaning is those people who make images considering it permissible; they will indeed be disbelievers.
Some have said that this is for the purpose of severe warning (zajr), because a Muslim cannot remain in punishment forever.

Hadith Commentary:

Or one or two cushions were made; in another narration, it is mentioned in addition that we used to sit on them. In the narration of Muslim, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) used to rest on them. The purpose of the chapter is evident from this.

Hazrat Ali ibn Abdullah Madini is the respected teacher and hadith scholar of Imam Bukhari. Imam Nasa'i spoke the truth when he said that he was born solely for the service of hadith. He passed away in Dhu al-Qa'dah, in the year 232 AH, at the age of 73 years. Rahimahullah.

Hadith Commentary:
(1)
When the Messenger of Allah (sallallahu alayhi wa sallam) saw a curtain with images on it, he did not tolerate it calmly nor did he show any kind of leniency; rather, he became angry, grabbed the curtain, and tore it apart. Then he also pronounced a warning that on the Day of Resurrection, those who make such images will be subjected to severe punishment.
(2)
From this, it is also understood that just as making images is forbidden (haram) and a major sin (kabirah), likewise, keeping them in the house out of fondness and hanging them on the walls is also a grave offense.
Muslims should keep a strict watch in their homes over such things that are a cause of Allah’s wrath.
Wallahu al-musta‘an.

Hadith Commentary:

The correspondence between the chapter and the hadith is evident: angels do not enter a house in which there are images of living beings.

Apparently, this seems to contradict the hadith in which it is mentioned that Aisha radi Allahu anha had hung a curtain in the house that had images on it. The Prophet sallallahu alayhi wa sallam was praying in that direction.

This can be reconciled by suggesting that perhaps the images on the curtain were of inanimate objects, and the hadith of the chapter pertains to images of living beings.

Hadith Commentary:
(1)
Making and keeping images is disobedience to Allah Ta'ala; therefore, the Messenger of Allah (sallallahu alayhi wa sallam) did not enter the house in which there were images.
We should take a lesson from this incident.
The demand of asceticism (zuhd) and piety (taqwa) is that one should not go to any gathering or place where there are items based on disobedience to Allah Ta'ala.
(2)
According to this hadith, in any marriage gathering where there is intermingling of men and women, and where video recording is being done and the beautiful moments of life are being preserved as a keepsake, people of knowledge should boycott such gatherings. Similarly, the same ruling applies to any house in which obscene scenes are shown through television, VCR, or cable.
To tolerate such things with indifference is to invite the punishment of Allah.
Al-‘iyadhu billah (we seek refuge with Allah).

Hadith Commentary: Benefits and Issues: This hadith establishes that it is not permissible to keep in the house, without cutting, any mattress or cushion that is trampled upon or thrown on the ground. That is why Aisha (radi Allahu anha) cut it and made two cushions out of it, so that the image would be distorted. Therefore, the inference drawn by the majority that if a cloth with an image is trampled upon, then there is no harm in using it, is not correct, because regarding the "numriqah" (cushion), it is explicitly mentioned that the Prophet (sallallahu alayhi wa sallam) sat on it and leaned against it. And if by "numriqah" here is meant a curtain, even then it was torn, because a curtain can be hung as well as spread out.

Hadith Commentary:
Vocabulary of the Hadith:
Suhwah:
Cupboard,
Niche,
Window,
Loft,
A small cellar.

Benefits and Issues:
Some individuals have raised the objection regarding this hadith that, according to the explicit text of the Qur’an, the most severe punishment will be for the people of Pharaoh, whereas in this hadith the most severe punishment is mentioned for the image-maker or photographer.
The scholars have given various answers to this,
but the correct view is that the meaning of the verse regarding the most severe punishment for the people of Pharaoh is not that it is exclusive to them;
others will also be afflicted with this most severe punishment,
and the photographer is included among them.
This is why in some places the explicit wording “among the most severely punished people” is found, and this hadith has been narrated from Aisha radi Allahu anha by different students,
and from them by many narrators, and each has narrated it in their own words and style, and none of them has mentioned all the details and particulars in full.
By gathering all the details of this incident, its correct situation becomes clear;
when viewed separately, these seem like different incidents,
whereas it is actually one and the same incident, and the Prophet sallallahu alayhi wa sallam mentioned various reasons and causes for tearing the curtain,
some narrated one reason,
others narrated another reason.

Commentary:
Benefits and Issues:

➊
Creating images of living beings is prohibited, whether the image is made on paper, wall, cloth, etc., or whether it is made in three-dimensional form from clay, stone, porcelain, plastic, etc.

➋
Some people say that the reason for the prohibition of images is that they used to be worshipped.
This is not correct, because trees, stars, the sun, the moon, and fire are also worshipped, yet the use of these things and benefiting from them is not prohibited.

➌
It is also claimed that in previous religious laws (shari‘ahs), making images and sculptures was permitted. Even if this claim is correct, the permissibility of something in a previous shari‘ah does not prove that it is permissible for us as well, unless we have clear evidence that it is also permissible in our shari‘ah.

➍
In the present era, some benefits of images are mentioned.
It is the duty of Muslim governments to seek other lawful alternative means to achieve these objectives, especially when, due to images (film, TV, VCR, etc.), the frightening and heinous consequences of obscenity, the promotion of infidel culture, and the increase in crimes are appearing in society. Compared to these harms, those benefits have no significance.

➎
The command to put a soul into the images will be given to image-makers in order to humiliate them and to make clear the abhorrence of their crime; thus, this command is, in reality, a form of punishment.

➏
All images are included in this prohibition, whether they are hand-drawn, made with a camera, or printed in a press.