Commentary on a passage that appeared in that section, namely his statement: "And similar to this is what Muslim also narrated from A'ishah, who said:"
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The Shaykh : Al-Nawawi. The author said, "And similar to this is what Muslim also narrated from A'ishah, who said: We had a curtain. Pay attention, we had a curtain in it was an image of a bird, and whenever someone entered, they would face it. So the Messenger of Allah (peace and blessings be upon him) said to me: Sahih Muslim 2107b, c Muslim narrated it. He said: So he (peace be upon him) did not order her to cut it, but rather he ordered her to move it from its place facing the entrance of the house. This was due to his (peace be upon him) dislike of seeing these things that usually remind one of this world and its adornments, especially since he (peace be upon him) used to pray the sunnah and all voluntary prayers in the house. Such patterns and curtains with images and statues are likely to distract the heart from maintaining complete humility and ... complete focus in addressing Allah (Glorified and Exalted is He). And al-Bukhari narrated from Anas, who said: There was a curtain for A'ishah, and she used it to cover the side of her house. So the Prophet (peace and blessings be upon him) said to her: ... it from me, for its images do not cease to appear to me in my prayer. Here is something important that is also related to the science of usul. It is true that in this hadith, the Messenger (peace be upon him) did not order Lady A'ishah to cut or destroy these images or this curtain with images. What is in this hadith? It contains the fact that the Messenger (peace be upon him) approved this situation in the sense that he did not forbid it. This is undoubtedly indicated by the hadith. But why does the author mention this hadith and ask why the Messenger did not order her to cut it, while he knows that the Messenger cut it himself? This is more emphatic in prohibition in the hadith of the curtain (qiram) that we mentioned, which is traced in the two Sahihs.
So the important point in the subject from the scientific jurisprudential perspective is that citing this hadith alone is not permissible, because it gives the reader the impression that the Messenger approved this situation forever. Is that the case? Of course not. One who knows the hadiths transmitted in this chapter, and the author, in my opinion, is among them, knows that there is a more authentic hadith than this one, because that hadith is agreed upon by al-Bukhari and Muslim, and this one is in the first context of Muslim's individual narrations. Nevertheless, he neglected that agreed-upon hadith and left this one. Scientific research requires the researcher, when researching by the method of opposition and discussion, to do so. However, if one is asked a question and answers with one hadith that he relies on, there is no need for him to come and do comparative fiqh, present all the evidence, and clarify the stronger and weaker positions. On the contrary, if he is discussing the issue by the method of comparative fiqh, it is not sufficient for him to cite his evidence while knowing the opponent's evidence, then not address it and not answer it with a response.
Change them, for whenever I enter the room) I see them and it brings to my mind (the pleasures) of worldly life.
حوّلي هذا فإني كلما دخلت فرأيته ذكرت الدنياSo the important point in the subject from the scientific jurisprudential perspective is that citing this hadith alone is not permissible, because it gives the reader the impression that the Messenger approved this situation forever. Is that the case? Of course not. One who knows the hadiths transmitted in this chapter, and the author, in my opinion, is among them, knows that there is a more authentic hadith than this one, because that hadith is agreed upon by al-Bukhari and Muslim, and this one is in the first context of Muslim's individual narrations. Nevertheless, he neglected that agreed-upon hadith and left this one. Scientific research requires the researcher, when researching by the method of opposition and discussion, to do so. However, if one is asked a question and answers with one hadith that he relies on, there is no need for him to come and do comparative fiqh, present all the evidence, and clarify the stronger and weaker positions. On the contrary, if he is discussing the issue by the method of comparative fiqh, it is not sufficient for him to cite his evidence while knowing the opponent's evidence, then not address it and not answer it with a response.