Discussion of the ruling on images in Islam and how they were a cause for falling into shirk (associating partners with Allah) - (Glorified and Exalted is He) - .

The Shaykh: A hand-drawn image, so he photographed it with a camera, and removed that one and placed the photographic image as its replacement. This is also part of what? The twisting and turning and tricks. The first image - i.e., the hand-drawn one - is haram (forbidden), so removing it and placing in its place the photographic image taken from the hand-drawn one, this is the apparent view of Ibn Hazm, and this is not something a person should be involved in or claim to be true. Finally: What is the difference in terms of the result between the photographic image and the hand-drawn image? The goal for which the Lawgiver absolutely forbade images, all of that is realized in the image, whether it is photographic or hand-drawn. And what has become clear here is that the Lawgiver forbade image-making for two reasons:
The first reason: It was previously stated explicitly, which is that they compete with the creation of Allah; meaning resembling Allah - (Mighty and Majestic) - in creation. So this image that he drew resembled Allah - (Mighty and Majestic) - in His depiction of His creation, so this is a cause for prohibition.
Another reason: The scholars derived it by deduction, considering the distant history; where it came in the Qur'an in the story of Noah - (peace be upon him) - with his people when he forbade them from shirk (associating partners with Allah) and called them to worship Allah alone and leave the worship of idols, they did not obey him and did not listen to him. Rather, some of them said to others, as He - (Glorified and Exalted is He) - said: .
Ibn Abbas said: These were five who were righteous servants of Allah, so when they died and they wanted to bury them where all people are buried in the graveyards, Satan came to them in the form of an advisor; he said: These are the ones you know for their righteousness and their kindness to their community, so I advise you to distinguish them from the rest of the people by making their graves in the courtyards of your houses. So they responded to him and buried them outside the graveyards and close to their houses. So whenever they went out of their houses and came in, they passed by them. At first, they remembered their righteous deeds and perhaps emulated them. But with time, the deviation began from tawhid (the oneness of Allah) to shirk (associating partners with Allah) to some extent. But Satan was not satisfied with this, so he came to the second generation and said to them: These, as you know from your fathers, are who they are, and therefore I advise you to make for them five idols; because these graves will disappear with natural factors. So they made for them five idols and placed them in a place. Then he beautified for them afterwards to place them in high places that befit their greatness and reflect their status with them. And so the idols were placed in high places, and they began to prostrate to them and exalt them besides Allah, and they would make vows and slaughter. So they fell into major shirk (associating partners with Allah). So Allah sent to them Noah - (peace be upon him) - to warn them of what they were in. So they called out to one another, "Do not listen to him and do not obey him," and they said: to the end of the verses.
So the second reason that the scholars understood as the reason for the prohibition is that images were a suspected cause for people to gradually move to minor shirk (associating partners with Allah) and then to major shirk (associating partners with Allah). And Allah - (Mighty and Majestic) - is Jealous, so He is jealous of His believing servants that they should deviate, even if it is just one individual among them, even after thousands of years, because of what causes them to deviate from tawhid (the oneness of Allah) to shirk (associating partners with Allah). Therefore, He blocked this door by forbidding images absolutely, whether they are three-dimensional or not, two known types from old times, and whether the image-making is by hand as was the case in old times, or by machine as is the case in modern times. Machine-made three-dimensional images are the idols, and machine-made images on paper are the known photographic images today. All of this is haram (forbidden) based on the hadiths we mentioned and the understanding of them.
And there is a research or completion of this research; which is after we knew that all images are forbidden based on the previous detail, he said: There is something that is an exception from them, the hadith that Aisha - (may Allah be pleased with her) - narrates that the Prophet - (peace and blessings be upon him) - used to let her female companions, her female peers and age-mates, come to her to play with them with girls' toys, i.e., with the images that were made for a girl to play with and be entertained in her house. So her neighbors from her peers, the Messenger of Allah - (peace and blessings be upon him) - would let them come to her; i.e., he would send them to her to play with her. This is a hadith narrated by al-Bukhari in his "Sahih".
And Abu Dawud narrated from her with his authentic chain that the Prophet - (peace and blessings be upon him) - entered upon her one day and found her among her toys, and among them were horses with wings. So he was amazed or the Messenger of Allah - (peace and blessings be upon him) - showed his amazement, saying: She said: "O Messenger of Allah, has it not reached you that the horses of Solomon - (peace be upon him) - had wings?" So the Messenger - (peace be upon him) - laughed. And the meaning of this is his approval of her on two things: The first: Playing with these toys, and the second: That there is no objection or harm in these toys being three-dimensional and representing a creation that does not exist except in the imagination; and I mean by that the horses with wings.
So we benefit from this last hadith that Abu Dawud narrated a benefit that we do not benefit from the first hadith that al-Bukhari narrated, and from both of them together we benefit from the permissibility of children playing with three-dimensional images. As for the hadith of Aisha in Abu Dawud, the benefit we derive from it would not have occurred to us if some writers in the modern era had not interpreted the hadiths forbidding image-making as applying only if the image-making is different from what Allah created. And on that basis he interpreted the hadith, or one of the hadiths mentioned in the previous lesson; the Qudsi hadith: . He interpreted this hadith as applying to image-making that is different from what Allah depicted and created, so we derived a refutation of this interpretation from the mentioned hadith of Aisha; because Aisha depicted horses with wings, so this contradicts what Allah created. So if the prohibition was directed only at images that differ in their form from what Allah depicted and created, then these images of horses with wings would not have been approved by the Messenger - (peace and blessings be upon him) - and that they do not resemble what Allah created. So this benefit, which the hadith of Abu Dawud from Aisha uniquely indicated, showed us that the 'illah (operative cause) in the prohibition of images is not that it does not resemble the creation of Allah, but rather the prohibition is absolute and includes every image made by the created human being, except what we are currently discussing as an exception; where the first and second hadiths of Aisha indicated the permissibility of children playing with girls' toys - i.e., dolls - . And a hadith narrated by Imam Muslim in his "Sahih" also indicates this, that the Companions of the Prophet - (peace and blessings be upon him) - when they were fasting their children who had not yet reached the age of accountability and the age of legal responsibility; they would make for them toys from wool and cotton to amuse them from food and drink until they broke their fast with the fasting adult men.
This hadith and that one indicate the permissibility of using images, which are originally prohibited, when this use results in a predominant benefit that is not accompanied by a clear harm. This hadith and that one are important in my opinion and knowledge, because they open the way for scholars to adopt a middle position between the general permissibility of image-making, which many scholars and writers have leaned toward today on the grounds that images are now made by the photographic camera—and you know that this argument is refuted—and other scholars who adhere to absolute prohibition without any exception. The hadith of 'Aishah and the hadith of the Companions regarding making toys from cotton: these indicate, or open the way for scholars, to exclude certain images from the prohibition. And this portion should be like the toys of 'Aishah and the toys of fasting children; that is, nothing should result from it except benefit. As for the toys of 'Aishah, the benefit in them is clear; it is the training of the girl from her early age in caring for the upbringing of her children and offspring, and in caring for her clothes by mending, patching, sewing, and the like.
As for the other hadith, it concerns making images as a diversion for children from turning to breaking the obligatory fast. If this is clarified, then any image can be included with these images if, as we said, a predominant benefit results from it and no apparent harm is evident with it.