Miscellaneous by Al-Albani-062

The Shaykh : And from Ibn 'Umar (may Allah be pleased with them both), he said "The Messenger of Allah (peace and blessings be upon him) made an appointment with Jibril (peace be upon him) to come to him, but he delayed—meaning he was late—until it became difficult for the Messenger of Allah (peace and blessings be upon him). So he went out and met Jibril and complained to him. He said: 'We do not enter a house in which there is a dog or an image'" Al-Bukhari narrated it with the thaa being the thaa of the word "thumma" (then) and not having a hamza, meaning it is not "ra'atha" but rather "ratha," which means he was slow or delayed. An important point clarifies for us the reason for the statement of the Messenger (peace and blessings be upon him) in this hadith He said that in response to Jibril. By what... that he was on an appointment with the Messenger (peace and blessings be upon him), but he delayed, meaning he was late and slow. In some narrations, it is stated that distress, sadness, and agitation appeared on the face of the Messenger (peace and blessings be upon him), so some of his wives asked him, and he said meaning he was late. Then Jibril quickly appeared outside the house, outside the room, so the Messenger of Allah (peace and blessings be upon him) hastened to him, and Jibril (peace be upon him) said to him "We, the angels, do not enter a house in which there is a dog or an image" So the image that was in the house was not an idol, and in the technical sense of today, not a statue, but rather an image on a curtain. As will come in some narrations, there is clear evidence in that. The implication of the previous hadith of 'A'isha... is the warning against making images and explaining that in this hadith, the angels do not enter a house in which there is an image. This means that in this hadith and others, the image is intended, even if it has a shadow or is an image drawn on clothes or on paper, as some modern people imagine. Of course, some of the early scholars who did not encompass the hadiths narrated in this chapter, and did not encompass the previous ones, but the contemporary scholars today know such hadiths, yet they go around them and find ways to circumvent them by various means and interpretations, as some of that will be mentioned. So, this image that prevents the entry of the angels is an image that does not have a shadow and is not three-dimensional, but rather it is drawn on the curtain. And so in the previous hadith of 'A'isha in the last lesson, as we said or as he (peace be upon him) said, and he pointed to the image that was on the curtain. And no hadith has come to us in all these hadiths regarding three-dimensional images. No hadith has come to us yet in all these hadiths, not even one, explicitly stating that this threat which the Messenger (peace and blessings be upon him) threatened the image-makers and those who possess these images with is only for three-dimensional images. No explicit hadith has come to us regarding that. Rather, there is the hadith of 'Ali (may Allah be pleased with him) where he said , and even so, this, like its predecessors among the hadiths, is not explicit, because these images are three-dimensional. Rather, perhaps the word in it is an indication that the image is not three-dimensional, because erasing in images that were written or painted with paint or outlined, for example, if erased with some of the colors or paint, is closer to breaking an idol if it is three-dimensional. In all of this is a lesson in the deviation of those who interpret these images, about which these hadiths of prohibition came, as three-dimensional images, and the mention of three-dimensionality or its meaning did not come in any of these hadiths.