Explanation of the Book of Tawhid-49

The Shaykh :"And both of them [al-Bukhari and Muslim] narrated from Aisha (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) said," This is the beginning of today's lesson.
"And both of them [al-Bukhari and Muslim] narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) said:

The people who will be most severely punished on the Day of Resurrection will be those who try to match the creation of Allah.

أشد الناس عذابا يوم القيامة الذين يضاهئون بخلق الله

Sunan an-Nasa'i 5356Sahih (Darussalam)

" The word is a superlative noun, and means the greatest and most terrible, and is for generality. And his saying: restricts the people, meaning it specifies the most severe people who are punished with punishment, and is a specification clarifying what is meant by the most severe, because the specification, as you know, is a noun.
The student: ...

The Shaykh : A noun meaning "from."
The student: "Mubin" is an indefinite noun.

The Shaykh : "Mubin" is an indefinite noun, and it is placed in the accusative case as a specification. And "punishment" is used for retribution and is also used for what causes pain and harm, even if it is not retribution. So from the first type is the saying of Allah the Exalted: meaning the punishment and the calamity, because they enter the Fire, may Allah protect us from it. And from the second type is the saying of the Prophet (peace and blessings be upon him): And his saying:
The Day of Resurrection is the day on which people are resurrected, and it is called the Day of Resurrection because justice is established on it, as Allah the Exalted said: And the witnesses stand on it, and the people stand up from their graves for Allah Mighty and Majestic. Yes, for the Lord of the worlds. And his saying: is the subject, and is its predicate. is its predicate, and the meaning of is that they resemble. means with the creations of Allah, Glorified and Exalted is He. Who are these who imitate the creation of Allah? They are the image-makers, for they imitate the creation of Allah, whether this imitation is corporeal or descriptive. The corporeal is making a three-dimensional image, and the descriptive is making a colored image, because coloring is a description of creation. Coloring and drawing by hand is a description of creation, even if the person did not create the paper or make it, but he placed on it this coloring, which is what?
The student: A description.

The Shaykh : A description of the creation of Allah, Mighty and Majestic. This hadith, as we know, or as you all know, as we all know, indicates that image-makers are punished, and that they are the most severely punished people, and that the wisdom behind that is their imitation of the creation of Allah, Mighty and Majestic. The wisdom is not, as many people claim, that they make them to be worshipped besides Allah; that is another matter. But these people [are punished] because they imitate the creation of Allah. As for the one who makes something to be worshipped besides Allah, then even if he did not make an image, yes, if he came with a piece of wood and placed it and said, "Worship this," for example, he falls under the warning, meaning that he assisted in sin and transgression. But this cause is the imitation of the creation of Allah. And his saying: Does the action resemble the intention, or do we say that the imitation is achieved whether with intention or without intention?
The student: ...

The Shaykh : The second one: As long as the imitation has occurred, whether he intended it or not, because the cause is the resemblance, not the intention to resemble. And there is a difference between saying that it is necessary for him to intend the imitation, so if a man came and said, "I do not want to imitate; I want to draw this for a memento, for example, to remember by it, or something similar," we say this is forbidden, because whenever the imitation occurs, the ruling is established, because the ruling revolves with its cause, as we said regarding the one who wears clothing specific to the disbelievers; it is forbidden for him to wear this clothing. If he said, "I did not intend to imitate," we say to him, "But the imitation occurred." So the ruling associated with a cause does not require intention; whenever this cause is found, the ruling is established.
It is derived from this hadith, as I said, the prohibition of image-making, and that it is one of the major sins due to the establishment of the warning against it, and that the wisdom behind it is the imitation of the creation of Allah, Mighty and Majestic.
And it is derived from it the obligation to protect the aspect of Lordship, and that no one should hope to associate with Allah, Mighty and Majestic, in His Lordship, due to His saying:
The student: Those who imitate the creation of Allah.

The Shaykh : And for this reason, arrogance is forbidden, because it contains challenging the Lord, Mighty and Majestic. And cooperation with creation is forbidden, because it contains challenging the Lord, Glorified and Exalted is He. And likewise, this one who makes what he makes to imitate the creation of Allah contains challenging Allah, Mighty and Majestic, in this.
The Student: Lordship.

The Shaykh : In His Lordship, in His actions, His creations, and His manufactured things. It is derived from this hadith the obligation of what? Respecting the aspect of...
The hadith has an issue, which is his saying: , even though these image-makers are among those who are more severe in sin than them, such as the polytheists and the disbelievers. And people's answers differed regarding that. Some said that the hadith is on the assumption of "from," meaning "from the most severe people." Yes, and it has come in other hadiths what supports this, where it came in the wording "from." And some said that "the most severe" does not mean that others do not share in it, but rather that others... share and participate in the severity, as in the saying of Allah the Exalted: And this, although it is sound, as it is said in it, as we said in... it is problematic for it that the image-maker does not equal in crime what the family of Pharaoh did. So if we say that the image-makers and the family of Pharaoh share in the severity, there remains an issue with us, which is how can this one who draws, who is a doer of a major sin, be equal to one who is outside of Islam and arrogant? No doubt that this issue is valid, even if we say that the commonality between them is that the family of Pharaoh challenges in Lordship, and indeed Pharaoh said to them: And the image-makers, here...
The student: ...

The Shaykh : In them is a challenge to Lordship, where they imitated the creation of Allah, Mighty and Majestic. But we say, even if the assumption were like this, or if the matter were like this, but there is a difference between what? The two challenges. The challenge of... is not like the challenge of the image-maker. And for this reason, there is... a third face. A third opinion says that this severity is relative. This severity is relative, meaning that those who make things and innovate them, yes, the most severe of them in punishment are those who imitate the creation of Allah. For example, one who imitates by making one of the humans, even if there may be injustice in it, as if he competes with him in what is his exclusive domain, he does not become a disbeliever like the injustice of one who challenges Allah the Exalted in Lordship. And on this, the severity would be relative. And this is closer, although there is something of consideration in it. If someone said, meaning I do not know anyone who said this, that this is from the category of warning, in which the thing may be pronounced to deter souls from it and distance them from it. If this were said, we would be safe from what is brought to us from these objections. And in any case, we have nothing to say except what the Prophet (peace and blessings be upon him) said:

The questioner : Shaykh.

The Shaykh : Yes

The questioner : Okay, these who committed the major sin, is it required... the manner of the punishment so that they are purified, then, meaning, they enter Paradise?

The Shaykh : Yes

The questioner : So there would be...

The Shaykh : Yes, that is right.

The questioner : ...

The Shaykh : They differed regarding its permanence.

The questioner : Yes, they differed regarding the permanence.

The Shaykh : Yes, no, regarding its intensity.

The questioner : Yes, but its intensity would be one.

The Shaykh : Even the intensity, meaning... would be one at the beginning of the matter, because the human soul does not settle for this. So the wisdom of Allah, Mighty and Majestic, refuses that this great injustice of the family of Pharaoh be equal to this injustice of the image-maker. Yes.

The questioner : ... We say...

The Shaykh : The same thing

The questioner : meaning ...

The Shaykh : Yes, from the most severe of them, so they shared in the severity. Yes, just as you say, from the best of them, they shared in the best.
So it would be general, but the hadith that follows it.