Continuation of the explanation of the author's statement: "And it is established in the authentic collections that the Messenger of Allah (peace and blessings be upon him) said: (May Allah curse the one who connects hair and the one who has her hair connected)."

The Shaykh : It is of the same kind as connecting hair. Furthermore, it has been established from a medical perspective that it is harmful to the eye. Although its harm is not visible in the short term, it is visible in the long term.
He said"And it is established that he cursed the one who consumes riba (usury or interest)"meaning, and the one who facilitates it who is the one who takes the riba (usury or interest) and who is the one who gives the riba (usury or interest) and the two who bear witness to it and the one who writes the contract between the usurers. All of these are cursed on the tongue of the Messenger of Allah (peace and blessings be upon him). However, it is not permissible if you see a person selling with riba (usury or interest) to say, "May Allah curse you." Rather, you should say in general terms, "May Allah curse the one who consumes riba (usury or interest), the one who facilitates it, the two who bear witness to it, and the one who writes it." This is because there is a difference between specifying a particular person and speaking in general. Speaking in general is permissible, but specifying a particular person is not permissible.
Likewise, it is established from him that he cursed the image-makers. But not every image-maker, rather the meaning is the one who draws what has a soul. If a person draws something that has a soul, such as a human, a horse, a lion, a wolf, insects, or the like, and he draws them, it is forbidden for him; it is not permissible, and he is cursed by the tongue of the Prophet (peace and blessings be upon him and his family). So you may say, "O Allah, curse the image-makers," but you do not say, "Curse so-and-so," even if he is an image-maker, because specifying is not permissible; specifying is not permissible. Then, the image that... is the image in the form of a statue. That is, a person makes an image from dough, or plaster, or gypsum, or other materials. He makes an image in the shape of an image; he makes something in the shape of a human or an animal. This is forbidden.
As for trees and the like, there is no harm in them according to the stronger opinion held by the majority of scholars. As for what a human makes, there is no harm in it certainly, such as drawing a car, a palace, or something similar. The scholars (may Allah have mercy on them) differed regarding digital imaging, meaning drawing in color on paper, on a cloth, or something similar. Some of the scholars said there is no harm in it, and they argued with the hadith of Zayd ibn Khalid al-Juhani, in which the Messenger (may Allah's prayers and peace be upon him) said They said, "Except a drawing on a garment." This refers to the image drawn by hand on paper, on a garment, or something similar. However, the correct view is that it is not permissible, even a drawing on a garment or on paper; it is not permissible to draw an image with your hand. As for the image by the instant photographic camera, this is not of the nature of image-making at all and does not fall under the saying of the Messenger because you did not actually draw it; you did not draw the face, the eye, the nose, or the mouth. Rather, you directed a specific light, and when it met an object, the image was imprinted on the paper without the eye, nose, or lips being drawn. This is not image-making, and this is not designing by the photographer with the machine. Clear evidence indicates this and clarifies the matter: if you wrote a letter to a person with your pen by hand, then put it into the camera and the image came out, is it the image of the one who operated the machine or the image of the letter written by the first person? The answer is the second, without a doubt. For this reason, a blind man can operate this camera, and the image of the letter will appear. This is not of your doing. Rather, it is said that the one who took a photographic image has done so for a purpose. If it was for a forbidden purpose, it became forbidden from the perspective of forbidding the means. And if it was for a permissible purpose, it is permissible. It is not said that the photographer is in the Fire. Therefore, one must be careful to distinguish between image-making and the use of image-making, just as the scholars of knowledge distinguished between them. In the wording of *Zad al-Mustaqni*, the well-known book of jurisprudence, it is said: "Image-making and its use are forbidden." Thus, he distinguished between the use and the image-making. We say that this photographic image does not fall under the wording of the hadith regarding image-making, but if a person takes it to use it in a forbidden manner, it becomes forbidden from the perspective of forbidding the means.
These are three whom the Messenger (may the prayer and peace of Allah be upon him) cursed. The first is the one who connects hair and the one who has her hair connected. The second is the one who consumes riba, the one who lends it, the one who writes it, and their witnesses. The third is the image-makers. And the rest of what the author (may Allah have mercy on him) mentioned will come, if Allah wills.