this view as false, as quoted above under hadith (135). Here, the author quoted al-Nawawī and then commented:

“Al-Hāfiz took issue with him in al-Fath, noting that this view is reported with an authentic chain from al-Qāsim ibn Muhammad, one of the jurists of Medina and among the finest men of his time.”

I say: Upon considering his remarks as a whole, this objection by al-Hāfiz is merely formal. In essence, he criticizes al-Nawawī for categorically declaring the view invalid. Had he instead called it weak or less preferable, al-Hāfiz would not have objected, Allah willing. Evidence of this is that al-Hāfiz concluded his objection by saying:

“However, reconciling the hadiths reported on this subject indicates that it is a less preferable view, and that the concession applies to images on objects put to ordinary use, not to those hung up on display.”

137—(Al-Bukhārī narrated from Anas, who said: Aisha had a qirām (curtain) with which she covered one side of her room. The Prophet, peace and blessings be upon him, said to her, “Remove it from my sight, for its images continue to appear before me during my prayer.”) p. 108

Authentic. It was narrated by al-Bukhārī (107/1, 105/4), and likewise by Ahmad (151/3, 283).

(Note) There is nothing in this hadith to indicate that the images depicted animate beings. The author therefore cannot validly cite it as evidence that the Prophet, peace and blessings be upon him, allowed a qirām bearing images to remain in his home unless it is first established that they depicted animate beings—and that is far from established! Even if this were established, the answer would be that this occurred before the prohibition, as explained under the preceding hadith.