How to reconcile the hadiths prohibiting image-making with the hadith

Al-Halabi : We seek clarification on the issue of image-making, specifically how to reconcile the hadiths that prohibit image-making with the hadith containing , especially since this has become difficult for some of our distinguished brothers, causing them to hesitate in this matter.

The Shaykh : "Except a design on a garment." This design on the garment mentioned in the hadith, if it is a three-dimensional image, its apparent meaning distinguishes it from a fragmented image whose features are not clear. There is no doubt that in the second case, it is permissible and lawful. The difficulty, in my opinion, remains with the first case, i.e., an image on a garment like this, where the image is clear and distinct. We say in that case . If this garment is not respected or honored, but rather is despicable, meaning it is hung in the corners of gatherings or the like, then it can be said that this is what is intended in this hadith. However, we must always remember a very important scientific rule: verbal hadiths must be interpreted by practical hadiths. This is . We said it is possible that the design is a clear image like this, or that it has no clear features. When we study the hadith of Aisha (may Allah be pleased with her) and the Prophet's (peace and blessings be upon him) rebuke of her... the pillow she bought for the Prophet (peace and blessings be upon him) out of joy at his return, and the Prophet (peace and blessings be upon him) rebuked her and told her that . So, this hadith means that even if this image was something one leans on, what did Aisha (may Allah be pleased with her) do with this pillow? She cut it. She cut it. This cutting, without doubt, must be interpreted as I mentioned in my book "Etiquette of the Wedding," that the cutting was done to the image. This is what we derived from it being a pillow, a blanket, a carpet, or something similar. At that point, interpreting the verbal hadith by the practical hadith is very necessary. We interpret it not as the narrator of the hadith used it as evidence, i.e., in a clear image, but rather "except a design on a garment" where the remnants of the image remain, but it is not a complete image; rather, it has become, as Jibril (peace be upon him) said to the Prophet (peace and blessings be upon him), "pass by the image until it changes until it becomes like a tree." So it is an image, and a design on a garment, but its features have changed. On this basis, "except a design on a garment" should be interpreted. After this answer, I want to draw attention to the fact that "except a design on a garment" was an exception from the hadith: . So that narrator added the phrase: "except a design on a garment." After we have interpreted this exception to reconcile it with the hadith of Aisha (may Allah be pleased with her), we want to draw attention to the fact that this does not mean it is permissible for us to buy a garment, carpet, or blanket with an image on it. We are afflicted today by buying children's clothes that are all covered in images. This is a different matter. It is not permissible for a Muslim to go to the market and buy clothes with images on them on the pretext that it is a "design on a garment." Because, first, the hadith did not address the issue of buying, as this buying involves assisting in wrongdoing. It only addressed the issue of whether angels enter a house with an image in it. The answer is no, unless it is a design on a garment. In that case, the angels enter, with the details mentioned previously. But this does not mean it is permissible for us to buy these clothes in which this forbidden image is depicted, because by doing so, we assist in wrongdoing. Is that clear?
Al-Halabi : Very much, our professor. May Allah reward you.

The questioner : A small question.

The Shaykh : No, magnify Him. May Allah reward you with good. So that the reward is magnified... Yes, please go ahead.