From the explanation of the book "Al-Targhib wa al-Tarhib," the hadith of Aisha

The Shaykh : The second hadith: From Aisha (may Allah be pleased with her), she said: "The Messenger of Allah (peace and blessings be upon him) arrived from a journey, and I had covered a niche in my wall with a curtain."
Al-sahwah: a niche in the wall. Biqiram: a curtain. In it were tamathil: meaning, in it were images.
Here is a linguistic point regarding our current distance from the Arabic language, or the dominance of certain terms; today, we understand from the word "tamathil" (statues) or "tamathil" (statues) the idols, like this Malik statue, for example. We do not say: this is an image; it is certainly an image, just as the pictures we keep on paper are also, in the language of the Arabs, tamathil. The proof of this is this hadith. When the Messenger (peace and blessings be upon him) entered upon Lady Aisha in this story and saw that she had hung a qiram, a curtain with tamathil on it, tamathil are placed on walls and not on curtains, but the language is broad. If you say "image," it can mean an idol or an image without a shadow. Likewise, if you say "tamathil," it means an image; it may be three-dimensional or not. So this usage came in this hadith with a meaning that many people do not notice. Also, the Messenger (peace and blessings be upon him) saw tamathil on the curtain; meaning, images. Images means either colored with paint or embroidered with embroidery, so they are not idols.
She said: "The Messenger of Allah (peace and blessings be upon him) arrived from a journey, and I had covered a niche in my wall with a curtain that had images on it. When the Messenger of Allah (peace and blessings be upon him) saw it, his face changed color," meaning: it changed out of anger and turned red. He said: , meaning: those who do works of image-making, whether three-dimensional or not, imitating the creation of Allah (Mighty and Majestic) for His creation, ; meaning: with what Allah creates. Allah creates these bodies, these forms, and they also compete with Him. Competition is not necessarily, as is known, to be complete, why? ... So the one who carves a statue or draws an image on paper; he competes with the Lord of the Worlds in terms of structure and form, but the most important thing in that is blowing the spirit. And so, when he is unable to do it, he will be punished on the Day of Resurrection by being ordered to blow the spirit, but he cannot and is not a blower. So the competition intended here, which the Messenger (peace be upon him) made in this hadith the cause for the prohibition of image-making, is the apparent formal competition. He said (peace and blessings be upon him): He said: . She said: "We cut it up and made from it a cushion or two cushions."
In a narration, she said: "The Messenger of Allah (peace and blessings be upon him) entered upon me, and in the house was a qiram with images on it. Here the narrator used the word "images" instead of "tamathil," so the meaning is the same. His face changed color, then he took the curtain and tore it—meaning: he ripped it—and he said: .
The proof I referred to in what I noted on the first hadith of Umar; We said: the demonstrative name refers to the non-three-dimensional image, and this is the evidence; because the story of Lady Aisha has this occasion and this cause, which is the Messenger entering upon her and she had hung the curtain with tamathil and images on it. He said (peace and blessings be upon him), pointing to these images on the curtain: ; and therefore, if you read or hear that these hadiths with this severe warning about image-making are intended for those who made the idols that are worshipped besides Allah, interpreting the hadith as referring to these statues is invalid; because the Messenger (peace be upon him) was only pointing to the images that were in Lady Aisha's qiram, and we know necessarily that these images, first, are not three-dimensional idols, and second, Lady Aisha did not bring this qiram, this curtain with images on it, to exalt them or worship them besides Allah (Mighty and Majestic), far be it from her.
So, interpreting these hadiths and applying them to the idols that were worshipped besides Allah, and the result of that is that the time for the forbidden image-making has ended, as I say explicitly, some people say this, the time has ended; because this prohibition was a result of the elimination of shirk (associating partners with Allah) and idolatry, and the matter of shirk and idolatry ended; and therefore, dealing with images, especially if they are not three-dimensional, is not wrong according to those who interpret the hadiths with meanings that the hadiths indicate the opposite of, as you heard in the story of Lady Aisha (may Allah be pleased with her) that you just heard.
In another narration from Lady Aisha, and it appears to be another story; because this narration says: that she bought a namirqa, which is a cushion, in the first story ... it revolves around the curtain; so the Messenger (peace be upon him) in that story disapproved of the images and they were on the curtain, and to confirm the prohibition of using them, he tore the curtain as you heard. Now another story says Lady Aisha that she bought a namirqa, which is a cushion, and you notice something in the following story that we can use to explain a part of the previous story, so in this previous story you heard that the Messenger (peace be upon him) after he tore the curtain, what did Lady Aisha do with the curtain? She cut it and made from it two cushions, meaning: two namirqas. So here some say that the images were visible on the two cushions that Lady Aisha made from the curtain that the Messenger (peace be upon him) tore. If we accept this interpretation—meaning: the images were visible on the two cushions—we say: this could have been before the following story in which the Messenger (peace be upon him) disapproved of Lady Aisha buying the namirqa—meaning: the cushion—with images on it; so how can we combine the Messenger's (peace be upon him) approval of the two cushions with images on them in this interpretation that some interpret, with the Messenger's (peace be upon him) disapproval of Lady Aisha when she bought the namirqa with images on it as you will see? If we accept that the images were visible on the cushions—and this is contrary to what the scholars say because they are cut up—we say this was as a stage of the gradual legislation, so when he tore the curtain, he disapproved of hanging images, so when she made from the curtain two cushions with images on them, he initially approved of that, then in another stage he also disapproved of the images on the cushion, and the result of this is that it is not permissible to have an image in the house, whether it is hung, meaning respected, or it is stepped on, meaning humiliated, there is no difference then; so just as the hung one is prohibited, the one stepped on by feet is prohibited by the evidence ...