The Shaykh : And from Ibn 'Umar - may Allah be pleased with them both - he said: Jibril made an appointment with the Messenger of Allah - peace and blessings be upon him -

The Shaykh: And from Ibn 'Umar - may Allah be pleased with them both - he said: Jibril - peace and blessings be upon him - made an appointment with the Messenger of Allah - peace and blessings be upon him - to come to him, but he delayed - meaning: he was late - until it became difficult for the Messenger of Allah - peace and blessings be upon him -, so he went out and Jibril met him, and he complained to him, and he said: We do not enter a house in which there is a dog or an image. Al-Bukhari narrated it.
"Ratha" with the thaa that has a dot above it, not with a hamza; meaning it is not "raatha" but "ratha"; that is: he was slow.
This hadith clarifies an important benefit; it shows us the reason for the saying of the Messenger - may the prayers and peace of Allah be upon him - in this hadith: . He said that in response to Jibril, on the occasion that he had an appointment with the Messenger - may the prayers and peace of Allah be upon him - but he delayed; that is: he was late and slow. In some narrations, it is mentioned that distress, sadness, and agitation appeared on the face of the Messenger - may the prayers and peace of Allah be upon him -, so some of his wives asked him, and he said: ; that is: he was late. Then Jibril quickly appeared outside the house, outside the room, so the Messenger - may the prayers and peace of Allah be upon him - hastened to him, and Jibril - may the prayers and peace of Allah be upon him - said to him: .
The image that was in the house was not an idol, and in the technical sense of today, not a statue, but rather an image on a curtain, as will come in some narrations. So in that is clear evidence. The implication of the previous hadith of 'A'ishah ... that the warning against making images and the clarification, as in this hadith, that the angels do not enter a house in which there is an image, means in this hadith and others that the image, even if it has its shadow; that is: an image drawn on clothes or on paper. It is not intended as some moderns suppose, of course, some of the predecessors who did not encompass the hadiths narrated in this chapter, and I mean they did not encompass the previous ones. As for the contemporaries today, they know such hadiths, but they go around them and devise various tricks and interpretations, as some of that will be mentioned.
So, this image that prevents the angels from entering is an image that has no shadow and is not three-dimensional, but rather it is drawn on the curtain. And also in the previous hadith of 'A'ishah in the last lesson, as we said: or as he - peace be upon him - said, and he pointed to the image that was on the curtain. And no hadith has come to us in all these hadiths regarding three-dimensional images. No hadith has come to us yet in all these hadiths, not even one, that explicitly states that this threat with which the Messenger - peace be upon him - threatened the image-makers and those who possess these images is only for three-dimensional images. No explicit hadith has come to us regarding that. Rather, there is the hadith of 'Ali - may Allah be pleased with him - where he said: "Do not leave an image without erasing it," and even so, this, like the previous hadiths, is not explicit; because these images are three-dimensional. Rather, perhaps the word "erased" is a hint that the image is not three-dimensional; because erasing images that were written or painted or outlined - for example - if they are erased with some color or paint - for example - is closer to breaking an idol if it is three-dimensional. So in all of this is a lesson in the deviation of those who interpret these images, about which these hadiths of prohibition came, as three-dimensional images, and the mention of three-dimensionality or its meaning did not come in any of these hadiths.