We seek clarification on the issue of image-making and reconciling the hadiths that prohibit image-making with the hadith that contains: (except for a design on a garment)?

Al-Halabi: Our Shaykh, we seek clarification on the issue of image-making and reconciling the hadiths that prohibited image-making with the hadith that contains: ; specifically, it has become difficult for some of our distinguished brothers, so they hesitate in this matter?

The Shaykh: This garment. =
-- Another questioner: ... We tell you ... because ... .

The Shaykh: No, no, I do not eat; I ate some of your sweets, they are good.

Another questioner: Excellent, our Shaykh.

The Shaykh: May Allah reward you with good, no, thank you, give it to the children. --
= This design on the garment mentioned in the hadith: if this design is a clear, three-dimensional image appearing in it, there is a difference between that and an image that is fragmented and whose features are not distinct. There is no doubt that in the second case, it is permissible and lawful. In my opinion, the difficulty lies with the first image, the first case; that is: the image—for example—like this garment, where the image is clear and distinct. We say in that case: If this garment is not respected and not honored, but rather is despicable and not hung in the heads of the gathering or the like. =
-- Another questioner: Peace be upon you.

The Shaykh: And upon you be peace, and the mercy of Allah and His blessings. --
= So it can be said that this is what is intended by this hadith. But always, we must not forget a very important scientific rule; which is that verbal hadiths must be interpreted by practical hadiths. This We said: it is possible that it is a clear design, an image like this, or that it has no distinct features. If we study the hadith of Aisha (may Allah be pleased with her) and the Prophet’s (peace be upon him) disapproval of her regarding the cushion—the cushion is a pillow—that she bought for the Prophet (peace be upon him) out of joy at his arrival, the Prophet (peace be upon him) disapproved of it and informed her that angels do not enter a house in which there is an image. So this hadith means that this image, even if it is something one leans on; at that time, what did Aisha (may Allah be pleased with her) do with this cushion? She cut it. This cutting, without doubt, must be interpreted as I mentioned in my book "Etiquettes of the Wedding" that the cutting was done to the image. And this is what we derived from it being a pillow or a blanket or ... or the like. At that time, interpreting the verbal hadith: by the practical hadith is very necessary. So we interpret it not as the narrator of the hadith used it as evidence; that is: in a distinct image, but rather no, the remaining traces of the image, but it is not a complete image, rather it became as if it were, as Jibril (peace be upon him) said to the Prophet (peace and blessings be upon him): "And order that the image be changed until it becomes like a tree." And it is an image and a design on a garment, but its features were changed. On this basis, should be interpreted.
After this answer, I want to draw attention to the fact that was an exception from the hadith: , and that narrator came with his saying: . And 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 that it is permissible for us to buy a garment with an image, a carpet, a blanket. We are afflicted today by buying clothes for children that are all images; this is another matter. So it is not permissible for a Muslim to go down to the market and buy clothes with images on the pretext that they are a design on a garment; because the hadith, first of all, did not address the issue of buying; because this buying is aiding in what is wrong. It only addressed the issue of the angels entering; do angels enter a house in which there is an image? The answer is: No, except if it is a design on a garment, in which case the angels enter, with the previous details. But this does not mean that it is permissible for us to buy these clothes in which these forbidden images are depicted; because by doing so, we aid in what is wrong. Is that clear?

The questioner: ... the whole group ... .

The Shaykh: I said. Yes?

The questioner : ... .

The Shaykh: No, make it bigger, may Allah reward you with good, so that the reward is bigger.

The questioner: May Allah send blessings upon our master Muhammad. It is from two parts.

The Shaykh: Go ahead.