The issue of excluding dolls from the forbidden images and the evidence for that.

The Shaykh : There is a further discussion or continuation of this topic. After we have established that all images are forbidden, as detailed previously, is there anything that is excluded from this prohibition?
The hadith narrated by Aisha (may Allah be pleased with her) states that the Prophet (peace and blessings be upon him) used to send her female companions, who were of her age and generation, to play with her using girls' toys; that is, the images that were made for a girl to play with and amuse herself in her house. Her neighbors, who were of her age, were sent by the Messenger of Allah (peace and blessings be upon him)—meaning he sent them to her—to play with her. This is a hadith narrated by al-Bukhari in his Sahih.
Abu Dawud narrated from her with a sound chain that the Prophet (peace and blessings be upon him) entered upon her one day and found her among her toys, which included horses with wings. The Messenger of Allah (peace and blessings be upon him) expressed surprise, saying: . She said: "O Messenger of Allah, has it not reached you that the horses of Sulayman (peace be upon him) had wings?" The Messenger (peace and blessings be upon him) laughed.
This means he approved of two things: first, playing with these toys; and second, that there is no objection or harm in these toys being three-dimensional and representing a creation that exists only in the imagination, specifically the horses with wings. We derive from this last hadith, narrated by Abu Dawud, a benefit that we do not derive from the first hadith narrated by al-Bukhari. From both of them together, we derive the benefit that it is permissible for children to play with three-dimensional images. As for Aisha's hadith in Abu Dawud, the benefit we derive from it would not have occurred to us had not some writers in the modern era interpreted the hadiths forbidding image-making as applying only when the image differs from what Allah created. They interpreted the hadith, or one of the hadiths mentioned in the previous lesson, the Holy Hadith: . They interpreted this hadith as applying to image-making that is contrary to what Allah depicted and created. We derived a refutation of this interpretation from the aforementioned hadith of Aisha, because Aisha depicted horses with wings, which contradicts what Allah created. If the prohibition were limited only to images that differ in form from what Allah depicted and created, the Messenger (peace and blessings be upon him) would not have approved of these images of horses with wings, because they do not resemble what Allah created.
This benefit, which is unique to Abu Dawud's hadith from Aisha, indicates to us that the operative cause of the prohibition of images is not that they do not resemble Allah's creation. Rather, the prohibition is absolute and includes every image made by the created human being, except for what we are currently discussing as an exception. Aisha's first and second hadiths indicate the permissibility of children playing with girls' toys—meaning dolls. Similarly, a hadith narrated by Imam Muslim in his Sahih indicates this, stating that the Companions of the Prophet (peace and blessings be upon him), when they were fasting their children who had not yet reached the age of accountability and the age of legal responsibility, would make toys for them from wool and cotton to amuse them from food and drink, until they would break their fast with the fasting adult men.
This hadith and that one indicate the permissibility of using images, which are originally prohibited, if this use results in a predominant benefit that is not accompanied by a clear harm. This hadith and that one are important in my opinion and knowledge, because they open the way for scholars to adopt a middle position between the permissibility of image-making, which many scholars and writers today have adopted generally on the grounds that images today are captured by the photographic machine—and you have known that this argument is refuted—and other scholars who adhere to absolute prohibition without any exception. Aisha's hadith and the Companions' hadith regarding making toys from wool indicate, or open the way, for scholars to exclude some images from the prohibition. This exclusion should be like Aisha's toys and the toys of fasting children; that is, no harm should result from it, only benefit. As for Aisha's toys, the benefit is clear: it trains the girl from a young age to take care of raising her children and to care for her clothes by mending, patching, sewing, and the like.
As for the other hadith, it involves making images as a diversion for children from turning to breaking the fast during obligatory fasting. If this is clarified, every image can be included with these images if, as we said, a predominant benefit results from it and it is not accompanied by an apparent harm.