Commentary on the researcher's statement under the hadith: (Indeed, Allah has not commanded us to cover stones and clay)

The Shaykh : ... Now, the author cited the hadith of Aisha, the hadith of the carpets, or did he not cite it? I do not know.
He says: Muslim narrated from Zayd ibn Khalid al-Juhani from Abu Talhah al-Ansari who said: I heard the Messenger of Allah (peace and blessings be upon him) say: . This was mentioned previously, but he cited it because it contains an addition. He said: So I went to the narrator. He said: So I went to Aisha and said: This man tells me that the Prophet (peace and blessings be upon him) said: ; have you heard the Messenger of Allah (peace and blessings be upon him) mention that? She said: No, but I will tell you what I saw him do. I saw him go out on one of his expeditions, so I took a carpet. Be aware that here the form and image of the carpet are not specified, so I took a carpet and covered the door with it. When he came back and saw the carpet, I recognized the disapproval on his face, so he pulled it until he tore it, or cut it, and said: . She said: So we cut two cushions from it and stuffed them with palm fiber, and he did not blame me for that. He says: Al-Tirmidhi narrated it.
He said: "And no more than the disliking of reprehensible nature (makruh tanzih) is taken from the hadith regarding covering walls and the like with curtains that have images." Where did he take the images from, when there is no mention of images in the hadith? Repeat the hadith, the hadith of Aisha. She said: I saw him go out on one of his expeditions, so I took a carpet and covered the door with it. When he came back and saw the carpet, I recognized the disapproval on his face, so he pulled it until he tore it or cut it, and said: . She said: So we cut two cushions from it and stuffed them with palm fiber, and he did not blame me for that.
He said: "And no more than the disliking of reprehensible nature (makruh tanzih) is taken from the hadith regarding covering walls and the like with curtains that have images." There is no mention of images in this hadith. So his saying: Al-Nawawi said: "And there is nothing in the hadith that necessitates prohibition; because the reality of the wording is that Allah has not commanded us to do that, and this necessitates that it is not obligatory nor recommended, and it does not necessitate prohibition." This is the statement of Al-Nawawi, and it is a correct statement, but there is a difference between Al-Nawawi and the author. When Al-Nawawi says this, he looks at the hadith as a story separate from the topic of images and pictures; because there is no mention of images in this story. And this is confirmed by the fact that the hadith directs the attention of the reader and listener to another issue that is not actually from the category of forbidden things, but rather from the category of Islamic etiquettes or disliked things that a Muslim should avoid; and that is his saying (peace be upon him): ; meaning it is disliked in Islam to place a curtain on a place that does not need to be covered, but rather for adornment; therefore the Messenger (peace be upon him) said: . If the story had been a mention of forbidden images, the effort of the Messenger (peace be upon him) would have been directed to refuting them, as happened in the hadith of the carpets, more than refuting the curtain that was placed in a place where there was no need for it.
Therefore, the author's gathering of this hadith in the topic of images, when there is no mention of images in it, is something that should not be done; especially since he misled the reader with his statement that Imam Al-Nawawi is with him when he cited his explicit statement that this hadith does not benefit prohibition, but rather benefits the disliking of reprehensible nature (makruh tanzih); that he means covering any place with a curtain, even if it is white and clear with no images, there is no need for this curtain, so the prohibition of the Messenger comes not for prohibition, ; so he misleads the reader that Al-Nawawi is with him first in attributing the hadith to images, and second in that it is not for prohibition but for reprehensible nature. This is what should not be done.
Yes.

The questioner : ... .

The Shaykh: No, there is in the reason ... .

The questioner: ... in images.

The Shaykh: Yes.

The questioner: No, in images.

The Shaykh: And ... is it here or there?

The questioner : ... .

The Shaykh: Yes, that is a footnote from him on the occasion of his speech about images, whereas the word "carpet" linguistically does not require that it has images.

Eid Abbasi: Professor, a wall that has - for example - dirt like this ... meaning?

The Shaykh : In what?

The questioner: Dirt, for example.

The Shaykh: It has something ... it has something, meaning from the category of adornment as they do today, placing a carpet there where there is no need for it.

The questioner: Meaning his definition of the carpet as a wall with images is wrong?

The Shaykh: The word "images" linguistically is wrong, of course it is not the nature of the carpet.

The questioner: Meaning you understood it with this meaning?

The Shaykh: No, because he put it in parentheses and placed it on the occasion of the speech about images.

Eid Abbasi: The clear hadith: , this is only in the covering ... .

The Shaykh: Yes, and in any case, this phrase passed from him, and as I told you, the word "images" is not at all from the meaning of the carpet.

Eid Abbasi: It is included in the research; that a cloth or carpet has a pattern ... .

The Shaykh: I understood.

Eid Abbasi: Here there is a hadith ... .

The Shaykh: Yes, on the occasion of the hadith.

Eid Abbasi: ... in images.

The Shaykh: How many pages do you have?

Eid Abbasi: Yes, one hundred and six, meaning - Professor - if it were the nature of the carpet to have images, he would not have said ... and there were no images under it, there are images.

The Shaykh: Yes, yes, this is what ... but we return to his statement, he explained the carpet as you heard previously; a cloth or carpet with patterns and images, it may have decorative patterns, and it may have images, so he brought this transmission because the hadith is about images, whereas linguistically the carpet does not require that it has images at all, and this is in reality a laxity in expression.

The questioner : ... .

The Shaykh: This is what preceded his statement, yes.
So here we said that there is a misleading of the reader from the author's transmission of Al-Nawawi's statement of what Al-Nawawi does not want.