Commentary on the researcher’s argument using the hadith: (except for a drawing on a garment) that the forbidden images are only the three-dimensional ones we call statues?

The Shaykh : He says: He lists the hadiths that, in his claim, indicate... these images that are hung, but not to be worshipped besides Allah. Muslim narrated in his Sahih from Busr ibn Sa'id from Zayd ibn Khalid from Abu Talhah, the companion of the Messenger of Allah (peace and blessings be upon him), that the Messenger of Allah (peace and blessings be upon him) said: Muslim narrated it. Busr said: Then Zayd fell ill later, so we visited him, and there was a curtain on his door with an image in it. He said: So I said to 'Ubayd Allah al-Khawlani, the foster son of Maymunah, the wife of the Prophet (peace and blessings be upon him), who was with him: Did not Zayd inform us about the images the first time? Meaning, what he said: ? 'Ubayd Allah said: Did you not hear him when he said: ? In some narrations, he said to him: Yes, this is the exception, and the purpose of the hadith.

Eid Abbasi : He said: He raised it...

The Shaykh : Yes?

Eid Abbasi : He raised this phrase to the Prophet (peace and blessings be upon him).

The Shaykh : Yes, of course, this is part of the completion of the hadith, but it seems that the one who denied the curtain with the image in it did not have a complete grasp of the hadith, so the narrator reminded him and he remembered.
He said: And al-Tirmidhi narrated through his chain from 'Utbah that he entered upon Abu Talhah al-Ansari to visit him, and he found Sa'ad ibn Hudayfah, another companion, with him. He said: So Abu Talhah called for a man to remove a carpet from under him. The carpet: a cloth or rug with patterns and images. Sa'ad said to him: Why are you removing it? He said: Because it has images in it, and the Prophet (peace and blessings be upon him) said about them what you know. Sa'ad said: Did he not say: ? Abu Talhah said: Yes, but it is more pleasing to my soul. Al-Tirmidhi said: This is a good, authentic hadith.
He said: "Do not these two hadiths indicate that the forbidden images are only the three-dimensional ones we call statues?!" He is questioning as if he has doubt in his heart about this argument; because if it were not so, he would have been certain and said: There is evidence for what he held, but he questioned: Do not these two hadiths indicate that the forbidden images are only the three-dimensional ones we call statues?! The answer: They do not indicate that, and before explaining that, I want to draw attention to facts:
First: The hadith is one hadith, not two, so making them two is an exaggeration in an inappropriate place.
Second: It is obligatory for us to distinguish between the use of images and their creation, for creating images is one thing and using images is another, and the difference will become clear to you.
Third: It is obligatory for us to distinguish between intentionally acquiring images and not intending to, so let us detail these facts, and I say: First: There is a difference between creating images and using an image, for you have known that the Messenger (peace be upon him) forbade image-making with a general prohibition; therefore, it is not permissible to exclude an image-maker who creates an image from these general evidences except what the evidence indicates, such as the toys of 'A'ishah, and what was attached to them with a correct attachment, as we mentioned to you, such as what preceded, such as creating... and creating - for example - identification cards and the like.
As for acquisition, acquisition is another thing, so I - for example - took my picture for the passport, for the identity; this is one thing, but that I put this picture to decorate my house is another thing, so I may take my picture for need, and another may take my picture for need, but my acquisition of this picture and decorating the house with it has no place in grammar, as it is said.
Therefore, if I want to decorate my house with Islamic decoration, that is not by decorating the four sides of the house with photographic images; by the claim that first they are not three-dimensional, and second they are not worshipped besides Allah (Mighty and Majestic); because in this decoration there is imitation of the disbelievers as you have known, and secondly there is assistance, my brothers, to these cursed image-makers by the explicit text of the hadiths, for when you acquire these images you assist them, and the issue is supply and demand as it is said, so whenever the image-maker finds a thriving market, his activity in image-making increases, and the opposite is the opposite; so if we imagine ourselves as a Salafi Islamic community that does not imagine except for necessity, does not acquire an image except for necessity; then at that time the image-makers' market will not thrive, their market will not thrive, and they will remain confined in the circle of what? Necessity, and it is necessary, like any of the necessities.

Eid Abbasi : A small number.

The Shaykh: Yes.
So if I want to carpet my house with rugs, and I know this fact that it is not permissible to acquire images; the first thing I must look at is whether this rug has images or not, if I was overcome by my affair and searched and did not notice, and I brought the rug to the house and it had an image; at that time it may be said to you, with some reservation - also - if you cannot return it except with a financial loss, it is said to you: Then enjoy it by way of humiliation, not by way of honor, until it wears out and tears, and on this are carried the images that pass with us in some carpets in some hadiths. So there is a difference between intentionally buying a carpet with an image in it and assisting the cursed image-maker in the hadiths, and being overcome and finding the image as you sometimes find the cross, and you did not notice when you bought the carpet or rug; this is one thing.
Another thing is that the carpets with images often become a cause for prostrating on the images, so the greatest prohibited thing occurs, from which even those who narrowed the circle of prohibition for images flee, who say that the forbidden of them is what is worshipped besides Allah (Mighty and Majestic); so here we are today, by our negligence, either in understanding or in action, falling into the same greatest prohibited thing in which there is no disagreement, so we prostrate on the images and we prostrate on the crosses, even in the houses of Allah (Mighty and Majestic).
So do you see that if the Muslims were first aware, and secondly scholars, and thirdly Salafis in their concepts; would you have seen the carpets and rugs in the houses of Allah with images and with crosses, and often one of us is forced, and he notices the cross, to deviate to the right or left, or to move forward a little or backward, and few of these notice that?! So is it not enough to say: If there were no evidence for the prohibition of acquiring images, is it not enough to say that it is not permissible to acquire images by way of blocking the means? Blocking the means to prevent the image-makers from creating images, blocking the means so that we do not prostrate on the images and do not worship them with our foreheads besides Allah (Mighty and Majestic); so this is the difference between creating images and acquiring images, so if it is permissible for you to acquire an image; is it not the meaning that it is permissible to deal with the creation of these images in a way of what? Absolute and general, this is the difference first between creating images and images.
And what did we say? A second difference indicates its prohibition, he says so, "There is no correct, explicit, sound text free from opposition that indicates its prohibition," yes, there are authentic hadiths in which the Prophet expressed only his dislike for this type of images because of what is in them of imitation of the extravagant and lovers of the lowest pleasure.