Reading from the research and commenting on it, which is his statement

The Shaykh : "And nothing muddies this position except the hadith of 'A'ishah in one of the narrations of the two Shaykhs that she bought a cushion cover with images in it, so when the Messenger of Allah (peace and blessings be upon him and his family) saw it"; no, this is another hadith, "so when the Messenger of Allah (peace and blessings be upon him and his family) saw it, he stood at the door and did not enter, so I recognized the displeasure on his face, so she said: O Messenger of Allah, I repent to Allah and to His Messenger; what have I committed? He said: . She said: I bought it for you to sit on and use as a pillow. The Messenger of Allah (peace and blessings be upon him and his family) said: , then he said: . Muslim added in a narration from 'A'ishah: "She said: So I took it and made it into two cushions, and he used them in the house"; meaning she cut the cushion cover and made it into two cushions.
But this hadith is contradicted by a number of matters:
First: It has been narrated with different narrations that appear to contradict each other, some of which indicate that he (peace and blessings be upon him and his family) used the curtain that had an image in it after it was cut and made into a cushion, and some of which indicate that he did not use it at all.
The mixing that occurs or the contradiction is from the author because he mixes between the two hadiths, he mixes between the hadith of the cushion cover which is this one he cited which is the pillow, and the hadith of the curtain hanging on the wall which the Messenger (peace be upon him) tore down, he says: "It was narrated with different narrations whose apparent meaning is contradiction, some of which indicate that he (peace and blessings be upon him) used the curtain". And what is the curtain here? There is no curtain in the hadith, rather it has a cushion cover. "Some of which indicate that he (peace and blessings be upon him) used the curtain that had the image in it after it was cut and made into a cushion, and some of which indicate that he did not use it at all". What contradiction is there in this? If a hadith comes that does not address the use, and a hadith addresses the use; then here is a close rule we mentioned in the past; so who among you recalls it? A hadith addresses that the Messenger used the curtain after it was cut, and a hadith did not address it; so what fiqh rule do we apply here?

The questioner: We deal with the cushion cover.

Another questioner: "The affirming is preferred over the negating."

The Shaykh: "The affirming is preferred over the negating", so how is it here when there is no negation, rather it is silence?! A hadith did not address the use, and a hadith addressed the use and that the curtain was cut and made into cushions; so is there a contradiction here?

Eid Abbasi: No, this is an acceptable addition.

The Shaykh: Do we call this a contradiction, people? If there is a clear hadith that says: he did not use it, and a hadith that says: he used it; then the rule you know: "The affirming is preferred over the negating", so how is it when the hadith did not negate, rather it was silent, meaning some narrators narrated the narration in its entirety, and some narrators detailed it but did not complete it; as for the fact that the research is now on the hadith of the cushion cover, let us see the rest of the answers, this is the first answer, and you have known that it has no connection first to the hadith of the cushion cover, and secondly he tried to find a contradiction and there is no contradiction; because this is in another hadith, and there is no contradiction in the other hadith itself; because: "The affirming is preferred over the negating" according to the previous detail.
Second: Some of the narrations indicate only dislike, and that the dislike is only for covering the wall with images, you have known the answer to this, "and that which is acknowledged is not approved of" and so on.
"The hadith of Muslim from 'A'ishah herself about the curtain that had an image of a bird, and the saying of the Prophet (peace and blessings be upon him) to her: does not indicate absolute prohibition". This is correct, and you have known the answer that it is contradicted by the hadith of the curtain which was also in the house of 'A'ishah, and the Messenger (peace and blessings be upon him) ordered its removal from it; because its images were exposed to him in his prayer, "the Hafiz said" and it was questioned how to reconcile between this hadith and the hadith of 'A'ishah about the cushion cover, so this indicates that he approved it and prayed while it was hanging until he ordered its removal because of what was mentioned of his seeing its image during prayer, and he did not address the specific fact that it was an image, and the Hafiz reconciled between them because the first had images of living beings, and this had images of non-animals, but the hadith of the curtain with the image of a bird muddies this reconciliation. And the answer we have known, this answer is correct but weak, but the answer is what al-Nawawi himself said; why? It was before the prohibition.
"Fifth: It is contradicted by the hadith of Abu Talhah al-Ansari who excepted what was a pattern in a garment, and al-Qurtubi said he reconciles between them by taking the hadith of 'A'ishah to be dislike, and the hadith of Abu Talhah to be absolute permissibility, and it does not contradict dislike, and al-Hafiz Ibn Hajar preferred it". The answer here now we should remember the hadith of the curtain in the tearing and the hadith of the use of the cushion cover; a hadith meaning: in it is the ruling of the angels entering the house and the angels not entering, so it is not in it that it is permissible to use or not permissible to use!! , do you see what this image is? It came in the hadith: ; meaning: if the image is a pattern drawn in a garment it does not prevent the entry of the angels ... .
... absolute; so is it on its absolute meaning or is it restricted by the hadith of the curtain of Lady 'A'ishah? It is restricted without doubt, and by that we reconcile between the two hadiths, as for it being said that the hadith of 'A'ishah is dislike and he tears it and rips it and wastes the money; this is not the matter in dealing with disliked things, rather this is in dealing with forbidden things.