Commentary on a passage that appeared in that chapter, namely his statement: "And Muslim narrated from Abu Talhah, the companion of the Messenger of Allah (peace and blessings be upon him), that he said:

The Shaykh : He lists the hadiths that, in his claim, indicate...
Images that are hung but not worshipped alongside 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 It was narrated by Muslim. Busr said: Then Zayd fell ill afterwards, so we visited him, and there was a curtain on his door with an image in it. 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 images the first time, meaning what he said 'Ubayd Allah said: Did you not hear him when he said In some narrations, he said: Yes. This is the exception, and the purpose of the hadith.
Al-'Id 'Abassi: Its elevation... its elevation from the sentence 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 firm grasp of the complete hadith, so the narrator reminded him, and he remembered. He said: And al-Tirmidhi narrated in his chain from 'Utbah that he visited Abu Talhah al-Ansari to check on him and found Sahal ibn Hunaif, another companion, there. Abu Talhah called for a man to remove a cloth or carpet with money and images in it from under him. Sahal 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. Sahal 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 three-dimensional ones, namely the three-dimensional ones that 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 decisive and said that this 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 that we call statues? The answer is that they do not indicate this. And before explaining that, I want to draw your attention to some facts.
First, the hadith is one hadith, not two hadiths, so making them two is an unnecessary 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 intentionally acquiring them. So let us detail these facts. I say: First, there is a difference between creating images and using images. You have learned that the Messenger (peace be upon him) forbade image-making with a general prohibition, and therefore it is not permissible for an image-maker to create an image from these general evidences, except what the evidence indicates, such as the toys of 'Aishah and what was correctly attached to them, as we mentioned to you, such as the previous example of creating... and creating, for example, identity cards and the like.
As for acquisition, acquisition is another matter. For example, I took my picture for the passport, for the identity card, that is one thing, but to put this picture up to decorate my house is another thing. So I may take my picture out of need, and others may take my picture out of need, but my acquisition of this picture and decorating the house with it has no place in grammar, as they say.
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, claiming that first they are not three-dimensional and second they are not worshipped alongside Allah (Mighty and Majestic), because in this decoration there is imitation of the disbelievers, as you know, and second, it is assistance, my brothers, to these cursed image-makers, by the explicit texts of the hadiths. When you acquire these images, you are assisting them, and the matter is supply and demand, as they say. Whenever the image-maker finds a thriving market, his activity in image-making increases, and vice versa. So if we imagine an Islamic Salafi community that does not create images except out of necessity and does not acquire an image except out of necessity, then at that time the image-makers' market will decline. Their market will not decline, and they will remain confined to the circle of what? Necessity and absolute necessity, like any of the necessities.
Al-'Id 'Abassi: ... .

The Shaykh : Yes, so if I want to furnish my house with carpets and I know this fact that it is not permissible to acquire images, the first thing I must look at is whether this carpet has images in it or not. If I was overwhelmed by the search and did not notice, and I brought the carpet to the house and found an image in it, at that time it may be said to you, with some caution as well, if you cannot return it except at a financial loss, that you may enjoy it by way of humiliation, not by way of honor, until it wears out and tears. And on this basis, the images that pass with us in some carpets in some hadiths are to be understood. So there is a difference between intentionally buying a carpet with an image in it, thereby supporting the cursed image-maker in the hadiths, and being overwhelmed and finding the image, as you sometimes find the cross, and you did not notice when you bought the carpet or rug. That is one thing. Another thing is that carpets with images often become a cause for prostrating on the images, and thus the greatest prohibition occurs, which even those who narrowed the scope of the prohibition of images flee from, who say that the forbidden among them is what is worshipped alongside Allah (Mighty and Majestic). So today, because of our negligence, either in understanding or in action, we fall into the same greatest prohibition about which there is no disagreement. We prostrate on images and we prostrate on crosses, even in the houses of Allah (Mighty and Majestic).
So do you see that if the Muslims were first aware, second scholars, and third Salafi in their concepts, would you see carpets and rugs in the houses of Allah with images and crosses in them? And often one of us, having noticed the cross, is forced to turn right or left, or move forward a little, or move back, and few of these people notice that. So is it not enough to say that 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 image-makers from creating images, blocking the means so that we do not prostrate on images and worship them with our foreheads alongside Allah (Mighty and Majestic). This is the difference between creating images and acquiring images. If it is permissible for you to acquire an image, does that not mean that it is permissible to engage in creating these images in an absolute and general way? This is the first difference between creating images and images. What did we say? A second difference.
It indicates its prohibition, he says so. There is no correct, explicit text or evidence of opposition that indicates its prohibition. Yes, there are authentic hadiths in which the Prophet (peace and blessings be upon him) showed only dislike for this type of image-making, because of its imitation of the luxurious and lovers of the lowest pleasures... Now the author mentioned the hadith of 'Aishah, the hadith.