Reading from the chapter and commenting on it, and the completion of the explanation of the hadith of Aisha (may Allah be pleased with her) regarding her purchase of a carpet containing images.

The Shaykh : The author says: "And al-Qasim Muhammad is one of the seven jurists of Madinah, and he was among the best of the people of his time, and he is the narrator of the hadith of the carpet. So if he had not understood the dispensation in something like a carpet, he would not have permitted its use."
This is an argument based on the narrators, and this is not the methodology of the Salaf. But after these six answers, what did you understand as the author's answer to the hadith of the carpet? I repeat it for your ears: she bought a carpet cushion containing images, so when the Messenger of Allah (peace and blessings be upon him) saw it, he stood at the door and did not enter, and I recognized the disapproval on his face. She said: "O Messenger of Allah, I repent to Allah and 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) said: . Then he said: . In one narration, it says: "So I took it and made it into two cushions, and he used them in the house." This means she cut the carpet and made it into two cushions.
What did he answer regarding this hadith? I did not understand any answer from him other than an attempt to cast doubt on its authenticity from the side of its chain, raising doubts; that in one narration she made it a curtain and it went to the other hadith. And in one narration she did not use it. But if we study this hadith after all that we have read of the author's words, we find it a clear argument against him, despite its presence in "the two Sahihs." The Messenger (peace be upon him) rebukes Aisha for buying a cushion with images in it. So is it desecrated or not desecrated?

Those present : It is desecrated.

The Shaykh : It is desecrated, and this supports my previous detail that we must distinguish between intentionally buying a carpet with an image in it, even if it is desecrated, and not intending to. Intentional purchase is not permissible; because it is aiding the image-makers in their image-making. And this is the clear, evident evidence. The Messenger rebukes the Lady Aisha for buying the carpet, and then does not approve of it despite it being desecrated, so she makes it into two cushions, tearing it up.
So it is not permissible to cite the hadith: absolutely, but only an image in a desecrated garment, and without intending to buy this desecrated garment. With this, the hadiths are reconciled and any difficulty raised by the author is removed. And it becomes clear finally that what the author relied on in his distinction between the three-dimensional image and the non-three-dimensional image has no evidence, and his distinction between the image that is worshipped or exalted other than Allah and the image that is not; so these hadiths, which are authentic, are an argument against him. The curtain has an image of winged horses, and the carpet has images that are somewhat desecrated. All of this and that, the Messenger (peace be upon him) rebuked it, and it is not three-dimensional, and it is not worshipped other than Allah; because Aisha did not have the right to buy an image to worship it other than Allah (Mighty and Majestic).
And with this we conclude this discussion, and we summarize, as we told you previously, that all image-making is forbidden in all its types and forms and with the difference of its tools, except what is necessitated by need and dire necessity.
And this is sufficient, and praise be to Allah, Lord of the worlds.