Commentary on a passage that appeared in that chapter, namely his statement
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The Shaykh : The hadith was brought: "And nothing contradicts this position except the hadith of Aisha, in one of the narrations of the two Shaykhs, that she bought a carpet, a pillow with pictures on it. When the Messenger of Allah (peace and blessings be upon him and his family) saw it", no, this is not the hadith. "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. She noticed the disapproval on his face, so she said: O Messenger of Allah, I repent to Allah and to His Messenger. What have I done wrong? He said Muwatta Malik 54:8 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 Sahih Muslim 2107n Then he said Sahih Muslim 2107n And Muslim added in a narration from Aisha: She said: 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. But this hadith is contradicted by a number of matters. First, it has been narrated in different versions that are clearly contradictory. Some indicate that the Messenger of Allah (peace and blessings be upon him and his family) used the curtain with the picture on it after it was cut and made into a pillow, and some indicate that he did not use it at all". The mixing in reality, or the contradiction, is from the author, because he mixes between the two hadiths. He mixes between the hadith of the carpet, which is this one he cited, which is the pillow, and the hadith of the curtain hanging on the wall, which the Messenger of Allah (peace be upon him) tore down. He says: It was narrated in different versions that are clearly contradictory. Some indicate that the Messenger of Allah (peace and blessings be upon him) used the curtain. And where is the curtain here? There is no curtain in the hadith; rather, there is a carpet. "Some indicate that the Messenger of Allah (peace and blessings be upon him) used the curtain with the picture on it after it was cut and made into a pillow, and some indicate that he did not use it at all". Is there a contradiction in this? If one hadith does not address the usage and another hadith addresses the usage, then here is a nearby rule we mentioned in the past. Who among you remembers it? One hadith addresses that the Messenger used the curtain after it was cut, and one hadith does not address it. So which fiqh rule do we apply here?
The questioner : We deal with the carpet.
Another questioner: The affirming is preferred over the negating.
The Shaykh : The affirming is preferred over the negating. So how is it here, where there is no negation, but rather silence? One hadith does not address the usage, and one hadith addresses the usage and that the curtain was cut and made into pillows. So is there a contradiction here?
Al-Id al-Abassi: This is not an accepted addition.
The Shaykh : Who calls 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 is "The affirming is preferred over the negating". So how is it when the hadith did not negate, but rather remained silent? That is, some narrators narrated the narration in its entirety, and some narrators detailed it but did not complete it. In any case, the research now is in the hadith of the carpet, to 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 carpet, and second, he tried to create a contradiction, but 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 narrations indicate only dislike, and the dislike is only for covering the wall with pictures. You have known the answer to this. "And that which the one who acknowledges it does not approve of", and so on. "The hadith of Muslim from Aisha herself regarding the curtain with a bird statue, 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 that was also in Aisha's house, and the Messenger of Allah (peace and blessings be upon him) ordered it to be removed from it because its pictures were exposed to him during his prayer. "The Hafiz said: And he found it difficult to reconcile this hadith with the hadith of Aisha regarding the carpet. And this indicates that he approved of it and prayed while it was there. It is attributed to him that he ordered its removal because of what was mentioned of his seeing its image during prayer. And he did not address specifically that it was an image. And the Hafiz reconciled between them because the first had its images from living beings, and this had its images from non-animals. But the hadith of the curtain with the bird statue contradicts this reconciliation". And the answer is what 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 Talha al-Ansari, who excepted what was a pattern in a garment. And al-Qurtubi said: They are reconciled by taking the hadith of Aisha to mean dislike, and the hadith of Abu Talha to mean absolute permissibility, which does not contradict dislike. And al-Hafiz Ibn Hajar preferred this". The answer here now is that we should remember the hadith of the curtain being torn, and the hadith of using the carpet. The hadith meansSahih Muslim 2106e in it is the ruling on the angels entering the house and the angels not entering. It is not in it that it is permissible to use it or not permissible to use it. The angels do not enter a house in which there is an image. Do you see what this image is? It came in the hadith: except a pattern in a garment. That is, if the image is embroidered or depicted in a garment, it does not prevent the angels from entering. ...
So is it in its generality, or is it restricted by the hadith of the curtain of Lady Aisha? It is restricted without a doubt. And by that, we reconcile between the two hadiths. As for saying that the hadith of Aisha is about dislike, while he tears it, rips it, and wastes the money, this is not the case in dealing with disliked things. Rather, this is in dealing with forbidden things.
What is the meaning of this cushion?
ما بال هذه النمرقةThe owners of these pictures would be tormented and they would be asked to bring to life what they tried to create
إن أصحاب هذه الصور يعذبون ويقال لهم أحيوا ما خلقتمAngels do not enter the house in which there is a picture.
إن البيت الذي فيه الصور لا تدخله الملائكةThe questioner : We deal with the carpet.
Another questioner: The affirming is preferred over the negating.
The Shaykh : The affirming is preferred over the negating. So how is it here, where there is no negation, but rather silence? One hadith does not address the usage, and one hadith addresses the usage and that the curtain was cut and made into pillows. So is there a contradiction here?
Al-Id al-Abassi: This is not an accepted addition.
The Shaykh : Who calls 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 is "The affirming is preferred over the negating". So how is it when the hadith did not negate, but rather remained silent? That is, some narrators narrated the narration in its entirety, and some narrators detailed it but did not complete it. In any case, the research now is in the hadith of the carpet, to 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 carpet, and second, he tried to create a contradiction, but 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 narrations indicate only dislike, and the dislike is only for covering the wall with pictures. You have known the answer to this. "And that which the one who acknowledges it does not approve of", and so on. "The hadith of Muslim from Aisha herself regarding the curtain with a bird statue, and the saying of the Prophet (peace and blessings be upon him) to her
Turn this around, for whenever I see it, I remember the world.
حوّلي هذا فإني كلما رأيته ذكرت الدنيا"Fifth, it is contradicted by the hadith of Abu Talha al-Ansari, who excepted what was a pattern in a garment. And al-Qurtubi said: They are reconciled by taking the hadith of Aisha to mean dislike, and the hadith of Abu Talha to mean absolute permissibility, which does not contradict dislike. And al-Hafiz Ibn Hajar preferred this". The answer here now is that we should remember the hadith of the curtain being torn, and the hadith of using the carpet. The hadith means
Angels do not enter a house in which there is a picture
لا تدخل الملائكة بيتا فيه صورة أو كلبSo is it in its generality, or is it restricted by the hadith of the curtain of Lady Aisha? It is restricted without a doubt. And by that, we reconcile between the two hadiths. As for saying that the hadith of Aisha is about dislike, while he tears it, rips it, and wastes the money, this is not the case in dealing with disliked things. Rather, this is in dealing with forbidden things.