Here, the explicit hadiths that prohibit images of animate beings are numerous and well-known, and from them Ibn Ḥazm extracted the single exception of young girls’ dolls. He did not set this exception against those hadiths, as some respected scholars have claimed, for that would undermine the very reconciliation we have just outlined. In the same vein, Ibn Ḥazm should have taken the position that musical instruments are forbidden—just as he forbade images—while exempting the duff (frame drum) on the day of ʿĪd. Yet success did not accompany him, because he never encountered the earlier hadiths that prohibit instruments. Abū Bakr’s remark in the Prophet’s ﷺ presence—“Is the flute of Satan being played before the Messenger of Allah ﷺ?”—would have been enough for him, were it not for the misunderstanding I have already explained. As we have shown, the hadith itself is evidence against him, as the scholars affirm. There is no harm, then, in citing some of their statements:

1 – Abū al-Ṭayyib al-Ṭabarī (d. 450 AH) said:
“This hadith is our proof, because Abū Bakr called it ‘the flute of Satan,’ and the Prophet ﷺ did not rebuke Abū Bakr for that description; he only restrained him from harshness in his objection, out of his gentle manner—especially on the day of ʿĪd. At that time ʿĀʾishah, may Allah be pleased with her, was still young, and nothing has been reported from her after she matured and understood matters except condemnation of singing. Her nephew al-Qāsim ibn Muḥammad likewise condemned singing and forbade listening to it, and he had taken knowledge from her.”
I have quoted this from Ibn al-Jawzī, 1/253–254.

2 – Ibn Taymiyyah, in his treatise “Listening and Dancing,” 2/285 of Majmūʿat al-Rasāʾil al-Kubrā, said:
“This hadith makes clear that this was not the custom of the Prophet ﷺ or his Companions.”