Others, however, consider photographic images permissible, holding that they do not fall under the general wording of the prohibitive texts. In their view this is not “image-making” at all; rather, it is the retention of an image by specific chemical means, comparable to what occurs when a person faces a mirror and his likeness appears before him—except that in this case the likeness is captured, whereas the mirror image vanishes.

The majority of scholars also exempt children’s dolls from the general prohibition, citing the report of ʿĀʾishah and so that young girls may learn how to care for infants. Yet this concession must not be stretched to include the elaborate playthings produced today, which have come to resemble full-bodied statues possessing souls.

Third: isbāl (letting the garment hang below the ankles)
(a) Al-Bukhārī 5784 and Muslim 2085 record: “Whoever drags his garment out of arrogance, Allah will not look at him on the Day of Resurrection.”
(b) Al-Bukhārī 5783 and Muslim 2085 relate from Abū Hurayrah that the Messenger of Allah ﷺ said: “Allah will not look, on the Day of Resurrection, at the one who drags his lower garment boastfully.”
(c) Muslim reports from Abū Dharr—may Allah be pleased with him—that the Prophet ﷺ said: “Three types of people Allah will neither speak to on the Day of Resurrection, nor look at, nor purify, and for them is a painful punishment…” and he mentioned among them “the one who lets his lower garment hang down.”
(d) Abū Dāwūd 4048, with a sound chain, narrates from Jābir ibn Sulaym that the Messenger of Allah ﷺ said: “Beware of letting the waist-cloth hang down, for it arises from arrogance, and Allah does not love arrogance.”
(e) Al-Bukhārī 3465 relates from Ibn ʿUmar that Abū Bakr al-Ṣiddīq said: “Messenger of Allah, my waist-cloth slips unless I keep attending to it.” The Messenger of Allah ﷺ replied, “You are not one of those who do so out of arrogance.”
(f) Al-Bukhārī 5787 records from Abū Hurayrah that the Prophet ﷺ said: “Whatever of the lower garment is below the ankles is in the Fire.”

These are the main ḥadiths that deal with isbāl. When the reader reflects upon them, he will find that some are absolute, whereas others are qualified by the intention of arrogance,