I say: The hadith concerning the qirām is the one cited above as no. (137), and it is distinct from the hadith concerning the qirām that follows it, as their contexts indicate. The former states, “When a person entered, it was directly before him,” whereas the latter states, “She used it to cover one side of her room.” It also states, “Its images continue to appear before me during my prayer.” This is virtually explicit that it was not positioned where someone entering would face it. This proves that they were two separate incidents, so one cannot validly be construed in light of the other. Thus, al-Hāfiz’s reconciliation remains free of anything that might undermine it, and this hadith of Aisha remains free of any conflicting evidence. Its indication that keeping non-three-dimensional images is prohibited is therefore established. Allah is the One who grants success.

140 — (In the narration of Muslim that we mentioned previously: “Allah has not commanded us to clothe stones and clay.”) p. 109

Authentic. It was cited previously under hadith (139).

141 — (Gabriel, peace be upon him, sought permission to enter upon the Prophet, peace and blessings be upon him.) He said, “Enter.” Gabriel replied, “How can I enter when there is a curtain bearing images in your house? If you must keep it, then cut off their heads, cut it up into cushions, or make it into rugs.”

Al-Nasāʾī and Ibn Hibbān in his Sahīh.) p. 111

Authentic. A similar report appeared previously as no. (130). This wording, however, is not al-Nasāʾī’s, for it differs somewhat from his wording:

142 — (Al-Bukhārī narrated that the Prophet, peace and blessings be upon him, would not leave anything in his house bearing cross motifs without removing them. Cross motifs are images of the cross.) p. 113