Another exception found in the evidences, which the Shaykh may have forgotten to mention, is what Al-Bukhārī narrated in his Ṣaḥīḥ from the hadith of Abū Ṭalḥah

Busr said: Then Zayd fell ill, and we visited him. At the door of his house there was a curtain containing an image. I said to ʿUbaydullāh, the stepson of Maymūnah, the wife of the Prophet ﷺ: “Did Zayd not inform us about images the other day?” ʿUbaydullāh replied: “Did you not hear him when he said: ((إلا رقما في ثوب)) ‘except for a pattern on a garment’?” ...................... Sheikh Albāni rahimahullah was asked: What is the meaning of the expression “Ar-raqam fī Ath-thawb” (“a pattern on a garment”) mentioned in the hadith “except for a raqam on a garment”? He rahimahullah answered: "It means a design or ornamentation on a garment. The clear meaning of this expression is that the image is not complete; rather, it is like a pattern woven into a garment—that is, similar to a drawing that does not constitute the image of an animal. What is prohibited is for the image to be fully formed and clearly visible." [https://t.me/madrasatuna/5619 ] Likewise, after presenting several evidences demonstrating the prohibition of taṣwīr, Shaykh Muqbil concluded: "These evidences indicate the prohibition of all images of animate beings, whether they have a shadow (i.e., three-dimensional forms) or do not have a shadow (i.e., flat images). The hadith concerning the qirām (decorated curtain) indicates the prohibition of images that have no shadow. Likewise, the Prophet ﷺ commanded that the images on the walls of the Kaʿbah be erased, and they were wiped away with cloths and water. As for their argument based on the statement, “except for a pattern on a garment,” there is no proof in it for them, because it may refer to images of inanimate objects, and it may also refer to images of animate beings that were cut or altered until they became like a tree." [Ḥukm Taṣwīr Dhawāt Al-Arwāḥ]