Exegesis of the saying of Allah, the Exalted: “Do not take us to task if we forget or make a mistake,” and the meaning of the hadith

The Shaykh : The evidence upon which those who said that the original ruling in the Shari'ah is that the forgetful and the one who makes a mistake are not held accountable relied includes the verse: , and the hadith: .
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The Hanafis certainly looked at this evidence, and it contradicts the opposite principle they hold, which is contrary to what this evidence establishes. However, they responded to it by saying: , meaning being held accountable for the sin of the mistake. As for the practical aspect and the Shari'ah obligation, he is obligated. Here, a person can weigh the two opinions. We say that figurative interpretation (ta'wil) is contrary to the original ruling, and the original ruling is to take the words of Allah and His Messenger at their apparent meaning without ta'wil, unless there is evidence necessitating ta'wil. Here, , the revelation came from the heavens from the Lord of the worlds saying: Yes. So where do we get the detail from? , absolutely, neither sin nor obligation. This ta'wil is contrary to the apparent meaning of the text. Likewise, , also absolutely; the accountability has been lifted from them absolutely, neither by obligation nor by sin, there is no obligation in that and no sin for that. This is the apparent meaning of the texts. If the Hanafis interpret these texts, we say to them: What is the Shari'ah evidence necessitating this ta'wil? They have no evidence except the principle they established based on the branches of commands and obligations. This does not establish a principle. For example: , this does not establish a principle that if one prays without wudu, that if one prays without wudu while forgetting, of course, he is held accountable and obligated to repeat the prayer. This establishes the principle that one must perform wudu. But do you see, if one prays without wudu while forgetting, what is its ruling?

The questioner : ... .

The Shaykh : We need, no, we are asking now, we need a principle from which we take the answer. The principle... and the previous hadith, unless a text comes, as we said, meaning regarding the school of al-Shafi'i and Ibn Hazm; the original ruling is that one is not held accountable except by a text, like the one who kills, for example, by mistake, then he is obligated by the Shari'ah to pay the blood money, which is known. So their ta'wil of these texts, in defense of the principle they took by way of derivation and not by way of text, does not hold up as a basis for their principle regarding these texts. So the principle of al-Shafi'i and the principle of Ibn Hazm outweigh the opposite Hanafi principle; because this principle was built on an explicit text, and the Hanafi principle has no explicit text to establish this principle, but they returned to the commands on the basis that they are absolute, but these absolute texts must be restricted by this Shari'ah principle .