Is the statement of a Companion: (I did not realize, so I shaved before I stoned) a restriction of the generality of the hadith: (Do it, and there is no harm) to one who was ignorant or forgetful?

The questioner : He said, "And he did not realize." The questioner is asking, "Did he not realize?" Is this a restriction on his statement ? And if it is a restriction, and he was aware, then the matter would not be the same. So, is this acceptable?

The Shaykh : The answer is: What is the intended meaning of the phrase "I did not realize"? Because its apparent meaning is not this; that is, a person who, for example, performed the tawaf of ifadah before shaving did not realize that. For example,

The questioner : this is among the things requested of you.

The Shaykh : that he did not realize that there was a violation of the Shari'ah, a violation that would invalidate his work. So he answered him, peace be upon him, that there is no harm.

The questioner : ... .

The Shaykh : "I did not realize that there was a transposition in this, delaying what is due to be brought forward, and bringing forward what is due to be delayed. I did not know that this involved a violation of the Shari'ah."

The questioner : He did it believing that he did not know, that he did not know about the order of his actions.

The Shaykh : No, no. We say he knew that it was out of order, but he knew that he had neglected the order. So there is a difference between the two matters.

The questioner : So, he did not know the order, meaning he did not know the sequence.

The Shaykh : He did not know.

The questioner : He did not know, for example, that the stoning comes before... Did he not know that?

The Shaykh : Yes, indeed. It should be.

The questioner : "I did not realize" means... I did not know.

The Shaykh : "I did not realize" means... and this... So the complete answer is that the hadith of "no harm" does not have only one path. If the hadith were only this one, it would have a specific scope. But as for one who knows, it is not permissible to bring forward a substitute. However, the hadith came from other paths... directly from the others. He said, "I stoned before I, for example, shaved before I stoned, I stoned before I shaved," and so on. And he said, "No harm, no harm." And this is confirmed by the teaching that it is not specific to knowledge. It is the statement of some of the Companions, and it is likely 'Abdullah ibn 'Amr ibn al-'As, who said that even if he were asked about anything on that day, his answer would be . And the sum of the hadiths reported on this subject makes us feel, in our turn, that the matter is not tied to the absence of the cause, but the cause in that is the facilitation for people. Please.