Is the implication of commitment found in the speech of created beings?
Machine translationRead the Arabic original
The questioner : Regarding the implication of commitment! Is it found in the speech of created beings?!
The Shaykh : Yes, it is found in the speech of created beings. But does the one who makes the statement have to accept the implication and make it part of his statement? The correct view is: No. It is not binding on him, meaning it does not become part of his statement, even if it is an implication of his speech. This is because the one whose statement implies such and such may not commit to that implication; that is one case. He may have been unaware of it at the time of speaking; that is another case. He may commit to the implication and then retract his statement. Listen, everyone. This is why we do not bind the Jahmiyyah and others to the corrupt meanings that follow from their statements if they do not commit to them. We say: It is an implication for you, an implication for you, but what may happen? They may commit to it and then retract their statement, or they may not commit to it and deny that it is an implication of their statement, saying: I say such and such, but I do not say this implication. That is two cases. The third is that he may have been distracted from this implication and unaware of it when he made the statement, and if he were reminded of it, he would retract it. If he were reminded of this corrupt implication, he would retract it. I think this has passed before us: Is the implication of a statement considered a statement or not?
So we say: As for the implication of the statement of Allah and His Messenger, it is a statement and the truth.
As for the implication of the statement of anyone other than them, it is not a statement for the one who made the original statement.
The Shaykh : Yes, it is found in the speech of created beings. But does the one who makes the statement have to accept the implication and make it part of his statement? The correct view is: No. It is not binding on him, meaning it does not become part of his statement, even if it is an implication of his speech. This is because the one whose statement implies such and such may not commit to that implication; that is one case. He may have been unaware of it at the time of speaking; that is another case. He may commit to the implication and then retract his statement. Listen, everyone. This is why we do not bind the Jahmiyyah and others to the corrupt meanings that follow from their statements if they do not commit to them. We say: It is an implication for you, an implication for you, but what may happen? They may commit to it and then retract their statement, or they may not commit to it and deny that it is an implication of their statement, saying: I say such and such, but I do not say this implication. That is two cases. The third is that he may have been distracted from this implication and unaware of it when he made the statement, and if he were reminded of it, he would retract it. If he were reminded of this corrupt implication, he would retract it. I think this has passed before us: Is the implication of a statement considered a statement or not?
So we say: As for the implication of the statement of Allah and His Messenger, it is a statement and the truth.
As for the implication of the statement of anyone other than them, it is not a statement for the one who made the original statement.