If it is said: If this necessary implication is a necessary implication of his statement, then it must be a statement of his, because that is the original principle, especially given the closeness of the connection.

The Shaykh :"If it is said: If this necessary implication is a necessary implication of his statement, then it must be a statement of his, because that is the original principle, especially given the closeness of the connection, we say: This is refuted by the fact that a human being is a human, and he has psychological and external states that cause him to overlook the necessary implication. He may be negligent, or forgetful, or his mind may be blocked, or he may make a statement in the tight spots of debates without thinking about its necessary implications, and the like." This is a genuine objection. If it is said that if this necessary implication is a necessary implication of his statement, then it must be a statement of his, the answer is that it does not necessarily follow, but it is a branch. He said: "because that is the original principle, especially given the closeness of the connection", meaning that the necessary implication is close, because if the necessary implication is close, it is not absent from the speaker, unlike distant necessary implications, which a person may overlook.
In summary: This objection means that the necessary implication of a statement is a necessary implication in all cases. But we must say what is just, and we say: No, because a human being is a human. A human being is a human? How is he a human? Yes, a human being is a human. Why is he called a human? It is said because his skin is exposed. Other animals have wool, feathers, or fur that covers them, but what about the human? He is naked. This is part of the wisdom of Allah (Mighty and Majestic) so that the human knows that he is in need of physical clothing and spiritual clothing. He remembers that he is naked in spiritual clothing, so he covers it with mindfulness of Allah, as He (Mighty and Majestic) said: The important point is that a human being is a human, and he has psychological and external states that cause him to overlook the necessary implication. And this, my brothers, is the reality of the human. He has psychological states; sometimes his chest becomes narrow, and he does not visualize knowledge well, nor does he dive into its essence and pearls. This undoubtedly diminishes his understanding and knowledge. In fact, sometimes a person comes from psychological pressures such that he does not want anyone to speak to him, and you find that if someone speaks to him, he scolds him or is harsh with him in speech. This cannot be considered a natural disposition of the human, because some people, if they happen to speak to you while your chest is narrow and you are in a bad mood, for example, if you are in a bad mood and you explode, they think that is your character. Yes, so he goes and talks, and says, "By Allah, this man is rough and harsh. I spoke to him and he wanted to hit me." That is not correct. A human has states. As long as you know your companion is of good character, attribute this state to what? To the fact that it has a cause that necessitated his action. Therefore, when the Ash'aris came to the Prophet (peace and blessings be upon him) asking him to carry them in jihad, he swore, saying: The Messenger swore that he would not carry them. This was a strong shock, that he swore he would not carry them. But it seems, and Allah knows best, that they persisted with him, so he became angry and said, "By Allah, I will not carry you." It is like if a person pesters you with questions, "Give me, give me," and you say, "By Allah, I will not give you." What would your state of mind be? Is it easy for you or difficult? Difficult. But you are annoyed with them, so perhaps you swear and then give it to him.
In any case, a human has psychological states where he may remember a statement while his mind is blocked and he does not understand what follows from it, or external states. What are external states? External means the conditions of people. For example, a human sometimes, when he reflects on the world or his brothers, experiences a narrowing of the chest that prevents his heart from expanding for sound understanding, causing him to overlook the necessary implication. He may be negligent, or forgetful, or his mind may be blocked, or he may make a statement in the tight spots of debates without thinking about its necessary implications. This happens often in the realm of debates. An opponent may force you with something, and you say, "Yes, I say this," why? To repel the dispute and debate, even though you do not actually say this, but because of the tightness of the debate and dispute, you committed to it without reflecting and thinking about its necessary implications. The important thing is that this research is very important and contains justice in judging people.