And the answer to the third question is from two angles: the first is that the truth is not weighed by men
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The Shaykh :"And the answer to the third question" What is the third question? It is at the beginning of your speech.
The student: ... .
The Shaykh : Yes?
The student: ... .
The Shaykh : Yes, "the answer to the third question is from two angles:
The first is that the truth is not weighed by men, but rather men are weighed by the truth. This is the correct scale. And although the status and rank of men have an effect on the acceptance of their words" Yes, the truth is not weighed by men, there is no doubt about that, but rather men are weighed by the truth. And the meaning of weighing men by the truth is that if we see a man following the truth and eager to follow the reports, he becomes noble and honored in our eyes. And if it is the opposite, his honor and nobility decrease to the extent of the blind following he has done.
And the summary is that the truth is not weighed by men, but rather men are weighed by the truth. Just as we say: - another important criterion - the words of a man are not used as evidence, but rather evidence is used for him. These are two rules or two important criteria. But he says: "And although the status and rank of men have an effect on the acceptance of their words, as we accept the report of the just person and withhold judgment on the report of the open sinner, but this is not the scale in every case" This is a qualification. That is, if someone said: If you do not weigh the truth by men, there are men that when people are told that they said such and such, people withhold judgment and take their words because they consider them imams. We say: This is correct. There is no doubt that the statement is considered by its speaker as well. So we do not discard the imams, nor do we say, as the small in knowledge and low in honor say, when one of them is questioned and it is said to him: This is the statement of Imam Ahmad, he says: Who is Imam Ahmad? Who is Imam Ahmad? Imam Ahmad is a man and I am a man. But the difference is great between this and Imam Ahmad. And there is no doubt that this is self-admiration, and that he fears being deprived of the blessing of knowledge, and it is due to his lack of honor. Because if he had been gentle in his answer and said: Yes, Imam Ahmad is on my eyes and head, but he is not infallible. This is correct, correct. So Imam Ahmad is dear to us, but the truth is dearer to us than him. And so it is with the rest of the imams. For this reason, we made this qualification, and it is necessary. And although the status and rank of men have an effect on the acceptance of their words, he gave an example that we accept the report of the just person and withhold judgment on the report of the open sinner. For if a man who is deeply versed in knowledge said to us: This is forbidden, and a small student of knowledge said to us: This is forbidden, which one do we trust? The first one, without doubt, we trust him more. "But this is not the scale in every case, for a person is human, and he misses out on the perfection of knowledge and the strength of understanding that he misses out on" Is this agreed upon or not? It is agreed upon. "So a man may be religious and of good character, but he may be deficient in knowledge or weak in understanding, in which case he misses out on the correct ruling to the extent - what he missed out on, be patient, be patient - to the extent of the deficiency and weakness he has. Or he may have grown up on a specific path or a specific school of jurisprudence, knowing hardly anything else, so he thinks that the correct ruling is confined to it, or something similar to that" And this is correct, that a person misses out on the perfection of knowledge and the perfection of understanding that he misses out on, until he makes a mistake. And there is no objection to a person making a mistake and returning to the correct ruling when it becomes clear to him. And this happens often.
The student: ... .
The Shaykh : Yes?
The student: ... .
The Shaykh : Yes, "the answer to the third question is from two angles:
The first is that the truth is not weighed by men, but rather men are weighed by the truth. This is the correct scale. And although the status and rank of men have an effect on the acceptance of their words" Yes, the truth is not weighed by men, there is no doubt about that, but rather men are weighed by the truth. And the meaning of weighing men by the truth is that if we see a man following the truth and eager to follow the reports, he becomes noble and honored in our eyes. And if it is the opposite, his honor and nobility decrease to the extent of the blind following he has done.
And the summary is that the truth is not weighed by men, but rather men are weighed by the truth. Just as we say: - another important criterion - the words of a man are not used as evidence, but rather evidence is used for him. These are two rules or two important criteria. But he says: "And although the status and rank of men have an effect on the acceptance of their words, as we accept the report of the just person and withhold judgment on the report of the open sinner, but this is not the scale in every case" This is a qualification. That is, if someone said: If you do not weigh the truth by men, there are men that when people are told that they said such and such, people withhold judgment and take their words because they consider them imams. We say: This is correct. There is no doubt that the statement is considered by its speaker as well. So we do not discard the imams, nor do we say, as the small in knowledge and low in honor say, when one of them is questioned and it is said to him: This is the statement of Imam Ahmad, he says: Who is Imam Ahmad? Who is Imam Ahmad? Imam Ahmad is a man and I am a man. But the difference is great between this and Imam Ahmad. And there is no doubt that this is self-admiration, and that he fears being deprived of the blessing of knowledge, and it is due to his lack of honor. Because if he had been gentle in his answer and said: Yes, Imam Ahmad is on my eyes and head, but he is not infallible. This is correct, correct. So Imam Ahmad is dear to us, but the truth is dearer to us than him. And so it is with the rest of the imams. For this reason, we made this qualification, and it is necessary. And although the status and rank of men have an effect on the acceptance of their words, he gave an example that we accept the report of the just person and withhold judgment on the report of the open sinner. For if a man who is deeply versed in knowledge said to us: This is forbidden, and a small student of knowledge said to us: This is forbidden, which one do we trust? The first one, without doubt, we trust him more. "But this is not the scale in every case, for a person is human, and he misses out on the perfection of knowledge and the strength of understanding that he misses out on" Is this agreed upon or not? It is agreed upon. "So a man may be religious and of good character, but he may be deficient in knowledge or weak in understanding, in which case he misses out on the correct ruling to the extent - what he missed out on, be patient, be patient - to the extent of the deficiency and weakness he has. Or he may have grown up on a specific path or a specific school of jurisprudence, knowing hardly anything else, so he thinks that the correct ruling is confined to it, or something similar to that" And this is correct, that a person misses out on the perfection of knowledge and the perfection of understanding that he misses out on, until he makes a mistake. And there is no objection to a person making a mistake and returning to the correct ruling when it becomes clear to him. And this happens often.