Continuation of the previous discussion on the fact that the Companions (may Allah be pleased with them) could not have remained silent about the truth.
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The Shaykh : Why? Because the opposite of that is either silence or speaking falsehood, and both are impossible for the Companions. Silence is either due to ignorance or due to knowledge accompanied by concealment, and this is also impossible. The Companions’ ignorance of what is obligatory for Allah and what is prohibited and permissible regarding the names and attributes is impossible, and their silence about the truth while knowing it is an impossible matter.
For this reason, we say that it is impossible for them to conceal [the truth]. In addition to that, a great deal of truthful speech from them in this matter has come down, which is known by those who seek it and trace it. However, despite this, they did not speak in the chapter of attributes as much as the Tabi'un and those after them did, because people did not speak about the attributes in the era of the Companions as they did later. The innovation of the Jahmiyyah first appeared through al-Ja'd ibn Dirham, then through Jahm ibn Safwan, and that was after the extinction of the era of the Companions (may Allah be pleased with them). This indicates that the Companions had much speech in the chapter of names and attributes, but it is little compared to the speech of those who came after them.
In summary, my brothers, we say that the Companions must have been speaking the truth in this matter. What is the evidence for this principle? Because the opposite of speaking the truth is either silence or speaking falsehood. The one who did not speak the truth means he is either silent or speaking falsehood. Silence is impossible for the Companions, meaning it is impossible for them to be silent in this matter because this matter is among the most important issues, so it is impossible for them to be silent. Why is it impossible? Because we say, what prevents silence and what necessitates it? Silence is not necessitated by anything except one of two things, which are? Either ignorance of it or concealment. A person who knows but conceals, and these two are also impossible for the Companions (may Allah be pleased with them) as previously established. Then we say that the opposite of this matter, the opposite of silence, is that a great deal of speech from them in this matter has been found.
For this reason, we say that it is impossible for them to conceal [the truth]. In addition to that, a great deal of truthful speech from them in this matter has come down, which is known by those who seek it and trace it. However, despite this, they did not speak in the chapter of attributes as much as the Tabi'un and those after them did, because people did not speak about the attributes in the era of the Companions as they did later. The innovation of the Jahmiyyah first appeared through al-Ja'd ibn Dirham, then through Jahm ibn Safwan, and that was after the extinction of the era of the Companions (may Allah be pleased with them). This indicates that the Companions had much speech in the chapter of names and attributes, but it is little compared to the speech of those who came after them.
In summary, my brothers, we say that the Companions must have been speaking the truth in this matter. What is the evidence for this principle? Because the opposite of speaking the truth is either silence or speaking falsehood. The one who did not speak the truth means he is either silent or speaking falsehood. Silence is impossible for the Companions, meaning it is impossible for them to be silent in this matter because this matter is among the most important issues, so it is impossible for them to be silent. Why is it impossible? Because we say, what prevents silence and what necessitates it? Silence is not necessitated by anything except one of two things, which are? Either ignorance of it or concealment. A person who knows but conceals, and these two are also impossible for the Companions (may Allah be pleased with them) as previously established. Then we say that the opposite of this matter, the opposite of silence, is that a great deal of speech from them in this matter has been found.