Explanation of the author's statement: "He, may Allah have mercy on him, clarified that the purpose of his transmission is to clarify the truth from any person
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The Shaykh : Men are known by the truth, and the truth is not known by men. But there is no doubt that if a person is trustworthy, his words have value. For this reason, Allah the Exalted said: [Al-Hujurat 49:6] Thus, He commanded verification of the news of the open sinner because he is not worthy of having his words accepted, but the just person is commanded to have his words accepted. Yes.
"He, may Allah have mercy on him, clarified that the purpose of his transmission is to clarify the truth from any person and to establish the argument against these people from the words of their imams, and Allah knows best".
This is present now. For example, if I say to someone: "This is a madhhab," and I bring a ruling for one of the issues and he objects to it, who says this? I say, "This is the madhhab of Imam Ahmad," and it is as if cold water has been poured over his head; he is done, he feels reassured, he feels at ease, and he settles down, even though he was objecting to it at first. Or if you come to a person who follows the Shafi'i school and you say to him, for example: "This is the opinion," and he objects to it and finds it strange, how can this be? I say, "This is the madhhab of al-Shafi'i, this is what al-Nawawi said in al-Majmu', and the like of that," and he calms down and falls silent, even though at first he was denying you with the strongest denial. This is present at all times, even now. That is to say, a person should, if he can convince another person, even by transmitting the words of someone whose words are not a proof, there is no harm in that.
O you who have believed, if there comes to you a disobedient one with information, investigate
يا أيها الذين آمنوا إن جاءكم فاسق بنبأ فتبينوا"He, may Allah have mercy on him, clarified that the purpose of his transmission is to clarify the truth from any person and to establish the argument against these people from the words of their imams, and Allah knows best".
This is present now. For example, if I say to someone: "This is a madhhab," and I bring a ruling for one of the issues and he objects to it, who says this? I say, "This is the madhhab of Imam Ahmad," and it is as if cold water has been poured over his head; he is done, he feels reassured, he feels at ease, and he settles down, even though he was objecting to it at first. Or if you come to a person who follows the Shafi'i school and you say to him, for example: "This is the opinion," and he objects to it and finds it strange, how can this be? I say, "This is the madhhab of al-Shafi'i, this is what al-Nawawi said in al-Majmu', and the like of that," and he calms down and falls silent, even though at first he was denying you with the strongest denial. This is present at all times, even now. That is to say, a person should, if he can convince another person, even by transmitting the words of someone whose words are not a proof, there is no harm in that.