And they say: The reports narrated regarding their faults are divided into categories: First: What is fabricated, and what is that?
Machine translationRead the Arabic original
The Shaykh : And they say: The reports narrated regarding their faults are divided into categories:
First: What is fabricated. And what is that? This is rejected against its narrator and has no effect on them.
Second: What is exaggerated in, or diminished, or altered from its original form. So, what is correct from it is accepted, and what is incorrect is rejected.
Third: What is established, meaning that faults actually occurred from them. But this established fault was removed from them by doing what expiates for it. So, they are not blamed for this either. And among them is what occurred in one person that did not occur in another, for some of them sought the worldly life and some sought the Hereafter. Allah the Exalted said:[Ali 'Imran 3:152] So its effect was removed.
And among them is the story of Hassan ibn Thabit (may Allah be pleased with him) and Mis'ath ibn Athathah in their involvement in the slander (al-Ifk), and the hadd punishment was carried out against them, so the effect of their sins was removed from them.
Fourth: What is authentic from them, but they were exercising independent legal reasoning (ijtihad) in it, either being correct or making a mistake. If they were correct, they have two rewards, and if they made a mistake, they have one reward. And similar to this is what occurred regarding the ransom of the prisoners of Badr, and likewise what Usamah (may Allah be pleased with him) did with the man he killed after the man said: There is no god but Allah, interpreting it figuratively.
Now, is there a fifth? Yes, there is a fifth, which is the bad deeds that occurred from them resulting not from independent legal reasoning, but from following desires, because they are not protected from major sins and minor ones.
First: What is fabricated. And what is that? This is rejected against its narrator and has no effect on them.
Second: What is exaggerated in, or diminished, or altered from its original form. So, what is correct from it is accepted, and what is incorrect is rejected.
Third: What is established, meaning that faults actually occurred from them. But this established fault was removed from them by doing what expiates for it. So, they are not blamed for this either. And among them is what occurred in one person that did not occur in another, for some of them sought the worldly life and some sought the Hereafter. Allah the Exalted said:
Then he turned you back from them [defeated] that He might test you. And He has already forgiven you
ثم صرفهم عنكم ليبتليكم ولقد عفا عنكمAnd among them is the story of Hassan ibn Thabit (may Allah be pleased with him) and Mis'ath ibn Athathah in their involvement in the slander (al-Ifk), and the hadd punishment was carried out against them, so the effect of their sins was removed from them.
Fourth: What is authentic from them, but they were exercising independent legal reasoning (ijtihad) in it, either being correct or making a mistake. If they were correct, they have two rewards, and if they made a mistake, they have one reward. And similar to this is what occurred regarding the ransom of the prisoners of Badr, and likewise what Usamah (may Allah be pleased with him) did with the man he killed after the man said: There is no god but Allah, interpreting it figuratively.
Now, is there a fifth? Yes, there is a fifth, which is the bad deeds that occurred from them resulting not from independent legal reasoning, but from following desires, because they are not protected from major sins and minor ones.