Explanation of the author's statement: "And they say: Of these reports narrated regarding their faults, some are false, and some have been added to, subtracted from, or altered from their original form."
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The Shaykh :"And they say: Of these reports narrated regarding their faults, some are false, some have been added to, subtracted from, or altered from their original form, and some are authentic".
There are three categories:
Some are lies that did not occur from them. This is found frequently in what the Nawasib narrate about the Ahl al-Bayt, and what the Rafidah narrate about those other than the Ahl al-Bayt. You find great things that make one's head turn white, and you know with certainty that they are lies. This is the first category.
Some have a basis, but have been added to, subtracted from, or altered from their original form.
Both of these matters must be rejected. Must they be rejected? Yes, they must be rejected. That which is known to be a lie is rejected in its entirety, both root and branch. As for that which has been added to, altered from its form, or subtracted from, the altered or added parts are rejected, the subtracted parts are restored, and the authentic basis is accepted.
The third category of what is narrated regarding their faults is what is authentic. It is authentic. So what do we say? He says:
"And as for what is authentic among them, they are excused in it". Yes?
The questioner : ...
The Shaykh : No. "And as for what is authentic among them, they are excused in it". This is the correct statement. As for what is authentic that has come down, they are excused in it, or they may not be excused, but something occurred for them that expiates that matter.
For example, Hassan ibn Thabit (may Allah be pleased with him) fell into what he fell into regarding the slander, is that not so? Mis'ath ibn Athathah fell into what he fell into regarding the slander. Humaynah bint Jahsh fell into what she fell into regarding the slander. Are they excused in this or not? They are not excused, because Allah said:[An-Nur 24:16]. This is what was obligatory upon them. But for these three, something occurred that purified them and removed the effect of this slip from them. What occurred? The Messenger of Allah (peace and blessings be upon him) flogged them with the hadd, flogging each one eighty lashes. And thus they were completely purified from what had occurred from them. But there are things in which a person is excused.
The author says: "Excused: either as mujtahids who were correct, or as mujtahids who were mistaken". He spoke the truth, may Allah have mercy on him. "Either as mujtahids who were correct, or as mujtahids who were mistaken". As for what occurred between Mu'awiyah and 'Ali ibn Abi Talib (may Allah be pleased with him), there is no doubt that 'Ali was closer to the truth than Mu'awiyah, and we are almost certain of his correctness, except that Mu'awiyah was a mujtahid.
And what indicates that 'Ali (may Allah be pleased with him) was closer to the truth is that the Prophet (peace and blessings be upon him) said:. So who killed him? The companions of Mu'awiyah. And by this we know that it was a rebellious group, a group that rebelled against the imam, a group that went out against the imam, but they were those who interpreted the matter, those who interpreted the matter, and the truth was with 'Ali, either certainly or by probability.
He said: "As for what is authentic among them, they are excused in it, either as mujtahids who were correct". So how much reward do they have? Two rewards, or as mujtahids who were mistaken, in which case they have one reward. Yes?
The student: ... .
The Shaykh : How? And how so?
The student: That the Messenger ... to 'Ali and gave him the banner. Is this correct?
The Shaykh : By Allah, I do not know about this, but I consider it unlikely that this is correct and said.
The student: ... .
The Shaykh : Yes, I do not know, I do not know.
There are three categories:
Some are lies that did not occur from them. This is found frequently in what the Nawasib narrate about the Ahl al-Bayt, and what the Rafidah narrate about those other than the Ahl al-Bayt. You find great things that make one's head turn white, and you know with certainty that they are lies. This is the first category.
Some have a basis, but have been added to, subtracted from, or altered from their original form.
Both of these matters must be rejected. Must they be rejected? Yes, they must be rejected. That which is known to be a lie is rejected in its entirety, both root and branch. As for that which has been added to, altered from its form, or subtracted from, the altered or added parts are rejected, the subtracted parts are restored, and the authentic basis is accepted.
The third category of what is narrated regarding their faults is what is authentic. It is authentic. So what do we say? He says:
"And as for what is authentic among them, they are excused in it". Yes?
The questioner : ...
The Shaykh : No. "And as for what is authentic among them, they are excused in it". This is the correct statement. As for what is authentic that has come down, they are excused in it, or they may not be excused, but something occurred for them that expiates that matter.
For example, Hassan ibn Thabit (may Allah be pleased with him) fell into what he fell into regarding the slander, is that not so? Mis'ath ibn Athathah fell into what he fell into regarding the slander. Humaynah bint Jahsh fell into what she fell into regarding the slander. Are they excused in this or not? They are not excused, because Allah said:
And why, when you heard it, did you not say, "It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander"?
ولولا إذ سمعتوه قلتم ما يكون لنا أن نتكلم بهذا سبحانك هذا بهتان عظيمThe author says: "Excused: either as mujtahids who were correct, or as mujtahids who were mistaken". He spoke the truth, may Allah have mercy on him. "Either as mujtahids who were correct, or as mujtahids who were mistaken". As for what occurred between Mu'awiyah and 'Ali ibn Abi Talib (may Allah be pleased with him), there is no doubt that 'Ali was closer to the truth than Mu'awiyah, and we are almost certain of his correctness, except that Mu'awiyah was a mujtahid.
And what indicates that 'Ali (may Allah be pleased with him) was closer to the truth is that the Prophet (peace and blessings be upon him) said:
Woe to 'Ammar—meaning ibn Yasir—the rebellious group will kill him.
ويح عمارا - يعني ابن ياسر - تقتله الفئة الباغيةHe said: "As for what is authentic among them, they are excused in it, either as mujtahids who were correct". So how much reward do they have? Two rewards, or as mujtahids who were mistaken, in which case they have one reward. Yes?
The student: ... .
The Shaykh : How? And how so?
The student: That the Messenger ... to 'Ali and gave him the banner. Is this correct?
The Shaykh : By Allah, I do not know about this, but I consider it unlikely that this is correct and said.
The student: ... .
The Shaykh : Yes, I do not know, I do not know.