Explanation of the author's statement: "And yet, they do not believe that every one of the Companions is infallible from major and minor sins; rather, sins are permissible for them in general."

The Shaykh : For this reason, the author says: "And yet, they do not believe that every one" Look, "that every one of the Companions is infallible" They do not believe that, but infallibility lies in their consensus. They are infallible if they agree on something; they are infallible, meaning it is not possible for them to agree on any of the major or minor sins and find it sweet or do it. But one of them may do something of the major sins.
He says: "They do not believe that every one of the Companions is infallible from major and minor sins; rather, sins are permissible for them in general" Is it permissible or permissible (feminine) in your view?
The student: It is permissible.

The Shaykh : Permissible for them?
The student: Yes.

The Shaykh : Fine, in any case, there are two ways to phrase it, but the feminine form is better: "Rather, sins are permissible (feminine) for them in general" Yes, like other human beings. But the author says: "And they have prior merits and virtues that necessitate the forgiveness of what came from them, if it did" This is also one of the causes that erase from them what they did of minor or major sins, and it is the prior merits and virtues they have, in which no one has caught up with them. They supported the Prophet (may Allah's prayer and peace be upon him), and they fought with their wealth and their souls, and they offered their necks for the exaltation of the word of Allah, among other matters in which they are not caught up with at all. This necessitates the forgiveness of what came from them, even if it were of the greatest sins, as long as it did not reach disbelief. It is not far from you the story of Hatib ibn Abi Balta'ah (may Allah be pleased with him) when he spied on the Prophet (may Allah's prayer and peace be upon him) and his companions to Quraysh. But what prevented that from having an effect on him was that he was among the people of Badr, and Allah the Exalted said to the people of Badr: .
He says: "Until sins are forgiven for them that are not forgiven for those who come after them" Why? "Because they have good deeds that erase bad deeds, which those who come after them do not have. And it is established from the Prophet (peace and blessings be upon him): that they are the best of generations. He said:

The best of people is my generation

خير الناس قرني

.
And that a handful of charity from one of them is better than Mount Uhud in gold for those who come after them" in his saying: .
"Then, if a sin does come from one of them, he has repented from it" And if he repents from the sin, he is like one who has no sin; it does not affect him. This is one.
"Or he has done good deeds that erase it" By His saying, the Exalted:
"Or it has been forgiven for him by virtue of his prior merit" By His saying, the Exalted, to the people of Badr: .
"Or by the intercession of Muhammad (peace and blessings be upon him), for whom they are the most deserving of people" How many are these? Four? Repentance, erasing good deeds, forgiveness, and intercession. All of these, others share in them with them, except... except what? Except the prior merit.
He said: "Or he was tested with a trial, a trial in this world, a trial in this world by which Allah expiated it for him" Like others as well, yes, for them and for others, for the trial in this world, Allah expiates bad deeds by it, as the Prophet (may Allah's prayer and peace be upon him) informed us in his saying:
He said: "If this is the case with confirmed sins, what about the matters, what about the matters in which they were exercising independent legal reasoning: If they were correct, they have two rewards, and if they erred, they have one reward, and the error is forgiven"
This would be a fortiori reason not to be a cause for criticizing them and blaming them.
"Then, the amount that is criticized of the actions of some of them is a small, negligible amount - emphasis on small - submerged in the face of the virtues and excellences of the people" Truth, may Allah have mercy on him. The amount that is criticized of the actions of some of them is very small, negligible, less than the least of the little, meaning submerged in the face of their excellences. For this reason, he said: "Submerged in the face of the virtues and excellences of the people, such as faith in Allah" - Huh? - We didn't fix it yesterday, my brother?
The student: ... .

The Shaykh : How not?
The student: ... .

The Shaykh : Fine, don't say no, okay. Since we fixed it and you were not present... There is no god but Allah "In the face of the virtues and excellences of the people"
And there is no doubt that theft, drinking intoxicants, zina with a married person, and zina without a married person occurred among them. But all these things are, as the author said, submerged in the face of the virtues and excellences of the people, and some of them had the hudud punishments established for them, and when the hudud punishment is established, it is an expiation.
He said: "Such as faith in Allah and His Messenger, and jihad in His cause, and migration - among the Muhajireen - and support - among the Ansar and the Muhajireen -, and beneficial knowledge, and righteous deeds"
All of these are merits and virtues that submerge all the confirmed bad deeds of the people. What about the bad deeds that are not confirmed? But the Rafidah, may Allah protect us from them, took some of these bad deeds as a criticism of all the Companions, the one who did wrong and the one who did not. It has preceded us that this necessitates criticizing Allah, and the Messenger of Allah, and the Shari'ah of Allah, and the Companions of the Messenger of Allah.