Reading from the Sharh with Al-‘Aliq

The reciter: “His statement: ‘Judge between me and this liar, to the end of it.’ A group of scholars said that its meaning is: this liar, if he does not act justly, so the answer was omitted. Al-Qadi Iyad said: Al-Muziri said: This wording that occurred is not fitting in its apparent meaning for al-‘Abbas, and far be it from ‘Ali that he possesses some of these descriptions, let alone all of them. We do not assert infallibility except for the Prophet (peace and blessings be upon him) and for those who have been attested to it, but we are commanded to have good opinion of the Companions (may Allah be pleased with them all) and to deny all vices from them. And if the ways of interpreting it are blocked, we attribute the lie to its narrators. He said: Some people understood this meaning to be that I removed this wording from my copy out of scrupulousness about establishing such a thing, and perhaps the error was imposed on its narrators. Al-Muziri said: If this wording must be established and we do not attribute error to its narrators, then the best interpretation of it is that it came from al-‘Abbas by way of showing off to his nephew, because he is in the position of his son, and he said what he does not believe, and he knows the innocence of his nephew’s conscience from it. And perhaps he intended by that to deter him from what he believes is an error, and that these descriptions would characterize him if he did what he is doing intentionally, and that ‘Ali did not see them as necessitating that in his belief. This is like the Maliki saying that the drinker of nabidh is deficient in faith, and the Hanafi believing that he is not deficient, so each one is correct in his belief. And this interpretation is necessary because this incident occurred in a gathering that included ‘Umar (may Allah be pleased with him), who was the caliph, and Uthman, Sa’d, al-Zubayr, and ‘Abd al-Rahman (may Allah be pleased with them), and none of them denied this speech despite their strictness in denying what is wrong, and that is only because they understood from the context that he spoke in what he does not believe in its apparent meaning, exaggerating in prohibition. Al-Muziri said: And likewise the statement of ‘Umar (may Allah be pleased with him): ‘You two came to Abu Bakr and you saw him as a liar, a sinner, a treacherous one, and a traitor,’ and he mentioned about himself that they saw him as such, and the interpretation of this is in the manner of what preceded, which is that the intended meaning is that you two believe that the obligation is that we do in this case the opposite of what I and Abu Bakr did, so we, according to your opinion, if we did what we did while believing what you believe, would be with these descriptions. Or its meaning is that the imam only differs if he has these descriptions and is suspected in his judgments, so your disagreement with us suggests to whoever sees it that you believe that about us, and Allah knows best. Al-Muziri said: As for the excuse for ‘Ali and al-‘Abbas (may Allah be pleased with them both) in that they returned to the two caliphs despite the statement of the Prophet (peace and blessings be upon him): ‘We do not inherit, and what we leave is charity,’ and the confirmation of ‘Umar (may Allah be pleased with him) that they know that, then the best in it is what some scholars said: that they requested that it be divided between them in two halves, to spend it according to what would benefit them, as the imam would do with it if he held it himself.”

The Shaykh : ...
The reader: ...

The Shaykh : I hold in this issue that a person, when in dispute, becomes angry, irritated, and loses his composure. Did not the man say to the Prophet (peace and blessings be upon him), and he was an Ansari, when he ruled in their favor regarding the channels of al-Harra, saying to al-Zubayr: , and the man said to him: ‘Is it because he is your cousin, O Messenger of Allah?’ And this is a greater word than the word al-‘Abbas said to ‘Ali, because its meaning is that you ruled in his favor because he is your cousin, not because this is the truth. But a person, when in dispute, becomes angry, goes beyond his limit, and speaks words that are not fitting. And if we say this, which is a known innate matter, then there is no need for these long answers which are actually forced.
Yes.