He said 'Restrain this.' I said: 'O Prophet (ﷺ) of Allah! Will we be taken to account for what we say?' He said: 'May your mother grieve your loss O Mu'adh! Are

This ḥadīth illustrates the danger of the tongue, and that the harvests of the tongue is what causes people to be thrown on their faces into Hell, and this applies whether the speech is Mujmal or Mufaṣṣal. So where is the application of ḥamlul Mujmal ’alal Mufaṣṣal in this prophetic warning? 4. Narrated Abu Hurayrah: I heard the Messenger of Allah (ﷺ) say: “There were two men among Banu Isra'il, who were striving for the same goal. One of them would commit sin and the other would strive to do his best in the world. The man who exerted himself in worship continued to see the other in sin. He would say: Refrain from it. One day he found him in sin and said to him: Refrain from it. He said: Leave me alone with my Lord. Have you been sent as a watchman over me? He said: I swear by Allah, Allah will not forgive you, nor will he admit you to Paradise. Then their souls were taken back (by Allah), and they met together with the Lord of the worlds. He (Allah) said to this man who had striven hard in worship; Had you knowledge about Me or had you power over that which I had in My hand? He said to the man who sinned: Go and enter Paradise by My mercy. He said about the other: Take him to Hell. Abu Hurayrah said: By Him in Whose hand my soul is, he spoke a word by which this world and the next world of his were destroyed. [Sunan Abi Dawud, 4901, graded Sahih by Sheikh Albani] Look at this man who was devout and diligent in worship. He enjoined what is right and forbade what is wrong - and this is one of the best conducts and conditions - he uttered a statement driven by jealousy for the religion of Allah, but it did not please Allah, so it ruined his life in this world and the hereafter, so where ḥamlul Mujmal ’alal Mufaṣṣal? 5. Narrated ’Amr ibn Al-’Āṣ: That he heard Allāh's Messenger (ﷺ) saying, “If a judge gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, he will get one reward.” [Reported by Bukhāri & Muslim] This ḥadīth clarifies that the judge may be correct and so he will receive two rewards, the reward for his diligence and the reward for achieving the truth, and he may make a mistake and not arrive at the truth, so he will be rewarded for his diligence and Allāh will forgive his mistake, and it is not permissible for anyone to follow him in his error, and this is a great principle with Ahlus-Sunnah. That the diligent, sincere scholar may be right and may be wrong, so he accepts his opinion if it is correct and rejects it if it is wrong, whether in Mujmal or in Mufaṣṣal, even if he is one of the great companions or great imams, while respecting him and honouring his position. Rejecting his error is not considered belittlement. Rather, the one who accepts his error and sees that rejecting his error as belittlement is ignorant and following his whim. For indeed the truth is greater than men, no matter how high their status is. The point being, the hadith disproves the principle of ḥamlul Mujmal ’alal Mufaṣṣal. Rather, it regards right judgements as being correct, and that which is wrong as wrong. 6. This is in opposition to the way of the Salaf who would refute ambiguous statements and attribute them to innovation. For example: The statement that: (لفظي بالقرآن مخلوق) “My utterance/recital of the Qur'ān is created”, this is an ambiguous statement which may be interpreted to carry a correct meaning or a wrong meaning.