This is because [this reconciliation between the ḥadīths] negates contagion in principle, completely, as is stated explicitly in the authentic reports.

Examples fom the Imāms of the Salaf showing their sincerity and not considering themselves to be special or important.

The innovators in Islām and the fabricators of ahādīth are worse [in their harm upon religion] than the disbelievers.

For when innovations which oppose the ḍīn of the Messengers appear, Allāh seeks revenge from whoever opposes the Messengers and aids them (the Messengers)...

Indeed, the affair [of rule] being destined for the kings and their deputies from the rulers, judges and leaders [who are not upright] is not due to the deficiency in them alone...

Is it from the manhaj (methodology) of the Salaf to criticise the rulers from the mimbar (the pulpit)? And what is the manhaj of the Salaf with respect to advising the rulers?

And reflect in His, the Most High's wisdom in making the kings of the servants, their leaders and their rulers to be of the same type as the actions [of the servants].

Every person of fitnah (tribulation), and every caller to misguidance, raises, with all strength, the slogan of "fairness, justice and equity."

Imām Aḥmad (along with Imām Mālik) was upon the view of negating contagion [as a matter of superstition] and eating with the sick (leper) with trust upon Allāh.

Some people have carried [the ḥadīth] to mean that [the prohibition] is due to fear for the healthy on account of the one with the disease...