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Posted By Topic: Al-fawaariq(2) 'striking the differences between 'jarh wa ta'deel' and the 'radd 'alal mukhaalif' (refuting the one that opposes the usool)

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abu.hakeem
03-01-2003 @ 12:00 AM    Notify Admin about this post
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Al hamdullillah was salaatu was salaamu 'ala rasoolillahi wa b'ad:-

Confusions that have occurred in that regard.

If that which has been mentioned is understood, it should become clear to any sunni that has gheerah(jealousy) for this manhaj that which has been mentioned by many of the supporters of abil hasan and those upon his manhaj, from confusions made in some of the affairs related to the manhaj the like of which some of the principles of jarh wa ta?deel have been quoted out of place from that the statement of theirs:

?In the affairs of jarh wa ta?deel, when an aalim  makes a statement against an individual one looks towards that aalim, if he is known to be from the mutashadideen (those known to have something from harshness in passing verdicts upon people) we do not accept his jarh until we first analyse the positions of the other scholars (referring to the mutawasiteen(ie those known to be well balanced in their verdicts), and the mutasaahileen(those known to be some what easy going in passing verdicts of ta?deel upon narrators) if his verdict is in accordance with the other categories of scholars it is accepted while if it is in opposition it is rejected.?

Concerning this there is no doubt that this is from the principles that have a place in the issues connected to the narrators and our accepting their riwaayah(narration) or not, while in the affairs of manhaj and usool the position of ahlus sunna is quite different.

The position of the salaf regarding shiddah(harshness) with the people of bid?ah.

That which our shaikh and teacher ubaid ibn abdillah al jaabiree-hafidhahullahu ta?aala has mentioned to us on numerous occasions is that to refer to an individual as being shadeed was a statement of praise with the salaf. As for in our time then it is used to discredit an individual and to highlight his ?extremism? in affairs.

From the popular students of knowledge who have done well to clarify this point is our brother Khaalid adh dhafairi who dedicates a whole chapter to the this topic in his book ?ijmaa?ul ?ulamaa ?alal hajri wat tahdheeri min ahlil ahwaa?(The concensus of the ulamaa upon boycotting and warning against the people of desires.) from that which he mentions:

??.Ibnul jawzi mentions concerning al imaam ahmad rahimahullah :-:- ?certainly imaam ahmad  ?li-shiddati-tamasukihi bis sunna? due to his severe clinging to the sunnah and his prohibiton of bid?ah spoke against a group from amongst the choice ones (ie the noble ones) if there came from them that which was in opposition to the sunnah and those statements of his are considered naseehah to the religion?

He goes on to mention he statement of ibnul qayyim in his book ?shifaa?ul ?aleel? page 60 ::? indeed ibn abaas was ?shadeed ?(harsh) against the qadariyah and likewise the sahaabah(i.e were also shadeed)?

He then goes on to mention that which occurs in the biography of al imaam hamaad ibn salamah al basri (167h):

He mentions the statement of imaam dhahabi : ?..imaam ahmad said : if you see a man slandering hamaad ibn salamah then suspect his islaam, for indeed he was ?shadeed?(harsh) upon the people of bid?ah?

Likewise concerning bilaal ibn abi burdah(120h) he mentions the statement of imaam dhahabee he says after mentioning that khalid ibn abdillah al qasri utilised him in the affairs of judging and other than that while he was in charge of the affairs of the muslim then imaam dhahabee says: ?..and bilaal ibn abi burdah  was ?shadeed?(harsh) upon ahlil bid?ah?

He likewise mentions the statement of  az-zawaawi about imaam abdur rahmaan ibn hurmuz  al a?raj(117h) :? ibn hurmuz was little in speech and was ?shadeed? against ahlil bid?ah?

As for the famous qaadi (judge) shreek ibn abdillah an nakha'i?(177h) he quotes the statement of imaam ahmad ? he was intelligent, trustworthy, a muhadith(scholar of hadeeth) and was shadeed(harsh) upon the people of doubt and bid?ah?

Concerning imaam ash shaafi?ee(204h) he quotes the statement of al imaamul baihaqi concerning him in ?manaaqibush shaafi?ee?? vol 1 page 469:
?Ash-shaafi?ee radhiyallahu anhu  was ?shadeed?(harsh) upon the people of heresy and and bid?ah making his hatred and boycotting of them apparent?

Concerning the imaam umar ibn haroon al balkhi(194h) he mentions the statement of  imaam qutaiba ibn sa?eed
?umar ibn haaroon was shadeed(harsh) upon the murji?ah and he used to mention their evils and afflictions?

About abdillah ibn abi hisaan al yahsibi (226h) ?he was generous, eloquent, strong in debate, a defender of the sunnah a follower of the way of imaam maalik ?shadeed?(harsh) upon ahlil bid?ah?

About imaam uthmaan ibn saeed ad daarimi (280h) he mentions the statement of imaam ibn hibbaan ?Ad daarimi was from the precise narrators, and from the people of piety in the religion from those who memorized and collected and authored and narrated. He made the Sunnah apparent in his country and called to it and defended its sacred nature and suppressed those who oppose it?

About isma?eel ibn ishaaq al qaadi (282h) ?he was ?shadeed? upon the people of bid?ah??

Concerning the imaam of ahlus sunnah in his time abu Muhammad al hussain ibn ali ibn khalaf al barbahaari(329h) he quotes the statement of imaam ibn katheer concerning him ?The scholar, the one who practiced abstinence, the jurist, the one upon the way of ahmad ibn hanbal, the admonisher, the companion(sometimes meaning the student) of (imaam) marwazi and sahl at tustari?and he was ?shadeed? upon ahlul bid?ah??

Concerning imaam abi umar ibn ahmad ibn Muhammad al talamanki(429h) he mentions the statement of imaam adh dhahabee dhahabee ? he was noble, staunch upon the sunnah khalaf ibn bashkawaal said: ? he was an unsheathed sword against ahlul ahwaa and bid?ah, a suppressor of them, having jealousy and zealousness for the shariah, harsh in the way of allah.?

Concerning shaikhul islaam ibn taimiyah he quotes the statement of the student of shaikhul islaam 'ibn abdil haadi' concerning him ?suppressor of the people of bid?ah?

He likewise said::? for he ? may Allah show him mercy was an unsheathed sword against the people of opposition, the foreign body (thorn etc) in the throat of the people of desires, the mubtad?ieen?

Likewise the statement of kamaalud deen ibniz zamlakaani:?the aider of the sunnah suppressor of bid?ah, allahs proof upon his servants in his time the refuter of the people of deviation and obstinance.?

Indeed the narrations in that regard are plenty, for an increase in that return to the second section of the abovementioned book.

Thus it becomes clear that the characteristic of shiddah(harshness) with the people of bidah is an established fundamental with our salaf, a characteristic of praise.

This shiddah likewise does not oppose 'RAHMAH' rather when used in its correct place it 'is' 'RAHMAH'

It should be mentioned that the book has the introductions of shaikhunaa ubaid al jaabiry, shaikh rabee? ibn haadee al madkhalee and shaikh zaid al madkhalee.

In his introduction our shaikh ubaid says after him supplicating for the author due to that which he has put in his book from verses of revelation and saheeh sunnah and narrations from the salaf?that which will make the reader stop and recognise the fact that the ulamaa of islaam especially the salafiyoon are not complacent in refuting bidah and being harsh upon its people, so they are in truth as it occurs in a narration ?this knowledge will be carried in every generation by the trustworthy they repel from it the distortions of those who go beyond bounds and the falsehood of those who fabricate lies and the false interpretation of the ignorant?

Thus we see the usage of this principle is most definitely out of its place, for you im sure will remember the statement of ibnul jawzi concerning imaam ahmad :- ?certainly imaam ahmad  ?li-shiddati-tamasukihi bis sunna? due to his severe clinging to the sunnah and his prohibiton of bid?ah spoke against a group from amongst the choice ones (ie the noble ones) if there came from them that which was in opposition to the sunnah and those statements of his are considered naseehah to the religion?

While imaam ahmad was from those who were 'shadeed' upon ahlul bid?ah to the extent that he would speak against the choicest of the people of knowledge if he saw from them mukhaalafah (opposition) of the sunnah and usool etc (which should put him in the ranks of the mutashadideen according to these people) yet as it relates to riwaayah (narration) and speaking against individuals concerning their narrations he is considered by the scholars of hadeeth as being from the mutawasiteen(the well balanced)?so consider.

Abu Hakeem Bilaal

ekbal.hussain
03-01-2003 @ 12:00 AM    Notify Admin about this post
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Assala mu alaykum

I Just need someone to explain the article for me inshallah.  I would to know what is the gist of the article?  

The doubt of the supporters of abul hasan al-ma'ribee which is being refuted:

....."if he is known to be from the mutashadideen (those known to have something from harshness in passing verdicts upon people) we do not accept his jarh until we first analyse the positions of the other scholars (referring to the mutawasiteen(ie those known to be well balanced in their verdicts), and the mutasaahileen(those known to be some what easy going in passing verdicts of ta?deel upon narrators) if his verdict is in accordance with the other categories of scholars it is accepted while if it is in opposition it is rejected."

Is the above statement correct?  

Barrak allahu feek



abu.iyaad
03-01-2003 @ 12:00 AM    Notify Admin about this post
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The meaning of this and the previous article in this beneficial series is that those upon the manhaj of Abul-Hasan confuse between the jarh and ta`deel that is connected to the status of narrators of hadeeth and between the jarh that is connected to refuting the opposer and the astray ones.

Though there are some similarities between these two fields, there are also underlying differences. The followers of Abul-Hasan and those who are upon his manhaj do not acknowledge these differences, mainly because of their ignorance.

So the article above has explained one of these differences, by showing that there is a rule in jarh and ta`deel that relates to the narrators of hadeeth, which is that when there is a person known to be harsh and severe in his judgement upon the narrators in evaluating their integrity and memory, then it is checked by looking at the sayings of other scholars who are known for their moderation, before his saying can be accepted.

But this relates to jarh and ta`deel of the narrators of hadeeth. So the followers of Abul-Hasan and those upon this manhaj have used this general guideline and also applied it to the field of refuting the Innovators. This is deceitful if they do it knowingly and it is pure jahl on their behalf if they do it unknowingly, showing that they are not people whose manhaj can be trusted.

With respect to jarh of the Innovators, then being severe and harsh is actually a praiseworthy thing, and it is the base rule towards the people of innovation. And this was the way of the Salaf. Hence, to apply that general guideline that relates to the jarh of those known to be harsh and to have very strict standards in judging the integrity of the narrators of hadeeth to those who are known to be very severe and harsh upon the people of innovation is a great mistake and it is one of the doubts being used by the followers of Abul-Hasan and those upon his manhaj.

This shubhah is being used in order to discredit the jarh of the Innovators and the jarh of those who deviate from the way of the Salaf that comes from the specialist scholars and to cause doubts about the rule that the jarh mufassar from a scholar upon the sunnah who knows what he is saying and has evidence for what he is saying takes precedence and overrides the ta'deel, even if those making ta'deel are many. For example, when there is a Scholar who is known for his harshness and severity upon the Hizbiyyeen and the People of Bid`ah, and those who invent new principles, and for refuting them, and exposing them, then the group of Abul-Hasan will bring this rule into play, saying that because this scholar is harsh and known to be harsh, we have to check him against what the other scholars say. And in this manner, they try to brush aside the jarh made by this Scholar against the Innovators.

You never find this amongst the Salaf, when one amongst them, known for his Salafiyyah and his zeal for the Sunnah, would refute the Innovators, and point them out by name and speak ill of them. They would never say this scholar is amongst the Mutashaddideen, so lets go to other scholars who are Mutawassiteen (moderate) and Mutasaahileen (lenience) to check his jarh. This because there was no such thing as "moderation (tawassut)" or "lenience, laxity (tasaahul)" in the subject of refuting the Innovators.

If a Scholar firmly upon the Sunnah, the Aqeedah, the Manhaj, with zeal for the Sunnah, known to defend it, one who is relied and trusted upon and he makes jarh and knows what he says and brings evidence for what he says, then it is accepted, even if he is harsh and severe in that. The issue of checking his harshness and severity with the moderates and lenient ones does not arise in this subject, because if a jarh mufassar is established by such a Scholar, then that is taken and accepted, and the question of his severity and harshness is not entered into in order to question the jarh itself.

So you can see that these two subjects depart from each other, in certain points and issues.

There are many people who are upon this confusion including the likes of Abu Rumaysah from High Wycombe and others, and they were spreading these false understandings a number of years ago. These arguments were also being used by Idris Palmer many years ago, and unfortunately, this same trend is being observed in some of those known for knowledge. This shows that there are many people out their some of whom are known for knowledge, who are not firmly grounded in the Salafee Manhaj (even though they might have knowledge in other areas), and therefore are a danger upon the Salafees, because they carry incorrect understandings that can be harmful to others. This is what the Shaykhs who are firmly upon the Salafee Manhaj have pointed out. This also shows the great importance in sticking to the Scholars who are firmly grounded in the Salafee Manhaj and to take only from them in these confusing times.

May Allaah reward our noble brother Abu Hakeem, please continue with this series, baarakAllaahu feek. Ahsanta!


.-=abu.iyaad=-.
--as.salafi--


This message was edited by abu.iyaad on 1-4-03 @ 7:44 PM

ekbal.hussain
03-01-2003 @ 12:00 AM    Notify Admin about this post
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JAZZAK ALLAHU KHAIR akhi Abu Iyaad alhamdulillah I understand now! The article makes much more sense.

May Allah increase you and brother Abu Hakeem, both in knowledge and action, and keep you and us firm upon this beautiful salafi manhaj.  AMEEN.


abu.hakeem
06-01-2003 @ 12:00 AM    Notify Admin about this post
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Ahsanallahu ilaikum yaa abaa iyaad wa baaraka feek






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