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Posted By Topic: Removing the Doubts Part 3: When is the Jarh (Criticism) to be accepted?

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nusratulhaqq
09-23-2002 @ 12:00 AM    Notify Admin about this post
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Removing the Doubts Part 3: When is the Jarh (Criticism) to be accepted?

..--=ahamdulillaah was. salaatu was. salaamu `alaa rasoolillaah.=--..
wa. ba`ad
-----\|/-----

This is a topic where many people have become confused due to various doubts being spread and utilised by the supporters of Al-Ma?ribi, so inshaa Allaah we will try and spread some light on this subject by mentioning some of the statements of the Scholars both past and present.
When is the Jarh to be accepted?

1. If the one who has been criticised with a Jarh Mubham ( Not Explained)[1] lacks any Ta?deel and he has been criticised by an Imaam who understands the reasons (which would necessitate a Jarh or a Ta?deel).
Ibn Hajr said (An-Nuzha:193):
"فإن خلا عن التعديل, قبل مجملا على المختار"
"So if he lacks any Ta?deel then that which is correct is that the Jarh (criticism) which is general is accepted.?

Ahmed Shaakir agreed with this when he said (Baa?ithul Hatheeth:1/289):
"والتفصيل الذي اختاره ابن حجر هو الذي يطمئن إليه الباحث..."
"The explanation that Ibn Hajr chose is that which the researcher feels comfortable with..?

As-Suyooti said (Tadreebur Raawiy:1/263):
"اختار شيخ الإسلام تفصيلا حسنا................وإن خلا من التعديل قبل الجرح فيه غير مفسر إذا صدر من عارف.."
?Shaykhul Islaam (Meaning Ibn Hajr) chose a sound explanation?.That if one lacked Ta?deel then the Jarh which has not been explained is accepted if it came from one who understands (The reasons for Jarh and Ta?deel)..?


2. If a person has been given Ta?deel by some of the Scholars but others have criticised him with a Jarh Mufassar (Criticism which has been explained). Then the Jarh Mufassar has precedence.

Al-Khateeb said (Al-Kifaayah pg.142):
"واتفق أهل العلم على أن من جرحه واحد والإثنان وعدله مثل عدد من جرحه, فإن الجرح به أولى, والعلة في ذلك يخبر عن أمر باطن قد علمه, ويصدق المعدل, ويقول له قد علمت من حاله الظاهرة ما علمتها, وتفردت بعلم لم تعلمه من اختبار أمره وأخبار المعدل عن العدالة الظاهرة لا ينفي صدق قول الجارح فيما أخبر به, فوجب لذلك أن يكون الجرح أولى من التعديل."
?That the people of knowledge have agreed that the one who has been critcised by one or two and has been praised by the same number as those who made Jarh upon him, that indeed the Jarh (which is explained/detailed) is more deserving (To be accepted). The reason for this is that the one criticizing is informing us of a hidden matter which he has come to know of, so he affirms (that which the one) who has praised him (has said), and it is as if he is saying to him that I know about his apparent state what you know and I possess alone knowledge which you do not know due to examining his affair?..?


Ibn Hajr said (An-Nuzha:193):
"والجرح مقدم على التعديل إن صدر مبينا من عارف بإسبابه."
?The Jarh has precedence over the Ta?deel if it is explained and comes from one who understands (Those reasons which would necessitate a Jarh or a Ta?deel).?


Ibn Katheer said (Al-Baa?ith:1/287):
"أما إذا  تعارض جرح وتعديل, فينبغي أن يكون الجرح مفسرا"
" If there was to be a contradiction between the the Jarh (Criticism) and the Ta'deel (Praise), then the criticism should be explained."

Ahmed Shaakir said (Al-Baa?ith:1/289):
قال: الشيخ أحمد شاكر : "إذا أجتمع جرح بيّن السبب وتعديل فالجرح مقدم وإن كثر عدد المعدلين لأن مع الجارح
زيادة علم لم يطلع عليه المعدل ولأنه مصدق للمعدل فيما أخبر به عن ظاهر حاله."
  " If there is a Jarh (criticism) whose reason has been explained and a Ta'deel (Praise), then the criticism has precedence even if the number of Mu'addillon (Those praising) are many, because the one who is criticising has additional knowledge which the Mu'addil has not come across and also due to the fact that the ( Jaarih) is affirming that which the mu'addil has reported from the apparent state ( of the one who has been criticised)..."

Likewise Imaam Ahmed pointed to this when he said (Tahdheebut Tahdheeb:7/273):
"كل رجل ثبتت عدالته لم يقبل تجريح أحد حتى يبين ذلك عليه ."
?Every Person whose Adalaah is established, then the Jarh of anyone is not accepted unless they explain it?..?

Shaikh Muqbil was asked, ?When a narrator is declared reliable by one person and disparaged by four, or disparaged by one and declared trustworthy by four, then whose saying is taken? Explain to me with a single example of the books of hadeeth and rijaal concerning Jarh Mufassar, because I have given precedence to the general appraisal (ta?deel) of the many [rather than the single person?s jarh]??

The Shaikh replied, ?As for given precedence to the ta?deel of the many, then it is not correct. Because the criticiser has observed what the appraiser (mu?addil) has not observed. So for example, when you find a man always in the first row (in prayer), so you declare him thiqah, but your friend knows that he is not a haafidh (strong memoriser), rather he is weak in memory (da?eef ul-hifdh). So you know that the man is always in the first row, but your friend knows he works in a usurious bank, or that pictures (photos) are made of him (or by him) or he works as one who shaves beards (i.e. a barber), so the Jaarih (criticiser) has observed or come across what the Mu?addil has not come across. If ten people were to declare him thiqah, and then a single person has made criticism of him with a ?Jarh Mufassar?, then the Jarh Mufassar is accepted...? (Ijaabat us-Saa?il Alaa Ahammil-Masaail, p.499).


A reply to a doubt (from the defenders of Abul Hasan).

quote:

For example, Imaam Shafi made Ibn Abi Yahya a thiqqa but other scholars said he was a liar. And we know the meaning of liar (kathab) in the science of hadeeth, it means he lies on the messenger sallallahu aayhi wa sallam. So did those who made him (Ibn Abi Yahya) a liar say to Shafi "you are like him, a liar" or did Imaam Shafi remain and he will remain a thiqqa until Allah inherits the earth and those who are upon it. He remained an Imam from amongst the scholars of the Muslims and Imam of jarh wa tadeel and a scholar from the scholars of the Salaf.


So implementing the above principles we have mentioned we say:


a.The statement of the Scholars who criticised him with a Jarh Mufassar is accepted and the statement of the great Imaam Shafi is left. This is due to what Khateeb said (Al-Kifaayah pg.142):
?The reason for this is that the one criticizing is informing us of a hidden matter which he has come to know of, so he affirms (that which the one) who has praised him (has said), and it is as if he is saying to him that I know about his apparent state what you know and I possess alone knowledge which you do not know due to examining his affair?..?
And this does not take anything away from the greatness of this Imaam as he spoke of what he knew but the others added additional knowledge which they were aware of, so that is why there statement is accepted.
Like the example that Shaykh Muqbil gave when he said (Ijaabat us-Saa?il Alaa Ahammil-Masaail, p.499):
?So for example, when you find a man always in the first row (in prayer), so you declare him thiqah, but your friend knows that he is not a haafidh (strong memoriser), rather he is weak in memory (da?eef ul-hifdh). So you know that the man is always in the first row, but your friend knows he works in a usurious bank, or that pictures (photos) are made of him (or by him) or he works as one who shaves beards (i.e. a barber), so the Jaarih (criticiser) has observed or come across what the Mu?addil has not come across. If ten people were to declare him thiqah, and then a single person has made criticism of him with a ?Jarh Mufassar?, then the Jarh Mufassar is accepted..?

b.If this man was to be found in any chain of narrators then that Hadeeth would be declared weak and not accepted. And it would not be said that the scholars differ over the authenticity.

c.Obviously Imaam Shafi would not be declared a liar as he spoke of      that which he was aware of. But if he was aware of the actual state of this narrator he would have agreed with those who criticised him.

d.But what we are seeing now from the likes of Abul Hasan is that they
defend the innovators after they are aware that the scholars have      clarified their true states.  Like what happened with Sayid Qutub, Magrawi, Tayyaar, Abul Aliyyah and others.
So to make the comparison between this incident and what is happening today is incorrect.


     

When can the Jarh be rejected?

-If the Jarh is Mujmal (General/not detailed) and it is made upon one who has Ta'deel. As if the person had no Ta'deel then the Jarh Mujmal would be accepted.
See Nuzhatun Nadhr pg.73

- If the one giving Ta'deel has additional Knowledge, that he MENTIONS THE REASON which has lead to the critcism of the person and he REFUTES it.
See Fathul mugeeth 1/308 and tadreeb 1/310.

- The one criticising (Jaarih) is one not to be relied upon in Jarh wa Ta'deel.
For example if the one who is criticising ( making the Jarh) is himself Majrooh (critcised). Then his Criticism of an individual is not accepted.

Abdur Rahman Ibn Yusuf ibn Khiraash said about Amr ibn Saleem:
" Thiqah (Trustworthy) in his Hadeeth there is Ikhtilaat (Getting the Hadeeths mixed up)."

Ibn Hajr said:
" Ibn Khiraash has been mentioned with Rafd (Holds some type of belief of the Rawaafid) and Innovation, so no attention is paid to him." (Hadyus Saari pg.431)

So his statements in Jarh wa Ta'deel are rejected as he is Majrooh (criticised).

Likewise Abul Fath Al-Azadi Ibn Hajr said about him when he criticised one of the narrators:
" No importance is given to the statement of Azadi because he is Da'eef (Weak), so how can he be relied upon in declaring those who are Thiqat (Trustworthy) to be weak)." (Hadyus Saari 386)


Implementation of the Jarh Mufassar in our times

1.The Salafis accepted the Jarh Mufassar of the Scholars about Ihyaa Turaath even though some of the Scholars praised them.     
2.The Salafis accepted the Jarh Mufassar on Safar and Salmaan even though some of the Scholars praised them.
3.The Salafis accepted the Jarh Mufassar on Adnaan Aroor even though some of the Scholars praised him. Shaykh Ubaid was asked on tape about Shaykh Ali praising him and the Shaykh mentioned that the Jarh Mufassar has precedence.
4.The Salafis accepted the Jarh Mufassar on Magrawi even though some of the Scholars praised him.
5.The Salafis accepted the Jarh Mufassar about Munajid.
6.Likewise Abdur Rahmaan Abdul Khaaliq.

So let us proceed upon the Manhaj of the salaf which we have known and let us beware of emotions and desires.
Sadly we have seen many people being blinded by their Hizbiyyah and Ta'assub to the Ikhwaani of Ma'rib.
Oh Allaah Ya Muqallibal Quloob Thabbit Qalbi Ala deenik.

This message was edited by nusratulhaqq on 9-23-02 @ 9:27 AM

ekbal.hussain
12-31-2002 @ 12:00 AM    Notify Admin about this post
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Assala mu alaykum

JAZZAK ALLAHU KHAIRAN WA BARRAK ALLAHU FEEK akhi 'Nusratulhaqq'!!!  An Excellent compilation!  

May Allah reward you bountifully, for bringing all this valuable information, for the English speaking seeker of knowledge.

Please translate more extracts from the Ulama of Ahl us sunnah, on al Jarh wa't ta'deel, if it's no trouble.  May it be a thorn in the throats of the supporters of al-ma'ribee!

This message was edited by ekbal.hussain on 12-31-02 @ 11:38 PM

abooabdilfattaah
01-01-2003 @ 12:00 AM    Notify Admin about this post
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As Salaamu 'Alaikum

Could someone direct me to parts 1 & 2?

Jazaakumu Allaahu khayran

أخوكم

أبو عبد الفتـــاح
Aboo 'Abdil-Fattaah

Abu_Salih
01-01-2003 @ 12:00 AM    Notify Admin about this post
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Assalamu 'alaikum, u can find parts 1 & 2 here

http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=84

http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=133


I hope that is of use to you.

abooabdilfattaah
01-01-2003 @ 12:00 AM    Notify Admin about this post
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Baaraka Allaahu feekum

أخوكم

أبو عبد الفتـــاح
Aboo 'Abdil-Fattaah

spubs.com
06-25-2004 @ 8:57 PM    Notify Admin about this post
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Raised again for further benefit.

___________________________________________________________________________


awzan.ibn.badr
02-03-2006 @ 5:41 PM    Notify Admin about this post
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Raised!



aboo 'ubayd awzan ibn badr ibn saalih

Abu-Hafsu
03-08-2009 @ 7:12 PM    Notify Admin about this post
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Assalam Alaikum.

Can any brother replace the links in the post above, they are not working.

Yours In Islam

"He who showed respect to an innovator has in fact aided in the demolishing of  Islam." (Bayhaqi)

zejd.peqin
05-13-2010 @ 11:50 PM    Notify Admin about this post
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Removing the Doubts Part 1: Accepting the news of the Thiqah ( Trustworthy person)

http://www.salafitalk.net/st/viewmessages.cfm?Forum=23&Topic=84


---------------------------------------

Removing the Doubts Part 2:Exposing the Talbees and Jahl of Abdul Qaadir the Majnoon of Al-Ma'ribi:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=23.&Topic=133

zejd.peqin
05-30-2010 @ 9:58 AM    Notify Admin about this post
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Accepting Jarh' of scholars Is NOT blameworthy Taqleed (Blind following)

Listen how Shaykh Muqbil Ibn Haadee Al Waadi'ee (rahimahu Allaah) answers the following question:

'There are those who say that accepting the statements of the scholars about the people is considered blind following so what is the validity of this statement?'

See the video:CLICK HERE

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Do I have to verify it if a trustworthy person warns me from a caller(Daaee)?

Accepting the News of the Trustworthy Person in Our Times

Ibn Al 'Uthaymeen (rahimahullah)!

See the video:[url=http://www.youtube.com/user/easyonetwothree#p/u/255/MB1FIjnxCo8]CLICK HERE[/url]

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Ijma' (consensus): Taqlid is Obligatory!

Ibn 'Abdil-Barr (rahimahullah)

See the video:[url=http://www.youtube.com/user/easyonetwothree#p/u/0/YqqCwzK1L_s]CLICK HERE[/url]

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Taqlid (Blind following) of scholars is Obligatory!

Shaikh Fawzan

We are obliged by Allah to follow the scholars blindly if we don't have 2 fatawa based upon dalil or without it.

See the video:[url=http://www.youtube.com/user/easyonetwothree#p/u/3/aoNGfzOrOpY]CLICK HERE[/url]

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Rejecting the Statements of Scholars- Shaykh Fawzan


See the video:[url=http://www.youtube.com/user/abdalla508#p/u/0/8yPmgodyl8k]CLICK HERE[/url]

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Al-Albani: The Scholar Does NOT have to mention Dalil for you (The unlearned)

See the video:[url=http://www.youtube.com/user/abdalla508#p/a/u/0/iKUv7IFA-3w]CLICK HERE[/url]

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Al-Albani: Ijma' That Taqlid is Obligatory Upon the Unlearned!

See the video:[url=http://www.youtube.com/user/abdalla508#p/a/u/1/a9_D33lVbps]CLICK HERE[/url]

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Rejecting the Fatwa of Scholars- Shaykh Fawzaan

See the video:[url=http://www.youtube.com/user/abdalla508#p/u/6/sF3RY7inS9M]CLICK HERE[/url]

zejd.peqin
05-30-2010 @ 10:25 AM    Notify Admin about this post
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كلام نفيس للإمام الشوكاني...في أن قبول قول العالم في الجرح والتعديل ليس من التقليد في شيء  
Precious Speech Of Al-Imaam Ash-Shawkaanee Regarding Accepting The Jarh And Ta'deel Of An 'Aalim Is Not Considered Taqleed At All





قال الإمام الشوكاني -رحمه الله - :
(البحث السادس من مباحث السؤال الثاني

قوله: وهل مسألة الجرح والتعديل يصحّ فيها التقليد‎ إلخ؟

أقول: ينبغي أن يعلم السائل عافاه الله أنّ التقليد هو قبول رأي الغير دون روايته من دون مطالبة بالحجّة، وتعديل المعدّل للراوي ليس من الرأي في وِرْدٍ ولا صَدَرٍ، بل هو من الرواية لحال من يُعدّله أو يجرّحه؛ لأنّه ينقل إلينا ما كان معلوماً لديه من حال الراوي، وهذا بلا شك من الرواية لا من الرأي فلا مدخل لهذه المسألة في التقليد، وقد أوردها بعض المتأخّرين بقصد التشكيك على المدّعين للاجتهاد زاعماً أنّهم لم يخرجوا عن التقليد من هذه الحيثيّة، وأنت خبيرٌ بأن هذا تشكيك باطل نشأ من عدم الفرق بين الرواية والرأي . )) اهـ

[الفتح الرباني لفتاوى الشوكاني ‎ (1/218-219) ].


following translation was posted by fath.almajeed:

Translation of The Precious Speech Of al-Imaam Ash-Shawkaanee Regarding Accepting The Jarh And Ta'deel of a Scholar:

Imaam ash-Shawkaanee (rahimahullaah) said:

The Seventh Study From the Studies of The Second Question

His saying, "And is taqleed in the matter of al-Jarh wat-Ta'deel sound (i.e. applicable, acceptable)?"

I say: It is desirable for the questioner to know - may Allaah pardon him - that taqleed is to accept the opinion (ra'i) of someone else, as opposed to his riwaayah (narration), without requesting the proof. And the ta'deel (appraisal) of the mu'addil for a narrator is not a (mere) opinion concerning anything. Rather it is a narrative of the condition of the one whom he makes ta'deel of or makes jarh of. This is because he narrates to us whatever is known to him about the condition of the narrator. And this, without doubt, is from (the angle of) narration, and not (mere) opinion, hence taqleed has no point of entry into this matter.

And some of the latecomers have actually brought (this matter) with the intent of causing doubt about those claiming Ijtihaad, claiming that they have not actually left taqleed, from this angle. And you know well that this doubt-mongering (tashkeek) is falsehood, and which has arisen from the absence of distinction between ra'i (opinion) and riwaayah (narration)."

In a small treatise called "al-'Adhb an-Nameer Fee Jawaab Masaa'il 'Aalim Bilaad 'Aseer", found within al-Fath ar-Rabbaanee of ash-Shawkaanee (1/218-219).

Translated by Abu Iyaad Amjad Rafeeq






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