Joined: Jul 2002
بسم الله الرحمن الرحيم |
السلام عليكم و رحمة الله و بركاته
Removing the Doubts Part 1: Accepting the news of the Thiqah ( Trustworthy person)
This is a reply to some of those confused individuals in the UK who are using certain doubts of some of the students of knowledge to confuse the salafi youth and turn them away from their Scholars.
These principles are being spread to:
1. Defend the people of Bid'ah as Abul Hasan Misree showed in his defense of Sayid Qutub, Al-Maghrawi, at-Tayyaar and others.
2. To plant the seed of hatred in our hearts so we start to hate and suspect our scholars.
3. Formation of a new Hizbiyyah in the garments of Salafiyyah as the Allaamah Shaykh Ubaid mentioned when he commented on the contract that Abul Hasan presented to the Salafis of the UK.
The reason why the followers of Abul Hasan Al-Ikhwaani want to reject the News of the Thiqah, is due to a new principle they have similar to that mentioned by Adnaan Aroor Daal Mudill (astray one who leads astray) which is:
" I dont accept the Jarh ( Criticism) of one who I know until I see this matter myself."
This statement is False from many angles:
1. That the speech of the Scholars about the people of innovation and their warning against them is by way of Khabar (News) and not Ijtihaad, so that which is obligatory upon us is that we accept the narration of the Thiqah (Trustworthy person) and we do not reject it. So this statement ( ie. I dont accept the Jarh ( Criticism) of one who I know until I see this matter myself") opposes this fundamental principle that the narration of the Thiqah is accepted.
2. Accepting the News from a Thiqqah is Itib'aa (following) him and not by way of taqleed and confusing the two affairs will cause alot of confusion which is not befitting for the student of Knowledge.
As Taqleed is to accept the saying of someone like the necklace placed around your neck to steer you in any direction where as Itib'aa is taking the proof which someone has made apparent to you.
So taking the narration of a Thiqqah, you are following him and not making Taqleed.
To make this clear:
If some news was to come to you from an Imaam (Scholar) concerning a certain narrator that he says such and such from the various sayings of the people of Bid'ah, If you were to accept his speech would it be by way of Taqleed or Itib'aa, the answer is that it is by way of Itib'aa.
If we were to see that another Imaam of Jarh was to give Ta'deel to this narrator who has been criticised, is it allowed for him to reject the Jarh of the Imaam who has criticised him or does he have to accept it?
The answer (Based upon what is established in the books of the Science of Hadeeth) is that he has to accept it, why?
Because the Jarh Mufassar (explained, qualified criticism) has precedence over the Ta'deel, as the one who is criticising has additional knowledge which it is obligatory to accept.
3. When is the Ta'deel accepted and Jarh rejected?
a) 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.
b) 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.
c) 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)
So when Abul Hasan and his Hizb who procede upon his Manhaj speak ill of the Scholars or the Salafis then their statements are rejected as they are Majrooh.
( So look at Abul Hasan the Ikhwaani, the Scholars of Yemen have spoken with a Jarh Mufassar, Shaykh Ubaid, Shaykh Faalih, Shaykh Saalih Suhaymi, Shaykh Muhammed Ibn Haadi who accused and proved him of having lied, Shaykh Rabee has wrote many works, Shaykh Ahmed An-Najmi, Shaykh Zaid Al-Madkhali and others have all spoken but the people try and reject this with a general Ta'deel.)
4. The one who makes this statement uses it to defend those who are known for keeping companionship and friendship with the people of Bid'ah and has already been exposed, so it is not correct to place him in the category of one whose Adaalah has become established, rather it is more correct to place him along with those whose Adaalah has not been established, so concerning him a Jarh Mujmal is sufficient so what about a Jarh Mufassar.
5/ So are those people who take the tas-heeh (declaring a hadeeth to be saheeh) or tad'eef (declaring a hadeeth to be weak) of the scholars blind following as well? If al-Albaani said, "so and so hadeeth is Saheeh" - then taking that ruling is that taqleed or is it Ittibaa'? And are the common people, rather, are the vast majority of the students of knowledge in a position to know the evidence for the tas-heeh and tad'eef?
Shaykh Muqbil states that accepting the Criticism of a Scholar is not Taqleed.
The Shaykh, Allaamah, Muhaddith, Muqbil bin Haadee al-Waadi'ee said, "And you submit to them (i.e. the scholars), for they are the people of that art, and they are more knowledgeable of their knowledge. And I do not call you to taqleed, since this is not from the aspect of taqleed, but it is from the angle of accepting the information of a trustworthy person, and Allaah, the Sublime and Exalted says, "O you who believe if a faasiq comes to you with news, then verify it", and the understanding of the verse is that when an upright (trustworthy) person comes, then we take his information, and Allah knows best.
Ghaaratul-Fasl, alaa al-Mu'tadee 'alaa Kutub il-Ilal p. 96
Now we will mention some of the sayings of the Scholars about accepting the news of the Thiqah.
The Allaamah Al-Qurtubi said in his Tafseer (16/312)where he explained the Ayaah:
' Oh you who believe if a sinner was to come to you with news then verify it..' (Al-Hujjaraat 49:6)
" In this Ayaah is a proof that we accept the news of one (person) if they are trustworthy, because in this Allaah only commanded verification in the news the Faasiq has related....."
Allaamah Ash-Shanqeeti ( Adwaa 7/627)also explained the above Ayaah when he said:
" Secondly This Ayaah shows that which the Scholars of Usool have used as a proof (to establish) that the news of a trustworthy person is accepted, because when Allaah said:
'Oh you who believe if a sinner was to come to you then verify it..' (Al-Hujjaraat 49:6)
The opposite understanding is that if a trustworthy person was to come with news and he was not a Faasiq (sinner) but he was trustworthy then it is not necessary to seek verification....."
Imaam As-Sa'dee in his Tafseer pg 744 said:
" That in this ( The Ayaah when Allaah said 'Oh you who believe if a sinner was to come to you then verify it..') is a proof that the news of the trustworthy one is accepted...."
Now let us look how the salaf used to accept the Jarh of Thiqqaat (Trustworthy people).
Look at Imaam Ahmed the Imaam of Ahlus Sunnah as comes in the book Tareekhul Baghdaad 8/374 with an authentic chain of narration:
" Saalih Ibn Abdillah went to his Father (Imaam Ahmed) and said: A man wants to come to you ( visit)
He said (Imaam Ahmed): What is his name?
He said: Dawood
He said: From where
He said: From Asbahaan
..... Imaam Ahmed kept on investigating until he realised (ie. who he was)
so he said (Imaam Ahmed): Muhammed ibn Yahya An-Naysaboori has already written to me about him and informed me that he claims that the Quraan is created, so don't let him come close to me.
He said (His son): But Oh father he negates this.
Imaam Ahmed said: Muhammed Ibn Yahya is more trustworthy than him, so dont let him come to me.
Look to the way the Imaam of Ahlus Sunnah behaved with this man even though he denied that he held that belief, but Imaam Ahmed ACCEPTED THE NEWS OF THE THIQAH and refused him entry.
So where are those who reject the speech of the Scholars (who are thiqqaat) about Adnaan Aroor, Magrawi, Abul Hasan and others from the manhaj of the salaf.
Some of the information in this article was taken from the explanations and refutations of the people of knowledge some of which were posted on Sahab.Net and are available there.
This message was edited by sayfullaah on 9-16-02 @ 1:38 AM