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Questions on Principles of al-Jarh wat-Ta'deel (Shk. Falih al-Harbee and Shk. Ahmad an-Najmee), Salafi Publications.
The following question was put to Shaykh Falih al-Harbee by the brothers from Salafi Publications, concerning what has been spread by some people in recent times of principles by which falsehood is intended.
Question: "Presently, a new, false principle has been spread, and in the West specifically, and this is that "passing judgement upon something..." and the principle is actually correct, but within its defined context, "passing judgement upon something is actually a branch of (i.e. follows on from) having conceived and comprehended it" (al-hukm 'alaa shay'in far'un an tasawwurihi). Then they use these words to prove that when one of the Scholars criticises a person without having seen him (directly), or heard him (directly) or mingled with him, then his judgement is false, since he has not properly comphrehended, and thus it is necessary for him to meet this person, or to see him, or to mix with him. So is this correct O Shaykh?
Shaykh Falih al-Harbee: This is falsehood. This is falsehood. This is falsehood. When this person is a scholar and is asked about something, then he will not pass a judgement until after he has conceived of and comprehended the issue, and then he will apply a judgement upon the matter about which he was asked, or about whatever took place. And this is from "tasawwur" (conceiving, thinking, comprehending), but its meaning is not that it is necessary for him (the one passing the judgement) to actually meet him, or to see him, or to hear him. Since the routes of knowledge are not restricted to just these routes (i.e. direct seeing, hearing). Sometimes it can be through the witness of a person that he knows who is from the upright and honest people, who has not been accused (of lying) and who is not a faasiq. "O you who believe, if a faasiq comes to you with news, then verify it". Sometimes the route to this knowledge could be that he has read books of this person, or that he has heard cassettes of this person, or sometimes --- sentence with unclear meaning --- and the Most High said, "...and you should have known them by their marks, but surely, you will know them by the tone of their speech..." (Muhammad 47:30), so you will know them by their signs, and their tone of speech. And also the witness of the reliable, and trustworthy people is acceptable in enforcing the Sharee'ah punishments, and how can this not be. And also the speech of a person is not just what is heard, but it is also whatever is written - and it can also be what is heard and read.
But the way of this principle, that judgement upon something is a branch of its conception, comprehension, then this is correct, it is correct from the point of view of the basis, from the point of view of its foundation. However, why do we restrict to only to meeting, and to hearing - and to whatever they have restricted it to. So when a person passes a judgement upon him by way of whatever is apparent and clear (bayyinaat), or by way of reliable witnesses, or by way of what a person has written, or by a way that is known, then all of this is actually "tasawwur" (comprehension, conception) he has not judged without "tasawwur"... and as for the principle, then yes, he has not judged without "tasawwur", since, "...and do not pursue that of which you have no knowledge, verily the hearing, seeing, and the heart (of each of you) will be questioned" (Israa 17:36).
So this (i.e. the angle this principle is being used) is from the avenue of "truth by which falsehood is intended", from the avenue of "truth by which falsehood is intended" - meaning that the principle is true, but what is desired by it and the explanation of it is falsehood." End of the Shayk's words.
What is actually intended by those who have conceived and given birth to this principle is that the link and tie between the youth of Ahl us-Sunnah and the established Scholars, known for their firmness upon the way of the Sunnah, and for their clarity in the religion, and their clarity in the manhaj of the Salaf - that this link and tie be severed and that the youth be cut off from the true and real scholars - so that they can be left as prey for the biased partisans. Thus, in this manner, those who have "dakhan" in them from amongst the callers in the West, and who have great confusion, shakiness and lack of clarity, can continue in what they are upon - without having the fear of their true condition being revealed and known, so that the common people - who do not know any better - can beware of either being deceived by them, or falling into their errors. So this is what is desired by those who have given birth to this principle, and from Allaah is the refuge.
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12-02-2003 @ 12:00 AM
