SalafiTalk.Net
SalafiTalk.Net » Affairs of Manhaj
» qaa'idah mouhimmah fil jarh wat ta'dil...need explanation
Search ===>




Part 1Part 2Part 3Part 4Part 5Part 6Part 7Part 8Part 9 • Part 10 • Part 11 • Part 12


   Reply to this Discussion Start new discussion << previous || next >> 
Posted By Topic: qaa'idah mouhimmah fil jarh wat ta'dil...need explanation

book mark this topic Printer-friendly Version  send this discussion to a friend  new posts last

oummou.assia
08-11-2003 @ 8:42 PM    Notify Admin about this post
Member
Posts: 93
Joined: Sep 2002
          
bissmillahi ar rahimaani ar rahim

assalamou alaykoum wa rahmatoullahi wa barakaatouh

i have heard that the famous qaa'idah :" the jarh takes precedence over the ta'dil " only applied to the one who reports ahadith ( the people in teh isnaad, to know if they are thiqah, aw da'if, etc...), not between 'ulama. The one i read that from was quoting a qawl from shaykh Faalih al Harbi, hafidhahou llah.
Could some knowledgeable brothers/sisters give me some more details on that, some more detailed sharh, as this is a small "revolution", at leats for salafiyyin in France, as we tend to use this qaa'idah about 'ulama, and moubtadi'in more particularly. So if this is a misunderstanding of this rule, it is really "huge", wa barakallahou fikoum, this is very important.

wa assalamou 'alaykoum.

" al haqqou min rabbikoum" (Ali 'Imran).

rashid.azad
04-12-2003 @ 6:40 AM    Notify Admin about this post
Member
Posts: 46
Joined: Nov 2003
          

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن اتبع هداه.


Firstly, al-Jarh wat-Ta'deel is:  The Islaamic science of determining whose reports and testimonies are to be accepted and whose are not. Those who fall under the category of Al-Jarh are the ones who are criticized and
discredited, such as weak narrators, liars, etc. Those who fall under the category of At-Ta?deel are those whom the scholars have approved of and considered reliable in speech and trustworthy in narration.

Secondly: Stated Imaam Haafidh ibn Rajab al-Hanbalee (rahimahullaah):

quote:

Furthermore, there is no difference between 1) criticizing narrators of one of the hadeeth scholars (huffaadh) and distinguishing whose reports are to be accepted from them and whose reports are not, and between 2) clarifying the mistake of one who has erred with regard to understanding the meanings of the Book and the Sunnah, interpreted some aspect of it incorrectly, and who has adhered to something false. This (clarifying) was done so that this individual would not be followed in that which he erred in. The scholars have also unanimously agreed upon the permissibility of doing this (clarification).

This is why we find that the books they authored concerning the various sciences of the religion - such as tafseer, explanation of hadeeth, Fiqh, the difference of opinions amongst the scholars, and so on - are filled with arguments and refutations of the statements of those who voiced weak opinions from the scholars of the past and present, such as the Sahaabah, the Taabi'een and those after them.

Not one of the people of knowledge abandoned (doing) this (clarification). Nor would he claim in his (refutation) to disparage, dispraise or defame the individual whose saying he was refuting, unless the author (he was refuting) was from those whose speech consisted of wickedness and who displayed vile manners when expressing himself. In this circumstance, his wickedness and vileness were forsaken apart from the original state of refuting and opposing him. And this (refutation) was based upon sound arguments and stable proofs. The reason for all this was due to the unanimous agreement of the scholars of this Religion that the truth which Allaah sent His Messenger, sallAllaahu 'alayhi wa sallam, with must be made known, and so that all of the Religion can be purely for Allaah (alone) and so that His word can be the highest.


From "The Difference Between Advising And Condemning" p. 9-10

Also refer to: Article No. BDH50005 at salafipublications.com regarding the claim that al-Jarh wat-Ta'deel has been abrogated by 'Allaamah Zayd ibn Haadee

Thirdly: Stated 'Allaamah 'Umar Baazmool (haafidhahullaah):

quote:


QUESTION
What is your advice for the common Muslims of the West who hear about the scholars criticizing people involved in da'wah, and they do not accept this criticism, saying, "We know these callers, and we have never met those scholars. So how can we leave those we have known for years for the statements of those we never met?"

ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
The principle in this kind of affair is that the report of a trusted person is to be accepted. So if a statement from one of the scholars of the Salaf reaches us, clarifying the situation of a person, that he had some problems, then it is binding on the one who hears such a statement to receive and accept the report of that trustworthy person. This is the case so long as nothing comes to contradict or disprove the criticism or show that the criticism was out of place.
For example, if a scholar's criticism of someone reaches us, then it is binding on us to accept this statement of criticism about such a person from that scholar, and it is to be relied upon. And if you find another scholar praising that individual, then the principle is that the criticism takes precedence over the praise, so long as the one who praised the individual has not come with a clear explanation of the other scholar's criticism, disproving it and nullifying it clearly. In this case, we go by the statement of the scholar who praised the individual.
In any case other than this, then the principle is that we must accept and rely upon the statements of a trustworthy scholar, especially when his criticism is detailed, explaining the reason for such criticism along with the proofs that necessitated the criticism of that individual. And when this kind of report reaches the people, they have no alternative except to take it.
I will give you an example to help clarify this. Imagine if we did not accept the reports of the imaams of Hadeeth with regards to the narrators of hadeeth, their criticism and praise of them. Could the authentic narrations of the Messenger of Allaah (sallallaahu 'alayhe wa sallam) be distinguished from the unauthentic ones? The answer: No, we would not be able to distinguish, since we would not be relying on the very factor that allows us to distinguish the saheeh from the dha'eef, the statements of the scholars about the narrators that conveyed the narrations to us.
Similarly, in this day and time, the scholars continue to convey what they have witnessed and know about situations of different individuals. This testimony is considered either jarh or ta'deel. Ta'deel means statements that encourage us to take knowledge from them, and jarh means criticism that prevents us from doing so, and obliges us to warn the people against them, and Allaah knows best.


This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB002, dated 1423/6/25.

Inshallaah that makes this topic clearer for you wa Baarakallaahu feekum.

وصلى الله وسلم على نبينا محمد وعلى آله وصحبه وسلم تسليما كثيراً


Baarakallaahu Feekum

Abu Sufyaan Raashid Azaad






SalafiPublications.Com
TawhidFirst | Aqidah | AboveTheThrone | Asharis
Madkhalis | Takfiris | Maturidis | Dajjaal
Islam Against Extremism | Manhaj
Ibn Taymiyyah | Bidah
Verbal Sentence in Arabic Grammar


main page | contact us
Copyright © 2001 - SalafiTalk.Net
Madinah Dates Gold Silver Investments