The Correct Stance towards the differing of the scholars concerning Jarh Wat-Tadeel
Question:
If I heard the statement of a scholar in a
cassette or read it in a book concerning some person that he is indeed
an innovator, but I did not see the evidence, is it then binding upon me
to be cautious of this person and be satisfied that he is indeed an
innovator, or do I wait until I find evidence for that?
Shaikh Ubaid (may Allaah preserve him) answered:
All praise is due to Allaah the Lord of
the Aalameen and may Allaah send His Salutations of peace and blessings
upon our prophet Muhammad, his family and companions. To proceed: I say:
Indeed Ahlus Sunnah do not pass judgement of Bidah (i.e. declare one to
be from ahlul bidah) against anyone unless they are fully acquainted
with him and completely examine what he is upon and know his methodology
perfectly, in general and in detail. And from this point (in our
discussion), this affair leads us to two standpoints:
The first standpoint:
It is about the one against whom a scholar or scholars have passed a
judgement that he is an innovator, whilst other scholars from Ahlus
Sunnah like them do not differ (about this judgement). Beware, I say:
Others from Ahlus Sunnah do not differ with them; so we accept their
criticism against him (i.e. the one declared a man of bidah). We accept
their speech and are cautious about him. So as long as a Sunni Scholar
passed judgement against him and he was criticised by a Sunni scholar,
whilst the rest of Ahlus Sunnah amongst the contemporaries of this
scholar–his brothers and sons amongst the scholars–did not raise (an
opposition), then his speech must be accepted. That is because this
Sunni Scholar who criticised a man did not do so except based on an
affair that is clear to him and established upon proof. This is
something related to the religion of Allaah–the one who criticises or
commends knows that he is responsible for what he says and for the
ruling or judgement he gives. He knows that he is held accountable by
Allaah (The Most High) even before the people question him.
The Second Standpoint:
If this person who has been criticized by a scholar or scholars and
they passed a judgement against him with what drops his status, and it
became obligatory to be cautious of him; but then they are opposed by
others who judged him to be trustworthy and that he is upon the Sunnah,
or gave other judgements in opposition to the judgements of those other
(scholars) who criticized him; then in this case, as long as these
(scholars) and those (scholars) are upon the Sunnah and all of them are
trustworthy and people of integrity in our view, we should look to the
evidence. This is why they (i.e. the scholars) say: “The one who knows is a proof against the one who does not know.”
A criticizer who stated about such and
such person that he is an innovator and a deviant, whilst producing
evidence from the books of the criticized person or from his cassette
tapes, or from the transmissions of the reliable narrators about him,
then this obligates on us to accept his speech and abandon the (speech)
of those who gave commendations in opposition to the one who
criticized. That is because those who criticized him presented
evidences that are hidden from the others due some reasons, or due to
the fact that the one who commended did not read or hear (anything or
something negative) about the criticized; rather he based his
commendation upon what he knew about him previously and that he was upon
the Sunnah. Therefore, this criticized person against whom evidence is
established is truly declared unreliable and the proof is with the one
who established the evidence. And it is incumbent upon the one who
seeks the truth to follow the evidence and he does not seek to take a
path to the right or the left, or saying: “I abstain of my own accord.”
That is because we have not been obligated with this from the Salaf.
Indeed, it is a prescribed obligation to accept the speech of the one
who established the evidence. And the Sunni Scholar who opposed those
who criticized (based on clear proofs) is excused and his status and
honour are maintained in our eyes. We recognize what –by the will of
Allaah–he possesses of virtue and exalted status.
A scholar from Ahlus Sunnah is only a
human. He can be distracted and forgetful, and he can be deceived by
evil people; or he used to consider a man to be trustworthy–who has now
been declared untrustworthy–and he deceives him. The witnesses to this
affair are many because many of those whose status has been dropped– due
to being declared unreliable based on evidence–are in reality people
who wage war against the Sunnah and its people. So they come along with
copies of their books and read it to the distinguished scholars–those
considered to be people of leadership and virtue in the religion- whilst
the affair of this trickster and plotter is hidden from that noble
scholar, which had he known of it the status of this person would have
dropped in his eyes. So this scholar gives praise based on what he
heard. And if the book (of this trickster) is printed, it is
disseminated and transmitted by his supporters and they spread a good
reputation about him. Thus there are those who argue saying, “such and
such praised him-Al-Albaanee (rahimahullaah), or Ibn Baaz
(rahimahullaah), or Ibn Al-Uthaymeen (rahimahullaah) praised this book.
However these scholars are excused; rather this trickster was hidden
from that scholar.
So, what remains? We establish the
evidence against this ‘deceiver, trickster, intrigant and plotter’ from
his books. We establish the manifest clarifications against him from
his books and we say to the one who argues with us, “Take it, this is
his speech.” Therefore, it is obligatory on you to be fair and to be
free from that wild and zealous attachment, and the desires that blinds a
person. It is obligatory upon you that your search should be for the
truth.
Slightly Paraphrased and Abridged: See Link: www.sahab.net/home/?p=329Read more : http://salaficentre.com/2013/08/2-an-eye-opener-for-the-seeker-of-truth-alallaamah-ubaid-bin-abdillaah-al-jaabiri-answers/
وكذلك إن علمت الخطأو والبدعة ... في قول القائلين في الدين لابد من بيانه .. بعلم وحلم ...
وإلا فانت أيضا غشاش .. وساع في ضلال وتبديع المسلمين ... فلا يُعكر ما مر ذكره على هذه القواعد الشرعية المرعية المؤصلة على الكتاب والسنة
وأما الذين يهرفون بما لا يعرفون ... ويقولون إن الجرح والتعديل علم صار تحت أطباق الثرى ...
فهؤلاء إما غافلون وإما مغفلون وإما غشاشون للأمة ... وأما الذين يقولون إن الإنسان يُسئل عن الجرح والتعديل في القبر إذا جاءه الملكان ... فهؤلاء حمقى ومجانين
وأما العدل والصواب ... فهو أنه ماض إلي يوم القيامة .. بعلم وعدل .. وبدون أن يتطاول الصغار ... فليقف كل عند حده وإياك أن تتكلم في مسألة ليس لك فيها إمام
ينبغي على الإنسان أن ينقل عن العلماء ... وأن يتوقف عند حدود ذلك وأن يؤدي بحلم وعلم .. وإلا فليستعمل أحاديث الصمت ...
http://www.al-amen.com/vb/showthread.php?t=15416وإلا فانت أيضا غشاش .. وساع في ضلال وتبديع المسلمين ... فلا يُعكر ما مر ذكره على هذه القواعد الشرعية المرعية المؤصلة على الكتاب والسنة
وأما الذين يهرفون بما لا يعرفون ... ويقولون إن الجرح والتعديل علم صار تحت أطباق الثرى ...
فهؤلاء إما غافلون وإما مغفلون وإما غشاشون للأمة ... وأما الذين يقولون إن الإنسان يُسئل عن الجرح والتعديل في القبر إذا جاءه الملكان ... فهؤلاء حمقى ومجانين
وأما العدل والصواب ... فهو أنه ماض إلي يوم القيامة .. بعلم وعدل .. وبدون أن يتطاول الصغار ... فليقف كل عند حده وإياك أن تتكلم في مسألة ليس لك فيها إمام
ينبغي على الإنسان أن ينقل عن العلماء ... وأن يتوقف عند حدود ذلك وأن يؤدي بحلم وعلم .. وإلا فليستعمل أحاديث الصمت ...
Related : http://albaidha.net/vb/showthread.php?t=54518
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