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⏺ Be a Salafi upon seriousness, and be distinct in all of the subject matters of the religion!
➤The Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah, said: “Be a Salafi upon seriousness upon the way of the Salaf-us-Saalih, from the Companions Radiallahu anhum, and those that after them who have taken their path, in all of the subject matters of the religion, from Tawheed and acts of worship and the likes of this.
Our following of the Salaf isn't limited to what relates to subject matters of creed and the subject matters of Tawheed, rather it is more broader than this, it is a methodology that the Salaf were upon - may Allah be pleased with them, and this methodology includes the subject matters relating to creed, and the subject matters relating to Tawheed, and the subject matters relating to the acts of worship, and the subject matters related to manners, the subject matters related to asceticism, and other than this of the subject matters related to the religion, this following their path is in all the subject matters in the religion.
He said: “Being distinct in their following of the narrations of the Messenger of Allah ﷺ”.
So it's a must for the people of the truth to be distinct, to be distinct from other than them of those that opposed the path of the Book and the Sunnah, and from the greatest of what Ahlussunnah wal-Jamaa'ah, the followers of the Salaf-us-Saalih may Allah be pleased with them, are distinct in, is their holding on to the Salafi narrations, from the Hadiths of the Prophet ﷺ, and what the Salaf-us-Saalih were upon, may Allah be pleased with them. And they adhere to it, and act upon it, and they place the Sunnah into effect, and act upon it physically, and actualise it, in their statements and their actions. This is what Ahlussunnah wal-Jamaa'ah became distinct in.
And those that look into what the Salaf-us-Saalih, may Allah be pleased with them, were upon, from the Companions and those after them, will find them worthy of being mentioned as examples in what relates to following the Prophet ﷺ and the Salafi narrations, and thus deservingly are examples to be followed by those come after them.
(فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍۖ)
"So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition".
[Al-Baqarah:137]
So after the striving of the student of knowledge in being sincere to Allah the exalted and the most high in their seeking of knowledge and wanting His face, and after their efforts in correcting their intentions. The greatest of what is obligatory upon them to strive upon - after this and alongside this! - is the following of the Book and the Sunnah, taking the narrations of the Salaf-us-Saalih as a lead in this, in their understanding of the religion, and the lack of exiting from their guidance and adhering to it and abiding to it and acting upon it. This is the greatest that a student of knowledge can be distinct in - in truth - and the greatest of what the people of truth can be distinct in from the people of Ignorance and from the people of Desires. The greatest of what they can be distinct in is the adhering to understanding of the Book and Sunnah in light of the Salafi narrations and what the people of guidance were upon, and acting upon this - as the author said in placing the Sunnan into effect upon ourselves”. End of audio.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Audio:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1480
➤The Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah, said: “Be a Salafi upon seriousness upon the way of the Salaf-us-Saalih, from the Companions Radiallahu anhum, and those that after them who have taken their path, in all of the subject matters of the religion, from Tawheed and acts of worship and the likes of this.
Our following of the Salaf isn't limited to what relates to subject matters of creed and the subject matters of Tawheed, rather it is more broader than this, it is a methodology that the Salaf were upon - may Allah be pleased with them, and this methodology includes the subject matters relating to creed, and the subject matters relating to Tawheed, and the subject matters relating to the acts of worship, and the subject matters related to manners, the subject matters related to asceticism, and other than this of the subject matters related to the religion, this following their path is in all the subject matters in the religion.
He said: “Being distinct in their following of the narrations of the Messenger of Allah ﷺ”.
So it's a must for the people of the truth to be distinct, to be distinct from other than them of those that opposed the path of the Book and the Sunnah, and from the greatest of what Ahlussunnah wal-Jamaa'ah, the followers of the Salaf-us-Saalih may Allah be pleased with them, are distinct in, is their holding on to the Salafi narrations, from the Hadiths of the Prophet ﷺ, and what the Salaf-us-Saalih were upon, may Allah be pleased with them. And they adhere to it, and act upon it, and they place the Sunnah into effect, and act upon it physically, and actualise it, in their statements and their actions. This is what Ahlussunnah wal-Jamaa'ah became distinct in.
And those that look into what the Salaf-us-Saalih, may Allah be pleased with them, were upon, from the Companions and those after them, will find them worthy of being mentioned as examples in what relates to following the Prophet ﷺ and the Salafi narrations, and thus deservingly are examples to be followed by those come after them.
(فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍۖ)
"So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition".
[Al-Baqarah:137]
So after the striving of the student of knowledge in being sincere to Allah the exalted and the most high in their seeking of knowledge and wanting His face, and after their efforts in correcting their intentions. The greatest of what is obligatory upon them to strive upon - after this and alongside this! - is the following of the Book and the Sunnah, taking the narrations of the Salaf-us-Saalih as a lead in this, in their understanding of the religion, and the lack of exiting from their guidance and adhering to it and abiding to it and acting upon it. This is the greatest that a student of knowledge can be distinct in - in truth - and the greatest of what the people of truth can be distinct in from the people of Ignorance and from the people of Desires. The greatest of what they can be distinct in is the adhering to understanding of the Book and Sunnah in light of the Salafi narrations and what the people of guidance were upon, and acting upon this - as the author said in placing the Sunnan into effect upon ourselves”. End of audio.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Audio:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1480
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⏺ Be a Salafi upon seriousness, and be distinct in all of the subject matters of the religion!
➤By the Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
💢 💢 💢 💢 💢
Read here ⤵️
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1481
Video by Abu Bilal As-Sindi, may Allah reward him with good.
➤By the Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
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Read here ⤵️
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1481
Video by Abu Bilal As-Sindi, may Allah reward him with good.
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the ruling on taking a wage for narrating Hadith.pdf
160.6 KB
The ruling of taking a wage
for
narrating Hadith.
By the:
Fadeelatus-Shaykh
Abu Hatim Yusuf Al-Jazaa’iree
Hafidhahullah.
From his explanation of the book:
"Dawaabit al-Jarh wat-Ta'deel" at the second sub-chapter of the second chapter.
[Tape 30 ➖[from 00:00-to 20:37]
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
for
narrating Hadith.
By the:
Fadeelatus-Shaykh
Abu Hatim Yusuf Al-Jazaa’iree
Hafidhahullah.
From his explanation of the book:
"Dawaabit al-Jarh wat-Ta'deel" at the second sub-chapter of the second chapter.
[Tape 30 ➖[from 00:00-to 20:37]
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Audio
The Inaabi Answers to the Questions from Britain.
Audio no.1
➤Answered by the Fadeelatus-Shaykh, Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
352▪️First question:
“An Algerian brother in Britain established foundations and said “in the affairs of Nawaazil, who do we turn to Yusuf Al-Inaabi or Shaykh Rabee?”. We said “Shaykh Rabee because he is older and perhaps more knowledgeable than him”. He then said: “Then why do we return to Yusuf regarding defects in Hadith?”.
Answer:
Read here ⤵️
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1485
Audio no.1
➤Answered by the Fadeelatus-Shaykh, Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
352▪️First question:
“An Algerian brother in Britain established foundations and said “in the affairs of Nawaazil, who do we turn to Yusuf Al-Inaabi or Shaykh Rabee?”. We said “Shaykh Rabee because he is older and perhaps more knowledgeable than him”. He then said: “Then why do we return to Yusuf regarding defects in Hadith?”.
Answer:
Read here ⤵️
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1485
Answer:
”بسم الله الرحمن الرحيم
Him applying these topics to what we have spoken about and put forward upon those that we refuted, in that these are affairs of Nawaazil, we don't surrender this to him, this is speech which is Baatil.
Is Hizbiyyah from the Nawaazil?
Hizbiyyah was present from the time that Iblees refused to prostrate to Aadam, and was fanatical and partisan to his type:
(ءَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا)
"Should I prostrate to one You created from clay?".
[Al-Isra':61]
From that then Hizbiyyah started and until this time it is present, so how is it then said that Hizbiyyah is from the Nawaazil?! And how is it said that these innovated principles that Al-Jaabari came with and Muhammad Al-Imam in ‘Al-Ibaanah’ or others from the people of Desires? How is said that they are affairs which are Nawaazil whilst there is in the Book and Sunnah and the Salafi Manhaj what refutes it? The affairs of Nawaazil are what doesn't have clear or manifest texts on, and requires Tahqeeq Al-Manaat. For example that the topic requires extrapolation, not that there are clear-cut or manifest verses. And the affairs which we discoursed is not from this angle, the affairs are either mentioned in the Book or the Sunnah, or fall under general verses, or what's apparent from the texts of the Book and the Sunnah refutes it, and there are statements of the Salaf which refutes it, and this isn't from the affairs of Nawaazil, the affairs of Al-Jarh wat-Ta'deel aren't from the affairs of Nawaazil, because Al-Jarh wat-Ta'deel is depended upon the Qur'an and the Sunnah and what the Salaf were upon, and these are clear-cut manifest affairs.
Disparagements are either in what relates to memorisation or what relates to uprightness, and what is from the angle of uprightness is a must that's from the Book and the Sunnah, that this affair disparages a person's uprightness, either due to Innovation or Fisq other than this of affairs.
And these affairs are not from the affairs of Nawaazil because they are mentioned in the Book and the Sunnah, either a clear-cut text or the apparent of the text, meaning that the proof for this from the Qur'an and the Sunnah is present.
(فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ
"And if you disagree over anything, refer it to Allah and the Messenger".
[An-Nisa':59]
And this is the summary for them, that these affairs are to be returned to the texts of Book and the Sunnah, and in the statements of the Salaf is what strikes it precisely, so why do they make it from the affairs of Nawaazil?! So this firstly isn't surrendered to them.
The second affair, in what relates to defects in Hadith, for it to be said that “Shaykh Rabee is more knowledgeable than this Abu Hatim and how do you return to Abu Hatim?!”. Abu Hatim didn't come with speech from himself! I didn't come with speech from my self in the discoursing with Shaykh Rabee, rather I came to him with the speech of Imam Ibn Ma'een, and the speech of Imam Duhaym, and the speech of roughly fourteen Imams or more declaring Hishaam bin Ghaaz to be Thiqqah, and from them are contemporary scholars, like Shaykh Albaani and Shaykh Abdulmuhsin Al-Abbaad and Shaykh Al-Ethiyopee and others from the contemporary people of knowledge, and from the early scholars - those that I mentioned and a number of others, fourteen scholars all of them declaring Hishaam bin Ghaaz as Thiqqah.
”بسم الله الرحمن الرحيم
Him applying these topics to what we have spoken about and put forward upon those that we refuted, in that these are affairs of Nawaazil, we don't surrender this to him, this is speech which is Baatil.
Is Hizbiyyah from the Nawaazil?
Hizbiyyah was present from the time that Iblees refused to prostrate to Aadam, and was fanatical and partisan to his type:
(ءَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا)
"Should I prostrate to one You created from clay?".
[Al-Isra':61]
From that then Hizbiyyah started and until this time it is present, so how is it then said that Hizbiyyah is from the Nawaazil?! And how is it said that these innovated principles that Al-Jaabari came with and Muhammad Al-Imam in ‘Al-Ibaanah’ or others from the people of Desires? How is said that they are affairs which are Nawaazil whilst there is in the Book and Sunnah and the Salafi Manhaj what refutes it? The affairs of Nawaazil are what doesn't have clear or manifest texts on, and requires Tahqeeq Al-Manaat. For example that the topic requires extrapolation, not that there are clear-cut or manifest verses. And the affairs which we discoursed is not from this angle, the affairs are either mentioned in the Book or the Sunnah, or fall under general verses, or what's apparent from the texts of the Book and the Sunnah refutes it, and there are statements of the Salaf which refutes it, and this isn't from the affairs of Nawaazil, the affairs of Al-Jarh wat-Ta'deel aren't from the affairs of Nawaazil, because Al-Jarh wat-Ta'deel is depended upon the Qur'an and the Sunnah and what the Salaf were upon, and these are clear-cut manifest affairs.
Disparagements are either in what relates to memorisation or what relates to uprightness, and what is from the angle of uprightness is a must that's from the Book and the Sunnah, that this affair disparages a person's uprightness, either due to Innovation or Fisq other than this of affairs.
And these affairs are not from the affairs of Nawaazil because they are mentioned in the Book and the Sunnah, either a clear-cut text or the apparent of the text, meaning that the proof for this from the Qur'an and the Sunnah is present.
(فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ
"And if you disagree over anything, refer it to Allah and the Messenger".
[An-Nisa':59]
And this is the summary for them, that these affairs are to be returned to the texts of Book and the Sunnah, and in the statements of the Salaf is what strikes it precisely, so why do they make it from the affairs of Nawaazil?! So this firstly isn't surrendered to them.
The second affair, in what relates to defects in Hadith, for it to be said that “Shaykh Rabee is more knowledgeable than this Abu Hatim and how do you return to Abu Hatim?!”. Abu Hatim didn't come with speech from himself! I didn't come with speech from my self in the discoursing with Shaykh Rabee, rather I came to him with the speech of Imam Ibn Ma'een, and the speech of Imam Duhaym, and the speech of roughly fourteen Imams or more declaring Hishaam bin Ghaaz to be Thiqqah, and from them are contemporary scholars, like Shaykh Albaani and Shaykh Abdulmuhsin Al-Abbaad and Shaykh Al-Ethiyopee and others from the contemporary people of knowledge, and from the early scholars - those that I mentioned and a number of others, fourteen scholars all of them declaring Hishaam bin Ghaaz as Thiqqah.
So the one who rejects the speech of Shaykh Rabee it is not that he is more knowledgeable than him, we can flip this around to them! Is Ibn Ma'een more knowledgeable or Shaykh Rabee? Is Imam Duhaym more knowledgeable or Shaykh Rabee? And mention all the Imams that declared Hishaam bin Ghaaz to be Thiqqah, is Al-Haafidh Ibn Hajr more knowledgeable or Shaykh Rabee? For sure you will say that they are more knowledgeable, then why don't you turn to the truth and why do you hold on the likes of these frail doubts? I didn't come with nothing from my pockets, I came with principles which are principles from Ahlul-Hadith.
Shaykh Rabee comes to the statement ‘Saalih Al-Hadith’ by Imam Ahmad and drops with it the declaration of being Thiqqah by those made the declaration, who preceded him in this?
Imam Adh-Dhahabi, stated that the word ‘Saalih’ if its comes together with a declaration of being Thiqqah, that it means that this person is Thiqqah but not of a high level in this. And this was stated by Imam Ibn Qattaan Al-Faasi.
Shaykh Rabee rejects this, so who do we take from? You're the one saying that the most knowledgeable is to be taken, so who do we take from? Who is more knowledgeable Shaykh Rabee or Adh-Dhahabi? Who is more knowledgeable Imam Ibn Qattaan Al-Faasi the author of Al-Wahm Al-Iyhaam, that Imam that expert, is he more knowledgeable or Shaykh Rabee?
I came to Shaykh Rabee with the speech of Imam Ahmad in roughly thirty biographies, saying regarding a narrator in one place ‘Thiqqah’ and in another ‘Saalih Al-Hadith’, this points to that the word ‘Saalih Al-Hadith’ if it comes together with a declaration of being Thiqqah, then it doesn't nullify it, but it means that this narrator is not of a high level of being Thiqqah - and this is what we have said regarding Hishaam bin Al-Ghaaz, as the Imams have said.
Hishaam bin Al-Ghaaz is Thiqqah but the level of Thiqqah differs, from those that are Thiqqah are like Imam Shu'bah, and from those that are Thiqqah are like Hamaad bin Salamah, and there are many levels of difference between Shu'bah and Hamaad in memorisation, and this affair i.e this difference between the two, doesn't take him out of being Thiqqah.
Likewise Shaykh Rabee came with an affair he used to rebuke, and he rebuked what he used to do, he said “Ibn Ma'een if he says about a person ‘La ba'sa bihi’ then this is with him of the level of Thiqqah”, then he said rebuked this in the biography of Ibn Al-Ghaaz, and said that what was said about him was ‘La ba'sa bihi’ and that this isn't a declaration of being Thiqqah, and we relayed from his own speech what rebukes this, so this is Shaykh Rabee refuting Shaykh Rabee, rather Shaykh Rabee himself declared Hishaam bin Al-Ghaaz as Thiqqah but now he declared him as Da'eef, when the Fitnah of Al-Adani came Hishaam bin Al-Ghaaz became Da'eef, rather he came what the early ones didn't come with and said that “Hishaam bin Al-Ghaaz is under the feet!”. Saalih Ash-Shijari witnessed this from him, who is the leader of the front in Kitaaf, that he advised Shaykh Rabee on the topic of Hishaam bin Al-Ghaaz and then Shaykh Rabee said “Hishaam bin Al-Ghaaz is under the feet” or “Hishaam bin Al-Ghaaz is with the Salaf under the feet!”, who preceded him in this? Hishaam bin Al-Ghaaz is an Imam, how do you place him under the feet when he took knowledge from the Salaf?! And he is from the scholars of the Salaf!
And he also said, as found in his refutations, that Hishaam bin Al-Ghaaz took this Hadith from the Raafidah and that this Hadith has infiltrated externally and other than this, who preceded him in that Hishaam bin Al-Ghaaz took from the Raafidah?!
Shaykh Rabee comes to the statement ‘Saalih Al-Hadith’ by Imam Ahmad and drops with it the declaration of being Thiqqah by those made the declaration, who preceded him in this?
Imam Adh-Dhahabi, stated that the word ‘Saalih’ if its comes together with a declaration of being Thiqqah, that it means that this person is Thiqqah but not of a high level in this. And this was stated by Imam Ibn Qattaan Al-Faasi.
Shaykh Rabee rejects this, so who do we take from? You're the one saying that the most knowledgeable is to be taken, so who do we take from? Who is more knowledgeable Shaykh Rabee or Adh-Dhahabi? Who is more knowledgeable Imam Ibn Qattaan Al-Faasi the author of Al-Wahm Al-Iyhaam, that Imam that expert, is he more knowledgeable or Shaykh Rabee?
I came to Shaykh Rabee with the speech of Imam Ahmad in roughly thirty biographies, saying regarding a narrator in one place ‘Thiqqah’ and in another ‘Saalih Al-Hadith’, this points to that the word ‘Saalih Al-Hadith’ if it comes together with a declaration of being Thiqqah, then it doesn't nullify it, but it means that this narrator is not of a high level of being Thiqqah - and this is what we have said regarding Hishaam bin Al-Ghaaz, as the Imams have said.
Hishaam bin Al-Ghaaz is Thiqqah but the level of Thiqqah differs, from those that are Thiqqah are like Imam Shu'bah, and from those that are Thiqqah are like Hamaad bin Salamah, and there are many levels of difference between Shu'bah and Hamaad in memorisation, and this affair i.e this difference between the two, doesn't take him out of being Thiqqah.
Likewise Shaykh Rabee came with an affair he used to rebuke, and he rebuked what he used to do, he said “Ibn Ma'een if he says about a person ‘La ba'sa bihi’ then this is with him of the level of Thiqqah”, then he said rebuked this in the biography of Ibn Al-Ghaaz, and said that what was said about him was ‘La ba'sa bihi’ and that this isn't a declaration of being Thiqqah, and we relayed from his own speech what rebukes this, so this is Shaykh Rabee refuting Shaykh Rabee, rather Shaykh Rabee himself declared Hishaam bin Al-Ghaaz as Thiqqah but now he declared him as Da'eef, when the Fitnah of Al-Adani came Hishaam bin Al-Ghaaz became Da'eef, rather he came what the early ones didn't come with and said that “Hishaam bin Al-Ghaaz is under the feet!”. Saalih Ash-Shijari witnessed this from him, who is the leader of the front in Kitaaf, that he advised Shaykh Rabee on the topic of Hishaam bin Al-Ghaaz and then Shaykh Rabee said “Hishaam bin Al-Ghaaz is under the feet” or “Hishaam bin Al-Ghaaz is with the Salaf under the feet!”, who preceded him in this? Hishaam bin Al-Ghaaz is an Imam, how do you place him under the feet when he took knowledge from the Salaf?! And he is from the scholars of the Salaf!
And he also said, as found in his refutations, that Hishaam bin Al-Ghaaz took this Hadith from the Raafidah and that this Hadith has infiltrated externally and other than this, who preceded him in that Hishaam bin Al-Ghaaz took from the Raafidah?!
These affairs, I didn't bring anything from my pocket, for this reason Shaykh Rabee couldn't remain firm in the refutations, and this is a reality and the affair is not an affair of being old in age, we are not playing football for one to be bigger in experience, the affair is the Book and the Sunnah, whoever utters with it and produces the proofs from the Book and the Sunnah and the statements of the Salaf and the statements of Imams, it's this one whose statements are taken, and they are the ones that are big - even if they are little in age.
And this is stated to be an unanimous agreement, as Imam Ibn Rajab stated in his treatise “Al-Farq baynan-Naseehah wat-Ta'yeer”, he mentioned that the Salaf wouldn't make a difference between the big and the little if they produced evidences, and they don't prevent the little if they spoke with evidences, and they accept their speech.
And the Hadith which is in the two Sahihs, when Abu Musa Al-Ash'ari went to Umar bin Al-Khattaab may Allah be pleased with him and request entry thrice when he wasn't given entry he returned, after Umar said: “Didn't we hear the voice of Abdullah bin Qays grant him entry”, and when he came to know that he left, he requested for him, and when he came to him, Umar said to him: “What happened to you?”, i.e why do you leave after requesting entry? Abu Musa then said: “We used to be commanded to seek entry thrice”, i.e in the era of the Prophet ﷺ. Umar then said: “Bring me a witness or I will do...”, so Abu Musa went to the companions and found a group of them and informed them of what took place and they said: “None but the smallest of us will go with you”, so Abu Sa'eed Al-Khudri got up and he was the smallest of the people radiallahu anhum. And he went to Umar Ibn Al-Khattaab and said: “We were commanded in the era of the Prophet to seek permission to enter thrice”. And it wasn't the case except that Umar may Allah be pleased with him submitted to this evidence which was produced by the small - from the smallest of the companions, and youngness of his age didn't prevent him from accepting the evidence rather he said that what prevented him (from knowing this) was business in the market. And count and count all of these occurrences, if we were to make the youngness of age a criteria or a scale (for rejection) we would reject many who of those who were called Imams in knowledge, for example in this era the Allaamah Al-Haafidh Al-Hakami! Al-Haafidh Al-Hakami was an Allaamah! An Imam! And he died whilst he was roughly thirty five and I am roughly thirty five - I am not comparing myself to Al-Haafidh Al-Hakami nor am I saying I'm like Al-Haafidh Al-Hakami in knowledge, but on the weighing scale of youngness of age, a person who was roughly thirty five and he was an Imam, rather if we looked at the early Imams like Imam Maalik and Shaykh-Ul-Islaam Ibn Taymiyyah may Allah have mercy upon him, in the later times, Shaykh-Ul-Islaam's age was like eighteen and was an Allaamah! Count and count the amount of scholars that were described to have knowledge and being an Imam, whilst they are still in their thirties or in their twenties, the point of reference in this is - what we are commanded with, and this is the submitting to the evidences even if someone young in age produced it, as long the one who brought it was proficient in it. And is proficient in putting forth evidence from the Book and the Sunnah, it's obligatory to comply to this, by the statement of Allah the mighty and majestic:
(ٱتَّبِعُوا۟ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَۗ قَلِيلًا مَّا تَذَكَّرُونَ)
"Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any Awliyaa"
[Al-A'raf:3]
Allah the mighty and majestic has commanded us with following that which has been revealed to us from the Book and similarly the Sunnah, and said don't follow other than Him any Awliyaa, and however high the level of those Awliyaa may be, and however high the level of their knowledge may be, as it's said:
And this is stated to be an unanimous agreement, as Imam Ibn Rajab stated in his treatise “Al-Farq baynan-Naseehah wat-Ta'yeer”, he mentioned that the Salaf wouldn't make a difference between the big and the little if they produced evidences, and they don't prevent the little if they spoke with evidences, and they accept their speech.
And the Hadith which is in the two Sahihs, when Abu Musa Al-Ash'ari went to Umar bin Al-Khattaab may Allah be pleased with him and request entry thrice when he wasn't given entry he returned, after Umar said: “Didn't we hear the voice of Abdullah bin Qays grant him entry”, and when he came to know that he left, he requested for him, and when he came to him, Umar said to him: “What happened to you?”, i.e why do you leave after requesting entry? Abu Musa then said: “We used to be commanded to seek entry thrice”, i.e in the era of the Prophet ﷺ. Umar then said: “Bring me a witness or I will do...”, so Abu Musa went to the companions and found a group of them and informed them of what took place and they said: “None but the smallest of us will go with you”, so Abu Sa'eed Al-Khudri got up and he was the smallest of the people radiallahu anhum. And he went to Umar Ibn Al-Khattaab and said: “We were commanded in the era of the Prophet to seek permission to enter thrice”. And it wasn't the case except that Umar may Allah be pleased with him submitted to this evidence which was produced by the small - from the smallest of the companions, and youngness of his age didn't prevent him from accepting the evidence rather he said that what prevented him (from knowing this) was business in the market. And count and count all of these occurrences, if we were to make the youngness of age a criteria or a scale (for rejection) we would reject many who of those who were called Imams in knowledge, for example in this era the Allaamah Al-Haafidh Al-Hakami! Al-Haafidh Al-Hakami was an Allaamah! An Imam! And he died whilst he was roughly thirty five and I am roughly thirty five - I am not comparing myself to Al-Haafidh Al-Hakami nor am I saying I'm like Al-Haafidh Al-Hakami in knowledge, but on the weighing scale of youngness of age, a person who was roughly thirty five and he was an Imam, rather if we looked at the early Imams like Imam Maalik and Shaykh-Ul-Islaam Ibn Taymiyyah may Allah have mercy upon him, in the later times, Shaykh-Ul-Islaam's age was like eighteen and was an Allaamah! Count and count the amount of scholars that were described to have knowledge and being an Imam, whilst they are still in their thirties or in their twenties, the point of reference in this is - what we are commanded with, and this is the submitting to the evidences even if someone young in age produced it, as long the one who brought it was proficient in it. And is proficient in putting forth evidence from the Book and the Sunnah, it's obligatory to comply to this, by the statement of Allah the mighty and majestic:
(ٱتَّبِعُوا۟ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَۗ قَلِيلًا مَّا تَذَكَّرُونَ)
"Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any Awliyaa"
[Al-A'raf:3]
Allah the mighty and majestic has commanded us with following that which has been revealed to us from the Book and similarly the Sunnah, and said don't follow other than Him any Awliyaa, and however high the level of those Awliyaa may be, and however high the level of their knowledge may be, as it's said:
If the river of Allah comes - the river of Ma'qil is rendered invalidated.
If the evidences comes, any proof which the opposer puts forth as proofs is invalidated.
And count all the affairs which I have mentioned there, and in the midst of this is that Shaykh Rabee in the past took the declaration of being Thiqqah by Al-Haafidh Ibn Hajr of Hishaam bin Al-Ghaaz, like it comes in his book "Tahqeeq Al-Madkhal ila As-Sahih lil-Haakim", then now he indirects Al-Haafidh that he wasn't uphold his condition regarding his biography or the likes of this, and similarly he turned to Ibn Sa'd, and Ibn Sa'd is an Imam, and he (Rabee') himself directed to him (Ibn Sa'd) in his book when he declared Ibn Al-Ghaaz Thiqqah in the book "Al-Madkhal Ila As-Sahih", so Imam Ibn Sa'd declared Hishaam bin Al-Ghaaz Thiqqah, and his declaration is accepted especially since he isn't opposed by the Imams in this.
And Imam Adh-Dhahabi and others mentioned that Imam Ibn Sa'd has a book called Tabaqaat, and that this speech is accepted in Al-Jarh wat-Ta'deel. Like this is what he said. And the people of knowledge haven't ceased, and amongst them Shaykh Rabee himself, in my refutation I have mentioned a number of areas where he mentioned the declaration of being Thiqqah by Ibn Sa'd, but when he turned to Hishaam bin Al-Ghaaz then Ibn Sa'd became not qualified for Al-Jarh wat-Ta'deel. So who is the one who opposed the people of knowledge? Who is the one who opposed his own statement before he opposed the people of knowledge? These are clear evident evidences, for this reason he himself was incapable to refute it, and his companions were incapable to refute it.
So this makes clear to you that those that say “who do we take from in what relates to defects, do we take the speech of Shaykh Rabee or the speech of Abu Hatim”, that the person who said this is either ignorant and has been deceived, or he is person of Baatil. Because if he was truthful in taking from the one who is more knowledgeable than why does he leave the statement of Imam Ibn Ma'een, and Imam Ibn Sa'd, and Imam Duhaym Ash-Shaami and he is an Imam in Al-Jarh wat-Ta'deel and he is most knowledgeable of those in Shaam and Hishaam bin Al-Ghaaz is Shaami, and count and count all the Imams, and Imam Ibn Hibbaan and he stated Hishaam bin Al-Ghaaz is ‘Mustaqeem Al-Hadith’, and Ibn Hibbaan even though he is ‘Mutasaahil’ in declaring unknown narrators to be Thiqqah, but if he says regarding a narrator ‘Mustaqeem Al-Hadith’ then his statements doesn't exit the statement of the Imams, rather his declaration of Thiqqah here will be greater than many of the Imams as mentioned by Allaamah Al-Mu'ali may Allah have mercy upon him in "At-Tankeel", and this was agreed to by Allaamah Al-Albaani may Allah have mercy upon him.
So these are a number of Imams, all of them have opposed Shaykh Rabee, so is Shaykh Rabee more knowledgeable than them? The evidences are clear and manifest, and nothing remains except the likes of these deceptions that they deceive those that perhaps don't have knowledge of this field of knowledge.
And similarly regarding ‘As-Sabr’ (investigation), Shaykh Rabee came with an unprecedented statement in this, the Imams have investigated the Hadiths of Hishaam bin Al-Ghaaz and concluded that he is Thiqqah. So how does Shaykh Rabee come after all of these many years and say that he is Da'eef and other than this?
If the evidences comes, any proof which the opposer puts forth as proofs is invalidated.
And count all the affairs which I have mentioned there, and in the midst of this is that Shaykh Rabee in the past took the declaration of being Thiqqah by Al-Haafidh Ibn Hajr of Hishaam bin Al-Ghaaz, like it comes in his book "Tahqeeq Al-Madkhal ila As-Sahih lil-Haakim", then now he indirects Al-Haafidh that he wasn't uphold his condition regarding his biography or the likes of this, and similarly he turned to Ibn Sa'd, and Ibn Sa'd is an Imam, and he (Rabee') himself directed to him (Ibn Sa'd) in his book when he declared Ibn Al-Ghaaz Thiqqah in the book "Al-Madkhal Ila As-Sahih", so Imam Ibn Sa'd declared Hishaam bin Al-Ghaaz Thiqqah, and his declaration is accepted especially since he isn't opposed by the Imams in this.
And Imam Adh-Dhahabi and others mentioned that Imam Ibn Sa'd has a book called Tabaqaat, and that this speech is accepted in Al-Jarh wat-Ta'deel. Like this is what he said. And the people of knowledge haven't ceased, and amongst them Shaykh Rabee himself, in my refutation I have mentioned a number of areas where he mentioned the declaration of being Thiqqah by Ibn Sa'd, but when he turned to Hishaam bin Al-Ghaaz then Ibn Sa'd became not qualified for Al-Jarh wat-Ta'deel. So who is the one who opposed the people of knowledge? Who is the one who opposed his own statement before he opposed the people of knowledge? These are clear evident evidences, for this reason he himself was incapable to refute it, and his companions were incapable to refute it.
So this makes clear to you that those that say “who do we take from in what relates to defects, do we take the speech of Shaykh Rabee or the speech of Abu Hatim”, that the person who said this is either ignorant and has been deceived, or he is person of Baatil. Because if he was truthful in taking from the one who is more knowledgeable than why does he leave the statement of Imam Ibn Ma'een, and Imam Ibn Sa'd, and Imam Duhaym Ash-Shaami and he is an Imam in Al-Jarh wat-Ta'deel and he is most knowledgeable of those in Shaam and Hishaam bin Al-Ghaaz is Shaami, and count and count all the Imams, and Imam Ibn Hibbaan and he stated Hishaam bin Al-Ghaaz is ‘Mustaqeem Al-Hadith’, and Ibn Hibbaan even though he is ‘Mutasaahil’ in declaring unknown narrators to be Thiqqah, but if he says regarding a narrator ‘Mustaqeem Al-Hadith’ then his statements doesn't exit the statement of the Imams, rather his declaration of Thiqqah here will be greater than many of the Imams as mentioned by Allaamah Al-Mu'ali may Allah have mercy upon him in "At-Tankeel", and this was agreed to by Allaamah Al-Albaani may Allah have mercy upon him.
So these are a number of Imams, all of them have opposed Shaykh Rabee, so is Shaykh Rabee more knowledgeable than them? The evidences are clear and manifest, and nothing remains except the likes of these deceptions that they deceive those that perhaps don't have knowledge of this field of knowledge.
And similarly regarding ‘As-Sabr’ (investigation), Shaykh Rabee came with an unprecedented statement in this, the Imams have investigated the Hadiths of Hishaam bin Al-Ghaaz and concluded that he is Thiqqah. So how does Shaykh Rabee come after all of these many years and say that he is Da'eef and other than this?
And this ‘As-Sabr’ yes it could take place, but this is where the Hadiths of a narrator have been mentioned to be a certain number of other than this, or the Imams mentioned his narrating from so-and-so and with the exception of Hadiths and state this or to a certain book or other than this, here there can be ‘As-Sabr’ in what relates to the later comers, here one can say so-and-so followed up and investigated.
But the Hadith of the early comers like Hishaam bin Al-Ghaaz who will surrender to Shaykh Rabee him saying that these Hadiths which are in the Sunnan, or Hadiths which are outside the Sunnan, and then he comes with ten Hadiths and says: “These are the Hadiths of Hishaam bin Al-Ghaaz and our small children memorise more Hadiths than Hishaam bin Al-Ghaaz”.
This is baatil speech! This is baatil speech! And it's lack of satisfaction with the speech of the Imams, as the Imams have declared Hishaam bin Al-Ghaaz Thiqqah, and if the Imams declare a person to be Thiqqah especially, and not just one - but a number of them, and some have clearly stated that he is upright in Hadith and they did ‘As-Sabr’ (investigated) his Hadith because being upright in Hadith doesn't come except with this, and from them is Duhaym, and from them as preceded is Ibn Hibbaan and others, so if they say Thiqqah it means that they compared his Hadiths with the Hadiths of those that are Thiqqah and his contemporaries, and concluded that this narrator is Thiqqah, and other than this of affairs, and then he comes I have investigated the Hadith of Hishaam bin Al-Ghaaz, i.e he is basically saying I exceeded the Imams, rather this is what he said, Shaykh Rabee may Allah guide him, himself said: “If Ibn Ma'een came across what I came across, he would've declared Hishaam bin Al-Ghaaz to be Da'eef”. Ibn Ma'een who it was said regarding him, any Hadith that Ibn Ma'een doesn't know isn't a Hadith, Shaykh Rabee comes to him and says that he didn't come across what I came across, this is never surrendered to him, especially since not only Ibn Ma'een declared him to be Thiqqah, rather a numbers of Imams declared him to be Thiqqah and there is nobody from Ahlul Hadith who declared him to be Da'eef, the most that Shaykh Rabee has is the word ‘Saalih Al-Hadith’ by Imam Ahmad, and we clarified to him that this word by Imam Ahmad doesn't necessitate declaration of the narrator being weak, rather it means, rather it means that its from the wording of the lowest levels of appraisal, this level - the word which is of the lowest level of appraisal if you find a declaration of being Thiqqah either from Imam Ahmad or other than him, then this points to they are not from the high level of those that are Thiqqah as stated by Adh-Dhahabi and Ibn Qattaan, and other than these affairs which Shaykh Rabee didn't solve to being correct and I didn't come with unprecedented speech, rather I came with the speech of the people of knowledge who declared him to be Thiqqah, rather with what Shaykh Rabee himself was upon of declaring Hishaam bin Al-Ghaaz to be Thiqqah”. End of audio.
And all praise is to Allah lord of all that exists.
📁 الأجوبة العنابية على الأسئلة البريطانية الصوتية الأولى.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Audio:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1484
But the Hadith of the early comers like Hishaam bin Al-Ghaaz who will surrender to Shaykh Rabee him saying that these Hadiths which are in the Sunnan, or Hadiths which are outside the Sunnan, and then he comes with ten Hadiths and says: “These are the Hadiths of Hishaam bin Al-Ghaaz and our small children memorise more Hadiths than Hishaam bin Al-Ghaaz”.
This is baatil speech! This is baatil speech! And it's lack of satisfaction with the speech of the Imams, as the Imams have declared Hishaam bin Al-Ghaaz Thiqqah, and if the Imams declare a person to be Thiqqah especially, and not just one - but a number of them, and some have clearly stated that he is upright in Hadith and they did ‘As-Sabr’ (investigated) his Hadith because being upright in Hadith doesn't come except with this, and from them is Duhaym, and from them as preceded is Ibn Hibbaan and others, so if they say Thiqqah it means that they compared his Hadiths with the Hadiths of those that are Thiqqah and his contemporaries, and concluded that this narrator is Thiqqah, and other than this of affairs, and then he comes I have investigated the Hadith of Hishaam bin Al-Ghaaz, i.e he is basically saying I exceeded the Imams, rather this is what he said, Shaykh Rabee may Allah guide him, himself said: “If Ibn Ma'een came across what I came across, he would've declared Hishaam bin Al-Ghaaz to be Da'eef”. Ibn Ma'een who it was said regarding him, any Hadith that Ibn Ma'een doesn't know isn't a Hadith, Shaykh Rabee comes to him and says that he didn't come across what I came across, this is never surrendered to him, especially since not only Ibn Ma'een declared him to be Thiqqah, rather a numbers of Imams declared him to be Thiqqah and there is nobody from Ahlul Hadith who declared him to be Da'eef, the most that Shaykh Rabee has is the word ‘Saalih Al-Hadith’ by Imam Ahmad, and we clarified to him that this word by Imam Ahmad doesn't necessitate declaration of the narrator being weak, rather it means, rather it means that its from the wording of the lowest levels of appraisal, this level - the word which is of the lowest level of appraisal if you find a declaration of being Thiqqah either from Imam Ahmad or other than him, then this points to they are not from the high level of those that are Thiqqah as stated by Adh-Dhahabi and Ibn Qattaan, and other than these affairs which Shaykh Rabee didn't solve to being correct and I didn't come with unprecedented speech, rather I came with the speech of the people of knowledge who declared him to be Thiqqah, rather with what Shaykh Rabee himself was upon of declaring Hishaam bin Al-Ghaaz to be Thiqqah”. End of audio.
And all praise is to Allah lord of all that exists.
📁 الأجوبة العنابية على الأسئلة البريطانية الصوتية الأولى.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Audio:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1484
Telegram
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Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
The Inaabi Answers to the Questions from Britain.pdf
368.1 KB
The Inaabi Answers to the Questions from Britain.
Audio no.1
📁 الأجوبة العنابية على الأسئلة البريطانية الصوتية الأولى.
➤Answered by the Fadeelatus-Shaykh, Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
352▪️First question:
“An Algerian brother in Britain established foundations and said “in the affairs of Nawaazil, who do we turn to Yusuf Al-Inaabi or Shaykh Rabee?”. We said “Shaykh Rabee because he is older and perhaps more knowledgeable than him”. He then said: “Then why do we return to Yusuf regarding defects in Hadith?”.
Answer:
Read online here ⤵️
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1485
Audio no.1
📁 الأجوبة العنابية على الأسئلة البريطانية الصوتية الأولى.
➤Answered by the Fadeelatus-Shaykh, Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
352▪️First question:
“An Algerian brother in Britain established foundations and said “in the affairs of Nawaazil, who do we turn to Yusuf Al-Inaabi or Shaykh Rabee?”. We said “Shaykh Rabee because he is older and perhaps more knowledgeable than him”. He then said: “Then why do we return to Yusuf regarding defects in Hadith?”.
Answer:
Read online here ⤵️
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1485
Audio
▪️ Excellent speech, entitled ⤵️
Islamic knowledge:
A reason for achieving security
➤By Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaa'iri, may Allah preserve him.
Delivered on the Fajr of Al-Ahad, 17 Rabee' Ath-Thaani 1446 AH.
At Ma'had Umar bin Al-Khattaab Bering, Kuningan, West Java.
Islamic knowledge:
A reason for achieving security
➤By Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaa'iri, may Allah preserve him.
Delivered on the Fajr of Al-Ahad, 17 Rabee' Ath-Thaani 1446 AH.
At Ma'had Umar bin Al-Khattaab Bering, Kuningan, West Java.
The_People_of_Desires_Conceal_Everything_Except_For_Their_Harmony.pdf
679.8 KB
⤴️⤴️⤴️
English:
💢The people of Desires conceal everything
Except for their harmony and their companionship 💢
A question answered by:
➤Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
English:
💢The people of Desires conceal everything
Except for their harmony and their companionship 💢
A question answered by:
➤Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
MISBAAH ADH-DHALAAM…
▪️🔹▪️🔹▪️
By:
📚 Fadeelatushaykh Abu Hatim Yusuf Al-Jazaa’iree
-may Allaah preserve him-
The Fourth Chapter
The Seventh Sub-Chapter:
“Stipulating conformity to an unanimous agreement of the majority of those criticising, at the acceptance of a disparagement from a scholar”.
And dismantling the principle: The detailed disparagement takes precedence over the appraisal.
Translated by:
Abu Ibraheem ‘Abdullaah bin Ahmed Ash-Shingaani
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
Shaykh Muhammad Al-Imam -may Allah grant him success- implemented this Khalafi principle in many places in his book “Al-Ibaanah”, in different forms and chapter headings, which all fall under the same thing, from this is:
➖His statement in “Al-Ibaanah” (p.240): “From what the Imams of Al-Jarh wat-Ta’deel are upon is that the Hadith of a narrator are not left except if the majority of those that disparage unite upon leaving them”. End of speech.
Then he mentioned a narration which doesn’t at all contain what points to what he is establishing‼[1]
And he said in “Al-Ibaanah” (p.241): “Any how, a difference is made between the two things: the first, speaking in critique on an individual. And the second, leaving them. As for speaking in critique of them then this starts at one person, two or three (‼) then the people of knowledge follow back to back in this and then the person is left”‼
And he said at (p.216): “Ibn Hazm is a big Haafidh, except that he has been trialed with a type of Istiqlaal (disconnecting being alone in affairs), and this Istiqlaal came between him and between correctness in the affairs of Al-Jarh wat-Ta’deel, and in Fiqh, and in Aqeedah, and elsewhere. This path of the scholars with Ibn Hazm points to that if any disparager or praiser was to oppose what the Imams of Al-Jarh wat-Ta’deel are upon, then their praise and their disparagement is rejected from them, regardless if the opposition was in what relates to uprightness or in precision and memorisation of Hadith”.
Where is the point of benefit in this O Shaykh Muhammad for the establishing of this innovated principle of yours, which preceded the majority and rejects the detailed disparagement! Rather, in this narration is what rejects this, and this is that the Salaf asked about the chain of narration and asked regarding the men in the chain of narration, and they would – may Allah have mercy upon them – accept the statement of a single man on them!
And he -may Allah grant him success- said in (p.168): “…our intent with this clarification: is for it to be known that an Imam who is disparaging doesn’t assert with certainty in their disparagement on a person except when there occurs what can’t be repelled, and that the disparagement isn’t opposed by the people of knowledge”.
And he -may Allah grant him success- said in (p.123): “And the slip up which is contrary to the truth and contrary to what the people of knowledge are upon, so the deviation of a scholar and their slip up is considered through the opposing of the people of knowledge”.
And he -may Allah grant him success- said in (p.223) after he mentioned a number of statements which doesn’t point to what he is intending!: “The statements being many in number point to that the position of the majority in Al-Jarh wat-Ta’deel takes precedence over the position of the lesser in number, and the position of the majority takes precedence over the position of a single person, and this is treading upon a principle which is applied in every sciences, in Fiqh and Lugha and Aqeedah and Usuul, and other than this, and it is that the position of the majority takes precedence over the minority position, so treading upon this is treading upon the path of correctness in the establishing of these topics, except if there was evidences”‼!
▪️🔹▪️🔹▪️
By:
-may Allaah preserve him-
The Fourth Chapter
The Seventh Sub-Chapter:
“Stipulating conformity to an unanimous agreement of the majority of those criticising, at the acceptance of a disparagement from a scholar”.
And dismantling the principle: The detailed disparagement takes precedence over the appraisal.
Translated by:
Abu Ibraheem ‘Abdullaah bin Ahmed Ash-Shingaani
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
Shaykh Muhammad Al-Imam -may Allah grant him success- implemented this Khalafi principle in many places in his book “Al-Ibaanah”, in different forms and chapter headings, which all fall under the same thing, from this is:
➖His statement in “Al-Ibaanah” (p.240): “From what the Imams of Al-Jarh wat-Ta’deel are upon is that the Hadith of a narrator are not left except if the majority of those that disparage unite upon leaving them”. End of speech.
Then he mentioned a narration which doesn’t at all contain what points to what he is establishing‼[1]
And he said in “Al-Ibaanah” (p.241): “Any how, a difference is made between the two things: the first, speaking in critique on an individual. And the second, leaving them. As for speaking in critique of them then this starts at one person, two or three (‼) then the people of knowledge follow back to back in this and then the person is left”‼
And he said at (p.216): “Ibn Hazm is a big Haafidh, except that he has been trialed with a type of Istiqlaal (disconnecting being alone in affairs), and this Istiqlaal came between him and between correctness in the affairs of Al-Jarh wat-Ta’deel, and in Fiqh, and in Aqeedah, and elsewhere. This path of the scholars with Ibn Hazm points to that if any disparager or praiser was to oppose what the Imams of Al-Jarh wat-Ta’deel are upon, then their praise and their disparagement is rejected from them, regardless if the opposition was in what relates to uprightness or in precision and memorisation of Hadith”.
Where is the point of benefit in this O Shaykh Muhammad for the establishing of this innovated principle of yours, which preceded the majority and rejects the detailed disparagement! Rather, in this narration is what rejects this, and this is that the Salaf asked about the chain of narration and asked regarding the men in the chain of narration, and they would – may Allah have mercy upon them – accept the statement of a single man on them!
And he -may Allah grant him success- said in (p.168): “…our intent with this clarification: is for it to be known that an Imam who is disparaging doesn’t assert with certainty in their disparagement on a person except when there occurs what can’t be repelled, and that the disparagement isn’t opposed by the people of knowledge”.
And he -may Allah grant him success- said in (p.123): “And the slip up which is contrary to the truth and contrary to what the people of knowledge are upon, so the deviation of a scholar and their slip up is considered through the opposing of the people of knowledge”.
And he -may Allah grant him success- said in (p.223) after he mentioned a number of statements which doesn’t point to what he is intending!: “The statements being many in number point to that the position of the majority in Al-Jarh wat-Ta’deel takes precedence over the position of the lesser in number, and the position of the majority takes precedence over the position of a single person, and this is treading upon a principle which is applied in every sciences, in Fiqh and Lugha and Aqeedah and Usuul, and other than this, and it is that the position of the majority takes precedence over the minority position, so treading upon this is treading upon the path of correctness in the establishing of these topics, except if there was evidences”‼!
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And Shaykh Muhammad -may Allah grant him success- said in “Al-Ibaanah” (p.221): “If a person is disparaged or praised by the majority then their statement is preceded over the statement of others, except if the majority have a proof which they didn’t put forth…[2]”.
In clarification of the truth in this, I say, seeking aid with Allah:
Know -may Allah grant me and you success- that abundance of numbers and being little in number, isn’t a weighing scale in and of itself in establishing the truth, the point of benefit and consideration in this is in reaching the truth or opposing the truth, regardless if the one that was correct or the opposer were to be alone, or if they were the majority of the people of the world.
There is no proof from the Book and the Sunnah or consensus or sound observation, which points to obligate or even to declare what the majority are upon as being what’s most correct at all, and whoever claims this has to provide proofs, and they will never be able to provide it even if a camel was to go through the eye of a needle!
Ibn Hazm -may Allah have mercy upon him- said in “Al-Muhallaa” (273-274/9) : “There is no meaning to the largeness of the number of those that take a position nor the number being small, I have provided thick volumes in what Abu Hanifah and Malik and Shaafi’i and the majority of the scholars opposed in, and every single one of them have statements where it is not known that anyone preceded them in, and each one opposed the consensus which is established and which is asserted with certainty, and there hasn’t at all come any legislative text or consensus or sound consideration to declare what has been taken as a position by many people to be more correct over that which has been taken as a position by a little number of people…”.
▪️And Shaykh Albaani -may Allah have mercy upon him- said in “At-Ta’leeq ala at-Tahaawiyyah” at discoursing ‘Shudhuudh’: “…there isn’t anything in the Book nor the Sunnah which points to that everything what the majority are upon is more correct that what those that opposed them are upon when there is no proof…”.
And this is general to everything which there has to be following, in all of the legislative sciences, and at the forefront of this the science of Al-Jarh wat-Ta’deel, contrary to what Shaykh Muhammad -may Allah grant him success- is claiming in what was previously mentioned in his statement: “and the position of the majority takes precedence over the position of a single person, and this is treading upon a principle which is applied in every sciences”‼!
And this speech – whilst it is invalid – is very strange‼!
This same approach was used by Abul Hassan Al-Misri and his followers with our Shaykh Yahya bin Ali Al-Hajoori -may Allah preserve him- as he was the first person who became acute to him, and confronted him, in Yemen, whilst the Mashaayikh of Yemen were opposing him. Then ‘Abdurrahman bin Mar’i Al-Adani and his Hizb also used this with our Shaykh -may Allah preserve him- then his followers took it upon themselves to counter what was established against him of proofs and evidences for their Fitnah, and they were assisted by Al-Wassaabi[3] -may Allah guide him- and he was severe in the calling to this innovated principle‼
Similarly, it was used by ‘Ali bin Hassan Al-Halabi -may Allah guide him- with those that clarified his condition, and more than one have refuted him and clarified the incorrectness of this principle and the one that preceded it. It is how The Most High said regarding the condition of the people of falsehood:
(كَذَٰلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ ۘ تَشَابَهَتْ قُلُوبُهُمْ)
“So said the people before them words of similar import. Their hearts are alike.”
[Baqara:118]
It’s not obscured upon you – O you who ascribes to the people of Hadith and narration – that the affair of Al-Jarh wat-Ta’deel, which upholds the religion and distinguishes the people of Sunnah and ‘Following’ from the people of Innovation and Tamyee’ … And that from its great principles which the Imams of the Hadith and Guidance
are upon is: The detailed disparagement which is built upon evidences takes precedence before the appraisal, and that us taking the detailed disparagement is based upon proofs which is what is obligatory upon the follower and the complier to the truth.
Shaykh Rabee Al-Madkhali said: “…You have knowledge of Al-Jarh wat-Ta’deel, and the speech which we stated, that people disparaged and a people didn’t disparage, people praised and defended this one that has been disparaged. We request from those that are disparaging to explain, if they explain the correct reasons of disparagement – then it is a must to follow them into this, because this is following of the truth, and rejecting what they have with them of the truth is rejection of the truth … So it’s a must upon those that opposed them to comply and to return to the truth and what’s correct, and to accept the evidences – may Allah bless you – a lot of people bely the truth, and reject the truth, and this is a very dangerous affair…”. End of speech from “Al-Hath alal muwadah wal-i’tilaaf” (p.60-61).
▪️ Our Shaykh Yahya Al-Hajoori -may Allah preserve him- said in “ At-Tawdheeh…” (p.10): “From the correct foundations with us, I.e Ahlus-Sunnah, is that the detailed disparagement takes precedence over the general appraisal, because the one disparaging is transfering from the basis, so they have extra information in this, and the one praising or negating is remaining upon the first basis”.
And the evidences for what we have mentioned and the statements of the people of knowledge in this are many, as will come, and it establishes with all clarity that:
The detailed disparagement takes precedence over the appraisal, regardless if those that are praising are many or are little in number. So the ruling is one, and the reasoning is still present, and those that implement the likes of these principles in the face of a detailed disparagement[4], only wish to topple the truth which is being established by Ahlus-Sunnah upon their falsehood, in order to reject the truth and the evidences‼ As to protect their ideologies and their figures and personalities!
And preceding the detailed disparagement before the appraisal, is only due to what it contains of extra information which the disparager has established, and this is still the case even if the number of people praising them were to be many or a little or the same in number, the number of this doesn’t have any effect in the ruling, and this becomes very clear at the relaying of a number of the statements of the people of the Hadith and authority in this affair:
1. Imam Az-Zarkashi -may Allah have mercy upon him- said in “An-Nukat alal-muqaddimah” (3/362): “…what’s correct is the preceding of the disparagement based upon what we have mentioned, I.e because the preceding of the disparagement is only due to it containing something extra which went obscured upon the one praising, and this is present even if the number of those praising were to be many or less or the same, so even if one person disparaged and a hundred praised then the statement of that one person is preceded for this reason”.
2. His speech was relayed word for word by the ‘Allaamah As-Sakhaawi -may Allah have mercy upon him- in “Fathul-Mugheeth” (2/32), acknowledging it without refering it back to him. And in “Sharhut-Taqreeb” (p.187): “…and it is said even if those that are praising were to be more than the number of those disparaging, that the appraisers would be preceded, and this was rejected by Al-Khateeb…”.
3. The speech of Imam Al-Khateeb -may Allah have mercy upon him- in “Al-Kifaayah” (1/336), whereby he said: “It is a mistake, and far away, by those that assumed this, because those that are praising even if they might be many, they are not informing with the lack of what the disparagers are informing, and if they were to inform of this then it would be a incorrect testification upon the negation of what is correct and is possible to occur, and if they didn’t know then what we have mentioned would be affirmed”.
Shaykh Rabee Al-Madkhali said: “…You have knowledge of Al-Jarh wat-Ta’deel, and the speech which we stated, that people disparaged and a people didn’t disparage, people praised and defended this one that has been disparaged. We request from those that are disparaging to explain, if they explain the correct reasons of disparagement – then it is a must to follow them into this, because this is following of the truth, and rejecting what they have with them of the truth is rejection of the truth … So it’s a must upon those that opposed them to comply and to return to the truth and what’s correct, and to accept the evidences – may Allah bless you – a lot of people bely the truth, and reject the truth, and this is a very dangerous affair…”. End of speech from “Al-Hath alal muwadah wal-i’tilaaf” (p.60-61).
▪️ Our Shaykh Yahya Al-Hajoori -may Allah preserve him- said in “ At-Tawdheeh…” (p.10): “From the correct foundations with us, I.e Ahlus-Sunnah, is that the detailed disparagement takes precedence over the general appraisal, because the one disparaging is transfering from the basis, so they have extra information in this, and the one praising or negating is remaining upon the first basis”.
And the evidences for what we have mentioned and the statements of the people of knowledge in this are many, as will come, and it establishes with all clarity that:
The detailed disparagement takes precedence over the appraisal, regardless if those that are praising are many or are little in number. So the ruling is one, and the reasoning is still present, and those that implement the likes of these principles in the face of a detailed disparagement[4], only wish to topple the truth which is being established by Ahlus-Sunnah upon their falsehood, in order to reject the truth and the evidences‼ As to protect their ideologies and their figures and personalities!
And preceding the detailed disparagement before the appraisal, is only due to what it contains of extra information which the disparager has established, and this is still the case even if the number of people praising them were to be many or a little or the same in number, the number of this doesn’t have any effect in the ruling, and this becomes very clear at the relaying of a number of the statements of the people of the Hadith and authority in this affair:
1. Imam Az-Zarkashi -may Allah have mercy upon him- said in “An-Nukat alal-muqaddimah” (3/362): “…what’s correct is the preceding of the disparagement based upon what we have mentioned, I.e because the preceding of the disparagement is only due to it containing something extra which went obscured upon the one praising, and this is present even if the number of those praising were to be many or less or the same, so even if one person disparaged and a hundred praised then the statement of that one person is preceded for this reason”.
2. His speech was relayed word for word by the ‘Allaamah As-Sakhaawi -may Allah have mercy upon him- in “Fathul-Mugheeth” (2/32), acknowledging it without refering it back to him. And in “Sharhut-Taqreeb” (p.187): “…and it is said even if those that are praising were to be more than the number of those disparaging, that the appraisers would be preceded, and this was rejected by Al-Khateeb…”.
3. The speech of Imam Al-Khateeb -may Allah have mercy upon him- in “Al-Kifaayah” (1/336), whereby he said: “It is a mistake, and far away, by those that assumed this, because those that are praising even if they might be many, they are not informing with the lack of what the disparagers are informing, and if they were to inform of this then it would be a incorrect testification upon the negation of what is correct and is possible to occur, and if they didn’t know then what we have mentioned would be affirmed”.
And before this he said: “If a group praised a person, and a smaller number of disparagers disparaged him, then what the majority of the scholars are upon us that the ruling is with the disparagement, and acting upon it takes more priority, and a group said: rather the ruling is with those praising and this is a mistake based upon what we have mentioned…”.
4. The ‘Allaamah, Ash-Shinqeeti -may Allah have mercy upon him- said in “Al-Mudhakirah” (p.123): “…if the disparagement clashed with the appraisal, the disparagement is preceded, because the disparager came across a hidden affair … So if those that are praising are more than those disparaging then similarly upon what’s most correct, because the cause of preceding the disparagement is, the knowledge of the disparager which went obscured upon those that are praising, and this doesn’t go away through there being many people praising, and it’s said that those praising are preceded but this is weak…”.
5. Imam Ibn As-Salaah -may Allah have mercy upon him- said: “Sharh Muslim” (1/124): “…If the number of those that are praising are more, than its said that the praise has more priority, and what’s correct is -which the majority are upon- is that the disparagement takes precedence based upon what we have mentioned”. “Ma’rifatu anwaa’ ilmil-hadith” (p.221).
6. Imam, An-Nawawi -may Allah have mercy upon him- said in “Sharh Muslim” (1/24): “…if the disparagement clashed with the appraisal then it’s preceded before the appraisal, upon what’s chosen and what has been stated by the muhaqiqoon and the majority, and there is no difference if the number of praisers were to be more or less, and it’s said that if those that are praising are more, then the appraisal is preceded, and what’s most correct is the first, because the disparager has come across an affair which went overlooked by those praising”.
7. Imam, Ibn Katheer -may Allah have mercy upon him- said in “Ikhtisaar Uluum Al-Hadith” (p.134-135): “as for if the disparagement and the appraisal were to clash, then it’s incumbent that the disparagement is detailed, and is it to come before the appraisal? Or is the larger number or more memorisation what’s declared most correct? … What’s correct is that the disparagement takes precedence unrestrictedly if it was detailed”.
8. Imam As-San’aani -may Allah have mercy upon him- said in “Subulus-salaam” (1/117): “…but the disparager takes more priority, even if those praising were to be many…”.
9. Al-Haafidh As-Suyuuti -may Allah have mercy upon him- said: “If there was found within them – i.e the narrator – a detailed criticism and a praise, then the detailed criticism takes precedence even if the number of the praisers were more, this is what’s most correct with the Fuqahaa and the Usuuliyoon, and it was relayed by Al-Khateeb from the majority of the scholars…”. “Tadreeb Ar-Raawi” (p.364).
10. The ‘Allaamah Al-Mu’alimi -may Allah have mercy upon him- said after his previously mentioned speech: “…If you reflect upon this you will come to know what Al-Khateeb put forth as proof can not remain standing except that if the disparagement is detailed, affirmed and explained, as the warding doesn’t become apparent except for when the disparager turns to lying, and it becomes apparent that if the person praising was to come across this then they wouldn’t have praised them, so there is no doubt that acting is upon the disparagement even if those that are praising are many…”. “Tankeel” (1/74-75).
Some of the contemporary people of knowledge stating the invalidity of this Tamyee’i principle:
11. The Imam, the Mujaddid, Muqbil bin Haadi Al-Waadi’i -may Allah have mercy upon him- was asked about some people rejecting the statement of the disparager who is from the scholars of the Sunnah on some innovators, using as a proof that this disparaged individual isn’t spoke about by the rest of the scholars of the Sunnah, by saying: “Where is so-and-so and so-and-so?! Why are they not speaking?! If this was the truth they would’ve followed them‼”.
4. The ‘Allaamah, Ash-Shinqeeti -may Allah have mercy upon him- said in “Al-Mudhakirah” (p.123): “…if the disparagement clashed with the appraisal, the disparagement is preceded, because the disparager came across a hidden affair … So if those that are praising are more than those disparaging then similarly upon what’s most correct, because the cause of preceding the disparagement is, the knowledge of the disparager which went obscured upon those that are praising, and this doesn’t go away through there being many people praising, and it’s said that those praising are preceded but this is weak…”.
5. Imam Ibn As-Salaah -may Allah have mercy upon him- said: “Sharh Muslim” (1/124): “…If the number of those that are praising are more, than its said that the praise has more priority, and what’s correct is -which the majority are upon- is that the disparagement takes precedence based upon what we have mentioned”. “Ma’rifatu anwaa’ ilmil-hadith” (p.221).
6. Imam, An-Nawawi -may Allah have mercy upon him- said in “Sharh Muslim” (1/24): “…if the disparagement clashed with the appraisal then it’s preceded before the appraisal, upon what’s chosen and what has been stated by the muhaqiqoon and the majority, and there is no difference if the number of praisers were to be more or less, and it’s said that if those that are praising are more, then the appraisal is preceded, and what’s most correct is the first, because the disparager has come across an affair which went overlooked by those praising”.
7. Imam, Ibn Katheer -may Allah have mercy upon him- said in “Ikhtisaar Uluum Al-Hadith” (p.134-135): “as for if the disparagement and the appraisal were to clash, then it’s incumbent that the disparagement is detailed, and is it to come before the appraisal? Or is the larger number or more memorisation what’s declared most correct? … What’s correct is that the disparagement takes precedence unrestrictedly if it was detailed”.
8. Imam As-San’aani -may Allah have mercy upon him- said in “Subulus-salaam” (1/117): “…but the disparager takes more priority, even if those praising were to be many…”.
9. Al-Haafidh As-Suyuuti -may Allah have mercy upon him- said: “If there was found within them – i.e the narrator – a detailed criticism and a praise, then the detailed criticism takes precedence even if the number of the praisers were more, this is what’s most correct with the Fuqahaa and the Usuuliyoon, and it was relayed by Al-Khateeb from the majority of the scholars…”. “Tadreeb Ar-Raawi” (p.364).
10. The ‘Allaamah Al-Mu’alimi -may Allah have mercy upon him- said after his previously mentioned speech: “…If you reflect upon this you will come to know what Al-Khateeb put forth as proof can not remain standing except that if the disparagement is detailed, affirmed and explained, as the warding doesn’t become apparent except for when the disparager turns to lying, and it becomes apparent that if the person praising was to come across this then they wouldn’t have praised them, so there is no doubt that acting is upon the disparagement even if those that are praising are many…”. “Tankeel” (1/74-75).
Some of the contemporary people of knowledge stating the invalidity of this Tamyee’i principle:
11. The Imam, the Mujaddid, Muqbil bin Haadi Al-Waadi’i -may Allah have mercy upon him- was asked about some people rejecting the statement of the disparager who is from the scholars of the Sunnah on some innovators, using as a proof that this disparaged individual isn’t spoke about by the rest of the scholars of the Sunnah, by saying: “Where is so-and-so and so-and-so?! Why are they not speaking?! If this was the truth they would’ve followed them‼”.
So is it a condition of speaking on an individual and disparaging them that the majority of the scholars of the sunnah or all of them, disparage them? Especially since this disparager has come across evidences from the speech of this innovator through their lectures and their authorings?
Whereby he replied: “Yes, Yes, the subject matter O brothers, the people haven’t read into Al-Mustalah, or they read into it but they are deceiving‼ Rather I say something which is greater than this, let’s say that Ahmad bin Hanbal said: “Thiqah”, and Yahya bin Ma’een said: “Liar”. Will the statement of Yahya bin Ma’een damage them whilst he is being opposes by Ahmad bin Hanbal? Yes, the statement of Yahya bin Ma’een is a detailed disparagement, he came across what Ahmad didn’t come across, so what now? Put them aside if Yahya bin Ma’een disparaged him by himself. Upon this, if a scholar of the scholars of this era, produced evidences for the misguidance of Muhammad Al-Ghazaali or Yusuf Al-Qardhaawi or the methodology of the Ikhwaanul-Muflisoon, we accept it and it’s obligatory to accept it:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَٰدِمِينَ)
“O you who believe! If a Faasiq (rebellious evil person) comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.”
[Hujurat:6]
Yes, if someone upright comes to us then we accept it, as is what’s understood from the verse, if someone upright comes to us we accept it, where are you from this verse which points to that if someone upright comes with information that we accept it, and if a sinner comes with information that we verify it?! So O brothers, what’s important is: The people are bankrupt, contrary to our scholars, the early commers and the later commers, and all praise is to Allah. I thank Allah exalted is He and the most high, the people don’t trust you O you maniac, nor your speech”. End of speech from “Tape Questions from Holland” (dated 23th Rabee’ Al-Awwal 1420).
And Imam Al-Waadi’i -may Allah have mercy upon him- was also asked: “If a narrator was declared Thiqqah by one and was disparaged by four, or disparaged by one and declared Thiqqah by four, then whose statements is accepted? Clarify us with one example from the books of Hadith and Men, on the detailed criticism because I have preceded the statement of the majority?”.
Whereby he replied: “As for preceding the praise of the majority then this isn’t correct, because the disparager has come across what those that are praising haven’t come across, for example: you find a man to adhere to the first row and you declared him Thiqqah, but your friend knows that he isn’t someone who has memorised and that he is weak in memorisation, you know that the man adheres to the first row, but your friend knows that he works in Usury Banks, or that he takes pictures, that he has a camera, or works in a salon shaving beards, so the disparager has come across what those that are praising haven’t come across, if ten declare him Thiqah and one disparages him with a detailed disparagement, then the detailed disparagement is accepted, Wallaahul-Musta’aan”. End of speech from “Ijaabatus-Saail” (p.498-499).
12. Shaykh Rabee Al-Madkhali said: “…if a scholar who is taken into consideration who knows the causes for Al-Jarh wat-Ta’deel and the differing in these affairs, and nobody opposed them in this disparagement, then it’s accepted – may Allah bless you – as dlr if it is opposed by a scholar whose taken into considered of their like with a praise, then the person disparaging is requested to present the evidences which affirm their disparagement and its causes, if they put forth evidences and then it is opposed by a hundred scholars from the major scholars and the most prominent ones, then there is no value to their opposition, because they are opposing proof and evidences, and they are opposing without evidences nor proofs, and Allah says:
Whereby he replied: “Yes, Yes, the subject matter O brothers, the people haven’t read into Al-Mustalah, or they read into it but they are deceiving‼ Rather I say something which is greater than this, let’s say that Ahmad bin Hanbal said: “Thiqah”, and Yahya bin Ma’een said: “Liar”. Will the statement of Yahya bin Ma’een damage them whilst he is being opposes by Ahmad bin Hanbal? Yes, the statement of Yahya bin Ma’een is a detailed disparagement, he came across what Ahmad didn’t come across, so what now? Put them aside if Yahya bin Ma’een disparaged him by himself. Upon this, if a scholar of the scholars of this era, produced evidences for the misguidance of Muhammad Al-Ghazaali or Yusuf Al-Qardhaawi or the methodology of the Ikhwaanul-Muflisoon, we accept it and it’s obligatory to accept it:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَٰدِمِينَ)
“O you who believe! If a Faasiq (rebellious evil person) comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.”
[Hujurat:6]
Yes, if someone upright comes to us then we accept it, as is what’s understood from the verse, if someone upright comes to us we accept it, where are you from this verse which points to that if someone upright comes with information that we accept it, and if a sinner comes with information that we verify it?! So O brothers, what’s important is: The people are bankrupt, contrary to our scholars, the early commers and the later commers, and all praise is to Allah. I thank Allah exalted is He and the most high, the people don’t trust you O you maniac, nor your speech”. End of speech from “Tape Questions from Holland” (dated 23th Rabee’ Al-Awwal 1420).
And Imam Al-Waadi’i -may Allah have mercy upon him- was also asked: “If a narrator was declared Thiqqah by one and was disparaged by four, or disparaged by one and declared Thiqqah by four, then whose statements is accepted? Clarify us with one example from the books of Hadith and Men, on the detailed criticism because I have preceded the statement of the majority?”.
Whereby he replied: “As for preceding the praise of the majority then this isn’t correct, because the disparager has come across what those that are praising haven’t come across, for example: you find a man to adhere to the first row and you declared him Thiqqah, but your friend knows that he isn’t someone who has memorised and that he is weak in memorisation, you know that the man adheres to the first row, but your friend knows that he works in Usury Banks, or that he takes pictures, that he has a camera, or works in a salon shaving beards, so the disparager has come across what those that are praising haven’t come across, if ten declare him Thiqah and one disparages him with a detailed disparagement, then the detailed disparagement is accepted, Wallaahul-Musta’aan”. End of speech from “Ijaabatus-Saail” (p.498-499).
12. Shaykh Rabee Al-Madkhali said: “…if a scholar who is taken into consideration who knows the causes for Al-Jarh wat-Ta’deel and the differing in these affairs, and nobody opposed them in this disparagement, then it’s accepted – may Allah bless you – as dlr if it is opposed by a scholar whose taken into considered of their like with a praise, then the person disparaging is requested to present the evidences which affirm their disparagement and its causes, if they put forth evidences and then it is opposed by a hundred scholars from the major scholars and the most prominent ones, then there is no value to their opposition, because they are opposing proof and evidences, and they are opposing without evidences nor proofs, and Allah says:
(قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ)
“Produce your proof if you are truthful.”
[Al-Baqara:111]
So the proofs silence thousands of those who their hands are empty of proofs even if they were scholars, these principles are a must to be known, upon you is to revise the books of the science of Hadith, especially the more elaborate, like “Tadreeb Ar-Raawi”, and like “Fathul-Mugheeth” by As-Sakhaawi, and “Sharh Alfiyah” by Al-Iraaqi, and these affairs are natural with the people of knowledge, and disputing and speaking on this with baatil isn’t permissible, because we will be corrupting the Islamic sciences, and ruin the principles…and…and until the end of these ways, its not permissible for a Muslim to present to the people except the truth, except the truth, and to distance away from deception and schemes – may Allah bless you –”. End of speech from the tape “As’ilah shabaab Adan an fitnati Abil-Hassan” (second question).
And he was also asked: “Is it stipulated to have an unanimous agreement of the people of the era on the disparagement of the people of innovation”.
He then replied: “These are the principles of the despicable people of Tamyee’ – may Allah bless you – in what era is the stipulation of this unanimous agreement?! What’s the proof for this condition?!! Every condition which is not in the Book of Allah is falsehood, if this was a condition, if Ahmad bin Hanbal or Yahya bin Ma’een disparaged an Innovator, do I say it is a must for the Imams of the Sunnah in the entire world to unanimously agree upon that they are an Innovator?! If Ahmad says: “This is an Innovator” everything is finished. For this reason if Ahmad said: “So-and-so is an Innovator” everyone surrenders to him, they don’t jump on their opinions, if Ibn Ma’een says: “This is an Innovator” nobody opposes him. They stipulate an unanimous agreement‼! This is impossible in all of the legislative rulings … Impossible‼ Okay, if two witnesses come that so-and-so killed someone … At a legislative judge … It is obligatory upon the judge to rule with the legislation of Allah, either blood money or retribution. Is there a condition for unanimous agreement in the likes of these affairs which are more dangerous than the declaration of being an Innovator? They are people of Tamyee', they are people of Tamyee', and the people of falsehood, and the callers of evil, and those that lie in wait in murkey waters as it’s said. Don’t listen to this nonsense! If a scholar who has insight disparages a person – may Allah bless you – it is obligatory to accept this disparagement, if they are opposed by a scholar who is upright and precise, then what is stated by both sides is studied and the disparagement is looked at and the praise, if the disparagement is detailed and explained then it’s preceded before the praise even if those that are praising are many, if a scholar disparages with a detailed disparagement and ten praise, fifty scholars who don’t have proofs, they don’t have except good thoughts and acting upon the outward appearance, and this other person has evidences for the disparagement of this man, then the disparagement is preceded. Because the disparager has evidences with them, and the evidences is what’s preceded, and at times the evidences are preceded even if the people of the world opposes.
If the entire world full opposes them whilst the evidences is with them, then the truth is with them, and the Jamaa’ah are those that are upon the truth even if they are alone, if a person was upon the Sunnah and two towns worth of people, or three, and the truth is with him, what he has with him of proofs and truth is preceded before that which is with the others of falsehood, so it’s obligatory to respect the truth and to respect the proofs and evidences:
(قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ)
“Produce your proof if you are truthful.”
[Al-Baqara:111]
So the proofs silence thousands of those who their hands are empty of proofs even if they were scholars, these principles are a must to be known, upon you is to revise the books of the science of Hadith, especially the more elaborate, like “Tadreeb Ar-Raawi”, and like “Fathul-Mugheeth” by As-Sakhaawi, and “Sharh Alfiyah” by Al-Iraaqi, and these affairs are natural with the people of knowledge, and disputing and speaking on this with baatil isn’t permissible, because we will be corrupting the Islamic sciences, and ruin the principles…and…and until the end of these ways, its not permissible for a Muslim to present to the people except the truth, except the truth, and to distance away from deception and schemes – may Allah bless you –”. End of speech from the tape “As’ilah shabaab Adan an fitnati Abil-Hassan” (second question).
And he was also asked: “Is it stipulated to have an unanimous agreement of the people of the era on the disparagement of the people of innovation”.
He then replied: “These are the principles of the despicable people of Tamyee’ – may Allah bless you – in what era is the stipulation of this unanimous agreement?! What’s the proof for this condition?!! Every condition which is not in the Book of Allah is falsehood, if this was a condition, if Ahmad bin Hanbal or Yahya bin Ma’een disparaged an Innovator, do I say it is a must for the Imams of the Sunnah in the entire world to unanimously agree upon that they are an Innovator?! If Ahmad says: “This is an Innovator” everything is finished. For this reason if Ahmad said: “So-and-so is an Innovator” everyone surrenders to him, they don’t jump on their opinions, if Ibn Ma’een says: “This is an Innovator” nobody opposes him. They stipulate an unanimous agreement‼! This is impossible in all of the legislative rulings … Impossible‼ Okay, if two witnesses come that so-and-so killed someone … At a legislative judge … It is obligatory upon the judge to rule with the legislation of Allah, either blood money or retribution. Is there a condition for unanimous agreement in the likes of these affairs which are more dangerous than the declaration of being an Innovator? They are people of Tamyee', they are people of Tamyee', and the people of falsehood, and the callers of evil, and those that lie in wait in murkey waters as it’s said. Don’t listen to this nonsense! If a scholar who has insight disparages a person – may Allah bless you – it is obligatory to accept this disparagement, if they are opposed by a scholar who is upright and precise, then what is stated by both sides is studied and the disparagement is looked at and the praise, if the disparagement is detailed and explained then it’s preceded before the praise even if those that are praising are many, if a scholar disparages with a detailed disparagement and ten praise, fifty scholars who don’t have proofs, they don’t have except good thoughts and acting upon the outward appearance, and this other person has evidences for the disparagement of this man, then the disparagement is preceded. Because the disparager has evidences with them, and the evidences is what’s preceded, and at times the evidences are preceded even if the people of the world opposes.
If the entire world full opposes them whilst the evidences is with them, then the truth is with them, and the Jamaa’ah are those that are upon the truth even if they are alone, if a person was upon the Sunnah and two towns worth of people, or three, and the truth is with him, what he has with him of proofs and truth is preceded before that which is with the others of falsehood, so it’s obligatory to respect the truth and to respect the proofs and evidences:
(قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ)
“Produce your proof if you are truthful.”
[Al-Baqara:111]
(وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ)
“And if you obey most of those upon the earth, they will mislead you from the way of Allah”.
[Al-An’am:116]
The majority don’t have any value to them if they don’t have any evidences, even if all the people of the earth were to come together except a small number upon falsehood and they dont have any evidences, then there is no value to them agreeing, even if the one who is standing in front of them is a single person or a small number, (fear) Allah (fear) Allah in knowing the truth and holding firm to it, and accepting the truth if it was accompanied with evidence -may Allah grant everyone success-”. “From an audio”.
13. Our Shaykh, the Muhadith, the Allaamah, Yahya bin Ali Al-Hajoori -may Allah preserve him- was asked: “If a scholar disparages a person, is it incumbent that the scholars come together and agree to their disparagement, or does one disparagement suffice?”.
Whereby he replied:
“بسم الله الرحمن الرحيم
All praise is to Allah lord of all that exists, we praise Him exalted is He, and we seek His aid, Amma ba’d:
The truth is obligatory to be taken, if someone who has experience with Al-Jarh wat-Ta’deel says a statement which is a disparagement about a person, then what’s looked at is their evidences, if they come with evidences then it’s obligatory to accept the evidences, and there is no proof for anyone to leave the truth, Allah the mighty and majestic said:
(أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُوٓا۟ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلْحَقِّ)
“Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth?”
[Al-Hadid:16]
And He said:
(أَفَمَن يَهْدِىٓ إِلَى ٱلْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّىٓ إِلَّآ أَن يُهْدَىٰۖ)
“So is He who guides to the truth more worthy to be followed or he who guides not unless he is guided?”.
[Yunus:35]
And Allah The Mighty and Majestic said:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَۚ)
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives”.
[An-Nisa’:135]
Until He said:
(فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ۚ)
“So follow not [personal] inclination (desires), lest you not be just”.
[An-Nisa’:135]
Don’t let following desires distance you from being just.
(وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا)
“And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted”.
[An-Nisa’:135]
This is a context which contains a threat in the Qur’an to those that distort or turns away from the truth, so it’s obligatory to take the truth from those that manifest it and clarify it. And the stipulation of not accepting that truth except if such-and-such of people come together, or from the people of knowledge: Is from the newly introduced affairs.
And in the books of Hadith and in the books of Fiqh and other than this from the books of the people of knowledge, is the clarification of the methodology of the people of the Sunnah, and that one seeks out what is correct and accepted the truth, and there is no stipulation on the truth for it to be an unanimous agreement in every subject, this is considered from the newly introduced affairs … The point of benefit is the books of Al-Jarh wat-Ta’deel and whoever says contrary to this has to manifest what they have of proofs … And the rule relating to the disparagement is that it has to be detailed, explained, and that the detailed disparagement is accepted and preceded over the appraisal, so upon this, this is an innovation of this era … This is an innovation of this era which is Baatil Baatil, in this era and upon our scholars may Allah have mercy upon him, the scholar would
[Al-Baqara:111]
(وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ)
“And if you obey most of those upon the earth, they will mislead you from the way of Allah”.
[Al-An’am:116]
The majority don’t have any value to them if they don’t have any evidences, even if all the people of the earth were to come together except a small number upon falsehood and they dont have any evidences, then there is no value to them agreeing, even if the one who is standing in front of them is a single person or a small number, (fear) Allah (fear) Allah in knowing the truth and holding firm to it, and accepting the truth if it was accompanied with evidence -may Allah grant everyone success-”. “From an audio”.
13. Our Shaykh, the Muhadith, the Allaamah, Yahya bin Ali Al-Hajoori -may Allah preserve him- was asked: “If a scholar disparages a person, is it incumbent that the scholars come together and agree to their disparagement, or does one disparagement suffice?”.
Whereby he replied:
“بسم الله الرحمن الرحيم
All praise is to Allah lord of all that exists, we praise Him exalted is He, and we seek His aid, Amma ba’d:
The truth is obligatory to be taken, if someone who has experience with Al-Jarh wat-Ta’deel says a statement which is a disparagement about a person, then what’s looked at is their evidences, if they come with evidences then it’s obligatory to accept the evidences, and there is no proof for anyone to leave the truth, Allah the mighty and majestic said:
(أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُوٓا۟ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلْحَقِّ)
“Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth?”
[Al-Hadid:16]
And He said:
(أَفَمَن يَهْدِىٓ إِلَى ٱلْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّىٓ إِلَّآ أَن يُهْدَىٰۖ)
“So is He who guides to the truth more worthy to be followed or he who guides not unless he is guided?”.
[Yunus:35]
And Allah The Mighty and Majestic said:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَۚ)
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives”.
[An-Nisa’:135]
Until He said:
(فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ۚ)
“So follow not [personal] inclination (desires), lest you not be just”.
[An-Nisa’:135]
Don’t let following desires distance you from being just.
(وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا)
“And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted”.
[An-Nisa’:135]
This is a context which contains a threat in the Qur’an to those that distort or turns away from the truth, so it’s obligatory to take the truth from those that manifest it and clarify it. And the stipulation of not accepting that truth except if such-and-such of people come together, or from the people of knowledge: Is from the newly introduced affairs.
And in the books of Hadith and in the books of Fiqh and other than this from the books of the people of knowledge, is the clarification of the methodology of the people of the Sunnah, and that one seeks out what is correct and accepted the truth, and there is no stipulation on the truth for it to be an unanimous agreement in every subject, this is considered from the newly introduced affairs … The point of benefit is the books of Al-Jarh wat-Ta’deel and whoever says contrary to this has to manifest what they have of proofs … And the rule relating to the disparagement is that it has to be detailed, explained, and that the detailed disparagement is accepted and preceded over the appraisal, so upon this, this is an innovation of this era … This is an innovation of this era which is Baatil Baatil, in this era and upon our scholars may Allah have mercy upon him, the scholar would
say what they saw, and if they disparaged someone, they would say: “So-and-so disparaged them”, “So-and-so spoke about them and they said such-and-such about them in their speech”, their speech would be accepted. So this is what’s correct in this subject matter, and all praise is to Allah”.
And the affair will become clearer in the subchapter which is coming.
Topic:
From the establishments of Shaykh Muhammad Al-Imam -may Allah grant him success- which strive to not give consideration to the detailed disparagement, is his statement in “Al-Ibaanah” (page 240-241) under the chapter heading “When is a man who is spoken about by the Imams of Al-Jarh wat-Ta’deel left?”:
“The Hadith of a narrator isn’t left off due some disparaging saying: “Matrook” whilst it’s clashing with others who are from the people of this field”!
I say, seeking aid with Allah:
This establishment isn’t well grounded, because the statement of an Imam in this field “Matrook” on a narrator, takes precedence over the opposition of others who are qualified in this field who are praising, especially if this praise was to be light and doesn’t reach the level of declaration of being Thiqah. This is because the strong disparagement extinguishes the declaration of being Thiqah.
And the Imam, the Mujaddid, Muqbil bin Hadi Al-Waadi’i -may Allah have mercy upon him- was asked as found in “Al-Muqtarah fi Ajwibati ba’d Asilatil Mustalah” (164), about the statement on a person “Matrook”, is it a detailed disparagement?
Whereby he replied: “What’s correct is that it is a detailed criticism, because they mean with it that he is accused of lying or making more mistakes than being correct”. End of speech.
And Shaykh Muhammad Al-Imam himself after this speech of his reiterates this: “from Abdurrahman bin Mahdi, Shu’bah was asked: who is the one whose Hadith is left? He said those accused of lying…”. End of speech.
I say: This is the level of “Matrook”!
Then Shaykh Muhammad Al-Imam -may Allah grant him success- said after this (p.241): “In any case, a differentiation is made between two affairs, the first: speaking on an individual, and the second: abandoning them.
As for speaking on a person then this starts with one or two or three, and then the people of knowledge follow in this and then they are left, as for if some speak on them and others of their like oppose them, then in this scenario then one has to tread the path of looking and declaring one more correct than the other, and then one acts upon what’s most correct”!
I say, seeking aid with Allah:
I don’t know where Shaykh Muhammad Al-Imam -may Allah grant him success- got the likes of these principles from?! Yes, speaking on a narrator is broader than leaving them, because speaking on them could be on what doesn’t necessitate leaving them, and it could be with what necessitates this.
But there is no point of benefit in number of people in this, so the statement of Shaykh Muhammad: “As for speaking on a person then this starts with one or two or three[5], and then the people of knowledge follow in this and then they are left”! this is very strange!
If Imam Ahmad were to say about a narrator: “Liar – fabricates Hadith”, then everything would end, even if whoever opposed it were to oppose, because this is a detailed disparagement, and this overrules the praise of those that praised, and the narrator would be at the highest levels of those that are abandoned, even if not a single person followed Imam Ahmad into this! Or not two or three people! Let alone stipulating this so called following into!
And Shaykh Muhammad Al-Imam -may Allah grant him success- stipulates this following of the people of knowledge so that the narrator is left! As for the statement of a single Imam whoever much their detailed disparagement was accompanied with proofs, and however severe the disparagement was, then the narrator is not left at this, because there wasn’t any following of the people of Al-Jarh wat-Ta’deel in this!
And the affair will become clearer in the subchapter which is coming.
Topic:
From the establishments of Shaykh Muhammad Al-Imam -may Allah grant him success- which strive to not give consideration to the detailed disparagement, is his statement in “Al-Ibaanah” (page 240-241) under the chapter heading “When is a man who is spoken about by the Imams of Al-Jarh wat-Ta’deel left?”:
“The Hadith of a narrator isn’t left off due some disparaging saying: “Matrook” whilst it’s clashing with others who are from the people of this field”!
I say, seeking aid with Allah:
This establishment isn’t well grounded, because the statement of an Imam in this field “Matrook” on a narrator, takes precedence over the opposition of others who are qualified in this field who are praising, especially if this praise was to be light and doesn’t reach the level of declaration of being Thiqah. This is because the strong disparagement extinguishes the declaration of being Thiqah.
And the Imam, the Mujaddid, Muqbil bin Hadi Al-Waadi’i -may Allah have mercy upon him- was asked as found in “Al-Muqtarah fi Ajwibati ba’d Asilatil Mustalah” (164), about the statement on a person “Matrook”, is it a detailed disparagement?
Whereby he replied: “What’s correct is that it is a detailed criticism, because they mean with it that he is accused of lying or making more mistakes than being correct”. End of speech.
And Shaykh Muhammad Al-Imam himself after this speech of his reiterates this: “from Abdurrahman bin Mahdi, Shu’bah was asked: who is the one whose Hadith is left? He said those accused of lying…”. End of speech.
I say: This is the level of “Matrook”!
Then Shaykh Muhammad Al-Imam -may Allah grant him success- said after this (p.241): “In any case, a differentiation is made between two affairs, the first: speaking on an individual, and the second: abandoning them.
As for speaking on a person then this starts with one or two or three, and then the people of knowledge follow in this and then they are left, as for if some speak on them and others of their like oppose them, then in this scenario then one has to tread the path of looking and declaring one more correct than the other, and then one acts upon what’s most correct”!
I say, seeking aid with Allah:
I don’t know where Shaykh Muhammad Al-Imam -may Allah grant him success- got the likes of these principles from?! Yes, speaking on a narrator is broader than leaving them, because speaking on them could be on what doesn’t necessitate leaving them, and it could be with what necessitates this.
But there is no point of benefit in number of people in this, so the statement of Shaykh Muhammad: “As for speaking on a person then this starts with one or two or three[5], and then the people of knowledge follow in this and then they are left”! this is very strange!
If Imam Ahmad were to say about a narrator: “Liar – fabricates Hadith”, then everything would end, even if whoever opposed it were to oppose, because this is a detailed disparagement, and this overrules the praise of those that praised, and the narrator would be at the highest levels of those that are abandoned, even if not a single person followed Imam Ahmad into this! Or not two or three people! Let alone stipulating this so called following into!
And Shaykh Muhammad Al-Imam -may Allah grant him success- stipulates this following of the people of knowledge so that the narrator is left! As for the statement of a single Imam whoever much their detailed disparagement was accompanied with proofs, and however severe the disparagement was, then the narrator is not left at this, because there wasn’t any following of the people of Al-Jarh wat-Ta’deel in this!