Where are the detailed proofs for the criticism (or Jarh) against the Scholars of Sunnah?

The article below is a follow-up from this one where Muhammad Ibn Hādi made general and unproven accusations against the Scholars of Sunnah. Read and understand the principles.

WHERE ARE THE DETAILED PROOFS FOR THE CRITICISM (OR JARH) AGAINST THE SCHOLARS OF SUNNAH?

After Muhammad ibn Hadi’s criticisms of Al-‘Allāmah ‘Ubaid Al-Jābiri and the ‘Ālim ‘Abdullāh Al-Bukhāri, and his warning the Salafis from them – then we say this criticism requires clearcut proof that is detailed and evidenced because this is a disparagement of two scholars of Ahlus-Sunnah, so where is the proof that “they have principles which oppose the principles of the Salaf and Shaikh Rabee’ aids the two of them in that” (as he claims) and where is the proof for the other disparaging remarks against them?

Al-Hāfidh Ibn Hajr (rahimahullah) stated: “If the jarh (criticism) of an individual is general, and the criticised one is declared trustworthy by one of the scholars of this science [of jarh wa ta’deel], then that criticism of him is not accepted from anyone regardless of who he is unless it is detailed (i.e. with proofs). That is because the standard of trustworthiness (i.e. that he is thiqah) has been established for him – and it is not removed from him except with something clearcut.” (Tadreeb Ar-Rāwee, p. 308)

The Imām of Al-Jarh wat-Ta’dīl of the era, Shaikh Rabee’ ibn Hādi Al-Madkhali (hafidhahullāh) stated, “When there is a contradiction between a criticism and praise of an individual, then it is a must that the reason for the criticism is explained. So if an ‘Ālim who is an expert in the field of jarh-wa-ta’dīl and is a worthy scholar explains his evidence, or explains his evidence which is valid, then in that situation criticism is given precedence over praise even if tens of those who praise him differ with his criticism – even if one goes to excess in praising him after the proof has been established, that person has fallen [due to the proofs against him].” (Majmū’ Al-Wādih fi Raddi Manhaji wa Usūli Fālih from Majmū’ Kutub wa Rasā’il wa Fatāwā Fadeelah Ash-Shaikh Al-‘Allāmah Rabee’ Ibn Hādi Al-Madkhali 9/325)

Shaikh Rabee’ said something which gives this further weight and clarity, “A person who is well-known for Religion, Sunnah and Salafiyyah, and calling to that – then this itself is stronger than him having a praise (ta’dīl) from a scholar or two scholars.” (ibid, 9/148)

Shaikh Rabee’ also said, “This is a principle when there is a contradiction in praise and criticism – it is from the principles of Ahlus-Sunnah without any doubt. And it is obligatory to apply it when declaring a Muslim known for Salafiyyah to be an innovator, or a sinner, or when accusing someone of kufr, or of spying or betrayal.” (ibid, 9/155)

So where are the proofs and details to the criticism of Muhammad ibn Hādi of these scholars of Sunnah? He has attacked and vilified scholars and students alike, and maligned the honour of good people, and this is why the older scholars have spoken against him.

Till this day, Muhammad ibn Hadi has not brought four witnesses for his allegation of fornication against another Muslim. That alone nullifies the trustworthiness of a person as the scholars have stated: “Trustworthiness (‘adālah) is nullified so their bearing witness is not accepted.”

Attacking the scholars and reviling them opposes the behaviour expected from Ahlus-Sunnah. Abu ‘Uthmān Ismā’īl as-Sābūnī (rahimahullāh d.449H) said: “One of the distinguishing signs of Ahlus-Sunnah is their love of the Imāms of the Sunnah, its Scholars, its helpers and its allies.”

Those who continue to defend the gross errors of Muhammad ibn Hadi need to seriously reflect on the above and think about the yardstick they use to measure truth and falsehood. May Allah guide him and them.

Abu Khadeejah

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