Correction of Dr. Ibraheem al-Ruhaylee's Errors Regarding the Word Tamyee'
Filed under: General
Thursday, March 15 2012 - by Manhaj.Com
Key topics: Tamyee' Ruhaylee
Dr. Ruhaylee and "Tamyee"
Dr. Ruhaylee claimed that the use of the word (التمييع), and (مائع) and the likes are innovated expressions in the science of Jarh and has also tried to attack the contemporary scholars who used this term by making another false claim that the first to use these terms were the likes of Sayyid Qutb and al-Sha'rawi, claiming thereby, that those (from Ahl al-Sunnah) who used these terms are affected by Sayyid Qutb and the Muslim Brotherhood!
And some individuals have spread this doubt on their websites, forums and mailing lists! Why? Because there is an underlying hawaa in opposing and attacking those who hold fast to the Salafi manhaj, and to the manhaj of Shaykh al-Albani,, Shaykh Ibn Baz, Shaykh Ibn al-Uthaymeen, Shaykh Muqbil, Shaykh Rabee and others. The reason is not because they have objectively researched and verified the issue!
A Defence of Shaykh al-Albani, Shaykh Ibn al-Uthaymeen, Shaykh Muhammad al-Jaamee, Shaykh Rabee', Shaykh Ubayd and others
The First Point: In the Language
- In Taj al-Arus there occurs (والمائِعُ الأحْمَقُ), "and al-Maa'i is the fool", thus this word is not restricted to those things that flow (i.e. are fluid) as claimed by Dr. ruhaylee.
- Also in Taj al-Arus (ومَيْعَةُ الشَّبَابِ والنَّهَارِ أوَّلُهُمَا كما في الصِّحاحِ), where the word may'ah means the first part of something, once more indicating the error of Dr. ruhaylee.
- Also in al-Faa'iq (ميعة الشباب: شِرَّته وقلَّة وقارِه), meaning the fire of youth and lack of respect , once more proving the error of Dr. Ruhaylee in claiming the word only refers to things that flow.
Based upon this, to describe someone with (الميوعة), which means softness, laxity is something that is taken apparently from the language.
The Second Point: In Relation to Jarh
The question posed to Dr. Ruhaylee is that are the words and phrases of Jarh (disparagement) tawqeefiyyah (are they restricted just to a revealed text)? For the Salaf used words in Jarh that are not reported in the Book, nor in the Sunnah and Imaams of Hadeeth concurred on their usage, century after century without any rejection, except what has now come from Dr. Ruhaylee with respect to terms used by the Imaams of the Sunnah of our times.
From the word used by the Salaf (فيه نظر), (سكتوا عنه), (لا يساوي فلسًا), (بعرة أحب إلي منه), and none of them are found in the Book or the Sunnah.
The Third Point: Derivations from the Revelation Can Be in Meaning as well as Wording
Further, the words of Jarh can be taken from the revelation either in wording or in meaning. The word (التمييع), what is intended by it is laxity (التساهل) and wastage (التضييع) of the truth, and this meaning is known in the Qur'an and the Sunnah, Allaah said, (خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ), "Hold on to that which we have given you with strength..." (2:63), and (فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا), "Then there came a generation after them who neglected the prayer and followed lusts. They will soon be thrown in Hell" (19:59).
The Fourth Point: Rulings Are Associated with Meanings Not with Mere Words
From the firmly established principles with the Scholars is that judgements are associated with meanings, not mere words, and this is from the principles related to contracts, and is not upon its generality, however, the intent here is that most times, a matter is actually associated with the meaning intended, not the mere word, alongside (our knowledge) that in the Sharee'ah association (of judgments) is with words sometimes and with meaning sometimes. And this is the case with the word (مميع).
The Fifth Point: There is no Contestibility in Terminological Usage
From the firmly established principles with the people of knowledge is that there is no contestibility in terminological usage, and this is a principle well known to the Scholars of al-Jarh wal-Ta'deel. Thus, the saying (ليس بشيء), "He is nothing" means to the Scholars of Hadeeth, that he is weak, and does not equal anything. But Ibn Ma'een used this expression (for that meaning) and he intended that a person is of little reporting, and no one rejected that against him from the People of Hadeeth, because there is no contestibility in terminological usage. Likewise is the case with the word (مميع), the people of knowledge in the present time have used this with the intended meaning of (المتساهل), (المتهاون), (المضيع), meaning one who is lax, one who wastes and is neglectful in acatualising the foundation of al-walaa wal-baraa upon its obligatory perfection.
The Six Point: The Claim of Being Affected by Sayyid Qutb!
From those who have used the term (التمييع), and what is derived from its asl, are the likes of Shaykh al-Albaanee (بل من ميوعةِ بعضِ الدعاةِ العصريينَ اليوم حيثُ أنَّهم لا يقبلونَ الصدعَ بالحقِّ لأنَّ الصدعَ بالحقِّ مرٌّ), "... Rather it is from the laxity of some of the contemporary callers today who do not proceed to stand firm for the truth, because standing firm for the truth is bitter!" (Silisilah al-Huda wal-Nur, no. 638). And Shaykh Ibn Uthaymeen used the word (الميوعة) when he was referring to artificial silk, in that a man should not wear it because it is a "softening, laxity, depreciation" from his manhood (Sharh Riyadh al-Saaliheen, p. 909). Shaykh Saalih al-Suhayeem also used this word when he was speaking about the Innovator and saying that wisdom should be used, but not the type of (claimed) wisdom which is in reality (الميوعة), which is to compromise the truth. There are other citations from Shaykh al-Albaani using the word (تمييع) and likewise Shaykh Bakr Abu Zayd who made use of the phrases (تمييع الأمة) and also (ولا ينبغي تمييع الأحكام الشرعية) and (هذا من أساليب التميع في هذا العصر). And also Shaykh Muhammad Amaan al-Jaamee (rahimahullaah) said, (بل حاول أن يميع الإجابة), and he also said, (وأعتقد أن السائلة ومن كان معها يدركون خطأ الدكتور ومحاولته التمييع، ولكن الحياء أو الستر على الدكتور أو كونها امرأة تعجز عن المناقشة). These are some examples from the great Scholars of the Ummah. This indicates that this is simply a matter of using terminology to express meanings which are themselves found in the revelation and whose purpose is a correct and established Sharee'ah objective of preservation of the truth and separation of correct behaviour from false behaviour!
One of the associates of Dr. ruhaylee, which is Ali al-Halabi whom the Scholars have refuted for his tamyee' and alliances with the Innovators, himself has used this phrase, for example, in a lecture in 1423 in Cairo, titled "Knowledge of Jarh and Ta'deel, Foundations and Principles", al-Halabi screams out, (وبخاصة أننا رأينا أناسا اليوم يميعون علم الجرح والتعديل), and also (فنحن ضد هذه الميوعة ونحن لسنا مع هذا التمييع).
Please note that this audio from al-Halabi 10 years ago is a refutation of al-Halabi 10 years on from them (in fact less than 10 years!). All praise is due to Allaah who exposes those who deviate through their own statements and renders futile their own falsehood.
Simply Following in the Footsteps of the Salaf!
In addition to all the above points made by the author in the post on Sahab.Net, we can add another one here which is that when there appeared a group amongst the Jahmiyyah during the time of Imaam Ahmad who would say "The Qur'an is the speech of Allaah" and stop there, the Scholars of Ahl al-Sunnah labelled them "al-Waaqifah" (those who pause and stop) because, they would not clarify the truth and say in addition, "... and it is not created." So the Salaf would apply labels based upon characteristics and traits and behaviour, and we do not see the label "al-Waaqifah" mentioned by Allaah or His Messenger! And likewise the Imaams of the Sunnah today, they use the word (التمييع) and (المميعة) to describe those affected by the usool (foundations) of the Harakiyyeen and Hizbiyyeen which involves violating the foundation of al-walaa wal-baraa, and to show softness, lenience with the Innovators, and to not follow behind the Scholars who warn from them with clear evidences established.
It is obligatory upon those who are spreading this doubt to stop immediately, recant and repent for this misrepresentation of the truth and for casting aspersions upon the way of the great Scholars of the Sunnah who have offered a huge and great service to the Ummah in defending truth from falsehood.
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