Refutation of Muhammad Munir Mufti's False Claims Regarding al-Jarh wal-Ta'deel and Warning from and Boycotting the Innovators
Thursday, August 18 2011 - by Manhaj.Com
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A recent example is what was spread by Muhammad Munir Muftee at a recent conference at Masjid Rahmah in New Jersey regarding warning the common-folk against Innovations. He was responded to by a number of brothers in this thread, and his false principle was invalidated. Here are some relevant quotes that were posted in the thread and some others which clarify the matter:

First a statement from Shaykh Ibn al-Uthaymin himself, this was published on Sahab.Net and is a nice refutation of those the who are upon the manhaj of the likes of al-Ar'oor, al-Ma'ribee, al-Halabee and others.

فضيلة العلامة محمد بن صالح العثيمين : أنا أخشى أن تكون هذه كلمة حق أريد بها باطل ، الجرح والتعديل لم يَمُت ولم يدفن ولم يمرض ولله الحمد ، هو قائم ، الجرح والتعديل يكون في الشهود عند القاضي ، يمكن يجرحون الخصم ويطلب منهم البينة ، ويكون - أيضًا - في الرواية ، وقد سمعنا قراءة إمامنا قول الله تعالى : ( يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا ) .

فالجرح والتعديل لا يزال باقيًا ما دام نوع الإنسان باقيًا ، ما دام نوع الإنسان باقيًا ؛ فالجرح والتعديل باقيًا . لكن أنا أخشى أن يقول قائل : إن هذا الإنسان مجروح وليس بمجروح فيتخذ من هذه الفتوى وسيلة لنشر معايب الخلق .

ولهذا أقول : إذا كان في شخص عيب ما ، فإن اقتضت المصلحة ، أو الحاجة ، أو الضرورة إلى بيانه . فلا بأس به ، لا بأس من بيانه ، ولكن الأحسن أن يقول : بعض الناس يفعل كذا ، بعض الناس يقول كذا ، لسببين :

السبب الأول : أن يسلم من قضية التعيين .

والسبب الثاني : أن يكون هذا الْحكم شاملا له ولغيره .

إلا إذا رأينا شخصًا معينًا قد فُتِن الناس به ، وهو يدعو إلى بِدْعة أو إلى ضلالة ، فحينئذ لا بد من التعيين حتى لا يغتر الناس به

Here is the translation:

I fear that this is a statement of truth by which falsehood is intended. Al-Jarh wal-Ta'deel has not died and nor has it been buried, and nor has it become ill, and all praise is due to Allaah. It is established, al-Jarh wal-Ta'deel occurs with respect to witnesses with the judge, it is possible that they are disparaging a disputant and they are requested for evidence, and it also occurs in reports (riwaayah) and we have heard the recitation of our imaam [referring to the prayer they must have just prayed in which this verse was recited by the imaam], "O you who believe, when a faasiq comes to you with news, then verify it" (49:6).

So al-Jarh wal-Ta'deel has never ceased to remain, so long as something from humanity remains, so long as something from humanity remains, then al-Jarh wal-Ta'deel remains. However, I fear that a person might say, "This person is disparaged" but he is not disparaged, and hence this fatwa is taken as a means to spread the faults of the creation.

For this reason, I say: When there is a fault in a person, if the best interest, or need, or necessity requires for it to be explained, then there is no harm in that, there is no harm in it being explained (to the people), however it is better for it to be said, "Some people do such and such, and some people say such and such" for two reasons. The first reason is that avoids the issue of specifying (names) and the second reason is that this ruling incorporates (the person intended) and others (to whom it would also apply).

Except that when we see a specific person by which the people have been put to trial, and he is calling to his innovation or to misguidance, then there is no escape from specifying (his person) so that the people are not put to trial by him.

From this statement are benefits:

  • That al-Jarh wal-Ta'deel will remain so long as humanity remains, it is neither abrogated, dead, buried or sick. Rather, it is an established, ongoing affair.

  • That where the best interest, need, or necessity requires that a fault in a person be clarified to the people, it is best done without specifying that person, so that the correction achieved by this clarification is of benefit to all others who may also have this same fault.

  • Unless, it is a case of person calling to innovation and misguidance, in that case, it is absolutely necessary to specify his name and warn from his innovation or misguidance to protect the people.

Shaykh Rabee' bin Haadee said (Fataawa Ash-Shaykh Rabee' 1/246):

...Al-Jarh Wa At-Tadeel will remain until the day of judgement. The people want to benefit from this particular scholar and you inform them that this person is a noble scholar and upon the Sunnah so you praise him, and this scholar is Raafidee, this one is a Soofee who believes in Wahdatul Wujood (This is referring to the false belief that all in existence is a single reality and that everything we see is only aspects of the essence of Allah), this one is a secularist, this one is a communist who conceals his reality with Islam. This one is this and this one is that. It is obligatory upon you to clarify this; this is an obligation. This is a form of Jihaad and it will not cease and it is not specific to narrators.

Also the Salaf wrote [books] refuting the people of innovation as we have stated and they did not declare Al-Jarh Wa At-Taŭdeel to be specific to the narrators alone. He is an innovator and is not from the people of hadeeth, [he is] Mu'tazilee, [he is] Jahmee, [he is] Murjee and so and so forth. He has no connection to any narrations but he is an innovator therefore they criticized him (Al-Jarh). So how can these people claim that the door of Al-Jarh is closed?

In another place the Shaykh said (Fataawa Ash-Shaykh Rabee' 1/249):

...The methodology of Al-Jarh Wa At-Ta'deel will not cease until the day of judgement as long as innovations are present.

And brother Abu Malik Adam cited a number of examples of the Salaf and the Companions warning the general-folk from innovations and Innovators in response to Muneer Mufti's bold challenge to bring a single example.

And brother Abu Dawud Abdullah quoted the answer of Shaykh Salih al-Fawzan to a question about warning from splitting and deviation (al-Ajwibah al-Mufidah, p. 131):

Question: Is it obligatory upon the scholars to clarify to the youth and the common people the danger of partisanship, splitting and groups?

Answer: Yes it is obligatory to clarify the danger of partisanship and dividing and splitting so that the people can be upon insight and understanding because even the common people are being deceived. How many of the common people in this time have been fooled by some of the groups because they believe that they are upon the truth?

So it is a must that we clarify to the people, the students and the common people, the danger of these parties and sects because if they remained silent [i.e. the scholars] then the people would say, "The scholars were aware of this and they remained silent." Due to this innovation would enter upon them. So it is necessary to clarify these matters when these things appear. The danger for the common people is greater than the danger [posed] to the students because if the scholars remain silent the common people will think that this is correct and that this is the truth.

One of the most evil of the many evil statements of Muhammad Muneer Mufti was separating the Scholars into mild, moderate and harsh, and he was preceded in this by the Ikhwani Innovators who attempted to use this distinction in order to belittle the legitimate and entirely valid criticisms and warnings against innovation which come from the Scholars and who are severe in that regard, for the sake of Allah, and for the sake of saving the Ummah from innovation and deviation. So they take the mere issue of harshness in order to make these deceptive classifications as a means to deceive the common-folk and to defend falsehood and its people and to discredit those who speak the truth.

Shaykh Rabee' bin Haadee addressed this doubt very well, you can read it in this article.