The issue of accepting or rejecting the narration of an innovator, and the opinion of al-Hafiz Ibn Hajar and al-Qasimi regarding it.
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The questioner: His EminenceThe Shaykh : Ibn Hajar mentioned that ... the critics in some ... in the chapter of belief are not accepted, and we know ... this rule if the people of the Sunnah ... and others, and some of the critics relied on this rule to refute the speech ... in the Sunnah ... , so how do we understand this rule; especially since al-Hafiz expanded on this issue in his book "al-Jarh wa al-Ta'dil"?
The Shaykh : Yes, the scholars of hadith differed in their terminology regarding the acceptance of the narration of a trustworthy, memorizing scholar if he is an innovator. Some said: It is permissible to accept his narration absolutely, as long as he remains within the circle of Islam, even if he is an innovator, provided he possesses justice, precision, and memorization. Others said: His narration is accepted even if he is an innovator, provided he is not a caller to his innovation. And some stated absolutely that the narration of an innovator is not accepted, even if he is truthful and a memorizer. The position adopted by al-Hafiz Ibn Hajar himself in this matter in "Sharh al-Nukhba" is the first opinion; that is, the narration of an innovator is accepted as long as his innovation has not taken him out of the circle of Islam. This is because the basis for relying on a hadith narrator is not the school of thought that predominated in the narrator, whether in terms of creed or worship, but rather the operative cause in all of this is his trustworthiness in his precision and narration, along with his being just in the general Islamic sense; he should not, for example, be an open sinner, nor should he be lacking in any of the manners of honor. Even if he fell into some innovation, as long as that innovation has not taken him out of the circle of Islam, his hadith is accepted, whatever his innovation may be, as long as it does not take him out of his Islam and religion.
This is the opinion preferred by al-Hafiz Ibn Hajar and many of those who came after him, including, of course, the Damascene scholar Jamal al-Din al-Qasimi. Although al-Qasimi was broad in his steps in justifying or legitimizing what the Mu'tazilah held regarding many deviations from the Sunnah, when he adopted the opinion of al-Hafiz Ibn Hajar, he was a good predecessor for him in this opinion, which is characterized by relying on the narration of an innovator as long as he is still judged by us to be a Muslim.
Yes.
The questioner : Criticism means refuting the speech of the people of the Sunnah when they speak about an innovator, claiming that the motive for this speech is the difference in creeds.
The Shaykh : How is that, my dear?
The questioner : This Egyptian, when he spoke about the people of Basra ... he was severe with him, but this rule was transferred from some of them to the speech of the people of the Sunnah about some of the innovators, and he said that the motive is the difference in belief; therefore, this speech is refuted; this is the criticism.
The Shaykh : Is the criticism refuted by innovation?
The questioner: Yes.
The Shaykh : Of course, this is a very delicate matter; so we cannot say absolutely to rejection or absolutely to acceptance. The issue requires a lot of investigation. If it is known that one of the imams of criticism and vindication has a tendency to be severe in criticizing some people and accusing them of innovation, this exists, unfortunately. For example, some of them criticize some narrators simply because he held the view that 'Ali is better than Abu Bakr and 'Umar. And although this is contrary to the view of the majority of the righteous Salaf, this does not necessitate accusing him of Shi'ism or Rafidah; because he used to seek Allah's pleasure for all the Companions, except that he held this opinion and preferred 'Ali over the caliphs who preceded him in the caliphate. This is a praiseworthy severity, or an unpraiseworthy severity; but it does not affect the narration of one who was accused of such an accusation.
Yes.
The Shaykh : Yes, the scholars of hadith differed in their terminology regarding the acceptance of the narration of a trustworthy, memorizing scholar if he is an innovator. Some said: It is permissible to accept his narration absolutely, as long as he remains within the circle of Islam, even if he is an innovator, provided he possesses justice, precision, and memorization. Others said: His narration is accepted even if he is an innovator, provided he is not a caller to his innovation. And some stated absolutely that the narration of an innovator is not accepted, even if he is truthful and a memorizer. The position adopted by al-Hafiz Ibn Hajar himself in this matter in "Sharh al-Nukhba" is the first opinion; that is, the narration of an innovator is accepted as long as his innovation has not taken him out of the circle of Islam. This is because the basis for relying on a hadith narrator is not the school of thought that predominated in the narrator, whether in terms of creed or worship, but rather the operative cause in all of this is his trustworthiness in his precision and narration, along with his being just in the general Islamic sense; he should not, for example, be an open sinner, nor should he be lacking in any of the manners of honor. Even if he fell into some innovation, as long as that innovation has not taken him out of the circle of Islam, his hadith is accepted, whatever his innovation may be, as long as it does not take him out of his Islam and religion.
This is the opinion preferred by al-Hafiz Ibn Hajar and many of those who came after him, including, of course, the Damascene scholar Jamal al-Din al-Qasimi. Although al-Qasimi was broad in his steps in justifying or legitimizing what the Mu'tazilah held regarding many deviations from the Sunnah, when he adopted the opinion of al-Hafiz Ibn Hajar, he was a good predecessor for him in this opinion, which is characterized by relying on the narration of an innovator as long as he is still judged by us to be a Muslim.
Yes.
The questioner : Criticism means refuting the speech of the people of the Sunnah when they speak about an innovator, claiming that the motive for this speech is the difference in creeds.
The Shaykh : How is that, my dear?
The questioner : This Egyptian, when he spoke about the people of Basra ... he was severe with him, but this rule was transferred from some of them to the speech of the people of the Sunnah about some of the innovators, and he said that the motive is the difference in belief; therefore, this speech is refuted; this is the criticism.
The Shaykh : Is the criticism refuted by innovation?
The questioner: Yes.
The Shaykh : Of course, this is a very delicate matter; so we cannot say absolutely to rejection or absolutely to acceptance. The issue requires a lot of investigation. If it is known that one of the imams of criticism and vindication has a tendency to be severe in criticizing some people and accusing them of innovation, this exists, unfortunately. For example, some of them criticize some narrators simply because he held the view that 'Ali is better than Abu Bakr and 'Umar. And although this is contrary to the view of the majority of the righteous Salaf, this does not necessitate accusing him of Shi'ism or Rafidah; because he used to seek Allah's pleasure for all the Companions, except that he held this opinion and preferred 'Ali over the caliphs who preceded him in the caliphate. This is a praiseworthy severity, or an unpraiseworthy severity; but it does not affect the narration of one who was accused of such an accusation.
Yes.
Source
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