The scholars of Hadeeth have repeatedly mentioned in
the books of جرح و تعديل (Accrediting and
Discrediting Narrators and Transmitters of Islaamic Knowledge) that there is a
stark difference between discrediting a narrator and backbiting. Throughout
their books, the scholars have continuously undertaken the task to highlight
this, helping those who do not understand, to realise the difference.
They stated, for example, that there is no difference
between discrediting a narrator because of his weakness in memorization (which
would in turn effect his precision) of Hadeeth or any scenario where a narrator
has an impediment which would necessitate a rejection of accepting the
knowledge he is transmitting; and to explain a mistake of a person who has a
misunderstanding of the texts of the Quraan and the Sunnah. In turn, he
interprets something which has no authority in its explanation or adopts a
manner of understanding which has no mandate. In this scenario, the mistake of
the person must be warned against and the correct position clarified.
In both of these scenarios (an impediment in a
narrator or someone who promotes misinterpretations), the scholars have a consensus
in the permissibility of exposing such mistakes and impediments.
The books of the scholars, irrespective of the
discipline within the various branches of Islaamic sciences - be it Tafseer,
books explaining Hadeeth, Fiqh, books describing the differences of opinions
between the scholars and so forth – are all filled with examples of refutations
and corrections of mistakes made by others. The scholars of the Salaf and those
who came after the Companions and the Tabi’een [may Allaah be Pleased with them
all], all refuted and exposed the misunderstanding and weak opinions found in
the works and opinions of others[1].
[1] This point applies in its generality, that the mistakes
of people must be warned against and the correct position explained and the
scholars, especially those of Hadeeth, have a consensus in the permissibility
of doing so.
The examples mention here is that of exposing an
impediment of a narrator, either because of a particular sin or an innovation
that he is calling to, or his lack of precision and trustworthiness or a
misunderstanding of the religion. These are some examples in which the
situation of a narrator or a transmitter of knowledge must be explained. To the
extent that books have been written and the exposure of others mistakes in
narrating and understanding has become a science. Ibn al-Mubaarak [may Allaah
have Mercy on him] said, “The religion is al-Isnaad (i.e. transmitting
properly), if it wasn’t for the Isnaad then people will take as they please,
about what they please.” [Reported in al-Kifaayah (Pg. 56-57)]. What this means
is that the whole religion revolves around chains of narrations, therefore the
texts of the Sharee’ah and those involved in narrating and transmitting it,
must be verified and preserved.
However, it is important to point out that this science
is something only for the scholars. All accreditation and discretization must go back to them and is
not for those who are not founded in knowledge. Even worse, it is not for those
who are completely unknown and uneducated. Allaah, the Most High, Says about
those who know the truth and have justice with it (i.e. the scholars):
“So ask the people of the Reminder [Scriptures -
the Taurat (Torah), the Injeel (Gospel)] if you do not know.” [al-Anbiyaa’ 21:7]
And,
“(And) if you differ in anything amongst
yourselves, refer it to Allah and His Messenger if you believe in Allah and in
the Last Day” [an-Nisaa 4:59]
And,
“There is a community who guides (others) with the
truth, and establishes justice therewith.”
[al-A’raaf 7:181]
In this Aayaah, the people of knowledge have been described
as those who know the conditions of people and are firmly grounded in
knowledge, thus being able to point out mistakes. This is a science that
requires knowledge and expertise and is a science that will continue to exist:
“Verily We: It is We Who have sent down the Dhikr
(i.e. the Qur'an) and surely, We will guard it (from corruption) .” [al-Hijr 15:9]
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