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  1. #1

    Lightbulb A Tip about Verifying Information


    Before the reader is a specific question that was posed to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allah have mercy on him, pertaining to verifying information.

    This question and answer is presented in Dr. Ahmad Baazmool’s book: “Protection for the Salafee” (1) under the chapter heading: “The False Principle of Rejecting the Reports of the Trustworthy and Trying to Cast Doubt in Them.” (2)

    This is an issue (i.e verifying the reports of the trustworthy) that Shaykh Ahmad, may Allah preserve him, has debated and refuted Ali Hasan al-Halabee about.

    Shaykh al-‘Uthaymeen [d. 1421 AH], may Allah have mercy on him, was asked:


    Some callers to Allah accuse another caller to Allah [of things], and when he (i.e. the accuser) is questioned about his accusation, he says: 'A person well known for his knowledge and uprightness informed me [about what I have accused him with].'

    However, it may be said to him (i.e. the accuser): 'Verify your information.' In turn, he (i.e. the accuser) replies: 'Verification is [reserved] for the reports of a disobedient person.' What is your opinion [about this situation, Shaykh]?

    The position of the accuser is correct. If a trustworthy individual informs you of any news, there is no need to verify it. This is because Allah, The Most High, said: ‘O you who believe! If a faasiq (liar, evil person) comes to you with any news, verify it...’ [Surah al-Hujuraat (49): 26] (3)

    However, [even with that being said], it is possible that a trustworthy person has desires with him. So, because of those desires, the degree of his trustworthiness lessens.

    Translated by:
    Abu Adam Jameel Finch
    9th of Shawwaal, 1432/September 7th, 2011


    (1) Pp. 281-282

    (2) [TN]: Accepting the reports of a trustworthy individual seems to be principle that is sensible and overwhelmingly accepted. However, it seems that it becomes an issue when personalities are criticized, then, accepting information of the trustworthy becomes questionable. And Allah knows best.

    (3) Imaam as-S’adee [d. 1376 AH], said: “...In this verse is a proof that the news of a truthful, upright individual is accepted and the news of a lying, evil person is rejected, [until verified]...” - See Tafseer as-S'adee.

  2. #2

    Lightbulb Shaykh Rabee' Discusses "Verification"


    Shaykh, Dr. Rabee’ al-Madkhalee (1), may Allah preserve him, was asked:


    Is exaggerating with regard to the principle of verification from the methodology of the hizbiyeen (2)? Those who have no desire to defend the sunnah and are not concerned with exposing the people of innovation. Those who try and desire to destroy the science of al-Jarh wa T’adeel (Criticism and Recommendation)?
    Shaykh Rabee’, may Allah preserve him, replied:


    These are people upon falsehood. With their principle of 'verification,' they desire to falsify and reject the reports of the trustworthy. They also desire to falsify and reject the reports of the scholars and their rulings [of deviance] upon individuals.

    [Accordingly], one realizes that their principle of ‘verification’ is a statement of truth in which they desire falsehood. It is similar to when the khawaarij said: ‘There is no judgment except Allah’s.’ So, Alee, may Allah be pleased with him, heard them and said: ‘This is a statement of truth by which they desire falsehood.’

    Yes, verification is desired; however, is it verification of the reports of the trustworthy?! Verification is reserved for the reports of the disobedient; just as Allah, The Most High, said: “O you who believe! If a faasiq (liar, evil person) comes to you with any news, verify it...’ [Surah al-Hujuraat (49): 26].

    This verse shows that verification is reserved for the reports of the disobedient. As for the trustworthy, then it is obligatory to accept their reports. It is possible that a trustworthy individual may forget sometimes, and it is possible that he may make a mistake. However, we do not make verifying what he says a constant principle to be applied to all speech that emanates from him.

    You will find [that those who use the principle of ‘verification’] that even if a scholar writes a book in which he transmits the statements of the people of desires, [from their very own works], and then he criticizes them, they will say: ‘we must verify.’

    So, those who are using this principle are liars and criminals. They are at war with the people of the sunnah. (3)

    Translated by:
    Abu Adam Jameel Finch
    9th of Shawwaal, 1432/September 7, 2011

    (1) Shaykh Uthaymeen's Recommendation for Shaykh Rabee':

    (2) [TN]: Those who are concerned with preserving their party or group more than preserving the Book and the Sunnah.

    (3) Ahmad Baazmool, Protection for the Salafee, pg. 282 (footnote #1)

  3. #3

    Lightbulb An Apparently Sound Principle


    Shaykh Rabee’ b. Hadee, may Allah protect him, was asked:

    Is it a must that a man accepts what is reported by the trustworthy and his ruling [upon individuals]? Or, is it a must to only accept what he reports [excluding his ruling]?

    The base rule of the reports of someone trustworthy is that they are accepted. The exception is if his reports are contradictory to what others who are trustworthy have reported; just as in narrations that are irregular.

    However, as for the base rule, then his (i.e. the trustworthy's) reports are accepted. It is not permissible to say a Muslim is lying and to reject what is with him from the truth. If this is the path that we are going to take (i.e. verifying the reports of the trustworthy), indeed, we will reject much Islamic legislation.

    If a man (i.e. trusted scholar) sits before me, and he teaches me Qur’aan and Sunnah, he says to me: ‘the Messenger of Allah said in Saheeh al-Bukhaaree such and such,’ do I call him a liar?! Of course I don’t. Then why is it when he says: ‘such and such is an innovator (1),’ I say: ‘No.’?!

    This methodology that has been named: ‘[The Methodology of] Verification’ is a lie. It is the [type of] verification by which one does not desire arriving at the truth; rather, he only desires to reject the truth. So, he rejects the truth, claiming a need to ‘verify’, and he doesn’t even try to verify [after that].

    So, he has only used this statement of ‘verification’ as a tool of rejection, and he is not from those who actually verify information in order to ascertain the truth. The reality is that he desires to reject it.

    For these reasons you notice them discarding countless, undeniable, widespread reports from lofty, noble scholars. They take their (i.e. these noble scholars') verdicts, rulings and narrations and they reject them with an apparently, relied upon Islamic principle (i.e. verification). However, they have distorted it into something relied upon for sataanic destruction. (2)

    Translated by:
    Abu Adam Jameel Finch
    11th of Shawwaal, 1432/September 9, 2011


    (1) [TN]: Or that an individual needs to rectify and clarify some issues he may have with him.

    (2) Ahmad Baazmool, Protection for the Salafee, pg. 284

  4. #4


    Now let us look how the salaf used to accept the Jarh of Thiqqaat (Trustworthy people):

    Look at Imaam Ahmed the Imaam of Ahlus Sunnah as comes in the book Tareekhul Baghdaad 8/374 with an authentic chain of narration:

    " Saalih Ibn Abdillah went to his Father (Imaam Ahmed) and said: A man wants to come to you ( visit)

    He said (Imaam Ahmed): What is his name?

    He said: Dawood

    He said: From where

    He said: From Asbahaan

    ..... Imaam Ahmed kept on investigating until he realised (ie. who he was)

    so he said (Imaam Ahmed): Muhammed ibn Yahya An-Naysaboori has already written to me about him and informed me that he claims that the Quraan is created, so don't let him come close to me.

    He said (His son): But Oh father he negates this.

    Imaam Ahmed said: Muhammed Ibn Yahya is more trustworthy than him, so dont let him come to me.


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