Watering Down of Jarḥ by Dismantling the Principles Set by the Salaf (Part 10)

Another innovated principle: التحذير من منهج الشخص لا من الشخص نفسه "Warn against the manhaj, not the individual himself" As if these false ideologies arise and exist independently, without being upheld by individuals who defend them, show allegiance and hostility on their basis, and actively promote them! Question: Is it permissible to mention the name of an innovator when refuting them, or is it sufficient to refute the falsehood without specifying them? Sheikh Yahya hafidahullah: The books of Jarh wa Ta'deel, the books of rudood against innovators, and the books of ’Aqeedah all include naming individuals and groups. They mention names of sects such as the Khawārij, the Rawafiḍh, the Mu’tazilah, the Qadariyyah, and the Murji’ah, among others. They mention these groups by name and refute their ideologies. Additionally, they name the individuals who introduced these innovations, along with those who upheld and spread them, and they refute them. In biographical entries, they name the individual, mention their innovation, and warn against them. This was the way of the Salaf, may Allāh have mercy on them. For example, if they had merely said, "A misguided group claims that the Qur'ān is created," people would not have known which group this refers to. Or if they said, "A misguided group curses the Companions," people would not have known which group is being referenced. Thus, naming is essential in this case to clarify who is spreading such falsehoods; to identify the misguided individual cursing the Companions; to identify the misguided individual claiming that the Qur'an is created; to identify the misguided individual denying divine decree; to identify the misguided individual rejecting Allah's attributes; to identify the misguided individual denying the Sunnah; to identify the misguided individual denying the punishment in the grave. Similarly, in the science of ḥadīth, if scholars said, "This chain of narration is weak as it contains some reporters," it would be unclear who this weak reporter is. It would lead to confusion. Instead, they specify: "This chain of narration is weak because it includes so-and-so who is unreliable." "This chain is severely weak because it includes so-and-so who is a liar." "This chain is fabricated because it includes so-and-so who is abandoned." "This chain includes so-and-so who makes frequent mistakes." This method is evident in the books of Jarh wa Ta'deel, ’Aqeedah, and rudood. The Salaf unanimously agreed that Jarh wa Ta'deel is part of advising the Ummah, which necessitates naming individuals. Indeed, Allāh Himself names individuals in His Book. For example, He named Abu Lahab and his wife, and He named many disbelievers and hypocrites, including Fir’awn and others. Thus, groups are named, as are misguided individuals. For example, it is said, "This person is misguided because he believes such-and-such and propagates such-and-such." However, there are cases where one may be unable to name or he refrains from naming believing this to be a more blessed, concealing and beneficial approach. For instance, when the error is made by someone respected in society or someone righteous [it may be seen as more prudent and beneficial not to name them]. Or if naming them might cause undue harm. In such cases, the speaker or caller to Allāh, being wise and insightful, may decide not to name the individual but instead clarify the error in general terms. Nevertheless, the default is to name the one being criticised/warned against. If naming is not feasible or prudent, one clarifies the error and proceeds, [as Allah says:] "Fear Allāh as much as you are able" In principle, however, naming the individual being criticised/warned from is the default (1).