Watering Down of Jarḥ by Dismantling the Principles Set by the Salaf (Part 13)

Sheikh Abdulḥamīd Az-Zu'kari hafidahullāh wrote: [From the innovated principles] The methodology of Al-Muwāzanah (mentioning both good and bad qualities when criticising/refuting mistakes) The claim of the Manhaj of Al-muwāzanah—that one must mention both the good and bad qualities—is a reprehensible innovation which leads to watering down the religion and complacency regarding the people of falsehood. As the saying goes: “The faults of the one in error are submerged beneath his virtues.” This deviant principle is employed by those engaged in interfaith dialogues, advocates of the so-called "convergence of civilisations," promoters of coexistence, propagators of innovation, and by every person of falsehood who dislikes that his faults be exposed and warned against. Rather, he prefers to be portrayed in both lights—so that the jarḥ becomes softened and ineffective. This principle is one of the destructive rules that undermine the sound manhaj of Ahlus-Sunnah in the area of criticising innovators and exposing their misguidance. It has been rejected by the scholars due to its danger and harm, for the purpose of criticising people of falsehood is to warn against their evil—not to promote their ideas. When an individual of falsehood is mentioned, and it is said, “He has this and that of goodness, and this and that of evil,” people say, “It’s not a big deal! The man has good qualities,” and thus his evil is overlooked. As for those who argue based on what is found in the biographical accounts (kutub At-tarājim), they have no valid argument, because such books record both the virtues and faults of a person. But the books of jarḥ specifically mention faults in order to warn against them. This principle has been rejected by many contemporary scholars of knowledge, including Imām Ibn Bāz—may Allāh have mercy on him—as well as Shaykh al-Albānī, Shaykh Ibn ʿUthaymīn, Shaykh Muqbil al-Wādiʿī, Shaykh Rabīʿ al-Madkhalī, Shaykh Yaḥyā al-Ḥajūrī, Shaykh al-Fawzān, and every sincere Salafī. Shaykh Ibn Bāz—may Allah have mercy on him—said: “What is well-known among the scholars is to criticise the wrongs in order to warn against them and clarify the mistakes they have fallen into—so that people may be warned of them. As for the good, it is already known and accepted, but the objective is to warn against the errors.” End quote. Shaykh Al-Albānī and our Shaykh Muqbil—may Allah have mercy on them both—described the methodology of muwāzanah as an innovation. For further benefit, refer to the book The Methodology of Ahlus-Sunnah wal Jamāʿah in Criticising Men, Books, and Groups by Shaykh Rabīʿ ibn Hādī al-Madkhalī, and Ath-Thawābit Al-Manhajiyyah by Shaykh Yaḥyā ibn ʿAlī al-Ḥajūrī—may Allah preserve them all. Shaykh Rabīʿ—may Allah preserve him—said in Al-Maḥajjah Al-Bayḍāʾ (5/306) with Al-Majmūʿ: “The claim of the methodology of muwāzanah when criticising the people of falsehood leads to serious and dangerous consequences, the most important of which are: 1. Accusing the Salaf of ignorance. 2. Accusing them of injustice and oppression. 3. Glorifying innovations and their proponents, and belittling the Imāms of the Salaf and the truth they were upon. As for accusing them of ignorance—if this methodology had such a high status in Islam, you would see the righteous Salaf as the most committed to it, and the most consistent in applying it in all their statements, whether about those near or far... As for accusing them of injustice and oppression—their statements and writings are replete with mere criticism unaccompanied by any muwāzanah (counterbalance). So what can be said about them and their works, whose content contradicts this methodology? There is no escape from one of two outcomes: