An Introductive review to the Science of Jarh wa al Ta dil
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- Arron Gallagher
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1 An Introductive review to the Science of Jarh wa al Ta dil Abstract This study aims to investigate a hadith (prophetic tradition) whether it is acceptable or unacceptable based on the trustworthiness and weaknesses of narrator in the hadith scholars view. The issues arise when numerous of hadith are found not supported by references, resources and status. This study allows us to make an assessment from the point of acceptance to the hadiths which are carried by a person whether authenticated (sahih), weak (da if), or fabricated (mawdu ) and from its sources and references. This study focuses on the study of hadith literature which will be analyzed individually to determine its validity. This science is the cornerstones in the field of hadith as a science that very important for us to know the status of a hadith. By using descriptive analysis methodology this study aims and expected as contribution to the Muslim community because the people often use hadith without explaining the status. The study found that most of the Hadiths that have been documented are not specified in term of source and status. The existence of this science could help the public to understand how the precision of hadith scholars in maintaining the authority of hadith as the second foundational source after the Qur an should be guarded. i 59 ii
2 Key words: Legitimation,Hadith,authentic, fabricated م ن ك ذ ب ع ل ي م ت ع مد ا ف ل ي ت ب وأ م ق ع د ه م ن النار 60
3 ي ا أ يه ا الذ ين آم ن وا إ ن ج اء ك م ف اس ق ب ن ب ا ف ت ب ين وا أ ن ت ص يب وا ق و م ا بج ه ال ة ف ت ص ب ح وا 61 ع ل ى م ا ف ع ل ت م ن اد م ين و إ ذ ا ج اء ه م أ م ر م ن الا م ن أ و الخ و ف أ ذ اع وا ب ه و ل و ر دوه إ لى الرس ول و إ لى أ و لي الا م ر م ن ه م ل ع ل م ه الذ ين ي س ت ن ب ط ون ه م ن ه م و ل و لا ف ض ل الله ع ل ي ك م و ر حم ت ه لا تب ع ت م الشي ط ان إ لا ق ل يلا
4 و الساب ق ون الا ول ون م ن ال م ه اج ر ين و الا ن ص ار و الذ ين اتب ع وه م ب ا ح س ان ر ض ي الله ع ن ه م و ر ض وا ع ن ه ما كان بعضنا يكذب على بعض لم يكونوا يسا لون عن الا سناد فلما وقعت الفتنة قالوا سموا لنا رجالكم فينظر إلى أهل السنة فيو خذ حديثهم وينظر إلى أهل البدع فلا يو خذ حديثهم 62
5 إن هذا العلم دين فانظروا عمن تا خذون دينكم باب بيان أن الاسناد من الدين وأن الرواية لا تكون الا عن الثقات أول ما فتش عن الاسناد هو عامر الشعبي قاتلك االله يا ابن أبي فروة ما أجرأك على االله لا تسند حديثك تحدثنا با حاديث ليس لها خطم ولا أزمة! الا سناد من الدين ولولا الا سناد لقال من شاء ما شاء 63
6 دعوا حديث عمرو بن ثابت فا نهكان يسب السلف كل حديث ليس فيه حدثنا وأخبرنا فهو خل وبقل التفقة في معاني الحديث نصف العلم ومعرفة الرجال نصف العلم هو فن عظيم الوقع من الدين قديم النفع به للمسلمين لا يستغنى عنه ولا يعتنى با عم منه خصوصا ما هو القصد الا عظم منه وهو البحث عن الرواة والفحص عن أحوالهم في ابتداي هم وحالهم واستقبالهم لا ن الا حكام الاعتقادية والمساي ل 15 الفقهية ما خوذة من كلام الهادي من الضلالة والمبصر من العمى والجهالة 64
7 ج ر ح ه يج ر ح ه ج ر حا أثر ف يه ب السلا ح ج ر ح الحاكم الشاهد إ ذا ع ثر م ن ه ع ل ى م ا ت س ق ط ب ه ع د ال ت ه م ن ك ذ ب و غ ير ه ف ق يل: ج ر ح الرجل غ ض ش ه اد ت ه و ق د ق يل ذ ل ك في غ ير الح اك م هو وصف الراوي بما يقتضي تليين روايته أو تضعيفها أو ردها 65
8 العدل من الناس:المرضی قوله وحکمه العدل هو القيام بالفراي ض واجتناب المحارم والضبط لما روي واخبر به فقط أظهر أحوال أهل العلم من كان منهم ثقة أو غير ثقة علم يبحث فيه عن جرح الرواة وتعديلهم با لفاظ مخصوصة وعن مراتب تلك الا لفاظ 66
9 ي ا أ يه ا الذ ين آم ن وا إ ن ج اء ك م ف اس ق ب ن ب ا ف ت ب ين وا أ ن ت ص يب وا ق و م ا بج ه ال ة ف ت ص ب ح وا ين ع ل ى م ا ف ع ل ت م ن اد م «من حدث عني بحديث يرى أنهكذب فهو أحد الكاذبين» عن عاي شة: أن رجلا استا ذن على النبي صلى االله عليه وسلم فلما رآه قال: «بي س أخو العشيرة وبي س ابن العشيرة» فلما جلس تطلق النبي صلى االله عليه وسلم في وجهه وانبسط إليه فلما انطلق الرجل قالت له عاي شة: يا رسول االله حين رأيت الرجل قلت له كذا وكذا ثم تطلقت في وجهه وانبسطت إليه فقال رسول االله صلى االله عليه وسلم: «يا عاي شة متى عهدتني فحاشا إن شر الناس عند االله منزلة يوم القيامة من تركه الناس اتقاء شره» 67
10 أخو العشيرة بي س عن سهل بن سعد قال: مر رجل على رسول االله صلى االله عليه وسلم فقال: «ما تقولون في هذا» قالوا: حري إن خطب أن ينكح وإن شفع أن يشفع وإن قال أن يستمع قال: ثم سكت فمر رجل من فقراء المسلمين فقال: «ما تقولون في هذا» قالوا: حري إن خطب أن لا ينكح وإن شفع أن لا يشفع وإن قال أن لا يستمع فقال رسول االله صلى االله عليه وسلم: «هذا خير من ملء الا رض مثل هذا» 68
11 إن عبد االله رجل صالح لو كان يصلي من الليل» 29 "وإنما ألزموا أنفسهم الكشف عن معايب رواة الحديث وناقلي الا خبار وأفتوا بذلك حين سي لوا لما فيه من عظيم الخطر إذ الا خبار في أمر الدين إنما تا تي بتحليل أو تحريم أو أمر أو ي أو ترغيب أو ترهيب فا ذا كان الراوي لها ليس بمعدن للصدق والا مانة ثم أقدم على الرواية عنه من قد عرفه ولم يبين ما فيه لغيره ممن جهل معرفته كان آثما بفعله ذلك غاشا لعوام المسلمين إذ لا يو من على بعض من سمع تلك الا خبار أن يستعملها أو يستعمل بعضها ولعلها أو أكثرها أكاذيب لا أصل لها مع أن الا خبار الصحاح من رواية الثقات وأهل القناعة أكثر من أن يضطر إلى نقل من ليس بثقة ولا مقنع " 69
12 إعلم أن جرح الرواة جاي ز بل واجب بالاتفاق للضرورة الداعية إليه لصيانة الشريعة المكرمة وليس هو من الغيبة المحرمة بل من النصيحة الله تعالى ورسوله صلى االله عليه وسلم والمسلمين ولم يزل فضلاء الا ي مة وأخيارهم وأهل الورع منهم يفعلون ذلك أما تخشى أن يكون هو لاء الذين تركت حديثهم خصماءك عند االله! 70
13 لا ن يكونوا خصماي ي أحب إلي من أن يكون خصمي رسول االله صلى االله عليه و سلم يقول لم لم تذب الكذب عن حديثي 71 إنما الغيبة ما يريد القاي ل القدح في المقول فيه وأي متنا - رحمة االله عليهم - فا م إنما بينوا هذه الاشياء وأطلقوا الجرح في غير العدول لي لا يحتج با خبارهم لا أم أرادوا ثلبهم والوقيعة فيهم والاخبار عن الشي لا يكون غيبة إذا أراد القاي ل به غير الثلب وقد شرط في الحقوق المالية رعاية العدالة وثبوت الا هلية وأحرى إن بتعين ذلك في الا حكام الشرعية صونا لها عن التغيير والتحريف خصوصا ممن غلب عليه هواه فا ضله عن هداه كالمبتدعة والدعاة إلى الضلال فيجب الاحتياط بكشف أحوال نقله الا خبار والتفرقة بين من يوثق بقوله ويركن إلى روايته وبين من يجب الا علام بحاله فلا ينكر على من اعتمد في قوله على أقوال المعروفين بذلك اانيين للا هواء بل يكون فاعل ذلك محمودا مثابا إذا صدقت نيته واستقامت طريقته"
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