Muqadimmah (Introduction) المقدمة Praise be to Allah who said | IlmTest

Muqadimmah (Introduction)
المقدمة

Praise be to Allah who said: {You who believe, uphold justice and bear witness to Allah, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, Allah can best take care of both. Refrain from following your own desire, so that you can act justly– if you distort or neglect justice, Allah is fully aware of what you do} [4:135]
الحمد لله القائل في كتابه الكريم: {يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقَيرًا فَاللهُ أَوْلَى بِهِمَا فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا} [النساء: 135].

May peace and blessings be upon our Prophet Muḥammad, who had taken a pledge from his companions that they would say the truth for the sake of Allah and not to fear the blame of anyone for the truth. [Ṣaḥīḥ al-Bukhārī #7199].
والصلاة والسلام على نبينا محمد صلى الله عليه وعلى آله وسلم الآخذ على بعض أصحابه في البيعة أن يقولوا أينما كانوا لا يخافون في الله لومة لائم.

And he commanded Abū Ḏarr to tell the truth even if it be bitter. [Aḥmad #20906 Ṣaḥīḥ Musnad mimma laysa fī Ṣaḥīḥayn]
والآمر لأبي ذر أن يقول الحق ولو كان مراً.

And I bear witness there is none worthy of worship besides Allah, and I bear witness that Muḥammad is his slave and messenger.
وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمداً عبده ورسوله.

To proceed: Allah had taken a pledge from the scholars of Ahl al-Kitāb (the people of the book) that they should convey the truth.
أما بعد: فبما أن الله سبحانه وتعالى أخذ الميثاق على علماء أهل الكتاب على البيان

Allah took a pledge from those who were given the Scripture– ‘Make the truth known to people; do not conceal it’– but they tossed the pledge over their shoulders, they bartered it for a small price: what an evil bargain they made! [3:187]
فقال عز من قال: {وَإِذَ أَخَذَ اللهُ مِيثَاقَ الَّذِينَ أُوتُواْ الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاء ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ} [سورة آل عمران: 187].

According to the consensus of the scholars of al-Jarḥ wa ʿl-Taʿdīl, and they are the specialists in the application of al-Jarḥ wa ʿl-Taʿdīl, that at times it is an obligation and at times it is recommended, depending on the circumstances. And many people went into studying the condition of Abū Ḥanīfah, some of them have criticised him (Jarḥ) and others had commended him (ʿAdl). And some of them exaggerated extremely regarding him, stating that whoever spoke negatively of him was mistaken. In fact, they did not stop there, rather they revile whoever speaks ill of him and they even slander them as is done by some of the ignorant Hanafis.
وبما أجمع عليه أئمة الجرح والتعديل وهم أهل الفن على شرعية الجرح والتعديل وتارة يكون واجباً وأخرى مندوباً.إلخ، بحسب الحالة، وقد خاض الناس في شأن أبي حنيفة فمنهم من جرح، ومنهم من عدّل، ومنهم من غلا فيه، واعتبر المتكلمين فيه مخطئين، بل لا يكتفون بذلك بل يشنّعون على من تكلم فيه ويقدحون فيه كما يفعل بعض جهلة الحنفية.

Muqbil b. Hādī al-Wādiʿī, Nashr al-Saḥīfah fi ḏikr ʿl-Ṣaḥīḥ min aqwāl Aʿimmah ʿl-Jarḥ wa ʿl-Taʿdil fī Abī Ḥanīfah 1/3
مقبل بن هادي الوادعي، نشر الصحيفة في ذكر الصحيح من أقوال أئمة الجرح والتعديل في أبي حنيفة ١/٣
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