Shaykh Ubayd Al-Jabiree said, “Clarification of A Sharee’ah Principle: The Muslim who possesses integrity (i.e.which includes Salafiyyah) and outwardly manifests Islaam and he outwardly manifests integrity, the basic principle concerning him is that his condition remains upon that. And if you want, you can say: The basic principle concerning the Muslim who outwardly manifests Islaam and who outwardly manifests integrity is that he remains upon his Islaam and upon his integrity up until that is removed from him by Sharee’ah evidence. And this was expressed by Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – and other than him: Whosoever has the bond of Islaam affirmed by certainty, then it cannot be removed from him except through certainty.
As for the modern day opponents who oppose us today from the proponents of despicable hizbee memberships, then they do not abide by this principle in the manner that is obligatory.
Rather, they affirm that the origin concerning the Muslim is integrity (which would means all Muslims are deemed to be Salafi, upright, trustworthy and steadfast), and this is falsehood and it is not correct from a number of angles.
The books of al-Jarh wat-Ta’deel, which cannot be enumerated.
So if the affair was as they claim, there would be no need for these books, because within them are rulings upon individuals that render them unfit for narration (i.e. if the origin of a Muslim was integrity (salafiyyah, uprightness, trustworthiness and steadfastness) there would have been no need for scholars to investigate the condition of hadeeth narrators and give them jarhs (criticism) or tadeel (praise) based on thier investigations if the origin was that all Muslims are upon integrity).
And from them: If they affair is as they have affirmed, there would be no need for a Sharee’ah judge to get testimony from witnesses (because the claimant would automatically be believed, even without witness supporting his claim, if the origin of a Muslim was integrity (Salafiyyah, uprightness, trustworthiness and steadfastness).)
And there are several other proofs that are filled with a refutation against this broken principle.”
Ref: Fathul-’Aliyyil-A’laa bi Sharhil-Qawaa’idil-Muthlaa (p. 352-353) of Shaykh Ubayd Al-Jabiree
Also on this issue Shaykh Ubayd Al-Jabiree said, “The Asl of a Muslim is that he is upright.” the answer to [this statement] is from a number of angles.
The first angle: This principle opposes what the Imams of Islaam, who wrote books on Jarh and Ta’deel (i.e. books criticism and praise of hadeeth narrators), came with. And in (the books of) Jarh there were men who’s actions were good, they were from the people of Salaat (5 daily prayers), they attended Jum’ah and they attended Salaat in Jamaa’ah. Amongst them there were those of righteousness, but with all of that they were criticized in their narrations.
So if the Asl of a Muslim was uprightness, people would not have needed the books of Jarh and Ta’deel, and every hadeeth that would have been narrated with its chain of narration all the way to the Messenger of Allah would have been authentic (saheeh).
The second angle: Ahlul Hadeeth reject ahaadeeth due to a criticism in the chain of narrators.
So rejecting a hadeeth is not because of the hadeeth in itself, but it goes back to one of two reasons:
Either the chain of narration is incomplete or a narrator is criticized, so they reject it and say things like: “In the chain of narrators is a consistent liar.” or “[In it is] a truthful person who has a bad memory.”
So this type of hadeeth is not accepted. Yes, there are ahaadeeth that are not used because, for example it is abrogated or it is shadh[a hadeeth which contradicts a more authentic hadeeth], and there are other reasons. But usually the hadeeth is rejected due to a criticism upon a narrator, and this is the point. They reject ahaadeeth because of a criticism of the narrator and that he is not fit to narrate [hadeeth].
As for rejecting the hadeeth itself then this is because of other reasons. For example, it may be abrogated. They (the ‘Ulamaa of Hadeeth) know it is saheeh and they establish this, however they don’t use it as it is abrogated. Or, for example, it is in opposition to other ahaadeeth, and some of the people of knowledge understand one thing [from it] and others understand something else, and other reasons that make them not use a hadeeth that has a saheeh isnaad (authentic chain of narration).
So they don’t consider a hadeeth to be from the authentic ahaadeeth because it is shaadh, for example, or in it is a hidden defect. And this is why there are conditions for the authentic hadeeth:
1) The chain of narrators must be connected;
2) The narrators must have adaalah (being free from: major sins, persistence upon minor sins, bad manners and not being a caller to innovations);
3) Precision in narrating [from memory];
4) The hadeeth must not be shadh (contradicting that which is more authentic than it);
5) Free from hidden defects.
(If every Muslim was by way of their origin upright upon the sunnah ect ahlu hadeeth wouldn’t lay as one of their 5 conditions for hadeeth to be authentic ‘the narrators must have adaalah’ as all Muslims would have that by way of their origin and Ahlu Hadeeth would never reject hadeeth based on criticism of a narrator as all narrators by virtue of their origin would be acceptable hadeeth narrators.)
The third angle: Up until this day, with regards to news and information- and this is ‘every day’ information not the Sunnah (hadeeth), people seek truthfulness in a person.
So they accept the information from the truthful one and reject other than that.
Rather they criticize someone in an aspect of worldly dealings that they are not fit for.
So they say: This person is not fit to marry the daughter of so and so and not fit to be given a loan and so on.
(If the orgin of a Muslim was integrity, sunnah, salafiyyah, uprightness, trustworthiness and steadfastness then there would no need to see a truthful person to gain information from as all Muslims would be deemed truthful by virtue of the orgin of a Muslim. Also no one would be criticized in an aspect of worldly dealings as every Muslim by virtue of his origin would be fit for every type of world dealings.)
The fourth angle: The principle of Ahlus Sunnah is:
“Whoever outwardly manifests Islaam and ‘Adaalaah then he is [to be judged] a Muslim who is upright until this is removed from him by legislated proofs.”
And if you wish you can say: Whoever outwardly manifests Islaam and uprightness then the Asl (general principle) is that he stays upon that state of Islaam and uprightness until this is removed by way of legislated proofs.
(If the origin of every Muslim was integrity, sunnah, salafiyyah, uprightness, trustworthiness and steadfastness then there would be absolutely no need for Ahlus Sunnah to look at Muslims outward actions (what they say and do to judge if they are upright upon the sunnah or upon innovations or sins), as all Muslims would be judged to be upright and upon the truth simply based upon the origin of a Muslim being integrity, sunnah, salafiyyah, uprightness ect.)…”
Ref: Cassette: Al Qawlul Hasan fee At Tahdheer min Abee Al Hasan – A gathering with Yemeni students
Posted by Abdul Kareem Ibn Ozzie