بسم الله الرَّحمن الرَّحيم
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 P. 96 of al-Baa'ith al-Hatheeth
Note: al-Baa'ith al-Hatheeth is the name of the comments of Ahmad Shaakir on Ikhtisaar 'Uloom al-Hadeeth which is a summary by ibn Katheer on the book 'Uloom al-Hadeeth of Abu 'Amr ibn as-Salaah.
Al-Haafidh ibn Katheer says: Ta'deel is accepted if the reason is mentioned (or not mentioned) because listing all the reasons would be lengthy, so it is accepted in general form in contrast to jarh, because it is not accepted except if it is explained. This is because people differ over the reasons for one being sinful. So one Jaarih sees something as a cause for someone being sinful therefore he makes him weak because of that, however it may not really the case in reality or it may not be the case in the opinion of someone else. So it has been made a condition that the reason for jarh be explained.
Shaykh Abu ‘Amr (ibn as-Salaah) said: "Most of what is found in the books of Jarh and Ta'deel is: “So and so is weak,” or “ matrook ,” or similar to that. So if that did not suffice us, then a huge door would be closed in this matter."
So the response to him is the fact that: even if we don't suffice with it we do hesitate about his situation, because of some doubt about him that it causes.
I ( ibn Katheer) say: As for the words of those imams who are firmly established in this science then it is fitting that it be accepted without mention of the reason, and that is because of our knowing their knowledge, their ability, and their excellence in this science, and because of their possessing the attributes of justice, piety, understanding, and sincerity not to mention if they give a ruling that a man is weak, or matrook , or a liar, or similar to that. So the muhaddith who is well grounded does not hesitate a bit in agreeing with them because of their truthfulness and their trustworthiness and their sincerity. So for this reason ash-Shaafi'i says in much of his discussion about hadeeths : “The people of the science of hadeeth do not place him in a position of strength,” and he will reject him, and not use him for proof, simply because of that. And Allaah Knows best.
Footnote by Shaykh Ahmad Shaakir: ( They differed over Jarh and Ta'deel: should they both be accepted in unexplained form without mention of their cause? So some of them made it a condition for acceptance that the cause be mentioned in both of them, and some of them made it a condition that the cause for ta'deel be mentioned to the exception of jarh . And some of them accepted the ta'deel without mention of its cause. And they made it a condtion for jarh that the cause be explained in detail. And that is what ibn as-Salaah and an-Nawawi and others viewed, and it is well-accepted amongst many of the people of knowledge. And ibn as-Salaah responded to that by using the books of Jarh and Ta'deel as an example because they usually do not mention the cause for the jarh . He argued that making such a condition would close the doors of jarh . However, he was answered with the fact that the benefit of such jarh is that one hesitates regarding the one they made jarh of. So if we research his affair and the doubt is removed, and he is deemed trustworthy, then we accept his hadeeths .
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