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Amongst the pivotal points discussed: Jarh wat-Ta'deel, is it reserved for the 'Ulamaa? What to do when faced with a Jarh and a Ta'deel of the same individual The Conditions and Benefits of Jarh wat-Ta'deel The decisive talk is followed by questions and answers.

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We ask Allaah subhanahu wa Ta'aala for firmness, as the Prophet ('alayhi salaat wa salaam) used to say, supplicating to His Lord, Jalla wa 'Ala, as comes in an authentic hadeeth: Ya Muqqalib al-Quloob Thabit Qalbi 'ala Deenik (O Turner of the hearts, establish my heart upon your Religion). Why? Because Anas (radiallaahu 'anhu) narrated upon the Prophet ('alayhi salaat wa salaam) that he said: There does not come a time except that the time that comes after it is more evil than it. And Imam ash-Shatibee (rahimahullaah Ta'aala) recorded in his book al-I'tisaam: You will not find an innovator except that he has with him a "proof" that he brings. So we start by saying, as the Prophet ('alayhi salaat wa salaam) used to say: Ya Muqqalib al-Quloob Thabit Qalbi 'ala Deenik (O Turner of the hearts, establish my heart upon your Religion) The religion of al-Islaam, the one based upon love of as-Sunnah an-nabawiyahh, the Sunnah of the Prophet ('alayhi salaat wa salaam). The one which al-Awza'ee (rahimahullaah) said: The religion of the one who proceeds with the Sunnah wherever it may take him. So we ask Allaahu Subhanahu wa Ta'aala to make us from these people, those people about whom the Prophet (salallaahu 'alayhi wa sallam) said in a hadeeth recorded by Imam Ahmad upon the authority of Abu Sa'eed al-Khudree (radiallaahu 'anhu): Let not a person's fear of the people prevent him from speaking the truth if he has knowledge of it. And as comes in the hadeeth recorded by Ibnu Muajah (rahimahullaah) in the book of du'aa that the Prophet ('alayhi salaat wa salaam) said: There's not a nation wherein disobedience has become manifest, and the people do not change the evil except that Allaah will send upon all of them a punishment. Why? Because they never arose with the task of enjoining the good and forbidding the evil. Also, we know the hadeeth of the Prophet ('alayhi salaat wa salaam): Be quick to do righteous actions. And the Prophet ('alayhi salaat wa salaam) said: There will come a time that a person will wake up a mu`min (believer) and go to bed a kaafir (disbeliever). And a person will go to bed as a mu`min (believer) and wake up as a kaafir (disbeliever). La Hawla wala Quwata illa billaah (there is no change from one condition to another nor power to do so except by Allaah helping you). He will sell his religion due to some possession from this world. And we seek refuge in Allaah from this fitnah! And this is the fitnah that will come in the latter stages of one's life, and we have witnessed it in our time. Ahlus-Sunnati wal Jama'ah - the Salafeeyoon - they are ... with those ... and that criterion which allows them to distinguish and differentiate between the people of the haqq and the people of the falsehood. Ahlus-Sunnati wal Jama'ah - the Salafeeyoon - their love is in the Book of Allaah Subhanahu wa Ta'aala and in the Sunnah of the Messenger of Allaah (salallaahu 'alayhi wa sallam). As Allaahu subhanahu wa Ta'aala said: quote: You (O Muhammad) will not find any people who believe in Allaah and the Last Day, making friendship with those who oppose Allaah and His Messenger (Muhammad), even though they were their fathers, or their sons, or their brothers, or their kindred (people)...  (Al-Mujadilah, ayah 22) Why because Allaah subhanahu wa Ta'aala ...knows the relationship between the father and his son. And Allaah subhanahu wa Ta'aala said that true Eeman will overcome this relationship. [...For such He has written Faith in their hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allaah is pleased with them, and they with Him. They are the Party of Allaah. Verily, it is the Party of Allaah that will be the successful. (Al-Mujadilah, ayah 22)]   So what about loving individuals and personalities, such that we start loving individuals and personalities more than we love the haqq (truth). This is not from the religion of al-Islaam. Shaikhul-Islaam Ibn Taymiyyah said in explaining the above ayah - (Al-Mujadilah, ayah 22): so if you find a person who loves those who oppose Allaah subhanahu wa Ta'aala, this is a proof that he has not gotten the Wajib al-Eeman in his heart. So where are we from this manhaj an-Nabawee ash-shareef (this honorable methodology of the Prophet, salallaahu 'alayhi wa sallam)? The one [the manhaj] which gives the haqq (truth) priority over everything, even if it be your children or your son. And [the manhaj] which was implemented truthfully by the companions, radiallaahu 'anhum, when they were fighting and met one another on the battlefield and this [relationship] never stopped them. Rather what was important to them was al-Walaa' wal-Barraa' (loving and hating, amity and enmity) for Allaah 'Azza Wa jal.      But the scales have twisted. Now we see that a person becomes attached to personalities and attached to individuals, which is in contradiction to our blessed da'wah. And we see people being soft and lenient with Ahlul Ahwaa wa Dalaala (the people of desires and misguidance). In sha` Allaah, we'll mention to you one story, a story of the past Imams. There is a story reported by Adh-Dhahaabi (rahimahulaah Ta'aala). It is a story about an individual who ended up leaning toward the manhaj of the Asha`ira (Ash`arees). So one of the Salafees asked him, "Why did you take the way of the Asha`ira?" He replied, "I was walking with Abul Hasan Dar al-Qudree. A great Imam from the Imams of Ahlus-Sunnah wal Jama'ah. And we met al-Qadee Aba Bakr. He was Ash'aree, from the manhaj of the Asha`ira. So Dar al-Qudree embraced him and he kissed his head and his eyes. So when they parted, I said, 'Who was that you done this to? And I do not believe that I have seen you do this before.' So Imam Dar al-Qudree said, 'This is the Imam of the Muslims, and he defends the religion; [he is] Al-Qadee Aba Bakr.'" So look at the result of the... kissing this man and behaving with this man in this manner. So this shows when we start behaving in this manner, when we start .. upon this methodology, then [this evil result will happen] like Imam Adh-Dhahaabi mentioned here. And the shaahid (point of reference) of all of this is like what was said: the scales have flipped, and now blindly following individuals and personalities has become that which is sought from a Salafee [by those acting in opposition to revelation.] There was a time when ad-Da'watus Salaafiyah used to spread, and we used to say: we don't blindly follow anyone except for Prophet Muhammad (salallaahu 'alayhi wa sallam) and his companions [due to the Prophet conveying only from revelation sent by Allaah, and the companions' correct understanding and implementation, such that Allaah said He is pleased with them]. There was a time when we used to love the Book of Allaah Jalla wa 'Ala, and the Sunnah of al-Mustafa ('alayhi salaat wa salaam) more than anything. And no matter who opposed you, then we would clarify their position whoever it may be! But now we have a reached a time when people are speaking to du'aat (callers) or students of knowledge, and defending them upon hawaa (desires), so much so that they will go to the extent - and I remember a saying of the Shaikh, al-'Allaamah, al-Mujadid Shaikh Naasir-ud-Deen Al-Albanee and another saying of Shaikh Rabee' ibnu Hadee al-Madkhalee, the flag-bearer of Jarh wa-Ta'deel of our time, from the beginning of his book The Methodology of Ahlus-Sunnah wal Jamaa'ah On Criticizing Individuals, Books and Groups: quote: And strangely you find the youth becoming the lawyers of the people of bid'ah, [such that] they wave their banners and play their defense, and they defend them and they aid them. And this is the case [such that] they attack Ahlus-Sunnah. But as for Ahlul Bid'ah wa Daalala, they defend them.... And refuge in Allaah is sought. Where are we from the manhaj of Imam Ahmad (rahimahulllaah Ta'aala), the Imam of Ahlus-Sunnati wal Jama'ah, when Imam Ahmad was informed by Az-Zuhree concerning Abu Dawood [not to be confused with the famous recorder of hadeeth], and Imam Ahmad accepted the narration of Az-Zuhree and would not permit Abu Dawood to enter upon him, due to Imam Az-Zuhree telling Imam [Ahmad] that this man Abu Dawood was from those who spoke with bid'ah, and Imam Ahmad said Az-Zuhree (awthaq mink) is more trustworthy than you. Where are we from Ahlus-Sunnati wal Jama'ah concerning the narrations which are [aplenty] in the books of the Salaf regarding their mawaaqif (positions) with Ahlul Bid'ah wa-Dalaala? Imam Malik (rahimahullaah) - as one of them used to say - was harsh upon the people of bid'ah. Imam Ash-Shafi'ee, as quoted in al-Bayhaqee, was [harsh against] the people of desires. Where are we concerning the statement of Ibn Jawzee concerning the statement of Ahmad ibn Hanbal? Imam Ahmad was harsh against Ahlul Bid'ah. Like we said, the scales have flipped, and now we see those people harsh against Ahlul-Sunnah. Their tongues are quick to move against Ahlus-Sunnah, and to backbite and slander them, but they (restrain) against the people of bid'ah and desires. About a Salafee brother they say, "he speaks too much about the people of bid'ah, he is harsh, he deals too much with Jarh Wa-Ta'deel, he is Haddaadee." But when it comes to the people who cooperate with the hizbiyoon (they say), "brothers you cannot speak about these matters, because Jarh Wa-Ta'deel is for the 'ulemma." O you miskeen (poor one), o you jaahil (ignoramus), do you not know that you have made jarh of a salafee, and saying "all he does is speak about Jarh wa Ta'deel," this is gheiba (backbiting). This is buhtan (slander)! But like we said, the scales have changed. quote: And now a time has come when people are soft and lenient with Ahlul Bid'ah, but harsh against Ahlus-Sunnah. And the one who follows the hadeeth of Ibn Mas'ood (radiallaahu 'anhu) which has come in Saheeh Muslim that the Prophet ('alayhi salaat wa salaam) said: The one who strives with his hand against those who oppose the truth, he is a believer. The one who strives with his tongue against those who oppose the truth, he is a believer. The one who strives with his heart against those who oppose the truth, he is a believer. And beyond this, there is nothing not even the weight of a mustard seed of Eeman.   Where are we from this hadeeth? Where are we from this hadeeth? The statement of Ibnul Qayyim (rahimahullah) explaining this hadeeth: The Prophet ('alayhi salaat wa salaam) said the one who lacks these three stages of inkar (criticizing a munkar), then he rejected from him al-Eeman. Not even a mustard seed!   Where are we from this clear and well-explained manhaj of the Salaf? There is no confusion with regard to it.    Now, personalities and individuals have become that which is recommended, and [many] have abandoned the speech of the 'ulemma. And we know the principle with the people of knowledge is that the jarh (criticism) that comes from a scholar who is relied upon takes precedence over the praise, even if 10 of them were to come with ta`deel (praise).     But with these people [who blindly follow personalities in opposition to the truth], these principles go out the window, and bigoted blind-following takes place. Our brothers and sisters, you say we don't follow Imam Ahmad blindly, nor Imam Ash-Shafi'ee blindly, nor Imam Malik blindly. So why do you blindly follow individuals who are present in our time. Why? Because the real meaning of As-Salafiyah hasn't become apparent in many of us. Hasn't become apparent in many of us. How many times did Shaikhul-Islaam Ibnu Taymeeyah (rahimahullaah) in Al-Majmoo al-Fataawa`... If one was to... and read Majmoo al-Fataawa` concerning the issues of al-Walaa` wal-Baraa`, the issues concerning Ahlul-Ahwaa wa Ahlul-Bid'ah, the issues concerning the mawqif (position) of the Salafee, it would become apparent that much of our understanding would be mistaken. And it is wrong. Shaikhul-Islaam Ibnu Taymeeyah (rahimahullaah rahmatan wasee'a) said concerning those people who elevated specific individuals and they made al-Walaa wal-Baraa upon this individual. Look at what Shaikhul-Islaam Ibnu Taymeeyah (rahimahullaah rahmatan wasee'a) said - Vol. 122, pg. 248 - and understand that the speech of the shaikh and the manhaj of the Salaf is clear. It will become clear to every person who has two eyes and is...in Deen. As for the one who has disease of blind following in his heart, then nothing will help him except that Allaahu Jalla wa 'Ala guides him. quote: And the one who blindly sticks to a specific individual other than the Prophet ('alayhi salaat wa salaam) - like the one who blindly sticks to [Imam] Malik, or Shafi'ee, or Ahmad, or Abu Haneefah and he believes that the statement of this individual is the truth and it is upon the people to follow it without looking to the saying of the other Imams who oppose it - he is an ignorant, misguided individual. [La Hawla wala Quwata illa billaah.] Why? Because this [following] is only for Prophet Muhammad (salallaahu 'alayhi wa sallam), because he is Ma'soom (protected from error) in his actions, statements, and approvals. Not anyone else. Rather this individual (who obligates blind-following upon others) could become a disbeliever, for indeed when a person believes that it is obligated upon the people to follow this specific individual from these Imams without following another Imam, then it is obligated that repentance is to be sought from him. And if he does not repent, then he is killed [as an apostate].    The shaikh was talking about The Imams - not students of knowledge.   La Hawla wala Quwata illa billaah (there is no change from one condition to another nor power to do so except by Allaah helping you). This is the end result of ta'asub, that the one knew the haqq (truth), rejected it, due to the love he had in his heart for a specific individual.   So when we see somebody opposing the usool (fundamentals) of the manhaj of the Salaf, or opposing... From the door of benefits [let me ask], when does somebody leave the fold of Ahlus-Sunnati wal Jama'ah? When does somebody leave the rank of Ahlus-Sunnati wal Jama'ah? Imam ash-Shatibee (rahimahullaah Ta'aala) recorded in his book al-I'tisaam: quote: If a person opposes a fundamental (an usool) from the fundamentals of Ahlus-Sunnati wal Jama'ah, he leaves the fold of Ahlus-Sunnati wal Jama'ah. Or ...and his mistake occurs in many different ... then he leaves the fold of Ahlus-Sunnati wal Jama'ah.    So where are we from this manhaj as-Salafeeyah?   This is why ad-Da'watus Salaafiyah is not built upon two students of knowledge, or three or four. Ad-Da'watus Salaafiyah - as Shaikh Rabee' said - has a thousand scholars. So we do not limit ourselves to two or three mashaayikh from the students of knowledge. As Shaikh Rabee said, specifying two or three students of knowledge to return to - even if they are scholars - this is hizbiyyah. And he said: quote: It is upon the Salafee that he fight Hizbiyah no matter who comes with it. No matter who comes with it. Pay attention! No matter who comes with it!    Because ad-Da'watus Salaafiyah.... But we find people, those who ascribe themselves to the manhaj of the Salaf, whereas the methodology of the Salaf is free of them! When they return to one student of knowledge or one scholar in all of their affairs. This is the core of Hizbiyyah. Shaikh Rabee' said: this is worse than hizbiyah, because hizbiyah they have many leaders, but you are specifying one or two. From the usool of the manhaj of the Salafee is enjoining the good and forbidding the evil, as the shaikh - Shaikhul-Islaam Ibnu Taymeeyah (rahimahullaah) mentioned in al-Waasitiyah enjoining the good and forbidding the evil, and this is what comes criticizing the innovators under this chapter enjoining the good and forbidding the evil. Why, because as we have mentioned earlier regarding the hadeeth of the Prophet ('alayhi salaat wa salaam): Whoever from amongst you sees a munkar, then let him change it with his hand. If he is not able, then with his tongue. And if he is not able, then with his heart. And that is the weakest of Eeman.                  Whoever from amongst you sees an evil ---> And we know that to know something is a munkar, it has to be based upon 'ilm, because speaking [without] 'ilm is criticized. Do not speak of that which you have no knowledge. Allaah subhanahu wa Ta'aala criticized - whether it be a scholar or student of knowledge or a da'ee (caller) or someone from the common people - those who speak without 'ilm, as it is dispraiseworthy. So in order for a person to see [observe and recognize that it is] an evil, a person has [to have] knowledge, which is benefitted from the hadeeth. Let him change it ---> And we know that the lam is the lam ul-amr, and we know the origin in amr (a command) is al-wujoob (is its obligation). So the Prophet (salallaahu 'alayhi wa sallam) commanded the person to change it. ..Changing it returns back to al-Qudra (ability), so here this is benefitted from the hadeeth. The first of them is that one should speak upon 'ilm (knowledge). That one has the capability and is able to refute or rebuke that [evil] that is witnessed. And here comes the door of criticizing the people of bid'ah and the ..., from this door comes this criticizm. As the Shaikh Rabee' ibnu Hadee al-Madkhalee (hafidhahullaah) said: this hadeeth is also regarding criticizing the people of bid'ah. And it's not only for the 'ulemma. Who from the 'ulemma of the Salaf said, "If you see someone speaking with the speech of the Rawaafid, [you cannot say anything unless you] go back to the 'ulemma and ask them concerning him?" But we know that speaking without knowledge is blameworthy for the scholar and for the student. This is from the Qur`an and Sunnah. quote: Why? Because enjoining the good and forbidding the evil is from the fundamentals of this religion, our brothers and sisters. And from this chapter is warning and criticizing the people of bid'ah, and those who oppose the blessed manhaj of the Salaf. And this is how [from the means] we will preserve the purity of this manhaj by refuting and rebuking these people of bid'ah and desires.    And this is why the 'ulemma - wa lillaah il Hamd - their statement is one as Shaikh Rabee' mentioned concerning Jarh wa Ta'deel (criticizing and recommending) that it is divided into two categories: that which is clear and apparent, then everyone can warn against. For example, if someone speaks against - abuses - the companions, then this is clear for everyone to speak about. Someone defends Sayyid Qutb and claims he is their "shaikh," and attacks the 'ulemma of Ahlus-Sunnah, then this is clear and apparent. Then you have those matters which are hidden and precise and detailed, with these matters you go back to Ahlul 'Ilm (people of knowledge). For example, the shaikh mentioned: if you see a man drinking alcohol, it is for everyone to rebuke him and criticize him. Likewise, if someone comes with a matter that is in opposition to the sharee'ah, everybody should arise with their obligation. And just to mention some of the characteristics of the Jaarih (the one who criticizes) from the 'ulemma, Ahlul 'Ilm, such as al-'Allaamah Shaikh Saalih al-Fawzaan and the Shaikh al-'Allaamah Rabee' bin Hadee al-Madkhalee and the Shaikh al-'Allaamah Ahmad ibnu Yahya an-Najmee and the Shaikh al-'Allaamah 'Abdul-'Azeez Aali Shaikh and the Shaikh al-'Allaamah 'Ubaid ibnu 'Abdullaah al-Jabiree and Shaikh al-'Allaamah 'Abdul-Muhsin al-'Abbaad. The first condition of one of them is that he has to be just, and fair.        The second condition is that he must possess peity, for taqwah prevents you from ta'aasub (from blindly sticking to a particular group or party, or opinion or desire).   [The third condition is] that he be aware and not neglectful, so that he is not to be confused by what is happening around him. The fourth [condition] is that he knows the reason for aj-Jarh wa Ta'deel, why would the criticism occurr. Why would the recommendation be approved? And these are characteristics that you find among all the 'ulemma. And why did we mention this? To shut the door, which was opened by the supporters of falsehood who reject the statements of Ahlul 'Ilm concerning those people who are being criticized, and they [the supporters of falsehood] reject them [the 'ulemma] out of hawaa (desires) and ta'aasub (blindly sticking to individuals). For example, just to lay down some basic fundamentals and principles that the 'ulemma say concerning the scholars who criticizes an individual. If this criticizm is by way of Mufassal (explained), then it has precedence above any recommendation. For example, Shaikh Rabee' says "such and such is a Qutbee because he makes takfeer upon the hukaam (rulers) and he calls the Muslims to make khurooj." Then this Jarh is accepted - without a shadow of a doubt - [and given precedence] because the jarh... and it is explained why. And do not listen to those ignoramuses who say "you have to listen to the tape of the individual speaking who is criticized and hear with your own ears that he said these words." Do not listen to them, because if you were to apply these characteristics to the books of Jarh wa Ta'deel, very rarely will you find these types of detailed (criticism).   Secondly, like we said, there is an exception to this: for example, if the praise and trustworthiness of this Imam becomes widespread - like Ibn Baaz, Al-Albanee, Ibnu 'Uthaimeen - if someone was to criticize them with a jarh, it would be rejected. Why because their imaama, leadership and rank is something that has become widespread [testified to by those who know their apparent condition] and the one who is close and far, all of them know this. So if someone was to speak bad about Ibn Baaz, or al-Albanee or Ibn 'Uthaimeen, or even Shaikh Rabee' or al-Fawzaan, or 'Abdul-'Azeez aali Shaikh, then their criticism would not be accepted because their Imaama - especially the three we mentioned firstly and foremostly (Ibn Baaz, Ibnu 'Uthaimeen, al-Albanee, rahimahumullaah) - has become widespread. But now the students of knowledge are people who are from the du'aat (callers), then again if the 'ulemma speak with a criticism, and this criticism is mufaasal (explained), then again we hold onto this criticism because it has come from someone who is a scholar and regarded in the field. And Shaikh Rabee' - as al-'Allaamah al-Albanee said about him: quote: He is the one who carries the flag of Jarh Wa Ta'deel in our time. So these are the basic principles concerning Jarh Wa Ta'deel. If one doesn't believe me, look to the books of Ibnu Hajar... look to the book a Tadreeb Ar-Rawee...[the khateeb mentioned others books.] Look to these books, and you will find that these principles will be mentioned and documented and noted... Even if one is criticized with a general jarh that is not explained, about a person who does not have recommendation from the 'ulemma, then it is accepted from someone who knows... So what then about the jarh that is explained? quote: And I advise myself and my brothers and my sisters: do not listen to those people who want to confuse you, who want to pollute the manhaj of the Salafee, [who want to pollute] this great door of al-Islaam - enjoining the good and forbidding the evil - those people who say, "Jarh wa Ta'deel is only for the 'ulemma," "only for the 'ulemma." Why? Because these people do not understand the implementaion of this blessed manhaj. And you hear them (falsely) ascribing this to Shaikh Rabee' by way of either a mistake or lying. And you ask them for a proof, but they can never produce it.    And there's a tape on the internet from one of the callers - we ask Allaah to preserve him and to protect him from every evil - about Jarh wa Ta'deel. It's general, and it is not befitting that this tape is relied upon due to the generality that it possesses that it could cause people to take away incorrect understanding. Rather, your brothers and sisters, such as Shaikh Rabee' and Shaikh 'Ubayd and Shaikh Saalih and Shaikh 'Abdul-Malik ar-Ramadanee, and other than them from Ahlul-'Ilm, have said that Jarh wa Ta'deel - and we repeat this so that they can understand and if they understand it, that'll be much good - is of two types. 1- That which is clear and apparent, and that is for everybody to do. 2- And that which is hidden and delicate, and that is only for the people of knowledge. And we ask Allaah subhanahu wa Ta'aala, as we started: Ya Muqqalib al-Quloob Thabit Qalbi 'ala Deenik (O Turner of the hearts, establish my heart upon your Religion).     Why? Because we see a lot of changing in the ranks of Ahlus-Sunnah, such that people are one day here, and the next day they are in a totally different direction and totally different ideology which they proceed upon. And this reminds us of the statement of Hudhaifa (radiallaahu 'anhu), who said: Indeed true misguidance is to criticize that which you used to hold to be true, and to hold to be true that which you used to hold to be falsehood. For beware of changing color in the religion, for indeed the religion of Allaahu subhanahu wa Ta'aala is one.   That is why the Salafee is proceeding upon 'ilm, proceeding upon understanding this blessed manhaj. In sha` Allaah, he will not become one who goes back and forth. Why? Because...his fundamentals are firm and established. As for one who proceeds with the majority and with those who defend the personalities, it is only a matter of time before this person either comes from the people who have a disease in their (heart) or he comes from the ranks of those who causes confusion amongst Ahlus-Sunnah. And we seek refuge in Allaah from that. And we ask Allaah to grant us success (and firmness) to follow that which He loves and is pleased with. And our last du'aa is All Praise is for Allaah, Lord of all that exists.

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The speech was clear, and we (also) repeated, and we will repeat it again. Jarh Wa Ta'deel, criticizing the people of bid'ah and desires and the people of doubts is broken and divided into two categories. [The first]- That which is clear and apparent, and yes this is for the du'aat. This even for the women in the houses. It is even for the children in the streets to criticize and make Jarh upon these individuals. For the one who defends Sayyid Qutb, the one who attacks the 'ulemma of Ahlus-Sunnah wal Jama'ah, the one who defends and aids the hizbiyoon against Ahlus-Sunnah, the one who speaks ill of the sahaabah, the one who says "Allaah is everywhere," the one who makes ta`weel of the Names and attributes of Allaah Subhanahu wa Ta'aala, the one who comes with the bid'ah of Muwazinah, then it is upon each and every individual - never mind the du'aat - including the women in their houses from the inside of their house to rebuke these individuals and speak ill of them. Even the child should rebuke and speak about these individuals.   As for those matters that are hidden and delicate and unclear regarding, especially the students of knowledge or regarding people who have .. in the da'wah as-Salafiyyah, then these matters are to be left to Ahlul-'Ilm, if the matter is not clear or if there could be some hidden affairs with regards to this matter. So that which is delicate, precise and hidden and not clear, it is left to the 'ulemma. That which is clear, apparent, not hidden from anybody, then this is for a man, a da'ee, a woman, the child - everybody who has the ability, who has the knowledge, who knows that this is in opposition to the legislation, that he criticizes and speaks about these matters.

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Then we say: the principle that has preceded that the jarh mufaasal (detailed and explained criticism) - meaning the reason for the criticism has been clarified - then this Jarh is accepted even if the mu'addiloon (those who praised, recommended him) are more. Even if Imam Ahmad (rahimahullaah) was to say about a person, "such and such a person is this (in praise of an individual)." And then Imam al-Bukharee was to come along and say, "no, such and such a person is this (in criticism of this individual) because of this reason and that reason," then we would reject the statement of Imam Ahmad and take the statement of Imam Bukharee. Why because the jarh mufasaal (detailed criticism) takes precedence over the Ta'deel (recommendation). Why? As the 'ulemma such as al-Khateeb and other than him mentioned and ... mentioned in his book ... is due to the one criticizing having extra knowledge and he [does not deny] that which the one who is praising him is saying, but he has additional knowledge to the one who is [praising him]. He knows something that the one who gave recommendation did not have...