BENEFIT 255: If a Salafi scholar is presented with criticism against someone, and this criticism is clear, well-explained, and supported by evidence necessitati

Sheikh Yūsuf Al-Jazaa’iri hafidahullāh: It is well-known that it is obligatory for every servant to submit to the truth. The truth which the heavens and the earth were established upon, as Allah said (interpreted meaning): "We did not create the heavens and earth and what is between them except in truth." [Surah Al-Aḥqāf: 3] Thus, whoever learns the truth and the evidence, yet turns away from it, has indeed turned away from the truth. Rejecting the truth is a serious crime and a grave sin. When scholars are presented with issues of Jarh wa Ta’dil from other scholars regarding individuals, whether they are people of innovation or those ascribed to the Sunnah, these scholars may find themselves in situations where they do not fully grasp the reasoning behind the criticism for various reasons. For instance, they may have a poor entourage that misrepresents the facts or delivers arguments inaccurately. Similarly, the criticised individual might come to them, pretending to be wronged and presenting lies or claims that the criticism is based on personal issues or other false reasons. Scholars are human, and sometimes they are not fully aware of the true circumstances. As a result, they may continue to hold a favourable opinion of the criticised individual. In such cases, we should be patient with them and provide further opportunities for them to understand the truth. This is because they are followers of the truth, and others may be influenced by their praise of the criticised individual. As long as it is known that the scholar is Salafi who follows the truth and Sunnah, adheres and calls to it, it is appropriate to give them time to comprehend the reality. Especially if the previous excuses apply. However, if the scholar begins to establish alliances or hostility (wala wal bara) based on supporting this criticised person, the situation escalates. Such behaviour shifts from mere disagreement to obstinance and rejection of the truth. If the scholar reaches this level, he is no longer excused, as his actions demonstrate clear negligence in seeking the truth. This is why you often see individuals in similar situations being refuted for defending innovators after allowing themselves to be misled by their deceptions. On the other hand, if the scholar has been presented with clear evidence from reliable scholars or qualified critics (طلاب متمكن), then after seeing the statements, writings, or reliable testimonies pertaining to the individual being refuted, still persists in rejecting this evidence, then he is considered sinful. This could lead him to be aligned with the one being criticised, particularly if it results in opposing the truth, criticising those who brought the valid criticism, and expanding the circle of conflict by praising people of innovation. It is well-known that praising people of innovation, after the evidence is established, is not permitted. As Allah said: "Allah would never consider a people deviant after He has guided them, until He makes clear to them what they must avoid." [Surah At-Tawbah: 115]. Yes, he may have once followed the Sunnah, but he has now deviated from that path. Thus, the scholars of the past, such as Imam Ahmad, did not shy away from declaring tabdee' on prominent figures like Ya'qub ibn Shaybah, Isma'il bin Ulayyah, and others, when they deviated from the truth, despite their previous status in knowledge and the Sunnah. Their former stature did not prevent them from being criticised once they strayed from the truth after it had been made clear to them...