In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Question to Al-Allaamah Muqbil Bin Haadi Al-Waadi’ee [may Allaah have mercy upon him]: What is the difference between Jarh (criticism) and Nush (advice)?
Response: The difference between criticism and advice is that advice can be in private, between the one advising and the one being advised, and it can be with gentleness and mildness.
[فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ – And speak to him (i. Fir’awn) mildly, perhaps he may accept admonition or fear Allah]. [Surah Taa Haa. Aayah 44]
As for criticism, it can be recorded in books and mentioned in councils (sittings), and our predecessors [may Allaah have mercy on them] combined between the two (advice and criticism). Al-Imam Al-Dhahabi [may Allaah have mercy upon him] said, “Ratan- and who is Ratan (i.e. Ratan Bin Abdillah Al-Hindi)? A liar amongst the big liars who claimed Suhbah (i.e. that he accompanied the Prophet) after six years has elapsed”.
Imam Ash-Shafi’ee said, “The narration on the authority of Haram bin Othman is Haraam (forbidden)”, and he also says, “Whoever narrates on the authority of al-Bayaadee, may Allaah brighten his eyes”.
When Suwayd Bin Saeed narrated, “He who is infatuated, abstains, conceals (his infatuation) and then all dies, he dies as a martyr”, Yahya Bin Ma’een said, “If I had a horse and a spear, I would have carried out a military expedition against Suwayd”.
Abaan Bin Abee Ayyaash was a man who abstained from those unnecessary but lawful worldly pleasures, a devout worshipper and a virtuous person, but he used to mix up in his transmission of hadeeth; Shu’bah was asked to refrain from (speaking) about Abaan Bin Abee Ayyaash, so he said, “I will see (or wait)”. Then he advised him saying, “Indeed, (this affair is related to the) religion, (and) I can’t (do anything else) except to speak about Abaan Bin Abee Ayyaash (i.e. tell people the mistake he commits in the hadeeth transmission)”. (1)
Question to Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him]: When should advice be given in private or openly?
Response: The one giving advice does what is best. If he sees that it is more beneficial in secret, he advises secretly; if he sees that it is more beneficial to do so openly, he does so; but if the sin is committed in secret, the advice can only be given in secret. If he knows about his brother that he commits a sin in secret, he advises him in secret and does not expose him. But if the sin is committed openly, – seen by the people, for example a person starts drinking alcohol in a gathering, then one must openly disapprove of it; or if a person started calling (others) to drink alcohol or to fornicate, whilst one is present, he should say, “O my brother! This is not permissible”. (2)
Question to Imaam Al-Albaanee [may Allaah have mercy upon him]: The statement of some people or the stipulation of some of them is that it is more correct that advice must be given before refutations are printed- a copy must be sent to the one refuted so that it can be looked into. They say this is from the methodology of the pious predecessors.
Response: This is not a condition, but if it is possible and it is hoped that affinity will be attained from this approach – in order not to announce the affair amongst the people, then this is undoubtedly a good thing; but as for making it a condition first and foremost, and secondly, making it a general condition, there is no wisdom in this at all. People, as you all know, are like mines of gold and silver (a), so whoever you know – about him – that he is with us on the path- upon the (sound) methodology and that he accepts advice, then you write to him without making his mistake known, and at least in your view this is good. But this is not a condition, and it would have been impossible (to implement fully) even if it were a condition. How would get his address and how would you be able to correspond with him? Also, will he send you a response or not? These are completely speculative affairs. This condition is very difficult to fulfill, and therefore the issue is not taken as a condition. (3)
Read: He Should Have Received a More Gentle Advice or Clarification of His Errors Before Being Shamed In Public! https://salaficentre.com/2022/07/12/he-should-have-received-a-more-gentle-advice-or-clarification-of-his-errors-before-being-shamed-in-public/
Finally, indeed, Abdur Rahmaan Hasan was refuted due to his oppositions to the sound Salafi Methodology and he received the treatment he deserved, therefore, there is no room for that confused African who insinuates that those who rebutted him were lacking in manners. Read:
The Crimes Of ‘Ustadh’ Abdul-Rahman Hassan Against The Usul of Salafiyyah:
Official Retraction for “Ustadh” Abdur-Rahman Hasan to Sign and Distribute With Respect to His Lie upon the Prophet:
Official Retraction for "Ustadh" Abdur-Rahman Hasan to Sign and Distribute With Respect to His Lie upon the Prophet pic.twitter.com/wVwo79XJwm— Abu Iyaad (@AbuIyaadSP) November 28, 2015
How does the one who called to misguidance and bid’ah rectify? By Imām Ibnul-Qayyim and Imām Ibn Qudāmah
How does the one who called to misguidance and bid’ah rectify? By Imām Ibnul-Qayyim and Imām Ibn Qudāmah.
Footnote a: Abu Hurairah [may Allaah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allaah be upon him] said, “People are like mines of gold and silver; those who were excellent in Jahiliya (during the days of ignorance) are excellent In Islam, when they have an understanding (in the religion), and the souls are troops collected together and those who had a mutual familiarity amongst themselves would have affinity amongst them, and those who opposed one of them, would be at variance with one another”. [Saheeh Muslim 2638]
[Ref 1: Ghaarah Al-Ashritah 1/ 71. slightly paraphrased]
[Ref 2: Majallah Al-Islaah. (Number 17/241). Date: 23/6/1993]
[Ref 3: Silsilah Al-Hudaa Wan-Noor. Number 63]