Examples of cases in which criticism is not accepted, even if it is explained.
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The Shaykh : One of the clearest examples of this is criticism based on disagreement in legal school. If it is established that a narrator possesses the two conditions of trustworthiness, namely integrity and precision and memorization, and then criticism comes saying, for example, that he was a Murji'i or a Khariji, or something similar from the known disagreements with the people of the Sunnah, this is criticism. However, it is not criticism that invalidates relying on the narration of this narrator, even if he is criticized in his legal school. This is because the science of hadith, as al-Hafiz Ibn Taymiyyah, Ibn Hajar, and others have said, is based on integrity and memorization. As for the legal school, it has a relation to salvation on the Day of Resurrection or to perdition, may Allah forbid, and that is a matter left to Allah (Blessed and Exalted is He). So as long as this narrator remains within the circle of Islam, and he is just, meaning not an open sinner, and he is precise and a memorizer, meaning not poor in memorization, then his criticism for disagreeing with the correct legal school does not harm him. This is an example.
There are many examples of types of criticism where that is not considered a defect in the narrator that invalidates relying on his hadith. This is as if he has an opinion that disagrees with the correct opinion in some jurisprudential issues, such as being, for example, one of those who sees the permissibility of entertainment, singing, and music. This was an old legal school that was known among the people of the Hijaz that they were lenient in listening to musical instruments, even though the stronger position among the majority of scholars is that all musical instruments are prohibited; they are prohibited in many hadiths. Some scholars of hadith have compiled treatises on this, among them Abu Bakr ibn Abi al-Dunya, who has a treatise titled *The Censure of Entertainment*. Also, Imam Abu Bakr al-Ajri has a treatise on the prohibition of chess and entertainment, and this treatise is printed. But there were those to whom the convincing evidence for the prohibition of musical instruments did not reach, so he remained on the original state, being a trustworthy, memorizing, just, and truthful person. So this type of person, if the conditions of the trustworthy narrator are present in him, is not criticized for the fact that he used to engage in such entertainment, whether by listening or by doing.
There are many examples of types of criticism where that is not considered a defect in the narrator that invalidates relying on his hadith. This is as if he has an opinion that disagrees with the correct opinion in some jurisprudential issues, such as being, for example, one of those who sees the permissibility of entertainment, singing, and music. This was an old legal school that was known among the people of the Hijaz that they were lenient in listening to musical instruments, even though the stronger position among the majority of scholars is that all musical instruments are prohibited; they are prohibited in many hadiths. Some scholars of hadith have compiled treatises on this, among them Abu Bakr ibn Abi al-Dunya, who has a treatise titled *The Censure of Entertainment*. Also, Imam Abu Bakr al-Ajri has a treatise on the prohibition of chess and entertainment, and this treatise is printed. But there were those to whom the convincing evidence for the prohibition of musical instruments did not reach, so he remained on the original state, being a trustworthy, memorizing, just, and truthful person. So this type of person, if the conditions of the trustworthy narrator are present in him, is not criticized for the fact that he used to engage in such entertainment, whether by listening or by doing.