بسم الله الرَّحمن الرَّحيم
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 And some of them viewed that it is not necessary to mention the cause for jarh or ta'deel , because the one who made the jarh or ta'deel is well-informed of the causes for jarh and ta'deel – and the differences regarding that – and has insight and is pleasing in his understanding and in his actions. As-Suyooti said in at-Tadreeb (p.122): “It is the view of al-Qaadhi Abu Bakr, and the majority quoted it and Imaam al-Haramayn, al-Ghazaali, ar-Raazi, and al-Khateeb held it as their opinion, and al-Haafidh Abu al-Fadhl al-'Iraaqi and al-Balqeeni affirmed it in Mahaasin al-Islaah. And Shaykh al-Islaam-meaning ibn Hajr-held a pleasing opinion: 'So if the jarh is unexplained and someone from the imaams of this science have given him tawtheeq then the jarh is not accepted from anyone no matter who he is, unless it is explained, because he has been affirmed as holding the level of thiqah , so he is not removed from that except by a clear matter, because the imaams of this science do not give tawtheeq except to someone whose affair they examine, firstly in regards to his religion, and then in regards to his hadeeths. And they judge him accordingly, and they are the most insightful of people. Therefore the ruling of one of them is not rejected except by a clear matter. But if he has no ta'deel then the jarh is accepted even if it should be unexplained, if it has come from one who is well-informed, because if he is not given any ta'deel then he is amongst those who are majhool, and acting upon the statement of the one giving jarh is better than disregarding it.' And adh-Dhahabi said about criticism of narrators-and he is from those who had read and researched extensively-'No two people from the scholars of this science agreed upon giving tawtheeq to a weak person, nor upon making tadh'eef of a thiqah.' And this is why the madh-hab of an-Nasaa'i was such that he would not leave narrating the hadeeth of a man until they all agreed upon leaving him.” And the opinion which ibn Hajr chose is that which the researcher into ta'leel and jarh and ta'deel feels comfortable with, after refering to the sciences of hadeeth and its books.)
P. 98
Ibn Katheer says: As for if the jarh and ta'deel are contradictory, then the jarh must be explained: but is it given precedence? Or do we give precedence to what is most prevelant or what is most confirmed? There is a well-known debate regarding this from the issues of Usool al-Fiqh and its branches and the science of hadeeth. And Allaah Knows Best.
Footnote by Ahmad Shaakir (If jarh , in which the cause is clear, and ta'deel are both present regarding a narrator, then the jarh is given precedence, even if those who gave ta'deel are many because the one giving jarh has extra knowledge which those who gave ta'deel did not have, because he is agreeing with the one who gave ta'deel in that which he informed of regarding his apparent situation, but he is informing of a matter which is not apparent and is hidden. And the Fuqahaa' restricted this to scenarios where the one giving ta'deel does not say: I know the cause mentioned by the one giving jarh , but he repented and his situation got better, or if the one giving jarh mentioned a specific reason for the jarh , and the one giving ta'deel rejected it with something that absolutely proves the falsehood of such a reason. As as-Suyooti said in at-Tadreeb .)
P. 184 of Irshaad al-Fuhool of ash-Shawkaani:
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