In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Shaikh Muhammad Sa’eed Raslaan (may Allaah preserve him) stated:
”It is incumbent upon (a person) to be acquainted with what he criticizes and what he is not to criticize, and to make a distinction between what he commends and what he is not to commend; and if not, then there will be involvement in disparaging (one) who is not to be disparaged or praising without a right reason. And indeed Al-Haafidh Ibn Hajr (rahimahullaah) summarized this (affair) in his statement: ”Recommendation is accepted from the one who is acquainted with its reasons and not from the one who is not acquainted with it; so that he (i.e. a person) may not give a recommendation solely based on what is apparent in the beginning without pursuing (the affair practically) and without examination. Likewise, it is obligatory that disparagement and commendation are not accepted except from a person who is trustworthy and cautious. And disparagement is not accepted from one who exceeds the limits in it, such that he disparages with what does not necessitate rejection of the narration of a Muhaddith, just as (recommendation) is not accepted from the one who solely holds on to the apparent (affair of a person) and then gives a commendation.” [Source:Dawaabit At-Tabdee: page: 61-62]
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:
Likewise refuting ahlul bidah such as the Raafidah and other than them; if he (i.e. the person) does not do it with the intention of clarifying the truth and to guide the people out of mercy good treatment towards them, then his action will not be righteous. And if he becomes harsh in censuring bidah and sin, then his intention should be to clarify that which it contains of corruption, so that the slaves are warned against it. [Minhaajus Sunnah 5/239]
Imaam Muslim (rahimahullaah) said:
know-may may Allaah (The Mot High) grant you success-that it is obligatory upon everyone (i.e. the scholars who criticise or commend narrators of hadeeth) to know the distinction between the authentic chains of transmission and the faulty ones, and the (trustworthiness, precision etc) of the narrators of (the authentic chains) as opposed to those who have been charged (with weakness, forgetfulness, fabrication etc in their narrations); so that nothing is transmitted from these narrations except that which whose narrator is sound and blameless in his narrations, and to avoid that which is from those who have been charged with (weakness, forgetfulness, fabrication etc) and the obstinate ones amongst ahlul bidah. [Muqaddimah Saheeh Muslim: page 61]
Shaikh Muhammad Baazmool (may Allaah preserve him) said:
Speaking about the people with either criticism or praise is a field of knowledge in Islam and there are many affairs of Islamic Jurisprudence in which this is found. For example the affair of seeking knowledge: This affair is abiding and there has to be criticism and praise within it. One of the Salaf said that whenever they wanted to listen to hadeeth from a person, they would ask about him until the people thought that they wanted to marry him. And another one said, ‘’Indeed this knowledge is religion so look to the one you take your religion from.’’ What is the meaning of this statement: It means that you are in need of criticism and praise as long as there is knowledge of Islam to be sought after. [Quote found in this link: http://salaficentre.com/2012/12/jarh-wat-tadeel-beware-of-the-plots-and-false-arguments-of-the-deceitful-hizbiyyoon/
All praise is due to Allaah. The Salafi students of knowledge in the West carry out criticism based on knowledge transmitted from the Imaams of the Sunnah in this Era, whilst nullifying the satanic views and innovations of the deviants, the callers to the gates of hellfire and ahlul bidah. As we can see from the above quotes, criticism is not a job that requires zero qualifications; rather the one who applied this statement to the criticisms carried out by the Salafi students of knowledge against the deviants is only seeking to conceal his satanic views and innovations. This statement of his is false and ambiguous when applied to the people of Sunnah because it is ahlul bidah that criticise Ahlus Sunnah based on falsehood and a desire to conceal their destructive innovations; but as for Ahlus Sunnah (the Ulama and their steadfast students), they carry out criticism based on knowledge and justice.
See here—some of the Salafi students carry out of criticism against the deviants in the West.
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