Muhammad Ibn Hādi’s Allegations and the Response of the Major Scholars in Light of the Manhaj of the Salaf

Muhammad Ibn Hādi’s Allegations and the Response of the Major Scholars in Light of the Manhaj of the Salaf

ضيع نفسه وضيع علمه بسبب هذه الفتنة

“Muhammad ibn Hādi has wasted himself and wasted the knowledge he had due to this fitnah.” 

[Words of Shaikh Rabee’ ibn Hādi Al-Madkhāli]

Written by Abu Khadeejah Abdul-Wāhid Alam

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الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن اتبع هداه، أما بعد

Shaikh Muhammad ibn Hādi has known Al-Maktabah As-Salafiyyah (Salafi Publications) for close to 25 years and he has praised us, individually or collectively, many times over these years extolling our truthfulness, honesty and adherence to the Salafi Manhaj. So, this short article was not written except by one who is well-acquainted with Muhammad ibn Hādi, may Allah guide him and rectify him. Salafi Publications were from the closest of the people to Shaikh Muhammad ibn Hādi, so there is certainly ‘no axe to grind’ or any personal issues between us. We have always mentioned him with good and have been guests at his home too many times to enumerate. He likewise has visited us a few times. He first arrived in Birmingham in 1996, at the age of 30, as a young shaikh who had respect for the elder Scholars; and from those who he respected greatly was Ash-Shaikh Al-’Allāmah Rabee’ ibn Hādi ‘Umayr Al-Madkhali (hafidhahullāh) who was 63 at the time — this highlights the age difference between the two men. As for their knowledge, writings, studies, wisdom, experience and scholarship, then there is no doubt that Shaikh Rabee’ is the Imām and Muhammad ibn Hadi is a younger student in comparison. It is sad that a man who had so much potential has embarked upon a path of his own demise. O Allāh, the turner of the hearts, keep our hearts firm and steadfast upon your Religion.

After reading this article, I hope that those who were previously indecisive, confused or even convinced by Muhammad ibn Hādi’s “refutations” and may have held something in their hearts towards other Salafis will see the truth, inshā’-Allāh. They will realise that the Major scholars are correct in their assessment of Muhammad ibn Hādi. I can say in all honesty, and Allah knows best, that anyone who returns back to the truth will not be vilified or ostracised; this is from the advice of our scholars who seek unity and brotherhood between the people of Sunnah. It only brings joy to the hearts of Ahlus-Sunnah when they see a person return to the truth and make amends. I have seen brothers who were initially deceived by Muhammad Ibn Hādi but when the affair was made clear to them, they returned to the truth and were welcomed by Shaikh Rabee’, Shaikh ‘Ubaid, Shaikh Abdullāh Al-Bukhāri and the students of knowledge without any recrimination or bad-feelings. The campaign-group around Muhammad ibn Hādi has used social media to push its agenda, so the fitnah engulfed the Salafis worldwide very quickly leading to differing and discord — but, alhamdulillāh, the scholars clarified and continue to clarify, so that the rifts are mended, and we ask Allah, the Mighty and Majestic, to hasten that for us.

Listen to this Audio (Arabic) of Al-‘Allāmah Rabee’ Al-Madkhali and his Students as they Systematically Tear Apart the Arguments of the Fanatics of Muhammad Ibn Hādi

You can clearly see the difference between solid and nurtured scholarship compared to fluff and shallow extrapolation based on blind following.

Download here.


In December 2017, during a public and planned lecture which Muhammad ibn Hādi entitled, “The time has come for Muhammad ibn Hādi to break his silence”, he made some particularly derogatory and insulting comments and serious allegations against some of the well-known Salafis which justifiably caused consternation among the people, who then turned to the elder Scholars for guidance. A question was put to Ash-Shaikh Al-’Allāmah, Sālih Al-Fawzān (may Allah preserve him) mentioning some of the terms employed by Muhammad ibn Hādi. So, Shaikh Al-Fawzān was asked, “Is it allowed to slander and accuse a Muslim of being a fornicator (‘āhir) and being an ill-mannered drunk and a seller of alcohol? Is it allowed to take knowledge from a person who does that?”

The Shaikh responded, “This is not permitted, this is falsehood — it is futile speech, backbiting and rumour-mongering. It is not permitted to speak about the honour of the people. Allah (the Majestic and Most High) said, ‘And do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate that — and fear Allah. Verily, Allah is the one who accepts repentance, the Most Merciful.’ [1] The Prophet (salallāhu ‘alaihi wa-sallam) was asked about backbiting. So, he said, ‘It is that you say about your brother that which he hates.’ They said: ‘O Messenger of Allah, what if it is true what I say about my brother?’ He replied, ‘If there is in him what you say, then you have backbitten him. And if there is not in him what you say, then you have slandered him.’ Meaning: You have lied upon him.” Here is the recording of the question and answer to Shaikh Al-Fawzān:


Muhammad Ibn Hādi stated, “And I return to this, to that which I wrote in Kashf an-Niqāb regarding the principle of these people: That the praise of a person and being pleased with him, is for the one who is with them even if that person is the most immoral and wicked of people with respect to honour, such as the fornicator and the wicked, immoral Abu Ayoub Al-Maghribi Al-Hollandi, a fornicator and wicked, immoral person.”

Other insults he directed at some of the Salafi shaikhs and students of knowledge:

  • “Ill-mannered drunk (‘irbīd)”,
  • “Wicked and immoral (fājir)”,
  • “A frequenter of wine-bars (sāhib al-hānāt) and pubs (al-khammārāt)”,
  • “… you should not be surprised at the liar (kadhdhāb) impudent (safīq), Shaikh Abdullāh ibn Salfīq.”
  • “… Salfīq the impudent (safīq) and liar (kadhdhāb) praised him…”
  • As-Sa’fūq Al-kadhdhāb”,
  • “Treacherous betrayer (khā’in)”,
  • “Small chickens (farārīj/farrūj)”,
  • Sa’fūq and sa’āfiqah”,
  • “Bacteria/germs (jurthūmah)”,
  • “The head of evil (ra’s ash-sharr)”, etc.

All of these revilements are recorded from Muhammad Ibn Hādi, most of which he uttered during his lecture at Masjid Badri Al-’Utaybi which was then distributed by audio with the title, “Āna li Muhammad Ibn Hādi an Yakhruja ’ an Sumātihi.”[2]

[The lecture of Muhammad ibn Hādi filled with abusive speech and insults continues to be spread online and through his website.]


Since that time, Dr Muhammad ibn Hādi has increased in his insulting comments and disrespectful speech and extended them to Shaikh ‘Ubayd, Shaikh Rabee’ and Shaikh Abdullāh Al-Bukhāri. He has not visited either Shaikh Rabee’ or Shaikh Ubayd since then.

From the worst of what he uttered was the accusation of fornication against a fellow Muslim by calling him ’āhir. This is a clear word of accusation of fornication/adultery which amounts to slander. The Prophet (salallāhu ‘alaihi wa-sallam) stated in a hadeeth:

الْوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الْحَجَرُ

“The child is attributed to the owner of the bed [in which he was born] and the stone [of legal punishment] is for the adulterer (‘āhir).”[3]

This hadeeth makes clear that the ‘āhir refers to a fornicator and adulterer. Ibn Abdul-Barr (d.463H) stated: “The ‘āhir is a fornicator (zānī). And al-’uhr is fornication. This is well-known amongst a group of scholars. And the scholars of fiqh do not differ in this regard.”[4]

So, the truth is that the speech of Dr Muhammad Ibn Hādi cannot be carried upon any meaning other than the accusation of zinā (fornication). Many earlier scholars of verification from the Hanābilah affirmed that the term ‘āhir is an accusation of fornication, such as Ibn Muflih in Al-Furū’ (10/79), Al-Mardaway in Al-Insāf (26/373), Al-Hajāwi in Al-Iqnā’ Fī Fiqhil-Imām Ahmad Ibn Hanbal (4/262), Al-Futūhi in Muntahā Al-Irādāt (2/291), Al-Buhūti in Ar-Rawd Al-Murabbi’ (p.229) and Sharhu Muntahā Al-Irādāt (3/356), and there are many other scholars who have narrated the same. The accusation of fornication against an innocent Muslim is forbidden by the Qur’an, Sunnah and Ijmā’ — it is a major sin. In Sharee’ah Law, it is punishable by 80 lashes, after which Allah declares the slanderer to be a sinner (fāsiq) and his witness is no longer accepted unless he brings forth four witnesses who saw the act of fornication in person, with their eyes. Allāh, the Most High, said:

وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا ۚ وَأُولَٰئِكَ هُمُ الْفَاسِقُونَ – 24:4

“And those who accuse chaste women and do not produce four witnesses, lash them with eighty lashes — and thereafter, do not ever accept testimony from them. And they are defiantly disobedient.” (An-Nūr 24:4)


Al-‘Allāmah Al-Fawzān (hafidhahullāh) commented on this verse in his explanation of Bulūgh Al-Marām, under the chapter: “The Prescribed Punishment for Accusing a Muslim of Fornication (القذف)” saying, “It is a major sin and its prohibition is proven by the Book, Sunnah and ijmā’. And three punishments are for those who make such accusations:

  • The first punishment: Eighty lashes.
  • The second punishment: Their trustworthiness (‘adālah) is nullified so their bearing witness is not accepted.
  • The third punishment: They are described as sinful, and that means exiting obedience to Allah.

The Prophet (salallāhu ‘alaihi wa-sallam) said, ‘Avoid the seven deadly sins…’ and he mentioned one of those sins as, ‘accusing chaste pious believing women [or men] of committing fornication.’[5].”[6]   

Based upon this, the reports and witness of Muhammad ibn Hādi cannot be accepted, and his trustworthiness is nullified until he brings forth his four Muslim witnesses (who themselves are trustworthy) who saw the act of adultery committed with their own eyes. It is no wonder Al-‘Allamah Rabee’ recently stated:

ضيع نفسه وضيع علمه بسبب هذه الفتنة

“Muhammad Ibn Hādi has wasted himself and wasted the knowledge he had because of this fitnah.” When asked about those who side with Muhammad Ibn Hādi, he responded:

يشاركونهم في الإثم

“Such people are participating in the sin.” [7]

And this is our Religion before Allah, that Muhammad Ibn Hādi should be treated in accordance to scales of the Sharee’ah. And his witness and claims against others should not be accepted since he has, “wasted himself and wasted the knowledge he had due to this fitnah.” A fitnah in truth that he himself ignited after being advised, by the one who is over 30 years senior to him, not to sow discord in the ranks of the Salafis.

Imām Muhammad Ibn Badr Ad-Deen Ibn Balbān Ad-Dimashqi (d. 1083H) stated, “The one who accuses a chaste person is lashed — if he is a free person, with 80 lashes.” Al-’Allāmah Al-Fawzān explained, “The meaning here is to accuse someone of the immoral act of fornication or homosexuality such as saying, ‘so-and-so fornicated’ or ‘so-and-so committed the act of homosexuality.’ So, it is said to the accuser if the one who is accused requests that, Either you bring four witnesses to what you have said otherwise the prescribed punishment of slandering a Muslim will be established upon you.” The Shaikh continued, “This is so as to protect the honour of the individual Muslims from filthy accusations, and to prevent the tongues from foul speech. Also, Islam demands that the shortcomings of the Muslims are concealed as much as possible, and to offer advice to the one accused.”[8]

As for those who spread this speech and affirm this speech, then they too are sinful according to the Sharee’ah. Imām Ash-Shinqīti (rahimahullāh) said, “Know that the clearest speech of the ‘ulamā with me in the issue wherein a man accuses another man of fornication, and a third one says: ‘You have spoken the truth’ then this one has also slandered, and it is obligatory to establish the prescribed punishment upon him too.”[9]

Furthermore, it is not permissible for one Muslim to humiliate another or expose and uncover his sins (or his perceived sins). The Prophet (salallāhu ‘alaihi wa-sallam) stated, “Do not harm the Muslims, nor revile them, nor pursue them to expose their secrets and sins. For indeed whoever tries to expose his Muslim brother’s sins, Allah will expose his sins even if he were in the depth of his house.” One day Ibn ‘Umar looked at the Ka’bah and said, “What is it that is more honoured than you! And whose honour is more sacred than yours! Indeed, the believer’s honour is more sacred to Allah than you.”[10] 

The Prophet (salallāhu ‘alaihi wa-sallam) said, “The one who repented from a sin is like the one who has no sin.”[11] Ibn Taymiyyah stated, “The one who repented from a sin is like the one who has no sin. And it is not permitted to blame the repentant [sinner] by the agreement of the people.[12]


Ash-Shaikh Al-’Allāmah, Sālih Al-Fawzān was asked: What is the ruling of describing a sinner with terms like, “so-and-so is a fornicator (‘āhir)” or “so-and-so is a fājir”, or “so-and-so is an ‘irbīd”? 

So, Al-’Allāmah Al-Fawzān answered, “It is not permitted to humiliate a person due to sins, rather it is upon him to advise him and to conceal his sins. The Prophet (salallāhu ‘alaihi wa-sallam) said, ‘Whoever hides [the sins of] a Muslim, Allah will hide [his sins] in this world and the Hereafter.’” (A question after his class, At-Ta’leeq ‘Ala Fathul-Majeed, on Tuesday 3rd Rajab 1439H (20th March 2018) three months after Muhammad ibn Hādi’s lecture).

So, Muhammad ibn Hādi’s humiliating people, and making accusations of fornication against a Muslim by name are harām by ijmā’ (agreement of the scholars). Al-Faqīh, Al-’Allāmah, Muhammad Ibn Sālih Al- ‘Uthaimeen (may Allah have mercy upon him) stated, ”Revilement and insult without accusing someone of fornication, such as saying, ‘O donkey!’, ‘O dog!’, ‘O miser!’, ‘O ill-mannered one!’ and with what is similar to these insults is deserving of discretionary punishment and there is no specified prescribed punishment. So, if the one who was transgressed against gives up his right then the discretionary punishment falls away. However, if the matter reaches the ruler or the judge, then there remains with us the general right – so for us to leave the people in a state of chaos so that every person who wants to revile, insult and accuse others of fornication is left to carry on! That is not befitting.”[13]


Muhammad Ibn Hādi is aware and knows from the greater scholars (some of whom are 30 to 40 years older than) him such as Ash-Shaikh ‘Al-Allāmah Sālih Al-Fawzān, Ash-Shaikh ‘Al-Allāmah Rabee’ Al-Madkhali, Ash-Shaikh ‘Al-Allāmah Abdul-Muhsin Al-’Abbād, Ash-Shaikh ‘Al-Allāmah Ubaid Al-Jābiree and Ash-Shaikh ‘Al-Allāmah ‘Ali Nāsir Al-Faqīhi (may Allah preserve them) — that their Manhaj and the Manhaj of Ahlus-Sunnah Wal-Jamā’ah in their speech against those who oppose the Sunnah is that they base their refutations on quoting the speech of the opposer; and to make clear its falsehood with proofs from the Quran and Sunnah and to explain where that person has opposed the Salaf of this ummah. Knowledge-based refutations are not based upon revilement, dishonouring and insults, or by inventing terminologies that are unbefitting and devoid of truth, such as labelling anyone who differs with Muhammad ibn Hādi as a “kadhdhāb sa’fooq”, as has become the hallmark of his group.

The Salafis are nurtured upon proofs and evidence, not insults, revilement and accusations of fornication. The disastrous path of Muhammad ibn Hādi is made worse when we come to know that his proofs were weak, to begin with, and not grounded in the Salafi Manhaj, and were rejected by the scholars. Muhammad Ibn Hādi sat with ‘Allāmah Rabee’ (hafidhahullāh) on a few occasions before his “breaking the silence” public lecture in which he insulted and spoke unjustly about a group of Ahlus-Sunnah, and Shaikh Rabee’ sternly instructed him not to cause dissension and discord among Ahlus-Sunnah. For this reason, since then Al-’Allāmah Rabee’ has repeatedly stated, “I read everything Muhammad Ibn Hādi presented, word-for-word, and he has no proof whatsoever for his oppression!” [14] That which Muhammad ibn Hādi described as proof turned out to be vague and false allegations, and certainly not deserving this amount of turmoil and disruption.

Since then, much has been written and published refuting and nullifying his baseless accusations. See, for example, the thirteen-part series authored by Shaikh Fawwāz ibn ‘Alī Al-Madkhali entitled, “Fathul-‘Aliyy Lil-Kashfi ‘an Akhtā’i wa Mughālatāt Muhammad ibn Hādi,” which has been commended and approved by the scholars.

I remember back in April 2017, a group of us sat with Muhammad Ibn Hādi after he invited us to his home. [15] So, in that gathering, he started to refute these students of knowledge of Madinah and warning us from them with very harsh words. So, I asked him, “Our shaikh, is Shaikh Rabee’ with you in what you say?” He replied, “Yes, Shaikh Rabee’ is with me.” I further asked, “And is Shaikh ‘Ubaid with you?” He responded, “I will visit Shaikh ‘Ubaid soon, inshā’-Allāh, and he too will be with me, inshā’-Allāh.” It turned out that Shaikh Rabee’ (hafidhahullāh) was not with him in what he was saying, quite the opposite in fact. As for Shaikh ‘Ubaid (hafidhahullāh), then Muhammad Ibn Hādi did not visit him and nor has Shaikh ‘Ubaid ever agreed with him in his attacks.

Al-’Allāmah Rabee’ said in a rebuke of Muhammad Ibn Hādi, “My methodology in refuting Ahlul-Ahwā and Bid’ah is to quote their speech. I would say: ‘so-and-so said in such-and-such a book, in such-and-such a chapter, on page such-and-such.’ Then I would expose him and quote from him. So, I would quote him to the letter, verbatim, with proof and evidence.” [16] 

Shaikh Rabee’ (hafidhahullāh) also stated in his Majmū’“Do you not see that the Scholars of the Salaf would establish the proofs and evidence against the misguidance of the sects such as the Rawāfid, the Jahmiyyah, the Mu’tazilah, the Khawārij, the Qadariyyah, the Murji’ah and others. It did not suffice them to just issue rulings against groups and individuals without establishing the proofs and evidence that is appropriate and categorical. Rather they authored many numerous and expansive works to explain the truth that Ahlus-Sunnah Wal-Jamā’ah are upon and to clarify the falsehood of these sects and individuals.” He continued, “Do you see that if their criticism had been weak and their proofs meagre and insufficient — though they were never they like that… and that when they were asked for proof, and to explain the reason of the misguidance of these groups [and individuals] that they would respond with, We do not have to!’? This is a misguided principle that misguides the Ummah…[17]

So, if someone stands to criticise those who are well-known for the Sunnah, then he needs proofs that are even stronger and even clearer!

So, anyone who gives his attention to refute innovations and the people of bid’ah, then he must proceed upon the path of the Book and Sunnah. And he must proceed upon the path of the Righteous Salaf in showing precision in criticism (naqd) and disparagement (jarh), and in establishing the proofs and evidence in order to make clear and explain what he has of the truth; and what he has against those who he has refuted among the sects, parties, individuals and erroneous ones with respect to their misguidance, falsehood and errors.”[18]

Instead of taking the path of verification and returning back to the elder, wiser, grounded ‘ulamā such as Al-Fawzān, Rabee’ Ibn Hādi, Abdul-Muhsin Al-‘Abbād, ‘Ubaid Al-Jābiri, etc, as is the way of the humble younger scholar; and instead of concealing the alleged sins of the Muslims and advising them (since he knows them well), Muhammad Ibn Hādi took it upon himself to accuse them without proof, to dishonour them, insult them, to disgrace and slander them — all of this huge effort against his brothers from Ahlus-Sunnah wal-Jamā’ah?! This is from the strangest of affairs I have seen in all of the years of da’wah, as our Shaikh, the elder Scholar, Hasan ibn Abdul-Wahhāb Al-Bannā (may Allāh preserve him) stated after his return from visiting Muhammad ibn Hādi, “We have not observed this path of Muhammad ibn Hādi from any of the Imāms of the Salaf in their behaviour towards Ahlus-Sunnah when they err in a matter, or when they depart from the right way in an issue.”

Even if (just for the sake of argument) some of what Muhammad ibn Hādi claimed had aspects of the truth, then it was upon him to return back to the elder scholars so that they may weigh up the benefits and harms of spreading this speech amongst Ahlus-Sunnah all over the world — and to take their advice. He is not exempt from returning back to major scholars.

Shaikh Al-Islām Ibn Taymiyyah (rahimahullāh) said concerning speech that contains insult and defamation of others, “This type of language does not contain proofs and evidence — it is not right that the scholars should speak with it. A refutation that is based upon insults and intimidation, then no one is incapable of that. If a person was to debate the polytheists or Ahlul-Kitāb then it is necessary for him to mention the proofs that he has in order to clarify the truth that is with him and the falsehood that is with them. Indeed Allah (the Mighty and Majestic) said to his Prophet (salallāhu ‘alaihi wa-sallam), “Call to the way of your Lord with wisdom, good admonition and debate with them in a manner that is best.” And He, the Most High, said, “And do not argue with the People of the Book except in a manner that is best.” So if the one who speaks with this [abusive] speech debates [his point], whether it is Abul-Faraj [Ibn Al-Jawzī] or other than him from among the well-known sects of innovation such as the Rāfidah — then it is necessary that he makes mention of the evidence and abstains from that in which there is no benefit.”[19]


There is no doubt that Muhammad ibn Hādi has ignited a fire that has harmed Ahlus-Sunnah everywhere, split their unity and opposed the mighty command of Allah:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

“And hold fast altogether to the Rope of Allah and do not be divided.” Muhammad Ibn Hādi has encouraged the Salafi youth to separate from one another, boycott one another and warn against one another — and this is not permissible. Allāh, the Most High, said:

وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ

“And verily this religion of yours is one religion, and I am your Lord, so keep your duty to Me and fear Me. But they broke their religion among themselves into sects with each group rejoicing with that which they have.” So, whilst the Scholars like Shaikh Al-Fawzān, Shaikh Rabee’, Shaikh Ubaid, Shaikh Hasan Ibn Abdul-Wahhāb Al-Bannā and Shaikh Abdullāh Al-Bukhāri work and strive to unite the Salafi ranks and bring the youth together in mutual love and brotherhood, Muhammad Ibn Hādi continues to fan the flames of discord and enmity.

We know that those with devious motives love the path that Muhammad ibn Hādi has taken and they rejoice each day as this fitnah continues and spreads. Under its cover, they have made apparent their previously hidden enmities [towards certain scholars and callers] and have sought nearness to Muhammad ibn Hādi under the guise of this fitnah, and they feel protected in his shadow — so they speak and attack without refrain, and they do not listen to Shaikh Al-Fawzān, Shaikh Rabee’, and Shaikh ‘Ubaid. Shaikh Rabee’ (hafidhahullāh) was asked about Muhammad ibn Hādi on 29th Ramadān 1439 (2018CE) and his recent sayings. Shaikh Rabee’ responded, “Do not take the speech of Muhammad ibn Hādi, he wages war against Salafiyyah and the Salafis.”[20] Shaikh ‘Ubaid (hafidhahullāh) said regarding him, “Do not be deceived by the warnings of Ibn Hādi. The warnings of Shaikh Muhammad ibn Hādi, then do not be deceived by them, and do not pay them any concern…”[21]


[Figure 1]
Whilst this clear breach in the ranks of Ahlus-Sunnah widens [in some places], Muhammad Ibn Hādi stubbornly refuses to recant from his qadhf (accusation of adultery) or to cease from his insults and baseless warnings against some of the scholars, shaikhs and students of knowledge. On the contrary, he encourages the youth to establish allegiance and enmity (walā’ and barā’) based around his positions. So, whoever Muhammad Hādi has made his enemy is also their enemy. He has cajoled, encouraged and instructed impressionable youth to abandon certain scholars (such as Shaikh ‘Ubaid and Shaikh Al-Bukhāri) and students of knowledge and to warn against them. This is the partisanship and fanaticism that has developed and evolved around Muhammad ibn Hādi. Those being defamed by him are from Ahlus-Sunnah wal-Jamā’ah, known for adherence to the Book and Sunnah, and praised by scholars far greater than himself. Many of them have degrees, masters and doctorate PhDs from the Islamic University of Madinah — they have not displayed any of the usūl (principles or beliefs) of Ahlul-Bid’ah, nor do they support the innovators in any way. If they slip or make a mistake or hold an erroneous position, they are quick to recant and rectify as is the way of Ahlus-Sunnah throughout the ages. Alongside all of this Muhammad ibn Hādi desires that they should be treated like Ahlul-Bid’ah and has stated as much in his saying, “Put them alongside Ahlul-Ahwā”[22] and his saying to Abdullāh Muhāwish, “They (the Sa’āfiqah) are not Salafis! And the splitting of the Salafis is less harmful than these people remaining among them.”[23] (see figure 1) Muhammad Ibn Hādi also said:

وهم الصّعافقة، فإنّهم ملحقون بأهل الأهواء… وإن تظاهروا بالسنة

They are the Sa’āfiqah so they are to be put alongside Ahlul-Ahwā…” and he said, “even if they outwardly manifest the Sunnah.[24] The Imām of Al-Jarh wat-Tadīl of this era and the expert in this field stated, “This is tabdī’ of them (a declaration that they are innovators) without any mention of the proofs for his claim. So, I love to stand and help the oppressed in fulfilment of the saying of Allāh’s Messenger (salallāhu ‘alaihi wa-sallam), ‘Help your brother whether he is the oppressor or the one oppressed.’”[25]

Muhammad ibn Hādi’s later claim that his speech does not necessitate tabdī’ belies his clear statements and dealings with those Salafi students of knowledge and shaikhs. Muhammad ibn Hādi’s response was, “No one understands from that speech [of mine] tabdī’ except an ignoramus or a person of desires (sāhib hawā)…”[26] This type of insulting and disrespectful language from Muhammad ibn Hādi no longer surprises us. He knows full well that it was the Imām of Sunnah, Shaikh Rabee’ Al-Madkhali (hafidhahullāh) who made that comment concerning him since the article was written by Shaikh Rabee’ and addressed Muhammad Ibn Hādi directly. So, we must ask ourselves the question (as Shaikh Rabee’ asked him), when Muhammad ibn Hādi demands from the Salafis that they are to return to the major, elder scholars (the akābir), who exactly is he referring to?!

Alhamdulillāh for ‘ulamā like our Shaikh, Al-’Allāmah Muqbil Al-Wādi’ī (rahimahullāh) who explained how a person exits the Salafi Manhaj, “When does a person exit the Manhaj of the Righteous Salaf? It is when he falls into innovations, ‘Whoever lives for long after me will see much differing. So, upon you is to adhere to my Sunnah and the Sunnah of the Rightly Guided Caliphs. Hold fast to that and bite onto it with your molar teeth. And beware of the newly introduced matters into the Religion for verily every newly introduced matter is an innovation.’ So, a person exits the Manhaj of the Salaf to Sūfism, Shi’ism, celebrating the birthday [of the Prophet], or he welcomes and entertains secular laws, or he has constricted allegiance such as partisanship (hizbiyyah) – so he has allegiance and enmity towards others due to his party.”[27]


[Figure 2. Text from Muhammad Ibn Hadi defaming the brother, Shaikh Abdulilāh Ar-Rifā’ī, a teacher at the Islamic University and defended by Shaikh Rabee’, Shaikh Ubaid and Shaikh Al-Bukhāri.]
We at Maktabah Salafiyyah and our brothers elsewhere have been first-hand witnesses to this reality of Shaikh Muhammad Ibn Hādi and we have seen ample proof of his unbefitting conduct in this fitnah. For example, Muhammad Hādi stated in a text message, “It has reached me that the Salafi Maktabah in the Maldives have arrived here in Madinah to us. Yesterday they sat with this evil-doer and schemer, Abdulilāh Ar-Rifā’i Al-Juhani. And one of them tweeted that he had given them some fine pieces of advice. If you have any acquaintance with them, warn them from this untruthful fabricator (affāk) and liar (kadhdhāb). He is, by Allāh, from the heads of evil (sharr) and tribulation (fitnah) with us here in Madinah. Maybe they do not know this, and they are deceived by him due to the fact that he sits with some of the shaikhs.” (See figure 2) These types of warnings and insults have now become a hallmark of Muhammad Ibn Hādi, may Allah guide him.

It was said to Al-Allāmah Rabee’ Al-Madkhali (may Allah preserve him), “They say: Muhammad Ibn Hādi has three hundred pages [of proof] with him in his house and his house is open to anyone who wants to come.”  

Shaikh Rabee’ answered, “Māshā’-Allāh! Māshā’-Allāh! So why did he not spread them from the beginning?! Rather he defames people who do not deserve defamation.”[28]

This is, in fact, a defined and detailed jarh (disparagement) upon Muhammad ibn Hādi by an Imām of al-jarh wat-ta’dīl, one of many disparagements based upon proofs. Muhammad Ibn Hādi launched a campaign against individual scholars, shaikhs and students of knowledge with insults, defamation, warning and boycotting — and what he possessed of evidence did not (and still does not) amount to anything that necessitates the hatred, enmity and abandonment that he has engendered in many of the Salafi youth.


[Muhammad Ibn Hadi claims the scholars have principles which oppose the principles of the Salaf]
Mahdee Thawīr narrated: “Muhammad Ibn Hādi said to me in front of his house after ‘Asr on the 17th Jamāda Al-Ūlā 1439AH: ‘Shaikh ‘Ubaid has principles and Shaikh Abdullah Al-Bukhari has principles which oppose the principles of the Salaf and Shaikh Rabee’ aids the two of them in that. But I will deal with them with the very same principles that they themselves have made up.’[29]

The fact that Muhammad Ibn Hādi speaks in such a disrespectful manner regarding the scholars did not surprise us due to our experiences with him over the last eighteen months or so. For example, I received a message on Saturday 25th November 2017 that Muhammad ibn Hādi needed to speak to me regarding an important matter. So, I called him, and during this conversation, he informed me that Shaikh ‘Ubaid had opposed the Salafi Manhaj and the ijmā’ of the Salaf in the issue of Hani Buraik; and that Maktabah Salafiyyah should no longer organise durūs and telephone lectures with Shaikh ‘Ubaid. He further added that Maktabah Salafiyyah should remove the lectures and classes of Shaikh ‘Ubaid from their websites. At the time I was in Cardiff, Wales at a conference with Abu Iyād, Abu Hakīm, Hasan As-Somāli, Moosā Richardson, Abu Idrees, Abu Mu’ādh and other brothers. In another call he made a few days later, he informed me that he considered the ‘Ālim, Abdullāh Al-Bukhāri to be alongside the “sa’āfiqah”.

[Shaikh ‘Ubaid refuted Hāni Ibn Buraik and posted by Salafi Publications in January 2018]
In yet another witness statement, the brother, Shaikh ‘Alī ibn Ahmad al-Madkhalī stated, “I swear by Allāh, the Greatest, the Most High, Who raised the heavens without any pillars, that I heard this statement with my own ears. I did not want to spread it because I hoped that he [Muhammad ibn Hādī] would return to the Haqq. Muhammad Ibn Hādī said: ‘Shaykh Rabī’ is surrounded by the Sa’āfiqah and he does not know what goes on around him. As for Shaykh ‘Ubaid, he is worthless and insignificant. He does not amount to a halalah or a fils (i.e. not even a penny)!’” (See figure 3) These statements of Muhammad ibn Hādi are insults and revilements against the scholars of Ahlus-Sunnah wal-Jamā’ah. It is clear that he is overtaken by emotions, and Shaitān has deceived him, and his speech is not supported by any proof that would necessitate this type of vile speech and this amount of tribulation.

[Figure3. Ali Al-Madkali narrated his conversation with Muhammad ibn Hādi where he reviled Shaikh ‘Ubaid]


The “proofs” of Muhammad ibn Hādi are not judged by the scholars to be suitable, categorical or decisive as the noble elder Scholar, Hasan Ibn Abdul-Wahhāb (hafidhahullāh) said, “I had previously explained that Muhammad Ibn Hādi was in error in this path of his where he accused his Salafi brothers without proof or evidence and that the truth is with Shaikh Rabee’. And I presented this in a general way. We have not observed this path of Muhammad ibn Hādi from any of the Imāms of the Salaf in their behaviour towards Ahlus-Sunnah when they err in a matter, or when they depart from the right way in an issue.[30]

He also stated, “Indeed our silence regarding refuting Shaikh Muhammad ibn Hādi does not mean that we were pleased with his path, nor with his behaviour in this dispute.”[31]

He continued, “And we were taken by surprise that Shaikh Muhammad ibn Hadī had plucked a description that Imām Ash-Sha’bi had applied to the actual Ahlul-Bid’ah, those who had affirmed what the Messenger negated and had negated what the Messenger affirmed, through their contrary [and false] interpretation; and he (Ash-Sha’bi) labelled them as the ignorant Sa’āfiqah – those who head off to the marketplace without money or merchandise. And Shaikh Muhammad ibn Hadi applied this label to the Major Salafi Shaikhs! So, he stripped from them knowledge in totality with the claim that they have errors.”[32]

The Shaikh added, “This is extremely dangerous and a disgraceful exaggeration which can be applied to all of the figureheads of the Da’wah of Sunnah and Salafiyyah in every corner of the world because there is not a single person who is free from having mistakes — not Muhammad ibn Hādi and nor anyone else from the Salafis around the world.”[33]


Muhammad ibn Hādi is quick to revile and attack Ahlus-Sunnah and their scholars, but he himself has blundered several times in some major issues. Muhammad ibn Hādi stated in a recording that is widespread, “The one who abandons actions, as I said to you, whilst that person is able to act, yet he claims that he is a Muslim, and he turns away from performing deeds altogether – and it is said [by people] that he is a Muslim? Then this [saying] is irjā.In the same audio, he said, “They strike some ahādeeth against others and they take from the ambiguous ahādeeth and abandon the clear-cut narrations. This is from the way of the people of deviation – and we ask Allah for safety and wellbeing.”[34] This speech is a revilement of a body of scholars from Ahlus-Sunnah, such as Ahmad Ibn Hanbal (in a report from him), Ibn Rajab, Al-Albāni and Rabee’ Al-Madkhali. Many of the Haddādi innovators used this speech of Muhammad ibn Hādi to aid their falsehood and to launch further attacks against our Shaikh, Rabee’ ibn Hādi Al-Madkhali (hafidhahullāh).

So, Shaikh Rabee’ refuted Muhammad ibn Hādi in a gathering at his house where Shaikh Rabee’ clarified the affair to him with proofs and showed him his error clearly. Muhammad ibn Hādi was not able to respond to any of that, except with, “Who am I to contradict the hadeeth of Allah’s Messenger (salallāhu ‘alaihi wa-sallam) and the sayings of the scholars. I am nothing, I am not even counted.”[35] So, Shaikh Rabee’ requested from him, since Muhammad ibn Hādi admitted his mistake, to repent and retract. Our Shaikh, Abdullāh Al-Bukhāri (hafidhahullāh) suggested to Muhammad ibn Hādi that someone reads to him one of the refutations of Shaikh Rabee’ on the Haddādiyyah in his Masjid revolving around this issue, and in particular the “hadeeth of intercession on the Day of Resurrection”; then Muhammad ibn Hādi could affirm that it is correct, and this would constitute a recantation and would abrogate his previous error. Muhammad ibn Hādi agreed to that, yet till this day he has not recanted. To highlight this error of Muhammad ibn Hādi, I will mention just a handful of the sayings of the Scholars. Ibn Battah (rahimahullāh) said, “A man exits from the level of Imān to the level of Islam, but he does not exit Islam except by committing [major] shirk with Allah; or by outright rejection of an obligation commanded by Allah (juhūd). However, if he abandons the obligations out of neglect or laziness, then he is under the Will of Allah – if He Wills, He will punish him, and if He Wills, he will forgive him.”[36] And similarly is reported from Imām Ahmad.[37]

Ibn Al-Bannā (rahimahullāh) said regarding the lengthy hadeeth of intercession wherein the Prophet (salallahu ‘alaihi was-sallam) will intercede for the major sinners among the Muslims, “Whoever enters the Fire as a punishment, then we hold that he will be taken out from it due to the intercession of the Messenger, or the intercession of someone else, or by the Mercy of Allah (the Mighty and Majestic) until not a single person at all remains in the Fire who uttered just once in this world, ‘Lā ilāha illallāh’ sincerely, and believed in it even if he did not act with obedience after that.”[38]

Regarding the hadeeth of Abu Sa’īd (radiyallāhu ‘anhu) wherein the Prophet (salallahu ‘alaihi wa-sallam) said, “Allāh will then take a handful from the Fire and bring out from it, people who had never performed any good deeds at all and they had been turned into charcoal.”[39] Ibn Rajab (rahimahullāh) commented, “The intent of his saying, ‘people who never did any good deeds at all’ means: from actions of the limbs; so long as the origin of Tawhīd was present with them [they will be removed from Hell].”[40]

Imām Al-Barbahāri (rahimahullāh) said, “Whoever says, ‘Imān is speech and action, it increases and decreases.’ He has exited from [the innovation of] irjā’, its beginning and its end.”[41]

Imām Ibn Bāz (rahimahullāh) was asked, “Is a person who does not make takfir of the one who abandoned actions [altogether] considered to be a Murji?” He responded, “No. He is from Ahlus-Sunnah.”[42]

 Though the issue [of Imān] can be discussed in much more detail, this is not the place for that discussion. Nevertheless, this point further illustrates the oppression of Muhammad ibn Hādi towards the people of Sunnah. He himself falls into huge errors and gives an opening to the Haddādiyyah to attack Ahlus-Sunnah, so instead of rectifying his errors, he turns his attention to insulting, demeaning and accusing the people of Sunnah. We have seen websites of Ahlul-Bid’ah that have used the direct statements of Muhammad ibn Hādi to revile and attack our Shaikh, Al-‘Allāmah Rabee’ ibn Hādi (hafidhahullāh) and make vile accusations against him![43] He and his followers have opened the door to Ahlul-Bid’ah and invited them to attack the Salafis, whether they perceive that or not.

Sincerity, truthfulness and honesty is a must when correcting others and refuting them, otherwise, the result is oppression of innocent Muslims. Imām Adh-Dhahabi (rahimahullāh) stated, “Speech concerning narrators requires the utmost piety, and freedom from following whims, desires and personal inclinations, and a complete acquaintance with the [science of] hadeeth and [the science of] defects in hadeeth.”[44]


In conclusion, I wish to mention a narration that the scholars oft-repeat wherein Abdullāh bin Mas’ood (radhyallāhu ‘anhu) stated: “The people will not cease to be upon goodness so long as they take knowledge from their Scholars, their greater ones and their elders. So, when they take knowledge from their young ones and their foolish ones, they are destroyed.”[45]

Shaikh Abdus-Salām ibn Barjis (rahimahullāh) stated [46]: “Ibn Qutaibah (rahimahullāh) said that young ones are those small in age; so he said regarding the narration of Ibn Mas’ood (radiyallāhu ‘anhu), “He intends by this that the people will not cease to be upon goodness so long as their ‘ulamā are the elders, and they not the young ones. This is because the delights of youth have left the elder one; and likewise, his rage and anger are no longer present; nor his hastiness, or foolishness. So, now [in old age] he is accompanied by experience, practice and expertise — and doubts do not enter his knowledge, he is not overcome by desires and he does not incline towards greed. The Shaitān cannot cause him to slip as he causes the younger scholars to slip. So along with [old] age comes composure, dignity, sobriety, reverence and awe. The [blameworthy] affairs that the elder scholar is secure from may befall the younger one! So when they befall him, and then he issues fatawa, he ruins others and ruins himself.” [47] Shaikh Abdus-Salām also made the point that this is not absolute since there was a group from the Sahābah and Tābi’īn who excelled in their younger years, and they taught and delivered fatwā while the elders were alive. However, they honoured and respected the elder scholars and imāms — and it is important that each person is given the station he deserves and placed in his correct position.

This brief discussion should be sufficient for any seeker of the truth to leave alone differing and disputation, to stay away from the hateful, insulting and disrespectful speech of Muhammad ibn Hādi and to cling to elder and major scholars. And we ask Allāh, the Mighty and Exalted, to guide him back to the truth.

And all praise is due to Allāh, the Lord of all creation.


[1] Al-Hujurāt 49:12

[2] Translated as, “The time has come for Muhammad ibn Hādi to break his silence.” 19th December 2017 / 1st Rabi Ath-Thāni. Still accessible on the site of Muhammad Ibn Hādi as of 22nd September 2018.

[3] Al-Bukhāri 2053, Muslim 1457.

[4] See At-Tamhīd 8/195.

[5] Al-Bukhāri 6857, Muslim 89.

[6] See Tas-heel Al-Ilmām, 5/256.

[7] After ‘Ishā, 11th of Muharram 1440AH / 20th September 2018 at the house of Al-‘Allāmah Rabee’ (source: Uthmān Sudāni).

[8] See Idāhul-’Ibārāt fi Sharhi Akhsar Al-Mukhtasārāt 3/311-312.

[9] Adwā Al-Bayān of the Allāmah and Mufassir, Muhammad Amīn Ash-Shinqīti 6/111, see also Majmu’ Al-‘Allāmah Ibn Sa’di 12/58.

[10] Tirmidhi 2032, see Sahīh Al-Jāmi’ 7985.

[11] Ibn Mājah 4250, Sahīh Al-Jāmi’ 3008.

[12] Majmū’ Al-Fatawa 8/178-179.

[13] See Ash-Sharh al-Mumti’ 14/314.

[14] From (Read here)

[15] From those present: Abu Hakeem Bilal Davis, Abdulilāh Lahmāmi, Uwais Taweel, Abu Khadeejah Abdul-Wāhid, Hasan As-Somāli and Abu Abdil-Ghafūr.

[16] See, 1st March 2018 / 13 Jamāda Al-Akhirah 1439.

[17] Abridged to get the point of the Shaikh across.

[18] Al-Majmū Al-Wādih Fi Raddi Manhaj wa Usūli Fālih in Majmū Kutub wa Rasā’il wa Fatawa of Shaikh Rabee’ 9/158-159.

[19] Majmū al-Fatāwa 4/186-187

[20] Narrated by Shaikh Abdullāh Adh-Dhafīri in a document present with the author.

[21] Recording:

[22] See Ta’līqāt ‘ala Ta’ūnāt Ash-Shaikh Muhammad Ibn Hādi, by Al-Allāmah Rabee’ Al-Madkhali, p1.

[23] Abdullāh Muhāwish from Makkah witnessed that Muhammad Ibn Hadi declared those he defamed to be non-Salafis.

[24] Tele-link with Markaz Abu Bakr As-Siddīq, USA, 15th Safar 1439H (4th November 2017). See article, “Shaykh bin Hādi’s Oppressive Tabdī’” by Abu Iyād for a fuller discussion.

[25] See Ta’līqāt ‘ala Ta’ūnāt Ash-Shaikh Muhammad Ibn Hādi, by Al-Allāmah Rabee’ Al-Madkhali, source:

[26] See the article by the noble brother, Abu Iyād Amjad Rafiq,

[27] Tuhfatul-Mujīb, p. 111.

[28] Question to the Shaikh by Nāsir Hāmid Al-Kanadi, 25th Dhul-Hijjah 1439.

[29] This witnessed statement is present with Shaikh Rabee’ with the date and names of the witnesses.

[30] The clarification issued by Shaikh ‘Ali Sayyid Al-Wasīfi and Shaikh Hasan Ibn ‘Abdul-Wahhāb Al-Bannā, 18th Dhul-Hijjah 1439, p.2.

[31] ibid, p.2.

[32] ibid, p.2.

[33] ibid, p. 2-3.

[34] See Al-Ibānah ‘an Awhāmi wa Aghālīt mā fil-Kinānah of our brother, Shaikh Abdulilāh Al-Juhani, p.1-2 with the link to the recording. Permission was granted by Al-‘Allāmah Rabee’ to circulate this refutation against Ibn Hādi.

[35] Ibid, p.4. And how true is what he said here!

[36] Ash-Sharh wal-Ibānah, p. 124-125.

[37] Tabaqāt Al-Hanābilah, 1/343.

[38] Ar-Radd ‘alal-Mubtadi’ah, p.489.

[39] Muslim, 183.

[40] At-Takhwīf min An-Nār, p. 259.

[41] See ‘Awnul-Bāri 2/926, Shaikh Rabee’s explanation of Sharhus-Sunnah.

[42] See Mujallatul-Furqān, issue no. 94, Shawwāl 1418H

[43] See Al-Ibānah ‘an Awhāmi wa Aghālīt mā fil-Kinānah of our brother, Shaikh Abdulilāh Al-Juhani.

[44] Al-Mawqidhah of Adh-Dhahabi.

[45] Reported by Ibn Mandah in the Musnad of Ibrāheem bin Adham, pg. 34 and reported by other compilers.

[46] See Shaikh Abdus-Salām ibn Barjis’ (rahimahullāh) excellent treatise entitled, ‘Awā’iq At-Talab, p.31.

[47] Nasīhatu Ahlil-Hadīth of Khatīb Al-Baghdādi, p. 16.

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  1. Responding to a Doubt, #1:

    “You, Abu Khadeejah and the other brothers, used to praise Shaikh Muhammad ibn Hadi much, and now you speak about his mistakes and refute him? You have mentioned him as ‘shaikh’ only once or twice, what’s changed?”

    Answer: The above article makes clear what has changed. Muhammad ibn Hadi was praised by Shaikh Rabee’ and Shaikh ‘Ubaid and other scholars too, for many years. Shaikh Rabee’ said, “I used to love Shaikh Muhammad ibn Hadi but he has now changed…” So this is the issue. He has changed, not us. Also you should ask, “Why has Muhammad ibn Hadi abandoned visiting Shaikh Rabee’ and Shaikh Ubaid? Why has he reviled them with evil accusations and without proof?”

    It is sufficient evil that he has slandered the students of knowledge, the shaikhs and scholars (like Shaikh Abdullāh Al-Bukhāri), but even the elder and major scholars are not safe from his speech. Allahul-musta’ān. Additionally, the same argument can be used for Yahyā Al-Hājoori, Ali Hasan Al-Halabi, Abul-Hasan Al-Ma’rabi and Fālih Al-Harbi. All of whom were praised by the scholars, and when they “changed” and opposed the truth, they were refuted. Bārakallāhu feekum.

  2. Correction:

    A brother from Canada pointed out a typo in a date, which I have now corrected. I initially typed (by accident) that our sitting with Muhammad ibn Hadi at his house was in April 2018. That was, of-course, a typographical error, and would not make sense chronologically. The sitting at his house with us was actually in April 2017. I have now corrected that in the above article.


    After Muhammad ibn Hadi’s criticisms of Al-‘Allāmah ‘Ubaid Al-Jābiri and the ‘Ālim ‘Abdullāh Al-Bukhāri, and his warning the Salafis from them – then we say this criticism requires clearcut proof that is detailed and evidenced because this is a disparagement of two scholars of Ahlus-Sunnah, so where is the proof that “they have principles which oppose the principles of the Salaf and Shaikh Rabee’ aids the two of them in that” (as he claims) and where is the proof for the other disparaging remarks against them?

    Al-Hāfidh Ibn Hajr (rahimahullah) stated: “If the jarh (criticism) of an individual is general, and the criticised one is declared trustworthy by one of the scholars of this science [of jarh wa ta’deel], then that criticism of him is not accepted from anyone regardless of who he is unless it is detailed (i.e. with proofs). That is because the standard of trustworthiness (i.e. that he is thiqah) has been established for him – and it is not removed from him except with something clearcut.” (Tadreeb Ar-Rāwee, p. 308)

    The Imām of Al-Jarh wat-Ta’dīl of the era, Shaikh Rabee’ ibn Hādi Al-Madkhali (hafidhahullāh) stated, “When there is a contradiction between a criticism and praise of an individual, then it is a must that the reason for the criticism is explained. So if an ‘Ālim who is an expert in the field of jarh-wa-ta’dīl and is a worthy scholar explains his evidence, or explains his evidence which is valid, then in that situation criticism is given precedence over praise even if tens of those who praise him differ with his criticism – even if one goes to excess in praising him after the proof has been established, that person has fallen [due to the proofs against him].” (Majmū’ Al-Wādih fi Raddi Manhaji wa Usūli Fālih from Majmū’ Kutub wa Rasā’il wa Fatāwā Fadeelah Ash-Shaikh Al-‘Allāmah Rabee’ Ibn Hādi Al-Madkhali 9/325)

    Shaikh Rabee’ said something which gives this further weight and clarity, “A person who is well-known for Religion, Sunnah and Salafiyyah, and calling to that – then this itself is stronger than him having a praise (ta’dīl) from a scholar or two scholars.” (ibid, 9/148)

    Shaikh Rabee’ also said, “This is a principle when there is a contradiction in praise and criticism – it is from the principles of Ahlus-Sunnah without any doubt. And it is obligatory to apply it when declaring a Muslim known for Salafiyyah to be an innovator, or a sinner, or when accusing someone of kufr, or of spying or betrayal.” (ibid, 9/155)

    So where are the proofs and details to the criticism of Muhammad ibn Hādi of these scholars of Sunnah? He has attacked and vilified scholars and students alike, and maligned the honour of good people, and this is why the older scholars have spoken against him.

    Till this day, Muhammad ibn Hadi has not brought four witnesses for his allegation of fornication against another Muslim. That alone nullifies the trustworthiness of a person as the scholars have stated: “Trustworthiness (‘adālah) is nullified so their bearing witness is not accepted.”

    Those who continue to defend the gross errors of Muhammad ibn Hadi need to seriously reflect on the above and think about the yardstick they use to measure truth and falsehood. May Allah guide him and them.

    Abu Khadeejah

  4. All praise is due to Allaah, Lord of all existence – and may the peace and blessings of Allaah be upon our Messenger Muhammad. To proceed:

    Our beloved teacher Abu Khadeejah Abdul-Waahid Alam, may Allaah preserve him was asked some questions in regards to certain doubts being spread by a few youth who have been duped by the fitnah of the Musa’fiqah.


    What do we say about those who say brothers are obsessed with Muhammad bin Haadee and make statements such as, “The brotherhood in Birmingham is not strong”? And Allaah’s refuge is sought.


    Alhamdulillaah, the brotherhood in Birmingham is strong. And it is they who are obsessed and they are ruining brotherhood (for themselves) with their obsessive blind-following and their naive understanding of this issue. Alhamdulillaah, they are only a few (barely noticeable), young in age and confused. They have abandoned the classes that they used to attend – and will not even extend a salaam to us anymore. So this small band are the ones who neglect their brothers and have disowned them. They have abandoned the Salafi conferences and made walaa’ and baraa’ in this fitnah over affairs they have no understanding of. They are inexperienced, young and unknown to the one they defend (Shaikh Muhammad Ibn Haadee) and unknown to the ones they oppose (Shaikh Rabee’, Shaikh ‘Ubayd and Shaikh Abdullaah Al-Bukhaaree). So with what authority (and investigation) do they speak? It is they who blind-follow and don’t understand the etiquette of differing, and those who they follow have caused splits among the Salafis – and they know that and see that with their own eyes but refuse to face up to it. It is they who fish in murky waters and whisper in the shadows without facing us.

    That is why they refuse to sit and talk with me while they know that we have sat with and spoken with Muhammad Ibn Hadi over this issue on several occasions.

    Add to that the fact that we have known him for over 20 years personally, and we were beloved to him as he was beloved to us. And we have sat with the Scholars: Shaikh Rabee’, Shaikh ‘Ubaid, and Shaikh Al-Bukhaaree and we are known to them.

    Additionally, we have sat and spoken with those who were close to Muhammad Ibn Haadee before this fitnah, and then left him due to his harsh conduct and behaviour towards Ahlus-Sunnah and their scholars – such that he considers that they should be treated like Ahlul-Ahwā, warned and abandoned like Ahlul-Bid’ah!

    We also sat with those who he accuses from the Shaikhs and the students of knowledge (whom we have known for many years), and they are our brothers. So who (in truth) are the ones who speak with knowledge and investigation alongside over 20 years of maintaining close ties with the scholars?! And who is the one obsessed and blindly-following in reality? These youth do not know the principles that necessitate splitting and the mistakes, slips and ijtihaadaat that do not.

    So who is truly acquainted? The youth who appeared on the scene only yesterday, who learned about this issue through Twitter, Telegram, trolls, rumours and WhatsApp gossip or those who are well-acquainted and sat with the scholars face-to-face and understand the affair from its beginning as it unfolded?

    So, I extend to them again the opportunity to come and sit, and for them to explain themselves and their stances, and why they think Muhammad Ibn Haadee is correct in his calls for boycotting and warning from Ahlus-Sunnah?


    There is speech being circulated by the musa’fiqah saying that Salafi Publications were once upon the warnings of Muhammad bin Haadee against the students and shaikhs? How should we reply to these individuals?


    We never attacked or oppressed, but we did give Muhammad Ibn Haadi his rights; we listened to him, gave him ample opportunity and the chance to clarify and explain – and we investigated the affair thoroughly. After that, we took a stance in line with the proofs (or the lack thereof). We refused to support anyone who reviles the Major Scholars and openly calls for the splitting of the Salafis over affairs that are not established in the principles and foundations of Salafiyyah. This is not what we learned from the likes of Sufyaan Ath-Thawree, Ahmad Ibn Hanbal, Al-Barbahaaree, Ibn Taymiyyah, Ibnul-Qayyim and Muhammad Ibn Abdul-Wahhaab, and nor from other than them from Scholars of Salafiyyah! This is the Tarbiyyah that we have been raised upon for the last 25 years. So, show us the evidence of the corrupted principles of Shaikh Ubaid, Shaikh Al-Bukhaaree and Shaikh Rabee’? Show us where they have been affected by principles that oppose the Salafi Manhaj? And prove to us the basis for this blanket boycotting and warning against a group of Salafis?


    What do we say to those, in particular, to those affected by the fitnah of Muhammad ibn Hadi who when informed about the station of Shaykh Rabee’ and praise of the Imāms for him, and that he is the most knowledgeable in our times in the science of al-Jarh wat-Ta’deel, and among the most knowledgeable concerning that which exits a person from Salafiyyah. So they reply with statements such as “It’s as if people have taken Shaykh Rabee’ as a Prophet.”


    That is a belittlement of an ‘Ālim of the Sunnah and an Imām of hadeeth. Proving him erroneous with valid evidence is one thing… insulting him is quite another. So, to take the stances of an Imām of Sunnah wherein he is clearly upon the Haqq is to take him as a Prophet!? I fear they will take the same path of the Hajaawirah, the followers of Al-Ma’rabee and Halabiyyoon in opposing Shaikh Rabee’ (hafidhahullaah). Al-Halabi used to say: Shaikh Rabee’ is a noble scholar but he is surrounded by evil company. Thereafter he moved on to belittle and then to refute the Shaikh.

    So, ask them, when was the last time Muhammad ibn Haadi visited Shaikh Rabee’ or Shaikh ‘Ubaid? Has he shown you proof why Shaikh ‘Ubaid is worthless and why he should be abandoned? And why Shaikh ‘Abdullaah Al-Bukhaaree should not be visited and where the proof is that these scholars have opposed the principles of Salaf? So who, in reality, are the blind-followers? May Allaah guide them, and we ask Allaah for safety and well-being.

  5. Baarak Allahu Feek Ustaadh. Currently dealing with issues here in brisbane with regards to this fitnah. Allahul Musta’an!

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