Shaykh Rabīʿ sent follow up questions to Fāliḥ after his failure to respond positively to two pieces of written advice sent to him regarding his unwarranted tabdīʿ and his false principles which had been sent weeks earlier.

Nuʿaym bin Ḥammā, Abū ʿAbd Allāh al-Khuzāʿī al-Marwazī, was tested with the saying of the Qurʾān being created during the era of the Miḥnah, but he refused, and died in prison in 229H.

In this 8 minute audio clip, Shaykh Ṣāliḥ Āl al-Shaykh (حفظه الله) provides nice benefits while responding to the claim of the Ḥarakiyyīn and Ḥizbiyyīn that the scholars are least effective in dealing with political events.

Shaykh Rabīʿ highlights the dishonesty of Fāliḥ and his followers in falsely accusing him of allowing compromise in the foundations of Islām and even intimating takfīr of him.

A defence of Shaykh al-Albānī against the accusation of Irjāʾ which came from the direction of the Ḥaddādīs.

Have you forgotten your false principles and your severe judgements against innocent people, or who may have had errors? You exaggerated in judging them.

Issuing judgements upon people who ascribe to the Salafī methodology without explaining the underlying causes and without proofs and evidences—has caused mighty harms and great splits in all places.

The first of two private advices given to Fāliḥ al-Ḥarbī by Shaykh Rabīʿ in relation to his destructive methodology of unwarranted tabdīʿ of Salafī shaykhs and callers.

Shaykh Fāliḥ harmed many people by making tabdīʿ of them, reviling them, and tarnishing their reputation within the and outside the kingdom.

Evidences from the Book, the Sunnah and the speech of the Imams of Ḥadīth that the innovators and deviants are the foremost of those worthy of disparagement by the Imāms of Ḥadīth

They accuse a group of scholars from Ahl al-Sunnah of Irjāʾ, and have accused Shaykh al-Albāni, Shaykh Rabīʿ bin Hādi, Shaykh Muḥammad Amān bin ʿAlī al-Jāmī, Shaykh Muqbil al-Wādiʿī, and others.

The leading scholars of Islām throughout history embarked upon criticising and disparaging Ahl al-Bidaʿ, and explaining their danger and the danger of their innovations, and warning from them.

Restricting matters of tabdīʿ to specific shaykhs while marginalising others by making a distinction between speech about narrators and speech about deviants and innovators.

Exaggeration in statuses and personalities as a weapon to enforce acceptance of rulings of tabdīʿ and taḍlīl and to evade demands for evidence.

Three types of people will agree with this statement of mine: A compliant man who heard people speak (with something) and so he repeats their speech.

Shaykh Rabīʿ bin Hādī provides a very important and enlightening summary of the First Wave Ḥaddādī enterprise in the late 1990s.

This is our daʿwah, as clear as the sun in our lessons, lectures and books. We declare it openly, without any ambiguity or secrecy.

They should make taḥākum to the Book of Allāh and the Sunnah of Allāh’s Messenger. They should judge by the Book of Allāh and the Sunnah of Allāh’s Messenger

The Ḥaddādīs feign respect of the scholars whereas in reality, the scholars are only a means for them to continue their subversive activities and instigating tribulations among Ahl al-Sunnah

This is our daʿwah, as clear as the sun in our lessons, lectures and books. We declare it openly, without any ambiguity or secrecy.

Indeed, the problems and tribulations of ʿAbd al-Laṭīf require reflection, contemplation and deep thought.

This is our daʿwah, as clear as the sun in our lessons, lectures and books. We declare it openly, without any ambiguity or secrecy.

Indeed, the oppression of ʿAbd al-Laṭīf is grave, and it is more severe in my view than the action of the most severe wagers of war against this (Salafī) methodology and its people.

The Ḥaddādīs accused Shaykh Rabīʿ and others of having a dangerous secret political call, effectively working as agents or infiltrators, working against the rulers and scholars.

For we call to Tawḥīd and wage war against shirk. We call to Sunnah and wage war against innovation. We call to adherence to the Book and the Sunnah and uniting upon them.

But we—and praise is for Allāh—do not have a speck of deception, and we do not have except clarity (wuḍūḥ) and sincerity of purpose to Allāh, His Book, His Messenger [sas] and to the generality of the Muslims.

Did you (ʿAbd al-Laṭīf) not come to me with him (al-Ḥaddād) to debate with me about tabdīʿ of (certain) people in this country whom I refused to make tabdīʿ of?

Who is the one to judge against us that we have opposed the true Salafī daʿwah? Is it the hateful, lying, ignoramuses such as your likes?

I emphasise that we—and praise is for Allāh—do not accept the error of any scholar, not Aḥmad bin Ḥanbal, nor Ibn Taymiyyah, nor Ibn ʿAbd al-Wahhāb.

Prophethood is only claimed by the most truthful of the truthful or the most lying of the liars, and this (affair) is not confusing except to the most ignorant of the ignorant.

What is correct is for us to combine between calling to the truth and wisdom and good admonition.

In the ḥadīth is an emphatic prohibition from concealing the truth out of fear of people or desire for livelihood.

However, your turning a blind eye and a deaf ear to refuting his opposition which the people of knowledge have clarified with evidence, then this, by Allāh, by Allāh, and by Allāh is the very essence of detested partisanship

Fiqh (comprehension) is firstly with respect to ʿaqīdah and Tawḥīd before everything else. This is the highest level of fiqh, because the nobility of a (type of) knowledge is through the nobility of its subject matter.

From the creed of Ahl al-Sunnah wal-Jamāʾah is having belief in the righteous dreams, that they from Allāh, are a part from the parts of prophethood.

Every fitnah that occurs from the hand of any person among the Muslims, the Innovators, or the Disbelievers, it is examined so that the believer stands with the one who is correct.

By Allah, the Ḥaddādīs requested me to make tabdīʿ of Safar and Salmān and those upon their way... so that people turn away from us. So I realised that this was a trick from the Ḥaddādīs themselves.

As for those who remain silent from explaining the truth to the people, they are not excused for their silence, even if they said: “We are not with them.”

Commanding the good and prohibiting the evil is a mighty foundation from the foundations of Islām. Islām is not established except by it.

A BEAUTIFUL STATEMENT dated 24 Shawwāl 1447 (12 April 2026) in which the Shaykh clarifies that he loves the scholars, has defended them for thirty years, and falsifies the claim that he reviles them.

Politics is part of religion, those who want to separate religion from politics are only trying to destroy the religion and relinquish it.

An important illustration of refutations between scholars and them assisting each other in reviewing and accepting the truth.

The noble shaykh Shaykh ʿAlī al-Ḥudhayfī gave advice to Ahl al-Sunnah regarding oppression and what has been found of loyalty to personalities and attacking people for clarifying the foundations of the Sunnah.

[The Ḥaddādiyyah] used to lie and slander (people), and slander (more). So we explained their shaykh’s lie, and his errors and misguidance, but they only increased their exaggeration in him.

Salafiyyah is creed, methodology, preaching and acting. Creed and action are binding (inseparable) and one cannot be separated from the other.

]It is not permissible for the one who knows of the innovations of the Muslim Brotherhood or other groups who have deviant beliefs and errors to remain silent about them.

A series of manhaj benefits from Shaykh Zayd al-Madkhalī regarding the foundations of the Sunnah, scholarly integrity, always seeking evidence and truth and avoiding bigotry.

A series of manhaj benefits from Shaykh Aḥmad al-Najmī regarding the foundations of the Sunnah, scholarly integrity, always seeking evidence and truth and avoiding bigotry.

Whoever seeks Allāh’s pleasure will inevitably be shown enmity by the dregs and worthless of the world, the lowly ones, the ignorant.