The following is a small sample that should suffice in demonstrating the extent of deception perpetrated by this Barelwi-like traditionalist scholar who exercises some degree of influence online, to the extent that many people have fallen for his slanders against many righteous Ulama. The sample below should be enough to alert brothers to the fact that this scholar is not a reliable source of information.
The number of lies, distortions and slanders present in just a couple of his articles is astonishing. Allah (azza wa jal) knows best how many more distortions would come up if a thorough analysis is made of all of his articles. The wahhabis are castigated for much lesser crimes.
The fact that people still insist on following or respecting Gibril Haddad after gaining knowledge of such clear lies, slanders, and distortions, only because he feeds them what their desires wish to be fed, sufficiently explains why the ahlul bid’ah were also referred to as the ahlul hawaa (the people of desires) by the early fuqaha.
1. GF Haddad said: “It is also a remarkable revision of history to represent Ismā.īl Dihlawī as a reviver of jihād. In reality, he was a rebel bāghī who opposed the jihād against the British declared by the last Mughāl Sultan of India.”
The last Mughal sultan of India was Bahadur Shah who came to power in 1837 several years after the death of Shah Isma‘il. Shah Isma‘il did not oppose any jihad.
2. GF Haddad said: “[Taqwiyat al-Iman of] Ismā.īl Dihlawī was also immediately opposed by a host of Indian Sunnī Ulema beginning with his own family and the Ulema of Delhi such as his two paternal uncles Shāh .Abd al-.Azīz Muh.addith Dihlawī (d. 1239/1834) (the son of Shāh Walī Allāh and one of those considered a Renewer of the thirteenth Hijrī century) and Shāh Raf.ī al-Dīn Muh.addith Dihlawī in his Fatāwā””
Shah Rafi‘ al-Din passed away in 1233 H/1818 AD before Taqwiyat al-Iman was even written, so it is not possible he wrote a refutation. Also Shah ‘Abd al-‘Aziz died in 1824 not 1834.
3. GF Haddad said: “Ismā.īl Dihlawī wrote Taqwiyat al-Īmān in the wake of his H.ijāz years (1236-1239), at which time he had come under the tutelage of Wahhābī missionaries.”
In the period Shah Isma’il went to perform Hajj (“his Hijaz years”), the followers of Muhammad ibn ‘Abd al-Wahhab had already been expelled from the Hijaz, and it was under Ottoman rule when the followers of Muhammad ibn ‘Abd al-Wahhab were vilified, and they held no sway in these lands. Besides this clear historical indication that Shah Isma’il most probably had no contact with “Wahhabi missionaries,” scholars of his movement find no evidence of any relation or connection between them.
Harlan O. Pearson an academic researcher on Sayyid Ahmad Berelwi’s movement (called Tariqah Muhammadiyyah) wrote while discussing Shah Isma‘il and the Tariqah Muhammadiyyah’s pilgrimage: “The Indian Muhammadi [i.e. the movement of Sayyid Ahmad Shahid and Shah Isma’il] had no apparent connection with the Arabian Wahhabi movement. By performing the pilgrimage, they were performing a basic religious duty in preparation for their later activities.” (Islamic Reform and Revival in Nineteenth Century India, Yoda Press,2008, p. 39)
Muhammad Hedayatullah wrote in his Masters thesis for McGill University on Sayyid Ahmad Barelwi: “His [Sayyid Ahmad’s] relation with the Arabian Wahhabis is not historically proved.” (A Study of the Religious Reform Movement of Sayyid Ahmad of Rae Bareli, p. 26)
4. GF Haddad said: “The night of the Mawlid Sharif is of greater significance and merit than Laylat al-Qadr which is the position of some of the Maliki Imams as cited by Abu al-`Abbas al-Wansharisi (d. 914) in his encyclopdia of Maliki fatwas titled _al-Mi`yar al-Mu`rab wa al-Jami` al-Mughrib fi Fatawa Ahl Ifriqya wa al-Andalus wa al-Maghrib (11:280-285).”
“Some” normally means “more than one,” but this encyclopaedia only cites one person stating this view.
5. GF Haddad said: “Secondly, it is patently false that the origin of the two `Eids cannot be attributed to any particular event of history that had happened on these dates as the books of Tafsir are replete with the story of the sacrifice of Ibrahim (as) with his son Isma`il (as) on the occasion of which was offered a huge ram as stated in the Holy Qur’an.”
There is no proof that the sacrifice of Ibrahim (‘alayhi salam) happened on the day of ‘Id (10th Dhu l-Hijjah).
6. GF Haddad said: “As for death anniversaries, the Prophet definitely visited his wife and uncle’s graves on a regular basis as well as his mother’s.”
No such rigorously authentic narration exists which state he visited any of these relatives on a regular basis.
7. Translating a passage from Siyar A’lam al-Nubala’, GF Haddad quotes al-Dhahabi as follows: “As for his celebration of the Noble Mawlid al-Nabawi, words are too poor to describe it. The people used to come all the way from Iraq and Algeria to attend it. Two wooden dais would be erected and decorated for him and his wife… the celebration would last several days, and a huge quantity of cows and camels would be brought out to be sacrificed and cooked in different ways… Preachers would roam the field exhorting the people. Great sums were spent (as charity). Ibn Dihya compiled a ‘Book of Mawlid’ for him for which he received 1,000 dinars. He [Muzaffar] was modest, a LOVER OF GOOD, AND A TRUE SUNNI who loved scholars of jurisprudence and scholars of hadith, and was generous even to poets. He was killed in battle according to what is reported.”
The original passage of al-Dhahabi’s Siyar does not say “a true Sunni” (sunniyyun haqqan), but just “Sunni”. In the deliberately placed ellipsis, al-Dhahabi said: “In them [i.e. the pavilions erected for the mawlid celebration] were musicians and men of play, and he [i.e. al-Malik al-Muzaffar] would come down everyday at ‘Asr and stand at every pavilion and watch/take enjoyment from (the music and play).” (wa fiha jawq al-maghani wa al-la’ib, wa yanzilu kulla yawmin al-‘asra fayaqifu ‘ala kulli qubbatin wa yatafarraj). This was not translated amidst the remainder of the passage for obvious reasons.
8. GF Haddad said regarding the narration in which the Prophet (sallallahu ‘alayhi wasallam) prayed at Bethlehem during the Night Journey: “and al-Bazzar [narrated it] with a sound chain as indicated by al-Haythami in Majma` al-Zawa’id”
On the hadith in question, al-Haythami says in Majma’ al-Zawa’id: “Al-Bazzar and al-Tabrani in al-Kabir narrated it…In it is Ishaq ibn Ibrahim ibn al-‘Ala, considered trustworthy by Yahya ibn Ma’in and weakened by al-Nasa’i.”
رواه البزار والطبراني في الكبير ، إلا أن الطبراني قال فيه : ” قد أخذ صاحبك الفطرة ، وإنه لمهدي . وقال في وصف جهنم كيف وجدتها ؟ قال : مثل الحمة السخنة ” . وفيه إسحاق بن إبراهيم بن العلاء ، وثقه يحيى بن معين ، وضعفه النسائي
And this Haddad claims is an indication of its soundness from al-Haythami though he makes no such judgement.
9. GF Haddad said: “Secondly, the prescription of the commemoration of the birth of Christ *was* prescribed in the early Christian Church, even if its chronological proximity to the pagan commemoration of the winter solstice was co-opted by the political authorities as a means to recycle prevalent social customs in certain regions including those of pagan origins.”
In exact contradiction to this statement, the Catholic Encyclopaedia states: “Christmas was not among the earliest festivals of the Church. Irenaeus and Tertullian omit it from their lists of feasts; Origen, glancing perhaps at the discreditable imperial Natalitia, asserts (in Lev. Hom. viii in Migne, P.G., XII, 495) that in the Scriptures sinners alone, not saints, celebrate their birthday; Arnobius (VII, 32 in P.L., V, 1264) can still ridicule the “birthdays” of the gods.” The Encyclopaedia goes on to mention that the first time it was celebrated was two centuries after Christ. It seems, Haddad’s assertion that the commemoration of the birth of Christ was prescribed in the early Church, is simply fabricated and has no basis in fact.
10. GF Haddad said in his review of Kitab al-Tawhid: “Citing another weak narration that “a Companion” said: “Let us all go seek the help of the Messenger of Allâh (qûmû binâ nastaghîthu birasûlillah) against this hypocrite [`Abd Allâh ibn Ubay ibn Salûl who challenged Abû Bakr to ask the Prophet for a major miracle],” whereupon the Prophet said: “Innahu lâ yustaghâthu bî innamâ yustaghâthu billâh * “Help is not sought with me, it is sought only with Allâh.” Ibn `Abd al-Wahhâb references it to al-T.abarânî.  First neither the wording nastaghîthu birasûlillah nor innahu lâ yustaghâthu bî innamâ yustaghâthu billâh is found in any book of h.adîth and there is no chain for them! The reference to “al-T.abarânî” shows blind imitation of Ibn Taymiyya’s incorrect referencing of these wordings to al-T.abarânî’s al-Mu`jam al-Kabîr in al-Radd `alâ al-Bakrî and Majmû` al-Fatâwâ.”
In fact, the exact narration as quoted by Muhammad ibn ‘Abd al-Wahhab was narrated by al-Tabrani. In Majma’ al-Zawa’id (Kitab al-Ad’iyah, Bab Fima Yustaftah bihi al-Du’a…vol 10, page 246 Darwish ed.), al-Haythami said:
عن عبادة بن الصامت قال قال أبو بكر قوموا نستغيث برسول الله صلى الله عليه وسلم من هذا المنافق فقال رسول الله صلى الله عليه وسلم انه لا يستغاث بى إنما يستغاث بالله عزوجل
رواه الطبراني ورجاله رجال الصحيح غير ابن لهيعة وهو حسن الحديث
After narrating it with the wording presented by Muhammad ibn ‘Abd al-Wahhab with “Help is not sought from me, it is only sought from Allah,” al-Haytami says: “Al-Tabrani narrated it and its men are the men of the Sahih besides Ibn Lahi’ah whose hadiths are hasan.”