Poem against Anti-Black racism

Assalamu Alaikum,

This poem is called “Raising the status of the Africans” which is based upon a book by Imam As Suyuuti. I composed it because there is a lot of anti-black racism in the Muslim community. Hence, in these lines I made mention of the contributions of Africans to Islam the world over.

https://app.box.com/s/aaqhby594tj3jec876e47rwxul4ncrv2

Importance of Walaa and Baraa

The distinguished carrier of the flag of Jarh Wa Ta’deel in this time– even if the noses of others are turned up- the Muhaddith Ash Shaikh Rabee’ As Sunnah, may Allah preserve him, said:

May Allah give us and you his guidance and may he return us and you to the Manhaj of the Salaf Us Salih. Because verily, by Allah, there is a divide here between us and the Manhaj of the Salaf Us Salih, I ask Allah to return us to it.

And from the most important of it is allegiance and disassociation (Walaa Wal Baraa) as the Messenger said: “The most sturdy handhold of Imaan is loving for Allah and hating for Allah.” So at this time is this principle existant within us or did others take it away from us?

The principle of love and hate for Allah is this existant now in us?
Is everyone upon this? No by Allah… the current situation, and we know that now that the biggest testimony to this is that we don’t take this current situation seriously. Not so?

We felt this with our hands now that we find our youths with the people of innovations, those who have gone beyond the bounds and are oppressorstherefore is this Walaa and Baraa (for Allah’s sake)?

The statement of the Messenger is a proof upon us where he said: “Verily the souls are like platoons, whichever one knows the other will unite and whichever one dislikes the other it will disagree, a person is with whom he loves and they will be raised with such people. They loved them and their hearts and souls united with them and their hearts and souls have become distant with many of the Salafis.

Therefore my brothers we have to repent to Allah because we have done major oppresion and we have entered into a dangerous deviation therefore we have to return to Allah and return to the truth and return to the chapters of Walaa and Baraa and learn them my dear brothers.

And from the books dealing with this are:

  • Khalq ‘Afaal Al ‘Ibaad by Imam Al Bukhari and look at the stance of the Salaf toward the people of innovation.
  • And also Al I’tisaam by Imam Ash Shatibi
  • The Sunnah by Abdillah Ibn Ahmad
  • Ash Sharee’ah by Al Ajurri,
  • Sharh Usuul Al ‘Itiqaad Ahlus Sunnah by Al Lalakaaee
  • The Ibanatain (As Sughra and Al Kubrah) by Ibn Battah.

The one who does not read these books will not recieve clarity in understanding the Manhaj of the Salaf especially in the chapters of Walaa and Baraa. The enemies of Salafeeyah have wiped off the topic of Walaa and Baraa, they have wiped it clean off from the pages of the Salafi Manhaj therefore we have to return to this topic and learn it and preserve it and follow the way of the Salaf Us Salih may Allah be pleased with them.

Source: Tape: The effect of the Book and the Sunnah; side 2 from 37:53-40:16

I (Musa Millington) say: It is so true when the Shaikh said:

We find our youths with the people of innovations, those who have gone beyond the bounds and are oppressors

To add, Shaikh ‘Abdul ‘Azeez Rayyis mentioned that from the reasons by which a person may go astray is because he does not read the books of the Salaf. And from those which are available in English are:

1. The Explanation of the Creed : Imam Al Barbahari

2. The foundations of the Sunnah: Imam Ahmad

3. The belief of the people of the Sunnah the people of Hadeeth: Imam As Sabuuni.

4. The Belief of the Raaziyain.

And others.

Shaikh Amaan Al Jaami’s advice to Madhab Partisans

From the book: The ruling upon a matter branches on knowing the issues surrounding that matter.

(One who studies the life of the four Imams and what they advised) would find that all of them advised their companions and their students to not make Taqleed. And to take where they took from and that they are men who are not given revelation. “They say a statement one day and they repudiate it tomorrow,” and that what is compuslory is to follow the guidance of the Messenger of Allah , and any student of knowledge uncovers one of the statements of an Imam from the Imams and knows that it is against the statement of the Messenger of Allah what is compulsory upon him is tio leave the statement of that Imam for the statement of the Messenger , this is what the Salaf of the virtuous generations were upon. They never knew Madhab Partisanship at all… and they did not have the opinion that one has to be followed except the Messenger .

(The people who call toward Taqleed) call the Muslims to divide into four sects when they say that it is compulsory to blind follow the four Imams, and at the same time they accuse the Salafis whom they call, The Ones who don’t follow Madhab (Al Laa Madhabeeyah) that they are the ones who divided the rows of the Muslims and this is a contradiction that is in no need of explanation (May Allah excuse them) and the stance of the Salafis is known, and their Da’wah is clear and has nothing unclear about it, and it is complete obidience to the Messenger of Allah , and that it is obligatory that the source of reference is one for all the Muslims, and verily it is the revelation from the Book and the Sunnah, with respecting the four Imams of the Muslims and asking Allah to have mercy upoon them and knowing their virtues. This is because Allah safeguarded the Shar’iah by their hands because of their knowledge and teaching and struggling and calling to the guidance of the Messenger of Allah and they make Ijtihaad in what there is no clear and explicit evidence and if they are correct they get two blesssings, one for making the effort and one for being correct. And if they are incorrect they get one blesssing which is the blessing for their effort…

This is the stance of the Salafis toward the Imams. This da’wah that is clear that has nothing unclear about it.

Benefit from our Shaikh Ibn Baaz.

أنا كثيراً ما أتحدث لوحدي، طبيعة كذا، لم أستطع تركها فهل تعتبر غيبة إذا ذكرت إنسان بما يكره وأنا لوحدي، لم أذكره مع أحد من الناس، وإنما بيني وبين نفسي؟

النبي -صلى الله عليه وسلم- قال: (الغيبة ذكرك أخاك بما يكره). فظاهر كلام النبي- صلى الله عليه ويسلم- العموم، وأنك متى ذكرت أخاك بما يكره سواء كنت وحدك أو عند الناس فهذا كله غيبة. فالوصية أن تحذر ذلك، وأن تعتاد السكوت إذا كنت وحدك إلا في ذكر الله –عز وجل-، لا دخل لك في الناس، اذكر ربك، اشتغل بشيء من ذكر الله: سبحان الله والحمد لله ولا إله إلا الله، والله أكبر. اللهم اغفر لي. دع عنك الناس، عندك من الشغل ما يكفي، من ذكر الله واستغفاره، ودعائه – سبحانه وتعالى -.

The Questioner asked: I talk to myself a lot, it is like this for me, and I cannot leave it off. Would it be Gheebah (backbiting) if I mentioned someone with what he dislikes and I am by myself. I do not mention it to anyone, rather it is to myself.

Shaikh Ibn Baaz: The Prophet (Salallahu Alaihi wa sallam) said: “Backbiting is saying about your brother that which he dislikes.” Therefore what is apparant from the speech of the Prophet (Salallahu Alaihi wa sallam) is what is general and that whenever you mention about your brother that which he dislikes whether you are alone or with the people then this is all backbiting. Therefore the advice is to beware of this, and to get accustomed to silence when you are alone except when remembering Allah- azza wa jall- don’t mention the people. Remember your Lord, keep busy with something from the rememberence of Allah. Subhan Allah, Alhmadu Lillah, La Ilaha Ill Allah, Wallahu Akbar. May Allah forgive me. Leave the people alone, you have enough to do (for yourself) from remembering Allah- Subhanahu Wa Ta’ala-, asking his forgiveness and making suplications.

http://www.binbaz.org.sa/mat/9418

Notes:

This is why whenever someone went to Shaikh Ibn Baaz and told him: He said so and so of you and so and so of you. He simply used to say: “May Allah excuse everyone.”

And as a poet said:

Do not concentrate on the faults of others Over your faults and these are two faults.

Meaning: That if you concentrate on the faults of others and you do not look at yourself and your faults this would be double the sins. Because you would be heedless of yourself and your heart yet attentive to others and what they do in secret and open.

Benefits on the Salafi Da’wah and Men of the Sunnah.

http://aloloom.net/vb/showthread.php?t=571

Shaikh Yahya Al Haajuri said:

Verily Da’wah As Salafeeyah and the men of the Sunnah are one row in Da’wah, Worship and manners. Hence whomsoever intends to divide this row must be clarified (to the people) that he is one who divides (the rows of the Salafis). And the greatest thing that one enjoys in the Dunya is brotherhood, love, and care (for each other), and everyone loves for his brother what he loves for himself and if this does not occur the result is widespread trials and mischief.

This benefit was given on 17th Ramadan 1427

قال الشيخ يحيى الحجوري حفظه الله

فإن الدعوة السلفية ورجال السنة يعتبرون صفاً واحداً في

الدعوة.., والعبادة,.. والاخلاق،

فمن أراد أن يخلخل الصف بينوا أنه مخلخل ,

وأعظم ما يتمتع به في الحياة الدنيا ألآخوة والمحبة ، والتعاطف، وكل يحب لاخيه ما يحب لنفسه وإن لم يحصل ذلك نتج فتنة وفساد عريض.

كانت هذه الفائدة في-(17 رمضان 1427

Contacting the Ulama or following of desires? Shaikh Rabee’ Clarifies some of the Usuul of the Manhaj

بسم الله الرحمن الرحيم

There are many in this time that claim Salafeeyah but they practice a new form of Taqleed. It is not Taqleed of the four Fiqh Madhabs . In fact it is much worse than that. The  Madhab partisanstake everything that is within their madhab whether it is correct or incorrect however those claimants of Salafeeyah seek the concessions of any the scholars in order to justify their wrongdoings. Hence you find them saying that Shaikh Fulaan said thus and so and we are with Shaikh thus and so and we have Fatwa so and so showing that we can do thus. However, this decorated speech is combined with the abandonement of clear verses of the Qur’an, clear Ahadeeth from the Sunnah and the principles which the Salaf have laid down. No doubt that this is the way of the Ikhwaan Ul Muslimeen. And Allah knows best.

ثانياً – قال الكاتب : ” أيها الإخوة الأحباب العجب لا ينقضي من أناس جعلوا المسائل العلمية المختلف فيها بين أهل السنة جعلوها أصولاً يوالى ويعادى عليها ويبدّع القائلون بها

Abu Hasan Al Ma’ribi said: “Oh loving brothers, stange behaviour does not end from those who have put issues pertaining to knowledge that are disagreed upon between Ahlus Sunnah and have made them from the fundamentals that one governs his association and disassociation (from the people) upon them (these principles) and they make those who have stated them (when there are differences) from the people of innovation.

التعليـــق :

Notes:

1-لا يقف أهل السنة منها هذا الموقف ولا يعرف مثل هذا الكلام إلا عن الإخوان المسلمين الذين يميعون الحق ويضيعونه بحجة أنها من المسائل المختلف فيها ولو كان من المسائل الأصولية وما نحن فيه اليوم من الخلاف مع أبي الحسن من المسائل الأصولية العظيمة التي يقوم عليها الدين في جوانب عظيمة ولاسيما في جانب الاعتقادات الغيبية .

1) Ahlus Sunnah do not take this stance and no one is known for this except the Ikhwaan Al Muslimeen who water down the truth and abandon it with the proof that it is from the issues that have differences in opinion even if it is from the fundamental issues. And what we have today in conflict with Abi Hasan from are from the major fundamental issues from which the religion stands upon in many issues that are great especially in the issues of belief in the unseen.

2-المسائل المختلف يرجع فيها إلى الله والرسول .

كما قال تعالى :” وما اختلفتم فيه فحكمه إلى الله “

وكما قال تعالى :” فإن تنازعتم في شيء فردوه إلى الله ” .

سواء كانت المسائل من الأصول أو الفروع .

2) Issues in which there are differences of opinion are returned to Allah and the Messenger صلى الله عليه و سلم  as Allah has said: “And whatever differences you have in anything the ruling is with Allah.” And as Allah has said: “If you disagree upon something return it to Allah.” Whether these issues are from the fundamentals or the branches.

3-أخبر رسول الله صلى الله عليه وسلم ” أنه من يعيش من الأمة فسيرى اختلافاً كثيراً ” ثم أرشد الأمة إلى الأمر الذي تفزع إليه فقال : ” فعليكم بسنتي وسنة الخلفاء الراشدين المهديين عضوا عليها بالنواجذ وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلاله ” .

3) The Messenger of Allah صلى الله عليه و سلم  has said: “Anyone who lives from the Ummah will see much differences.” Then he showed the Ummah the matter which they return to for he said: “Upon you is my Sunnah and the Sunnah of the Khulafa Ar Rashideen Al Mahdiyeen (who show guidance and are guided) hold unto it with your molar teeth and beware of newly invented matters for every newly invented matter is an innovation and every innovation is misguidance.”

4- قال الله تعالى :” فما بعد الحق إلا الضلال ” ومن هنا قال أهل السنة إن الحق لا يتعدد فلا بد أن يكون الحق مع أحد المختلفين في كل قضايا الخلاف.

Allah has said: “And what is after truth except falsehood.” And from this Ahlus Sunnah have said that the truth is not many for the truth must be with one of those who are disagreeing in situations where there is difference.

5-من أصول أهل السنة كل يؤخذ من قوله ويرد إلا رسول الله صلى الله عليه وسلم .

5) From the Usuul of Ahlus SUnnah is that everyone’s statement is accepted and rejected except for that of the Messenger of Allah صلى الله عليه و سلم

6-من أصول أهل السنة ” اعرف الحق تعرف الرجال ولا تعرف الحق بالرجال

6) From the Usuul of Ahlus Sunnah: “Know the truth and you will know its men and the truth is not known by men (except if they have clear evidences).

7-من أصول أهل السنة أن الرجال يحتج لهم ولا يحتج بهم .

7) From the Usuul of Ahlus Sunnah is that men have to come with evidences and that the (statements) of men are not used as evidences.

8-من أصول أهل السنة التي أجمعوا عليها أن من استبانت له سنة رسول الله لم يكن له أن يدعها لقول أحد كما قال الإمام الشافعي رحمه الله .

8) From the Usuul of Ahlus Sunnah that they have agreed upon is that when a Sunnah of the Messenger of Allah becomes clear it is not for him to leave it for anyone’s statement as Imam Ash Shafi’ee said.

9- هذه الأصول أو الأدلة قد أهدرها وضيعها أبو الحسن المصري المأربي وأنصاره وتبخرت كل دعاواهم التي كان يرددها أبو الحسن ويرددونها ويزعمون للناس أنهم هم أهل السنة .

9) These are the fundamental matters from which Abu Hasan Al Masri Al Ma’ribi and his helpers have rejected and abandoned. And all the statements have been perfumed (decorated), those which Abu Hasan repeated and his helpers have repeated and make it seem to the people that they are from Ahlus Sunnah.

What the Ulama have said about Shaikh Muqbil

Shaikh Ibn Baz said of him: Shaikh Muqbil is more knowledgeable than me and is a Muhaddith (this is from Shaikh Ibn Baz’s humility).

Shaikh Al Albani said: The Shaikh is a caller to the book and the Sunnah and toward what the companions were upon.

Shaikh Muhammad Ibn Salih Al Uthaimeen said: Shaikh Muqbil is Imam Imam Imam (meaning leader).

Shaikh Ahmad An Najmi said: Shaikh Muqbil Ibn Hadi is an Alim from the Salafis and he has established the Methodology of the Salaf Us Salih in his books and he has called toward it and taught his students the Methodology of the Salaf.

 Shaikh Rabee’ Ibn Hadi said: He is the carrier of the flag of Tawheed and Sunnah. This caller to Allah who is the true reviver in Yemen… the one who is abstinent and shuns from the world and is righteous, the scholar of Hadeeth who mashed the Dunya and its decorations under his feet.