Removing a doubt for the doubtful.

Recently, a post was written by Abu Hakeem Bilal Davies regarding Doubts about the Da’wah and in it was a displeasing statement. At this juncture I shall not comment on it extensively. Rather, at this juncture, I shall leave the words of Shaikh Saalih As Suhaimi for the reader to reflect upon and conpare it with the speech of the aforementioned individual.

Abu Hakeem Bilal Davies said in his post Doubts around the Da’wah Part 1:

This methodology is inherited from those who possess it (i.e. the people of knowledge), it is not based upon guesswork or conjecture, nor acting upon what we deem to be ‘obvious’. Neither should it be presumed that everyone referred to as an ‘Ālim’ must, by necessity be knowledgeable concerning it. Such that if one ‘took from the scholars’ they too must be knowledgeable and aware of it.”

He also said:

Thus seeking knowledge does not necessitate that a person will gain correct detailed knowledge of the methodology of the salaf, just as being from the people of knowledge does not, by default, necessitate that this scholar is skilled in the field of the intricasies of the methodology, since being knowledgable concerning good, does not automatically necessitate detailed knowledge of evil.”

Compare this with the speech of Shaikh Suhaimi, a scholar who is known for his strength in ‘Aqeedah and his clarity in Manhaj:

One of them  said on some websites that the two noble scholars: Shaikh Muhammad Ibn Saalih Al ‘Uthaimeen and Shaikh ‘Abdul Muhsin Al ‘Abbad are two great scholars who can be benefitted from in regards to Hadeeth, Fiqh and the Sunnah. However, they are not to be asked about the methodology and individuals with the claim that each science has its men. And that there are those from the scholars who don’t have strong understanding regarding the methodology of the Salaf and refuting the deviant methodologies. And that this is the specialty of so and so individual.

And I think that the scholars who he pointed out to be asked about the methodology and individuals would not be pleased with such an oppressive ruling made on the rest of the scholars, and likewise would not agree with this idea.

And this reminds me of a statement of one of the partisan leaders here before twenty years ago when he described the scholars as being ignorant of current affairs. And that the modern day groups are those who know about the condition of the Muslims and the plans of the enemies and that this is specific to them… [Tanbeeh:16]

May Allah open our hearts to the truth.

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Ibn Baz, Al Albani, Ibn ‘Uthaimeen and Muqbil Ibn Haadi 2

Those who don’t learn are doomed to repeat their error.

Musa Millington

This is simply a follow up to my previous post. It is unfortunate that some have not reflected upon what I said and have become disturbed by my comments. It is indeed a saddening day when one who defends the honour of these great Imaams is vilified and told to keep silent regarding this clear travesty. However, those who truly love these scholars would not mind being vilified and find it contemptuous to remain quiet while their status as luminaries in this modern time is being questioned.

I had three more points I wanted to bring to the attention of the audience to bring further clarity:

1. Sh. Ibn ‘Uthaimeen made the famous statement that error in methodology leads to errors in ‘Aqeedah. Hence, if these Imaams had errors in their methodology it would lead to errors in their ‘Aqeedah and this would have been manifest in their books and…

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Sh. Ibn Baaz, Sh. Al Albani, Sh. Ibn ‘Uthaimeen, Sh. Muqbil

History is repeated by those who don’t take the admonition.

Musa Millington

When we see these four names the first word that comes to mind is Imaam, meaning scholars who are followed in righteousness in this time and are an example for those who come in the future. These four scholars were mountains who clarified to this Ummah the ‘Aqeedah (belief) of Ahlus Sunnah and the Manhaj (methodology) of Ahlus Sunnah and there is not a Salafi in this time except that he is in need of their books, their rulings and their tapes regarding these issues. 

Hence, I find it strange that there are those who have indicated that the methodology of these four Imams was deficient and not up to standard. Furthermore, I am amazed at those who keep silent when the methodology of these Imams, the true Salafi methodology,  is being attacked and vilified. And the evidence is as follows:

1. It was said that Shaikh Muqbil was from…

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For those who respect Salafeeyah and Jarh and Ta’deel.

Assalamu Alaikum Wa Rahmatullah,

My dear brothers and sisters who have respect for the Salafi Da’wah,

For many years we have been hearing the words “Salafeeyah”, “Sunnah”, “Manhaj”, “Jarh Wa Ta’deel” and “The ‘Ulama” by many callers in the west. Unfortunately, behind these terms there has been a sinister agenda by some da’ees [callers] to foster Taqleed [blind-following] within Salafi communities. This Taqleed has been centered around specific scholars who the aforementioned da’ees have utilized to keep those who see and speak out about their wrongdoing in check.

Without doubt there is always need for the scholars who are the inheritors of the Prophets. Likewise it is impossible to understand the religion without scholarly guidance. However, the phenomenon of: “The Shaikh said this” & “the Shaikh said that” has been presented as answers instead of Allah and his Messenger (صلى الله عليه و سلم) have said. Therefore, instead of making the statements of the scholars as an extension or branch of the evidences they have made the evidences a branch of what the scholars have said.

Their methods mirror that of the methods of the Hardcore Madhabists. When one asks for evidences they are told the following:

  • Do you know better than the Shaikhs and the noble elders?
  • Are you a scholar?
  • So and so scholar is the flag bearer of Jarh Wa Ta’deel. [disparagement and appraisal]
  • The noble brothers have been giving Da’wah for years!
  • The scholars recommend these brothers.
  • You have no right to ask for evidences you just have to follow.

All these futile arguments are utilized in order to steer the questioner away from seeking evidences. Afterwards, shackles are placed upon their minds to the point that they are blind, deaf and speechless toward clear guidance and evidence.

Trinidad and Tobago is no different from Barbados, the United States, the United Kingdom, Australia and other western countries. This concept of blind loyalty to particular scholars and personalities has been planted, nurtured and harvested into ultimate havoc, chaos and recklessness to the point that there are youths who involve themselves in speaking about the Muslims who don’t have the necessary knowledge to live their lives as functional Muslims.

Oh those who respect Salafeeyah, reflect and ask:

  • Why can’t I ask for evidences?
  • Isn’t the way of the Salaf based on Allah, the Messenger and the Companions said?
  • Why do I have to follow statements which clearly contradict the reality?

The heart, which is the receptacle of the intellect, must be used to ponder and submit to the Verses in the book of Allah and the Ahadeeth in the Sunnah of the Messenger (صلى الله عليه و سلم). As for the statements of the scholars or “noble brothers” they are weighed according to the two sources of revelation and can be either accepted or rejected.

An argument may follow when the specific scholars, who they return to, appraise and disparage individuals it must be accepted without question. 

My dear brothers and sisters this is a false notion that has been used to secure control of many worldwide. Although I have written in a treatise of mine regarding this matter. I would like to re-iterate that not all Jarh [disparagements] are accepted even if they are Imams of the Sunnah. For this reason Imam Ibn Katheer said in his books the Summary of the Sciences of Hadeeth [220]:

And some of them have spoken about other than him and it wasn’t taken into account because of what they had between them from known animosity. And we have mentioned examples of this: The speech of Muhammad Ibn Ishaaq about Imam Malik and likewise the speech of Malik regarding him. And As Suhaili has spoken extensively about this. And likewise the speech of Imam An Nasai regarding Ahmad Ibn Saalih Al Misri when the latter prevented him from sitting in his classes.”

Lastly, I would like the Muslims to reflect upon the following statement which I told my former colleague before he climbed on the bandwagon:

“If you think that Shaikh Rabee’ is free from error regarding Jarh Wa Ta’deel this means that you perceive him to be greater than the scholars of the Salaf in this area from the  likes of Imam Shu’bah Ibn Hajaaj.”

Hence, how could great Imams of Jarh Wa Ta’deel from the Salaf such as Shu’bah, Malik and An Nasa’ee be considered as mistaken regarding some individuals yet stating that Shaikh Rabee’ was mistaken is tantamount to vilifying Salafeeyah and the Salafi methodology?

These are questions that each individual who truly loves and respects Salafeeyah and its knowledge based principles have to ask themselves. May Allah ta’ala bring us to the freedom of following evidences and principles and remove us from the prison of taqleed and blind partisanship.

Link to my previous treatise: Who are the extremists:

https://musamills.files.wordpress.com/2013/04/d985d986-d987d985-d8a7d984d8bad984d8a7d8a9d89f.pdf

 

 

 

 

 

 

 

‘Abd or ‘Abeed aren’t just hurtful words.

Assalamu Alaikum Wa Rahmatullah,

This is not an attack but simply advice and reality. From what is apparent, many brothers of West African heritage in the United States complain about being called ‘Abd or ‘Abeed by some Arab Muslims. Thing is such words are not only racist and offensive but it also harms your relationship with Allah ‘Azza Wa Jall for the following reasons:

  • The Prophet (صلى الله عليه و سلم) said: “And do not say my slave boy or slave girl,” i.e if the person is actually your servant. So firstly, to call a person ‘Abd or ‘Abeed is something prohibited by the Messenger (صلى الله عليه و سلم) hence it is an act of disobedience in addition to being a racist term.
  • That when a person says this it resembles how Allah addresses his servants. Therefore, calling a person ‘Abd or ‘Abeed and not ascribing this slavery, bondage or servitude to Allah and Allah only is from minor Shirk in terms of speech.
  • When a person does so he or she would not be from those who have fully affirmed Tawheed but rather that person’s practice of Tawheed would be deficient and therefore the chance of entering Jannah without accountability and punishment would be cast aside.

My dear brothers and sisters, so we see how even racism could lead to one’s deficiency in Tawheed and our relationship with Allah ‘Azza Wa Jall. Racism affects our Tawheed, our Jannah, our love and our hatred which should only be for the sake of Allah alone. May Allah help us and give all of us guidance.

Is Islam for African people?

Assalamu Alaikum Wa Rahmatullah,

My dear Muslim brothers and sisters, I wrote this treatise after I was informed that some brothers in England left the religion after being duped into thinking that Islam is an Arab supremacist religion and that it is not for African people. This is therefore a means to debunk such a myth that is spread by so called Africana scholars and nationalists.

Is Islam also for African people

May Allah make it a means of guidance and information for all.

Continue studying Kitaab Ut Tawheed.

This great book, KItaab Ut Tawheed must be studied again and again. Not simply to repeat the issues (Masail) and teach it to others. Rather, we should do it, as with all other aspects of knowledge, in order to rectify ourselves with Allah ta’ala. And without doubt our worship to Allah and the relationship we have with him is based upon our knowledge, statements and actions regarding the ‘Aqeedah. For this reason I wanted to share some benefits with our esteemed Muslim brothers and sisters:

  1. That worshiping Allah through Riya (showing off) can become major Shirk if this is constant in every action. And this is the Shirk of the Munafiqeen. Furthermore, Riya  is considered as doing an action of ‘Ibaadah and beautifying it for others in addition to leaving off a good action out of fear for the people.
  2.  Doing actions of worship in order to obtain the Dunya is Shirk in intention also. If a person seeks knowledge to attain notoriety ,followers, money and women then he will have what he wants from this Dunya and he doesn’t get anything from the hereafter and this is if this evil intention is initiated at the commencement of the action of worship.
  3. Ascribing any favour to other than Allah is Shirk. For example, if one says my life wouldn’t have been saved except through the intervention of so and so then this is minor Shirk as one connects this favour to the reason that Allah himself has created. However, if one says it believing that their intervention was independent of what Allah has destined then this is major Shirk.
  4. Following the scholars and the rulers in making Halaal what Allah has made Haraam etc… If one believes that the scholar or ruler has the right to legislate however he wishes in Islam then this is major Shirk. However, if he believes that only Allah has the right to legislate but makes blind-follows and contradicts clear, unmistakable evidences due to this blind following then this is minor Shirk.
  5. If one says that the weather will be rainy because of a tropical depression  rather than ascribing the sending of the rain to Allah firstly this would be minor Shirk. And it would be major Shirk if the person believes that the tropical depression would cause the rain independent of Allah’s power.

May Allah forgive us for the Shirk we have committed and don’t know and may he keep us away from the blatant Shirk. The fact is that these forms of Shirk are so common in all media platforms that we may not pay attention to them to the extent that statements of Shirk may slip from our tongues and its aspects may manifest in our actions.