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Regarding Shadeed Muhammad, the Nation of Islam, Police Brutality and White Supremacy and the Callers to Tawheed
Filed under: Da'wah
Wednesday, August 16 2017 - by Abu.Iyaad
Key topics: Shadeed Muhammad

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In an audio clip that has been circulating on social media, Shadeed Muhammad ranted the following (MP3 audio):

You find Muslims who are Caucasians, I remember I was in Mecca, I went to Moosaa Richardson's house, he was showing me some paper he wrote about the Nation of Islam. I'm like: 'Why are you writing a refutation on the Nation of Islam, why don't you write a refutation on white supremacy. You understand what I am saying, like, why do you become Muslim, become a student of knowledge and you are tackling issues that exceed your competency, your ability to deal with it. What do you know about black nationalism, what do you know about the Nation of Islam. Because you went on Google, because you read a couple of books, with documents. You didn't talk to anybody that was in the nation. You didn't come to African-American communities and have discussions, have substantial discussions with people who are part of the Nation of Islam who can give you the inside story. And I mean why do you even care enough to write a refutation on the Nation of Islam, why does that even matter to you. Why is it important to you. Why isn't something like white supremacy important to you. Why isn't police brutality important to you..

Notes:

ONE: Refer to previous articles on the da'wah and activities of Shadeed Muhammad and Tahir Wyatt in this article: Tahir Wyatt, Shadeed Muhammad and the 'Nation of Islam' ( Part 1, Part 2, Part 3, Part 4). In that series we established that Tahir Wyatt got used by the "Nation of Islam" for their tactical benefit and that he was either not smart enough to see it or not humble enough to admit it. The Team Farrakhan Twitter account then tweeted on July 19 2014: "We thank Allah that Bro. Tahir has displayed the spirit of unity! That's The Way of the Prophet (PBUH)!" Thereafter Tahir Wyatt tried to defend his action through the use of feeble arguments and misapplication of texts.

TWO: It seems from the tone and wording that Shadeed Muhammad is almost trying to defend the 'Nation of Islam', trying to shield them from criticism and essentially saying: "Leave them alone, what has it got to do with you, this is our community and we will deal with them in our own way." You would think from this speech that Shadeed Muhammad is implying that he will refute the Nation of Kufr and its Baatinee Qarmatee leader. However, what we know from him is other than this. Rather, we see him promoting Farrakhan and his statements:

To see what Farrakhan really means by this statement refer to Part 1 of our previous series on Tahir Wyatt and Shadeed Muhammad, at the end of the article. Since Shadeed does not believe that books pertaining to Tawhid are suitable for rectifying societies, then it leaves little scope for us to anticipate that he will refute the Nation of Kufr and its leaders in the matter of Tawhid itself.

THREE: The 'Nation of Islam' are Baatinee Qaraamitee disbelievers about whose disbelief no one doubts save one who is himself a disbeliever. Their leaders conceal doctrines of kufr and show a face of mainstream Islam as a means of gaining acceptance from Muslim nations (for religious and political advantages), because of the expositions made of them in past decades.

FOUR: Moosaa Richardson (may Allaah protect him) refuted and spoke about the Nation of Islam on issues of Tawhid, Eemaan and Kufr. He did not concern himself in his refutation with social issues which is what Shadeed and his likes are concerned with.

FIVE: It is correct and true that people from within a social or ethnic category are more likely to be listened to because they have a greater understanding and experience of the situation of their people and of their feelings and how their minds work and so on. But in his rant against Moosaa Richardson, Shadeed is not distinguishing between matters of Tawheed (which he actually belittles because he considers the works of Tawheed of little use in rectifying societies) and social plagues, ills and vices which are actually a consequence of the absence of the veneration of Allaah in the hearts, leading to commission and belittling of sin, thereby leading to calamities and hardships (such as police brutality, for example).

SIX: There is clear resentment on racial grounds which Shadeed is unable to conceal in his speech, and it -- alongside other statements he has made of a similar tone -- make it clear that his call, his loyalty and disloyalty, is along lines of race and not around the Tawhid of the Messengers.

SEVEN: Shadeed said: "And I mean why do you even care enough to write a refutation on the Nation of Islam, why does that even matter to you. Why is it important to you." Look at this misguidance and complete belittlement of the affairs of Tawhid, eemaan and kufr. The issue of the Nation of Kufr is important to Moosaa Richardson because he venerates the Tawhid of Allaah and he venerates that Allaah should be worshipped alone, because this is the adl (justice) upon which the Heavens and Earth are made to stand. This is why he spoke and wrote against them. These types of statements only come from one who has not truly fathomed the reality of the Tawhid of the Messengers. Ibn al-Qayyim said (al-Jawab al-Kaafee, al-Maktab al-Islamee, 1991, p. 163):

So He, the Sublime, informed that He sent His Messengers and revealed His Books in order that people may establish qist, which is 'adl (justice) and from the greatest of justice is Tawheed, and it is the head (ra's) of justice and its pillar. And certainly, shirk is a mighty injustice, it is the greatest of injustice and Tawheed is the greatest of justice. And whatever is more severe in clashing with this objective [of the justice of Tawhid], then it is the greatest of major sins, and their levels [those of major sins] are in accordance to the degree that they clash with this objective.

EIGHT: And here is a very important observation: What this exposes is the hamiyah (rage, zeal, passion) of jaahiliyah that was found with Arabs on tribal grounds, and which came in the way for many of them, in accepting Islam. This is what Shadeed is suffering from here, as in he has this same quality and trait, but on racial grounds, instead of tribal ones. That is to say, that it bothers him more that Moosaa Richardson spoke about them for their kufr and qarmatah, than it bothers him that they are upon kufr and qarmatah, all because they are black and Moosaa is white.

He has resentment and rage in his heart that a white Caucasian man should refute Baatinee Qaraamitee disbelievers, just because they happen to be black. And in turn, he wants him to instead refute white supremacy and white police brutality.

We certainly do not downplay these issues which must be tackled. That these are injustices and wrongs is clear to most people. As for the misguidance of the Nation of Kufr, then to a lot of people it is not apparent because of the deception of this group. Further, these calamities must be understood and analysed in the right way, through the issue of Tawhid, Eemaan, al-Qadaa wal-Qadar and the laws and rules of Allaah in His creation and the origins of calamities and hardships and what removes them and so on. Ibn Taymiyyah said (Majmu' Fataawaa 15/24):

For Allaah rectified the Earth through His Messenger (sallallaahu alayhi wasallam) and through his deen, by commanding Tawheed and prohibiting from [the Earth's] corruption through shirk with Allaah and opposing His Messenger (sallallaahu alayhi wasallam). And whoever reflects upon the states and conditions of the world will find that every rectification within Earth, its cause is the Tawhid of Allaah and His worship and obedience to His Messenger (sallallaahu alayhi wasallam). And every evil in the world, every tribulation, famine, overpowering by enemies and other than that, then its cause is opposing the Messenger (sallallaahu alayhi wasallam) and calling to [the invocation] of other than Allaah. Whoever reflects upon this with true reflection will find the affair to be like that both in his own case specifically and in others both generally and specifically, and there is no power nor might but that of Allaah.

And it is related from Umar (radiyallaahu anhu) that he said:

We were lowly (humiliated) and Allaah honoured us with Islam. So when we seek honour through other than Him, Allaah will humiliate us.

The foundation of Islam is Tawhid and it is Tawhid that brought the Companions honour and might, whilst prior to that, they were steeped in the ways of Jaahiliyyah which--on top of idolatry--included many social ills, racism, tribalism, war and so on.

Whoever belittles the issue of Tawhid and does not grasp that al-Qadaa wal-Qadar is the nidhaam of Tawhid (as stated by Ibn Abbas) and does not grasp the likes of these statements from Ibn Taymiyyah which illustrate this point, then he will simply be engrossed in political and social grievances and continue like a dog chasing its own tail, preoccupied with the tail-end of the problem, instead of looking straight ahead. This is what Shadeed Muhammad is calling to and we fear for our brothers and sisters who are likely to fall into the snares of his misguidance because of the emotional race card. Yes, we are concerned about police brutality and racial supremacy too and the injustices arising from them grieve us too, but we will not allow our sentiments and emotions, and certainly not racial considerations, to abandon abiding by and acting upon the truth and justice through which actual, long-term, lasting rectification is achieved.

What Shadeed is calling to is a mirage because he does not have a grasp of the realities alluded to above, and these affairs only become clear after a long time. Like the Muslim brotherhood, they left issues of Tawhid and tried to deal with political issues. Seventy years later and what have they achieved? Nothing but corruption in both deen and dunya! Shadeed's racial/social call is the same and already, we see clear corruption in deen in that he falls into blatant disobedience to the Messenger (sallallaahu alayhi wasallam) by engaging in unlawful interactions and this, as Ibn Taymiyyah alluded to in the quote above, alongside making invocation for other than Allaah (as is done by the Baatinee Qaraamitees of the Nation of Kufr) are the causes of evil on Earth. What would one make of a physician who incorporates disease (disobedience to Allaah's Messenger) in his cure?!

NINE: It is not a condition to refute kufr and shirk that you must go and speak to the people, mingle with them and hear their side of the story, when the statements of their leaders are apparent and clear, in written and spoken form, and their beliefs are evident and plain, blatanly clashing with Islam and with the most elementary aspects of its creed. There are many evidences for this. Neither Ibn Umar, nor Ibn Abbaas and others mixed and mingled with the Qadarites (who were far away in Iraq) when they first appeared, and they spoke very severe, harsh words against them, despite never seeing them, speaking to them, mingling with them and asking them about what they really believe and so on. Sufficient it is that their saying is known to be misguidance and in opposition to the Book and the Sunnah.

TEN: Most white supremacists are of Christian background (e.g. KKK), so would one refute them for Shirk with Allaah, the Lord of the Worlds in their deification of Jesus (alayhis salaam) -- an issue to do with the justice upon which the Heavens and Earth stand -- or would one refute them for their white supremacy (a race issue)? And further, which of the two ascribe to Islam? The KKK or the NOK (Nation of Kufr) who claim they are the Nation of Islam, such that black people should be in any confusion about the KKK and become confused and misguided by them?!

ELEVEN: There is so much misguidance in the above statement that so many more points could be made from different angles. From some of them:

  • Racial bigotry and bias
  • Belittlement of Tawhid and resentment towards its callers, after having misunderstood the reality of Tawhid.
  • Ikhwani principles that undermine legitimate and warranted refutation against people of falsehood
  • Making social ills and injustices to be issues greater than the affairs of Tawhid
  • Diminishing the connection of social ills and evils with matters of belief in the heart is a type of Irjaa'. For social ills (sins, disobedience) arise due to lack of veneration of Allaah in the heart and vice versa, the absence of social ills is due to veneration of Allaah in the heart, which leads people to fear Allaah and be pious and adhere to righteous, rectifying behaviour which benefits the society.
  • The saying of Shaykh al-Islaam Ibn Abd al-Wahhaab: (ومعرفة أن قول الجهال : التوحيد فهمناه أن هذا من أكبر الجهل ومكايد الشيطان) alluding to ignoramuses who say "We have understood Tawhid" just because they intellectually grasped it, thinking that this is all there is to Tawhid.

It is a shame to see how anyone can spend so many years in an Islamic institution of study such as Madinah University and come out ignorant of the reality of the Tawhid of the Messengers and its impact in rectifying the Earth as has preceded, and worse still, become a disputant and enemy to those who call to Allaah upon baseerah, following the methodology of the Prophets in calling to Allaah, that of reason and wisdom, in which Tawheed is the made the foundation of all forms and types of rectification.



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