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The Misguided Ikhwani Shadeed Muhammad: Part 6: Belittling Allaah With Evil Speech and Expressing the Bid'ah of al-Qadar
Filed under: General
Thursday, September 28 2017 - by Abu.Iyaad
Key topics: Shadeed Muhammad

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During a live broadcast lecture given yesterday, Shadeed uttered the following words (MP3 file):

Here is a transcript of his words:

Naaa, we can't sit around and wait for Allaah (subhaanahu wa ta'aalaa) to rectify this, man. We got to rectify this, we made this mess. We made this mess. And only we can figure it, only we can fix it. We made this mess. And the only people that can fix that is us.

Note that this statement is a standalone statement and does not require any context before or after it. It's meaning is clear on its own and is a reference to a mess that Shadeed is speaking about. It is the mess he believes his community is in. As for what he says about Allaah and fixing this mess, these are clear meanings. It is not possible to "twist" or "distort" the words, the meaning of these words of Shadeed are very clear and stand independently from any other words. Let us render Shadeed's words as close as possible in Arabic:

لا يا رجل! نحن لا نستطيع أن نجلس وننتظر الله حتى يصلح هذا [يعني: وضعنا وأمورنا]

Upon this are a number of points:

ONE: The statement of Shadeed, "Naaa, we can't sit around for Allaah (subhaanahu wa ta'aalaa) to rectify this, man" is bid'ah at minimum and can be understood as a statement of kufr. For when you use this statement about someone in the worldly affairs, "We can't wait around for so and so, (let's say Zayd) to fix this, let us do it ourselves", then it can only mean a few things, or have a few considerations:

  1. That Zayd does not have the wish (iraadah) or will (mashee'ah) to fix this.
  2. That Zayd is incabable of fixing this, lacking ability, power (qudrah) over the issue at hand.
  3. Or that Zayd does not care to fix this.

One cannot escape these meanings when this phrase is used. Hence, this speech is a belittlement of Allaah and is at least a bid'ah (see below) or can be understood to be a statement of kufr.

TWO: His statement thereafter, "We got to rectify this, we made this mess. We made this mess. And only we can figure it, only we can fix it. We made this mess. And the only people that can fix it is us." Then, in light of his first sentence regarding Allaah, the Mighty and Majestic and the meanings it contains, then Shadeed is speaking with a shade of the bid'ah of the Qadariyyah: That Shadeed and his community are effectively the creators of their own actions and only they can rectify and put these affairs aright, and they can't sit around and wait for Allaah to rectify the affairs, they are going to do it. So this resembles the saying of the Qadarites, it is wandering into their direction. This meaning can be found in the speech of Shadeed if we take it upon the second consideration in the list above, because the Qadarites are the negaters of qudrah (power) for Allaah, and they also negate the mashee'ah (will).

If however, we take the first consideration, that Allaah does not have the wish (iraadah) to fix the mess Shadeed is speaking about, then this is a lie. For Allaah's iraadah shar'iyyah desires good for His servants, even if by way of iraadah kawniyyah He may put His servants in hardships and calamities and so on. Likewise it is by way of His iraadah kawniyyah that Allaah rectifies His servants when He wills to do so. So upon this consideration, the statement of Shadeed is also wandering in the direction of the Qadariyyah.

And if we take the third consideration above, that Allaah does not care to fix this, in that He does not desire goodness does not care for the well-being of His servants, then this is also a lie, for Allaah cares for His servants and wants good for them, and one can refer to the verses in the Qur'an in which it states that Allaah desires (yureed) ease and other affairs for His servants, refer to (2:185), (5:6), (4:27).

Shadeed' speech implies that only they, they alone, will rectify things, and that they should not sit and wait for Allaah. The Qadariyyah Mu'tazilah said that man's iraadah and quwwah alone bring about the ta'theer (effect) outside of Allaah's iraadah and quwwah. And Shadeed's speech is clearly from this angle. Shadeed cannot wait for Allaah to rectify anything so he and his community must do it, they must fix it.

Shadeed also says, "We made this mess". As if Allaah is not the creator of the actions of His servants and Allaah did not create the situation that Shadeed refers to, out of His wisdom and justice, such that Shadeed, now, should not sit and wait for Allaah to rectify it, and instead he and his community should fix it, without waiting for Allaah. As if Allaah plays no role in the rectification of His servants. And then, are they using the asbaab shar'iyyah (legislated ways and means) for rectifying the servant and the land, upon a deep understanding of the Tawhid of Allaah, His Actions, and the asbaab kawniyyah and shar'iyyah? No, because Shadeed belittles those affairs as we have established in our previous article on the matter of Tawhid (see article). So this speech, all of it is misguidance from its beginning to its end.

THREE: Contrary to Shadeed's belittlement of Allaah, the Mighty and Majestic, we find in the Book of Allaah:

يَسْأَلُهُ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

Whoever is within the heavens and earth asks Him; every day He is bringing about a matter. (55:29)

Imaam al-Sa'di (rahimahullaah) explains:

أي: هو الغني بذاته عن جميع مخلوقاته، وهو واسع الجود والكرم، فكل الخلق مفتقرون إليه، يسألونه جميع حوائجهم، بحالهم ومقالهم، ولا يستغنون عنه طرفة عين ولا أقل من ذلك، وهو تعالى { كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ } يغني فقيراً، ويجبر كسيراً، ويعطي قوماً، ويمنع آخرين، ويميت ويحيي، ويرفع ويخفض، لا يشغله شأن عن شأن، ولا تغلطه المسائل، ولا يبرمه إلحاح الملحين، ولا طول مسألة السائلين، فسبحان الكريم الوهاب، الذي عمت مواهبه أهل الأرض والسماوات، وعمّ لطفه جميع الخلق في كل الآنات واللحظات، وتعالى الذي لا يمنعه من الإعطاء معصية العاصين، ولا استغناء الفقراء الجاهلين به وبكرمه، وهذه الشؤون التي أخبر أنه تعالى كل يوم هو في شأن، هي تقاديره وتدابيره التي قدرها في الأزل وقضاها، لا يزال تعالى يمضيها وينفذها في أوقاتها التي اقتضته حكمته، وهي أحكامه الدينية التي هي الأمر والنهي، والقدرية التي يجريها على عباده مدة مقامهم في هذه الدار، حتى إذا تمت [هذه] الخليقة وأفناهم الله تعالى، وأراد تعالى أن ينفذ فيهم أحكام الجزاء، ويريهم من عدله وفضله وكثرة إحسانه، ما به يعرفونه ويوحدونه، نقل المكلفين من دار الابتلاء والامتحان إلى دار الحيوان. وفرغ حينئذ لتنفيذ هذه الأحكام، التي جاء وقتها، وهو المراد بقوله: { سَنَفْرُغُ لَكُمْ أَيُّهَ... }

Meaning: Allaah, by His essence, is free of any need from all of His creatures, and He is vast in generosity and kindess. All of creation is in need of Him. They ask Him for all of their needs, through their state of being or through their speech. They are never free of need of Him even for the blinking of an eye, and nor less than that. He, the Exalted, "Every day He is bringing about a matter", he makes a poor person rich, restores a broken, defeated person, gives to a people and withholds from another. He causes to die and gives life, He raises (in honour) and lowers (in humiliation). No affair preoccupies Him from another. [All these] affairs do not cause Him to err and all of the urgent requests of those who make them do not make him weary, nor the lengthy requests of those who ask. So Sublime is al-Kareem (The Generous Noble), al-Wahhaab (the Abundant Bestower), whose gifts encompass all the inhabitants of the Earth and heavens, and His benevolence covers all of His creation in every moment and duration. And lofty is Allaah who is not prevented by the sin of the sinners from giving and nor the renunciation of the needy who are ignorant of Him and His generosity. These affairs of which He has informed us that everyday He is engaged in them, these are his decrees and measures which He decreed in eternity and ordained them. He does not cease to perform and execute them in the specific times that His wisdom necessitates. These are His religious rulings which are the command and prohibition, and the worldly [rulings] which He makes to pass over His servants for the duration of their residence in this abode. Until, when this creation ceases and Allaah the Exalted causes them to perish, and He, the Exalted, desires to implement the rulings of recompense with respect to them, and show them His justice and bounty and His abundant benevolence by which they know Him and single Him out, He will transfer the duty-bound servants from the above of trial and examination to the abode of (eternal life). He will then turn to implement these rulings whose time will have come. And this is the meaning of His saying, "We shall attend to you, O you two classes (jinns and men)!"

This is the Lord about which Shadeed says: "Naaa, we can't sit around and wait for Allaah (subhaanahu wa ta'aalaa) to rectify this, man." Then there is in the statement of Shadeed what there is of ignorance of Allaah's creation and command and the asbaab shar'iyyah and kawniyyah and one can refer to a discussion of this in more detail in the article on Shadeed and Tawhid.

FOUR: In light of the above, Shadeed's belittlement of Allaah is very clear, and this--no matter how it is explained--is at least a statement of bid'ah and can be understood as a statement of kufr for which Shadeed needs to make a clear tawbah (in addition to all the other things). And there is enough justification in the above to assert that in his speech, Shadeed also has some shades of the bid'ah of the Qadariyyah.

A single verse refutes Shadeed Muhammad's prior speech about Tawhid (see article) and also the bid'ah of al-Qadar and also Shadeed's belittlment of Allaah. Allaah, the Mighty and Majestic, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا

O you who have believed, fear Allāh and say an upright word [of justice]. He will rectify your deeds and forgive you your sins. Whoever obeys Allāh and His Messenger has certainly attained a great attainment. (33:70-71).

Ibn ʿAbbās (radiyallaahu anhu) said: "al-Sidād is the statement, 'Lā ilāha ilallāh'". ʿIkrimah (rahimahullaah) said: "Say Lā ilāha ilallāh".

If the servants bring Tawhid and Taqwa then Allaah will rectify them, through His iraadah, mashee'ah and qudrah, through His actions. They are all under His dominion, He cares for them and shows them the ways and means through which they are rectified and attain success in this life and the next. These are the ways and means that Shadeed says are "magical", "not realistic" and "not logical" (see article).

FIVE: One should look at Shadeed's statement above in light of his other statement about the Tawhid of Allaah and its role in fixing individuals, societies and nations and he describes this way of thinking as "magical, not logical, not realistic" (see article). Shadeed is maftoon (put to trial), his heart is maftoon with jahl and hawaa. And those who defend him and ally with him and stand behind him (such as the Bakers, Battles, Wyatts and Munirs) are also maftoon. Does it not bother them that Shadeed says what he says about Allaah the Mighty and Majestic (let us not sit around and wait for Him); about the Tawhid of Allaah and its role in rectifying societies; about the Messenger of Allaah being an alpha-male; about Aa'ishah (radiyallaahu anhaa) demonstrating against Ali (radiyallaahu anhaa) which is Raafidee poison, and so on? These are enough to render a man misguided, astray, leading others astray and to justify warning against him openly, especially when he does not repent and arrogantly persists in his falsehood.

SIX: When you listen to pan African, black nationalists and supremacists like Umar Johnson who say that religion is a hindrance and race comes first and that Afro American communities will not be rectified and prosper until they let go of the baggage of religion and put race first, then you can start to see Shadeed's influences. It is clear Shadeed has lost the veneration for Tawhid in his heart and his heart has been filled with what he is reading of social psychology and the activism of black nationalists and their likes.

His da'wah has become "Afro-American communities social affairs first, Tawhid later." And religious speech is maintained around this orientation so that it cannot be seen to be divorced from Islam. These black nationalists like Umar Johnson admit that religion (whether Christianity or Islam) plays a very supportive role for black communities, so it cannot be dismissed altogether, because as it stands, it plays a role in social affairs and serves the community from that angle, but that it should not be given priority. Rather, race comes first. These are explicit clear words of Umar Johnson in many of his videos.

So the attachment to Islam is there, but the foundation is the socio-political affairs. If Islam was the true foundation of his da'wah, then Shadeed would not be describing the role of Tawhid in rectifying societies as "magical", "not logical" and "not realistic". Tawhid is the essence of Islam. It is therefore clear that Shadeed's da'wah has gone in the direction of the da'wah of the 'Nation of Kufr' and black nationalists in terms of what it focuses upon: Empowering black communities, restoring "alpha-manhood", becoming economically strong and so on. And then Islam is made to fit around this objective. Islam serves this objective, Islam is something supportive, not something which is foundational in and of itself. This is because this type of da'wah is not coming from the angle of calling to Tawhid as the truth and warning from Shirk and Kufr as baatil (falsehood). It is not coming from the angle of calling to truth and separating it from falsehood, separating from the people of shirk and callers to shirk and kufr and building a community around the affair of Tawhid and upon what it demands of walaa and baraa. Because if that was the foundation for Shadeed, he would be working hard to save African Americans from the snares of the 'Nation of Kufr'. For by Allaah, that an African American dies upon Tawhid whilst suffering racism, calamities, hardships, brutality and proverty is better for him than to die a Batini Kafir upon the doctrine of Louis Farrakhan, or one who validates the religion of Batini Kafirs like Louis Farrakhan. But this (making Tawhid the foundation)--as is clear from the numerous statements of Shadeed--is not the concern of Shadeed, rather it is a hindrance to Shadeed, because there is too much focus on it and its alleged role is "magical", "not logical" and "not realistic". So here, the influence of the ideas of people like Umar Johnson are becoming apparent.

And this belittlement of Allaah, the Mighty and Majestic, as if Allaah is a hindrance, why are we waiting for Allaah to rectify things, we can't wait around for that, as if this is a hindrance! So this attitude, relying upon Allaah, turning to Allaah, waiting for Allaah (which are from Tawhid), this is a hindrance. We have to do it ourselves. And likewise, focusing always on Tawhid, Tawhid, Tawhid, "as if magically"--this is what Shadeed says--, "as if magically" things are going to be rectified. So here, calling to Tawhid and focusing upon it intensely has now also become a hindrance, this intense focus on Tawhid, all the time, expecting "magic" to happen. This is what is in the speech of Shadeed Muhammad. Refer to what he said about Tawhid and put it alongside what he is saying here:

I think as an ummah we tend to dismiss social issues and concentrate solely on Tawhīd, you know, you'll hear brothers and sisters, you know, advocates on just focusing on Tawhīd, focusing on your relationship with Allāh and then everything will magically, you know... [laughing in the background from a female], will work itself out. And that is, that is really, its not even logical, its not even realistic

Naaa, we can't sit around and wait for Allaah (subhaanahu wa ta'aalaa) to rectify this, man.

These are evil, vile statements indeed and they are poisonous filth, coming from a poisoned heart.

SEVEN: The party of Shadeed will inevitably come out and try to defend him and say that what he means is that "We can't sit around and do nothing, we have to act, we must do something..." However in his speech is more than this, he is saying, "Naaa, We can't sit around and wait for Allaah to rectify this, man." So he has removed Allaah's mashee'ah and qudrah from the process of rectification and this--as we have explained--is both a belittlement of Allaah and the bid'ah of the Qadariyyah, from the considerations outlined above. Further, he did not say here, "If we want Allah to rectify us, we must rectify ourselves first", he did not say this either. Rather, he said, "Naaa, We can't sit around and wait for Allaah to rectify this, man." It is not possible to defend this speech in any way. It is baatil, it is bid'ah at least and it can be understood to be kufr too.

EIGHT: Everyone who allies with Shadeed and defends him and attacks, mocks and ridicules those who have spoken against his errors which reach levels of kufr and bid'ah, after this clear knowledge, they are maftoon in their religion. It is feared that these actions of theirs will lead their hearts to be further blinded and misguided. This is a type of zaygh (deviation) which if found in the heart, represents a desire for other than the truth, and when this is found in the heart, Allaah turns the heart further away, into further misguidance, just as He said regarding those who harmed Moosaa (alayhis salaam):

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ لِمَ تُؤْذُونَنِي وَقَد تَّعْلَمُونَ أَنِّي رَسُولُ اللَّهِ إِلَيْكُمْ ۖ فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

And [mention, O Muhammad], when Moses said to his people, "O my people, why do you harm me while you certainly know that I am the messenger of Allah to you?" And when they deviated, Allaah caused their hearts to deviate. And Allaah does not guide the defiantly disobedient people. (61:5)

Al-Shanqeetee (rahimahullaah) said in al-Adwaa:

فيكون إيذاء قومه له هنا إيذاء زيغ وضلال

The harm his people caused him is the harm of deviation and misguidance.

It is not permissible for anyone to defend Shadeed after all of this deviation and misguidance except out of blindness of the heart and desire for misguidance and love of baatil and its people. And Shadeed is one who harms the Messenger of Allaah (sallallaahu alayhi wasallam) by persisting in referring to him as an "alpha-male" a degrading label (see this article), this is harm of the Messenger (sallallaahu alayhi wasallam), and it does not bother his defenders and allies that Shadeed refers to the Messenger with such a degrading label (see how disbelievers use this label to denigrate the Messenger).

There is a lesson in those people who harmed Moosaa (alayhis salaam), did not desire guidance and gave preference to falsehood and opposition. So Allaah caused their hearts to deviate, in the sense that it became a quality of their hearts to be confused, in doubt, to swerve from truth and prefer falsehood. Ibn Katheer said:

أي فلما عدلوا عن اتباع الحق، مع علمهم به، أزاغ الله قلوبهم عن الهدى، وأسكنها الشك والحيرة والخذلان

When they turned away from following the truth, despite their knowledge of it, Allaah caused their hearts to deviate from guidance and lodged [in their hearts] doubt, confusion and defeat.

It is not possible for anyone to defend Shadeed and these calamities he has brought except out of deviation in their hearts and preference for falsehood over truth. So let us see how they respond. Will they choose Allaah and His Messenger and the truth, or will they choose Shadeed Muhammad and falsehood. So either they will take an admonition and stop and desist and support the truth or they will continue in their mockery, attacks and abuse in which case they have exposed the reality of what is in their hearts.

We ask Allaah for ikhlaas and thabaat.

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