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And then we we wonder why the numbers amongst the Hizbiyyoon are increasing, not because they have big masaajid and nice carpet in their masjid, that's not why. But because their nice with the people they have good character. You can't say anything else about them, huh?  The Tableeghees have very good character. When they want you to come out and give da'wah with them for forty days, they may even give you money, they even give you money! I am dead serious, they give you money!  They pay for your food, you know.  They might have one of their wives wash your clothes and everything. They might even marry you - all to get you to come out and giving da'wah.  Individual come to the Masjid to learn about Salafiyyah, first thing come out our mouth: You don't have no beard, where your beard at? Why your pants below your ankles, that's all we concerned with.  The individual  probably don't even pray!  Only thing we concerned with, he don't got no beard.  He don't have...his pants not above his ankles.  That's the only thing we concerned with.

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We are nowhere near in comparison to them, subhaanallaah! And then we'll say we're on the manhaj of the Salaf. Maashaa` Allaah tabaarakallaah. Wallaahi, I am so tired of hearing that statement, "on the manhaj of the Salaf." We need to put that statement on pause for a second and then evaluate yourself in the manhaj of the Salaf and then really see if you are worthy of making that statement. You ascribe, or you are trying to be on the manhaj of the Salaf, but to say I'm on the manhaj of the Salaf, many of us don't have that privilege to say that.

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"The group of as-Salafiyyah is the group that is upon the truth and it is obligatory to attribute oneself to it, to work with it and to ascribe oneself to it. And whatever exceeds that from the various groups, then it is obligatory upon you to not consider them from the groups of da'wah, because they are in opposition, except if they affiliate themselves with the group of as-Salafiyyah." Refer to al-Ajwibatul-Mufeedah (p. 239)

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Well, in Islam, um, as it relates to the Islamic legislative rulings regarding, you know, these issues, the woman's dress, or the man's dress for that matter... Um, the Scholars, past and present, they differ on issues of whether the face should be covered or shouldn't be covered... Um, and I think that that differing is actually a blessing because it shows that, you know, that things in Islam, there are room to do things more than one way.

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The Da'watus-Salafiyyah from 1999 or 2000 to 2010; how much progress have we made? So many people have been put off the da'wah. So many masaajids have been closed. So many people have been chased away from the da'wah. So many people have left Islaam. Wallaahi, so many people have left Islaam. People have been put off the da'wah, because of some wave that came through that everybody was riding, and then when the wave passed through, what about all the people that was put off the da'wah in the process? What are we to do with them? This, in a ten year span, how much progress have we made? Where are the masaajid, where are the Islamic institutions? Where are the younger people who we are sending away to go and learn Islam and come back and be an asset to the community, instead of a liability? This is something for us to ponder and reflect on and the next time we use that term, "I'm on the manhaj of the Salaf," wallaahil-'adheem, we should look at the manhaj of the Salaf first and then do an evaluation before we make that statement. Do an evaluation on yourself before you make that statement.

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Shadeed Muhammad is noted for promoting Women's Rights and Education in Islam and the world at large.

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And honestly, if you search the internet, you'll find that Muslim women, who may or may not be Salafee; they are busy. They, they have a magazine, they have magazines that have come out. Uhh, I'm forgetting the name of the magazine, one of the sisters in the UK. No, I can't remember. It's a magazine that comes out on a monthly basis...umm...uhh... If you look at the magazine, it looks exactly like, not exactly like, but its structured like an Ebony magazine. That thick, and it has nothing but Islamic infomation about the women. They're busy. While our sisters maashaa` Allaah, you say you're Salafee, Salafeee, Salafee, but where is the propagation of that Salafiyyah? Where is it? I mean, when we invite non-Salafees, or people who do not ascribe to the methodology of the Salaf, to our conferences and lectures, all they get when they come there is that the Salafee sisters can't control their children, they're talking during the lectures... What do they think about the sisters who call themselves Salafee? And she may not wear black, she may not have on a niqaab, but she's coming and she's watching how you conduct yourselves and then she leaves and she says: I have no business in those type of circles and I will never attend another one of those gatherings.

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Shadeed Muhammad is noted for promoting Women's Rights and Education in Islam and the world at large.

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Female Interviewer: But it is ideal that she be at home? ShadeedMuhammad: Well, it depends, it depends. I can't say that across the board that it is ideal for her to be at home. It depends on each individual situation. A woman, some women are stay-at-home moms, and of course, for them that may be ok. Then you have the woman that's, maybe she has two children, she's single. Is it, would it be encouraged for her to stay at home or take care of her children. So it's not as black and white and this is the problem with many people who speak about the Religion of Islam. They make the Religion appear as if it's just black and white and it's not that way. It depends on the individual and the circumstances. And if I was asked a question like that, my response would always be: it depends on the circumstances or it depends on the individual...

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The second type of people are the people who go to the extreme with the Scholars.  You find, you find a group of people and they take one particular Scholar and he becomes their Imaam.  They don't see nobody else's statement, except that Scholar.  And Shaykh Saalih al-Fawzaan - hafidhahullaahu ta'aala - he was asked about someone who says about a particular Scholar, that I don't accept from nobody from him.  And I am going to tell you, I'ma tell you the whole thing.  An individual said to Shaykh Saalih Fawzaan, or was brought that, or it was brought to Shaykh Saalih al-Fawzaan's attention that an individual said that I only take from Shaykh Rabee'.  I don't take from nobody else but Shaykh Rabee'.  Shaykh Saalih Fawzaan said that is 'aynul-hizbiyyah.  He said that is hizbiyyah.  He said it's hizbiyyah anytime you have ta'assub with any Scholar, even if he is a Salafee Scholar.  He said, "Haadhaa 'aynul-hizbiyyah."  And you can find the article translated in English and Arabic on Madeenah(dot)Com.  Uh...the article was translated and the reference from where that fat...where that statement was taken from.  The reference and everything is there.

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Partisanship (Hizbiyyah) To a Scholar or a Da'ee Shaykh Saalih ibn Fowzaan al-Fowzaan       Reference: Al Ajwibah Al Mufeedah ıan Asilat Al Manaahij Al Jadeedah: Q67 Beneficial Answers to Questions on New Methodologies."(Q: 67).       Category: Methodology What is the ruling of an individual who loves a scholar or a Da'ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us? This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du'aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status. Imaam Maalik-rahimahullaah- said: "There is no one from amongst us except that he will refute or be refuted, except the companion of this grave." Meaning the Messenger of Allaah SAllaahu Alihee Wasallam. If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: "So and so is beloved to us, however the truth is more beloved to us than him. " And this is the correct way. Do not understand from this that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship. The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah Sallaahu ıAlihee Wasallam. Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah Sallaahu ıAlihee Wasallam. It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear. The Prophet Sallaahu ıAlihee Wasallam said: "The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people." So clarification of an error is advice for all, as for concealing it, then this goes against advice.

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Wallahil Atheem we have a no tolerance for sin policy in our communities. No tolerance, zero tolerance for sin in our communities. Individual got his pants to far below his ankles and we ready to oust him, we ready to kick him out of the community. A sister step out her home and she donıt have black gloves on, she don't have a black over garment on, she don't have a niqab on, we ready to kick her out the community. She's condemned, I mean we're so extreme and we exaggerate everything. Wallahil Atheem we gotta get away from that or we're gonna continue in the small circle that we call salafiyyah instead of broadening the circle and allowing, you know the muslims, to look at it as not just as a salafi circle but as muslims in general. Some of us have correct aqeedah and some of us don't, that's just how it goes,I mean, everybody is not gonna,we keep having these visions in our minds of everybody in the community is gone be salafi, thatıs not realistic, name to me one masjid in the dunya where everybody goes to the masjid is a salafi, and I'll stop talking and I'll go to that community and that's where I will remain until Allah subhanahu wa ta'ala calls me back. Every community has people in it that are salafi and have the correct Aqeedah correct Minhaj the correct understanding of Islam and then there are some people who are just you know, they are coming along, alhamdullilah, they coming along. By virtue of the fact that they go to a salafi masjid we should welcome them with open arms, and we shouldn't exclude them and condemn them because they not on your level. Wallahi you just left kuffar last week, you just left kuffar three months ago, you just left kuffar a year ago, and now you here you are talking about somebody ain't salafi or somebody ain't this, have some respect for yourself.

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But there's aspects of the Religion we haven't even talked about. I've been a Muslim for ten years, wa lillaahil-hamd, and there's aspects of Religion, lectures I have never heard, I've never heard about. Has anybody ever heard a lecture on inheritance? Has anybody have ever heard a lecture on meeraath? No. I've been a Muslim for ten years, I have never heard a lecture from a daa'ee in America, and I'm not blaming anyone. I'm just showing you that there's aspects of the Religion we haven't even tapped into yet, because we focus on the same thing. If you're not talking about who's astray, who's on it, who's off it, you don't have no knowledge of the Religion. You don't know manhaj. This is, this is the issues, this where we at right now.

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Number one look at the maslahah and the mafsadah, look at the benefit and the harm. Weigh the harm and the benefit. And as we know as a general principle: if the harm outweighs the good, then leave it, then leave it. Because what we do sometimes when we warn against somebody, as Shaykh Rabee' uhh some of the brothers from France they came and asked Shaykh Rabee' about Abul-Hasan al-Ma`ribee. And Shaykh Rabee' said: Is any of Abul-Hasan al-Ma`ribee's translated into France? They said: No. He said: Do you listen to any of his lectures? They said: No. He said: Does he come there and visit you all and give you talks? They said: No. He said: Then why are you asking about him? laysh shughulu shaaghlukum su`aal, yan'ee su'aal 'an haadhar-rajul? Limaadhaa? Ish Sha`nukum feehi? What do you have to do with him? He doesn't... You don't listen to any of his tapes. He doesn't come there and give you lectures, none of his books are translated in your language. Why are you so concerned about him? Which is something we did here in America. That had it been permissible, it was to the extent, had it been permissible for individuals to draw weapons on each other, we would have done it. Over an individual that none of us have any ta'alluq, any connection to. I never even heard about Abul-Hasan al-Ma`ribee until his name came up, till he was warned against. I never read any of his books, I never knew who he was. Many of us were the same thing. But after the fitnah hit, you had this individual: What's your position on Abul-Hasan al-Ma`ribee? Ish shughuluk? What you have to do with Abul-Hasan al-Ma`ribee? You don't listen to any of his tapes. He has never been to America to give anybody a talk or a lecture and none of his books are translated in our language. What are you worried about him for? Because when you warn against somebody that is not known, you give him a name. You make him famous.

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That no one talks about uniting except a zindeeq, except a hypocrite or someone who is majnun or someone who is insane. Similar to what we do today. Many of the callers who call to the Muslims uniting, the salafis uniting in specific and the Muslims in general to uniting, and the salafis in specific uniting, many of the callers who call to that today are given a different label. What are they called? They're not called Zindeeq, they're called Mumayyi' and all of these other terminologies that they throw around about an individual because he wants to see the Muslims united, and he wants to see the salafis more specifically united. So when he calls the salafis to uniting and to pardon one another and all of the other things that will bring about Ijtimaa' and unification in the religion, he's labeled as a zindeeq; he's labeled as mutasaahil, someone easy going; he donıt talk about aqeedah, he don't never warn against the people of bid'ah, he don't ever warn against the people of ahl ahwaa; he's mumayi'; These are the terminologies that we use about our du'aat. Those who sacrificed their lives to call to Allah, while you sit in the back and go to work 8 hours a day and you take all your information from the internet, then you sit back on your couch and you make a hukm on people, and you talking about the callers, those who call to Allah's religion, and you address him as being Mumayyi' cause all he talks about is the Muslims, no different than what Muhammad Abdul-Wahhaab is talking about here. The only person that talks about uniting, and this was 300 and something odd years ago, was a person who was a zindeeq or insane, and today we call him Mumayyi' and mutasaahil, mutahaawin in the affair of the people of innovation he belittles the affairs of the people of innovation; he don't talk about the people of innovation. Every conference and lecture we going to warn against the people of innovation? When will the jahil learn the the difference between what's correct and not correct if we spend all our time talking about the people of innovation? And this is not to belittle advising the ummah about the people of innovation so we can stay away from them, but there is a time for this and a time for that and fee kulli maqaam maqaal. Not at every gathering we goin do that, but those whose perception and their concept of being a daee and calling to Allah consists of every lecture you have to speak about the Khawarij , every lecture you have to speak about the people of innovation, every lecture you have to warn against the people of desires, and the people don't even know Tawheed, and the people don't even know how to make wudu correctly. And the people, and the people and the people (till the end of that). The caller who speaks about unifying the ranks of the Muslims in general and the salafis more specific, heıs mumayyi'. Allahu mustaıaan wa alayhi tuklaan.

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But we are creating, we are creating, an environment and a culture within Islam where we are teaching our children, especially the new shahadahs,that the intricate details of Islam, and the people don't even know the fundamentals about the religion. So you'll find a new shahadah today knows all about hizbiyyah and bid'ah and who's astray and who's not astray and jarh wa ta'dil and you know the science of criticizing a narrator and whatever the case may be but he don't know the difference between Tawheed Ar Ruboobiyyah and Tawheed al Uloohiyyah. He doesn't know the difference between Tawheed Al Uloohiyyah and Tawheed Ar Ruboobiyyah. But he knows the intricate details of criticizing someone and if this scholar says this and it's a Jarh mufassal and a muqaddim ala you know the criticism that is detailed takes precedence over the praise that is general. And all these other principals which have their place in the religion of al-Islam, however for someone who is new to the religion, someone who is a layman, a lemon from amongst the layman has no business having these intricate details about the religion but doesn't know the fundamentals of what will save him from the hellfire. And we are the ones that are responsible for that, those of us that are seasoned muslims, those of us that have been muslim for a while and understand, we've learned the lingo we got it down pack, we got salafiyyah down, we read a couple of books and then we drag the new shahadah into it, we drag our children into it.

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But we're more concerned with knowing who the scholars are, knowing who's astray. An individual converted from Christianity to Islam he knows who's astray but he doesn't know that Isa was not the word. These are the things that, and you know we are to blame for that, because we have detailed the religion in such a fashion that it diverts people, and I've heard myself the scholars say this with a lot of these books and most of the times you'll hear this from some of the older scholars, Shaykh Ali Nasir Al Faqihi, Shaykh Abdul Muhsin Al-Abbad, older scholars, individuals who are eighty years old seventy eight, seventy nine, eighty years old. Who some of the scholars we quote they were their teachers. Shaykh Muhsin, Rahimuhallah taıala, hafithahullah ta'ala, taught ShaykhRabee'. Shaykh Ali Nasir Al-Faqihi taught Shaykh Rabee', taught Shaykh Ubaid, taught Shaykh Fulan and Fulan and any other scholars that we can think of, these were their teachers. And they have made statements like, you know the scholars they're putting these books out these works out which are very good, however they are too detailed. And in the process of the students getting involved in those details they've missed out on the fundamental principles of the religion.

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The extent of your Salafiyyah is not determined by how harsh you are with people. It's determined by your level of 'ibaadah, your level of worship and your level of closeness to Allaahu subhaanahu wa ta'aalaa. It has absolutely nothing to do with the fact that you can admonish this one and advise this one and give naseehah to that one. That doesn't raise your...that doesn't increase you in your Salafiyyah in the eyesight of Allaahu subhaanahu wa ta'aalaa, maybe in front of the brothers who, you know, is part of your immediate circle. But to Allaahu subhaanahu wa ta'aalaa it means absolutely nothing. What is going to bring you closer to Allaahu subhaanahu wa ta'aalaa is your worship of Allaahu subhaanahu wa ta'aalaa and your desire to see the slaves of Allaahu subhaanahu wa ta'aalaa excel.

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The Scholars have told us on a number of occasions: Stop being harsh with people, make things easy on the people, stop making Salafiyyah like a hizb, like a, like a party or a sect. Stop making Salafiyyah so difficult for the people to digest. Speak to the people in a language that they understand. Make things easy and don't make them difficult for the people. Stop the discord, be brothers. The Scholars, they give us all this advice. And then we'll say, Yeah, maashaa` Allaah, Shaykh Rabee' gave a nice lecture, or Shaykh Saalih Fawzaan gave a nice lecture, or the Muftee gave nice lecture. Where, I myself translated the lecture for the Muftee, the Grand Muftee of Saudi Arabia today, Shaykh 'Abdul-'Azeez aalush-Shaykh where he was speaking directly to the Imaams and the students of knowledge here in America. Telling them to work with one another, telling them to be gentle with one another, telling them to listen to one another, telling them to mutually obey one another, and you'll still find discord amongst the people. You'll find the Scholars telling us to be easy with the people. You can say the wrong thing and everything that you worked so hard for can be thrown out the window because an individual don't like you. If he don't like you, he can say that you said this on a lecture and now you're no longer considered to be Salafee. Something that simple. Since when has it been that easy to put a person off the Deen? Put a person off the, you know, off the manhaj. The Scholars have given us advice on a number of occasions but how much of it do we practice?

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However, there's an exception to the rule. However, we come into Islam with our narrow vision, our subjective outlook on everything. And we make everything black and white, it's either black or white. Wallaahil-'Adheem, if you go through your life as a Muslim look at everything as black and white, wallaahi you deprive yourself of understanding the broadness of Islaam. Islam is way broad than that, way more broad than that. However, that's due to your narrow outlook. And as a result of that, you end up making your like so miserable and you make everybody else's like miserable because of your lack of understanding and your subjective views and outlook on everything.

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And to just sit here and to see the communities just like you know, not even trying to provide an alternative. Not even to institute some incentives in our communities to help combat that stuff. But we'll sit around on the internet talking about who's on it, who's astray wallaahil-'adheem. Who you got problems with or whatever the case may be wallaahil-'adheem. Wallaahi these are issues that are not going to stop your children from going astray.

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But we'll still say: Salafee. Wallaahi, I would be very cautious of allowing that to come out of my mouth considering, you know, my actions, considering my deeds. And that's not to say that an individual can't ascribe to the methodology of the Salaf, but not in the arrogant way that you find many of the brothers and sisters doing. You have a brother, his name is Fulaan Ibn Fulaan as-Salafee, Fulaan Ibn Fulaan Fulaan as-Salafee. And they say that with pride. And then you have people who don't ascribe to Salafiyyah who may be more inclined to worship of Allaahu subhaanahu wa ta'aalaa. And they're looking at us as we parade around as Salafees, they're looking at us and they're just making mockery of us. Even as it relates to being educated about the Deen, even as it relates to knowing the Qur`aan. We find many students of knowledge, many people who ascribe to the methodology of the Salaf, manhaj of the Salaf, ignorant of the Book of Allaahu subhaanahu wa ta'aalaa, ignorant of the Book of Allaahu subhaanahu wa ta'aalaa. That's the least thing you should have as a Salafee, is something memorized, committed to memory from the Book of Allaahu subhaanahu wa ta'aalaa. But we'll know narrations about this and Imaam Ahmad said this and about that and you haven't even completed the first juz`, the 30th juz` of the Qur`aan, haven't completed the 30th juz` of the Qur`aan. Haven't completed the 30th juz` of the Qur`aan. Wallaahi, if we was in a non-Salafee masjid, wallaahi you can find the people, the least thing that they have is the Book of Allaah. The least thing that they have is the Book of Allaah. They say yeah, tafaddal, lead the Salaat. Listen to the individual's recitation, but these are the things that, you know, I'm pinpointing out, not as a criticism, but something that we need just as a reminder for us to look at.

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I spent four years in the college of hadeeth, studying everything that there is to know about hadeeth. The origin of hadeeth, the history of hadeeth, the Scholars of hadeeth, the students of the Scholars of hadeeth, uh when they was born, when they died and then, you know, the compilations of hadeeth and when it started and when it stopped. And enything that you can think of, Jarh wat-Ta'deel, how to criticize a narrator and authenticate a hadeeth; everything that there is to know about the Sunnah of the Prophet (sallallaahu 'alayhi wa sallam). In that four year period, we studied it.

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Also another hadeeth that came to my mind is the hadeeth of 'Abdullaah, one of the Companions of the Prophet (sallallaahu 'alayhi wa sallam). The hadeeth is collected in Saheehul-Bukhaaree, uh, in the Chapter of Eemaan, where there was one of the Companions who used to drink, drink alcohol, intoxicants. And one day he was drunk. And the Prophet (sallallaahu 'alayhi wa sallam) used to laugh at his jokes or whatever. The Prophet (sallallaahu 'alayhi wa sallam) was down to earth, as that was another chapter that I mentioned in the book, is that it is okay to be down to earth. 'Cause the Prophet (sallallaahi 'alayhi wa sallam) was not, you know, overzealous with his religiosity like many of us. We have this unspoken rule in our communities of zero tolerance for sin. And that mentality, it goes against the Sharee'ah, the legislation of al-Islam. The legislation did not come to rid us of sin altogether. However, it came to make takhfeef, it came to lessen the sins, or the amount of sins that people commit and to refer people back to their Lord and to keep the sins, you know, between them and their Lord and not to kust totally eradicate our communities of sin as that is something that is not realistic and not pragmatic at all.