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Shadeed Muhammad Lecturing with Munir El-Kassem
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A quick summary of some of his games exists here: www.salafitalk.net/st/viewmessages.cfm?F...1794&srow=41&erow=60
It is important to note that the noble scholar, Shaykh 'Ubayd al-Jābirī has warned against him (above thread).
In addition, Shaykh Rabee' ibn Hādī has also warned against him: www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=11794
His affair is well known to the Salafīs in America.
Now he heads to Canada:
Shadeed, who feigned Salafiyyah for as long as he could, trying to pull away as many as possible. His affair is quite clear now wal-hamdulillaah. In his upcoming visit to Canada, he is scheduled to lecture alongside one of the figureheads of the Muslim Brotherhood Movement (al-Ikhwaan al-Muslimoon) in Canada.
Munir El-Kassem is a longtime defender of the Muslim Brotherhood, particularly Ḥasan al-Bannaa and Yusuf al-Qardawi. One of the many institutes he is affiliated with is MAC (Muslim Association of Canada) which is an Ikhwani mainstay that nurtures the youth (mainly the MSA crowd) upon a steady diet of Bannawee principles of political alignment, rallies, protests and a complete disregard for the Islamic 'Aqīdah and the methodology of the Salaf.
The MAC website openly declares its allegiance to Ḥasan al-Bannaa:
MAC's roots are deeply enshrined in the message of Prophet Mohammad. It’s modern roots can be traced to the vigorous intellectual revivalist effort that took hold in Muslim societies starting in the early twentieth century. This revival aimed at reconciling faith with the challenges of modernity and providing a clear articulation of balance and moderation in understanding Islam. In the Arab world, this revival culminated in the writings of the late Imam Hassan al-Banna and the movement of the Society of Muslim Brothers (commonly known as the Muslim Brotherhood). Al-Banna’s core messages of constructive engagement in society, focus on personal and communal empowerment, and organizational development had a deep impact on much of the Muslim world.
And here is Munir el-Kassem doing a promo video for the MAC organisation (of course, under the guise of youth assistance/counselling, from the smart techniques employed by offshoots of the Brotherhood movement):
Who is Ḥasan al-Banna?
The site www.ikhwanis.com contains several articles exposing the history of the Muslim Brotherhood movement, its Marxist, Socialist roots, its abandonment of the Manhaj of the Salaf, its blending together to methodology of the shee'ah, ashaa'irah, mu'tazilah and many other groups of innovation under one destructive political and radical ideology. A movement that laid the philosophical foundation, in the 20th century, for extremists like Usamah bin Ladin etc.
From the overview of the site:
The Muslim Brotherhood (al-Ikhwan al-Muslimeen) is an organization that was set up in Egypt in 1928 and modeled upon a prior organization set up by the suspect figure Jamal ul-Din al-Afghani. Its founder, Ḥasan al-Banna was an Ash'ari and Hasawi Sufi. Its two most influential figureheads are Ḥasan al-Banna and Sayyid Qutb and they each laid down the foundations for the two major strains of Ikhwani thought and methodology. Ḥasan al-Banna brought the alleged "golden principle" of accommodating all of the deviant sects in order to amass as large a number as possible (to be used to help achieve the political goals and aspirations of the leaders of this group). This included making inroads, allegiances and friendships with the Iranian Rafidah. Sayyid Qutb (website) brought the elements of Takfir (of all contemporary Muslim societies) and the necessity of revolution (against them) through which rulers are targeted and replaced. Both these methodologies work hand in hand and are two sides of the same coin. As a result, the Muslim Brotherhood has been a useful tool for creating chaos and corruption both in religious and worldly affairs and served as a useful proxy to help achieve geo-political agendas.
The "golden" principle" of al-Bannaa was to unite the masses upon difference, innovation and misguidance - a political togetherness. The noble scholar, Shaykh Rabee' Ibn Hādī discusses this principle,
The Shaykh said as occurs in his Majmu' Kutub wa Rasaa'il (14/205-206):
Now, they are leading us into unity of religions, starting out from the vile, destructive principle, "Let us cooperate in that which we agree and excuse each other in that which we disagree," this is an impure Freemasonic principle, this principle was devised by the Freemasons in order to gather together societies, nations, religions and creeds under one Freemasonic flag (of authority). So this principle (as utilized by the Ikhwaan) comes at the beginning of the affair calling that we should unite the Muslims, and they do not feel shy in including the Raafidah, Baatiniyyah and Soofiyyah within it. Then when they have gained ground, they announce a call to the brotherhood of Christians, (under) "the Abrahamic faction," the unity of religions, and they set up conferences for it. These (people who) intoxicate (the masses with their misguidance), they have increased the ummah in destruction from the angle of division, destruction and from another angle of watering down and intoxicating, playing with the minds of the people and distancing them from the true manhaj of Allaah.
Source article: www.ikhwanis.com/articles/uvqdalp-shaykh...-hassan-al-banna.cfm
Ḥasan al-Banna's call to unity with the shee'ah (political machinations),
Umar at-Tilmisaanee, one of the leaders of the Brotherhood movement recounts:
And in his latest book, "Dhikriyyaat, Laa Mudhakkaraat" (1st print, Dar al-I'tisaam, 1985), the Ustaadh, Umar at-Tilmisaanee says (pp. 249-250):
"And in the forties from what I recall, Sayyid al-Qummee - and he is Shi'ite in his madhhab - came as a guest of the Ikhwaan at the main headquarters, and at this time, the Imām, Shaheed (i.e. al-Banna) was [undertaking] serious action in bringing proximity between the madhaahib, so that the enemies of Islām do not take the splitting between the madhaahib as a means through which they can work to tear apart the Islamic unity. We asked him one day about the extent of the difference between Ahl us-Sunnah and the Shiah, but he prohibited us from entering into the likes of these thorny issues which are not befitting for the Muslims to become occupied with, with the Muslims already upon what we see of separation, the enemies of Islām work to kindle its fire, so we said to his eminence: We do not ask this due to partisanship or to widen the difference between the Muslims, but we ask due to knowledge because what is between the Sunnah and the Shiah (of difference) is mentioned in the authored books that are innumerable, and we do not have the time that will allow us to investigate all those sources. So he, may Allaah be pleased with him, said:
Know that Ahl us-Sunnah and the Shiah are Muslims, the kalima "There is none worthy of worship except Allaah and Muhammad is the Messenger of Allaah" unites them. And this is the foundation of the aqidah. And the Sunnah and the Shiah are the same (regarding that), and (they) are upon purity. As for the difference between them both, then it is in matters in which it is possible to bring them together."
The Ikhwan of Hassan al-Banna was not set up to rectify the affairs of Tawhid and the Sunnah, but merely to amass large numbers which can be used to further group political interests. As a result, the foundation of walaa and baraa (loyalty and disloyalty) on the basis of Tawhid and the Sunnah was demolished and laid to waste. As a result, all sorts of doors and avenues were opened for nearness and closeness to those whose straying and deviation from what the Messenger (sallallaaahu alayhi wasallam) was alraedy plain and obvious.
What is the legacy of the da'wah of Ḥasan al-Banna?
The Da'wah of Ḥasan al-Banna
The da'wah of Ḥasan al-Banna is characterized as follows:
Taking the current social, economical, and political circumstances of the Muslims as the base and foundation for devising the nature, role, direction and orientation of one's da'wah - and pushing the issues of creed to the back seat. Thus, the call is not to a particular creed with walaa and baraa upon it and acting upon what it necessitates. And hence, as part of this da'wah, it is permitted, rather obligatory (to al-Banna at least) to work with all the groups and parties, by putting aside differences, even if they are in fundamental issues.
This dawah was the one revived by Salman al-Awdah (now sitting with Sufis and Shi'ites), through his distinguishing between al-firqat an-naajiyah and at-taa'ifat ul-mansoorah (the former are all the groups of da'wah, such as Ikhwan and Tabligh and the latter is simply the cream of those groups) and it is also the one that Abdur-Rahman Abdul-Khaliq, revived through his doctrines of "ta'addud al-jamaa'aat" (multiplicity of groups), and it is also the one that Abū al-Ḥasan al-Ma'ribi revived through his doctrine of "al-manhaj al-waasi'" - and this "fikr", this way of thinking is also what the Qutbiyyah Ikhwaniyyah are upon in the West, in the US, Canada, UK and other places.
Shadeed Muhammad and Munir El-Kassem
So it should not surprise anyone to see Shadeed Muhammad set to speak alongside one of the most prominent defenders of the Bannawee methodology in Canada. Munir el-Kassem, a man entrenched in spreading the teachings of Ḥasan al-Banna, Yusuf al-Qardawi and other Muslim Brotherhood figureheads. How many a youth has been misguided by El-Kassem and his MAC (nationwide) youth organisation. The general chant from them is one of supposed unity upon "laa illaah ill Allaah" (just like Qutb/Banna) but with a true disdain for anything that cause clarity between the groups and sects that misguide from the methodology of the beloved Messenger (sallaallaahu 'alayhi wa sallam).
May Allaah guide them away from El-Kassem and Shadeed Muhammad.