Rebuttal of Bilal Davies and his false accusations.

Part 2

Assalamu Alaikum Wa Rahmatullah,

This is simply a short rebuttal of the recording that Bilal Davies has recently put out wherein
there contains errors in some of the principles of Ahlus Sunnah as well as lies and deception. We
must bear in mind that we are at a time when the truthful will be seen as a liar and the liar would
be seen as trustworthy. This is because there are diseases within the hearts of the Muslims which
they need to cure in order to listen and accept the truth at all times. Hence without further ado I
shall proceed to speak regarding the following:

1. Bilals statements which oppose some of the principles of Ahlus Sunnah.

2. The statements of lies and deception put forward by Bilal Davies.

Bilals statements which oppose some of the principles of Ahlus Sunnah:

(i) [Aqeedah]: In the recording Bilal Davies endorsed the writings of Amjad Rafeeq
regarding Imaan. And it is without doubt that Amjads writings conflict that which
Ahlus Sunnah Wal Jamaah are upon. Amjad posits the following views:

1. That one can say that actions are a condition for the perfection of ones Imaan.
2. That one can say that those who leave off all actions, with the ability to do so are
still Muslims.

Both statements are statements of the Murjiah as both of them posit that actions are not
necessary to establish Imaan. For further information one can look at the treatise: The disbelief
of the one who leaves off all actions1, and the treatise: Reminder and Clarification2 , which are
both found on my website.

Furthermore, to confirm that which I had written regarding Imaan, a graduate from the faculty of
Dawah expressed his pleasure at my writings and said that Amjads writings contradict that
which was taught in the Uni versity of Madeenah. I therefore wonder what has possessed

1
https://musamills.files.wordpress.com/2014/08/disbelief-of-the-one-who-leaves-off-all-actions.pdf
2
http://musamills.files.wordpress.com/2012/03/reminder-and-clarification1.pdf
Bilaal to endorse Amjads writings because the University of Madeenah does not teach two
different beliefs regarding this matter.

(ii) [Usool Ud Dawah]: This deals with the manner in which one gives dawah. Bilal Davies
justified using such coarse language against me stating that the Salaf used coarse
language when speaking about the people of innovation. Then he further went to
prove my ignorance by my statement that the manner in which he did it was not the
way of the Salaf.

Indeed, the Salaf Us Saalih used coarse language when speaking about the innovators. I myself
use coarse language when speaking about the innovators such as the Khawarij, the Sheeah etc.
Hence to say that I deny the use of coarse language at times is absolutely ridiculous. However, I
shall admit my shortcoming in terms of explaining myself in my previous recording.

Hence, what I was pointing toward was in reality the use of such language in the context and
time he was using it as well as the audience in front of which he used such language. The Salaf
Us Saalih used coarse language without doubt but they used this language when it was
appropriate to do so. The similitude of Bilal justifying such use in whichever circumstances he
wishes to use it is the similitude of a Jihaadi who sees some verses, Hadeeth and stories about
Jihaad and wishes to enact them with immediate effect without understand the context wherein
such actions were done.

Hence, the reality is that Bilaal used such language in front of an audience the majority of whom:

Are not Salafi: Many of them believe that the Imaam of that Masjid, Masjid Khaleefah,
has the status of a Muslim ruler. One of them told me, after he threatened a Muslims life
saying that he was waiting on the word of his Imaam, You dont have an Imaam.
Moreover, one finds that during Jumuah prayer there are those who do guard duty
outside of the Masjid. Likewise, many of them, including long standing Shura members
do not even know what Salafeeyah and are ignorant regarding its principles.
The majority of those in that audience have inclinations to the Khawarij/ ISIS.
They know not the names of Sh. Yahya, Ubaid Al Jaabiri and Abdullah Al Bukhari.
Therefore, to discuss the discord between them does not make any sense.
 I have not stepped foot in that Masjid for a whole year and counting since I found out that
a brother was prevented from praying his Fajr prayer after being physically thrown out by
the Imaam. And after a brother who was well known in the community was threatened
by a young man in the Masjid who said: I am just waiting on the word.
I dont all over Trinidad mentioning the issues between Sh. Yahya and others as it is of
no benefit to them.
The lecture was about ISIS and not about myself.

Therefore, knowing the context wherein Bilal spoke would it have been more suitable for Bilal to
address the questions regarding ISIS and deal with the problems of that said community? Can
anyone of sound intellect justify using such language in front of a crowd whose problems are far
greater than Musa Millington?

It is clear to any reader that Bilals statements were not based upon his jealousy for the religion
of Allah but rather they were ad hominem (personal) attacks from which he sought to create
mischief. It is unfortunate that Bilal had to fulfill his desire to attack me and abandon those
who he was addressing to the point that many of them, who I know were moving away
from the ISIS propaganda, are now moving back toward it and wish not to hear about
Salafeeyah. In other words, through Bilals foolhardy actions and haste to make mischief he ran
brothers and sisters further away from the Dawah.

(iii)[Usool Talaqi Al Ilm] Bilal makes a desperate attempt to cast aspersions regarding the
books I have completed with different students of knowledge by stating that I didnt
study these books under the scholars. Furthermore, he challenged me to name one
book I have completed with a scholar.

As for the challenge I have already answered it. In case he forgot he may refer to the first tape I
put out. Secondly, Bilals aspersions are based upon nothing but desperation and in this
desperation he has come with an innovated statement which has no precedent whatsoever in the
Sunnah. Rather, it opposes it for the following reason.

The scholars and students of knowledge are at different levels and categories. Therefore, if a
student recommended by the scholars transmits the knowledge he attained from the
scholars to another person then that other person has gained knowledge from the medium
of that particular student. And this is how knowledge was and still is transmitted and spread up
to this day. 3Hence, to imply that what I have, or anyone has learnt or completed under
recognized and recommended students of knowledge is invalid is indeed a baseless claim that
Abu Hakeem has no precedence for whatsoever.

In fact, I am sure that he himself has had the experience of studying the science of Hadeeth,
or Fiqh or Usool under those who they consider are not from the scholars in his faculty
named the faculty of Hadeeth. Therefore, is the knowledge he gained in the faculty, and the
knowledge gained by other students who may have studied under students of knowledge in
respective faculties invalid? I shall leave Abu Hakeem to answer that question.

Additionally, even if I studied what he would call bits and bobs from the scholars it still counts
for knowledge regarding the particular issues which they spoke about. Of course, it would be
completely reprehensible if a student speaks beyond his capability4however if a student learns
particular issues from a scholar of the Sunnah and then teaches these specific issues to others
then there is no problem with this.5

Also, Abu Hakeem should look at himself before judging others. He spent ten years in the
University of Madeenah and didnt graduate. This meant that he was either absent, not assiduous
or didnt understand that which was being taught in the University. Therefore, if he lacked
understanding regarding fundamental issues, as is evidenced by his approval of Amjads
writings, or was careless and slack regarding his school work then it is indeed incredible that he
makes brazen statements regarding the understanding of others when he himself has no
foundation to make them.

(iv) [Jarh Wa Tadeel]: In this matter, Bilal misused the principal regarding the general
disparagement.

3
Therefore, one would find that the elder scholars would take from the young and those of the same generation
may take from each other as has been clarified in the books of the science of Hadeeth. Likewise one would find
that books such as Umdah Al Fiqh were studied under students and higher books such as Al Maqna or Al Kaafi (in
Hanbali Fiqh) would be taught by those of a higher category of knowledge.
4
As Amjad Rafeeq, himself and Abu Khadeejah have done for several years.
5
As I mentioned I sat with Shaikh Suhaimi and Shaikh Ali Tuwaijari the most to the point that I was asked to read
Nooneeyah Qahtaneeyah to Shaikh Suhaimi in my last day in Madeenah in the Haram but I refused the honour.
 Although it is accepted from a scholar who is careful with his tongue and fears Allah 6there is
an exception when the person is speaking regarding an individual who is apparently
following the Sunnah in statement and action. In order to remove such a person from
Salafeeyah clear evidence must be presented and established. The failure and unwillingness
to present such coupled with the wish to establish the characteristic of innovation upon
a Salafi is tantamount to following the methodology of Faalih Al Harbi . And without
doubt Bilal still has Faalihs deviated principles in his veins and on the tip of his tongue. In
that he said regarding my person:

Musa Millington, whose speech fall into nothing but that which has opposed the
deen of Allah and the Sunnah of the Messenger

Yet when asked to present evidence he claims that an undetailed criticism is sufficient and that
because he has not given a detailed criticism it does not mean that he doesnt have evidences!7

Indeed, this is sufficient enough to show that he cant bring evidences to show that my
statements are nothing but that which has opposed the Deen. Rather, he may find statements
wherein I opposed and exposed the bigoted partisanship, the innovated principles and the
heinous lies of Salafi Publications time and time again.

Additionally, the majority of the oft repeated statements which are utilized from SPUBS are
taken from unknown personalities on the website Al Athary which is run by no other than
Faalih Al Harbi8 . And although Bilal Davies recounted them knowing fully well that these
accusations came from a website and from those who Shaikh Rabee, Shaikh Suhaimi and other
scholars have warned against I shall not respond to them as responding to them would be similar
to beating a dead horse and telling it to gallop. Hence those who wish for more information
regarding these truncated and cut and paste recordings will find in the website
www.aloloomenglish.net that which is sufficient.

2. The statements of lies and deception put forth by Bilal Davies:

6
This clearly shows that Bilal does not fit such conditions.
7
This is Faalih himself. Read: http://musamills.files.wordpress.com/2013/04/d985d986-d987d985-
d8a7d984d8bad984d8a7d8a9d89f.pdf
8
They also take from Abu Hasan Al Maribi regarding this.
(i) He said Wallahi that he advised me. I say to him to not use the name of your Lord to lie.

(ii) He asked me about writing a clarification regarding Faalih. I say, I shall not oblige him to
such a ridiculous request.

(iii) He said I was supposed to go to Faalih when he was praised. I say, no one who gets bitten by
a snake ever says you should have been bitten by it also.

(iv)He asked: If I didnt see you where were you then. I say, I am not accountable to you.

(v) As for his interpretation of never sat with the scholars I corrected him since those who
listened to such speech may interpret it to mean that I was never in the circle of any scholar.
Again, he has to clarify these things to the audience so that they leave with the correct
understanding of the issue at hand.

(vi) He said I accepted Salafeeyah in Trinidad. I say that he was grasping for details you
regarding the circumstances you faintly remembered wherein I told him such. However, I shall
recount for him the circumstances:

- It was by a brother named Abdul Kareems house

- Abu Khadeejah wasnt within listening distance because he was by the swimming pool
- You were wearing a white and red gutra and I was wearing my green Senegalese thobe.
- It was the first time you came
- I asked you what happened with the brothers in Madeenah and you explained this to me
in detail.

Regarding his claim that I, Musa Millington, accepted Salafeeyah in Trinidad then his ears
have certainly belied him. I accepted Salafeeyah in Mustawa 3 after listening to the tapes of Sh.
Al Albani and reading a book called the nobility of the people of Hadeeth.

I therefore end this refutation by stating that this will be my last statement regarding the issue
(insha allah). And knowing the characters that make up Salafi Publications they will continue to
respond even though the truth has been clarified. Therefore, I say to them the following
statement of my ancestors in Trinidad:

1. You cant stop the sun from shining.

 2. You cant stop the rain from falling.
3. You cant stop the cock from crowing.
4. You cant stop the dog from barking.
5. You cant stop the donkey from braying.

Therefore, as these things are definite, I know for a fact that I would be unable to stop them from
lying, deceiving and distorting the words of their opponents.

May Allah taala guide us and protect us. May he guide Abu Hakeem to safeguard his tongue
from committing injustice against the Muslims. And may Allah keep our time busy with
righteous deeds and actions.