Breaking the Chains 6: Is SPUBS the saved sect?

Assalamu Alaikum Dear Muslims,

In this second to last post in this series called Breaking the Chains, I would like to get to one of the core issues which is essential to understand the platform upon which SPUBS raise their arguments. This issue, in addition to that which would come in the seventh installment of this series, if understood correctly and thoroughly would indeed unfetter the shackles which are utilized by them to gain Imperial sovereignty over Da’wah Salafeeyah in the west.

Abu Hakeem Bilal Davies said in part three of his series: “Doubts around the Da’wah” after stating:

“Those brothers who are affiliated with Salafi Publications, Salafi Publications and Co. As though the brothers who are affiliated with Salafi Publications are just a handful again of some Shabab (youths) with sweaty palms typing articles in some small room. Ikhwan, we’re dealing with thousands of individuals. If we look at the U.K we’re dealing with thousands of individuals up and down the country from London to the Midlands to the north of the country to Scotland and Wales, thousands running into the tens of thousands. If you look at Europe, we’re speaking and referring to tens of thousands, If you look at the Americas, Canada, America we’re dealing with tens of thousands of individuals. Asia, Africa, the Caribbean, even the Far East we’re dealing with tens of thousands of individuals. So let us be clear Ikhwaan we’re not speaking about a handful of individuals here and a pocket of individuals there. We’re dealing with tens of thousands of individuals people of Sunnah across the globe. If that is understood then, we would continue to mention that they are to be honoured and respected as is the case of the time of the salaf of this Ummah the people who cling to the Sunnah and strive to do so whether they are the ‘Aalim, the Talib ‘Ilm, whether they’re the layperson that they are to be honoured and respected and disrespecting them, dishonouring them, disliking them was one of the clearest signs of the innovator. Why does the innovator hate and dislike them? Purely because they are the only ones that stand against them. Who make their deviation clear to the people. Who uncover their deceptive ways and highlight their falsehood to the Ummah. And thus they are hated and despised by them. They can’t stand them.”

These statements by Abu Hakeem Bilal Davies can be tackled on three levels:

1. Numbers are not a qualifying factor for weighing truth and falsehood. On the day of judgment, according to a Hadeeth in Bukhari and Muslim regarding the 70,000 who would enter paradise without reckoning and punishment, that there will be Prophets who have less than ten followers, then those who have one or two followers, then those who don’t have any. Shaikh Fawzaan stated regarding this:

“And this is an evidence that one does not use numbers as an evidence (that someone is upon the truth), rather the evidence (that someone is upon the truth) is traversing upon the truth and him having Daleel (proofs) even if they are few. Even if he is one person. Therefore whoever is upon the truth, and he has evidence from the book of Allah and the Sunnah of his Prophet, then his statement is taken and followed. As for the one who opposes the evidences then this doesn’t matter, even if they are many…” [Fawzan: I’aanah Al Mustafeed 1:114]

2. From the context of his speech it is quite obvious that he is of the position that individuals who dishonour, dislike and disrespect Salafi Publications, and those who are affiliated with them display the clearest sign of the people of innovation. This is indeed a dangerous position to adopt and its consequences are the following:

  • Many would go away with the perception, if they don’t have it already, that SPUBS are the saved sect and aided group. If this is the perception that they wish to endorse then it would indeed be a most criminal, outlandish and sinister ideology unleashed upon well meaning westerners who simply wish to follow the path of our pious predecessors. Firstly, because such an ideology centers the Muslim’s salvation around Salafi Publications. And secondly, it would mean that those who are dislike and dishonour them are automatically  astray deviants.

Shaikh Muhammad Ibn Saalih Al ‘Uthaimeen said:

There is no partisanship, allegiance, association and disassociation except in accordance to what has come from the Book and the Sunnah. For there are people, for example, who are partisan to a specific group. They establish its methodology and use as evidence for it evidences that may be against it… And we renders astray those who are other than him even if they are closer to the truth and they take the precedent: “Whoever is not for us is against us.” This is an evil precedent, meaning that some people say: “If you are not with me you’re against me.” [Uthaimeen: Sharh Hilyah Taalib Ul ‘Ilm: 192]

I want the just, noble reader to reflect upon the words of the Shaikh and to realize that revelation is not being handed down to Abu Khadeejah and his affiliates. Likewise that love, hate, association, disassociation, truth and falsehood are neither decided in Masjid Salafi nor in Masjid Sunnah An Nabaweeyah in Birmingham. Rather, the determining matter in those things aforementioned is concordance to divine revelation. And this flows into my next point which is:

  • That such a sinister ideology alters the definition of Ahlus Sunnah Wal Jama’ah according to the scholars. I have not seen anything in the explanations of Aqeedah Al Waasiteeyah, Tahaweeyah and Safarineeyah that indicates that SPUBS and their affiliates are those who define Ahlus Sunnah Wal Jama’ah. Rather Ahlus Sunnah Wal Jama’ah are those who unite upon following the Qur’an and the Sunnah upon the understanding of the Salaf. Shaikh Muhammad Ibn Saalih Al ‘Uthaimeen said:

“Ahlus Sunnah Wal Jama’ah”: They are ascribed to the Sunnah because they hold unto it. And Jama’ah; because they come together upon it.” [Uthaimeen: Sharh Al Waasiteeyah: 52].

He also said: “And Ahlus Sunnah Wal Jama’ah they are the Salaf in creed, even the one who comes afterward until the day of judgment if he is upon the way of the Prophet and his companions then he is Salafi.”[Uthaimeen: Sharh Al Waasiteeyah: 54].

Hence, following the Sunnah and the Salaf doesn’t center around one’s affiliation and friendship with SPUBS. Rather, it centers upon following the truth according to its evidences.

  •  From the statements of Bilal Davies, what may branch from it is that several scholars who oppose SPUBS in their stances and dishonour, disrespect and dislike them show the clearest signs of deviation. The likes of Sh. Suhaimi, Sh. Waseeyullah Al ‘Abbas and others. Likewise, several callers who oppose them and their affiliates, even if it based upon clear evidences and principles have the clearest signs of deviation as well. (This will be further discussed in the next part regarding their positions).

3.  The speech of Abu Hakeem Bilal Davies makes it seem that everyone (scholar, student of knowledge and caller) who SPUBS have refuted has opposed one of the core fundamentals of Ahlus Sunnah Wal Jama’ah i.e is an innovator. This my dear brothers and sisters is an extremely dangerous ideology as it resembles Sayyid Qutb’s excommunication of the Muslim rulers and their citizens based upon them not traversing upon his ideology.

This is because, as is evidenced in his statements, he has made a Hukm (ruling) on all of those who dislike and dishonour SPUBS without taking into account the principles and evidences that are needed to make such a judgment. Again, being an innovator does not revolve around the statements of SPUBS and affiliates. Rather, an innovator is deemed to be an innovator when he opposes one of the core fundamentals of Ahlus Sunnah Wal Jama’ah. Hence, regardless of the person or group making such judgments, clear, explicit evidences are needed in order to establish the characteristic of Bid’ah (innovation) upon an individual or group.

May Allah ta’ala make this a major eye opener for my brothers and sisters and the west. And may he make it a means  to unfetter the shackles in the minds of many who have been bamboozled by rhetoric rather than being guided by principles.


Breaking the Chains (Part 2: Respecting and following the scholars)

Assalamu Alaikum

Principle No.2: Respecting the Scholars. 

Indeed, from the lofty principles of Ahlus Sunnah Wal Jama’ah is to respect and follow both the scholars of the past and scholars of the present. Regarding the nobility of the scholars it suffices the reader to know the verse where Allah said:

“Allah raises those who believe among you. Those who possess knowledge in levels.” [Qur’an: 58:11]

And the Prophet (صلى الله عليه و سلم) has said:

“Verily the virtue of the scholar over the worshiper is similar to the virtue of the moon over the rest of the stars.” [Abu Dawood and Tirmidhi]

Likewise, regarding this principle Imam As Sa’di elaborated on it saying the following:

“The greatest of rights to be bestowed upon individuals after the Messenger are the rights of the scholars who are an intermediary between the Messenger (صلى الله عليه و سلم) and his Ummah in relaying (Allah’s) religion, and clarifying his legislation. Those who if it weren’t for them the people would have been similar to animals. Their rights upon the Ummah (nation) is greater than the rights of one’s parents because they have nurtured the souls of the servants with beneficial knowledge and correct understanding…” (Nurul Basair Wa Albaab: 64)

Additionally, the sign of the people of deviance is that they speak ill of Ahlus Sunnah, the head of them being the scholars of this religion. Abu Haatim Ar Raazi said:

The sign of the people of innovation is that they speak ill of the people of narrations.”

Furthermore, Imam At Tahawi said in his famous treatise on ‘Aqeedah:

“And the scholars of the Salaf who preceded and those after them from the Tabi’een are people of good and (from those who) hold firm to the narrations, and the people of understanding and research. They are not to be mentioned except with good and whoever mentions them with evil then he is not upon the correct path.”

Hence, one of the means to gauge one’s adherence to the Sunnah is to look at his stance toward the scholars who are known to adhere to the Prophetic Sunnah and the narrations of the Sahabah.

Bearing in mind this established Sunni principle, it is incumbent to realize that although Ahlus Sunnah hold the scholars in such high esteem, our respect for them and their statements should never lead us to transgress beyond the limits of the Islamic legislation. Allah has said in his noble book regarding the Jews and Christians :

“They have taken their scholars and worshippers as Gods with Allah and ‘Isa the son of Mary and they were not ordered except with worshipping one God…” [Quran: 9:31]

This is because they made lawful the unlawful and vice-versa based upon the statements of their leaders and scholars. They therefore made their leaders the criterion for truth and falsehood rather than evidences and established principles.

As aforementioned, Ahlus Sunnah love, respect and follow the scholars. However, the criterion according to Ahlus Sunnah Wal Jama’ah are the evidences and established principles. The statements of the scholars are then weighed according to these evidences and principles and are accepted and rejected accordingly. Ali Ibn Abee Taalib said to Al Haarith Ibn Hawt:

Verily the truth is not known by the men, know the truth then you would know its men.” [Talbees Iblees: 77]

Likewise, Ibn Rajab Al Hanbali said:

“Verily the truth is not known by the men but rather men are known by the truth.”

Shaikh Rabee’ wrote to Faalih Al Harbi regarding the issue of Taqleed:

“And you know that the Imams of Islam have forbidden the people to blind-follow them and that there are those who say that it is unlawful to take my statement until you know where I took it from.

Imam Ash Shafi’ee said: “If my statement opposes the statement of the Messenger of Allah throw my statement against the wall.”

And Imam Ahmad said: “Don’t blind-follow me or Malik or Awza’ee but rather take where they took from.

And our scholars from the Imams of Ahlus Sunnah have established the known principle which is ascribed to Malik: “Everyone’s statement is either accepted or rejected except the Messenger of Allah (صلى الله عليه و سلم).” [Naseehah Akhawiyah: Pg. 21] *

Hence, even if a scholar is a specialist in his field it this doesn’t exempt his statements from being examined according to evidences and principles. Rather, the proficiency and scholarship of an individual in a particular field becomes widespread because of their strict adherence to the principles and not in-spite of it. And even if the scholar is most famous in a particular field it doesn’t necessitate that he is free from error. Imam Al Mu’alimi said:

“And the Imams of Hadeeth are known who have deep knowledge of the science and are aware (of the reasons for Jarh Wa Ta’deel) take the utmost precautions from making mistakes however they are at different levels in this. And whichever effort a Haakim (a Hadeeth master) makes in being cautions it may not reach to the extent that all his judgments go according to the same reality.” [Tankeel: 1/55]

This is why Islam was and will continue to be the religion of truth. In this noble religion the scholars and likewise individuals who are held in high esteem are those who have adhered to evidences and principles. Unlike other religions which are based upon Taqleed, desires and whim this religion requires accountability, submission and adherence to that which has been revealed from Allah to his noble Messenger Muhammad.

The prominence of a scholar in his field therefore doesn’t necessitate that principles and evidences are forsaken for the sake. Nor does weighing the statements of the scholar necessitate vilifying the scholar and the methodology of the Salaf. Rather, by following the evidences and principles, one follows the scholars, respects their methodology and truly adheres to their statements. The scholars, past and present have forbade others from blind-following them and have stated that evidences and principles are the point of return.

Furthermore, although studying a science consists of knowing and mentioning the specialists in that field none of the scholars of these different Islamic sciences have ever placed personalities above principles. When one delves into the scholarly works regarding the science of Hadeeth, and other sciences, one would realize that the scholars who have authored those books placed knowledge based principles as the criterion for the acceptance or rejection of statements and actions irregardless of the status of their teachers.


To be continued…

* Abu Hakeem Bilal Davies insinuated on his website that using the statements of the Imams of Fiqh regarding Taqleed is  inappropriate for Jarh Wa Ta’deel. He said in his post, Doubts around the Da’wah (Part 2) :

Then they will use, in order to slight the statements of the Ulamā, statements of the Imaams that where mentioned in relation to affairs of rulings of the shariah, connected  to actions, dealings and ijtihād.

Such as the statement of Abu Hanīfah:

It is not permissible to take from my statements unless you know where I took

Or the statement of Imām Ash shāfi’i  “If you find my statement going against the book or the Sunnah throw my statements against the wall

These individuals regularly use statements and principles out of place or to oppose specific issues of methodology. it is well known that a principle in fiqh may not necessarily be a principle in aqidah and vice versa.

This is although Shaikh Rabee’ himself used the same statements, which Abu Hakeem deemed to be inappropriate, to clarify the errors of Faalih regarding Jarh Wa Ta’deel!

Secondly, and most importantly, returning to textual evidences and scholarly principles is the methodology of Ahlus Sunnah Wal Jama’ah in every science including Jarh Wa Ta’deel. Even the acceptance or rejection of the statements of the Imams of Hadeeth regarding narrators are governed by principles laid out in books such as Al Jarh Wa Ta’deel by ِAbdur Rahman Ibn Abee Haatim Ar Raazi, Ar Raf’ Wat Takmeel by Imam Al Luknaawi, Dhawabit Jarh Wa Ta’deel written by ‘Amr Ibn ‘Abdul Lateef  and the introduction of At Tankeel by Imam Al Mu’alimi.

May Allah bless our Imams of the past and present for preserving this religion, its evidences and principles.

The methodology of Shaikh Rabee’ in establishing Tabdee’

Assalamu Alaikum Wa Rahmatullah

My dear Muslim brothers and sisters, some false principles regarding establishing Tabdee’ were put forward by Abu Hakeem Bilal Davies, may Allah guide him and us, which is in reality a re-establishment of the Usool (principles) of Faalih Al Harbi. He postulates, without any fear or reservation, that when a scholar makes Tabdee’ (calling someone an innovator) upon an individual that evidences should not be requested. Furthermore, he goes on to accuse those who request evidence of the following:

  • Having an evil intent
  • Following the methodology of Abu Hasan Al Ma’ribi
  • Destroying the status of the people of knowledge.  (see:

This is similar this to the statements of Faalih Al Harbi who said, after being asked if clarifying the reasons for Jarh (disparagement) is a condition for its acceptance:

 It is not a condition (asking for evidences). This is regarding the reasons for Jarh Wa Ta’deel (disparagement and appraisal) in narrating and this does not enter into speaking about those who deviate in their methodology and their way.

It was said to him afterward : Because they say that a Shaikh may be disparaged for what isn’t taken into consideration as a Jarh by other than him.He then stated:

No, no, this is from their principles and I seek refuge in Allah. This is an oppressive principle that is innovated and led the Ummah astray.

With the intention to be as brief as possible I will simply mention an excerpt from the advice of Sh. Rabee’ to Faalih Al Harbi which shows the falsehood of Abu Hakeem’s principle. Shaikh Rabee’ said after citing the aforementioned statements of Faalih Al Harbi:

Verily you were asked regarding specific individuals who are known to the people for Salafeeyah and Da’wah toward it. From them are scholars according to the people and you have removed them from Salafeeyah, and this removal is a severe Jarh (disparagement) which is in need of evidence. If you don’t come with evidence and reasons for this Jarh the people would think that you have oppressed them, transgressed upon them and spoke about their religion without any right. Therefore you would become accused in front of the people and would need to distance your religion and honour from this.

If you don’t do so the people would speak ill of you and neither yourself nor others would be pleased with such speech. Therefore trials and separation between the Salafis and accusations between groups would become common. And this wouldn’t stop until the reasons for this removal (from Salafeeyah) are presented and even you would request the reasons if someone disparaged you or removed you from Salafeeyah.

If there is a Jarh Mubham (unexplained criticism) and a Ta’deel (appraisal) then the strongest opinion is that it is an obligation to explain that Jarh Mubham. And being known regarding the religion, Sunnah, Salafeeyah and Da’wah is stronger than a Ta’deel that comes from one or two scholars.

And speech regarding those who have deviated in their methodology and what they traverse upon is from the most important matters that enter into the issue of disparagement because there is a binding factor between individuals and their methodology. Therefore those who speak ill of the methodology of a person speaks ill of him.

And for this reason you see that the Salaf present the evidences showing the misguidance of the people of innovation and the deviance of their methodology. And they have books which can’t be enumerated. And some of them shall be mentioned and I have the opinion that there is no issue in mentioning the speech of the people of knowledge regarding the condition of explaining the Jarh Mubham and the rejecting of some of the Jarh (of the scholars). So I say:

Ibn Salaah said that the strongest opinion is that the Ta‘deel is accepted without clarifying the reason.

As for Jarh, it is not accepted unless it is explained and the reasons are clear. This is because people differ regarding the reasons in what would be deemed an acceptable Jarh and that which would be unacceptable. And it has been relayed from Al Khateeb Al Baghdaadi (the famous scholar oh Hadeeth) that it is the Madhab (path) of the Imams of Hadeeth and its criticizers the likes of Imam Al Bukhari , Muslim and other than them. For this reason Bukhari narrated from a group who had been disparaged like ‘Ikrimah the Maula of Ibn Abbas and he (Ibn Salaah) mentioned others. Then he said: And Muslim narrated from Suwaid Ibn Sa’eed and a group who were known to have been disparaged and Abu Dawood As Sijistani did the same. And this demonstrates that they had the opinion that Jarh is not accepted unless its reasons have been explained... 

[Excerpt from the book: Naseehah Al Akhaweeyah Ela Al Akh Shaikh Faalih Al Harbi: 1-2]

As for the accusation that asking for evidences regarding Tabdee’ is the Madhab of Ma’ribi  Sh Rabee’ said to Faalih:

Yes the Da’wah of Abi Hasan toward not blind-following the scholars it was a statement of truth wanting by it falsehood. He wanted by it to belittle the scholars and their statements and rulings that came with evidences and clarity...[Ibid:20]

This has been further clarified in my e-book: Who are the extremists? (من هم الغلاة) and all praise is due to Allah. Furthermore, I would like to ask two simple  questions to Abu Hakeem Bilal Davies and affiliates:

When scholars such as Shaikh Waseeyullah Al ‘Abbas and Shaikh Saalih As Suhaimi disparaged you and Abu Khadeejah should the Salafis:

  • Ask for evidences and do research regarding the matter? Or..
  • Accept their statements automatically?

و صلى الله على نبينا محمد و على اله و صحبه و سلم

Removing a doubt for the doubtful.

Recently, a post was written by Abu Hakeem Bilal Davies regarding Doubts about the Da’wah and in it was a displeasing statement. At this juncture I shall not comment on it extensively. Rather, at this juncture, I shall leave the words of Shaikh Saalih As Suhaimi for the reader to reflect upon and conpare it with the speech of the aforementioned individual.

Abu Hakeem Bilal Davies said in his post Doubts around the Da’wah Part 1:

This methodology is inherited from those who possess it (i.e. the people of knowledge), it is not based upon guesswork or conjecture, nor acting upon what we deem to be ‘obvious’. Neither should it be presumed that everyone referred to as an ‘Ālim’ must, by necessity be knowledgeable concerning it. Such that if one ‘took from the scholars’ they too must be knowledgeable and aware of it.”

He also said:

Thus seeking knowledge does not necessitate that a person will gain correct detailed knowledge of the methodology of the salaf, just as being from the people of knowledge does not, by default, necessitate that this scholar is skilled in the field of the intricasies of the methodology, since being knowledgable concerning good, does not automatically necessitate detailed knowledge of evil.”

Compare this with the speech of Shaikh Suhaimi, a scholar who is known for his strength in ‘Aqeedah and his clarity in Manhaj:

One of them  said on some websites that the two noble scholars: Shaikh Muhammad Ibn Saalih Al ‘Uthaimeen and Shaikh ‘Abdul Muhsin Al ‘Abbad are two great scholars who can be benefitted from in regards to Hadeeth, Fiqh and the Sunnah. However, they are not to be asked about the methodology and individuals with the claim that each science has its men. And that there are those from the scholars who don’t have strong understanding regarding the methodology of the Salaf and refuting the deviant methodologies. And that this is the specialty of so and so individual.

And I think that the scholars who he pointed out to be asked about the methodology and individuals would not be pleased with such an oppressive ruling made on the rest of the scholars, and likewise would not agree with this idea.

And this reminds me of a statement of one of the partisan leaders here before twenty years ago when he described the scholars as being ignorant of current affairs. And that the modern day groups are those who know about the condition of the Muslims and the plans of the enemies and that this is specific to them… [Tanbeeh:16]

May Allah open our hearts to the truth.

Ibn Baz, Al Albani, Ibn ‘Uthaimeen and Muqbil Ibn Haadi 2

Those who don’t learn are doomed to repeat their error.

Musa Millington

This is simply a follow up to my previous post. It is unfortunate that some have not reflected upon what I said and have become disturbed by my comments. It is indeed a saddening day when one who defends the honour of these great Imaams is vilified and told to keep silent regarding this clear travesty. However, those who truly love these scholars would not mind being vilified and find it contemptuous to remain quiet while their status as luminaries in this modern time is being questioned.

I had three more points I wanted to bring to the attention of the audience to bring further clarity:

1. Sh. Ibn ‘Uthaimeen made the famous statement that error in methodology leads to errors in ‘Aqeedah. Hence, if these Imaams had errors in their methodology it would lead to errors in their ‘Aqeedah and this would have been manifest in their books and…

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Sh. Ibn Baaz, Sh. Al Albani, Sh. Ibn ‘Uthaimeen, Sh. Muqbil

History is repeated by those who don’t take the admonition.

Musa Millington

When we see these four names the first word that comes to mind is Imaam, meaning scholars who are followed in righteousness in this time and are an example for those who come in the future. These four scholars were mountains who clarified to this Ummah the ‘Aqeedah (belief) of Ahlus Sunnah and the Manhaj (methodology) of Ahlus Sunnah and there is not a Salafi in this time except that he is in need of their books, their rulings and their tapes regarding these issues. 

Hence, I find it strange that there are those who have indicated that the methodology of these four Imams was deficient and not up to standard. Furthermore, I am amazed at those who keep silent when the methodology of these Imams, the true Salafi methodology,  is being attacked and vilified. And the evidence is as follows:

1. It was said that Shaikh Muqbil was from…

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