SOME QUOTES OF BILAL PHILIPS SHOWING HIS DEVIATION
This a reproduction of an article I wrote initially in 2001 and 2002. Since then, Bilal Philips may have altered one or two of his stances but his underlying methodology of Ikhwāniyyah has remained the same.
Bilal Philips is an individual who has gone to great lengths over the years to disguise his Ikhwaanee Manhaj from the Salafi youth, and he has led many people astray from the Salafi methodology. Here I present a brief but amply sufficient article proving that the methodology of Bilal Philips (and by extension the methodology of those who support him and defend him knowingly) is far from the Manhaj of the Salaf. Consider these quotes as the confessions of Abu Ameenah Bilal Philips. May Allaah guide him, and protect the Muslims from his misguidance.
The deceitful, Bilal Philips stated in his initial mail in November 2001:
“At any rate, Muhammad Qutub’s book, “Islam the Misunderstood Religion”, has useful information for people coming to Islaam from a political background.
Mawdudi’s book “Towards Understanding Islam” is useful for da’wah, regardless of his errors. This attitude of rejecting everything from a “scholar” due to some errors is extreme and rejected by the leading scholars of the salaf and the khalaf.
Sh Al Albaanee spoke out against those who sought to reject scholars like Imaam Ibn Hajar al Asqalaanee, and an-Nawawee due to their ash’aree leanings and interpretations.” (More on this quote later).
THE REVOLUTIONARY MANHAJ
Bilal Philips states:
“Divine law has to be re-introduced in the many so-called Muslim countries where governments now rule according to imported capitalist or communist constitutions, and Islamic law is either totally extinct or relegated to a few areas of minor importance. Likewise, Muslim countries, where Islamic laws is on the books but secular laws are in force, have also to be brought in line with the shareeýah as it pertains to all aspects of life.
The acceptance of non-Islamic rule in place of sharee’ah in muslim lands is shirk and an act of kufr. Those in a position to change it must do so, while those unable to do so must speak out against the rule of kufr and call for the implementation of the shareeýah. If even this becomes impossible, un-Islamic governments must be sincerely hated and despised for the pleasure of God and the upholding of Tawheed.”
(p31. The Fundamentals Of Tawheed, Al-Hidaayah Publishing and Distribution 1999).
This is a revolutionary manhaj, not the Prophetic manhaj, in rectification – and promoting these types of ideas only supports the ways and methods of the Harakiyyoon (political activists) and al-Ikhwaan al-Muslimoon – and this in reality is the Manhaj and conduct of Bilal Philips.
TA’WEEL (INTERPOLATION) BASED UPON CONJECTURE
Bilal Philips states:
“Allaah’s Messenger (salallaahu ýalayhi wasallam) said, “When three things appear, faith will not benefit one who has not previously believed or has not derived any good from his faith: the rising of the sun from its place of setting..”
(Then in the footnote number 4, Philips states:) “That is, rising in the West, which probably refers to a time when earth will begin to rotate in the opposite direction causing the sun to appear to rise in the West instead of the East.”
(p48. Salvation Through Repentance, Tawheed Publications 1990/1411)
It is not correct to make explanations of haadeeth in this matter – especially when it is based upon one’s own intellect, speculation and probabilities. This might be a small matter to some – but to the Salaf it was not, since opening the door to one’s personal opinions in the tafseer of the Qur’an and explanations of the Sunnah leads to great evils and constitutes lying upon Allaah and His Messenger. So who has preceded you Bilal Philips in this explanation of yours?
RAISING OF THE INNOVATORS AND FALSE COMPARISONS
Bilal Philips states:
“Other scholars of the twentieth century, such as Hassan al-Bannaa (d. 1946), founder of the Ikhwaan Muslimoon movement. Sayyid Abul-A’laa Mawdudi (1903-1979) founder of the Jama’at Islami movement, and more recently the great Hadeeth scholar of our era, Naasir ad-Deen al-Albaanee have picked up the banner of Islamic Revival and have called for the unification of the Madh-habs.” (p114. The Evolution Of Fiqh, Tawheed Publications 1990/1411)
The Salafis know Hassan al-Banna, his desire for unity with the Raafidah Shi’ah, his love of them, and seeking nearness with them and his considering them and Ahl us-Sunnah to be the same. As for Mawdudi then the Salafis know of his concept of rulership in Islaam, which is akin to that of the Rafidah Shee’ah – and in his eyes that rulership supreme and overall goal, and his belief that the acts of worship are only a means to that end. It is oppression and injustice to compare between an Imaam of Salafiyyah such as Shaikh al-Albaanee (rahimahullaah) and these innovators who merely carried and revived the flags of the Raafidah, Khawaarij and Ashaa’irah!
MORE PRAISE AND RAISING OF THE INNOVATORS AND STATEMENTS BASED UPON IGNORANCE
Bilal Philips states:
“One who studies the biography of Imaam al-Bannaa will find that Allaah blessed him with such clarity of understanding that he was able to bring together conflicting members of the four major schools of jurisprudence, the Salafees and Soofees in the melting pot of pure Islaam.”
Then in his footnote to this translation he made, Bilal Philips states,
“Hasan al-Banna (d.1948) was a Muslim scholar who founded the Ikhwaan Muslimoon (lit. Muslim Brotherhood) Islamic movement in the late 20ýs in Egypt. This movement soon spread to the Sudan, North Africa, Jordan and Syria and aspired to re-establish Islamic rule in the Muslim world. It was forced underground in most of these countries during the 50ýs, 60ýs and 70ýs only to re-emerge in different forms and under different names. It continues to play a leading role in educating and organizing the Muslim masses in many parts of the world as well as organizing Muslim students doing their studies in the West.”
(p58. The Mirage In Iran by Dr Ahmed Al-Afghaanee. Edited and Translated by Abu Ameenah Bilaal Philips, Tawheed Publications, 1987/1407)
These books are still in circulation and being read – so rather than correcting that, Philips attacks those who correct this falsehood – a further sign of his arrogance and conceitedness. So yes, clarity is required from Philips, and a recantation from praising the chiefs and heads of innovation. And this is required from him even more when one sees Bilal Philips’ deviated manner of twisting the position of the Salafi scholars on boycotting Ahlul-Bid’ah, then also presenting isolated words from Imaam al-Albaanee that would suggest to the reader that Qutb and Banna are just like Imaam an-Nawawi and Al-Haafidh Ibn Hajr.
MORE PRAISING AND RAISING OF THE INNOVATORS AND TREATING THEM AS GREAT SCHOLARS AND LEADERS
Bilal Philips translates:
“Abul-A’laa al-Maududi. This great Pakistani scholar and leader wrote an introduction”
(Then in the footnote number 2, Philips states:) “Abul-A’laa translated some books from Arabic and English then wrote his first, Al-Jihaad fee al-Islaam, in 1927. From this point, he became a prolific writer and involved himself with existing political movements..”
(p51. The Mirage In Iran by Dr Ahmed Al-Afghaanee. Edited and Translated by Abu Ameenah Bilaal Philips, Tawheed Publications, 1987/1407)
Maududi was the great reviver of the manhaj of revolution, destruction, wastage and torment of the Muslims, which was adapted by Qutb in later years, in order to unleash tribulations and disasters upon them. Again this type of raising of the chiefs of misguided methodologies must be recanted from, since these books are in circulation being read and digested. Amazing that Philips finds it in his ‘big heart’ to excuse every innovating Tablighi, Ikhwaanee deviant, yet from his ‘big (sick) heart’ he sees no difficulty in attacking and reviling the Salafis who correct his innovations.
NEGATING THE EXISTENCE OF GROUPS OF INNOVATION, DEVIATION AND MISGUIDANCE, AND DISLIKING THE DIFFERENTIATION OF SALAFIYYAH
On the tape title “Shi’ite Islaam” (In refutation of the Shi’ites and their kufr beliefs): Side B.
A man asked a question to Bilal Philips, the question was
“Was Prophet Ibraheem, (alayhi salatu wasaalam), a Sunni? What about such a person what should he be named?”
The exact answer of Bilal Philips:
“Well actually you came late, and in the very beginning of the lecture I explained that the bottom line is about Muslim and non-Muslim.
And this is why I clarified that they is no such thing as Shi’ite Islaam and Sunni Islaam.
There is just Islaam and non-Islaam – that’s all it is – And I explained that at length that this is a concept that is being promoted by orientalists and others to create this delusion in our minds that they are different kinds of Islaam, but the fact of the matter is that what was revealed to Adam, alayhi salatu wasalam, through all the Prophets to Muhammad, salla Allaahu alyhi wasalam, that is Islaam and there is just one Islaam, nothing else and we are Muslims And I myself, I don’t like these other titles of you know – Ikhwani or Salafee and all .. people calling themselves labelling themselves in such a way as to create divisions among Muslims, we are Muslims first & last Alhamdulilah.“
Refer to the well known tape of Shaykh al-Albaanee and his discussion with the questioner concerning the word Salafi and naming with it and the meaning behind it, and calling to what it represents, and in which he refutes these very same misconceptions. Shaikh al-Albaanee stated:
“However, there are some who claim knowledge who deny this ascription, claiming that it has no foundation, saying: “It is not permissible for a Muslim to say: I am Salafi.” And it is as if he is saying: “It is not permissible for me to say: l am following the Salafus-Saalih in what they were upon in ‘aqeedah, worship and manners!” And there is no doubt that the likes of this denial – if that is what is meant – implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon … Thus it is not permissible for a Muslim to disassociates himself from being ascribed to the Salafus-Saalih. If, however, he freed himself from any other nisbah ( ascription ), then none of the people of knowledge could accuse him of disbelief or sinfulness. However, the one who refuses calling himself with this name Salafi, then it should be seen, does he attribute himself to a particular madhhab – whether in matters of ‘aqeedah or fiqh” So perhaps he will call himself an Ash’aree or a Maatareedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi’ee or Hanbalee – from those matters which enter into the term Ahlus-Sunnah wal-Jamaa’ah. Despite that fact that the one who ascribes himself to the Ash’aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not protected from making mistakes as individuals – even though there are from them Scholars that attain what is correct. So why O why do they not reject the likes of these ascriptions to individuals who are not protected from mistakes? However, as for the one who ascribes himself to the Salafus-Saalih collectively – then he ascribes himself to that which is protected from mistakes.” [Al-Asaalah Magazine 9/87] Source: salafipublications.com
Bilal Philips certainly has misconceptions in some basic things pertaining to the Salafi manhaj, which have been previously clarified by Imaam al-Albaanee amongst others.
IGNORANCE (OR FEIGNING IGNORANCE) OF THE SECT OF QUTUBIYYAH AND OF THEIR EVIL AND OF THE EVIL OF WHAT THEY ARE UPON OF IGNORANCE, SCUM AND MISGUIDANCE
Bilal Philips stated after the lecture at Leeds University entitled “Existence Of God” in 1997. Question from Abu Tasneem Mousaf (hafidhahullaah, from the students of knowledge in the UK):
“How do we understand the differences between Safar and Salmaan and the rest of the Scholars?”
Bilal Philips answered:
“The differences amongst these scholars are like the differences between the Sahaabah. If we can accept them, which we have to, them we must accept these!”
These differences were declared differences in aqeedah and manhaj, and on account of them, Shaykh al-Albaanee made tabdee’ of this manhaj (in Dhul Hijjah 1417H) and declared its adherents “neo-Khawaarij”, and also sought refuge from the “evil of what they are upon of ignorance, misguidance and scum” – let alone the fact that they were imprisoned after the scholars saw through their revolutionary, takfeeri manhaj. Recently, before Shaykh Ibn Uthaimeen passed away, he called these differences “khilaaf aqadiyy”, i.e. differences in aqeedah! – and the Shaikh advised against their tapes.