above and beyond mere academic discussion). What we saw after 1990 was a revival of the methodologies of Hasan al-Banna and Sayyid Qutb, both of which were founded upon the assumption of the absence of any Muslim society on the face of this earth, which implied generalized mass takfir. In the West, JIMAS, those associated with it and their counterpart organizations in the US were pushing these methodologies. Just prior to the mid-90s saw the split away from this nominal type of Salafiyyah. In the West, Abu Talhah (rahimahullaah) played an instrumental role in that regard through his efforts of supporting and defending the manhaj of Imaam Ibn Baaz, Imaam al-Albani, Imaam Ibn Uthaymeen, Imaam Muqbil, and the rest of the Mashaayikh of Salafiyyah, from them Shaykh Rabee, and Shaykh Salih al-Fawzan and others. He was instrumental in translating and disseminating from the works of those great scholars to show the difference between what these Scholars were upon and what the Harakiyyeen were upon. In this decade there was great confusion but by its end walhamdulillaah, all of the major Scholars who were alive had convicted the figureheads who were pushing these ideologies, and the truth became manifest. Prior to this, the Harakiyyeen had a trend of using certain statements from the major scholars (which had history and context), in order to put up a defence for themselves and their figureheads, but that was no longer sustainable after a certain point. This was when all the major scholars, Albani, Bin