The Place of Elder Salafi Teachers – Who Took The Lead and Dealt With Serious Matters In Person Under Guidance of The Scholars For Nearly 30 Years – Cannot Be Replaced By Anyone In The UK!


In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

“The one informed is not the same as the one who witnessed (with his own eyes). Indeed, Allaah [The Exalted] told Musa [peace be upon him] about what his people had done with the calf (i.e. worshipped the calf) and he did not throw the tablets, (but) when he saw what they had done, he threw the tablets (out of anger) and they broke”. [Saheeh Al-Jaami 5374]

أي المشاهدة ، إذ هي تحصيل العلم القطعي ، وقد جعل الله لعباده آذانا واعية وأبصارا ناظرة ، ولم يجعل الخبر في القوة كالنظر بالعيان ، وكما جعل في الرأس سمعا وبصرا ، جعل في القلب ذلك ، فما رآه الإنسان ببصره قوي علمه به ، وما أدركه ببصر قلبه كان أقوى عنده ، وقال الكلاباذي: الخبر خبران: صادق لا يجوز عليه الخطأ ، وهو خبر الله ورسوله صلى الله عليه وسلم ، ومحتمل ، وهو ما عداه ، فإن حمل الخبر على الأول فمعناه: ليس المعاينة كالخبر في القوة ، أي الخبر أقوى وآكد وأبعد عن الشكوك إذا كان خبرا لصادق ، والمعاينة قد تخطئ ، فقد يرى الإنسان الشيء على خلاف ما هو عليه ، كما في قصةموسى والسحرة ، وإن حمل على الثاني فمعناه: ليس المعاينة كالخبر ، بل هي أقوى وآكد ، لأن المخبر لا يطمئن قلبه وتزول عنه الشكوك في خبر من يجوز السهو عليه والغلط ، والحاصل أن الخبر إن كان خبرا لصادق فهو أقوى من المعاينة ، أو غيره فعكسه ، إلا أن ما ذكر في الخبر الآتي عقبه على الإثر يشير إلى أن المراد هنا الثاني

Meaning, witnessing, as it is the attainment of definitive knowledge. Allaah created for His servants conscious ears and eyes that can see, and He did not make the news (in general) as powerful as witnessing with the eyes (in general). And just as he placed hearing and sight (around the) head (area), He also placed that in the heart (i.e. sound perception), so the knowledge of that which a person sees with his sight becomes robust, and what he perceives with the sight of his heart is stronger for him. Al-Kalaabaadhee [Abu Nasr, Ahmad Bin Muhammad Ibn Al-Husayn Ibnul Hasan Bin Ali Bin Rustom (may Allaah have mercy upon him)] said, “News is two types: the one that is (absolute) truth and can never carry mistakes- the news from Allaah and His Messenger. And this (hadeeth) may also refer to the new other than this first one.

If news referred to the first type, then its meaning is that eye witness is not like truthful news in strength- meaning news is stronger, more certain and far removed from doubts if it is truthful news, (because) the one who witnesses with his eyes can be mistaken – a person may see something in manner that is other than its true reality, such as what occurred in the story of Musa [peace be upon him] and the magicians. And if the hadeeth is applied to the second type of news, then its meaning is: the eye witness (in reality- without any deception etc) is not like news; rather it is stronger and more certain because the one who is informed is not reassured in his heart and his doubts do not seize regarding news from someone who can forget and make mistakes. The point is that if the report is true, it is stronger than the eye witness, or otherwise; however, the intent of what is mentioned with regards news refers to the second type [i.e. the true eye witness that is based on other than revelation and it contains no (deception, ambiguity) is stronger than true news (that is not based on revelation), even though both are accepted]. [An Excerpt from Faydul Qadeer. 5/356-357. paraphrased]

Indeed, besides the fact that the elder teachers have excelled us in both knowledge and experience, and the senior scholars – such as the likes of Al Allamah Rabee Bin Haadi and Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri – have testified to their insight and experience, and in addition to this, they were and have always been – to this day – true eye witnesses to events related to Dawah, clarifications and refutations from the early 90s when many of us were not born and some of us were still in secondary schools, then indeed none can take their place in this affair. Therefore, when we come along -regardless our credentials and qualifications, we should not allow anyone to give us precedence and thus we begin to theorise what we have not witnessed in person nor were we one of those who dealt with affairs in person alongside the scholars; rather we learn from the experience of those elder teachers who have preceded us in knowledge, wisdom and experience. So, here we remind our beloved youth that firstly, if a person – after 25 to 30 years – was not from those elder teachers who took the lead in the UK to this day to deal with serious affairs in person whilst receiving directions from the scholars – due to being unable, busy with other affairs or because one was happy to delegate the Fardu Kifaayah to others – who alongside Al-Allaamah Rabee and Al-Allaamah Ubaid – dealt with the various serious affairs  in the UK, such as the Fitna of Abdur Rahmaan Abdul Khaaliq, Adnaan Ar’oor, Mahmood Al-Haddad, Safar al-Hawaali, Salman Al-Awda, Al-Ma’ribi, Al-Halabi, Faaleh Al-Harbi, Fawzi Al-Bahraini, Yahyah Al-Hajuri, Muhammad Bin Haadi and others, then indeed – with all due respect – such a person cannot be the one we refer back to for precise and insightful advice regarding these affairs. So, how about those amongst us – regardless our credentials, qualifications and efforts in Dawah – who neither witnessed all these affairs nor some of them, neither were we eye witnesses from the early 90s nor from those whose experience and insight has been certified by the scholars in these affairs, even we benefit one another in other ways.

Likewise, do not lend an ear to the statements of anyone who says that these issues – (such as the refutations against Dr Muhammad Bin Haadi and his ilk) – are diversions from seeking knowledge whilst clarifications are being written and transmitted by the well-known elder students amongst us, because such statements or claims certainly manifests one’s naivity, inexperience and shortsightedness in this subject matter.

Likewise, transmitting the books or statements of Al-Allaamah Rabee on Manhaj issues is not enough to make a person a reference point in these affairs, rather the people more knowledgeable about these affairs in reality are those who – for the past 25 to 30 years- have closely worked with the Shaikh to deal with problems. Therefore, we remind ourselves and the youth to make a clear distinction in these affairs because just because one is a Khateeb, a teacher or an elder does not automatically make him one who is well versed in these affairs. No one in the UK – regardless their efforts in teaching, Dawah and adherence to Salafiyyah – can be more well acquainted with the manner in which to deal with these affairs than those elder teachers who have had direct contact with Al-Allaamah Rabee and Al-Allaamah Ubaid for the past two decades, whilst dealing – in person – with these affairs, clarifications and refutations against the obstinate people of error.

Let us respect and honour every Salafi, especially those elders who have preceded us in Salafiyyah and we learn from their experiences, but also placing everyone in his rightful place. So, in order to balance affairs related to studying and reading refutations, then indeed the youth must return to none but elders – those who have excelled us in both knowledge and experience, and the senior scholars – such as the likes of Al Allamah Rabee Bin Haadi and Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri – have testified to their insight and experience. In addition to this, they were and have always been – to this day – true eye witnesses to events related to Dawah, Fitan, clarifications and refutations in the UK from the early 90s when many of us were not born and some of us were still in secondary schools.

This is what wisdom necessitates as Abu Ismaa’eel Al-Harwee [may Allaah have mercy upon him] said, “Wisdom is to place something in its rightful place” (1) Ibnul Qayyim [may Allaah have mercy upon him] said, “Wisdom is to do what is befitting (or obligatory) in a manner that is benefitting and the during a time it is befitting”. (2)

We ask Allaah to protect us from the trials and grant us life as long as life is good for us.

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ

 وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). (3)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. (4)

 


[Ref 1: Manaazil As-Saa’ireen. page 78]

[Ref 2: Madaarij As-Saalikeen 2/2449]

[Ref 3: As-Saheehah Number 1301]

[Ref 4: Saheeh Muslim Number: 2720]

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