Al-Albaani and the time he met the Druggie who was a Wali [an Ally] of Allaah! | End
by The Albaani Site
There used to be a Shaikh who had followers [mureeds]. He said to one of them, ‘Come here my son. Go and bring me your father’s head.’
‘I hear and I obey,’ [said the boy], since this is what he had learnt, i.e., that when the Shaikh orders something it is obligatory to follow him even if it opposes Allaah’s Legislation.
The boy went home and chopped off his father’s head while he was asleep next to his wife. He then came to his Shaikh full of joy. Why? Because he had carried out his Shaikh’s order.
So the Shaikh smiled at him and said another one of those recurring falsehoods given as answers by such people, ‘You think you killed your father? No. My son, your father is on a journey. As for this person who you killed, then he is your mother’s boyfriend. You think I was [really] going to order you to kill your father?! Allaah forbid. This person [who you decapitated] was your mother’s boyfriend, he was fornicating with her. That is why I ordered you to kill him.’
So when the Shaikh narrates this story with the [dramatic] ending it has, these poor souls, doped on this type of opium fill the mosque with what? With cries of Allaahu Akbar and so on.
This story happened in Ramadaan about ten years ago. One of the brothers came to me after we had prayed taraawih in one of the mosques in which [implementing] the Sunnah was [unfortunately] abandoned. In those days at the start of the da’wah we used to gather in my shop while I would be repairing watches, he said to me, ‘Do you know what Shaikh so and so said today?’
I replied, ‘No, what happened?’ He mentioned the story to me and while we were talking about it a relative of this man speaking to me passed by the shop, his maternal cousin to be exact. He was known as Abu Yusuf and was one of the committed followers [mureeds] of the Shaikh who narrated the story.
My brothers, the reality is that it is obligatory upon us to praise Allaah the Mighty and Majestic who has protected us from such opium. Because it is more dangerous than actual opium. It is true that real opium does take away a person’s senses–but [the effect is] not there all the time, [it wears off]. But the one who takes this abstract opium is lost, taken, gone.
The proof [that this is the case] is at the end of the story. So Abu Yusuf is in front of the shop, this person inside the shop with me, his cousin, calls him, ‘Abu Yusuf, come here.’ He enters and he says to him, ‘What do you think about tonight’s lesson, the Shaikh’s lesson?’
He said, ‘Maa shaa Allaah, tajalleeyaat, tajalleeyaat.’ [i.e., kashf which the Sufis claim, they claim that certain things, realities, manifest themselves to the Sufi Shaikhs which do not manifest themselves to others, so when he says ‘Tajalleeyaat,’ it’s like he’s saying that the story is just proof that, ‘… amazing realities manifest themselves to the Shaikhs.’]
We have a joke here in Syria, Damascus specifically. In Damascus there is a place especially for the Christians called Baab Tawmah. There is a shop there, the owner of the shop which has two entrances sells alcohol and on the shop sign there is written, ‘Tajalleeyaat Baqlah.’ Baqlah is the name of the Christian and he has called his shop by a name which doesn’t actually inform you as to what he sells. So when these Sufis say about such [ridiculous stories], ‘Maa shaa Allaah, tajalleeyaat,’ we follow up by saying, ‘Tajalleeyaat Baqlah!’ [i.e., this Christian whose name was Baqlah called his shop ‘tajalleeyaat’ the same word the Sufis use for their shaikh’s manifestations. So he called his shop ‘Tajalleeyaat Baqlah,’ or ‘Baqlah’s Manifestations/Revelations,’ because when you drink alcohol certain realities become clear to you that are not clear to those other sober folk! So Shaikh al-Albaani said that when these Sufis come and relate such far-fetched stories claiming them to be manifestations of realities that their shaikhs see, i.e., ‘tajalleeyaat,’ he follows up by saying, yes, just like Tajalleeyaat Baqlah!]
The point is that Abu Yusuf was saying, ‘Maa shaa Allaah, tajalleeyaat,’ [Shaikh al-Albaani adds] Baqlah. His cousin [who was with me in the shop] asked him, ‘What is your opinion about this story?’
He said, ‘It’s true. You wahhaabis reject the karaamaat [miracles] of the Allies of Allaah.’ In his mind he thought it was a miracle. So his cousin [who was with me in the shop] started to debate with him, but he was at the same level of knowledge as his cousin, Abu Yusuf.
I was sitting behind the table fixing watches. I felt as though there was no benefit in [what was being said between] the two of them, no result, no benefit. So I said [to myself] I must enter the discussion, so I got up and sat next to them both and started to talk to Abu Yusuf.
I said to him, ‘O Abu Yusuf, may Allaah bless you. Pay attention. The story [itself] shows you that it is fabricated and put together. So you see when the Shaikh spoke saying, ‘This is your mother’s boyfriend and because he fornicated with your mother I told you to kill him, to slaughter him, and do you really think I was going to tell you to kill your father?’ Okay, from this it is clear that he is upon ignorance from three angles.
The first: is it for anyone other than a Muslim ruler to carry out the prescribed punishment? [It’s not] because [if other people do it] discord will occur amongst the people.
Secondly: is the penalty for someone who is married and commits fornication that he be decapitated or that he be stoned to death? [It is that he be stoned to death].
Thirdly and lastly: why did he carry out the punishment on this fornicator, this man–who may not have been married [and thus it would not be allowed to kill him]–while he left the fornicating mother just as she was [who, according to the story, we know is married and so should have had the punishment applied to her]?
So it is clear that the story is fabricated and does not require any debate, there is no benefit in it, ‘Deaf, dumb and blind. They understand not.’
Finally I said to him–and we have no weapon except that of [trying to make them understand by appealing to their] sentiments, and there is no movement nor power except by the Will of Allaah–I said to him, ‘O Abu Yusuf, now, in short, if the Shaikh, your Shaikh who narrated this story to you, ordered you to slaughter your father, would you do it?’
A very uncomfortable question, and someone from the common Muslims in answer to this question would say, ‘I seek refuge with Allaah from killing my father.’ Do you know what he said [instead]?
He said, ‘I have not reached that level yet,’ and fled, leaving [the shop] while I was saying to him in our Syrian dialect, ‘You’ll never get there inshaa Allaah.’ He thinks that his reaching the level is when his Shaikh orders him to kill his father and he carries it out then, maa shaa Allaah, he has arrived. But he’s not there yet. So I said to him, ‘You’ll never get there inshaa Allaah.’
For this reason the remedy is to return to the Book and the Sunnah and not what is said or was said or reported [in such false stories].
Al-Hudaa wan-Noor, no. 195, at 47:36, carries on to tape 196. If you make a video send me a link to it please. Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 3, pp. 957-965.