The Albaani Site

Allah have Mercy on Him

Category: Methodology

Al-Albaani Defending the Salafi Youth | Not Everyone who Speaks About a Particular Topic is Listened To


Questioner: Esteemed Shaikh, I have a question. There is a fatwā of Dr. [Yūsuf] al-Qarḍāwī about the ḥadīth concerning the splitting of the Ummah [wherein he states] that the last part of the ḥadīth, i.e., “‘… all of them are in the Fire except one …’ is fabricated,” and is not part of the original ḥadīth?

Al-Albaani: Not everyone who speaks about a particular topic is listened to.

Have you ever known Shaikh al-Qarḍāwī to have written a small piece on the Science of Ḥadīth, let alone a book, let alone books, let alone volumes?

This is the calamity of this day and age.

People like al-Qarḍāwī and the Egyptian, al-Ghazālī, they castigate some of the upcoming youth who are on the methodology of the Book and the Sunnah with the understanding of the Salaf as-Sāliḥ—[whereby] if one of them gives a fatwā and they [i.e., the youth] ask them what the proof is they savage them, [saying], ‘Who are you to ask what the proof is? You have to ask the scholars of fiqh and those who have knowledge and whose specialty this is!’—and then they go and fall into the same thing they were denouncing the youth for, and they are Shaikhs, because they [themselves] never took the opinions of the experts in the field of ḥadīth.

Questioner: True.

Al-Albaani:  Qarḍāwī himself, I know him personally and we were together for a few days in Qatar, we met at a gathering of the Higher Council of the Islamic University many times and he trusts my knowledge and knows my firm grasp of it, yet now in order to justify some of the bad circumstances in the Islamic world you see him authenticating what is weak and declaring weak the part in this ḥadīth [that you asked about] which is [actually] authentic.

That is why our Muslim brothers, [Muslims] whether they are men or women, should know, as is said in the old Arabic proverb, “How to eat the shoulder …” [a literal translation, it is used to refer to someone astute, insightful, who knows how to handle things].

Yaʿnī, as you know, today you will have a field of science that has categories of specialisation, for example, a person who has pain in his ear won’t go to a doctor who specialises in internal medicine, a gastroenterologist and so on, he will go to an ENT specialist.

This specialisation is very important and is one of the meanings of the Most High’s Statement, ‘And ask the people of knowledge if you do not know,’ so al-Qarḍāwī and al-Ghazālī like him and [yet] others are not people of knowledge in the science of ḥadīth, in declaring them to be authentic or weak, if they do have any knowledge then it is the blind-imitation fiqh [type] and not the fiqh derived from the Book and the Sunnah.

Questioner: Allāhu yusallimak.

Al-Albaani: We will end it here so as to give an opportunity to the other questioners waiting for this call to end. Was-salāmu alaikum.

Questioner: Wa ʿalaikum as-salām wa raḥmatullāh wa barakātuh, may Allāh reward you with good.

Al-Albaani: And you.

Mutafarriqātul-Al-Albaani, no. 001.

On University Graduates Issuing Fatwas


Questioner [asking about a fiqh principle about how to weigh issues and make choices as to which one has the greater or lesser harm]: I wanted [you] to clarify something which you have partially cleared up, about whether it is allowed, for example, for a student of knowledge who has graduated from a university with a degree in Shari’ah studies to implement this fiqh principle and these rulings?

Al-Albaani: No, it is not allowed, and I didn’t partially answer you, I fully answered you, saying that it is only allowed for someone who is a scholar versed in the Book and the Sunnah on the one hand and on the other that he be known for his righteousness and taqwaa—and it is not possible for us to testify as such for a youth who has just graduated in this new manner until many, very long, long years have passed such that he grows old in knowledge and in [fiqh] and the authentic Sunnah, then it may possibly be said that he is able to implement this principle.

Questioner: Jazakallaahu khair.

Fataawaa Jeddah, 16.

Al-Albaani’s Reaction to Someone Calling Himself Shaikh


 

Al-Huwaini said, “And I won’t forget what happened to me with our Shaikh … Naasirud-Deen al-Albaani, may Allaah protect him and allow us to enjoy his presence, when as a gift I gave him [a book called], ‘Kitaab al-Ba’th’ by Ibn Abi Dawud. On its cover the publishers had printed, ‘Its hadiths have been checked by Shaikh al-Huwaini, as-Salafi.’

So he [i.e., al-Albaani] said to me, “What is this?’ as he pointed to the word, “Shaikh.”

So I excused myself telling him that it wasn’t of my doing, he criticised me for it …

… And it is enough that despite the testimony of famous scholars concurring to him [i.e., al-Albaani] being an Imaam in this field he only wrote his name on the cover of his books [without any titles such as Shaikh etc.], even though other people—whose statements alongside his are like the squeaking of a door or the buzzing of a fly—write on their books, “Written by the Imaam, the Haafidh, the Faqeeh, the One Versed in Usool, the Astute, the Mujtahid …” thinking that by doing so they are enumerating Allaah’s Blessings, but this is where one’s foot slips and delusions multiply.”

Badhlul-Ihsaan bi Taqreeb Sunan an-Nisaa’i, vol. 2, p. 11.

A Question About Two of the Greatest, Most Eminent Companions


Questioner: We see that some of the scholars of hadith preferred ’Ali over ’Uthmaan [may Allaah be pleased with them both], what is the stance of Ahlus-Sunnah wal-Jamaa’ah about that?

Al-Albaani: Ahlus-Sunnah wal-Jamaa’ah agree with the choice the Jamaa’ah made when they chose ’Uthmaan over ’Ali as their Khalifah after ’Umar. This is the conclusive answer on this topic.

Fataawa Jeddah, 3/54:41.

You Can’t Take the Law into Your Own Hands


 

The Imaam said, “It is not allowed for an individual Muslim to take it upon himself to execute a ruling which is not under the jurisdiction of individuals but rather that of the rulers, and if the rulers fall short—as, unfortunately, is the case in this time—in carrying out this obligation, then that does not permit an individual Muslim to go and carry it out.”

Al-Hudaa wan-Noor, 282.

Al-Albaani on a Righteous, Salafi Believer, Strong in Eemaan Cooperating with an Ash’ari


 

Questioner: Is it allowed to work together with a man who is Ash’ari in ’aqidah in the field of calling to Allaah under the pretext that this differing in ’aqidah will not result in evil but that rather not cooperating with him could lead to the efforts of the Muslims being split?

Al-Albaani: If cooperating with a[n ash’ari] man like this does not lead to him [i.e., the Salafi] neglecting his [Salafi] ’aqidah, then that is something allowed without doubt.

In fact, I believe that part of the religious good of a believer who is strong in his eemaan is for him to cooperate with other Muslims who have, due to reasons past or present, deviated from the Salafi ’aqidah.

It is more deserving for this Salafi believer to cooperate with these people because he will find an appropriate opportunity to convey the Salafi da’wah to them.

And what has happened, and I know this from experience, is that those people who oppose us will take one of two stances towards this righteous, Salafi believer: they will either respond to his call and will thus lean towards accepting the Salafi madhhab and will turn away from their khalafi madhhab—and this has happened many times, or they will reject him and his madhhab and will refuse to work with him …”

Mutafarriqaat lil-Albaani, 6, no. 15.

“The People Nowadays, Unfortunately, Follow [any- and] Everyone who Shouts Out …”


 

The Imaam said, “The people nowadays, unfortunately, follow [any- and] everyone who shouts out, they don’t think about Sharee’ah rulings at all.”

Al-Hudaa wan-Noor, 220.

Al-Albaani’s Humility: Knowledge is the Yardstick not Illustrious Personalities Let Alone Those Less Than Them


 

Al-Albaani: So, my brother, if some brothers from the people of hadith or those who follow the Salaf oppose someone like me, or, for example, Ibn Baaz—then this is not the criterion/gauge [by which we measure], the criterion is knowledge, whoever knowledge has reached has had the proof established against him.

Al-Hudaa wan-Noor, 799.

Islaam is Humiliated and Honoured Through the Humiliation and Honour of its Followers


 

Commenting on the hadith, “When the Arabs are humiliated, Islaam will be humiliated,” the Imaam said:

Fabricated, reported by Abu Nu’aim in, ‘Akhbaar Asbahaan,’ , vol. 2, p. 340.

Islaam’s honour is not correlated with the Arabs alone, in fact Allaah may honour it through other believers as occurred during the time of the Ottoman empire, especially during its early days, for Allaah honoured Islaam through them until it reached the middle of Europe—then when they started to turn away from the Legislation to European laws, ‘… exchanging what was better for what was less …,’ their empire started to shrink from those countries and others until it almost disappeared from their [very] own lands!  No outward manifestation indicative of their Islaam remained in those countries except for very little!  And because of that all of the Muslims were humiliated after they had been in a state of honour and the non-Muslims entered their countries and, except for a few, subjugated them—and even if these few were safe from being outwardly subjugated, they were colonised in a covert way, under the cover of many schemes, such as through economic pressures and so on!

So it is established that Islaam is honoured and humiliated through the honour and humiliation of its followers, whether they are Arabs or non-Arabs, ‘And no Arab has superiority over a non-Arab except through piety.’

So, O Allaah! Give honour to the Muslims and inspire them to turn back to Your Book and the Sunnah of Your Prophet so that, through them, You will give honour to Islaam.”

Ad-Da’eefah, vol. 1, pp. 301-303.

The Companion’s Education and Cultivation


 

The Imaam said, “The Prophet ﷺ nurtured the Companions and educated them, giving them the best possible education on the face of the earth.”

Al-Hudaa wan-Noor, 90.

Al-Albaani’s Love for His Fellow Muslims: Boycotting Goods of Those who Slaughter Your Brothers Like Sheep


 

 

Al-Albaani: Just now I said to one of my brothers who asked me, and how often I am asked, to this day the people are still asking me about meat from Bulgaria, and in reality I’m amazed at them—we’ve been sorely tried by [this issue] of Bulgarian meat for many long years, [after] all of these years hasn’t the time come for the Muslims to understand what the ruling concerning this Bulgarian meat is? Such a strange thing!

So I say that if you are in doubt and are uncertain about whether these animals have been slaughtered Islamically or not—what you are not in doubt about is [the fact] that they are slaughtering our Muslim brothers there, the Turks who have been resident there for a long time, they are slaughtering them just like sheep are slaughtered, so [even] if the Bulgarians really are slaughtering the meat which we import from them according to the Sharee’ah I [still] say that it is not allowed for us to import it from them, on the contrary, it is obligatory upon us to boycott them so that they cease spilling the blood of our Muslim brothers there.

So subhaanallaah! The feeling of brotherhood has died which the Prophet ﷺ described as being that of one body, “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.”  [Bukhaari and Muslim]

The Muslims don’t feel the [many] pains of their brothers any more, the Islamic bonds between them have been cut off, and for this reason their concern [instead] is to ask, “Is it allowed to eat Bulgarian meat or not?!”

Yaa akhi, you know that the Bulgarians are slaughtering the Muslims there, there is no difference between an Arab Muslim, a Turkish one, an Afghaani Muslim and so on, and the situation is as he ﷺ said, “The Muslims are brothers …,” so if we are brothers, then it is obligatory on us to jealously protect each other and to feel grief for each other—and not merely be concerned with what one eats and drinks.

So if we assumed that a person is still not convinced that Bulgarian meat is [just] carrion … that its ruling is that it is meat of an animal that is not slaughtered according to the legislated requirements because it is killed not slaughtered—we can’t convince the people of every opinion, because they will continue to differ except those upon whom your Lord has mercy, as is mentioned in the Noble Quraan—so if we can’t convince the people that this meat which comes to us from Bulgaria has the ruling of being meat that has not been slaughtered Islamically—but don’t they [at the very least] know that these Bulgarians are slaughtering our Muslim brothers there? Isn’t this tyranny and this excruciating aggression against our Muslim brothers there enough to turn us away from Bulgarian meat, even if it is halaal

This is sufficient.

And this is a reminder, and a reminder benefits the believers.

Now bring what other questions you have …

Host: May Allaah reward you with good.

Someone else: May Allaah reward you with good.

Someone else: May Allaah reward you with good.

Al-Hudaa wan-Noor, 190.

Also read The Future of Palestine.

Did Al-Albaani Praise George Bush for Visiting Saudi?


 

The Shaikh was asked about George Bush visiting Jeddah and said that he shouldn’t be allowed to and then describing Bush, he said, “… especially if it’s the most disbelieving of the disbelievers, under whose authority and orders all the non-Muslims are …”

Al-Hudaa wan-Noor, 457.

The Future of Palestine ǀ The Believer Doesn’t Despair


 

The Imaam said, “It has reached me from someone who became a Sufi, after he used to be on guidance, that he stated that the Mahdi عليه السلام is on the verge of appearing during these days, and he [specifically] named Ramadaan of this year! This is one of his fabrications or a whispering from his devil—because this issue is a matter of the Unseen which no one but Allaah knows.

In fact, it contradicts what the authentic hadiths say, and what Allaah’s Universal Way [Sunnatullaah al-Kowniyyah] necessitates, from which is His Saying, ‘Allaah will not change the condition of a people until they change what is in themselves,’ [Ra’d 13:11], which is that it is known that Jesus عليه السلام will descend at the white minaret to the east of Damascus and that he will pray behind the Mahdi, may Allaah be pleased with him, and this means that Jesus عليه السلام will be with the believers in Jerusalem when Dajjaal, with whom will be seventy thousand Isfahani Jews wearing Persian shawls, lays siege to it—and this means that there will be no Jew in Palestine at that time, or at the very least, in Jerusalem, and that means that the Muslims will have put an end to the country of the Jews.

The situation of the Muslims today, unfortunately, does not suggest that they can do that, because of their distance from employing the means which will prepare them for it, due to the fact that they have not aided Allaah such that He will aid them, for this reason they must return to their religion so that the disgrace [they are currently under] can be lifted from them, as their Prophet Muhammad ﷺ promised them, such that when the Mahdi and Jesus do come, they will find the Muslims ready to be led to that in which their glory and honour lies [both] in this life and the hereafter, so they must work for that as Allaah the Most High ordered, ‘And say, ‘Do [as you will], for Allaah will see your deeds, and [so will] His Messenger …’’” [Tawbah 9:105]

Ad-Da’eefah, 13:382-383.

Also read: Al-Albaani on Boycotting The Goods of Those who Slaughter Your Brothers Like Sheep.

Al-Albaani: “Don’t Be Bigoted or Fanatical Towards Me.”


 

Shaikh Saalih as-Suhaimi, may Allaah protect him, said, “So it is not allowed to be bigoted for personalities nor to consecrate them—men are known by the truth, it is not the truth which is known by men.

And there is a situation that occurred which I will relate about our Shaikh, Shaikh Muhammad Naasirud-Deen al-Albaani, may Allaah have mercy on him, when I visited him just before his death by about a month and a half.

After I gave him salaam some of the brothers introduced me to him, so he said, ‘You’re introducing him to me, the disputant concerning fasting on Saturday and praying more than one Jamaa’ah [in a mosque]?’

So I said to him, ‘O Shaikh of ours! I still hold that opinion, I hold it to be permissible to repeat the congregational prayer more than one time and I still hold the legitimacy of fasting on Saturday as long as a person doesn’t single it out alone as the day to be fasted on, in opposition to you—and you are the one who taught us this, O Shaikh of ours.

So he tightened his grip on my hand, may Allaah have mercy on him, and I have never forgotten the pull of his hand at that moment, and said, ‘This is how we want the students of knowledge to be—not being bigoted towards me nor others—so may Allaah reward you with good.’

And I attended a debate between him and our Shaikh, Shaikh ’Abdul-Muhsin al-’Abbaad al-Badr where each one of them revered the other, [the debate being] about cutting off more than a fistful of the beard which was the opinion Shaikh al-Albaani held based upon the narration of ’Abdullah ibn ’Umar, so we enjoyed this debate for about two hours, with each of them, both our Shaikh, Shaikh ’Abdul-Muhsin al-’Abbaad al-Badr and our Shaikh, Shaikh Muhammad Naasirud-Deen al-Albaani, respecting each other [throughout].

And when Shaikh Muhammad Naasirud-Deen al-Albaani met our Shaikh, Shaikh Humood at-Tuwaijiri, may Allaaah have mercy on him, [prior to which] there had been strong rebuttals [between them] concerning the issue of the hijaab, when they met they honoured one another and when a question was put forth each one of them would refer it to the other.

‘These are my forefathers so bring me their likes
When, O Jarir, the places of assembly bring us together.’

These are the peerless scholars who left, and a huge breach was created because of their departure.”

“Following a Scholar as Though he is the Lord of the Worlds who has the Right to Legislate.”


 

The Imaam said, “So a Muslim individual’s following a scholar, not going to anyone else except him, as though he is the Lord of the Worlds who has the right to legislate—no one from mankind has this right whatsoever, even the Prophet  would relate what was revealed to him from his Lord.”

Al-Hudaa wan-Noor, 101.

We Are not Shee’ah: “It is Not Allowed for us to Take a Specific Person to be an Imaam and not Benefit from the Knowledge of Others …”


 

 

The Imaam said, “It is not allowed for us to take a specific person to be an Imaam and not benefit from the knowledge of others because the truth which Allaah تبارك وتعالى revealed to His Prophet is not restricted to being found in one man after him .

We do not believe about the Companions who succeeded him what the Shee’ah believe about ’Ali ibn Abi Taalib, [i.e.,] that all of the knowledge which the Prophet had in his chest was transferred to ’Ali, we do not believe this, for this reason they believed him to be infallible and held him to be like the Prophet in terms of infallibility.

We say: the knowledge which was in the Prophet’s chest  was transferred to the Companions—not just one Companion—for this reason, whoever wants to gain knowledge or gain an abundant portion of it cannot do so from only one person, rather he must benefit from all of them, for if not, he will have forfeited a great deal of it.”

Al-Hudaa wan-Noor, 101.

The Salafi Da’wah in Disarray – “He Can’t Even Recite an Aayah from the Quraan Properly—Even if the Noble Mushaf were [open] in Front of Him—Let Alone the Fact that He will Make Many Mistakes when [simply] Reading a Hadith of the Prophet ﷺ. It is the Love of Fame. It is Self-centredness, ‘I am here, I have Knowledge. Maa shaa Allaah about Me.’”


 

The PDF: Maa Shaa Allaah About Me

Questioner: What is your Excellency’s opinion about … the Salafi da’wah in general, and specifically in Kuwait, Egypt and Saudi?

Al-Albaani: I say that unfortunately the Salafi Da’wah is now in disarray, and I attribute the cause of that to the hastiness of many of the Muslim youth to claim knowledge: so he will have the audacity to pass fatwas, and to declare things to be haram and halaal before he knows.

Some of them, as I have heard on numerous occasions, can’t even recite an aayah from the Quraan properly—even if the Noble Mushaf were [open] in front of them—let alone the fact that he will make many mistakes when [simply] reading a hadith of the Prophet . And so that proverb that is well-known in some countries is applicable to him:

إنه تزبب قبل أن يتحصرم
“He became a raisin before [even becoming] a sour grape.”

You know what الحصرم is, is this word used amongst you? When a grape starts out it becomes a green berry, this is what الحصرم is referring to, and it is very sour, so before he even reaches this stage of being a sour grape, he makes himself out to be a raisin.

Thus for many of these people to prop up their heads and be hasty in [both] claiming knowledge and writing when they haven’t even traversed half the way on the path to knowledge is what now unfortunately makes those who attribute themselves to the Salafi da’wah split into groups and factions.

And so there is no cure for this except for these Muslims to fear their Lord, the Mighty and Majestic, and for them to know that it is not for everyone who starts off seeking knowledge to take the lead in declaring fatwas about things being halaal and haram, or declaring hadiths to be authentic or weak except after a long lifetime, a lifetime in which he practices learning how fatwas are delivered and how [verdicts] are derived from the Book and the Sunnah.

And in this respect these callers or Salafis must comply with that third check which I mentioned before when speaking about beneficial knowledge and righteous actions, saying that beneficial knowledge must be according to the methodology of the Salaf as-Saalih.

So nowadays when many of the Islamic callers depart from this check, the third check which Imaam Ibn al-Qayyim, may Allaah have mercy on him, indicated in his poetry when he said:

“Knowledge is, ‘Allaah said … His Messenger said …
The Companions said …’ and it is not hidden.”

Not paying heed to what our Salaf as-Saalih were upon makes the people go back, after having been united, to disunity which separates them as it had done with many Muslims before, turning them into groups and factions, each faction pleased with what it has. This is my opinion of the situation.

So if, as we hope, they are sincere they must cling to the correct knowledge-based principles, and that the person who has not reached the level of having correct knowledge does not have the audacity to … that he keeps himself out of sight from [delving into] that and he entrusts knowledge to the one who knows it [i.e., the scholars].

… in this regard [there] is a narration which has been reported in the books of hadith, I think it was ’Abdur-Rahmaan ibn Abi Layla, may Allaah have mercy on him, who was one of the major scholars of the Salaf as-Saalih, he said, “In this mosque …” and maybe he was referring to the Prophet’s Mosque, “… I met …” and then he mentioned a [specific] number of Companions, I forget the number now, “… so  when one of them would be asked …”

Interjection: Seventy.

Al-Albaani: Maybe it was. “I met seventy Companions in this mosque, when one of them would be asked a question or asked for a fatwa, he would wish that another one of the scholars from those Companions who were present would shoulder the responsibility for it,” and the reason for that was because they feared that they would make a mistake and thus [as a result] would cause other people to fall into making a mistake. So they would wish to not have to take this responsibility and that someone else would.

As for now, then the situation, most unfortunately, is the polar opposite.

And that is because of one reason, which is something I always mention: that this blooming which we now see for the Book and the Sunnah and the Salafi Da’wah is something new, this blossoming which they call an awakening has not been going on for a long time such that these people can reap the fruits of this awakening or blossoming in themselves, namely, by being nurtured on the foundations of the Book and the Sunnah and for them to then inundate, with this correct nurturing based upon the Book and the Sunnah, others who are around them, [calling] those closest [to them firstly] and then those after them.

So the cause is that the effects of this da’wah have not become apparent because it is new to this time in which we live, for this reason we find the situation to be the opposite of what ’Abdur-Rahmaan ibn Abi Layla reported about those Companions who would be cautious of being asked questions and who would wish that someone else would be asked, and the only reason that would make them answer a question would be because they knew that it was not allowed for them to hide knowledge—but in the depths of their hearts they used to wish that someone else would bear that responsibility.

As for now, in many Salafi gatherings let alone non-Salafi ones, a person who it is assumed has more knowledge than other people present is asked a question, and all of a sudden you will see that so and so has started to speak even though he wasn’t asked, and so and so has started to speak even though he wasn’t asked—what makes these people do that?

It is the love of fame.  It is self-centredness, “I am here,” i.e., “I have knowledge.  Maa shaa Allaah about me.”

This shows that we have not had a Salafi tarbiyyah. We have grown up with Salafi knowledge, each according to his efforts and striving towards that knowledge, but as for tarbiyyah, then we have not yet acquired it as an Islamic, Salafi community …

… so we are now in an awakening in terms of knowledge but we are not in an awakening of correct upbringing [tarbiyyah]. That is why many times we find individuals, some callers, that can be benefitted from in terms of knowledge but not in manners—because he brought himself up on knowledge but was not in a righteous environment in which he was raised from childhood, and for this reason he lives carrying the manners which he inherited from that society in which he exists and in which he is found, and it is a society which without doubt is not an Islamic one, but he was able to, by himself or with the direction of some of the people of knowledge, follow the path of [obtaining] correct knowledge, but the effects of this knowledge are not seen in his manners, in his behaviour, in his actions.

The cause of this manifestation which we are talking about now is that we have not matured/fully developed in knowledge except a few individuals.

And secondly, individuals, even more so, have not been brought up according to a correct Islamic upbringing and that is why you will find that many of the beginners in seeking knowledge will prop themselves up as a head … the head of a Jamaa’ah or faction, and it is here that an old piece of wisdom which expresses this manifestation applies, it says, “The love of fame will break one’s back,” so the cause of [all of] this goes back to a lack of a correct upbringing on that correct knowledge.

Al-Hudaa wan-Noor, 188.

The Saplings: On the Innovation of People and Youngsters Who Have Barely Finished Secondary School Propping Themselves Up As ‘Daa’ees’ When They Know Only Simple Rulings and Maybe Some Aayahs and A Few Hadiths


 

The PDF: The Saplings.

Questioner: Virtuous, kind father, we would like you to explain to us what the correct methodology in the Salafi da’wah is, especially in this time in which tribulations have increased and knowledge has decreased, and what is the difference between organising …? We would like a clarification, may Allaah reward you with good.

Al-Albaani: Concerning da’wah, then none except the people of knowledge who maintain justice are to carry it out. As for what has become widespread in this time where lots of people who have been given an amount of knowledge that can hardly [even] be mentioned call themselves, ‘Callers to Allaah,’ then—and maybe you will find this surprising but I take the responsibility for what I [am about to] say—in my opinion this is one of the innovations of the present age.

It is from the innovations of this day and age that thousands of callers have spread out amongst the people who do not have knowledge of the Book nor the Sunnah or the narrations of the Salaf, in fact, [they do] not [even have knowledge concerning] the existent madhhabs that are blindly-followed today.

All they know are a few simple rulings and maybe some aayahs and some hadiths—which even someone from the people who has the least amount of knowledge can say—and then they prop themselves up as callers.

When they are then asked about a topic they are at a loss and are not able to answer, and they may go and answer based upon manifest ignorance, this is from the blights of the present day and age.

And it doesn’t stop at these sprouting youth, rather we may find old men who have not been given an abundant share of knowledge who have become famous as callers to what? To Islaam, but they [in fact] fight Islaam by fighting the Sunnah of Allaah’s Messenger  without which a Muslim cannot understand Allaah’s Book, so how can someone who is ignorant of the knowledge of the Sunnah and who fights some of it, [who] at the very least [fights it] in ’aqeedah, [how can someone like that] be a caller to Islaam?

… likewise today there are callers who have not been given an abundant amount or a lot of knowledge of the Sunnah according to which the Noble Quraan can be explained correctly.

So what is one to say about people like these?

In fact, what are we to say about the present day saplings who have barely finished secondary school let alone obtained a more advanced certificate from … even a professor’s certificate … even in Sharee’ah … what are we to say about these people who have propped themselves up to call to Islaam?

And he  said as is reported in Saheeh al-Bukhaari and Muslim, from the hadith of ’Abdullaah ibn ’Amr ibn al-’Aas, “Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when no scholar remains, the people turn to the ignorant as their leaders. Then they are asked to deliver religious verdicts and they deliver them without knowledge—so they go astray [themselves], and lead others astray.”

… before everything, calling to Allaah must be done based upon knowledge:

وَمَنۡ أَحۡسَنُ قَوۡلٗا مِّمَّن دَعَآ إِلَى ٱللَّهِ وَعَمِلَ صَٰلِحٗا وَقَالَ إِنَّنِي مِنَ ٱلۡمُسۡلِمِينَ
“And who is better in speech than he who invites to Allaah and does righteous deeds and says, ‘I am one of the Muslims.’” [Fussilat 41:33]

If he is not a scholar who acts upon his knowledge then he will not be a righteous scholar, and someone who does not have something, as was said in the past, cannot give it.

So it is obligatory that the caller be a scholar, and this [too] is not enough, he must be a scholar of the Book and the Sunnah and not of some of the fiqh opinions of those who came later …

… this is the first thing, that he be a scholar, and secondly that he be a scholar of the Book and the Sunnah on the methodology of the Salaf as-Saalih. And lastly that he acts upon his knowledge, because even if calling to Allaah were done correctly one hundred per cent but is not coupled with that caller’s actions then it will not have the desired effect on the masses because people pay heed to following the actions of the people of knowledge and excellence more than they do their statements.

Rihlatun-Noor, 37.

“Finding Fault With All who Differ with Us in Fiqh Issues Even Though They are with Us on The Path of the Book and The Sunnah.”


The Imaam said, “I fear that our brothers will be raised to slander and find fault with everyone who differs with us in fiqh issues even though they are with us on the path of the Book and the Sunnah, and thus either go to extremes or fall short.”

Muḥaddithul-’Asr al-Imām Muḥammad Nāṣirud-Dīn al-Albaani Kamā ʿaraftuh, p. 87.

Shaikh Muqbil About Imaams Badee’ud-Deen ar-Raashidi, Al-Albaani, Ibn Baaz, al-Mu’allimi, Ehsan Elahi Zaheer and Blind-Following Them | Shaikh Muqbil’s Humility


Shaikh Muqbil, may Allaah have mercy on him, said about the following when most of them were alive, “As for Shaikh Badee’ud-Deen ar-Raashidi [d. 1996] then he is from our Shaikhs and I attended a dars or two or three of his, may Allaah the Most High protect him—and he is regarded as an Imaam of Ahlus-Sunnah, may Allaah reward him with good, and he hates blind-following and blind-followers and repels them.

And also likewise is the Shaikh Naasirud-Deen al-Albaani, may Allaah the Most High protect him, he is regarded as an Imaam of Ahlus-Sunnah, and we advise all of our brothers to obtain his books and benefit from them.

And likewise also is the Shaikh ’Abdul-’Aziz ibn Baaz, may Allaah the Most High protect him, he is regarded as one of the Imaams of Ahlus-Sunnah and a champion of the Sunnah of Allaah’s Messenger صلى الله عليه وعلى آله وسلم …

… as for ’Abdur-Rahmaan ibn Yahyaa al-Mu’allimi [d. 1966] then the likes of him are few in this time, and his books, if you read his book, ‘At-Tankeel bimaa fee Ta’neeb al-Kawthari minal-Abaateel,’ you will see a wonder of wonders as regards his patience and tolerance in his refutation of al-Kawthari, and some people have called him the Dhahabi of his time, so alhamdulillaah his books are beneficial and his style is easy.

Ehsan Elahi Zaheer [d. 1987] also, Allaah unleashed him on the Raafidah and on the Shee’ah and so he exposed them—and he is regarded as a champion of the Sunnah of Allaah’s Messenger صلى الله عليه وعلى آله وسلم … and … it is proper that these people should be asked about me and not me of them—because they are the Imaams of this time, may Allaah reward them with good.

And when we say so and so and so and so from these people [mentioned above], I do not mean that you blindly follow [taqleed] them—so do not blindly follow Badee’ud-Deen nor al-Albaani and nor Ibn Baaz and nor so and so and nor so and so, these people are our Imaams, but if we were going to blind follow them, then we would have blindly followed Abu Bakr and ’Umar and ’Uthmaan and whoever traversed upon their way …

Ijaabatus-Saa‘il ’alaa Ahammil-Masaa‘il, p. 494.

Al-Albaani on Blind-Following the Shaikh of Islaam Ibn Taymiyyah, may Allaah have mercy on him


“We are not ‘Taymiyyoon.’

Al-Hudaa wan-Noor, 164.

Concerning the Principle that, ‘The End Justifies the Means.’


 

The Imaam said, “The Jewish principle: the end justifies the means.”

As-Saheehah, 2/717.

On The Youth Refuting and Defaming One Another Out of Spite, Based on Drastic Ignorance and as a Result Turning the People Away From Themselves


 

After explaining the weakness of a hadith he was discussing, the Imaam said, “… though it [does] represent the state of affairs of many of the youth of the supposed awakening of today, those who refute one another, defame one another—out of spite, not to sincerely advise—their transgression and evil having reached some of the scholars and virtuous ones, and they insulted them with various names, not implementing the manners propounded by Islaam [that], “The one who does not show mercy to our young, respect our elders, and recognize our scholar’s rights, is not from us,”—self-conceited with snippets of knowledge they gathered from here and there—until they imagined that they had something to stand on, but they have nothing to stand on, as has been mentioned in some of the hadiths about the trials.

And they turned away the hearts of many people from themselves through sayings and fatwas which communicate their drastic ignorance, the thing which reminds us that they are from those whom the Prophet صلى الله عليه وسلم referred to in the authentic hadith, ‘Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when no scholar remains, the people turn to the ignorant as their leaders. Then they are asked to deliver religious verdicts and they deliver them without knowledge—so they go astray [themselves], and lead others astray,’ agreed upon [i.e., reported in Bukhaari and Muslim].”

Ad-Da’eefah, 14/2/555-557.

On The Difference Between the Dialogue that Takes Place Between Ahlus-Sunnah Among Themselves and the Speech Directed From Ahlus-Sunnah to the People of Innovation


 

Questioner: The first question, are there differences between the discussions that take place between Ahlus-Sunnah and the addresses that are directed from a Sunni to an innovator? And what are they?

Al-Albaani: Are there differences …

Questioner: Yes …

Al-Albaani: Are there differences between what goes on between Ahlus-Sunnah

Questioner: … between the discussions that take place between Ahlus-Sunnah and the addresses that are directed at an innovator from a Sunni? And what are they?

Al-Albaani: Without doubt the differences may sometimes exist and the difference is clear between the dialogue and discussions that go on between Ahlus-Sunnah themselves and what goes on between Ahlus-Sunnah on one hand and the innovators on the other, [and] that is that the discussions, dialogues and refutations between Ahlus-Sunnah themselves are only done based upon statements of His, the Blessed and Most High, like:

“By time. Verily, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [Asr 103:1-3]

So the starting point of any discussion or dialogue that goes on between Ahlus-Sunnah must spring forth from aayahs like this:

“… and advised each other to truth and advised each other to patience.

And the issue should be likewise between Ahlus-Sunnah on one hand and those who oppose them in the Sunnah, and they are the innovators, on the other. But the method [employed] between Ahlus-Sunnah amongst themselves and between Ahlus-Sunnah on one hand and the innovators on the other may differ.

And that is because when a debate takes place between Ahlus-Sunnah themselves they are supposed to bear His Statement, the Most High, in mind, [a statement] which He characterised the Muslims in general with:

“… merciful among themselves …” [Fath 48:29]

As for when a debate takes place between these Muslims from Ahlus-Sunnah and the people of innovation then there may be some harshness and severity in the method [employed] which is appropriate to the persistence of the people of innovation in their innovations—this is the distinguishing factor between Ahlus-Sunnah among themselves on one hand and Ahlus-Sunnah when they debate or refute the people of innovations on the other.

But it is fitting that in both these [people] and those we take note of an issue [which is that] we do not vindicate one group over another with it, or slander one group instead of another, the reason for this being that [doing so] is a breach of the principle [laid down] in His Saying, the Blessed and Most High:

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” [Nahl 16:125]

Thus many times when a Sunni responds to another Sunni it so happens that the wisdom [as mentioned in the aayah] was not stuck to in the rebuttal—in fact, that which is even more important than that is not adhered to which is what our Lord, the Mighty and Majestic indicated in His Statement, the Blessed and Most High:

“… and do not let the hatred of a people prevent you from being just—be just, that is nearer to righteousness.” [Maa’idah 5:8]

So, many times what happens firstly is evil/bad methods are used when a Sunni refutes/responds to another—and even more than that: not observing trustworthiness and truthfulness in rebutting each other.

So unfortunately this occurred in the past and is becoming obvious now in this present time anew in a form which we had hoped we would not see occurring in the Sunni community, the one we call the Salafi community.

This is what has presented itself to me as an answer to this question.

Al-Hudaa wan-Noor, 698. [2/6/274]

Dealing with Differences: Two Scholars Give Different Fatwas, How Does One Handle It?


 

 

Host: A questioner says, ‘These days, alhamdulillaah, we see a good resurgence in knowledge, especially among the upcoming youth, but it faces a number of problems, the most important of which is the differing of the people of knowledge in their fatwas which leads to some people becoming confused and mixed up. What should the stance of the Muslim youth be towards this? Provide us [with an answer], may Allaah bless you.

Al-Albaani: Without doubt this [now] is a spontaneous question [but in fact] we heard it on our previous trip time and time again, and in reality this problem only occurs with the youth in whom the correct, knowledge-based methodology is not firmly established. What I mean [by methodology] is that which has been reported from some of the Salaf like Ibn ’Abbaas and the Imaams who followed him like Mujaahid, Maalik and others, “There is no-one except that his statements are accepted and rejected, apart from the occupant of this grave,” and he pointed to the Prophet صلى الله عليه وسلم. This is a reality which the Muslim youth, the student of correct knowledge must bring to mind—it being nothing except, “Allaah said and Allaah’s Messenger said,” in addition to what we say over and over again, “… on the methodology of the Pious Predecessors.”

And they must also call to mind another reality, a Quranic reality, Allaah تبارك وتعالى said, “And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree, except him on whom your Lord has bestowed His Mercy and for that did He create them,” [Huud 11:118-119]. So there is no escape or salvation from differing, this is the way of Allaah عز وجل with His creation, and you will not find any change to Allaah’s Way.

But there is [that type of] differing which people have an excuse for and [another which they] do not have an excuse for. They have an excuse for that differing which is inescapable, the one indicated in the aforementioned aayah, “And if your Lord had so willed, He could surely have made mankind one Ummah …” so our Lord did not will for mankind to be on one manhaj, upon one understanding, and if it were to have been like that then the Companions of the Prophet صلى الله عليه وسلم would have been the most worthy of the people to have been as such, those who were the best of mankind as is openly mentioned in the well-known, mutawaatir hadith, but Allaah عز وجل willed, out of His Perfect Wisdom, [Wisdom] which some people who understand it may perceive whilst most of man does not, but that does not harm us … so differing is a natural thing as we have mentioned … as for differing and arguing due to misunderstanding one issue, this is what has been banned and this is what is not allowed and this is what the Salaf were saved from and the Khalaf fell into.

When the youth bear this reality in mind, they should not then find it strange that some scholars differ, especially when they are those who embrace the one methodology, and it is the true methodology: [that of] the Book, the Sunnah and what the Pious Predecessors were upon. They should not condemn it and find it strange because it is the Way of Allaah عز وجل with His Creation, and if they want to be delivered from it then they must tread the path of the people of knowledge, and it is what has been laid down in the Noble Quran, “Say, ‘Produce your proof if you are truthful.’” [Baqarah 2:111]

So when two or more different statements come to a student of knowledge from two venerable scholars, and it is believed that both are equal in knowledge and excellence and he thus becomes confused—and he may be entitled to be confused initially but it is not allowed for him to continue in that [state of confusion]: [so then] he must ask for proof, [he must] seek the proof from both of the scholars, whether he is speaking to them directly or through correspondence or on the phone or through other methods of communication of that sort which are used nowadays.

So after he listens to the proof from all of them, he is not then charged with having to prefer Zaid [for example] over ’Amr or ’Amr over Zaid—rather he follows the one who has the proof which his soul finds ease in, and his breast opens up to, and maybe this … and the answer will end with this … is one of the meanings of his statement عليه الصلاة والسلام, “Consult your heart even if you are given fatwas by those who deliver religious verdicts.”

Two statements come to you from two great scholars: consult your heart—after you have asked for a clarification of the proofs—then whichever of the two your heart leans towards and is the one you take then you will have an excuse before Allaah تبارك وتعالى.

But as for you becoming bigoted for one [scholar] over the other, then this is the way of the blind-followers who Allaah عز وجل has saved us [from being] and whose way He took us out of and [Who then led us] to the Straight Path.

Wal-Hamdulillaahi rabbil-’Aalameen.

Al-Hudaa wan-Noor, 375, [2/5/440].

How Does The Common Muslim Know What To Do When Scholars Differ? Think and Use Your Brain to Try and Understand the Proofs


 

Questioner: Some scholars differ in their opinion [with others], one will say something and another will say, “No, this is a mistake, [rather] this is correct,” and let’s assume that we are not people of knowledge or people of … ya’ni we’re just common folk … of course … we want to know the principles and the mistake if … this person says … and the second one says, “This is a mistake … this is not …” so what is your opinion [about] the differing between the scholars in a particular issue, an issue which concerns one?

Al-Albaani: [Concerning] issues such as this the reason [people] fall into difficulty is that the effect of that sentence which we hear many times in the present day and age and especially in this country is not found among the general Muslims, what is that sentence? “Enlightenment/education …” the majority [of people] do not have a general awareness or knowledge of the reason for the differing, and [additionally] they [also] do not have an awareness of what their stance in relation to this differing must be.

So many of them will say what occurs in the weak hadith, “The differing of my Ummah is a mercy,” thus they ratify differing, however severe and copious it might be [due to it], and a few of them [go to the other extreme and] want to put an end to differing from its very root such that the scholars become [united] upon a single word in all issues [even those] which the scholars of fiqh of old have differed over–and this is something impossible! Because in His profound Wisdom Allaah عز وجل ordained, and there is none who can stop anything He ordains, saying:

“And if your Lord had willed, He could have made mankind one community, but they will not cease to differ, except whom your Lord has given mercy.” [Huud 11:118-119]

Differing is of two types: the first is where there is mercy with one another and where [each party] tries to understand the other. The second is the type of differing which involves conflict, antagonism, and enmity.

The first is the type which is unavoidable and is that which our Pious Predecessors were on, they would differ but they would not have enmity for one another and nor were they divided due to the differing because of what you have heard in the aayah:

“… and do not be of those who associate others with Allaah [or] of those who have divided their religion and become sects, every faction rejoicing in what it has.” [Ruum 30:31-32]

So if our Salaf as-Saalih, at the head of whom are the Companions of Allaah’s Messenger صلى الله عليه وسلم, differed then it is unavoidable for [the people of] a [particular] group, or age, or generation not to differ, but that which was sufficient for the Prophet’s Companions صلى الله عليه وسلم when they differed is also sufficient for these people, [i.e.,] that they do not becomes enemies one to another and do not hate one another–there is no escaping such differing, the generality of Muslims must know this and they should not condemn any [and every instance of] differing between one scholar and another which they hear about, because this is something which is from man’s nature which Allaah created them with, an indication of which has preceded in the aforementioned aayah.

If this is the case, what should the general Muslims do when they see such differing? Here lies the crux of the matter [that I had intended] by my [earlier] statement when I said that there is no enlightenment/education and no general cultivation. Before about a quarter of a century, the general Muslims were living according to a constrictive Madhhabism, each individual from millions of Muslims was satisfied with his school of thought, this one is a Hanafi, that one a Shaafi’i and so on.

But as for now, then there has been found, alhamdulillaah, the beginnings of an awakening, I do not say the awakening has been found, [but rather] that the beginnings of an awakening can be seen, so the people are aware of things which they were not mindful of before, but this awareness needs a completion. It is this completion which I am in the middle of explaining now, and it is: that you, O Muslim, however highly educated or not you are in the Islamic Legislation, when you hear about some differing between two scholars then think a little, look … is it said of both of them that they truly are scholars from the people of knowledge? It may be a student who thinks he is a scholar–and who thus says something in which he differs with the scholars and as a result differing between the scholars in the issue occurs. No.

So after this observation, when it is established, for example, that there is some differing between two venerable scholars, then the following caveat comes into play: if you are able to distinguish between one proof and another, then you must become acquainted with the proofs of both scholars, and [after doing so] find comfort with the stronger proof, what I mean is that even the general Muslims should strive [to understand the proofs/ijtihaad], but such ijtihaad differs from person to person, so how can, for example, a common person perform ijtihaad? His ijtihaad in relation to himself is as follows.

He hears a fatwa from one scholar which opposes that of another, so he should not stop at that fatwa, and here many, many different forms become apparent … you request proof from one of them and he says, “This is my opinion and ijtihaad,” or, “This is my madhhab,” and you request it from the other and he says, for example, “Allaah said … Allaah’s Messenger said … the Salaf said,” and so on, as Ibn al-Qayyim, may Allaah have mercy on him, said:

“Knowledge is, ‘Allaah said … His Messenger said …
The Companions said …’ and it is not hidden

Knowledge is not your raising up a dispute foolishly
Between the Messenger and the opinion of a faqeeh.”

When you traverse upon this methodology in trying to become acquainted with the proof, the difference between the two answers will become clear to you … I told you that one of them says, “This is my opinion … my itjtihaad … my madhhab,” this happens sometimes, the other will give you proofs, either from the Book or the Sunnah or the actions of the Salaf as-Saalih, at that point you will find yourself leaning towards the opinion of this scholar and his ijtihaad and you will not look at the opinion of the first, and at that time the difficulty [you have] will disappear from you, this is a very clear illustration.

And if we assume [a case where] both scholars used proofs, as occurred recently with Shaikh al-Bannaa, I think some of you were present when we discussed, with one of the noble teachers, the issue of reciting Surah al-Faatihah behind the Imaam in the prayers where the recitation is made audible, and those listening listened, and the person takes whatever the soul feels comfort in [since both scholars were providing proofs], whether the truth is with Zaid or ’Amr [i.e., whoever the truth is with]–what is important is that he not be a person of desires or [someone with] a particular purpose [that he seeks through his fatwa] and that he not be as is mentioned in a statement made by Ibn Mas’ood رضي الله عنه in marfoo’ and mowqoof form but what is correct is that it is mowqoof, where he said, “Do not let yourselves be ‘yes-men,’ [إمعة: the one who has no opinion so he follows everyone’s opinion] saying, ‘If the people are good then we will be good, and if they are wrong then we will be wrong.’ Rather, make up your own minds, if the people are good then you are good, and if they are evil, then do not behave unjustly.” [Tirmidhi, v. 4, no. 2007, Darussalam transl.]

So, the general Muslims must set their hearts on knowing who the truth is with and then follow it, each person doing so according to the limits of their education, intellect and understanding, and Allaah does not burden a soul with more than it can bear.

The summary is that it is not possible to put an end to differing, it was there in the time of the Prophet and has continued to this day of ours, so do not seek the impossible. And when this is the case, what should the stance of the general masses be? It is as I just explained, that they seek out the truth, then their condition will be like that of those who strive to come to religious verdicts [mujtahideen]–if they are correct they will have two rewards, and if mistaken, then one, what is important is that they do not be people of desires and [particular] aims, and Allaah is sufficient …

Fataawaa Jeddah, Ahlul-Hadith wal-Athar, 5. [2/5/474]

For a similar discussion see here.

On Election Results – It’s Only The Faces That Change


 

Questioner: Our Shaikh, some Muslims observe the West and their advancements and when something happens there they display joy and happiness, is this regarded as a defect in ’aqidah related to actions or the heart? And what do you advise these people with?

Al-Albaani: I’m sorry, what do you mean … what do you mean by …

Interjection: Clinton, Shaikh.

Questioner: America’s Presidents, so and so went and so and so has come.

Al-Albaani: Ah.

Questioner: This one is better than that one, this one will benefit the Muslims and so on.

Al-Albaani: This is a weakness in both eemaan and intellect, a weakness of eemaan and intellect. The reality which every Muslim must bear in mind regarding such situations is His Saying تبارك وتعالى, Every time a nation enters, it will curse its sister, [A’raaf 7:38] so that they may taste the punishment.

Someone Else: The aayah, “… when they have all overtaken one another therein, the last of them will say about the first of them …[A’raaf 7:38]

Al-Albaani: Allaahu Akbar. Yes, so the point is that in reality this joy is a childish one, not that of men, firstly, and secondly, not that of believing men. [That one becomes joyful] because Bush lost and in his place came …

Questioner: Clinton.

Al-Albaani: I don’t know what his name is.

Questioner: [Laughs]

Al-Albaani: Names that are strange to me.

Questioner: By Allaah, O Shaikh of ours, the names of devils.

Al-Albaani: [Laughs] so the point is … Bush lost and so and so won the elections–all of them follow the same policy, it is only the faces that change.

For this reason it is silliness to become happy because Bush has gone and so and so has taken his place, even more so when we don’t yet know so and so’s [the new leader’s] good from his evil, if there is good in them. So why this haste? As long as disbelief is one community, and the politics of the American population as a people is with the Jews, so the fact that Bush lost and so and so won does not change the politics of this populace in such a speedy manner which some of those of weak minds and intellects imagine, [imagining to themselves] that we are rid of Bush [and this new leader will be better] … ok, maybe this [new leader] is worse than Bush.

Whatever the case, a Muslim does not become joyful when a disbeliever loses and another disbeliever takes his place, because disbelief is one millah, and their politics is one and the same. Look at … who was it in the ministry of the Jews and someone else took his place …

Questioner: Yitzhak Shamir and Yitzhak Rabin.

Al-Albaani: Yitzak Rabin, what did we see between this one falling and that one taking his place? Nothing whatsoever. It is just a game they play with the minds of those of weak intellects and unfortunately with some Muslims or politicians who did not lead according to the politics of the Quraan and the Sunnah.

So because of that I am able to say concerning this that Allaah … as He عز وجل said … Indeed, Allaah does not like the exultant.[Qasas 28:76], these people who become joyful at the downfall of this person and the success [in becoming leader] of that one, these people are as I just said … their intellects are like those of children, rather, sparrows.

And Allaah’s aid is sought.

Questioner: Does this issue have a connection to aqidah, i.e., is it possible to call … i.e., some of our brothers call those who display such joy for those people disbelievers?

Al-Albaani: No, no, all of that is a mistake and disobedience, if it has a connection to disbelief then it is to disbelief in action. Yaa akhi, we go by the principle and relax [which is that] the disbelief which takes one out of the religion is that connected to the heart, not the tongue. This question of yours reminds me of another just way of categorising disbelief, so there is disbelief in word [kufr lafdhee] and disbelief of the heart [kufr qalbee], the previous categorization was disbelief in creed [kufr I’tiqaadi] and disbelief in action [kufr amalee].

Now another just way of categorising disbelief is disbelief in word and disbelief of the heart, the disbelief of the heart is the equivalent of disbelief in action, and disbelief in word equates to disbelief in action.

So a person who displays joy at the loss of Bush and the success of George or Antonius or whoever, there is no doubt that such joy should not emanate from a Muslim, so it is possible for us to term this as disbelief in word, but such a person is not declared a disbeliever based on it, because it happened in the time the Prophet عليه السلام, [an incident] I’m sure some of which will not be hidden from any of you, like the hadith of Ibn Abbaas when he said that the Prophet عليه السلام gave a sermon to his Companions one day and a man then stood up and said to him,  “As Allah and you, will,” so he said, “Would you set me up as a partner beside Allaah? Say, ‘As Allaah, Alone Wills.’”

So this is disbelief in word, he said to him, “Would you set me up as a partner beside Allaah?” but he did not impose upon him any of the requisites of disbelief in creed [kufr I’tiqaadi].

So we should always keep this correct categorization before our eyes: disbelief in creed or the heart [is the first], and disbelief in action or in word [the second], because uttering a word is an action, so when we see a thing such as this we do not rush to say, ‘A disbeliever,’ even if he uttered a word of disbelief we do not rush to declare him to be a disbeliever and to remove him from the religion until we clarify what he meant by that statement.

Interjection: With your permission, O Shaikh of ours, if I could please …

Al-Albaani: Tafaddal …

Al-Hudaa wan-Noor, 672. [1/5/708].

Al-Albaani Praying Behind a Sufi


 

Shaikh Esaam Moosaa Haadi said, “And in 1990 and 1991 our Shaikh used to pray Fajr in the mosque at the service station close to where I live and we used to pray Fajr with him. The Imaam of that mosque had a stance against al-Albaani and the Salafi da’wah, infact he was a Sufi but not an extreme one, despite that our Shaikh would pray behind him even though he knew about that.”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.

For detailed answers by the Shaikh on this topic please refer to the following posts:

Praying Behind the People of Innovation.

Al-Albaani asked, ‘O Shaikh of Ours! Do You Know the ‘Aqeedah of this Imaam You Pray Behind?’


 

Shaikh Esaam Moosaa Haadi said, “In the late 80’s our Shaikh, may Allaah have mercy on him, used to pray fajr behind an Imaam in the An-Nuzhah district, the mosque was far from the Shaikh but he used to love the salaah and recitation of this Imaam. There was a group of us brothers who would stand [waiting] for the Shaikh on the street and when he’d pass us he’d pick us up in his car and we’d go to pray with him and then we’d come back with him. One time, a young guy new [to the da’wah] in those days got in with us, on the way back he said to the Shaikh, ‘O Shaikh of ours! Do you know the ’aqeedah of this Imaam you pray behind?’ So our Shaikh said:

‘I don’t know his ’aqeedah just like I don’t know yours.’”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.

Al-Albaani on Dealing Gently With The People When They Are Wrong–They Are Not as Bad as Pharaoh | 1 |


 

Questioner: It’s as though in his books Sayyid Qutb declares communities to be disbelievers because they don’t believe in Haakimiyyah, and he also doesn’t differentiate between minor disbelief and major, and the innovations which take place around graves and the supplications to other than Allaah are not of interest to him, and other things [too], he only talks about Haakimiyyah.

Al-Albaani: Yes.

Questioner: And some people make excuses for him, so what is his excuse?

Al-Albaani: By Allaah, O Ustaadh, I hold that it is better for us that we busy ourselves with those who are alive instead of those who are dead, this is the first thing.

Secondly, I said to our brother Dr. Rabee that Sayyid Qutb is a man who is not a scholar, and that he is one of those Egyptian writers who were not nurtured on knowledge, correct knowledge.

But it seems that he had a flowing pen, and perhaps in addition to that he, like many of today’s youth, had an unruly Islamic compassion, but they, as is said:

Sa’d led the camels to water while being completely wrapped up
[with only his hands sticking out].

This is not how, O Sa’d, the camels are taken to water.

So his books, as Dr. [Rabee’ al-Madkhali] may Allaah reward him with good has explained, are full of mistakes in terms of knowledge, some of them related to ’aqidah and some to fiqh.

So when I say that it is sufficient for us to busy ourselves with those who are alive instead of those who have passed away, I mean that we should not set up enmity between ourselves and a certain person, but only between us and his da’wah, and this is especially so after he has passed away and gone on to Allaah’s Forgiveness, inshaa Allaah, and His Mercy. This is from one angle.

And I said to Dr. [Rabee’], and I remain upon this, and I think that a lot of our brothers from the students of knowledge and our Shaikhs are [also in agreement] on this, that the truth, in and of itself, is heavy on the general people except for those whom Allaah, the Mighty and Majestic, wills [for it not to be as such]:

“Indeed, We will cast upon you a heavy word.” [Muzzammil 73:5]

So when hardness and harshness is added to the da’wah and its heaviness upon the people, as we mentioned–then two types of hardness and harshness have come together, and that will be a cause which will repel people from the true call, whereas the purpose of da’wah was to draw them to it.

And there is not a single student of knowledge from us except that he remembers the aayahs in the Noble Quraan and many of the Messenger’s hadiths, عليه الصلاة والسلام, which exhort kindness and gentleness, the aayahs [in this regard] are well-known and we do not need to be reminded of them, like the aayah in which Allaah the Mighty and Majestic, ordered Moosaa عليه السلام and his brother Haaroon, saying:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

And I do not believe that someone who bears witness that there is no deity worthy of worship except Allaah and that Muhammad is Allaah’s Messenger and who professes this testimony, [and while we do leave] his [final] reckoning with Allaah, there is not a single person from us who will imagine that however deviated he is in his call, especially when he has not used hardness or harshness in his call with those who he is calling towards his da’wah, however deviated it is from the truth, [not a single person from us will imagine that] his situation will reach an atom’s weight in comparison to this Pharaoh to whom Moosaa and Haaroon were sent.

Despite that, Allaah the Mighty and Majestic ordered these two noble Prophets and chosen Messengers to speak gently to the greatest transgressor on the face of the earth [a level of transgression which was shown] when he [i.e., Pharaoh] said:

“Saying, ‘I am your lord, the most high.’” [Naazi’aat 79:24]

Despite that Allaah said:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

So I believe that Sayyid Qutb’s condition doesn’t reach that of Pharaoh at all, so it is his present followers who are intended when refuting him because he has [now] gone with all of his open and hidden flaws and defects. And so if those who are aimed at are the living, then regarding them I will say the same as that which I did about this one who has died: that the evil of these people does not reach the level of Pharaoh who claimed to be a deity worthy of worship [uluhiyyah].

Thus it is not fitting that we bring two types of hardness together, one of which is a necessity, i.e., the call to the truth which differentiates between the truth and falsehood, between a man and his brother, which was the reason one of the Noble Qur’aan’s names is Al-Furqaan [The Criterion], and which was also one of the names of the Prophet عليه الصلاة والسلام, because he, firstly, separated truth from falsehood, tawhid from shirk, indeed between a man and his son, between a son and his father … and so on. This is the nature of the call to the truth, so it is, thus, enough for us to call the people to this da’wah as He the Most High said:

“… with wisdom and good instruction …” [Nahl 16:125]

And something which should be mentioned here, as a reminder is …

%d bloggers like this: