The Albaani Site

Translation from the Works of the Reviver of this Century

Category: Establishing the Proof

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]

Did al-Ghazali Come Back to the Manhaj of the Salaf?



Questioner: Did Abu Haamid al-Ghazali come back to the methodology of the Salaf, how correct is this statement?

Al-Albaani: No, unfortunately. But he started to take a few very slow steps towards it, and I ask Allaah عز وجل to forgive him and those like him from the people of knowledge.

Al-Hudaa wan-Noor, 13.

Is it a Condition that the Proof that is Being Established be Understood?

Questioner: Noble Shaikh! Is it enough to establish the proof against the people of shirk and all the people of innovation or do they have to understand it? And what is the condition [by which to judge] this understanding? And Allaah the Most High says, And We have placed over their hearts coverings …and that is about the disbelievers, And We have placed over their hearts coverings, lest they understand it, and in their ears deafness.[Al-Israa 17:46]

Al-Albaani: There is no doubt that when Allaah the Blessed and Most High’s proof is presented to some people who are foreign to the Arabic language and which is something they do not understand then the proof has not been established against them. Due to that Allaah the Most High said, And We did not send any messenger except [speaking] in the language of his people to state clearly for them. [Ibraahim 14:4].

So when a scholar establishes Allaah’s proof against His servants but they didn’t understand it due to some obscurity which occurred to them concerning their Arabic tongue or because they were non-Arabic speakers then at that time this scholar must explain Allaah the Blessed and Most High’s proof to them until it becomes clear. Once it has become clear to them and they then reject it after being certain of it, it is then judged that they are disbelievers and that they will abide in Hell forever.

As for just reciting the proof to the people without them understanding it then the people of knowledge are agreed that [in such a case] the proof has not been established, and Allaah the Blessed and Most High said, And never would We punish until We sent a messenger,[Israa 17:15] He means a messenger who speaks his people’s language so that they can understand what he is preaching to them about from the revelation which has been sent down to him from his Lord, the Blessed and Most High.

And for this reason, as an affirmation of this meaning, he عليه الصلاة والسلام said, as Imaam Muslim reported in his Saheeh from the hadith of Abu Hurairah may Allaah the Most High be pleased with him, that, ‘Allaah’s Messenger صلى الله عليه وسلم said, ‘There is no man from this ummah from the Jews or the Christians who hears about me and then does not believe in me except that he will enter the Fire.’

So in this hadith his صلى الله عليه وسلم statement regarding all of the disbelievers on the face of the earth whom news of the Prophet صلى الله عليه وسلم reaches, [news showing how] he was in his call in its true form and then disbelieves in it, then such a person is in the Fire.

So his statement, ‘… who hears about me …’ means his true call, and naturally it does not mean that if an unbeliever from the Europeans for example, or the Americans or others, heard of our Prophet صلى الله عليه وسلم through the priests or monks or orientalists who tell lies about out Prophet صلى الله عليه وسلم and do not tell their people about the true reality of the manners and merits of Allaah’s Messenger’s صلى الله عليه وسلم person and who [also] do not speak about the reality of his call and that it is the call of monotheism and rectification in all aspects of life, but rather only speak to their people about things contrary to what he was upon صلى الله عليه وسلم relating to his person and his call–then there is no doubt that in such a circumstance these people would not have heard of him عليه الصلاة والسلام truly and for this reason that aforementioned warning at the end of the hadith does not apply to them.

I will repeat a mention of this hadith again due to its importance in relation to this topic, for many people assume that just by transmitting the Noble Quraan to unbelieving populations through Arabic radio that Allaah the Blessed and Most High’s proof has been established against them and as a result the Muslims don’t have to do anything in terms of conveying the message, it is not like that.

For the Quraan was sent down in an Arabic tongue and those people don’t understand any of it, how can they when many of the general Arabs themselves have become like foreigners who don’t understand what is recited to them from their Lord’s Book, so how can it be said that Allaah the Blessed and Most High’s proof has been established against those Europeans and their likes from those foreigners just because every day, morning and evening, they can hear the Quraan’s recitation on Arabic radio?

So there is no doubt a group of the Muslims, who are truly from the people of knowledge, must convey Islaam’s sharee’ah in the language of those peoples and they should be good at translating the Quraan, translating its meanings and not a literal translation.

This is the answer to that important question.

Fataawaa Jeddah, 26.

Conditions for Establishing the Proof


Questioner: Some people or some of the callers say that establishing the proof is done with two conditions: one is to do with the person who has the proof and the second is presenting the proof; ‘the person who has the proof,’ i.e., that he should be accepted by the people, ‘presenting the proof,’ that the proof be clear and unmistakable, what does this mean?

Al-Albaani: The first statement is false because the Prophets and Messengers were not accepted by their people. As for the second condition then it without doubt [is correct], it must be clear.

Al-Hudaa wan-Noor, 580.

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