The Albaani Site

Translation from the Works of the Reviver of this Century

Category: Questions and Answers

Should Someone who Catches the Tashahhud of the Jumu’ah Prayer, Having Missed Both Rak’ahs, Pray Four?

Questioner: A questioner asks: someone who catches the tashahhud of the Jumu’ah prayer, having missed both rak’ahs, should he pray four?

Al-Albaani: Yes, he prays four, and the explanation of that is in my well-known book, ‘Al-Ajwibah an-Naafi’ah ’an Asilati Masjidil-Jaami’ah.’

Su’aalaat, vol. 2, p. 365.

Is It Allowed for a Muslim Woman to Kill Herself For Fear of Being Raped

Questioner: Okay, O Shaikh, regarding what is happening in Bosnia and Herzegovina, may Allaah protect it and the Muslims from evil, some Bosnian Muslim women have started to kill themselves and commit suicide when they come to know that the unbelievers or the Serbs are going to commit fornication with them, is that allowed?

Al-Albaani: It is not allowed.

Questioner: Even in their case?

Al-Albaani: It is not allowed.

Questioner: And the solution, what is it, they should defend themselves?

Al-Albaani: Yes.

Questioner: Even if it leads to fornication being committed with them?

Al-Albaani: The answer to this has already finished: even if.

Al-Hudaa wan-Noor, 594.

Are There Companions Who Will be Called to Account and Then Punished and Who Will Then Enter Paradise?

Questioner: Our Shaikh, are there people from the Companions who will be called to account and then punished and who will then enter Paradise? Are any of them of such levels?

Al-Albaani: Why are you concerned about that? [Lit: what concerns you about that question?]

Questioner: Wallaahi, it’s a question that came to mind.

Al-Albaani: I don’t think it crossed your mind … [starts laughing]

Questioner: [laughs]

Al-Albaani: From some angles these are whisperings [of the Devil, waswasah] … why are you concerned about that … why are you concerned about that … does it have a connection to your aqidah? [Is it] something which you will correct [your aqidah] with?

Ask about what is relevant to you, Yaa akhi, because this is a door Shaitaan enters through.

Al-Hudaa wan-Noor, 547.

Father Listening to Music and Looking at Female Dancers …

Questioner: A man that Allaah has put to trial through his aged father who does not abstain from sinning, like listening to singing, looking at women dancers and disparaging some of the Companions, and when he advises him he doesn’t listen, so is he sinful if he angers him when he does that which contradicts the legislation?

Al-Albaani: It is not allowed for the son to anger his parents.  Rather it is only for him to advise them both, acting in accordance with the obligation of advising from one angle and due to His Saying, “And your Lord has decreed that you not worship except Him, and to parents, good treatment,” [Israa 17:23] from another.

Fataawaa al-Madinah, 125.

Is Learning Arabic and Speaking it Obligatory on the Student of Knowledge?

Questioner: Is it obligatory on the student of legislated knowledge to learn the Arabic language and speak it?

Al-Albaani: Learning the Arabic language is an obligatory issue due to what is established with the scholars that: those things which an obligatory action cannot be established without are obligatory themselves.  And it is not possible for a student of knowledge to understand the Quraan and the Sunnah except through the Arabic language.

As for speaking it, then that is something recommended [mustahab] due to the lack of a legislated proof  obligating it.

Fataawaa ash-Shaikh al-Albaani fil-Madinah wal-Imaaraat, 35.

Students of Knowledge not Memorising the Quraan–Why?


Questioner: One of the other things I noted about this good, alhamdulillaah, [Islamic] awakening, and this interest in knowledge is that [unfortunately] the proportion [of people] turning towards memorising the Book of Allaah and also lessons [where] tafseer is [studied] is very low.

Al-Albaani: [Something] very rare [indeed].

Questioner: If not non-existent, what do you think?

Al-Albaani: This is what I have [previously] mentioned in some gatherings.  O brothers, I want to see one of you who has memorised the Quraan. Such that when I, for example, need an aayah and am not able to recall it then I can get help from some of you.

Those who memorise the Quraan are not found except for the very few. And the cause centres entirely around the fact that seeking knowledge today is not done sincerely for the Face of Allaah. This is a calamity.

Questioner: Part of that too are lessons in tafseer, now in Riyadh we have [only] a very limited number of lessons in tafseer.

Al-Albaani: Sorry?

Questioner: I was saying that …

Al-Albaani: Nowadays it is [as though it is] the turn of the study of the science of hadith and that’s it.

Questioner: Yes.

Al-Albaani: And the reason is very clear: it is the lack of sincerity in seeking knowledge for Allaah, the Mighty and Majestic.

Al-Hudaa wan-Noor, 599.

Is there a Trial More Severe than that of Dajjaal?

Questioner: The trial which is more severe than that of Dajjaal … is it after or before Dajjaal?

Al-Albani: There is no trial greater than that of Dajjaal according to the clear text of the hadith, ‘From the time of the creation of Aadam to the Hour, there is no trial more harmful than the trial of Al-Maseeh ad-Dajjaal.

Questioner: There is nothing more harmful than it?

Al-Albani: No.

The video:

Al-Hudaa wan-Noor, 177.

There is no place for the question, ‘How?’ in the Matters of the Unseen

Questioner: In the hadith of the Prophet’s Ascent to the Heavens, when the prayer was prescribed upon him صلى الله عليه وسلم and Moosaa عليه السلام asked him to go back [and ask for the number of prayers to be reduced] … how [exactly] was it?

Al-Albani: There is no ‘how’ in the matters of the Unseen, may Allaah bless you!

Regarding the matters of the Unseen, take [the following] as the principle and relax: there is no ‘how’ in the matters of the Unseen.  People other than you twist and turn [this way and that], and go on at length but in the end they conclude with this word which you just said now, ‘How?’

There is no, ‘How?’ in the matters of the Unseen.

There is only total and complete faith, without [the question], ‘How?’

Because that world is metaphysical [lit. ‘… behind or beyond matter …’] as they say today, that which is beyond the intellect … our physical world cannot be compared to it and vice versa.

Al-Hudaa wan-Noor, 28

The video:

Wishing for Death

The Permissibility of Wishing for Death for Religious Reasons,
and from the Signs of the Hour is that a Man will Wish for Death Due to Trials and Afflictions that have Come Down on Him

The Messenger of Allaah صلى الله عليه وسلم  said, “The Hour will not be established until a man passes by a grave, and says, ‘Woe to me!  Would that I were in his place!’  He will have no desire to meet Allaah, the Mighty and Majestic.”

Al-Albani: And the meaning of the hadith is that the reason for him seeking death is not for [the sake of] his religion or to get closer to Allaah and out of [his] love to meet Him, but instead due to worldly trials and afflictions that have come down on him.

In it is an indication of the permissibility of wishing for death for religious reasons.  And his saying صلى الله عليه وسلم, “Let not one of you wish for death due to a harm that has befallen him …,’ does not negate this, since this is specifically concerning wishing [for death] due to a worldly matter, as is apparent.

Al-Haafidh said, ‘And this is supported by the fact that a group of the Salaf wished for death under poor conditions of religiousness/[when the affairs of the religion were being corrupted].”

An-Nawawi said, ‘It is not disliked, rather a large number of the Salaf did it, from them Umar ibn al-Khattaab and …’

As-Saheehah, 2/121.

Ibn Taymiyyah, Ibn al-Qayyim and the Perishing of the Fire

Questioner: In [his book] Al-Waabil as-Sayyib, Ibn al-Qayyim mentioned that the Fire will come to an end.  What do you say [about that]?

Al-Albani:  Ibn al-Qayyim has two sayings.  The one which it is fitting to adopt [or rely upon] is the elaboration which he mentioned in Al-Waabil as-Sayyib: [that] there are two Fires, one for the disbelievers and another in which the disobedient Muslim sinners [faasiqs] are punished.

The first fire will not cease to exist, it is the second one which will.

And that which is found in some of his books and some of the books of his Shaikh, Ibn Taymiyyah, the apparent meaning of which is that the fire will cease to exist totally–it is fitting that this is taken to mean the perishing of the fire which the disobedient sinners from the Muslims will enter.  Because they will be saved one day, as he عليه الصلاة والسلام said, “Whoever says, ‘Laa ilaaha illallaah,’ it will help him one day …” [Compilers note: it will help him one day before Allaah].

And I have written an introduction to this book [Raf’ul Astaar of San’aani], almost fifty pages long, confirming the view that as-San’aani, may Allaah have mercy on him, held: that the saying that the fire of the disbelievers will cease is something which contradicts the Book and the Sunnah.

And the [high] regard we have of the Shaikh of Islaam Ibn Taymiyyah and his student Ibn al-Qayyim al-Jawziyyah is that they would not fall into a contradiction as apparent as this one.

So it is fitting that the fire which he stated would cease be taken to mean that of the disobedient sinners from this Ummah and not the fire of the disbelievers.

Fataawaa Jeddah, 4.

How can a Wife help her Deceased Husband? Can she Send the Reward of her Recitation of the Quraan to him?

Translated by Ahmed Abu Turaab

Questioner: Recitation of the Quraan reaches the dead?

Al-Albani: If the one reciting the Quraan is the child of the one who has passed away, whether it is the father or mother, then this recitation will benefit.

As for other than the children then their recitation will not benefit [anyone] other than their [own] parents as we just mentioned.

Thus the wife is excluded [from this category]–but [at the same time] there is no doubt that you, as a wife who has been afflicted with the demise of her husband … [there is no doubt that] it is within your capability to supplicate for him: [that] if he was someone who would do good, that our Lord, the Mighty and Majestic, increases his good deeds; and if he was someone who erred, that our Lord overlook his sins.

Always remember him with good and supplicate for him.

As for you reciting [the Quraan] and sending the reward for that recitation to the husband, then it is over, his actions have come to an end as I stated in the aforementioned hadith, the conclusion of which was, “… except for three: recurring charity, knowledge that others benefit by, or a righteous son who supplicates for him.”

Al-Hudaa wan-Noor, 290.

The video:

Does the Reward for Reciting the Quraan reach the Dead? How Can You Help Your Deceased Parents?


Question: O Shaikh, is it allowed to send the reward for reciting the Quraan [to a dead person]? Some people use what you said in your commentary on the Explanation of Al-Aqidah al-Tahaawiyyah as a proof in this regard, that you hold it to be permissible …

Al-Albani: I do not say, my brother, that it is permitted unrestrictedly. [Rather] I say that the earnings of the child … as he عليه السلام said, “The best earnings are those which a man receives through his own work. And your children are from your earnings.” And the Most High said, “And We record that which they send before and their traces …” [Yaa Seen 36:12]

And he عليه الصلاة السلام said in an authentic hadith, “When a person dies …” and in another narration, “When the son of Aadam dies, his actions are cut off except for three: recurring charity, or knowledge that others benefit by, or a righteous son who supplicates for him.”

So this righteous son, his righteous actions will benefit his parents, because he is a trace that they have left behind, “And We record that which they send before and their traces …”

And I do not say that this recitation will benefit other than the parents or that any righteous action [which he does] will benefit other than his parents.

And maybe you will recall that some of the past scholars say that charity given by a person on behalf of some of the Muslims will reach them even if they are not his parents. In this situation we specify that it will [only] reach the parents. So the charity a son gives will reach the parents, and every righteous action [he/she does] like freeing a slave and other acts of worship in general will reach the parents due to the generality of the proofs I just mentioned.

As for other than the parents benefitting from this charity and these acts of worship, part of which is recitation of the Quraan, then we do not hold this generality.

For this reason it is fitting that such a statement be looked at again so that something we did not say is not attributed to us.

We only hold this limited restriction to be correct.

Al-Hudaa wan-Noor, 366.

The video:

Do the Souls of the Dead come back to the World?

Question: The soul of the dead, does it come [back] and recognise what we do, in our houses for example?

Al-Albani: Never.  These are superstitions which are present in the minds of some people. When a person dies his connection to the world is totally cut off. Namely, if a nuclear bomb were sent down, and you have heard about [how powerful] one of them [is], [such as the one] the Americans sent down on Japan … if hundreds of nuclear bombs were sent down on this planet the dead would not feel it whatsoever, “When a person dies, his actions are cut off except for three things …” And our Lord said in the Noble Quraan, “But you cannot make hear those in the graves.” [Faatir 35:22].

The dead do not hear, so do not believe any of these stories.

Al-Hudaa wan-Noor, 290.

The video:


What is the Correct Method to Cure Someone from Magic, the Evil Eye and Possession?


Al-Albani: I do not know a cure for magic apart from the legislated ruqyah and recitation of the Quraan, and to seek shelter and protection with Allaah the Mighty and Majestic, earnestly imploring Him to cure the afflicted person from it.

As for going to soothsayers or fortune-tellers to try to discover who the person who performed the magic is and what type of magic was used in order to be able to remove it and so on, then along with the fact that this does not benefit it is also a use of means that is not legislated.

Indeed, such means may be polytheistic due to the incantations in some of them whose meaning is not [even] known.  And they may also contain [phrases which involve] seeking refuge with the devils whose names we do not know–the only ones who know their names are these imposters [Dajjaals] who seek the aid of their companions from the Jinn, as the Lord of all Creation said, “And verily, there were men among mankind who took shelter with the masculine among the jinns, but they increased them [mankind] in sin and disbelief.” [Jinn 72:6]

As for that which is connected to the one possessed or afflicted with the Evil Eye … then the one who has been afflicted with the Evil Eye has a cure mentioned in Al-Muwatta and other than it.  [Which is that] the one who is thought to have [most likely] given the Eye and who is then known is brought and told to perform ablution.  The water from his ablution is then taken and wiped on the limbs of the afflicted person.  This is a legislated means for his cure.

There may be further details in the hadith which I do not recall right now.   This is present in Al-Muwatta and others from the Sunan collections.

As for the one possessed by a Jinn, then his cure is through recitation of verses from the Noble Quraan by a righteous Muslim well-known for his righteousness.  This benefits on many occasions.

This is the answer I have to this question.

Fatwaawaa Jeddah, 21.

Is it possible that a Miracle of a Prophet can be a Karaamah of a Wali [An Ally of Allaah]?

Translated by Ahmed Abu Turaab

Questioner: In the name of Allaah. All praise is due to Allaah, and may prayers and peace be upon the Messenger of Allaah, Muhammad, the son of Abdullaah, and upon his family, his Companions and whoever adheres to him. As for that which follows:

The questioner says, “We have heard a Shaikh say, ‘Whatever miracle it is possible for a Prophet to perform, then it is possible that such a miracle can be a karaamah of a Wali, [i.e., a Wali can perform it too].’”

Al-Albani: It is enough to say that this is a statement of some Shaikhs and the affair is over. It is not a statement made by Allaah, nor a hadith from the Messenger of Allaah صلى الله عليه وسلم such that we should worry about tackling it and clarifying the forgery that it is.

From another angle it is a statement which is false from its very root. That is because from the miracles of the Prophet صلى الله عليه وسلم is this Noble Quraan, which is the miracle of all miracles, as has been alluded to in some authentic hadiths.

So if we were to take that statement without exception, i.e., that ‘Whatever miracle it is possible for a Prophet to perform, then it is possible that such a miracle can be a karaamah of a Wali,’ then [as we said] the Quraan is the miracle of our Prophet–is it then possible for it to be a karaamah of an Ally of Allaah who is one of the followers of the Prophet صلى الله عليه وسلم?!

This is impossible.

Yes! [But] according to the path of the extreme Sufis it is possible for that to happen. That which is built upon something corrupt is itself corrupt.

Regretfully, there is a book which it is likely has been reprinted more times than Sahihs Bukhari and Muslim and is known as, Tabaqaat al-Awliyaa of Abdul-Wahhaab ash-Sha’raani, in it he has mentioned a copious amount of catastrophes and calamities which conflict with the principles of the Islamic Sharee’ah.

And I wonder how this book can be reprinted tens of times and be circulated amongst the Muslims while the two Sahihs are not.

In it there occurs that which is relevant to our previous statement. [It is mentioned] that he visited a Shaikh of his and stood near his door, below the window, when he heard a sound that resembled a person reciting the Noble Quraan. Yet when he paid attention and understood what was being recited he realised that it was nothing from the Quraan. For he knew the Quranic aayaat and so was able to distinguish between the Quranic word and that of man.

The man who went to visit the Shaikh said, ‘So when the Shaikh finished his recitation I became sure that he was reciting some divine speech other than the Noble Quraan because he said, ‘O Allaah! Grant the reward of what I recited from Your Speech to my Shaikh so and so.’

This is mentioned in Tabaqaat al-Awliyaa of ash-Sha’raani.

Thus, it is possible that such a statement [as the one just mentioned in the story] came about as a result of that misguidance which has become a principle with them, because it necessitates that it is possible for a person who is not a Prophet to come with something like the Noble Quraan which was revealed by the Lord of all creation, since they said, ‘Whatever miracle it is possible for a Prophet to perform, then it is possible that such a miracle can be a karaamah of a Wali.’  And we find this phrase cited in the aforementioned book Al-Tabaqaat of ash-Sha’raani.

For this reason it is not permissible for a Muslim to be deceived with statements such as these and it is enough for him to know that it is something for which no authority has been sent down.

Fatwaawaa al-Imaaraat, 6.

Does the Prophet صلى الله عليه وسلم know the Unseen? A Long Discussion Concerning that | 3

Translated by Ahmed Abu Turaab

Following on from the second post:

The Shaikh continues, “Another point remains which I alluded to earlier [but] I [still] want to talk about it a little, and hopefully [talking about] it won’t go on for too long.

If [for argument’s sake we were to say that] Allaah chose His Prophet عليه السلام by [indeed] informing him of all of the Unseen, who is that person who can encompass the knowledge of the Messenger عليه السلام, and claim to have memorised it?

We now say [the following, let us suppose that] Ustaadh Maaher [is an expert] in any field you want to name, and he has the most adept and bright of students, the best memoriser–how much of Ustaadh Maaher’s knowledge will he memorise? A little. So will this intelligent teacher pour all of his knowledge into the breast of that student? [To do so] will require him [to expend] an extraordinarily exhausting effort.  And Allaah does not burden a soul with more than it can bear.

So from this angle which negates human nature it is not plausible that the Prophet عليه السلام … if Allaah had taught him everything and had made him a partner with Himself concerning the knowledge of the Unseen, it is not reasonable [to say] that he would inform the people of that which they are not capable of bearing or enduring.

So in summary, may Allaah bless you, it is obligatory to explain hadiths such as this one in light of the aqidah of the Muslims which has been derived from all of the Book of Allaah and all of the Sunnah and hadiths of the Prophet of Allaah صلى الله عليه وسلم and that we do not stop at one hadith. For this reason I’m telling you now that the last word in this issue is: we claim that, firstly, we are all Muslims, alhamdulillaah.

But there is something else which we claim which is that we respect our Pious Predecessors from the Companions and their students [taabi’een], and the mujtahid Imaams. Through them we learnt the knowledge of the Book, the Sunnah, fiqh and aqidah.

So who from the scholars of the Muslims says that Allaah taught the Prophet صلى الله عليه وسلم everything, [that He taught him all the things that] occur in the hadith of the Pen, ‘Write that which will be up until the Day of Judgement,’ basing that upon the hadith of Muslim [quoted in the question].  I do not know a Muslim scholar who has preceded us in such a statement.

For this reason it is not permissible for a person to say that which opposes what our scholars of before, who were from different madhhabs and inclinations, have said.

Questioner: your excellency, the [respected] Shaikh, knows that the Companions were the most truthful and precise of people in reporting from the Prophet عليه الصلاة والسلام, such that one of them would refrain from reporting [something from him عليه الصلاة والسلام] for fear of [the possibility of] forgetting something. So [even though they were so careful, here] this narration came to us on the tongue of a Companion with precision, ‘He told us what was and would be.’ The Companion could have said, ‘He informed us of the keys to these things, or told us in generality, or the major events that would occur,’ but instead he said, ‘He told us what was and would be,’ meaning comprehensively/exhaustively. This is one point.

The second thing is that the Companion said, ‘To the extent that there was not an [army] detachment except that he informed us of it and its leader.’ And it is known that the ‘detachment’ is a group [of people].

As for your saying that if Allaah, the One free of all imperfections and the Most High, informed the Prophet of His Knowledge then he would have become a partner [with Allaah in that], then this is not said for one reason: as long as we ascribe the matter back to Allaah the Mighty and Majestic, saying, ‘Allaah informed him,’ then this is something from the creation. This is one matter.

The second thing is that your Excellency knows that Allaah, the One free of all imperfections and the Most High, bestowed [lit. ‘split/shared’] some of His Beautiful Names on him which are present in the Quran, “Verily, there has come unto you a Messenger from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He is anxious over you (to be rightly guided …), for the believers full of pity, kind [ra’oof], and merciful [raheem].” [Tawbah 9:128].  And these are from the Most Beautiful Names of Allaah [Al-Asmaa al-Husnaa].

We are only trying to say the following: He said about our master Ishaaq, “…a boy (son) possessing much knowledge and wisdom [aleem].” [Hijr 15:53] and this [i.e., aleem] is also from the Asmaa al-Husnaa. But when the wisdom is attributed back to Allaah the Mighty and Majestic then the knowledge of the Prophet عليه الصلاة والسلام is something originated or brought into being [haadith], so if Allaah were to inform him of the Unseen and [we also have] the open statement of the Companion that He informed him of what was and what will be, then this is somethng brought into being [haadith] in relation to the Prophet عليه الصلاة والسلام.  Because the Prophet عليه والسلام is muhaddath [“spoken to” i.e., this knowledge is revealed unto him].  So this does not show that there is any sharing in any way, nor does it mean that the kindness of the Prophet عليه الصلاة والسلام is the same as the divine Kindness, nor that the prophetic mercy is the same as the diving Mercy. Because the first Mercy [i.e., that of Allaah], is sempiternal, and the mercy of the Prophet عليه والسلام is recent and created. Just like that is the knowledge of our master Ishaaq, which is recent knowledge, whereas the knowledge of The Truth is pre-existent.

Thus: Imaam al-Busiri has a point when he says, ‘And from your knowledge is the knowledge of the Tablet and the Pen,’ i.e., he came across this hadith and is not ignorant or a polytheist. Rather he was in a generation that had scholars and people of tawheed, [discerning scholars] who knew how to separate the wheat from the chaff. So if he was a polytheist they would have refuted him [it’s as though here the questioner is saying to Shaikh al-Albaani, ‘If he was a polytheist or a kaafir as you Salafis claim …’ even though Shaikh al-Albaani has not made any such accusation in the discussion]. [On top of that] it is well known that if we have ninety-nine reasons to declare a Muslim to be a disbeliever and we have one reason not to, we should resort to the safer option [of not declaring him to be a disbeliever], as long as supporting rationale exists.

Al-Albani: I’m sorry, you are now straying from the topic at hand, no offense intended.

Questioner: I haven’t strayed at all.

Al-Albani: I’ll establish for you the fact that you have strayed.

Questioner: If I have strayed I take back what I have said.

Al-Albani: I’m sorry but now you’re saying firstly, secondly, thirdly, fourthly and fifthly. Wallaahi, I admit to you that my memory is weak, I will not say to you that the answer to number one is so and so, and number two is so and so, etc. But at the end I felt that you left the topic when you said that al-Busiri is [not] a polytheist and no one declared him to be a disbeliever etc.–we were not discussing that.

Interjection by someone at the gathering: What’s known to people is that this majlis [assembly/sitting] is clean and its conduct is vindicated [of accusing anyone of shirk “idolatry”].

[Compilers note: The questioner was trying to say that the Salafis say that al-Busiri is a mushrik, so Shaikh al-Albaani answered him back because by saying that he has now entered into a new topic of discussion and so the above interjector was trying to say that it is common amongst many who associate themselves to Salafiyyah that al-Busiri is a mushrik but as for the gathering of Shaikh al-Albaani then it is clean and its conduct is vindicated from abusing people. Shaikh al-Albaani also responds by saying what is written below, that as long as our gathering is clean and free of such things then why do you want to make it filthy with your accusation of shirk?]

Al-Albani: I’m sorry but just now you didn’t mention [the topic of] shirk and that it is not shirk and that he is not a polytheist.

Questioner: Because there is a story …

Al-Albani: I’m sorry ustaadh, did you say he was not a polytheist or not?

Questioner: Indeed.”

Is the Sufi’s Stabbing themselves with Skewers a Miracle? | 2


So these are two forbidden matters that have come together in these people: beating the daff during the remembrance of Allaah, and stabbing themselves with skewers.  Along with harming oneself, this is something which misguides the Muslims in addition to the fact that they try to deceive the people into thinking that this act is a miracle [karaamah].

Whereas the reality is that, firstly, it is not a miracle but rather indignity. Secondly it is [but] an exercise which the most profligate of sinners can do just like them.  The non-Muslim can do it. The non-Muslim who doesn’t believe in Allaah and His Messenger [can do it], why?

Because it is [acquired by] practice, [just] an exercise. And maybe all of you have heard of some of the strange things the Hindus and idol worshippers do; those who bury themselves alive in plain view of the people and examining doctors, who have gathered specifically to see how this person can be buried underground and then come out alive, [and to see] how he can breathe?

Does this then mean that this idol worshipper who survived underground for days not just hours and then comes out alive is from the major Allies of Allaah [Awliyaa’ullaah]?  How perfect is Allaah, the Mighty and Majestic!/Allaah forbid!

This is practise and exercise, and exercise can result in some strange things. For example you have seen many, many incidents … a rope stretched out on to the sea–if we were to walk on a narrow bridge [it would be something!]–but as for this person he is walking on a rope–so [now] what, this is a miracle?

This has no connection whatsoever to do with miracles.

This is practice.  The righteous and the sinner, the believer and the disbeliever all share in it. And the Muslim’s scholars, both past and present, have experience with these people who do not know anything about their religion except these exercises which they have become accustomed to and by which they then misguide the people, whereas the scholars say:

If you see a person who may fly
And on the ocean does walk
Yet does not stop at the limits of the Legislation
Then an innovator is he
being lead to destruction progressively

Why did they say that? Because supernatural events can be split into three categories:

1) Miracles [Mu’jizah].

2) Miracles of a lesser degree [karaamah].

3) And something which leads to destruction progressively [istidraaj].

Miracles [Mu’jizah] are done by a Prophet. Miracles but of a lesser degree [karaamah] are done by an Ally of Allaah [Waliyullaah]. And istidraaj is performed by the disbeliever and the hypocrite.

You are not in need of us speaking about miracles, they are mentioned in the Book of Allaah and the Sunnah, maa shaa Allaah, extensively, as are karaamaat.

The karaamaat of the true Allies of Allaah and the righteous people, alhamdulillaah, are many. He, the Most High, says, “Everytime Zakariyyaa entered the Mihraab [prayer room] to visit her, he found her supplied with sustenance.” [Aali Imraan 3:37]. This was a karaamah of Maryam عليها السلام. And there are books written about this topic, from the best of them is that of Ibn Taymiyyah, may Allaah have mercy on him, what is it called?


Al-Albani: Yes?

Questioner: The Maxim of the Miracles of the Allies of Allaah …

Al-Albani: No, no, remind us of its name, O people.

Questioner: Al-Karaamah and the Miracles of the Messengers and Prophets of Allaah.

Al-Albani: No.

Questioner: The Maxim of the Miracles of the Allies of Allaah … [The compiler of the book, Shaikh Shady Noaman said, ‘It appears to me that the Shaikh, may Allaah have mercy on him, meant the book called, ‘The Criterion between the Allies of The Most Merciful and the Allies of the Devil. [Al-Furqaan bayna Awliyaa’ir-Rahmaan wa Awliyaa’ish-Shaitaan].

Al-Albani: In summary, the topic that we should talk about is istidraaj. In many authentic hadiths, rather mutawaatir even, it is mentioned that the greatest Dajjaal at the end of time will say to the sky, ‘Rain.’ And it will.

He will say to the earth, ‘Bring forth your produce.’ And it will.

He will say to some desolate land, ‘Bring out your treasures.’ And it will and will follow him.

He will cut a man into two with a sword and will then bring him back to life–are these miracles of an Ally of Allaah [karaamaat]?

These are extraordinary/supernatural occurrences which Allaah will cause to happen at the hands of this great Dajjaal who the Prophet عليه السلام told us about, saying, “There is not, between the creation of Aadam and the Hour, a trial greater than that of Al-Masih ad-Dajjaal.’ So here is this Al-Masih ad-Dajjaal coming with these supernatural occurrences.

Thus, supernatural events do not show the validity of something, ever.

Validity/goodness is only through righteous actions. For this reason the previously mentioned poet said:

If you see a person who may fly

Namely, he flies without wings, not in a plane, the non-Muslims fly in planes and beat us to it.

If you see a person who may fly
And on the ocean does walk
Yet does not stop at the limits of the Legislation
Then an innovator is he
being lead to destruction progressively

So these people who strike themselves with skewers, these are exercises, and from the greatest proofs of that is that if you were to say to one of them, ‘Come, I’m going to strike you with a small pin, he will say to you, ‘No.’ Why? If he really is a person who can perform miracles, let him bring his miracle to any person who wants to hit him in any place.

[But, no] he will say to you, ‘No.’ Why? Because he’s not trained to have himself struck here in his chest, in the heart, nor here, or here, but only here, where there is muscle, where there is meat, not where the nerves and bones are.

I said to you just now, throughout time the scholars of the Muslims have had a lot of experience with these Dajjaals.

The most famous of them was the Shaikh of Islaam Ibn Taymiyyah, may Allaah have mercy on him, who challenged the Shaikh of the Rifaa’ees of his time. [The Rifaa’ees] were known as Battaa’ihiyyah [in attribution to al-Bataa’ih, the village where Ahmad ar-Rifaa’ee, the founder of the Rifaa’eeyah came from].

This Rifaa’ee Shaikh used to make it appear as though he could enter fire without getting burnt.

So Ibn Taymiyyah challenged him.

News of this challenge reached the then Amir of Damascus who accordingly summoned the Shaikh of the [Rifaa’ee Sufi] Tariqah, along with Shaikhul-Islaam Ibn Taymiyyah, so that he could see how they would debate and what they would do in the end. So Shaikhul-Islaam Ibn Taymiyyah spoke with the knowledge he had, [stating] that these people were from the worst of the creation, from the worst of creation, that they have no knowledge nor piety [taqwaa] and no righteousness and that they only deceive the people through matters which both the righteous and the wicked, the believer and the disbeliever, share in.

Part of what he said was that they oil their bodies with a special substance, and their thowbs too, and then enter the oven and the fire does not burn them. And I challenge them with one condition, O Amir, that they take off these thowbs and are given thowbs that have been washed by you, and that you order them to wash their bodies with water and vinegar, then they are to wear those [clean], white thowbs–and at that time I too will enter the fire with them, and whoever from us burns is the liar.

So when the [truth of the] matter concerning that Dajjaal was uncovered, he turned and fled.

[And there are] many, many [such] incidents–and maybe it is beneficial that I mention a very short story about something that happened to me, and I am the poor, needy servant of Allaah …

PDF of Shaikh al-Albaani’s Meeting with ‘the Hashish Wali’

Here is the PDF version of all the separate posts in one place.  If you want to save it, right click on the link and go to ‘Save Link/Target As’:

The Hashish Wali.

Here’s the YouTube video:

Al-Albaani and the time he met the Druggie who was a Wali [an Ally] of Allaah! | End


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.

Al-Albaani and the time he met the Druggie who was a Wali [an Ally] of Allaah! | 3


He said, ‘There used to be a Shaikh, who would enjoin the good and forbid the evil, hoping for Allaah’s reward in that and not seeking any material gain from it. He would go out to the marketplace along with some of his keen students. Every time he saw an evil in the market [perpetrated] by a merchant, by a store owner, by a spice dealer, he would advise and remind them.

Until one day he stopped by a store owner and saw him selling hashish to another person so he criticised him strongly, ‘O disobedient one! O criminal! You sell that which harms and does not benefit …’ and so on. So this Azhari Shaikh said to them that this noble scholar who used to enjoin the good and forbid the evil had not completed his sentence except that he became just like an animal that doesn’t understand anything.

[Little did he know that] the store-owner was a Shaikh and one of the major Allies of Allaah and righteous people. For this reason, when that noble Shaikh criticised him, the store-owner-Shaikh stole and took away his intellect and reasoning.

His students were now perplexed regarding their Shaikh so they started to ask about the remedy to this problem which they did not know the cure for. They asked one person and another, going from one place to the next, until [finally] they came to a person who told them that no one could tell them [anything] about this person’s problem except so and so, for he is someone who has ‘two wings’, i.e., has gathered both the [knowledge of the] Sharee’ah and the ‘Reality,’ so go to him.

They did and told him the story. So he said that the store keeper–and I [Shaikh al-Albaani] am going to call him the ‘Hashish Wali’–is from the major Allies of Allaah [Awliyaa’ullaah] and from the major righteous people, ‘Your Shaikh’s cure is that you take him to that Hashish Wali and try to appease him so that he becomes pleased with this Shaikh [of yours, and when that happens,] the Shaikh will return to being just as he was.’

They went to him, they went to him and said, ‘Our master, don’t blame the Shaikh, the Shaikh didn’t know your rank and standing …’ –i.e., just as the alleged two-winged one had directed them, the one who had gathered between the Sharee’ah and the Reality–they kept on trying to please him in this manner until the Hashish Wali became pleased with the Shaikh, the Shaikh who would enjoin the good and forbid the evil.

And just like one asleep, [behold] the Shaikh awoke and the group [of students] felt that, truly, what the two-winged one had said was correct, i.e., the Shaikh returned to being just as he was.

And thus, the Shaikh, in turn, started to apologise and excuse himself before the Hashish Wali, ‘Don’t blame us for we did not know your rank and standing and your station before Allaah, the Mighty and Majestic.’

So where is the lesson?

The Hashish Wali said to this scholar, ‘You, O Shaikh, think that I sell Hashish, the drug. [But] I sell hashish which looks just like hashish but its effect is the opposite to hashish. No one buys this from me except that he is cured from smoking hashish.’

In this way they dispensed with the laws of Allaah the Mighty and Majestic and the intellect of the people so as to enslave and subjugate them.

And I know shaikhs in Damascus, in Syria, and a man in Aleppo who openly declare in their general lessons in big Jaami mosques, ‘If you see a Shaikh and he has hung a cross around his neck, then do not criticise him. For he sees what you do not, and knows that which you know not.’

And the proof for that is the following story …

Al-Albaani and the time he met the Druggie who was a Wali [an Ally] of Allaah! | 2


The story of the wine and vinegar–and this is the calamity of this time–and researching this reality will take a long time … especially when some of the scholars permit reporting what is even more dangerous than this narration where [it was mentioned that] this person called upon Allaah to transform forbidden wine into permissible vinegar.

But what do you think then–and [such] stories are numerous indeed–of a person who drinks wine and is rebuked and he answers by saying, ‘He is drinking from the wine of Paradise. It has nothing whatsoever to do with your [wordly] wine!’

And another one is selling hashish and when he is refuted he says, ‘You think I’m selling hashish, the drug? I’m selling hashish that is the antidote to that hashish. And every person who buys this hashish from me is able to quit his addiction to [that other harmful] hashish.’

And through such means they paralysed people’s intellects and dispensed with the Sharee’ah. And enough for you [in this regard] is their saying, ‘There is the Sharee’ah and then there is the reality.’ And the reality contradicts the Sharee’ah, and they have other extremely dangerous sentences [too].

And maybe it is fitting that I mention a story that happened to me personally.

As was my habit, I [once] travelled to go to my brothers in Aleppo. On the way we got a house to spend the night in, in a town about twenty kilometres from Damascus, called Deer Atiyyah.

While we were chatting at night, having stayed up, instead of the door [of the house] being knocked–and the house was a single floor [i.e., like a bungalow, no upstairs]–instead of the door being knocked, the window was.

So the landlord went out to see who this strange night comer, knocking in an odd manner, was. [Like I said] instead of knocking the door he’s knocking the window. So we were all taken aback by the loud welcoming cries of the landlord for this night visitor, ‘Welcome so and so!’

We craned our necks to try and see this noble guest to whom the landlord had given such a hearty reception.

This guest enters [the house] and I was surprised when I saw him just as he was when he saw me.

He was a man given to taking hashish, one who had left praying, wouldn’t fast in Ramadaan, would smoke in Ramadaan while leaning back on one of the outside corner walls of the mosque, with his yellow eyes gazing and fixed in a stare due to the effect of the hashish.

I was surprised as to why this landlord with whom we were guests was welcoming [someone who was] a hashish addict, was disobedient [faasiq] and a criminal [faajir]–if not a disbeliever.

He was surprised to see me because he was my neighbour.

My shop was next to that mosque [where this druggie would sit], so every time I left for prayer he would be taking his hashish, smoking and naturally it had hashish in it. Every time he would see me he would sit far away from me and act as though he was overcome, i.e., captivated, in a [sufi] state of haal, i.e., he would start bowing and prostrating saying things which in Syria we call broken speech, i.e., in Arabic it is called an incomplete sentence, like, ‘Tomoatoes, hashish, eggs, aubergine.’ It’s not a sentence, it’s incomplete.

It was then that I realized that the landlord believed that this person was from the major Allies of Allaah [Awliyaa’ul-Allaah]. So I started to speak at the spur of the moment and opened what I said with the aayah, “Behold! Verily on the friends of Allaah there is no fear, nor shall they grieve. Those who believe and fear Allaah much. For them are glad tidings, in the life of the present and in the Hereafter …” [Yunus 10:62-64]. What is taqwaa? What is eemaan, we spoke in this vein.

Then we spoke about the likes of this Dajjaal [i.e., the stranger].

That this was nothing to do with Islaam at all. That the honour of the Muslim was only through his faith in Allaah and his taqwaa of Him. And that this was all there was to it, whether a miracle occurred at his hands or not. One of the Shaikhs with us in Damascus said:

When you see a person who may fly
And on the ocean does walk

Yet does not stop at the limits of the Legislation
Then an innovator is he
Being lead to destruction progressively

I don’t recall [exactly] what we said in this regard but we spoke about the fact that the landlord believed that this man, a disobedient sinner and criminal, who makes out as though he is someone who is so overcome with the remembrance of Allaah that he does not know what is going on around him, is from the major Allies of Allaah.

And then the landlord said, ‘O Shaikh, by Allaah, in this town we …’–and herein lies the lesson–‘… in this town we used to be as you said.  [We used to hold] that eemaan and taqwaa is what Islaam is about. But then Shaikh so and so came to us, and he had studied in Azhar University for twenty years, he left his town for twenty years, and then he came, warning the people and teaching them in the mosque at night. More than once we would hear him say that Allaah has special, chosen people in [certain] places and times … common phrases [oft-repeated by innovators].

And that the jewel that doesn’t impress you will harm you. The jewel that doesn’t impress you will harm you: if you see a person who is drinking wine, taking hashish, it is possible that he is one of the major Allies [of Allaah] from the righteous people. Just don’t ever, don’t ever criticise him or else you will fall into problems with this righteous ally [of Allaah!].’

Then [the landlord said that] the [Azhari] Shaikh reported the following story to them …

Al-Albaani and the time he met the Druggie who was a Wali [an Ally] of Allaah! | 1


Questioner: My question is concerning the subject that the brother, Shaikh Muhammad mentioned concerning stories and hadiths which some Shaikhs mention, for example, the story which I heard and which Abdul-Hamid Kishk reported. A story which I see great contradictions in such that I cannot believe that it is attributed or even mentioned in history [before].

The story as he himself says is that a person used to drink wine from a bottle. Umar ibn al-Khattaab passed by him the first time and when he saw him he threatened him that he would be whipped if he saw him drinking wine a second time. So he passed by him a second time at a distance, the man saw Umar ibn al-Khattaab and so asked Allaah to turn the wine into vinegar. When Umar ibn al-Khattaab asked him what was in the bottle, he replied, ‘It is vinegar.’ So Umar ibn al-Khattaab smelt it and it was [indeed] vinegar.

In my opinion this story has some contradictions and is also in opposition to [correct] fiqh. What I mean is that that person was committing a sin, and [then] calls on Allaah to save him from it while he is still doing it. Also, it has been mentioned that Abdul-Hamid Kishk reports or quotes some weak hadiths whose chains of narration are not authentic.

My question is in regard to this, because I know that Abdul-Hamid Kishk has a big effect on the youth today and he mentions weak hadiths and stories.

We’d like your input on this?

Al-Albani: The reality is that I have never come across this story which you just related about that man–[I’ve never seen it mentioned] amongst the authentic hadiths, nor the hasan hadiths, nor the weak ones, nor the fabricated ones and not even those that have no basis.

And another painful reality is that no one is denying that Shaikh Kishk’s style in effecting the people is uncanny, but I do not mean [by saying that] that his style is a legislated one. Because he uses emotion, inflaming the emotions of those present by such things as ordering that salaah be sent upon the Prophet [by saying], ‘Send more prayers!’ and ‘Let me hear you send prayers upon him,’ and so on. But in the end, his style leaves an affect.

But he, with great remorse, is a storyteller and not a scholar especially in that which is connected to the field of prophetic hadith. So along with being a storyteller he is also one who [just] rounds up and gathers things. He collects all kinds of hadiths [not caring about their authenticity] and then admonishes the people with them, reminding them using such hadiths.

And it is here that the alleged rule which leads admonishers such as this to deviate makes its entry. [A principle] which is mentioned in some of the books of the science of hadith as though it is something undisputed and without blemish: that it is allowed to act upon those weak hadiths which talk about the excellence [or merit] of [certain] actions [Fadaa’ilul-A’maal].  Whether this sentence is accepted or rejected is something disputed amongst the scholars of hadith.

That which I hold and which I have mentioned in more than one book or treatise is that it is not allowed for a Muslim to seek nearness to Allaah the Blessed and Most High through a hadith which he knows is weak. This is what I hold.

But [we must bear in mind that] those who adopted this rule laid down conditions [that must be met] to act upon such hadiths. So when the majority of the people who came later and who adopted this rule [actually] broke it, [the result was that] weak and fabricated hadiths became widespread.

We have very extensive experience with those who associate themselves to knowledge: when one of them mentions a hadith and we know for sure that he does not know where this hadith has come from, he doesn’t know whether it is authentic or weak, but when he is taken aback after he is repudiated and it is said to him, ‘O my brother, you’re relating this hadith and it is weak,’ he replies immediately with the alleged rule, ‘But weak hadiths can be acted upon in relation to the excellence of [certain] actions.’

But this rule is not taken without exception.

Do you [actually] know that the hadith you just related is [in fact] weak?

He doesn’t know anything about that.  Thus, he has broken the rule, for conditions were laid down for it, from them being the fact that he should know that this hadith [which he is quoting] is weak so that he does not become mixed up [in differentiating between the] the weak hadith and the authentic one.

[The incorrect implementation of] this rule helps the admonishers, storytellers and preachers not to be cautious when narrating hadiths from the Prophet صلى الله عليه وسلم.

If the hadith were authentic then alhamdulillaah, and if it were weak [and the conditions applied] then it can be acted upon in relation to the excellence of [certain] actions. [I.e., Trans. note: the Shaikh does not agree with this rule but here mentioned the opinion of those who do hold it to be permissible, i.e., at the very least if these storytellers knew that a hadith was weak maybe this rule could then be implemented according to those who hold it to be permissible, but therein lies the problem, normally the storytellers don’t even know if it is weak: it could be worse than being just weak, i.e., it could be fabricated or have no basis whatsoever, so when they are not sure about the grading of the hadith how can they implement the rule that, ‘Weak hadith can be used concerning the excellence/merit of certain actions,’ correctly?]

So the aforementioned Shaikh does not have knowledge of hadith and for this reason in his stories and admonitions he narrates all kinds of hadith. So it is not strange that he should report narrations which have no basis whatsoever and have no connection to the sayings of the Prophet صلى الله عليه وسلم.

[Sorry folks, the druggie comes later!]

Is it Allowed to Seek the Assistance of the Jinn?


Questioner: Regarding the jinn, there are two questions regarding them, the first is about seeking assistance from them. It is known that amongst the jinn there are disbelievers, sinners [faasiq] and Muslims.

Al-Albani: Yes, by Allaah.

Questioner: So is it permissible for a Muslim, if he is able to, or some things happen [as a result of which] it becomes clear to him that the jinn, for example, is a Muslim, and so he seeks his assistance in some worldly affairs. So is it permissible for a Muslim to use this jinn …, in the same way that I seek the assistance of a human Muslim brother?

Al-Albani: When you mentioned seeking assistance from the Muslim jinn, how do you know he is a Muslim?

Questioner: He says so!

Al-Albani: He says so?

Questioner: Yes.

Al-Albani: And you do not know him [he is unknown].

Questioner: Yes.

Al-Albani: And you do not know him [he is unknown].

Questioner: Yes. Unknown because I do not know him.

Al-Albani: So how do you judge with the testimony of someone unknown?

Questioner: And he, namely, in reality, he is just like one of the brothers.

Al-Albani: No I am asking you, if there were a brother next to you, how do you know if he is a Muslim and a righteous one if you do not know him?

Questioner: I don’t know.

Al-Albani: Thus, the question from its general, initial, onset was wrong. Is it permissible to seek assistance from the jinn or not? The answer is no.

As for categorising the jinn then it can be [done] in two ways. Dividing them in terms of there being amongst them those who are righteous and those who are sinners, believers and disbelievers. This is correct, “There are among us some that are righteous, and some the contrary; we are groups each having a different way.” [Jinn 72:11]. This is from the angle of there being an unseen reality, something which we do not see.

As for dividing the jinn in terms of their relation to us humans/mankind, then such a division is lost on us. We cannot say, “So and so who speaks to us is a Muslim jinn, or a non-Muslim jinn, or a righteous Muslim jinn … no, we cannot make apparent such judgements. Because this is a judgement about something which is behind–as they say today–nature, i.e., in sharee’ah terminology, the Unseen.  We do not know the Unseen.

And at the same time as it not being something legislated, believing someone who is unknown and from the Unseen, is also stupidity. Because if a person who you do not know at all were to come to you and say, ‘I am a trustworthy Muslim. And I want to share with you [in something].’ You would not agree to it, because you don’t know him. So then it is even more fitting that you do not accept the testimony of someone who is behind a wall who says, ‘I am a good, righteous Muslim. And I am going to interact with you from behind this wall based upon the fact that the religion is sincerity.’

Questioner: Yes.

Al-Albani: Would a person accept such a dealing?

Questioner: No.

Al-Albani: So what do you think about [someone] behind a wall, behind all matter [i.e., someone from the Unseen].

Thus, the correct question is: is it permissible to interact with the Jinn at all?’ The answer is that it is not allowed at all.

The only thing that is allowed in that which is connected to Jinn and mankind is that if one were pretty sure that there is a person who has been possessed by a Jinn, then some aayahs can be recited on him, and [the Jinn] can be warned through such recitation … this is what has been established in the Sunnah.

As for the Quraan then it warns us against seeking the assistance of the Jinn [this having been quoted] from the believing Jinns [themselves] who came to the Prophet عليه السلام and believed in him. They spoke about their situation such as saying, ‘And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief,’ [Jinn 72:6] i.e., … in misguidance.

Because of this it is not allowed to seek the assistance of the Jinn. This is the answer to the question.  End of Shaikh al-Albaani’s words.

I’ve seen some of the translations that have been put up on the blog have been taken and made into YouTube videos.  I happened to chance by some of them.  I don’t mind anyone taking such an initiative since I had been hoping someone could do it, may Allaah reward you guys well, whoever you are. At the same time I’d like it if you could send me a link to inform me of such videos.  If they’re done well, I can then put up a link to them on the blog here.  Shukran.

Al-Hudaa wan-Noor, Tape no. 704, starts at 3 minutes and 50 seconds approximately.

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 3, pp. 1053-1055.

The YouTube video:


A Question About Some Sentences Connected to Creed


Questioner: There are some sentences or phrases which many people have fallen into saying. [We would like a clarification] about their permissibility or impermissibility. Some of them say, ‘O Faasiq! [one who is rebellious and disobedient to Allaah]. Or, ‘O Fattaal! [like faasiq]’ And, ‘[The answers to my problems are] with Allaah and then you,’ or when someone says, ‘Come and [eat] with us,’ they reply, ‘May Ar-Rahmaan eat with you,’ or ‘May Ar-Rahmaan be with you,’ and such words …

Al-Albani: These [words] are [said] amongst you?

Questioner: Yes.

Al-Albani: How strange! We have words that are similar to these and all of them are not allowed. Here in Syria they say, ‘We trust in Allaah and you.’ There is no doubt that some of those phrases which the question is about are incorrect. Like I just said to you in some places in Syria we have sayings that resemble those, like, ‘We trust in Allaah and you,’ this is shirk. Also, ‘Whatever Allaah wills and you will,’ is shirk. The correct wording is, ‘Whatever Allaah wills and then you will.’

Most of the Arabs today do not differentiate between ‘then’ and ‘and.’

The sentence, ‘‘We trust in Allaah and you,’ is disbelief in His Saying, “… and in Allaah (Alone) let those who trust, put their trust.” [Ibraaheem 14:12]. Namely, [we trust] in Allaah alone. So without a care such a person says, ‘We trust in Allaah and you.’

The saying, ‘We trust in Allaah and you,’ is shirk.  Here amongst us they also say, ‘Allaah’s Hand and your hand …”

Another questioner: Or they say this other wording, for example, [if someone invites you to eat, saying], ‘Come and eat with us, O Shaikh,’ he will reply, ‘May Ar-Rahmaan eat with you,’ ask about this, is there anything wrong with this?

Al-Albani: What is the second wording?

Questioner: He said, ‘May Ar-Rahmaan eat with you … may Ar-Rahmaan eat with you.’

Al-Albani: And there is nothing wrong with this?!

Questioner: This phrase … I’m not saying there is something about it.

Al-Albani: Is there something with it or not?

Questioner: I don’t know.

Al-Albani: He eats, Allaah eats?!

Questioner: We, yes … may Ar-Rahmaan eat with you.

Al-Albani: Our Lord, the Mighty and Majestic, eats? No, this is disbelief. This is likening the Creator to His Creation. This is not allowed. Is there anything else they say?

Questioner: Some of them say, ‘Ar-Rahmaan is with you.’

Al-Albani: Ar-Rahmaan is with you?

Questioner: [If one of them were to invite you, saying], ‘Come with us.’ The other person replies with, ‘Ar-Rahmaan is with you.’

Al-Albani: Let us hear its interpretation …

Questioner: He’s saying, [when someone calls you saying], ‘O Shaikh, come to us … with us.’ He replies, ‘Ar-Rahmaan is with you.’ Namely, he is excusing himself [by saying that]. He doesn’t say, ‘No, I’m not coming.’ He [excuses himself by] saying it in a softer way.

Al-Albani: But what is the meaning of, ‘Ar-Rahmaan is with you?’

Questioner: Namely, [by] Ar-Rahmaan [they mean] blessings, goodness, ‘I can’t sit with you … [but] Ar-Rahmaan is with you.’

Al-Albani: He doesn’t want to give a harsh reply so [instead] he says something which is not fitting to be said [in the eyes of the] Shariah?

Questioner: Because of his notion that it is something good.

Al-Albani: Because of his notion. But we want to correct his notion.

Questioner: No problem. If there is something blameworthy in it he should be stopped.

Al-Albani: It is not allowed to say, ‘Ar-Rahmaan is with you.’ Because … look now, the people of innovations … the people of hadith and those who cling to what the Pious Predecessors were upon, and those who believe in the aayahs and hadiths about Attributes are called mushabbihah [by the people of innovation] … they say that they are mushabbihah, mujassimah [anthropomorphists/people who liken Allaah to His Creation]. Namely, they say about us that we are mujassimah, why? Because we say, ‘[Ar-Rahmaan] The Most Beneficent rose over the Throne,’ [Taa Haa 20:5] i.e., He rose over it in a manner that suits and befits His Perfection. So when explaining this aayah if you say rose over means He sat on the Throne you would have opened the door for them to vilify you and would have given them support in their claim that you are a mujassim.

This saying, ‘Ar-Rahmaan is with you,’ they [already] deny that Ar-Rahmaan rose over the Throne, [even though] it is an aayah which we explain as the Salaf did, i.e., they deny the meaning of rose over because they falsely think that such a statement contains tashbeeh of Allaah the Mighty and Majestic as though He is sitting on a seat, [whereas] He is the One free of all creation. So what would the case be if they hear this saying, ‘With you is Ar-Rahmaan,’ i.e., Ar-Rahmaan is a guest with you. … Ar-Rahmaan is sitting with you, these are extremely vile meanings. [Rather], ‘[Ar-Rahmaan] The Most Beneficent rose over the Throne.’

Maybe it is possible to interpret this [saying] with a good meaning but from the cultivation that the Prophet عليه السلام taught his believing followers is his saying, ‘Do not say anything which requires an excuse before Allaah.’

So [after saying such dubious statements maybe someone will say], ‘I don’t mean that Ar-Rahmaan is with you in Essence, the Most High, but I mean His good, His aid and His blessings and so on,’–so this is an interpretation, but this interpretation does not contain good, [for] in another hadith there occurs, ‘Beware of that which requires an excuse,’ i.e., don’t say things after which you will be required to say, ‘By Allaah, I meant such and such.’

Questioner: Leave that which makes you doubt for that which does not make you doubt.

Al-Albani: Well done, precisely.

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 3, pp. 1186-1189.

Why do the Raafidah Reject Abu Hurairah?

Question: The Raafidah reject/rebuke Abu Hurairah, why is that, O Shaikh?

Al-Albani: Because he annihilated them [lit: broke their backs] due to the many hadiths he reported.  May Allaah be pleased with him.

Al-Hudaa wan-Noor, 445. [1/8/402]

Is the Hadith, “Every Prophet has a Pool [Hawd] except Saalih. For his Pool was his camel’s udder,” authentic?

Translated by Ahmed Abu Turaab

Question: It was mentioned in As-Sunnah of al-Barbahari …

Al-Albani: As-Sunnah of who?

Questioner: Al-Barbahari, this manuscript, it’s a book.

Al-Albani: For that reason it seemed foreign to me, I wasn’t aware of this book. Tayyib.

Questioner: He was speaking about the Pool of the Prophet صلى الله عليه وسلم and said that every Prophet has a Pool except for Saalih, for his Pool was his camel’s udder.[1]

Al-Albani: This is something strange! Did he attribute it as such without a mention of the chain of narration?

Questioner: His book will be printed soon.

Al-Albani: It will be printed soon?

Questioner: Printed soon, yes.

Al-Albani: Okay. This is the manuscript?

Questioner: It’s been checked, this is the book.

Al-Albani: Okay. Did he mention it with a chain of narration?

Questioner: Shall we read it?

Al-Albani: Al-Barbahari, he has been spoken about in relation to the Attributes [of Allaah], he is a Hanbali …

Questioner: Abu Muhammad al-Hasan.

Al-Albani: He is a Hanbali.

Questioner: Was he from the fourth century?

Another questioner: From the fourth century, possibly …

Al-Albani: As far as I recall he has been spoken about concerning his excessiveness concerning the Attributes [of Allaah]. Is it as such? Al-Barbahari.

Questioner: When the [manuscript’s] verifier spoke about him he mentioned the sayings of the scholars [about him] … he was regarded as the Imam of Ahlus-Sunnah in his time.

Al-Albani: He is praised for the fact that he used to wage war against the innovators and it is [indeed] correct that he would hold firm to the Sunnah and the Salafi Creed. But in many such cases there is excessiveness.

Like Ibn Battah al-Hanbali for example, author of Al-Ibaanah, he is of this type … but in his Ibaanah itself he narrates all types of hadiths [i.e., including those which may not be authentic] even those relating to the Attributes [of Allaah].

So this is a very important point. Not everyone who writes about the Attributes is a verifier concerning the narrations that he mentions.

Whatever the case, this is the first time that I have heard this exception that was mentioned [in the hadith in question]. And I do not think it is authentic in relation to the mutawaatir hadiths about the Pool. And in Ibn Abi Aasim’s book, As-Sunnah, there is a large group of narrations about the Pool, and there is no mention of this exception. So at the very least that which can be said about it is that it is gharib. And it is befitting that we refrain from being certain about it until it comes from a path through which the proof is established.

Questioner: Okay. In his book, Al-Ibaanah as-Sughraa, should we take from Ibn Battah regarding the Names and Attributes for example. You mentioned Al-Ibaanah, did you mean Al-Ibaanah as-Sughraa or Al-Kubraa?

Al-Albani: I don’t recall right now. With us in the Dhaairiyah Library in Damascus is a handwritten manuscript of Al-Ibaanah whose order is mixed up. Some water had damaged it such that a lot of what was written was effaced. I benefitted by it in many things, and it [also] became apparent to me that he was from the Hanbalis who have some excessiveness in affirming the Attributes. They may affirm an Attribute which has been reported through narrations whose chains of narration are not authentic, and [some narrations which] even if they are authentic then it is [still] not correct to attribute them to the Prophet صلى الله عليه وسلم because they are either mowquf or maqtoo’, yes.

And similar to this is Ad-Daarimi in his refutation of al-Mareesi … this can be found in him too.

The reality is that this is an extremely important topic and it is befitting that the weak narrations are filtered out and expelled from the correct Islamic creed. This is what I tried to do when I summarised [the book] Al-Uluww lil-Aliyyil-Ghaffaar or lil-Aliyyil-Adheem of Imaam adh-Dhahabi. So although Imaam adh-Dhahabi, as you know, was an Imaam in this regard he [still] was lenient in mentioning certain narrations.

From them, for example, is the narration of Mujaahid that Allaah, the Mighty and Majestic, will make the Prophet صلى الله عليه وسلم sit with Him on His Throne. And many of the scholars in whose aqeedah we trust, accepted this narration as though it was a marfoo hadith raised back to the Prophet صلى الله عليه وسلم.

Whereas had Mujaahid said concerning a fiqh issue, ‘The Prophet of Allaah صلى الله عليه وسلم said …’ such a hadith would have been regarded as mursal and no fiqh ruling would be established through it–so what is the case when, firstly, he did not raise it back to the Prophet صلى الله عليه وسلم [i.e., it is not marfoo]? And, secondly, it is regarding creed [aqidah] and not fiqh and along with that they accepted it as though it was a sound narration.

So the reality is that we have to be cautious in matters such as these.

[1] The compiler said, “Fabricated. Mentioned by al-Uqaili in Ad-Du’afaa (3/64-65) and Ibn al-Jawzi from him in Al-Mowdu’aat (3/244) and he said, “It is a fabricated narration which has no basis.””

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 9, pp. 354-356.

A Gift of Soil?


Sukainah, the daughter of Shaikh al-Albaani said, “I asked my father, may Allaah have mercy on him, ‘One of the female callers [daa’iyah] said in a fiqh lesson that the best gift that you can give to a sick person who cannot perform ablution is a bag of soil, or a container that has soil in it, so that (s)he can perform dry ablution [tayammum] from it. And likewise, a traveller should carry some soil with him in order to perform tayammum with it. What is your opinion?’

So he answered, ‘According to this school of thought when the Prophet عليه السلام travelled from Medinah to Tabuk he should have taken some soil with him so he could perform tayammun with it!

This is futile.

For there are two mistakes: the first is to limit the performance of tayammun to soil alone, for it is possible for a person to strike a wall once and the matter is over.

The second is that this is a new classification which has no basis. For it has not been reported that they would carry soil with them in their journeys.

This is a modern-day feigning of knowledge, due to the lack of striving and working hard to acquire it.’”

Taken from her blog.

How does a Menstruating Woman Worship During the Night of Decree?

Translated by Ahmed Abu Turaab

Sukainah the daughter of Shaikh al-Albaani said, “I asked my father, may Allaah have mercy on him, ‘How does the female who has the excuse accorded to her by the Sharee’ah [i.e., menses] perform worship on the Night of Decree?’

So he answered me, saying, ‘By supplicating, remembering Allaah [dhikr] and reciting the Quraan, and there is no problem in her doing that. And I think that you are sure about the fact that it is not disliked for the menstruating woman to recite the Quraan. So this is the way out from one angle.

And from another, it is fitting for the Muslim in such circumstances, whether he is male or female, to emulate the Prophet عليه السلام who said, ‘Seize the benefit of five before five: your youth before you become old, and your health before you become ill …’ [Saheeh at-Targheed wat-Tarheeb, no. 3355]. For what reason [did he say this?] Because in Sahih al-Bukhari it has been reported that, ‘When a slave [a believer] falls ill or travels, then he will get written to his accounts [the reward] similar to that which he used to get for his good deeds practised at home and in good health [as if he is doing them on his journey and in illness].’ [Bukhaari 2996]

So it is upon such a woman to seize the opportunity of benefitting from her time when she is clean and is able to stand during the last ten nights, or at least the odd nights, or at the very least the day or night of the twenty-seventh.

For indeed when Allaah, the Mighty and Majestic, knows that His female servant used to do that when she was able to stand in prayer then suddenly comes into a state where she is excused, He records for her what used to be written for her when she was in a state of purity.

This is a very important point. Its fruits are that the Muslim should strive as was just explained: that he should always spend his time in obedience as much as he is able to. Such that when his obedience increases and the worship then passes him by [due to him becoming ill or travelling, the reward] is still written for him even if he is not able to actually perform it.’”

Taken from her blog.

Shaikh al-Albaani’s Daughter asking her Father about Devoting Oneself to Reciting the Quraan to the Exclusion of other Acts of Worship in Ramadaan


Sukainah the daughter of Shaikh al-Albaani said, “I asked my father, may Allaah have mercy on him, [a question] the summary of which is: I read that when Ramadaan would begin some of the scholars would devote themselves to reciting the Quraan, even though they were people of knowledge who would issue religious verdicts for the masses.  So they would even stop giving religious verdicts.  Is this correct?  Should I single out this month for the Quraan and leave reading hadiths, their explanation and lessons in the dialects of the Quraan and other than that?

So in answer to this he said, “This particularisation has no basis in the Sunnah–but that which is in the Sunnah and is known [from a hadith] reported in the two Sahihs[1] is to increase in the recitation of the Quraan in Ramadaan. As for particularising the month of Ramadaan solely for the recitation of the Quraan to the exclusion of any other act of worship like seeking knowledge, teaching hadith, and explaining them–then that has no basis. Likewise that which is included in this topic is giving in charity, giving sadaqah, being good to the people and … and … etc.

Devoting oneself to recitation has no basis. That which does have a basis is only to increase in it.

[1] From Ibn Abbaas, may Allaah be pleased with them both, who said, “Allaah’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ was the most generous of all the people. And he used to reach the peak in generosity in the month of Ramadaan when Jibreel met him. Jibreel used to meet him every night of Ramadaan to teach him the Quraan. Allaah’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ was the most generous person, even more generous than the fair winds [sent (by Allaah) with glad tidings (rain), in readiness and haste to do charitable deeds]. [Bukhaari, no. 6.]

Imaam an-Nawawi, may Allaah have mercy on him, said, “Our companions said, ‘The Sunnah is to recite the Quraan in abundance in Ramadaan and to study it with someone–that he recites it to someone and someone recites it to him due to the aforementioned hadith from Ibn Abbaas.’” Al-Majmooh Sharh al-Muhaddhab (6/274). And al-Haafidh Ibn Rajab, may Allaah have mercy on him, said about this hadith, “And in it is evidence for the desirability/recommendation to increase in the recitation of the Quraan in the month of Ramadaan.” Lataa’iful-Ma’aarif, p. 169.

Taken from her blog at:

Sukainah bint Muhammad Naasirud-Deen al-Albaani’s Blog

And here’s the Youtube video:

Is it incorrect to Worship Allaah out of Hope for His Paradise and Fear of His Fire?


Our Shaikh, without any objection [to the question I am going to ask], sorry [but]: Why do we worship Allaah, do we worship him out of the desire for Paradise and fear of the Fire? Or is there something else? I.e., something which is [connected to] the natural disposition of man?

Al-Albaani: i.e., your question centres around what has been reported from Raabi’ah al-Adawiyyah that she used to say when calling upon Allaah … “I don’t worship You out of hope for Your Paradise and nor out of the fear of Your Fire, rather I only worship You because You deserve to be worshipped.”

The reality is that this issue which has been reported in this sentence from Raabi’ah–and it does not concern me whether it has been authentically attributed to her or not, because I look at what is said and not at the one who is saying it–this sentence goes against the natural state of man, goes against what I assume is the natural disposition [fitrah], i.e., which is that a person worships Allaah according to other than the madhhab of Raabi’ah if it [i.e., that saying] has been correctly attributed to her.

[A person] worships Allaah out of hope and fear and this is something which Allaah described His servants with in the Noble Quraan, and it is not possible for a person to be divested of fear from something which is [so] colossal, horrendous, and terrifying. It is not possible except if he is taken out of the state of being human–and we are talking about humankind [here].

So look, for example, at Musa, the one whom Allaah the Blessed and Most High spoke to, when Allaah gathered him and Pharaoh’s magicians together and they came with their magic which took hold of the reasoning of those present, included among them was Musa about whom the Lord of all Creation said in the clear text of the Noble Quran, And he sensed within himself fear, did Moses. We said, “Fear not. Indeed, it is you who are superior.” [Taa Haa 20:67-68]

So Musa felt fear from the magic of those magicians, [magic] which was falsehood, but fear is from man’s nature.

For this reason when a person can be afraid of a wild animal, a lion, a hyena, the magic of a magician and so on, then how can he not be afraid of the punishment of the Lord of all Creation? And how can he not hope for the everlasting bliss which is with Allaah?

It is not possible for a person to free himself of this at all. So he worships Allaah in the hope of gaining His Paradise and fearing His Fire.

For this reason the Prophet صلى الله عليه وسلم when describing himself, he mentioned something to them which I don’t recall now …, [he said], “By Allaah! I am the one who fears Allaah the most from all of you and the most pious of you.” So he صلى الله عليه وسلم feared Allaah.

So how can it be possible to imagine a person who worships Allaah and does not fear Him, this is impossible.

Al-Huda wan-Noor, 261.

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