The Albaani Site

Translation from the Works of the Reviver of this Century

Category: Questions and Answers

June 22, 2011

Musa alaihis-salaam and the Angel of Death | End


Translated by Ahmed Abu Turaab

How was it possible for Musa alaihis-salaam to hit an angel?  And the Angel of Death at that?  And knock his eye out too?

Shaikh al-Albaani continues, “As for the difficulty described in the question asking how Musa عليه السلام could hit the Angel of Death, then the answer is–and in this is an indication of what I had said earlier about these people not studying the Sunnah–the answer is found in a narration present in the Musnad of Imaam Ahmad with an authentic chain of narration that, “The Angel of Death used to come to people in the form of a man.”

So when the Angel of Death came to Musa and said to him, “Answer your Lord,” he didn’t come with a sign which made Musa عليه السلام note the fact that this person who just told him to submit his soul to Allaah was sent by Allaah, for he came in the form of a man.

And if someone were to come to any one of us and say to him, “Give me your soul.” What would ones stance be towards him? It would be just like that of Musa عليه السلام, because he would have transgressed into the [area of] duty of a noble angel which no other angels share in with him.

So how can a man go to another like him and say, ‘Submit your soul.’ So his reaction was but to strike him and knock his eye out, this is something natural. Thus every aspect of doubt disappears when we remember this other narration [which states] that the Angel of Death used to come to people in plain view and in the form of a man.

For this reason you can see that at the end of the hadith when the Angel of Death complained about his situation to Allaah saying, “You sent me to a servant who hates death.” Allaah gave him a sign, saying, “Go back to Musa and say to him, ‘Indeed your Lord orders you to place your hand on …” to the end of the hadith, “… on the back of a bull and you will have life for every hair under your hand …’” when the Angel went back to Musa عليه السلام with this clear proof he said, “And what is after that?” He said, “Death.” He replied, “So then let it be now,” and so he took his soul at that time.

Why did he submit the second time and not the first? The answer is now clear. The first thing is that the request was from one man to another … and Musa did not know that he was an angel sent from Allaah and so he hit him. So when the angel came back with a sign from Allaah the Mighty and Majestic he said, “Then let it be now.”

Thus, Musa didn’t hate death but he struck that man’s eye out based on his assumption that he was a man.

When we look at the hadith in light of the explanation of the narration of Imaam Ahmad in his Musnad, the doubt disappears and the saying of those people that this hadith is possibly from the Israaeeli narrations is nullified–which is a futile statement.

For when it is said that a certain narration or hadith is from the Israaeleyat it means that it is something which the People of the Book, the Jews and the Christians, used to speak about which they received from their predecessors. Some contain truth and others falsehood, for this reason he عليه السلام said, “When the People of the Book narrate to you do not believe or reject them.” This is what something being from the Israaeleyat means.

But there is some detail which must be mentioned due to the fact that I know that this explanation is very rarely read in the books of the scholars. Israaeleyat are [called Israaeleyat due to them being] attributed to the narrating of stories connected to the Children of Israa’eel.

And they are of two categories: the first category, and it is the one which is narrated more and is more common, is that which is reported, as we have just mentioned, from the People of the Book.

And these narrations are very many in number. Like the story, for example, of [the two angels] Harut and Marut and that they were two who were brought close to Allaah the Blessed and Most High, and that when Allaah the Mighty and Majestic, said to the angels, “And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” He said, “Indeed, I know that which you do not know.” [Baqarah 2:30].

He said: Allaah wanted to test these angels who said, “Will You place upon it …” He said: Choose two angels from among you who I will send down to earth to test them. So He chose Harut and Marut … a long story the summary of which is: that Allaah the Mighty and Majestic clothed them in the garments of human beings and they were put to trial by a woman so they seduced her but she resisted saying she would not do anything until they killed a boy. But they did not since they knew it was forbidden.

So she presented alcohol to them and they drank it, became drunk, killed the boy and committed fornication with the woman. So Allaah the Blessed and Most High punished them in this world by casting them into a well, upside down, their heads at the bottom and their legs towards the top, and smoke was coming out from the bottom of the well and entered their nostrils and came out from their posterior.

This story is reported in the exegesis of this aayah, and it is from the Israaeleyat and is something which negates the saying of Allaah the Mighty and Majestic about the angels where He said, “…over which are [appointed] angels, harsh and severe; they do not disobey Allaah in what He commands them but do what they are commanded.” [Tahreem 66:6]

So the above story contradicts aayahs like this which openly state that the angels are free from sin and that it is not possible to [even] imagine that they would fornicate or kill a soul without just reason [or do any of the other sins that have] been reported in those Israaeleyat narrations.

There is another type [of Israaeleyat narrations] even if it is less common but it cannot be treated in the same way as the first. This other type is that which the Prophet of Allaah spoke about concerning the Children of Israaeel, such Israaeleyat are correct–because the Prophet صلى الله عليه وسلم spoke about them and [so] it is not from the type reported by the People of the Book.

The examples of this are many and there is no problem in reminding [ourselves] by making mention of one hadith which he عليه السلام said.

That there was a man from the people before you walking in the desert when he heard a voice from the clouds saying, “Water the land of so and so.” The man was amazed and so turned towards the cloud, following it until he saw it emptying its load of water on a [particular] garden.

He approached the garden until he saw its owner who was working there. He gave the greeting of salaam to him and it is as though he called him with the name that he had heard from the sky, so the owner was astounded and said, ‘How do you know?’

He related the story to him, that he heard an angel mention it, ordering the cloud to move to this piece of land which you are working in, so why is that? [He said] I do not know of anything for which I deserve this honour from Allaah except for the fact that I own this land and when I sow the seeds and harvest the crop I divide it into three. I return a third of it to the earth, another third is for me and my family and I give the last third in charity to the poor people around me. So the man said to him, ‘It is because of this,’ i.e., by performing these obligatory duties you deserved this divine care where the cloud was made subservient for you. [Reported by Muslim, no. 7664].

This is a hadith speaking about the Children of Israaeel but who is the one who said it? The Prophet of Allaah صلى الله عليه وسلم who has been described in the Quraan as the one who does not speak out of desire, “It is only a Revelation revealed.” [Najm 53:4].

So since this hadith has been reported in the two Saheehs and is from the Prophet صلى الله عليه وسلم it is not permissible for us to say, ‘It is from the Israaeleyat in meaning,’ and if it must be said that it is then the answer is that it is from the Israaeleyat which the Prophet صلى الله عليه وسلم said …”

Mowsu’atul-Allaamah, vol. 8, pp. 172-179.

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June 21, 2011

Musa alaihis-salaam and the Angel of Death | 2


Translated by Ahmed Abu Turaab

Is the Hadith about Musa alaihis-salaam knocking out the eye
of the Angel of Death authentic?

The hadith about Musa’s عليه السلام striking the Angel of Death has been reported by Imaam Bukhari and Muslim in their Sahihs from Abu Hurairah, may Allaah be pleased with him, that the Prophet صلى الله عليه وسلم said, “ The Angel of Death came to Musa عليه الصلاة والسلام and said, ‘Answer your Lord …’” i.e., give me yourself and your soul.

So Musa’s عليه السلام response was nothing but to strike him with that hit which took his eye out. The Angel returned, the Angel of Death, returned to his Lord and said, “O Lord! You sent me to a servant who hates death.”

Allaah said to him, “Go back to him and say, ‘Indeed your Lord says to you, ‘Place your hand on the skin of a bull, and you will have as many years [to live] as come under your fingers.’’’”

The Angel of Death went back to Musa عليه السلام and said what he had been ordered to say by his Lord. So Musa said, ‘And what is there after that?’ He replied, ‘Death.’ Thus he said, ‘So let it be now then.’ At that time the Angel of Death took Musa’s soul عليه السلام.

Our Prophet صلوات الله وسلامه عليه said, “If I were there …” i.e., the place where the Angel of Death took the soul of Musa, “I would have shown you his grave near the red sandhill.” This is the text of the hadith in the two Sahihs.

Now the answer requires that I speak about more than one matter. The first is that it is [now] clear after having related this hadith [and seeing that it is] in the two Sahihs that the one who declared it to be weak is [in fact] weak [himself].

That is because he has spoken without knowledge and is from those numerous people who give authority to their intellects, if not their desires, in passing judgement over authentic hadiths [declaring them] to be weak, maybe even saying they are fabricated.

What is their proof for the weakness or fabrication which they have alleged exists? It is the fact that they have set up their intellects as judge, and followed their desires.

“But if the Truth had followed their inclinations, the heavens and the earth and whoever is in them would have been ruined.” [Mu’minoon 23:71]

And that is because faith is weak in the breasts of many people even if they be from those who associate themselves with knowledge. This is from one angle.

From another angle [we can say] that they have not studied the Sunnah in a conscious manner which takes the paths of narration of the hadith into consideration and which removes some of the difficulties that may occur with some people.

So we have clarified that the one who said the hadith is weak is in fact [himself] the one who is weak because he, firstly, opposed the two Imaams who produced the two books which they called The Sahihs and which are, by the unanimous agreement of the Imaams of the Sunnah, the most authentic books after the Book of Allaah, the Blessed and Most High: Sahih Bukhari and Sahih Muslim.

And not only that, but the Ummah also met them with acceptance, and for this reason no one from the scholars of hadith who were from the ranks of Bukhari and Muslim spoke with any criticism of the hadiths which have come in the two Sahihs. So all of these hadith are established with certainty from the Prophet صلى الله عليه وسلم, thus, we do not give any weight to whoever declares a hadith such as this to be weak whatever his status may be or whatever the people may think of his knowledge.

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June 20, 2011

Musa alaihis-salaam and the Angel of Death | 1


Translated by Ahmed Abu Turaab

The Impermissibility of Speaking without Knowledge

The questioner says, “From Abu Hurairah who said, ‘The Prophet of Allaah صلى الله عليه وسلم said, ‘Musa عليه السلام struck out the eye of the Angel of Death.’ I have heard one of the scholars declaring the hadith to be weak, saying, ‘This hadith exudes the scent of Israaeeliyat narrations.’ So how do we answer them? And is it permissible for us to call the Angel of Death Izraaeel? Is there an authentic narration naming him as Izraaeel? And how is it permissible for a Messenger to hit an angel, bearing in mind that the Angel of Death is powerful? And did Allaah, the One free and far removed from all defects and the Most High, permit Musa عليه السلام to do that?

Al-Albaani: “This question has two parts, the first being connected to the hadith of Musa عليه السلام striking the angel until he knocked his eye out. And the second is whether the Angel of Death is called Izraaeel as is widespread among the people. We will answer this second part [first] since its answer is short so that we can turn to answering the first part.

Nothing has been authentically reported from the Prophet whatsoever صلى الله عليه وسلم naming the Angel of Death as Izraaeel. The names Jibreel, Meekaa’eel and Israafeel have come in many hadiths, this is established, but naming the Angel of Death as Izraaeel has no basis in the Sunnah let alone the Noble Quraan.

We return to the first part of the question about the hadith of the Angel of Death and the declaration of whoever declared it to be weak from the scholars.

Before answering the question I want to remind you of a principle accepted by those who are not Muslims too: that it is not permissible for someone who is ignorant of [a particular field of] knowledge to speak about it, because doing so goes against texts from the Book and the Sunnah, from them is the saying of our Lord, the Blessed and Most High, “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart–about all those [one] will be questioned.” [Israa 17:36].

So for example it is not permissible for the one who wants to speak about medicine to do so if he is a scholar of Quranic exegesis [mufassir], since medicine is not his field. Just as it is not permissible for a doctor who is a specialist in his field to speak about Quranic exegesis or Islamic jurisprudence or other than that, because if both of these people talk about fields which are not their expertise then they have pursued that of which they have no knowledge, and would thus have opposed the previously quoted Quranic text.

I think this is a matter concerning which it is correct to quote the old Arabic parable: this is something about which no two will differ and over which no two rams will clash horns, i.e., it is not permissible for anyone to speak about a certain [field of] knowledge except for the specialists in it.

So when [it is agreed that] this is something accepted we can turn back to the hadith [in question] and other [such hadith]. Who can speak about them? The doctor, for example? The answer, naturally, is no. Can the chemist? [Again] the answer is no. Many, many questions bringing us closer to the reality. Can the mufassir? No. The scholar of Islamic jurisprudence [faqeeh]? The answer is no.

So, who is the one who can speak [about hadith like this]? Indeed it is only the scholar of hadith. And as was said the scholars of hadith, “… were few when counted … so today they have become the fewest of the few.”

So for this reason it is not permissible for the students of knowledge to embroil themselves in something reported from a scholar who does not know what this knowledge entails or its intricacies when he says, “Such and such a hadith is weak.” This is a principle which we must always stick to.

And one of the amazing things about the calamities which have befallen the ummah in terms of their heedlessness of these knowledge-based, established principles in the Book and the Sunnah is that they are very far removed from [understanding/implementing] it. [But] when the turn comes for something which is connected to themselves [personally] you will [indeed] find them implementing that Quranic text which obligates the Muslims to refer back to the specialists [in each field].

For example, when we or someone who concerns us is taken ill, he will not [just] go to any doctor, but rather before everything else he will inquire about a specialist in that [particular] illness, then he will follow up by asking, researching and verifying [details] about a skilled, specialist doctor, [only] then will he go and present himself or his loved ones to him.

As for what is connected to the religion, then the affair has become anarchic without any order. And that is because today every time the people see a person talking about some matters of fiqh or some Quranic verses or prophetic sayings they assume that such a person is the scholar of the age and so they turn [to him] in asking questions and thus fall into that which has been warned against and mentioned in the hadith, “May Allaah kill them! Couldn’t they have asked–i.e., the people of knowledge–for the cure to ignorance is to ask.”

After this I come back to saying that it is not permissible for any person to speak about that which is not his specialism–particularly when it is clear that his speech in the field about which he has spoken without knowledge opposes that of those who are specialists in it …”

Mowsu’atul-Allaamah, vol. 8, pp. 172-179.

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June 18, 2011

A Question on Sayyid Qutb and Qutubis


Translated by Ahmed Abu Turaab

In some Arab countries a group has appeared which claims that they are followers of Sayyid Qutb and that they are the true Salafis, what is your opinion?

Al-Albaani: My opinion is that the problem is just the same and my answer is, “If claims are not supported by proofs then those who make them are only [merely] claimants.”

We believe that Sayyid Qutb, may Allaah have mercy on him, was not Salafi in his methodology for the most part of his life but near the end of his life in prison a strong inclination to the Salafi methodology became apparent from him.

Salafiyyah is not just a claim, Salafiyyah demands acquaintance with the Book and the authentic Sunnah and the Salafi narrations. We know that these people and their likes who claim that their call is established upon the Book and the Sunnah do not know, firstly, the principles of understanding the Book, principles which are well-known from the speech of Ibn Taymiyyah in his book on the principles of Islamic jurisprudence, and [also known from] the words of the Imaams of Quranic exegesis like Ibn Jarir, Ibn Kathir and other than them: that the Quraan is interpreted with the Quraan and if that cannot be found then with the hadiths and if that cannot be done then with the sayings of the Companions and other than them from the Pious Predecessors.

So those who [merely] claim Salafiyyah do not tread in their exegesis of the Quraan upon this knowledge-based path agreed upon by the scholars of the Muslims.

Questioner: Is this present with the Qutubis?

Al-Albaani: Yes it is. And because of that you will find in Sayyid Qutb’s tafseer some quranic exegesis which takes the course of those who came later and who oppose the Pious Predecessors. Thereafter I want to say that these people do not pay heed to distinguishing the authentic Sunnah from that which is weak, let alone the fact that they do not pay heed to pursuing the narrations from the Companions and the Pious Predecessors. Because it is those narrations that help the scholar in understanding the Book and the Sunnah as we have just explained.

From where will Salafiyyah come to them when they are far removed from understanding the first foundation of Islaam which is the Quraan, [understanding it] upon knowledge-based, correct principles; and they are far-removed from distinguishing the authentic from the weak; and further than both of these is [the fact that they are] far removed from pursuing the narrations of the Pious Predecessors until they are guided by their light and seek illumination through it?

So, the issue is not one of mere claims.

And why do these people claim that they are Salafis? Due to the reason that I have mentioned in some of my past answers, that the Salafi call, due to Allaah’s Grace, now almost covers the Islamic sphere and it has become apparent to those who had enmity towards it, even if only in general, that this call is the true call, and for this reason they ascribe themselves to it even if in their actions they are far removed from it.

Al-Fatwaawaa al-Kuwaitiyyah, 27-28, of Amr Abdul-Mun’im Saleem.

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May 31, 2011

Clarification on Sending Salaah and Salaam upon the Prophet صلى الله عليه وسلم after the Call to Prayer


Some of you were asking for a clarification on the point made at the end of the post on saying, ‘Sadaqallaahul-Adheem,’ at the end of reciting the Quraan where Shaikh al-Albaani said, “… will be like the addition of sending salaah on the Prophet after the call to prayer [which is also an innovation] …”  That was all that was mentioned on the topic because it was taken from a tape, the following should clarify what is meant, inshaa Allaah.

In Ad-Da’eefah, vol. 2, p. 294, Shaikh al-Albaani mentions that the following hadith, “When Bilaal would want to call the Iqaamah he would say, “Peace be upon you, O Messenger, and the Mercy and Blessings of Allaah. May Allaah have mercy on you,” is fabricated and then says:

“And it is as though this [fabricated] hadith is the basis for that widespread innovation which we saw in Aleppo, Idlib and other cities in the north, and it is the sending of prayers and salutation upon the Prophet, صلى الله تعالى عليه وآله وسلم, loudly just before the iqaamah. And it is like that other innovation of reading it out aloud after the call to prayer as the verifying scholars have clarified …

Note: when the scholars reject innovations such as these then let it not occur to anyone that they are rejecting the basis of the legitimacy of sending prayers on the Prophet, صلى الله تعالى عليه وآله وسلم! Rather they are only rejecting placing it somewhere the Prophet صلى الله تعالى عليه وآله وسلم did not put it, or that it is accompanied by characteristics and forms that Allaah did not legislate on the tongue of His Prophet.

As has been authentically reported from Ibn Umar, may Allaah be pleased with him, that a man sneezed in front of him and said, “Alhamdulillaah, was-Salaatu was-Salaamu alaa Rasoolillaah sallallaahu alaihi wa sallam.”

So Ibn Umar said, “And I [too] say, ‘Alhamdulillaah, was-Salaatu was-Salaamu alaa Rasoolillaah sallallaahu alaihi wa sallam,’ but the Prophet of Allaah صلى الله عليه وسلم did not teach us [to say it] like this [in this situation]! Say, ‘Alhamdulillaahi rabbil-aalameen,’ or say, ‘Alaa kulli haal.’”

So look at how Ibn Umar, may Allaah be pleased with him, rejected placing [the saying of] salaah next to the saying of Alhamdulillaah after sneezing based upon the proof that the Prophet صلى الله تعالى عليه وآله وسلم did not do that, along with his open declaration that he [also] does send prayers upon the Prophet صلى الله تعالى عليه وآله وسلم [and he mentioned this] in order to make sure that no one would think that he was making an [outright] general rejection of sending salaah upon the Prophet صلى الله تعالى عليه وآله وسلم, as some of the ignorant people do when they see those aiding the Sunnah rejecting this innovation and its like, accusing them of rejecting the sending of salaah upon the Prophet صلى الله تعالى عليه وآله وسلم, may Allaah the Most High guide them to following the Sunnah.”

And in Tamaamal-Minnah, vol. 1, p. 158, Shaikh al-Albaani said, “The saying of the author, ‘Saying the salaah and salaam on the Prophet صلى الله تعالى عليه وآله وسلم out aloud … is a newly-invented, hated affair …’ I [i.e., Shaikh al-Albaani] say: what is understood from this is that saying it quietly is the Sunnah.

And if it said: ‘Where is the proof for that?’

The reply is: it is his صلى الله تعالى عليه وآله وسلم saying, ‘When you hear the mu’adhin, then say the same as he says and then send prayers upon me …’ … so the people being addressed here are those who are listening to the adhaan and who have been ordered to respond to the mu’adhin [by saying what he says] and the mu’adhin himself is not included in this.

For if it is argued that he is included, then it would be binding to say that he himself should also respond to himself and no one has said this and such a thing is an innovation in the religion.

Then if it is said: is the mu’adhin prohibited from saying salaah upon the Prophet صلى الله تعالى عليه وآله وسلم quietly?

I [i.e., Shaikh al-Albaani] say: he is not prohibited to do so totally but he is prohibited from sticking to it after the call to prayer for fear of increasing upon the call to prayer and for fear of adding to it that which is not from it, and [for fear of] making equal those whom the Prophet صلى الله تعالى عليه وآله وسلم addressed in the text, i.e., those listening [to the call to prayer], and those who have not been addressed in the text, i.e., the mu’adhin …”

ِAnd in Fadlus-Salaati Alan-Nabiyy on pages 49-50 when explaining this hadith, “When you hear the mu’adhin then say the same as he says, then send salaat upon me, for whoever sends salaat upon me, Allaah will send salaat upon him tenfold.  Then ask Allaah to grant me Al-Waseelah, for it is a station in Paradise which only one of the slaves of Allaah will attain, and I hope to be the one. Whoever asks for al-Waseelah for me, (my) intercession will be permissible for him,” Bukhaari and Muslim (Eng. trans. vol., 1, p. 488, no. 849.) Shaikh al-Albaani said:

“I say: and in this hadith are three Sunnahs that most of the people have neglected: responding to the mu’adhin [i.e., saying what he say], sending salaah upon the Prophet صلى الله تعالى عليه وآله وسلم after finishing saying what he says and then asking for the waseelah for the Prophet صلى الله تعالى عليه وآله وسلم.

And from the strange things is that you will see that some of those who neglect these Sunnahs are the most bigoted of people in sticking to the innovation of the mu’adhin calling the salaah upon the Prophet صلى الله تعالى عليه وآله وسلم out loudly after the adhaan.  Even though it is unanimously regarded as an innovation.  So if they are doing that out of love for the Prophet صلى الله تعالى عليه وآله وسلم why couldn’t they follow him in this Sunnah, and leave that innovation?  We ask Allaah for guidance.”

Transl. note: So what is being referred to is the Mu’adhin himself saying it out loud and making it part of the adhaan or iqaamah, as is done in places in India, where the mu’adhin will send salaah on the Prophet صلى الله تعالى عليه وآله وسلم and then start the iqaamah straight away such that it basically becomes part of the iqaamah, or in Pakistan where it is read before the adhaan and even after on the speakers.

What is not meant is that the person who hears the adhaan can’t say it since such an individual has been told to say it in the hadith Shaikh al-Albaani mentioned above, ‘When you hear the mu’adhin, then say the same as he says and then send prayers upon me …’

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May 22, 2011

Saying, “Sadaqallaahul-Adheem,” after reciting the Quraan


Translated by Ahmed Abu Turaab

What do you say about those who conclude their recitation of the Quraan by saying, “Allaah, the Almighty, has spoken the Truth [Sadaqallaahul-adheem]?” And does this sentence have an origin in the Sharee’ah? And is the one who says it called an innovator?

Al-Albaani: We do not doubt that the habitual reading of this sentence after every instance of recitation is from the newly-invented innovations which was not around at the time of the Salaf as-Saalih.

And it is befitting that you take note of the fact that innovating in the religion is not because the innovation–in and of itself–is something condemned, for the innovation maybe be something acceptable, something amiable, yet along with that it is called an innovation and misguidance. As Abdullaah ibn Umar indicated when he said, “Every single innovation is misguidance even if the people hold it to be something good.”

So the saying, “Allaah, the Almighty, has spoken the Truth,” is a beautiful phrase just as Allaah the Most High said, “And who is more truthful than Allaah in statement,” [Nisaa 4:122].

But for us to say, “Allaah, the Almighty, has spoken the Truth,” every time we read ten aayahs [for example], … then I fear that a day will come when this sentence in relation to the aayahs recited [before it] will be like the addition of sending salaah on the Prophet after the call to prayer [which is also an innovation].

As for the fact that some of them use the saying of Allaah the Most High, “Say Allaah has spoken the Truth,” [Aali Imraan 3:85] as a proof for the legitimacy of saying it, then it is like those who claim that the proof for saying, “Allaah … Allaah … Allaah …” to remember Him [i.e., during dhikr] is His Saying, “Say Allaah …”

So His Saying, “Say Allaah has spoken the Truth,” has another occasion [for which it is appropriate].

Al-Masaa’il al-‘Ilmiyyah wal-Fataawaa ash-Shar’iyyah, Fataawaa ash-Shaikh al-Allaamah Muhammad Naasirud-Deen al-Albaani, fil-Madeenah wal-Imaaraat, of Amr Abdul-Mun’im Saleem, pp. 162-163.

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May 18, 2011

Air Traffic Control and Combining Prayers at Work


 

A man works in an air traffic control tower at an airport, and sometimes [while] at work prayer time comes round, if he were to leave his post to pray he would place the lives of the passengers at risk, so what is the solution?

Al-Albaani: Such a person should prepare for this [situation] by combining two prayers and not taking them out of their prescribed times, since a resident combining the prayers is something which Allaah has facilitated for the Muslims as occurs in the hadeeth of Abdullaah ibn Abbaas, may Allaah be pleased with him, that he said, “The Messenger of Allaah (صلى الله عليه وسلم) joined dhuhr with asr, and maghrib with ishaa in Medinah when there was no fear and no rain.”  They asked, “Why did he do that?”  He replied, “So that his Ummah would not be subjected to hardship.” [Muslim, no. 1633]

And he can [also] lighten his prayer to get back to work [more quickly].

The important thing is that a person is a witness over himself. So he has to preserve the orders of Allaah on one hand, and carry out his job faithfully/with integrity on the other. So he must try to reconcile between the implementation of both issues: issues relating to the shar’iyyah, and those relating to his job.

You mentioned in your checking of [the book] Al-Aayaat al-Bayyinaat of al-Allaamah al-Aloosee that the attribution of the book called, Ar-Rooh [The Soul], to Ibn al-Qayyim al-Jawziyyah is doubtful, what’s the validity of that?

Al-Albaani:  Yes, I doubt the ascription of this book to Ibn al-Qayyim due to the large number of stories and erroneous narrations in it. In addition to the fact that I have not come across a manuscript copy which can be relied upon to unequivocally attribute the book to him.

What is your opinion about the book called Al-Jamaa’aat al-Islaamiyyah [The Islamic Groups] by Saleem al-Hilaalee, and the book Tableeghee Nisaab of Muhammad Zakariyya?

Al-Albaani:  I do not know anything except good about [Saleem al-Hilaalee’s] book Al-Jamaa’aat al-Islaamiyyah [The Islamic Groups].

As for the book called Tableeghee Nisaab, then I have not read it, but it has reached me from someone I trust that it contains that which opposes the Sunnah.

Al-Masaa’il al-‘Ilmiyyah wal-Fataawaa ash-Shar’iyyah, Fataawaa ash-Shaikh al-Allaamah Muhammad Naasirud-Deen al-Albaani, fil-Madeenah wal-Imaaraat, of Amr Abdul-Mun’im Saleem, p. 102, and pp. 170-171.

2 Comments
May 15, 2011

Conceited, Deluded, Self-Amazed, ‘Students of Knowledge’, Smitten by Their Own Opinions, Making Their Own ‘Ijtihaad’, Misguided and Misguiding Others


 

Shaikh al-Albaani said, “I advise you and myself firstly to fear Allaah, then [I also advise you and myself] with some of those things which branch off from the fear of Allaah, the Blessed and Most High. The first of which is that you seek knowledge purely for the Face of Allaah, that you do not want any reward nor thanks [for doing so], nor to be at the head of gatherings, only to the extent which Allaah the Most High specified the scholars with when He said, “Allaah will exalt in degree those of you who believe and those who have been granted knowledge.” [Mujaadilah 58:11].

And secondly that you keep away from the pitfalls that some of the students of knowledge fall into, from them being: how quickly one of them is dominated by self-importance [ujb] and conceitedness [ghuroor] such that he will dart forward, obstinate, issuing religious verdicts for himself and others based upon whatever is apparent to him without seeking the aid of the people of knowledge from the Salaf as-Saalih of this nation who bequeathed a great heritage to us illuminated with Islamic learning. [A heritage they left] so that we could seek its help in putting an end to many of the calamities that have accumulated through the ages; some of which we have lived through and which were [like] pitch-black darkness.

Seeking aid through the sayings of the Salaf and their opinions helps us to eliminate this darkness and to return to [take from] the spring of the Book and the authentic Sunnah.

And I will not conceal from you the fact that I lived in a time where I saw two opposing matters.

The first was when all of the Muslims, the Shaikhs and the students, the general masses and the scholars, lived in the centre of blind-following, not just of the madhhabs, but also of their fathers and forefathers, and in the midst of that we would call to the Book of Allaah and the Sunnah of the Messenger of Allaah (صلى الله عليه وسلم), at this location and that.

And in various Islamic countries there were individuals doing the same as us, so all of us were living like the strangers which the Prophet (صلى الله عليه وسلم) described in some of his well-known hadiths from which is, “Indeed Islaam started as something strange, and it will soon return to being something strange [just] as it began, so glad tidings for the strangers.” And in some narrations there occurs that he (صلى الله عليه وسلم) said, “They are righteous people, few amongst many. Those who disobey them are more than those who obey them.” And in another narration there occurs, “They are the ones who correct that which the people have corrupted from my Sunnah after me.”

I say: We lived through that time. Then we started to see a pleasant impact of the call of the rectifying strangers upon the believing youth. And we saw these youth stand upright in all earnestness in many of the Islamic countries, being keen to cling to the Book and the Sunnah when they knew it to be authentic.

But this happiness of ours at this awakening which we felt in these last years did not last until we were taken by surprise by a transformation which occurred in these youth in some of the countries, and which almost wiped out the effects of this good awakening.

And what was the cause of that?

Herein lies the lesson. [It was nothing] except for the fact that they were afflicted with self-importance and conceitedness due to them seeing that they now were upon something of correct knowledge. And [they did] not [see themselves as such] amongst the group of lost Muslim youth only, but even amongst many of the Shaikhs of knowledge, and this was when they felt that they had risen above the people of Sheikhdom [or people who truly were Shaikhs] and the people of knowledge spread-out throughout the world.

Just as they didn’t thank Allaah, the Mighty and Majestic, for the success [tawfeeq] He granted them [in guiding them] to this correct knowledge and its manners. Instead they deceived themselves and [falsely] thought that they had something to stand upon.

So they took to issuing crude religious verdicts [fatwas] not based upon an understanding of the Book and the Sunnah. So these religious verdicts came from [people with] immature opinions, [whereas] they thought it was knowledge taken from the Book and the Sunnah—and thus they were misguided due to those opinions as well as misguiding others.

And the effects of that seen in the existence of a group in some of the Islamic countries will not be hidden from you, [a group] who took to openly declaring all other Islamic groups to be disbelievers using philosophical arguments which there is no time to delve into now in this brief word, especially when we are in the middle of advising and reminding the students of knowledge and the callers.

For this reason I advise our brothers, the people of the Sunnah and the Hadith, in all the Islamic lands to be patient in seeking knowledge and not to be deceived by the knowledge they may have acquired. They should only follow the path and not just rely on their own understanding or what they call their ‘ijtihaad’!

And I have heard many of our brothers saying with the utmost ease, with total unaffectedness and without any concern, “I made ijtihaad [in this issue] … I think it is like this …” or, “I don’t hold that to be correct!” And when you ask them, “What is it that you have based your ‘ijtihaad’ upon such that your opinion is such and such? Did you rely upon the understanding of the Book and the Sunnah and the unanimous consensus [ijmaa’] of the scholars from the Companions and other than them? What did you use to help you? Did you use the books of fiqh and hadith and the understanding of the scholars to help you in that? Or is it [nothing but] desire and understanding deficient in its outlook and its derivations [of rulings from the proofs]?”

[And] indeed, it is.

In my opinion, this is the cause of that self-importance and conceitedness. And it is due to this that in the Islamic world I find a very strange phenomenon becoming apparent in some of the books [being written], and it is: that you will find someone who is an enemy of the hadith authoring works in the field of the science of hadith! Only so that it may be said, “He has written [a book] on the science of hadith.”

And if you were to go back to that which he has written in this noble [branch of] knowledge you will find that it is nothing but the mere reporting of quotes which he has gathered and collected from here and there and from which he authored this book of his! What is the impetus behind that do you think? It is the love of showing-off and prominence. And he who said the following spoke the truth, “The love of showing off will be the end of you/your downfall.” [lit.: “will break the backs.”]

For this reason I repeat what I said to my brothers, the students of knowledge: that they distance themselves from every mannerism that is not Islamic, part of which is that they do not become deceived by the knowledge they have been given and that [they do not let] self-importance overcome them, and that lastly they advise the people with that which is best.

And that they distance themselves from having a harsh and severe manner in calling [to Allaah], since all of us believe that when Allaah the Mighty and Majestic said, “Invite to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better,” [An-Nahl 16:125] He only did so because the Truth in and of itself is [already] heavy on the people, it is heavy on the souls of mankind and that is why they become arrogant and don’t accept it, except for those upon whom your Lord has mercy. So when another thing and another weight, i.e., harshness in calling to Allaah [da’wah], is added to the weightiness of the truth on the human soul, it will result in driving the people away from the call. And you know the saying of the Prophet (صلى الله عليه وسلم), “Indeed from among you are those who drive people away.” He said it three times.

In conclusion, I ask Allaah the Mighty and Majestic that He does not make us from those who drive the people away, but rather that He makes us from those wise people who act upon the Book and the Sunnah.

And I entrust you to Allaah.

Was-salaamu alaikum wa rahmatullaahi wa barakaatuhu.”

Al-Imaam al-Albaani, Duroos, wa Mawaaqif, wa Ibar, of Abdul-Aziz ibn Muhammad Abdullaah as-Sadhaan, pp. 161-164.

2 Comments
May 1, 2011

Al-Albaani on Ahmed Deedat


 

With regard to Shaikh Ahmed Deedat, some people say, and we asked about his methodology, and, inshaa Allaah naturally it will be from the good methodologies, so some people say, the methodology is not important, the important thing is that he is a Muslim … so if you could clarify this for us O Shaikh, and may Allaah reward you with good.

Shaikh al-Albaani: We truly hope that Shaikh Ahmed is on the Salafi methodology of old, who believe in Allaah and worship Him as He truly ought to be worshipped.

But we need to always remember [generally] that just because a person believes in the presence of a creator of this universe this does not mean that he has become a believer. Two fundamental conditions must be met:

The first: that he bear witness that none has the right to be worshipped except Allaah.
The second: that Muhammad is the Messenger of Allaah.

The first condition, that none has the right to be worshipped except Allaah does not only mean that the Creator of the universe is One, because it is possible that faith and disbelief come together in one person, faith and disbelief may come together in one person. The one who says, ‘None has the right to be worshipped except Allaah and Muhammad is the Messenger of Allaah,’ [then] naturally this saying has prerequisites, these prerequisites being connected to these two testimonies.

So if we were to picture a person who bears witness that, ‘None has the right to be worshipped except Allaah and Muhammad is the Messenger of Allaah,’ but [at the same time] he says that the Quraan is deficient … if we were to picture a person who bears witness that, ‘None has the right to be worshipped except Allaah and Muhammad is the Messenger of Allaah,’ but [at the same time] he says that the Quraan is deficient, then the testimony of Laa ilaaha illallaah has not benefitted this person, because it is like honey poured on to something bitter, ruining it.

And in the same way belief and disbelief gathers in a person, for this reason He, the Most High, said about the early polytheists, “And most of them believe not in Allah except that they attribute partners unto Him.” [Yusuf 12:106]. This aayah shows us that these people are believers but that at the same time they are polytheists, and most of them believe not in Allaah except that their condition is this, that they are polytheists.

So, faith and disbelief can be present in a person, I gave you an example of a person who testifies that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah but [he says], “The Quraan is deficient,” this is shirk, but [the person who said this] believes in Allaah and believes in the Messenger of Allaah, so His Saying, the Most High, applies to him, “And most of them believe not in Allah except that they attribute partners unto Him.”

To be precise in this topic, i.e., that it is possible that faith and disbelief be present in a person, faith and tawheed and shirk, the Saying of our Lord, “And most of them believe not in Allah except that they attribute partners unto Him,” applies to most of the people even in this time [of ours].

Let us take a look at the reality, those Muslims who pray, fast, perform Hajj and give charity, they go to a certain place, or to a grave of the Allies of Allaah [Awliyaa], to seek intercession from them, to seek well-being from them, these people [are from those to whom the Saying of Allaah applies], “And most of them believe not in Allah except that they attribute partners unto Him.”

They know that Allaah exists, but they worshipped others along with Him, whereas Allaah had said [in the Quraan], “You (Alone) we worship, and You (Alone) we ask for help (for each and everything),” [Al-Faatihah 1:5], so they sought the aid of other than Him, the Most High.

For this reason, the verifying scholars categorised tawhid into three types:

1 Tawhid ar-Ruboobiyyah (Maintaining the Unity of Lordship)
2 Tawhid al-Uluhiyyah (Singling out Allaah with worship)
3 Tawhid al-Asmaa was-Sifaat (Maintaining the Unity of Allaah’s Names and Attributes)

Namely that Allaah is One in His Essence, One in the fact that He is the only One who deserves to be worshipped, none other than Him is to be worshipped, and that He is One in His Attributes, “There is nothing like unto Him,” [Ash-Shuraa 42:11]. This does not mean that Allaah exists and that’s it! No, [but rather that] Allaah exists and nothing from His Creation resembles Him.

So for example, in their celebrations the Christians spread these pictures, you will see pictures of their lord, an old Shaikh, with a long white beard, is that the Lord of all Creation whom nothing resembles?

The Jews and the Christians believe that this universe has a creator, so they believe in the first type of tawhid, what is it called? Tawhid ar-Ruboobiyyah (Maintaining the Unity of Lordship), i.e., that this universe has a creator.

Questioner: Is the one who says this an atheist?

Shaikh al-Albaani: They differ from the atheists or naturalists, those who say there is no creator and no creation, the Jews and the Christians say that Allaah is the One who created the universe so they are monotheists in Tawhid ar-Ruboobiyyah, but when it comes to tawhid al-uluhiyyah, the tawhid of worship, then the Jews worshipped Uzair and the Christians worshipped Jesus.

These people disbelieved in the tawhid of worship, so they do not say, ‘None has the right to be worshipped except Allaah,’ and if they have said it, then it is either out of hypocrisy or ignorance as to its true meaning, for if not, if they said it believing in it, they would not have worshipped Jesus, nor would they have submitted to him, or prostrated to him and so on, nor would they have placed his image and that of his mother Maryam in the churches.

These people are believers from one angle, and disbelievers from another since they are not like the atheists who say there is no god, no, they do say that Allaah exists, but look what is the benefit of that saying when they liken Allaah to His Creation?

Questioner: Or when they worship others alongside Him?

Shaikh al-Albaani: Or when they worship others alongside Him, ah, here is the [main] point from [all of] this talk–many of the Muslims, and I do not only mean their general masses, but many of their scholars or students of knowledge too, say, ‘None has the right to be worshipped except Allaah,’ but they worship other than Allaah, and they disbelieve in Him as regards His Attributes.

Now for example, we know that many of them other than those we just pointed to, [we know that] they call on the dead and the righteous, submitting to them, praying by them and so on, they say that Allaah exists in all places, [but indeed] Allaah is greater than all things, and He was in existence when there was nothing other than Him, so what/how is it that you went and put Him and the universe together [as one]? To such an extent that some of them said, “And Allaah in relation to these Shaikhs …  is but as a snowflake in water.”

Can you differentiate between snow and water? This is Allaah in the eyes of these people, this is disbelief.  In the Noble Quraan it says that Allaah is Self-sufficent and in no need whatsoever of His Creation, [but] these [people] have gathered Him [in the same category as] the creation like a silkworm which harms itself, it digs itself in and becomes strangulated and dies–[but the reality is that] Allaah is in no need of the worlds whatsoever, so these people have believed from one angle and disbelieved from the other.

For this reason, and in reality it matters to us that Shaikh Ahmed [Deedat], may Allaah reward him with good, has fulfilled a great obligatory action, but this undertaking and this exertion [jihaad] will only benefit him if he believes in Allaah as one Lord, as [the only] One who is worshipped, [i.e., fulfilling all requirements of tawhid like all Muslims should] and what is not meant by [this saying], ‘that He is the only One worshipped,’ [is to restrict it to only mean] that he prays just to Him, no, for if he called upon Khidr in a time of need then he would not have worshipped Allaah alone, since supplication is part of worship, he (صلى الله عليه وسلم) said, “Du’aa is worship.”

So we hope that he [i.e., Deedat] has studied the correct tawhid in his land so that he is a muwahhid [monotheist, who] singles Allaah out solely in His Essence, in His worship, a muwahhid of Allaah, the Mighty and Majestic, in relation to His Attributes, [i.e., the] three [categories of tawhid], and then his jihaad would be something about which we could say that he has performed an obligatory duty that all of the [other] Shaikhs did not carry out.

Questioner: Allaahu Akbar.

Shaikh al-Albaani: Yes, by Allaah.  May Allaah reward him with good.

Questioner: May Allaah bless you, our Shaikh, may Allaah bless us by [allowing us to benefit from] your life, inshaa Allaah.

Shaikh al-Albaani: May Allaah protect you.

Questioner: Please carry on, our Shaikh.

Shaikh al-Albaani: What is meant byTawheed ar-Rububiyyah is that the Muslim decisively believes that the Creator of this universe and all that it contains is one in His Essence, having no equal/opponent, no partner.

The Magians believe that there are two gods, a god of evil and a god of good, they committed shirk in [the first category] Tawhid ar-Rububiyyah, do you understand?

So if the Muslim, Allaah forbid, were to believe that there are Allies of Allaah [Awliyaa] and righteous people who can harm and benefit along with Allaah, and who can give life and death, and who can feed and give provisions, [then] he would have disbelieved in tawhid, tawhid ar-Rububiyyah, and would have associated partners with Him, because [through this belief of his] he would have held there to be two creators: [he would have held that] Allaah creates the good and evil and that likewise the Allies of Allaah [Awliyaa] and the righteous people give provisions, give life and death, and for this reason he [such a Muslim] goes to them, seeking blessings from them.

Question: There are many women who cannot get pregnant who take themselves and go to a tree under which there is the grave of a wali and so she will tie things above [the grave on the tree] and so on, yes.

Shaikh al-Albaani: Allaahu Akbar, this is shirk in rububiyyah. Shirk in Lordship [uluhiyyah] is shirk in worship, and it is that someone worships other than Allaah while believing that Allaah is One in His Essence but [at the same time] he slaughters for such and such wali, this is shirk in worship, he calls upon so and so the wali, [even though] that wali has become dust in his grave, a man from mankind, [but this Muslim] believes that he can hear and save him, and harm and benefit, this would then have become shirk in worship.”

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol.2, pp. 59-64.

22 Comments
April 4, 2011

How Do You Advise Someone Who Claims Prophethood?


Questioner: With us in Zarqa [a city in Jordan] now, O Shaikh, I had mentioned to you some time ago that there is an imbecile who claims that he is the one who will get al-waseelah. [Trans. Note: The Prophet, صلى الله عليه وسلم, told us to ask for al-Waseelah for him in the supplication that is said after the call to prayer as mentioned in Bukhaari and Muslim, he, صلى الله عليه وسلم, said, “… then ask Allaah to grant me Al-Waseelah, for it is a station in Paradise which only one of the slaves of Allaah will attain, and I hope to be the one. Whoever asks for al-Waseelah for me, (my) intercession will be permissible for him.” Bukhaari and Muslim (Eng. trans. vol., 1, p. 488, no. 849.). Look how the Prophet, صلى الله عليه وسلم, said, “ … ask Allaah to grant me al-waseelah…” and “I hope to be the one …” and here is this claimant to prophethood saying with all surety that he is the one who will get al-waseelah!]

Shaikh al-Albaani: Yes.

Questioner: Now a new one has come out.

Shaikh al-Albaani: Maa shaa Allaah.

Questioner: He says, “Indeed I am a Prophet.”

Shaikh al-Albaani: Maa shaa Allaah.

Questioner: And some brothers told me that now, in this mosque which he prays in, lots of tribulation [fitnah] is happening.

Shaikh al-Albaani: Yes.

Questioner: And many people have leaned towards what he says.

Shaikh al-Albaani: Yes.

Questioner: [He says that] that Muhammad, صلى الله عليه وسلم, gave him his share [of Prophethod].

Shaikh al-Albaani: Maa shaa Allaah.

Questioner: And Abu Bakr gave him his share [of knowledge/excellence etc.,] but he gave it away and distributed it amongst his friends and companions.

Shaikh al-Albaani: Yaa Salaam!

Questioner: And Umar, may Allaah be pleased with him, also gave his share to one of the friends of this claimant to prophethood.

Shaikh al-Albaani: Maa shaa Allaah.

Questioner: So some of the people came to us, and from these people, O Shaikh, namely from those who, namely, lean towards his saying [they came and said], “My brother, everything he says is, ‘Allaah said …’ and ‘The Prophet said …’ what’s wrong with that?”

Shaikh al-Albaani: Maa shaa Allaah.

Questioner: Yes, so they said, “We want Shaikh Ali and you to come and sit with this brother,” so I said, “By Allaah, I’ve heard more than one time that with such people we shouldn’t, namely, shouldn’t waste our time with them.”

Shaikh al-Albaani: Yes, by Allaah.

Questioner: I wanted to … by Allaah … our Shaikh I wanted to seek your opinion, because now this matter has become common in Zarqa.

Shaikh al-Albaani: Yes.

Questioner: Yes, and this man, we sat with him three years ago.

Shaikh al-Albaani: Yes.

Questioner: Maybe I mentioned him to you, O Shaikh, he used to … namely, he used to say that he has underground tunnels which he passes through. And one time I went to Kuwait so I mentioned to him, “What did you find in Kuwait? And where did you go?” He said, “I went to the roundabout,” namely, the roundabout that cars go round.

Shaikh al-Albaani: Yes.

Questioner: “And what did you see there?” He said, “I saw a woman wearing a short skirt.”

That’s all he saw.

So we want some advice from you, namely, that you advise us [whether we should] go to him and clarify this man’s deception to the people with clear proof and if not [i.e., if you advise against it] then we won’t, or [maybe you advise] something else [that] we sit with him and some other people, because now he speaks openly and generally, O Shaikh, in front of the common folk and in front of the students of knowledge from the brothers. [In front] of people from [Hizb] atTahrir and the Salafi youth. So what is your advice? He speaks in front of these people.

Shaikh al-Albaani: Yes.

Questioner: Yes, namely, not only in front of the common folk but even in front of some of the students of knowledge, but what is apparent is that he hasn’t tried to talk to any of these.

Shaikh al-Albaani: Yes.

Questioner: Yes.

Shaikh al-Albaani: By Allaah, what comes to mind is that people such as these stupid ones, nothing will suit them except someone who is Abu Sayyaah.

Questioner: Yes.

Shaikh al-Albaani: Do you know what I mean by Abu Sayyaah?

Questioner: Yes, of course, Shaikh.

Shaikh al-Albaani: Yes, I advise that you go to your new companion [i.e., this claimant to prophethood].

Questioner: Yes, understood.

Shaikh al-Albaani: And in one voice overpower/vanquish him.

Questioner: By Allaah, excellent, O Shaikh. Yes, but Shaikh, he is not here now, he’s in France.

Shaikh al-Albaani: Maa shaa Allaah.

Questioner: Yes.

Shaikh al-Albaani: Okay, by Allaah, my brother, let me ask you, every Prophet has a miracle, [say to him], “You, what is your miracle?”

Questioner: [He says that] he is the reviver of this century, O Shaikh.

Shaikh al-Albaani: Never mind that, that is [nothing but] a claim. [Ask him], “What is your miracle?”

Questioner: Yes.

Shaikh al-Albaani: Do you know him from before?

Questioner: Yes, I know him, O Shaikh.

Shaikh al-Albaani: Is he educated or not?

Questioner: It seems as though he has some education.

Shaikh al-Albaani: He has some education. How old is he?

Questioner: Round about forty.

Shaikh al-Albaani: Yes, say to him, “Every Prophet was sent when he was forty.”

Questioner: Yes.

Shaikh al-Albaani: So you ask him firstly, “You, how old are you?” If he says to you that he hasn’t reached forty yet then say to him, “So you haven’t become a Prophet [then].”

Questioner: Yes.

Shaikh al-Albaani: Secondly, [ask him], “What are the signs of your prophethood? Do you have a miracle or clear proof?”

Questioner: Yes.

Shaikh al-Albaani: The Prophet, صلى الله عليه وسلم, came with a clear proof and the Quraan and it is the miracle of all time. [Ask him], “You, what is your miracle?”

O my brother, this [man] needs someone to mock/ridicule him.

Questioner: Yes, by Allaah, O Shaikh.

Shaikh al-Albaani: So don’t tire yourself out …

Mawsoo’atul-Allaamah, vol. 8, pp. 339-344.

6 Comments
March 25, 2011

Is Du’aa obligatory [waajib]?


 

“Is du’aa obligatory [waajib]?”

 

Shaikh al-Albaani said, “Du’aa in general is waajib[1].

And there are some supplications which are obligatory on certain [specific] occasions, like seeking refuge with Allaah from the four things [in the last tashhahud in the prayer]: from the punishment of Hell and the punishment of the grave, from the trials and tribulations of life and death and from the trial and temptation of Al-Maseeh Ad-Dajjaal, as occurs in the hadith of Bukhaari from Abu Hurairah, may Allaah be pleased with him, that he said, “The Prophet of Allaah, صلى الله عليه وسلم, said, ‘When one of you finishes the final tashahhud, then let him seek refuge with Allaah from four …’” So in this there is a clear order for the one who is praying to seek refuge from these four things at the end of his prayer.

For this reason it has been reported that Taawoos, the honourable taabi’ee, ordered the one who had not sought refuge with Allaah from these four things to repeat his prayer.””[2]

 

[1] The compiler Amr Abdul-Mun’im Saleem said, “That which proves this is his, صلى الله عليه وسلم saying, “Du’aa is worship,” and then he recited, “And your Lord said, ‘Call upon Me, I will respond to your (invocation).’” [Ghaafir 40:60] Reported by Ahmad and others from An-Nu’maan ibn Basheer, may Allaah be pleased with him, with an authentic chain of narration. And Ahmad (2/443, 477) and others reported a hadith with a hasan chain of narration from Abu Hurairah, may Allaah be pleased with him, that the Prophet, صلى الله عليه وسلم, said, “Allaah is angry with whoever does not invoke Him.”

[2] The compiler Amr Abdul-Mun’im Saleem said, “This narration is reported by Muslim (1/413) from the hadith of Ibn Abbaas, in it there occurs, “Muslim Ibn al-Hajjaaj said, ‘It has reached me that Taawoos said to his son, ‘Did you supplicate with it in your prayer?’ He replied, ‘No.’ So he said, ‘Repeat your prayer.’’”

Al-Masaa’il al-Ilmiyyah wal-Fataawaa ash-Shar’eeyah, pp. 166-167.

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March 22, 2011

Seeking Help from the Jinn


What is the ruling concerning asking the jinn
about matters of the Unseen?

Shaikh al-Albaani said, “We do not hold that one should turn to the Jinn concerning questions about matters of the Unseen since that is one of the causes for the misguidance of mankind. In the Noble Quran, Allaah, the Mighty and Majestic, mentioned some of the misguidance of the polytheists of the past. So the Lord of all Creation, the Blessed and Most High, said, narrating the story of the Jinn who came to the Prophet, صلى الله عليه وسلم, and believed in him, part of what those Jinn said was, “And verily, there were men among mankind those who sought refuge with the masculine among the jinns, but they (i.e., the jinns only) increased them in sin and disbelief.” Jinn 72:6

Seeking the help of the Jinn in order to gain knowledge of the Unseen is, as some of the people of the past said when disapproving of people seeking help from one another, “… like a prisoner calling for help from another prisoner.” So mankind seeking help from the Jinn to gain knowledge of the Unseen is just like a man seeking the help of another man since both categories, man and jinn, share in the fact that neither of them has knowledge of the Unseen.

As for when by Unseen a matter is intended which actually occurred but is absent from mankind due to the fact that their strength and power is limited and the strength of the Jinn is greater, then likewise we say: it is [still] not befitting [to ask the Jinn]. Since if they are continually called upon the matter will expand just as a hole in a garment keeps increasing until it cannot be patched up[1], and thus the people will fall into associating partners in worship with Allaah, the Mighty and Majestic, [shirk], committing shirk in the Attributes of Allaah. Since as you all know Allaah is one in His dhaat [essence], one in the fact that He Alone is worshipped–so none of His Creation whatsoever can share with Him in knowing the Unseen. As He, the Blessed and Most High, said, “(He Alone is) the All-Knower of the Unseen, and He reveals to none His [knowledge of the] Unseen. Except to a Messenger (from mankind) whom He has chosen …” Jinn 72:26-27

So the Prophets and the Messengers themselves did not know the Unseen but Allaah, the Mighty and Majestic, taught them some of the matters of the Unseen through revelation.

And there is no Prophet after our Prophet, صلى الله عليه وسلم.

Thus, the path to acquiring knowledge of the Unseen is blocked, whether it is concerning knowledge of those things from the Unseen which have not yet occurred or those things of the Unseen which have occurred but which mankind does not have the strength or ability to acquire [even though they have taken place]. So seeking the aid of the Jinn in this type, without doubt, is humiliating and [nothing but] misguidance, which can lead, as I have just said, to associating partners with Allaah, the Mighty and Majestic.

Perhaps from the modern day proofs of this is what has reached us about your country in particular, Kuwait. That there is a person there who claims to have knowledge of the Unseen such that he ordered his followers to migrate from Kuwait to here, Jordan, and that there would be snow and it would be very cold in Jordan so he ordered them to buy some blankets and other such things to keep themselves warm with and that on the contrary in Kuwait, Allaah forbid, there would be a blazing fire along with other false and futile claims that he made–do you have any knowledge about that?

Questioner: We received some news, O Shaikh, that he is in Syria and there is another in Egypt, from the Sufis.

Shaikh al-Albaani: But there followers here [in Jordan] say that their Shaikh is in Kuwait.

Questioner: This is correct. They have followers dispersed [in different places, some of whom] went to Kuwait. Last Sunday they made an announcement in the newspaper that they were waiting for everybody. And the Shaikh was present in Syria and another in Egypt, and they announced to their followers that the Day of Resurrection was about to be established. So they left the schools, and this is true, and some of them sold their land and left.

Shaikh al-Albaani: Many of them came here.

Someone in the gathering said: The abode of the Shaikh of this tariqah [Sufi way] in Kuwait is that of Fareed Hamdaan. And his son and brother are here [in Jordan].

Questioner: Last Sunday and Monday many of the newspapers announced that one of their Shaikhs was in Syria and the other in Egypt.

Shaikh al-Albaani: It is possible, whatever the case, that there is movement [of these people or Shaikhs] and [people] preferring [one to another]

The proof here is that opening the door to communicating with the Jinn leads man to fall into misguidance which has been forbidden.”

Al-Fataawaa al-Kuwaitiyyah, pp. 38-40.

[1] Shaikh al-Albaani used an old Arabic example here, saying:

اتَّسَعَ الْخَرْقُ عَلَى الرَّاقِعِ

The literal translation would be as I have put in the post, i.e., a hole in a garment is patched up but keeps increasing such that the patch cannot cover the hole anymore and the meaning is as Abu Hilaal al-Askari explained  in Jumhuratul-Amthaal (1/160), “And it means: The problem/corruption increases such that it cannot be rectified or contained.”

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March 20, 2011

Did the Angels Harut and Marut Teach Magic?


 

Questioner: “What is the explanation of the Aayah, ‘They followed what the devils gave out (falsely of the magic) in the lifetime of Sulaiman. Sulaiman did not disbelieve, but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut …?’” Baqarah 2:102

Al-Albaani: “There is no doubt that there is a difference of opinion concerning the aayah among the scholars of quranic exegesis [tafsir]. But that which I personally hold to be the stronger opinion is that the word maa [ما] in His Saying, “… and such things that came down at Babylon to the two angels …” is not the maa of negation[1] but rather a relative pronoun, i.e., that Allaah, the Mighty and Majestic, sent down the two angels to teach magic to the people, since magic was widespread at that time and [as a result there was] confusion [in differentiating] between it and miracles which some of the Prophets would bring. Like the story of the magicians and Musa, عليه الصلاة والسلام, where Pharaoh, through the magicians, had wanted to misguide his people from the call of Musa to the Truth. Since what Pharaoh had come with was nothing but magic. Then, as we know, Allaah, the Mighty and Majestic, eradicated the magic of the sorcerers who then became Muslims, believing in Allaah, the Lord of all Creation. So their knowledge of magic was the reason which enabled them to distinguish between that which was mere slight of vision and magic and between reality, “Then Musa threw his stick, and behold, it swallowed up all the falsehoods which they showed!” Ash-Shu’araa 26:45.

The magicians believed in this reality before all of the other people since through their knowledge of magic they knew that it was nothing but concealment, disguising and deception which had no reality to it. Thus when they were overcome and dumbfounded by the miracle of Musa, عليه الصلاة والسلام, the difference between reality and magic became manifest to them [so they fell down prostrate], “Saying, “We believe in the Lord of all Creation.” Ash-Shu’araa 26:47.

So it was through Allaah’s Wisdom that He sent down two angels, Harut and Marut, so that they would teach the people magic not for the sake of magic but rather to enable them to recognise that magic which many of the imposters/fraudsters [dajjaals] used at that time to deceive and enslave the people. As occurs in the story of the boy and the sorcerer, and maybe you remember that story.

Its summary, and [it being so important] a summary of it must be mentioned, is that the [tyrannical] king of that time, who is the companion of the Trench mentioned in the Quraan [See Surah no. 85, Burooj], would use a magician in order to enslave the people. When this magician saw that he had grown old, become white haired and frail, he said to the king, ‘Chose a boy from the people for me who [I can teach such that he] will be able to help you after I am gone.’ Why? So that this king could continue to enslave his people through magic. This is how the kings of old were, taking advantage of the people through magic.

So Allaah, the Mighty and Majestic, sent the two angels to teach all of the people–not like what the king’s magician, the king of the Trench, did, since this magician had said to the king, ‘Chose a boy for me …’ since it did not suit him that the knowledge of magic become widespread among all of the people since then they would come to realize that the king was misguiding them through magic, something which then they would have come to know.

So Allaah through His Wisdom saw fit to send two Angels to teach magic to the people so that they would be able to distinguish between magic and a miracle. Because magic, without a shadow of a doubt, is a means of spreading corruption: Allaah said in the same aayah, “… but neither of these two (angels) taught anyone (such things) until they had said, ‘We are only for trial so disbelieve not (by practicing this magic).’ And from these (angels) people learn that by which they cause separation between man and his wife …”

So they came to teach magic for a purpose, but this teaching could lead to a trial, and thus they learn that which harms them and does not benefit them[2] and that which causes separation between a man and his wife.

This is what I understand regarding the explanation of this aayah.

And Allaah knows best.”

Al-Fataawaa al-Kuwaitiyyah, pp. 49-51.

[1] [The compiler of the book, Amr Abdul-Mun’im Saleem has a footnote here where he says, “Ibn Jarir has mentioned the difference of opinion in the explanation of this aayah (2/419), so from them are some who say the Arabic word maa [ما] here means ‘did not’ [لم], i.e., that magic was not sent down to the two angels, and this saying has been reported from Ibn Abbaas and Rabee’ ibn Anas but with weak chains of narrations. And there are others who explained that maa here means ‘that which’ [الذي] as Shaikh al-Albaani said here, and this saying has been reported from Abdullaah ibn Mas’ood with a chain of narration which has some disconnection in it, it is also reported from Qataadah, Ibn Zaid and others–and this opinion is also the one preferred by Ibn Jarir at-Tabari.

It has been reported from Qataadah, with an authentic chain of narration (2/421), that he said, “Magic is of two types: magic taught by the devils, and magic taught by Harut and Marut.”

And Ibn Jarir at-Tabari clarified the wisdom behind the reasoning as to why Allaah sent down magic, and whether it was permissible for His Angels to teach the people magic, so he said, ‘If someone were to say to us, ‘And is it permissible [to say] that Allaah would send down magic or is it permissible for His Angels to teach the people magic?’ We would say to him, ‘Indeed Allaah, the Mighty and Majestic, [is the One who] has sent down good and bad, all of it, and He clarified all of that to His servants, revealing as such to His Prophets ordering them to teach His Creation and to make known to them what is permissible for them from that which is forbidden, such as fornication, stealing, and all of the other sins that He made known to them and forbade them from committing.

So magic is another one of those sins which He told them about and forbade them from practising. Having knowledge about magic is not a sin, just as there is no sin in [actually] knowing how to produce alcohol, or how to carve out an idol, a lute, or other types of [forbidden] amusement–rather the sin is in practising it and preparing such things. Likewise, there is no sin in having knowledge about magic, the sin is only in practising it and using it to harm people it is not permissible to harm.

So there is no wrongdoing in the fact that Allaah sent it down to His Angels and neither in the fact that His Angels taught it to whoever they taught it to from the people, since their teaching of that to whoever they taught it to was with the Permission of Allaah after they informed [whoever they would teach it to] that they were a trial and test and after they would forbid them from practising it and from disbelief. So the sin was only on whoever learnt it from them and then practised it, since Allaah, Lofty is His Mention, has stated that He had forbidden them learning and then practising it …”­­­­

[2] The compiler, Amr Abdul-Mun’im Saleem, said here, “And the complete aayah pointsto what Ibn Jarir mentioned, i.e., that the two Angels would teach the knowledge of magic but would never order that it be practised–rather that they would forbid it in the extreme, warning against it severely.”

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March 19, 2011

Progressing in Calling to Allaah …


 

“How can the Muslim progress and ascend in the field of calling to Allaah, the Mighty and Majestic?”


Shaikh al-Albaani said, “In reality when I was giving that brief word about beneficial knowledge and righteous actions I had felt like saying something that was connected to [the topic of] calling to Allaah, now this question has come along which has opened up the way for me to talk about that which I had thought of but did not do.

So as for how a person advances himself or progresses in the path of calling to Allaah, then that, without doubt, requires two things in my opinion.

The first: That his ties with the people of knowledge are persistent, whether with those of them who are alive through their books or those who are alive and are calling to Allaah.  Namely, that he should have a connection to the highest degree with the books of the people of knowledge who are known for their correctness in affairs of creed [aqeedah], such that he never cuts off from referring back to, reading, and taking more and more from their knowledge since that will help him to ascend and proceed in his calling to Allaah, the Blessed and Most High.

The second: That he should increase in his connection to the people of knowledge who are alive, especially those among them who are known to have correct aqeedah and gracious, pleasant manners,  Since we know that a good example has an enormous affect on the people who follow them.  When a man, or a scholar or a Shaikh who is followed has some form of deviation, whether it is ideological or in his manners, then it will not be far fetched to find that this person or Shaikh has an [adverse] affect on those people who contact him or who take knowledge from him.

And there are many well-known hadiths from the Prophet, صلى الله عليه وسلم, encouraging one to accompany and associate with righteous people, like his, صلى الله عليه وسلم, saying, “Do not accompany except a believer, and let none but someone who fears Allaah eat your food.” [Reported by Ahmad and others, Shaikh Al-Albaani declared it to be hasan].

So the Prophet’s, صلى الله عليه وسلم, counsel in this hadith is that we accompany the Muslim who fears Allaah and this is only because the affect of a righteous person is contagious such that the one who accompanies him will receive some of that good.  This is why in Sahih Bukhari the Prophet, صلى الله عليه وسلم, said, “The example of the righteous companion is like the perfume seller.  He will either give you some perfume, sell you some, or at least you will smell a pleasant fragrance from him.  And the example of the evil companion is like the blacksmith.   He will either burn your clothes or you will smell a wretched smell from him.”

Thus, whoever wants to progress and ascend in the path of calling to Allaah has to safeguard these two matters:

1) That he is well-connected with the books of the people of knowledge of the past who were known for their beneficial knowledge and correct aqeedah.

2) And that if it is easy for him to get in touch with the people of knowledge and righteousness in the community in which he lives then he should contact them whenever he is able to, so that he can be influenced by their way, and benefit from their manners and conduct.

This is what appears to me to be the answer to this question.”

Al-Fataawaa al-Kuwaitiyyah, pp. 11-13.

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February 27, 2011

Shaikh al-Albaani on blind following


The First Question

Is it permissible for the student of knowledge to suffice with the declarations of the scholars of the past as to whether a saying of the Prophet, صلى الله عليه وسلم, is weak or authentic? For example, he reads the checking of Haafidh al-Iraaqi where he says, “This hadith is authentic.” So is it permissible for him to suffice with that and the same with Imaam Ahmad or other than him?


Shaikh al-Albaani: “This matter resembles blind following in Islamic jurisprudence (fiqh). It is sufficient for the student of knowledge to listen to and act upon an opinion of one of the Imaams who are followed, and by that I do not only mean the four [famous ones], since there are more, by the Grace of Allaah, the Mighty and Majestic.

We say: [This is so] since it is not possible for all students of knowledge to be on the same level of ability in discerning the truth in those matters where the people have differed. So it is enough for the student of knowledge to implement the aayah, “So ask those who know the Scripture if you know not.” [Surah an-Nahl (16): 43]

So if there are people of knowledge who are alive then he should ask them and embrace their answer, and if there is not a scholar who is alive for him to question, and he knows that a certain scholar from those who are followed has a certain opinion then he can follow him. And in this he is safe from any reproach or blame even if in reality the opinion that he followed is a mistake because he has implemented what was mentioned in the aayah as being obligatory upon him, “So ask those who know the Scripture if you know not.”

But this is based upon certain premises–there is one condition to this, which is that it is not evident to him that the opinion he is following is a mistake. And knowing whether the opinion he is following is incorrect or not can be done by the student doing some personal research if he has the capability of doing so, or it can become known by the direction of another scholar whom he trusts and in whose knowledge he trusts. What is important is that it is permissible for the student of knowledge to blindly follow a scholar if the mistake [in that opinion] is not clear to him and he himself is not capable of clarifying whether [the chosen opinion] is correct or incorrect …” [1]

[[1] Footnote here by Amr Abdul-Mun’im Salim the one who compiled and explained the book the question is taken from, he said, “In other words, that he should not take this blind following to be religion. Rather whenever the mistake of the scholar or the Imaam becomes clear to him, it is obligatory for him to shun the opinion in which he is mistaken, whether it is with regard to matters of rulings or the creed, or that which is particular to declaring hadiths to be authentic or weak. And Shaikh al-Albaani has another very important religious verdict [fatwaa] concerning this topic in the book, Fataawaa Madinah, no., 32 on pages 42-43 …”] [it has been translated and can be read below after this answer].

Shaikh al-Albaani continues, “Likewise, totally, is the answer regarding the student of knowledge, he finds an Imaam from the Imaams of the Muslims or a preserver of hadith who authenticates hadith and declares others to be weak, then it is sufficient for this student of knowledge to follow this verifier [who declares hadiths to be authentic or weak] as long as two conditions are met, just as we have mentioned regarding the issue of [blind following] in fiqh:

1) The first condition: That he does not know it to be a mistake, since what is intended by this condition–whether it is hadith or fiqh–is that he does not follow his desires and thus say, “So and so gave me this religious verdict and the matter is closed …” [even though while saying this in reality] he feels some uneasiness in his soul, and the Prophet, صلى الله عليه وسلم, said, “Question your heart even if the mufti gives you his fatwa.” [2]

[[2] Footnote of Amr Abdul-Mun’im Salim, “Reported through different paths of narration the most authentic of which is the one reported by Imaam Ahmad (17922) with an authentic chain of narration from the hadith of Waabisah ibn Ma’bad, may Allaah be pleased with him, and the relevant part of that hadith is, “Righteousness is that which gives delight to your heart and sin is that which wavers in your heart, even if the people give you religious verdicts [fatwaas] concerning it.” ]

Shaikh al-Albaani continues, “This is the first condition, i.e., that he does not know that the opinion is a mistake–whether it is regarding the declaration of a hadith to be authentic or weak, or whether it is regarding the permissibility of something or its forbiddance.

2) the second condition: That he himself is not capable of verifying the authenticity or inauthenticity of the particular hadith in question, so this is something permissible–since we cannot burden all of the people [by saying that they must] become capable of reaching the level of ijtihaad or that they become scholars.” [3]

[[3] Footnote here by Amr Abdul-Mun’im Salim who said, “That is because if someone reaches the level of being capable of making ijtihaad and he acquires the tools of this knowledge, then it is not permissible for him to blindly follow anyone rather it is then obligatory upon him to make ijtihaad in the declaring of hadiths to be authentic or weak, but it is permissible for him to look at the rulings of the Imaams and the criticisers of hadith to pick from them that which is in accordance with the truth, so that he does not isolate himself with his opinion from their opinion.”]

 

The Second Question

“What is the proof concerning the forbiddance of blind following?”


Shaikh al-Albaani said, “I do not know of any proof that states that blind following is haraam, rather blind following is a necessity for the one who has no knowledge. And Allaah, the one free from all defects and the Most High, said, “So ask those who know the Scripture if you know not.” Therefore, this aayah placed the Muslims into two categories as regards knowledge:

i) the scholar and it made obligatory upon him to answer the questioner
ii) those who do not know, and it made asking the scholars obligatory upon them.

So if a person from the common folk came to a scholar and asked him about something and the scholar answered him, then this man has implemented the aayah.

And maybe what is intended is something other than what was mentioned in the question [directed to me] and that is the forbiddance of actively splitting into sects and groups; i.e., that a person take his religion from one of schools of thought that are followed and then he totally [refuses] to look at what the other schools of thought might say or at what the sayings of other scholars are–so it is this blind following of schools of thought which is then taken as religion that is not permitted because it opposes the proofs from the Book and the Sunnah.

And the people of knowledge place the people into three categories:

1) the mujtahid
2) the follower on clear proof and insight and
3) the blind follower, and it is this category that most of the people fall into.

As such we cannot say that, “Blind following is haraam,” [that] is only when blind following is taken as religion, as for blind following in general then it is not permissible to declare it to be forbidden.” [1]

[[1] Footnote here by Amr Abdul-Mun’im Salim who said, “And what has been said here is also said concerning taking the opinion of a scholar concerning the declaration of a hadith to be weak or authentic, with the condition that the status/rank of that scholar in relation to that knowledge be borne in mind. So such declarations of whether a hadith is authentic or weak are not taken from a scholar of fiqh who does not know [the science of] hadith criticism. Just as the declaration of whether a hadith is authentic cannot be relied upon when it comes from someone among the scholars of hadith or the hadith preservers who is known as being lenient; just as it is not possible to take the declaration that a hadith is weak from someone is known as being overly-strict. In fact this is a correct rule [established] by those known for their moderation and justice along with their knowledge of the principles of this profession and who are known for their practise of it which established their ability to exercise their judgement in arriving at a religious ruling [ijtihaad] concerning the criticism and chains of narration and their texts.”]

Taken from Al-Fataawaa al-Kuwaitiyyah, compiled by Amr Abdul-Mun’im Saleem, pp. 81-83.

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February 25, 2011

The Name of the Angel of Death …


Question: Is it correct that the name of the Angel of Death is Izraaeel [Azrael/Azriel]?

Shaikh al-Albaani: Nothing authentic has been reported from the Prophet, صلى الله عليه وسلم, naming the Angel of Death as Izraaeel.

Fataawas-Shaikh fil-Madeenah of Amr Abdul-Mun’im Saleem, p. 57.

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February 22, 2011

“The best worship is …”


 

Question: The questioner says what is the level of authenticity of the hadith narrated by al-Baihaqee, “The best worship is recitation of the Quraan …”

Shaikh al-Albaani answered: It is weak.

[See As-Silsilah ad-Da’eefah, no. 2516]

Su’aalaat of Shaikh Ali Hasan al-Halabi, vol. 2, p. 250, no. 215

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February 21, 2011

“Woe to the one who …”


Question: In Bulughul-Maraam Al-Haafidh Ibn Hajr mentions the hadith of Bahz ibn Hakeem who narrates from his father from his grandafather that the Prophet صلى الله عليه وسلم said, “Woe to the one who lies when he speaks just to make the people laugh!  Woe unto him, woe unto him.” And al-Haafidh declared its chain of narration to be authentic, what [do you say about its] level of authenticity?

Shaikh al-Albaani answered: It is hasan.

Su’aalaat of Shaikh Ali Hasan al-Halabi, vol. 2, p. 250, no. 214.

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February 19, 2011

From the rulings concerning giving salaam


Question: When someone says, “As-Salaamu alaikum,” do we add, ‘… wa barakaatuhu …’ when replying to him?

Answer: Yes.  There is nothing to stop you saying up to wa barakaatuhu.  And the order is not a condition, i.e., when someone says to you, “As-Salaamu alaikum,” you have the option of saying, “Wa alaikum salaam wa rahmatullaah” or “Wa alaikum salaam wa rahmatullaahi wa barakaatuhu.”

I (Shaikh Ali Hasan) asked: As for saying, “… wa maghfiratuhu …” [after wa barakaa-tuhu] then it is not said unless the person says upto wa barakaatuhu?

Shaikh al-Albaani:  Yes.

Shaikh Ali Hasan said in a footnote to the above, “And whoever reports that the Shaikh retracted from his stance about the correctness of the addition, “… wa maghfiratuhu …” when returning the greeting of salaam then he is mistaken!  Yes, the Shaikh retracted from his statement that the chain of the narration was saheeh li-dhaatihi but he declared it to be hasan due to its supporting narrations, so pay heed to that, may Allaah have mercy upon you.  [And that is] just as I read, in his own handwriting, may Allaah have mercy upon him, in his notes to the third volume of Silsilah as-Saheehah, hadith number 1449.”

Su’aalaat of Shaikh Ali Hasan al-Halabi, vol. 2, p. 567, no. 393

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February 16, 2011

Saving the Foetus


Question:
A pregnant woman passes away before giving birth and the foetus is alive and is completely formed, is it permissible to [operate] and cut open the stomach in order to retrieve the foetus?

Shaikh al-Albaani answered:
It is obligatory if [the baby] is alive and if it is not then it is not permissible to do so.

Su’aalaat of Ali Hasan al-Halabi, vol. 2, p. 398, no. 289.

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