Concerning the Principle that, ‘The End Justifies the Means.’
The Imaam said, “The Jewish principle: the end justifies the means.”
As-Saheehah, 2/717.
The Albaani Site
Translation from the Works of the Reviver of this Century
October 11, 2013
The Shaikh of Yemen, Muqbil ibn Haadi al-Waadi’i, on Al-Albaani’s Nine Volume Work, ‘Irwaa’ul-Ghaleel’
Questioner: What is the scholarly, fiqh benefit of [Shaikh al-Albaani’s nine volume work called] Irwaa’ul-Ghaleel?
Shaikh Muqbil: Irwaa’ul-Ghaleel is a book of fiqh and a book of jarh and ta’deel and a book of authenticating [hadiths] and declaring them to be weak, so it is regarded as one of the most precious of Shaikh al-Albaani’s books, may Allaah the Most High protect him, and the collection of paths of narration which the Shaikh brings is something which it might not be possible for someone who lives in this time to do, so it is from the most precious—and I don’t [just] say from the most precious of Shaikh al-Albaani’s books—but rather that it is one of the most precious of all books. And how numerous are the authors in this time who benefit from the books of the Shaikh, may Allaah the Most High protect him. [Shaikh Muqbil answered this question while Shaikh al-Albaani was alive, may Allaah have mercy on them both]
Ghaaratul-Ashritah, vol. 2, p. 79.
October 10, 2013
On The Youth Refuting and Defaming One Another Out of Spite, Based on Drastic Ignorance and as a Result Turning the People Away From Themselves
After explaining the weakness of a hadith he was discussing, the Imaam said, “… though it [does] represent the state of affairs of many of the youth of the supposed awakening of today, those who refute one another, defame one another—out of spite, not to sincerely advise—their transgression and evil having reached some of the scholars and virtuous ones, and they insulted them with various names, not implementing the manners propounded by Islaam [that], “The one who does not show mercy to our young, respect our elders, and recognize our scholar’s rights, is not from us,”—self-conceited with snippets of knowledge they gathered from here and there—until they imagined that they had something to stand on, but they have nothing to stand on, as has been mentioned in some of the hadiths about the trials.
And they turned away the hearts of many people from themselves through sayings and fatwas which communicate their drastic ignorance, the thing which reminds us that they are from those whom the Prophet صلى الله عليه وسلم referred to in the authentic hadith, ‘Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when no scholar remains, the people turn to the ignorant as their leaders. Then they are asked to deliver religious verdicts and they deliver them without knowledge—so they go astray [themselves], and lead others astray,’ agreed upon [i.e., reported in Bukhaari and Muslim].”
Ad-Da’eefah, 14/2/555-557.
October 8, 2013
On The Difference Between the Dialogue that Takes Place Between Ahlus-Sunnah Among Themselves and the Speech Directed From Ahlus-Sunnah to the People of Innovation
Questioner: The first question, are there differences between the discussions that take place between Ahlus-Sunnah and the addresses that are directed from a Sunni to an innovator? And what are they?
Al-Albaani: Are there differences …
Questioner: Yes …
Al-Albaani: Are there differences between what goes on between Ahlus-Sunnah …
Questioner: … between the discussions that take place between Ahlus-Sunnah and the addresses that are directed at an innovator from a Sunni? And what are they?
Al-Albaani: Without doubt the differences may sometimes exist and the difference is clear between the dialogue and discussions that go on between Ahlus-Sunnah themselves and what goes on between Ahlus-Sunnah on one hand and the innovators on the other, [and] that is that the discussions, dialogues and refutations between Ahlus-Sunnah themselves are only done based upon statements of His, the Blessed and Most High, like:
“By time. Verily, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [Asr 103:1-3]
So the starting point of any discussion or dialogue that goes on between Ahlus-Sunnah must spring forth from aayahs like this:
“… and advised each other to truth and advised each other to patience.”
And the issue should be likewise between Ahlus-Sunnah on one hand and those who oppose them in the Sunnah, and they are the innovators, on the other. But the method [employed] between Ahlus-Sunnah amongst themselves and between Ahlus-Sunnah on one hand and the innovators on the other may differ.
And that is because when a debate takes place between Ahlus-Sunnah themselves they are supposed to bear His Statement, the Most High, in mind, [a statement] which He characterised the Muslims in general with:
“… merciful among themselves …” [Fath 48:29]
As for when a debate takes place between these Muslims from Ahlus-Sunnah and the people of innovation then there may be some harshness and severity in the method [employed] which is appropriate to the persistence of the people of innovation in their innovations—this is the distinguishing factor between Ahlus-Sunnah among themselves on one hand and Ahlus-Sunnah when they debate or refute the people of innovations on the other.
But it is fitting that in both these [people] and those we take note of an issue [which is that] we do not vindicate one group over another with it, or slander one group instead of another, the reason for this being that [doing so] is a breach of the principle [laid down] in His Saying, the Blessed and Most High:
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” [Nahl 16:125]
Thus many times when a Sunni responds to another Sunni it so happens that the wisdom [as mentioned in the aayah] was not stuck to in the rebuttal—in fact, that which is even more important than that is not adhered to which is what our Lord, the Mighty and Majestic indicated in His Statement, the Blessed and Most High:
“… and do not let the hatred of a people prevent you from being just—be just, that is nearer to righteousness.” [Maa’idah 5:8]
So, many times what happens firstly is evil/bad methods are used when a Sunni refutes/responds to another—and even more than that: not observing trustworthiness and truthfulness in rebutting each other.
So unfortunately this occurred in the past and is becoming obvious now in this present time anew in a form which we had hoped we would not see occurring in the Sunni community, the one we call the Salafi community.
This is what has presented itself to me as an answer to this question.
Al-Hudaa wan-Noor, 698. [2/6/274]
September 26, 2013
Dealing with Differences: Two Scholars Give Different Fatwas, How Does One Handle It?
Host: A questioner says, ‘These days, alhamdulillaah, we see a good resurgence in knowledge, especially among the upcoming youth, but it faces a number of problems, the most important of which is the differing of the people of knowledge in their fatwas which leads to some people becoming confused and mixed up. What should the stance of the Muslim youth be towards this? Provide us [with an answer], may Allaah bless you.
Al-Albaani: Without doubt this [now] is a spontaneous question [but in fact] we heard it on our previous trip time and time again, and in reality this problem only occurs with the youth in whom the correct, knowledge-based methodology is not firmly established. What I mean [by methodology] is that which has been reported from some of the Salaf like Ibn ’Abbaas and the Imaams who followed him like Mujaahid, Maalik and others, “There is no-one except that his statements are accepted and rejected, apart from the occupant of this grave,” and he pointed to the Prophet صلى الله عليه وسلم. This is a reality which the Muslim youth, the student of correct knowledge must bring to mind—it being nothing except, “Allaah said and Allaah’s Messenger said,” in addition to what we say over and over again, “… on the methodology of the Pious Predecessors.”
And they must also call to mind another reality, a Quranic reality, Allaah تبارك وتعالى said, “And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree, except him on whom your Lord has bestowed His Mercy and for that did He create them,” [Huud 11:118-119]. So there is no escape or salvation from differing, this is the way of Allaah عز وجل with His creation, and you will not find any change to Allaah’s Way.
But there is [that type of] differing which people have an excuse for and [another which they] do not have an excuse for. They have an excuse for that differing which is inescapable, the one indicated in the aforementioned aayah, “And if your Lord had so willed, He could surely have made mankind one Ummah …” so our Lord did not will for mankind to be on one manhaj, upon one understanding, and if it were to have been like that then the Companions of the Prophet صلى الله عليه وسلم would have been the most worthy of the people to have been as such, those who were the best of mankind as is openly mentioned in the well-known, mutawaatir hadith, but Allaah عز وجل willed, out of His Perfect Wisdom, [Wisdom] which some people who understand it may perceive whilst most of man does not, but that does not harm us … so differing is a natural thing as we have mentioned … as for differing and arguing due to misunderstanding one issue, this is what has been banned and this is what is not allowed and this is what the Salaf were saved from and the Khalaf fell into.
When the youth bear this reality in mind, they should not then find it strange that some scholars differ, especially when they are those who embrace the one methodology, and it is the true methodology: [that of] the Book, the Sunnah and what the Pious Predecessors were upon. They should not condemn it and find it strange because it is the Way of Allaah عز وجل with His Creation, and if they want to be delivered from it then they must tread the path of the people of knowledge, and it is what has been laid down in the Noble Quran, “Say, ‘Produce your proof if you are truthful.’” [Baqarah 2:111]
So when two or more different statements come to a student of knowledge from two venerable scholars, and it is believed that both are equal in knowledge and excellence and he thus becomes confused—and he may be entitled to be confused initially but it is not allowed for him to continue in that [state of confusion]: [so then] he must ask for proof, [he must] seek the proof from both of the scholars, whether he is speaking to them directly or through correspondence or on the phone or through other methods of communication of that sort which are used nowadays.
So after he listens to the proof from all of them, he is not then charged with having to prefer Zaid [for example] over ’Amr or ’Amr over Zaid—rather he follows the one who has the proof which his soul finds ease in, and his breast opens up to, and maybe this … and the answer will end with this … is one of the meanings of his statement عليه الصلاة والسلام, “Consult your heart even if you are given fatwas by those who deliver religious verdicts.”
Two statements come to you from two great scholars: consult your heart—after you have asked for a clarification of the proofs—then whichever of the two your heart leans towards and is the one you take then you will have an excuse before Allaah تبارك وتعالى.
But as for you becoming bigoted for one [scholar] over the other, then this is the way of the blind-followers who Allaah عز وجل has saved us [from being] and whose way He took us out of and [Who then led us] to the Straight Path.
Wal-Hamdulillaahi rabbil-’Aalameen.
Al-Hudaa wan-Noor, 375, [2/5/440].
September 24, 2013
Removing Magic with Magic
Questioner: A man afflicted with magic, is it allowed for him to remove that magic with magic?
Al-Albaani: No. Except according to one school of thought, that of the intoxicated drunkard, Abu Nawwaas, who said, “And cure me with that which itself is the disease.” [i.e., give me more alcohol even though it is what has caused all the problems].
Al-Hudaa wan-Noor, 133. [1/3/1129].
September 19, 2013
How Does The Common Muslim Know What To Do When Scholars Differ? Think and Use Your Brain to Try and Understand the Proofs
Questioner: Some scholars differ in their opinion [with others], one will say something and another will say, “No, this is a mistake, [rather] this is correct,” and let’s assume that we are not people of knowledge or people of … ya’ni we’re just common folk … of course … we want to know the principles and the mistake if … this person says … and the second one says, “This is a mistake … this is not …” so what is your opinion [about] the differing between the scholars in a particular issue, an issue which concerns one?
Al-Albaani: [Concerning] issues such as this the reason [people] fall into difficulty is that the effect of that sentence which we hear many times in the present day and age and especially in this country is not found among the general Muslims, what is that sentence? “Enlightenment/education …” the majority [of people] do not have a general awareness or knowledge of the reason for the differing, and [additionally] they [also] do not have an awareness of what their stance in relation to this differing must be.
So many of them will say what occurs in the weak hadith, “The differing of my Ummah is a mercy,” thus they ratify differing, however severe and copious it might be [due to it], and a few of them [go to the other extreme and] want to put an end to differing from its very root such that the scholars become [united] upon a single word in all issues [even those] which the scholars of fiqh of old have differed over–and this is something impossible! Because in His profound Wisdom Allaah عز وجل ordained, and there is none who can stop anything He ordains, saying:
“And if your Lord had willed, He could have made mankind one community, but they will not cease to differ, except whom your Lord has given mercy.” [Huud 11:118-119]
Differing is of two types: the first is where there is mercy with one another and where [each party] tries to understand the other. The second is the type of differing which involves conflict, antagonism, and enmity.
The first is the type which is unavoidable and is that which our Pious Predecessors were on, they would differ but they would not have enmity for one another and nor were they divided due to the differing because of what you have heard in the aayah:
“… and do not be of those who associate others with Allaah [or] of those who have divided their religion and become sects, every faction rejoicing in what it has.” [Ruum 30:31-32]
So if our Salaf as-Saalih, at the head of whom are the Companions of Allaah’s Messenger صلى الله عليه وسلم, differed then it is unavoidable for [the people of] a [particular] group, or age, or generation not to differ, but that which was sufficient for the Prophet’s Companions صلى الله عليه وسلم when they differed is also sufficient for these people, [i.e.,] that they do not becomes enemies one to another and do not hate one another–there is no escaping such differing, the generality of Muslims must know this and they should not condemn any [and every instance of] differing between one scholar and another which they hear about, because this is something which is from man’s nature which Allaah created them with, an indication of which has preceded in the aforementioned aayah.
If this is the case, what should the general Muslims do when they see such differing? Here lies the crux of the matter [that I had intended] by my [earlier] statement when I said that there is no enlightenment/education and no general cultivation. Before about a quarter of a century, the general Muslims were living according to a constrictive Madhhabism, each individual from millions of Muslims was satisfied with his school of thought, this one is a Hanafi, that one a Shaafi’i and so on.
But as for now, then there has been found, alhamdulillaah, the beginnings of an awakening, I do not say the awakening has been found, [but rather] that the beginnings of an awakening can be seen, so the people are aware of things which they were not mindful of before, but this awareness needs a completion. It is this completion which I am in the middle of explaining now, and it is: that you, O Muslim, however highly educated or not you are in the Islamic Legislation, when you hear about some differing between two scholars then think a little, look … is it said of both of them that they truly are scholars from the people of knowledge? It may be a student who thinks he is a scholar–and who thus says something in which he differs with the scholars and as a result differing between the scholars in the issue occurs. No.
So after this observation, when it is established, for example, that there is some differing between two venerable scholars, then the following caveat comes into play: if you are able to distinguish between one proof and another, then you must become acquainted with the proofs of both scholars, and [after doing so] find comfort with the stronger proof, what I mean is that even the general Muslims should strive [to understand the proofs/ijtihaad], but such ijtihaad differs from person to person, so how can, for example, a common person perform ijtihaad? His ijtihaad in relation to himself is as follows.
He hears a fatwa from one scholar which opposes that of another, so he should not stop at that fatwa, and here many, many different forms become apparent … you request proof from one of them and he says, “This is my opinion and ijtihaad,” or, “This is my madhhab,” and you request it from the other and he says, for example, “Allaah said … Allaah’s Messenger said … the Salaf said,” and so on, as Ibn al-Qayyim, may Allaah have mercy on him, said:
“Knowledge is, ‘Allaah said … His Messenger said …
The Companions said …’ and it is not hidden
Knowledge is not your raising up a dispute foolishly
Between the Messenger and the opinion of a faqeeh.”
When you traverse upon this methodology in trying to become acquainted with the proof, the difference between the two answers will become clear to you … I told you that one of them says, “This is my opinion … my itjtihaad … my madhhab,” this happens sometimes, the other will give you proofs, either from the Book or the Sunnah or the actions of the Salaf as-Saalih, at that point you will find yourself leaning towards the opinion of this scholar and his ijtihaad and you will not look at the opinion of the first, and at that time the difficulty [you have] will disappear from you, this is a very clear illustration.
And if we assume [a case where] both scholars used proofs, as occurred recently with Shaikh al-Bannaa, I think some of you were present when we discussed, with one of the noble teachers, the issue of reciting Surah al-Faatihah behind the Imaam in the prayers where the recitation is made audible, and those listening listened, and the person takes whatever the soul feels comfort in [since both scholars were providing proofs], whether the truth is with Zaid or ’Amr [i.e., whoever the truth is with]–what is important is that he not be a person of desires or [someone with] a particular purpose [that he seeks through his fatwa] and that he not be as is mentioned in a statement made by Ibn Mas’ood رضي الله عنه in marfoo’ and mowqoof form but what is correct is that it is mowqoof, where he said, “Do not let yourselves be ‘yes-men,’ [إمعة: the one who has no opinion so he follows everyone’s opinion] saying, ‘If the people are good then we will be good, and if they are wrong then we will be wrong.’ Rather, make up your own minds, if the people are good then you are good, and if they are evil, then do not behave unjustly.” [Tirmidhi, v. 4, no. 2007, Darussalam transl.]
So, the general Muslims must set their hearts on knowing who the truth is with and then follow it, each person doing so according to the limits of their education, intellect and understanding, and Allaah does not burden a soul with more than it can bear.
The summary is that it is not possible to put an end to differing, it was there in the time of the Prophet and has continued to this day of ours, so do not seek the impossible. And when this is the case, what should the stance of the general masses be? It is as I just explained, that they seek out the truth, then their condition will be like that of those who strive to come to religious verdicts [mujtahideen]–if they are correct they will have two rewards, and if mistaken, then one, what is important is that they do not be people of desires and [particular] aims, and Allaah is sufficient …
Fataawaa Jeddah, Ahlul-Hadith wal-Athar, 5. [2/5/474]
For a similar discussion see here.
September 17, 2013
On Election Results – It’s Only The Faces That Change
Questioner: Our Shaikh, some Muslims observe the West and their advancements and when something happens there they display joy and happiness, is this regarded as a defect in ’aqidah related to actions or the heart? And what do you advise these people with?
Al-Albaani: I’m sorry, what do you mean … what do you mean by …
Interjection: Clinton, Shaikh.
Questioner: America’s Presidents, so and so went and so and so has come.
Al-Albaani: Ah.
Questioner: This one is better than that one, this one will benefit the Muslims and so on.
Al-Albaani: This is a weakness in both eemaan and intellect, a weakness of eemaan and intellect. The reality which every Muslim must bear in mind regarding such situations is His Saying تبارك وتعالى, “Every time a nation enters, it will curse its sister,” [A’raaf 7:38] so that they may taste the punishment.
Someone Else: The aayah, “… when they have all overtaken one another therein, the last of them will say about the first of them …” [A’raaf 7:38]
Al-Albaani: Allaahu Akbar. Yes, so the point is that in reality this joy is a childish one, not that of men, firstly, and secondly, not that of believing men. [That one becomes joyful] because Bush lost and in his place came …
Questioner: Clinton.
Al-Albaani: I don’t know what his name is.
Questioner: [Laughs]
Al-Albaani: Names that are strange to me.
Questioner: By Allaah, O Shaikh of ours, the names of devils.
Al-Albaani: [Laughs] so the point is … Bush lost and so and so won the elections–all of them follow the same policy, it is only the faces that change.
For this reason it is silliness to become happy because Bush has gone and so and so has taken his place, even more so when we don’t yet know so and so’s [the new leader’s] good from his evil, if there is good in them. So why this haste? As long as disbelief is one community, and the politics of the American population as a people is with the Jews, so the fact that Bush lost and so and so won does not change the politics of this populace in such a speedy manner which some of those of weak minds and intellects imagine, [imagining to themselves] that we are rid of Bush [and this new leader will be better] … ok, maybe this [new leader] is worse than Bush.
Whatever the case, a Muslim does not become joyful when a disbeliever loses and another disbeliever takes his place, because disbelief is one millah, and their politics is one and the same. Look at … who was it in the ministry of the Jews and someone else took his place …
Questioner: Yitzhak Shamir and Yitzhak Rabin.
Al-Albaani: Yitzak Rabin, what did we see between this one falling and that one taking his place? Nothing whatsoever. It is just a game they play with the minds of those of weak intellects and unfortunately with some Muslims or politicians who did not lead according to the politics of the Quraan and the Sunnah.
So because of that I am able to say concerning this that Allaah … as He عز وجل said … “Indeed, Allaah does not like the exultant.” [Qasas 28:76], these people who become joyful at the downfall of this person and the success [in becoming leader] of that one, these people are as I just said … their intellects are like those of children, rather, sparrows.
And Allaah’s aid is sought.
Questioner: Does this issue have a connection to aqidah, i.e., is it possible to call … i.e., some of our brothers call those who display such joy for those people disbelievers?
Al-Albaani: No, no, all of that is a mistake and disobedience, if it has a connection to disbelief then it is to disbelief in action. Yaa akhi, we go by the principle and relax [which is that] the disbelief which takes one out of the religion is that connected to the heart, not the tongue. This question of yours reminds me of another just way of categorising disbelief, so there is disbelief in word [kufr lafdhee] and disbelief of the heart [kufr qalbee], the previous categorization was disbelief in creed [kufr I’tiqaadi] and disbelief in action [kufr amalee].
Now another just way of categorising disbelief is disbelief in word and disbelief of the heart, the disbelief of the heart is the equivalent of disbelief in action, and disbelief in word equates to disbelief in action.
So a person who displays joy at the loss of Bush and the success of George or Antonius or whoever, there is no doubt that such joy should not emanate from a Muslim, so it is possible for us to term this as disbelief in word, but such a person is not declared a disbeliever based on it, because it happened in the time the Prophet عليه السلام, [an incident] I’m sure some of which will not be hidden from any of you, like the hadith of Ibn Abbaas when he said that the Prophet عليه السلام gave a sermon to his Companions one day and a man then stood up and said to him, “As Allah and you, will,” so he said, “Would you set me up as a partner beside Allaah? Say, ‘As Allaah, Alone Wills.’”
So this is disbelief in word, he said to him, “Would you set me up as a partner beside Allaah?” but he did not impose upon him any of the requisites of disbelief in creed [kufr I’tiqaadi].
So we should always keep this correct categorization before our eyes: disbelief in creed or the heart [is the first], and disbelief in action or in word [the second], because uttering a word is an action, so when we see a thing such as this we do not rush to say, ‘A disbeliever,’ even if he uttered a word of disbelief we do not rush to declare him to be a disbeliever and to remove him from the religion until we clarify what he meant by that statement.
Interjection: With your permission, O Shaikh of ours, if I could please …
Al-Albaani: Tafaddal …
Al-Hudaa wan-Noor, 672. [1/5/708].
September 12, 2013
The Ruling Concerning Non-Muslims in the West whom The Message did dot Reach
Questioner: Nowadays, a non-Muslim from Europe, for example, who dies and was brought up in a corrupt environment, and Allaah’s Refuge is sought, with no-one conveying the Islamic religion to him, and even if it had reached him, it did so in a form of disarray such that he did not want to enter it, so I don’t know … do such people come under the ruling of those whom the message did not reach [Ahlul-Fatrah] or is there a major difference [between them?]
Al-Albaani: No [there is no difference], such people are like those of the Fatrah whom the call did not reach, they will go through a special process on the arasaat on the Day of Resurrection.
Quesitoner: What about these people? [The questioner hasn’t understood clearly that the Shaikh was referring to the people the questioner asked about]
Al-Albaani: Who am I speaking to you about? These people are like the Ahlul-Fatrah, they will go through a special process on the arasaat on the Day of Resurrection, so neither a ruling of them being in Paradise or the Fire is given to them here.
Questioner: Does arasaat mean pathways?
Al-Albaani: The arasaat is the place where the people will be gathered.
Questioner: One of them who dies now, who will his right be upon, for example?
Al-Albaani: Who will what?
Questioner: His right will be upon whom, ya’ni, who will be responsible for him … who will bear the burden of his mistakes and his sin? Is it the Muslims for example … who didn’t go to him and convey the religion to him?
Al-Albaani: Which type are you talking about, is it the type that you asked about first?
Questioner: It’s the same question that we’re in, a person who, for example, dies in France, America, Britain, Germany and so on, and he had no one who conveyed the religion to him?
Al-Albaani: May Allaah guide you. At this very moment you have just judged that there is a sin on these people?
Questioner: How?
Al-Albaani: At this very moment you have just judged that there is a sin on them?
Questioner: A sin, ya’ni, for example the people who never conveyed it to them is what I mean.
Al-Albaani: I know what you mean, may Allaah guide you, did you understand from what I said that these people whom the da’wah did not reach and who died are sinful?
Questioner: No, I didn’t understand it to mean that.
Al-Albaani: Okay, you understand that they are not sinful?
Questioner: Yes, I understand.
Al-Albaani: So then how can you say, ‘Who will bear the burden of their sin?’
Questioner: Ah yes, true.
Al-Hudaa wan-Noor, 326. [1/5/846]
July 10, 2013
Al-Albaani on Lengthening the Supplication in Taraaweeh and Especially on the Night when The Quraan’s Recitation is Completed
Shaikh Esaam Moosaa Haadi said, “I heard him repeatedly criticise the Imaams of the Haram and others for making the supplication [in Taraaweeh] long and especially on the night when the recitation of the Quraan is completed, saying, ‘That is not from the Sunnah.”
Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 109.
Also see here.
July 9, 2013
Al-Albaani on Dealing Gently With The People When They Are Wrong–They Are Not as Bad as Pharaoh | 1 |
Questioner: It’s as though in his books Sayyid Qutb declares communities to be disbelievers because they don’t believe in Haakimiyyah, and he also doesn’t differentiate between minor disbelief and major, and the innovations which take place around graves and the supplications to other than Allaah are not of interest to him, and other things [too], he only talks about Haakimiyyah.
Al-Albaani: Yes.
Questioner: And some people make excuses for him, so what is his excuse?
Al-Albaani: By Allaah, O Ustaadh, I hold that it is better for us that we busy ourselves with those who are alive instead of those who are dead, this is the first thing.
Secondly, I said to our brother Dr. Rabee that Sayyid Qutb is a man who is not a scholar, and that he is one of those Egyptian writers who were not nurtured on knowledge, correct knowledge.
But it seems that he had a flowing pen, and perhaps in addition to that he, like many of today’s youth, had an unruly Islamic compassion, but they, as is said:
Sa’d led the camels to water while being completely wrapped up
[with only his hands sticking out].
This is not how, O Sa’d, the camels are taken to water.
So his books, as Dr. [Rabee’ al-Madkhali] may Allaah reward him with good has explained, are full of mistakes in terms of knowledge, some of them related to ’aqidah and some to fiqh.
So when I say that it is sufficient for us to busy ourselves with those who are alive instead of those who have passed away, I mean that we should not set up enmity between ourselves and a certain person, but only between us and his da’wah, and this is especially so after he has passed away and gone on to Allaah’s Forgiveness, inshaa Allaah, and His Mercy. This is from one angle.
And I said to Dr. [Rabee’], and I remain upon this, and I think that a lot of our brothers from the students of knowledge and our Shaikhs are [also in agreement] on this, that the truth, in and of itself, is heavy on the general people except for those whom Allaah, the Mighty and Majestic, wills [for it not to be as such]:
“Indeed, We will cast upon you a heavy word.” [Muzzammil 73:5]
So when hardness and harshness is added to the da’wah and its heaviness upon the people, as we mentioned–then two types of hardness and harshness have come together, and that will be a cause which will repel people from the true call, whereas the purpose of da’wah was to draw them to it.
And there is not a single student of knowledge from us except that he remembers the aayahs in the Noble Quraan and many of the Messenger’s hadiths, عليه الصلاة والسلام, which exhort kindness and gentleness, the aayahs [in this regard] are well-known and we do not need to be reminded of them, like the aayah in which Allaah the Mighty and Majestic, ordered Moosaa عليه السلام and his brother Haaroon, saying:
“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]
And I do not believe that someone who bears witness that there is no deity worthy of worship except Allaah and that Muhammad is Allaah’s Messenger and who professes this testimony, [and while we do leave] his [final] reckoning with Allaah, there is not a single person from us who will imagine that however deviated he is in his call, especially when he has not used hardness or harshness in his call with those who he is calling towards his da’wah, however deviated it is from the truth, [not a single person from us will imagine that] his situation will reach an atom’s weight in comparison to this Pharaoh to whom Moosaa and Haaroon were sent.
Despite that, Allaah the Mighty and Majestic ordered these two noble Prophets and chosen Messengers to speak gently to the greatest transgressor on the face of the earth [a level of transgression which was shown] when he [i.e., Pharaoh] said:
“Saying, ‘I am your lord, the most high.’” [Naazi’aat 79:24]
Despite that Allaah said:
“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]
So I believe that Sayyid Qutb’s condition doesn’t reach that of Pharaoh at all, so it is his present followers who are intended when refuting him because he has [now] gone with all of his open and hidden flaws and defects. And so if those who are aimed at are the living, then regarding them I will say the same as that which I did about this one who has died: that the evil of these people does not reach the level of Pharaoh who claimed to be a deity worthy of worship [uluhiyyah].
Thus it is not fitting that we bring two types of hardness together, one of which is a necessity, i.e., the call to the truth which differentiates between the truth and falsehood, between a man and his brother, which was the reason one of the Noble Qur’aan’s names is Al-Furqaan [The Criterion], and which was also one of the names of the Prophet عليه الصلاة والسلام, because he, firstly, separated truth from falsehood, tawhid from shirk, indeed between a man and his son, between a son and his father … and so on. This is the nature of the call to the truth, so it is, thus, enough for us to call the people to this da’wah as He the Most High said:
“… with wisdom and good instruction …” [Nahl 16:125]
And something which should be mentioned here, as a reminder is …
July 7, 2013
Al-Albaani on Safar al-Hawaali’s Book
Shaikh Esaam Moosaa Haadi said, “I asked Shaikh al-Albaani about Safar al-Hawaali’s book called Dhaahiratul-Irjaa, and so he said, ‘An evil book. I hadn’t thought that he had deviated to such an extent.’”
Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 72, of Esaam Moosaa Haadi.
June 14, 2013
Al-Albaani’s Humility: Not Seeing Himself as The Embodiment of The Sunnah
Shaikh Esaam Moosa Haadi said, “Some brothers said to him, ‘O Shaikh of ours! There is a man by us who regards you as an enemy and speaks ill of you—should we boycott him?’
So our Shaikh replied, ‘Does he oppose Al-Albaani as a person or does he oppose the ’aqeedah which Al-Albaani holds and calls to? The ’aqeedah of the Book and the Sunnah? If he is showing enmity to the ’aqeedah of the Book and the Sunnah then one is to discuss [such issues] with him and he is to be shown patience. Thereafter if you see that it is beneficial and more advantageous to boycott him, then he is boycotted.
But if he is opposing Al-Albaani as a person whilst he agrees with us on the path of the Book and the Sunnah—then no [he is not to be boycotted].’”
Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 94, of Esaam Moosaa Haadi.
May 22, 2013
On Mentioning the Good Deeds of a Person When Refuting Them | 1 |
Questioner: Noble Shaikh! Is it from the methodology of the Salaf to mention the good qualities/deeds [hasanaat] of a dissenter when one is refuting him? We would like a detailed answer to this question.
Al-Albaani: If the purpose is to clarify the truth concerning an issue that has arisen, then this is something. And if the purpose is to give a biography of someone who we hold to have been mistaken in a certain issue then this is something else. In the first instance it is not a condition when answering someone who opposes [the Sunnah] that his good deeds are mentioned. But if the situation differs from that, and that is what I just alluded to, that the person himself is going to be spoken about, then there is no doubt that the one refuting/making the criticism should not turn to mentioning [just] his mistakes but should couple that with a mention of his virtues and good qualities based upon His Saying, the Blessed and Most High, “… and do not let the hatred of a people prevent you from being just. Be just. That is nearer to righteousness.” [Maa’idah 5:8]
As for when just refuting then this [i.e., mentioning the good deeds] is in opposition to the methodology of the Salaf as-Saalih and in opposition to what is known from the Prophet’s responses عليه السلام to whoever had made a mistake from his Companions. And in my opinion, if the hadiths that have been reported concerning this issue were to be collected they would form a treatise.
For example, he said to the person who praised his brother to his face …
May 8, 2013
Did al-Ghazali Come Back to the Manhaj of the Salaf?
Questioner: Did Abu Haamid al-Ghazali come back to the methodology of the Salaf, how correct is this statement?
Al-Albaani: No, unfortunately. But he started to take a few very slow steps towards it, and I ask Allaah عز وجل to forgive him and those like him from the people of knowledge.
Al-Hudaa wan-Noor, 13.
April 29, 2013
The Shaikh’s Advice to a Christian who Embraced Islaam | 1 |
Al-Albaani: Regarding the brother I want to say that his reward is doubled, this is what our Prophet عليه السلام stated in the authentic hadith which Imaam Bukhaari reported in his Saheeh, “Three people will be given their reward twice …” and from those three he mentioned, “… and a man from the Christians who believes in me and becomes a Muslim, his reward is doubled,” this means that he was a believer beforehand in the legislation of Jesus, peace be upon him, then when the truth became clear to him [concerning the fact] that what Muhammad عليه الصلاة والسلام brought is the truth he also believed in that, such a person’s reward is recorded twice for him.
This is not the case with anyone who was an unbeliever [mulhid] from the Christians, [someone who was] not a Christian or a Muslim and who then embraced Islaam, such a person is rewarded once, but as for the person who was truly a Christian including whatever deviation that may entail then he is a believer and he is rewarded twice, and I say, ‘… including whatever deviation the Christians have …’ because when the Prophet صلى الله عليه وسلم uttered this hadith, saying, ‘… he will be given his reward twice …’ he was referring to the Christians who were present in his time عليه الصلاة والسلام, those Christians about whom Allaah عز وجل said in the Noble Quraan, “They have certainly disbelieved who say, ‘Allaah is the third of three,’” [Maaidah 5:73] and these are the people whose sacrificial slaughter it is permissible for us to eat, thus it is not fitting that a Muslim doubts or questions [himself] about these Christians [saying] that they say, ‘The father, the son and the holy ghost are one,’ in response we say that they were like that in the time of the Messenger عليه السلام and they are the ones who the Lord of mankind referred to in the previous verse, “They have certainly disbelieved who say, ‘Allaah is the third of three.’”
Thus, any person from the People of the Book who embraces Islaam and believes in Allaah and His Messenger will be rewarded twice: one time for his previous eemaan with all its flaws and defects, and a second time for his subsequent eemaan which is all truth containing no falsehood.
So firstly we ask Allaah to grant you firmness, and then [we ask Him to grant you] steadfastness upon the truth.
And it is obligatory upon you–and the religion is but to sincerely advise–to be eager to become acquainted with the correct Islaam, and unfortunately I say, ‘… the correct Islaam …’ because the Muslims have been afflicted with that which those who came before them were afflicted with, the Muslims have been stricken with that which befell the Jews and Christians in terms of becoming divided in the religion, and this is a confirmation of the statement of the Prophet عليه الصلاة والسلام, “You will certainly follow the ways (and habits) of those who came before you, handspan by handspan, cubit by cubit, until even if they entered a lizard’s hole, you would follow them.” We said, “O Messenger of Allaah, the Jews and the Christians?” He said, “Who else?” [Muslim] Namely, they will have power and influence at that time.
This narration,“You will certainly follow the ways (and habits) of those who came before you, handspan by handspan …” is true concerning most of the Muslims today, the Muslims have become divided. So if Allaah عز وجل has blessed you with the greater [type of] guidance …
April 5, 2013
Al-Albaani’s Humility
He said, “And if you see that I have strayed or made a mistake you must advise me …”
Al-Hudaa wan-Noor, 82.
April 1, 2013
Al-Albaani’s Advice to Every Muslim on the Face of the Earth
The Imaam said, “My advice for every Muslim on the face of the earth, especially our brothers who share with us their affiliation to the blessed da’wah, that of the Book and the Sunnah on the methodology of the Pious Predecessors–I advise them and myself to fear Allaah, the Blessed and Most High, firstly, and then [advise them] to seek more beneficial knowledge as He the Most High said:
“And fear Allaah. And Allaah teaches you.” [Baqarah 2:282]
And [I advise them] to couple their meritorious knowledge which in our united opinion is that which does not digress from the Book, the Sunnah and the methodology of the Pious Predecessors, along with this knowledge of theirs and [along with] whatever increase in it they are able to seek–[I advise them] to couple that with action upon that knowledge, so that it will not be a proof against them but for them:
“The Day when there will not benefit [anyone] wealth or children. But only one who comes to Allaah with a sound heart.” [Shu’araa 26:88-89]
Thereafter I warn them from joining many of those who have left the path of the Salaf in many, numerous issues, something which can be termed as rebelling against the Muslims and their Jamaa’ahs [i.e., like the Khawaarij], rather we order them to be as the Prophet عليه الصلاة والسلام said in an authentic hadith, “And be servants of Allaah, brothers,” as Allaah the Blessed and Most High ordered you, and we should, as I said in a previous sitting and which I repeat again [here], and there is benefit in repeating [such points]–in our da’wah we should be gentle with those who oppose it and we should always and forever stand in line with His Saying, the Blessed and Most High:
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best,” [Nahl 16:125] and the ones who have the most right for us to use [such] wisdom with them are those who are the most severe in their conflict/disagreement with us in our doctrine and our aqidah so that we do not bring together [both] the weightiness of the true call [itself which] Allaah عز وجل favoured us with and the burden of ill manners in calling to Allaah عز وجل.
So I hope that all of our brothers in all Islamic countries imitate these Islamic manners and seek, by doing so, Allaah’s Face عز وجل [i.e., to do so sincerely] and not to want any reward or thanks [from the people].”
Al-Hudaa wan-Noor, 900.
March 10, 2013
Al-Albaani on Boycotting | End | Wrongfully Looking at Misguided Muslims with Scorn, Contempt, Spite and Buried Hatred and a Discussion About Whether the Ruling Applied to Whole Groups is Applied to Individuals from those Groups
Continuing from the previous post.
Al-Albaani: Today, regretfully, my brother, the situation of the Muslims is very precarious. Today the Christians, rather the Jews, in fact the Magians live in an Islamic country as natives and the ruler does not differentiate between a Muslim and a non-Muslim, all are covered by the term citizen, and our Lord the Mighty and Majestic says, “Then will We treat the Muslims like the criminals? What is [the matter] with you? How do you judge?” [Qalam 68:35-36] for this reason this society which has reached this level of corruption … it is not permissible for an individual, righteous Muslim who acts upon his knowledge to confront this society with force because he will have to make an about turn, but rather [he should use] the force which cannot be overpowered, and that is the force of proof/evidence and clear statements [explaining the truth].
Next question.
Questioner: Also, as a completion, O Shaikh, ya’ni, a Muslim’s compassion for such a person before, ya’ni, establishing [the proof] …
Al-Albaani: It is that, all of that … ya’ni¸“Invite to the way of your Lord with wisdom and good instruction …” [Nahl 16:125] that is what this means, and in this regard I say that many of our brothers who are enthusiastic for the correct Islaam [wrongfully] look at other Muslims, who have deviated due to their ignorance of the Book and the Sunnah, with a look of scorn and contempt and spite and buried hatred. For example, many [astray] Shaikhs permit seeking succour from the Allies [of Allaah] and the righteous, they permit other things even more readily [like] seeking intercession through them instead of the Lord of the Worlds, they permit frequenting their graves and seeking blessings [from them] by coming to them and so on. And another type [of Shaikh] forbids following the Book and the Sunnah based upon the fact that [according to them] the general folk do not understand the Book and the Sunnah, and they impose blind-following on them, and then the stance of the other people who are with us upon the Book and the Sunnah and the methodology of the Pious Predecessors is to have enmity towards these people and to hate them in a most severe manner, such that it is not possible that this person will meet that one–this is a mistake.
I say: these people [who call upon the Allies of Allaah and the righteous etc.] … I do not refrain from calling them by their [rightful] name … [i.e.,] people have ‘deviated from the truth [daaloon]’ and when I [do] say that they have ‘deviated from the truth’ there is no problem in using this expression from an Islamic perspective, for Allaah the Mighty and Majestic used this expression concerning His Messenger عليه السلام [stating] that before the revelation was sent down to him, “And He found you lost [daal] and guided [you].” [Duhaa 93:7]
Thus, there is no doubt that these people who oppose the Book and the Sunnah are misguided/lost [daaloon] … what I want to say is: as long as they are like that then they are ill and it is obligatory for us to be compassionate towards them and to deal with them with gentleness and to call them [to the Truth] as is mentioned in the previous aayah, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” [Nahl 16:125]
And we remain in this state until it becomes clear to us from one of them that he is haughty and denies the truth and that kindness and softness have no benefit at all with him, it is then that the Statement of our Lord the Mighty and Majestic comes in to play, “… and turn away from the ignorant.” [A’raaf 7:199]
Bring the next question.
Questioner: I mean, O Shaikh, now … so that we can move on to the second question [let me just ask about this final point] because it [i.e., the second question] is totally separate from this one … [so] is this [i.e., the answer you just gave] regarding Jamaa’ahs as a whole or [is it applied to] people on an individual basis … when it becomes clear that all of them as a group or sect or such are haughty [subsequently] when someone meets one of them individually should he apply this to them on an individual level?
Al-Albaani: No. That which is applied to a Jamaa’ah is not applied to the individual.
We say, for example, the system and laws of some of the factions present today in the Islamic world, unfortunately, are ones of disbelief, like the Ba’ath Party for example and the Communist Party, there is no doubt that these forms of government are those of disbelief, and that whoever adopts them as religion is a disbeliever.
But we know that as regards the reality in many Islamic countries, especially Syria for example, many of those people who used to affiliate [themselves] to the Ba’ath [Party] used to pray and fast and totally guard the obligatory duties, and [that] when they would be reminded and warned from affiliating to a sect such as it they would say, and their statement was invalid [i.e., incorrect] … but we understand that they have not adopted Ba’athism as a replacement for Islaam [and we know this] because they would say, ‘Yaa akhi, what can we do, we want to live,’ so the example of such a person is like any other obstinate sinner [faasiq] who does something forbidden in order to live … in order to earn a living.
And how many trades, professions and businesses many of the Muslims pursue nowadays which contain forbidden things, and when you remind them and tell them that this and that are haram, they’ll say, ‘Yaa akhi, what can we do,’ and the good one from among them will say to you, ‘Wallaahi, I’m thinking about getting something … [getting] another job which will be [Islamically] legal but until it becomes possible I’ll carry on doing what I’m doing,’ and so on. This all shows that it is not possible to declare these people to be disbelievers in the same way that we declare the system and all those who [actually] adopt it as a part of their ’aqidah to be disbelievers.
Therefore, it is possible that individuals in these factions can be found who really are disbelievers because they have adopted their system as a replacement for Islaam and [at the same time] there are individuals amongst them who are not like that and who only, as I gave you an example of just now, take it as a means of living–[but by me saying this] I do not mean that this way is permissible, what I mean is that as long as the individual has not adopted it as creed, as a system [which replaces Islaam], as an ideology, then it is not allowed to deal with them as the system itself and those who do adopt it as ’aqidah are dealt with.
End.
Al-Huda wan-Noor, 735.
March 8, 2013
“Be Gentle, and Gentleness Shall be Rendered to You.”
إِسْمَحْ يُسْمَحْ لَكَ
“Be gentle/forgiving, and gentleness/forgiveness shall be rendered to you.”
Saheeh | As-Saheehah | 1456
Reported from Ibn ’Abbaas, may Allaah be pleased with him, in marfoo’ form.
Explaining it, al-Manawi said in al-Faid, “Deal with Allaah’s creation who are [all] dependent on Him and are His slaves with gentleness and ease, and their Lord will render the same to you in this world and the Hereafter.”
Faid al-Qadir, vol. 1, p. 512.
March 8, 2013
Shaikh al-Albaani Saying The Talbiyyah, ‘Labbaik Allaahumma Labbaik …’
Near the end when the guy starts saying the talbiyah loudly Shaikh al-Albaani jokingly asks about the car window being open a few times and then the person who was saying the talbiyyah loudly catches on and asks, ‘And if it wasn’t [open]?’ And Shaikh al-Albaani jokingly replies that the car would’ve exploded [because of how loud he was saying it.]
March 6, 2013
Al-Albaani on Boycotting | 2 | Nowadays, Boycott, Cut off, Ostracise, Disassociate or Be Gentle?
Continuing from the first post of this series.
“So now, it is not necessary/a prerequisite that [such a] warning is coupled with ostracism or boycotting in this day and age, but as for when our society is an Islamic one then all of these issues must be brought together.
Nowadays, for example, there is a very clear example [which I will give you]: the Muslim who doesn’t keep up/maintain his prayers [and thus] to whom applies the hadith which you mentioned in your [other earlier] question, “Between a person and disbelief is abandoning the prayer, whoever abandons the prayer has disbelieved,” the correct, legislated expression concerning this man who I just mentioned is that he be called someone who is defiantly disobedient [a faasiq], if not a disbeliever who has apostatized from his religion, it is only by way of using gentler words that he be called, ‘not practicing,’ he is a faasiq, and that disbeliever is more of a faasiq than him, so [for now] we will speak about this person and then we may be in need of talking about the one who is ever more defiantly disobedient than him, i.e., the kaafir.
This Muslim who has abandoned the prayer has left obedience to Allaah in that issue, for this reason he deserves the title of faasiq: if we warned the people against him and, along with this warning, [also] connected what I just mentioned earlier, [i.e.,] boycotting him … this warning and this cutting off and this boycotting will not produce the results desired by [the implementation of] these three words : warning … cutting off … boycotting–why?
Because if you cut off from him you will find tens of people like you who will keep contact with him, and thus the situation will be turned on its head–you will be cut off from him and not him from you, and at that point, what is the advantage of you boycotting him?
This reminds me of a Syrian saying and it has a similar [version] here [in Jordan], but [whatever the case] the Syrian expression says that the people thought that a faasiq who had abandoned the prayer repented to Allaah and turned back, and for the first time he goes to the mosque to pray but finds it closed, and so says, ‘You’re closed and [so] I have a day off [from praying]!’ obviously the saying is understood.
Okay, likewise nowadays this faasiq, the one who has abandoned the prayer, when you decide to boycott him … to cut off from him … to warn against him … he doesn’t care, [and even if he doesn’t say it with his tongue] his state of affairs says, ‘You’re closed and [so] I have a day off [from praying]! You’re cutting off from me and I’ll cut off from you and distance myself from you,’ and so on.
In summary, the principle of cutting off/ostracizing today is out of the question because we are in a time when the Muslims are weak.
And this connection [that I’m about to mention] which keeps them linked together, [i.e.,] the correct Islaam, represented in his saying عليه السلام in the authentic hadith, ‘The example of the believers in their mutual love, mercy and compassion is that of the body, if one part of it complains, the rest of the body joins it in staying awake and suffering fever,’–the Muslims today are not like that.
For this reason we do not have the means which it is fitting to rely on to bring together this widespread and dispersed division of today except by relying on His Statement the Mighty and Majestic:
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” [Nahl 16:125]
This is now the means which it is fitting that we rely on.
So when we see a faasiq person who has turned away from performing some of what Allaah has made obligatory upon a Muslim, we admonish him and remind him and are gentle with him.
Likewise, when we see a person or people who we cannot call faasiqs because we [for example] assume that they are guarding the obligatory duties whose obligation is well-known amongst all of the Muslims, i.e., the type of things [that are so fundamental to the religion and well-known] that they are from the category of actions called, ‘known as being from the religion by necessity,’ for we may find people who perform such obligatory duties and who do not leave them, and [thus] their perseverance in those obligatory actions comes between us and the application of the term faasiq to them, understood [so far]?
Okay, yet along with that it is possible that in these people there is some deviation from the correct ’aqidah in a certain issue or in many points of ’aqidah, this is possible, like the groups whose names today we hear recorded in the books dealing with sects and history [but which] we do not find [present] with those names in the current day and age, but we do find their effects in the state of affairs of many of the Islamic jamaa’ahs or individual Muslims, the Mu’tzailah for example, the Jabariyyah, the Qadariyyah, the Khawaarij, and so on.
In these sects there used to be found people who had deviated from the Sunnah in ’aqidah and who were regarded as righteous worshippers, yet along with that would be misguided, for example, ’Umar ibn ’Ubaid al-Mu’tazili, he would be cited as an example in his righteousness and his taqwaa but he held the [belief of the] madhhab of the Mu’tazilah, so it is not said of him that he is a faasiq but rather that he strayed from the correct ’aqidah.
And this type exists today in the Muslim world even if there is no group or Jamaa’ah which [verbally] say, ‘We are Mu’tazilah,’–I haven’t heard of anyone except one man who openly declared it in this city in front of the people, he said, ‘I’m a Mu’tazili,’ he said it openly, ‘I’m a Mu’tazili,’ and he really was a Mu’tazili and [in fact] even more misguided than they were … [but] we’re not in the middle of explaining that right now …
So the point is that it is obligatory on us to be gentle with misguided people such as these too and to establish the proof against them from the Book of Allaah, the Sunnah of Allaah’s Messenger صلى الله عليه وسلم, the statements of the Pious Predecessors and the Mujtahid Imaams–this is what it is obligatory for our stance to be towards those who have deviated from Islaam in either action or notion, until the Muslims become stronger and gain power and a country, then when these people are told about the correct Islaam and [still] do not restrain from the defiant disobedience [fisq] and misguidance they are upon, they then have a different ruling, [but at the same time] this ruling is not connected to individual righteous Muslims [to carry out], but is rather connected to the Muslim ruler, and perchance this is close, if Allaah so wills.
Perhaps I’ve answered your question?
Questioner: Yes, as a completion, what … [is it] likewise with non-Muslims?
Al-Albaani: Yes, it is likewise, without a doubt.
Questioner: The Jews and the Christians and so on?
Al-Albaani: Today, regretfully, my brother, the situation of the Muslims is very precarious …”
The next post.
March 4, 2013
Al-Albaani on Boycotting | 1
Questioner: The first is concerning the topic of the ’aqidah of loyalty and disavowal [al-Walaa wal-Baraa]: is it permissible for a Muslim that the ’aqidah of loyalty and disavowal be made apparent [i.e., implemented] before, ya’ni, establishing the proof against the other person, whether that other person is a non-Muslim or someone from other than Ahlus-Sunnah, ya’ni, someone astray …
Al-Albaani: If you were to remove the term ‘loyalty and disavowal [al-Walaa wal-Baraa],’ from your question, do you think the question still holds? Because I see that a connection which holds the question together cannot be found if you remove the term ‘loyalty and disavowal?’
Questioner: No, it does not hold.
Al-Albaani: Why … I then don’t understand the question, because the completion of your question …
Questioner: Loyalty … so, the question … it’s as though it is worded incorrectly, in the negative, I mean disavowal …
Al-Albaani: Let us repeat the question. What is the question that is connected to [the term] disavowal, is it permissible for a Muslim to what?
Questioner: That, ya’ni, he starts from the person …
Al-Albaani: Now it’s clear.
Questioner: … from the action, the basis is for him to start from the action … but from a person, [his question is jumbled and not clear, he is saying that if you want to boycott someone you boycott him for the action not because of him personally, so you say the action is misguidance etc., and then afterwards based upon that that the person is misguided etc.] ya’ni, who is involved in this action before the proof being established against him, whether he is a non-Muslim or [a Muslim but] from other than Ahlus-Sunnah.
Al-Albaani: Now the question is clear. After this clarification, maybe we can replace the term, ‘disavowal,’ with another word which will make the question aimed at clearer, i.e., ‘disassociation or boycotting,’ is this correct do you think, so I can go on to answer?
Questioner: Disassociation?
Al-Albaani: Yes, i.e., ‘Is it permissible for a Muslim to disassociate [himself] from a non-Muslim and not deal with him and to boycott him, [and] is it permissible for a Muslim to disassociate [himself] from an openly sinning Muslim who does not practice, [is it allowed for the practicing Muslim to] act upon Islaam and boycott him?’ This is what is intended from the question or something else?
Questioner: Warning, ya’ni, against him.
Al-Albaani: What?
Questioner: Warning against him and his da’wah.
Al-Albaani: Warning against him, does this warning against him necessitate cutting off and boycotting him? Say [in response to this question I just asked], ‘Of course,’ or should he maintain communication and then warn against him? Namely, the question must be clarified until we can come to know the answer.
Questioner: … so that I understand …
Al-Albaani: I’m saying, a person is warning against another, does he maintain relations with him or boycott him?
Questioner: He boycotts him.
Al-Albaani: Okay, so there is a correlation, the two issues are linked, after this clarification I now say that I can tackle the answer to the question.
Amongst our problems in this day and age is that we deal with issues based upon emotion.
[What] I want to say is that lots of the youth today who are enthusiastic about their Islaam, their religion, deal with some critical/complex fiqh issues in a manner based upon [their] emotions for Islaam … dealing with [those issues] in a manner not accompanied by knowledge drawn from the Book and the Sunnah and the methodology of the Pious Predecessors.
I believe that a question such as this, i.e., warning … cutting off … boycotting … loyalty and disavowal … these are issues that are connected to a strong Islamic society which is capable of, firstly, implementing issues such as these and secondly, is capable of benefitting from their outcome.
So now, it is not necessary/a prerequisite that [such a] warning is coupled with ostracism or boycotting in this day and age, but as for when our society is an Islamic one then all of these issues must be brought together. Nowadays, for example, there is a very clear example [which I will give you] …
The next post.
February 28, 2013
Shaikh ’Abdul-Muhsin al-’Abbaad’s Obituary of Al-Albaani
Shaikh ’Abdul-Muhsin al-’Abbaad said, “All praise is due to Allaah, The Lord of the Worlds, and may He praise and send peace upon His Slave and Messenger, our Prophet Muhammad and upon his Family and all of his Companions.
As for what follows:
We remember the statement of Allaah’s Messenger صلى الله عليه وسلم in the hadith whose authenticity is agreed upon, reported from ’Abdullah ibn ’Amr ibn al-’Aas, may Allaah be pleased with them both, that the Messenger صلى الله عليه وسلم said, “Verily, Allaah does not take away knowledge by snatching it, snatching it from men’s hearts, but He takes away knowledge through the death of the scholars.” This noble hadith shows the importance of knowledge and the greatness of the rank of the scholars, and that losing them and their going away [through death] is nothing but a taking away of knowledge, and that Allaah, the Mighty and Majestic, does not take it away from the hearts of men whereby a person has it and then becomes someone who does not, but He takes it away through the death of the scholars, and he has said, عليه الصلاة والسلام, “And indeed the scholars are the inheritors of the Prophets. And verily the Prophets do not leave behind a dinar or a dirham for inheritance–but rather they leave behind knowledge. So whoever takes hold of it, has acquired a copious share.”
This is the rank of the scholars, and this is the status of the scholars who the Chosen Messenger صلى الله عليه وسلم described as being inheritors of the Prophets.
And how excellent an inheritance it is–beneficial knowledge: legislated knowledge taken from the Book of Allaah, the Mighty and Majestic, and the Sunnah of His Messenger صلى الله عليه وسلم, because this is true knowledge, that of the Book and the Sunnah.
And as is known and mentioned in the statements of some of the people of knowledge: the passing of the scholars is an occasion of a gap in the Religion and a loss for the Muslims when those scholars who are referred to, who are benefitted from, who direct and give insight and enlighten them, leave, indeed that is a huge loss for the people.
And from that which has taken place in the last few days is the passing of the formidable scholar, the illustrious Hadith authority, the ’Allaamah, the Shaikh Muhammad Naasirud-Deen al-Albaani, may Allaah have mercy on him and forgive him.
He was, truly, a magnificent scholar and well-known Hadith authority, who made enormous efforts in serving the Sunnah and in protecting the Hadith of Allaah’s Messenger صلى الله عليه وسلم and clarifying the sources of those hadiths and the books that mentioned them, and clarifying their grading in terms of authenticity and weakness.
From those books [which Shaikh al-Albaani gave tremendous attention to] is the very book that we study [i.e., which Shaikh ’Abbaad teaches in the Prophet’s Mosque], Sunan Abu Dawud, for he expended great effort on it and others, devoting his attention to mentioning what he declared to be authentic and weak. So his efforts are enormous, and his service to the Sunnah distinguished and the student of knowledge cannot do without referring back to his books and his works, for verily there is abundant good in them, and profuse knowledge.
The passing of a scholar like this is in reality a loss and calamity upon the Muslims, and we ask Allaah, the Mighty and Majestic, to whom belongs what He took and what He gave to replace [the loss] with good for the Muslims, and to grant them success to attain that in which lies their well-being and happiness, and that He aids the students of knowledge to give due attention to attain, seek, and become acquainted with it, indeed, He, the One free of all defects and the Most High, is Munificent, Generous.
And as is known, his books are great and renowned, and the majority of libraries will not be devoid of them or some of them, for they are in the tens, some large, others small and some medium in size.
In short, the passing of such a scholar, may Allaah have mercy on him, is a great loss for the Muslims, so we ask Allaah, the Mighty and Majestic, to replace [it] with good for them, and that He aids the students of knowledge to acquire beneficial knowledge and action upon that knowledge, indeed, He, the One free of all defects and the Most High, is Munificent, Generous.
And even though he, may Allaah have mercy on him, had some opinions which we regard as being mistakes, they are however obscure in the sea, or seas, of that which he was correct in and [are overwhelmed] by the good and benefit he brought about for the Muslims in serving the Sunnah of al-Mustafaa, صلوات الله وسلامه وبركاته عليه. We regard those issues that emanated from him to be mistakes in which he strove to come to a legislated ruling [mujtahid] and [thus] he will be rewarded for his ijtihaad, but let that not make a person belittle or make slight of his vast knowledge, of his copious knowledge, of his tremendous service, of his massive benefit–for he, in truth, is from the unique scholars of this time and from those who have made strenuous efforts in the service of the Sunnah of Allaah’s Messenger صلى الله عليه وسلم.
In the first half of this year, 1420 AH [1999 CE], the Muslims lost a great scholar, a Rabbaani scholar, we regard him as such based upon what is apparent to us and we entrust the reality of his situation and ending to Allaah, and that [scholar] was his excellency, the Shaikh, the ’Allaamah ’Abdul-’Aziz ibn Baaz, may Allaah have mercy on him, and in the second quarter of the same year this great scholar, the famous muhaddith, the Shaikh Muhammad Naasirud-Deen al-Albaani passed away, may Allaah the Mighty and Majestic, have mercy on him. And in between [the time of] both of their deaths, the Shaikh ’Atiyyah Muhammad Saalim, may Allaah have mercy on him, who used to teach in the Prophet’s Mosque, passed away. So we have lost these three scholars and we ask Allaah, the Mighty and Majestic, to forgive all of them, to overlook their sins and to raise their ranks.
Indeed these two scholars, in our opinion, are from the major, expert, investigative scholars who had a superior concern and resolute determination [in serving the Sunnah] and abundant good came about at their hands, huge benefit came to Islaam and the Muslims because of them–so may Allaah, the Mighty and Majestic, reward them with the best reward, forgive them, overlook their sins, and seal all of our deaths with a blissful ending, indeed He, the One free of all defects and the Most High, is Munificent, Generous.”
Al-Asaalah Magazine, no. 23, pp. 13-14.
February 25, 2013
The Incident That Directed Al-Albaani Towards the Science of Hadith
“Imaam al-Albaani grew up in Damascus, Syria. In his youth the state the Ummah had reached alarmed and greatly disturbed him: [its] ignorance, myths/superstitions, blind following, innovations, misguidance, in fact polytheism and idol worship, and he used to renounce it. A Shaikh heard him forbidding some wrong and so said to him, ‘Haven’t you heard the hadith of the Prophet صلى الله عليه وسلم, “Leave the people in their heedlessness?”
Al-Albaani, still a youth, replied, “Who reported this hadith? And what is its grading?” The Shaikh was taken aback by this youth and was unable, naturally, to answer him.
So al-Albani went and started to delve deeply into books, checking, researching, scrutinising until Allaah, the Mighty and Majestic, guided him to the hadith with its complete wording, “Leave the people to their heedlessness, they are granted provision [by Allaah] one from another,” [see here for other wordings of this hadith without the word ‘heedlessness,’ to get a clearer context of the meaning] and so he checked it and expounded upon the condition of its narrators and made known its grading.
So Shaikh al-Albaani told me one time that this was the beginning of his work in this noble [field of] knowledge.”
Written by Muhammad ibn Badee’ Musa in Al-Isaalah magazine, 23/59.
The Albaani Site 