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Allah have Mercy on Him

Tag: Al-Albaany

Posing with Sunglasses


Shaikh Al-Albaani was asked about wearing sunglasses, so he said, “Actions are judged by their intentions. They are permissible if someone wears them to protect himself from the sun. But if by wearing them he wants to hunt pretty girls in order to satisfy his animalistic impulses, then it is haram!”
Al-Hudā wan-Nūr, no. 1256.

Al-Albaani’s Modesty | Crying when Praised


[Video from http://d3watuna.com/]

Al-Albaani: Who did you say is with you? I can hear him, tafaddal, … [doing dhikr] Lā ilāha illallāh, Lā ilāha illallāh

Questioner: I was talking about how the problem in what a person is told is actually from the people telling him about it [a phrase taken from a line of poetry showing how people can relay things contrary to reality], so we’d heard about many scholars, many students of knowledge, but when we met them, and sat with them, they turned out to be less than what we’d heard—except for you, O Shaikh.

Al-Albaani: [trying to deny what he’s saying] ʿAfwan

Questioner: When we met you, and Allaah is a witness to what I am saying …

Al-Albaani: Allaahu Akbar

Questioner: … you turned out to be way above what we expected, and …

Al-Albaani: O Allaah forgive what they don’t know about me!

Questioner: … and that is Allaah’s Grace on you.

Al-Albaani: I swear an oath that you are mistaken!

Questioner: Allāhul-Mustaʿān. You taught us to say, O Shaikh, ‘O Allaah make me …

Al-Albaani: Yes

Questioner: … better than what they think of me, and forgive what they don’t know about me.’

Al-Albaani: … and forgive what they don’t know about me. That is what I always say. Lā ḥawla wa lā quwwata illā billāh. You know some of the narrations from some of the Salaf, maybe you know them better than me, but maybe I can relate the meaning to you—if you knew what I was really like you wouldn’t go along with me, Allāhul-Mustaʿān, Allāhul-Mustaʿān.

The Shaikh’s Library Section at the Islamic University of Madinah


Before he passed away, Shaikh al-Albaani, may Allaah have mercy on him, wrote in his will that he wanted to bequeath his entire library to the Islamic University of Madīnah, here is a video showing his section at the library there. At the entrance they show his handwritten will. The narrator, who is in charge of the library, says the university has a team which indexed it all, made copies of the manuscripts and organised them, they also copied all of his books which have his annotations, notes and explanations written on them to make available for viewing.

A link to his will here, at the bottom is a link to a translation.

“Where is Allaah?” We Didn’t Innovate this Question. The Prophet ﷺ Established it for Us


Al-Albaani: … so as you saw with me the reality is that the entire ḥadīth [we were talking about] is knowledge, from the start to the end, it is all fiqh, and this is what is meant by his well-known saying, “Whoever Allaah wishes to grant good, He gives him understanding of the religion.” Understanding in the religion is understanding Allaah’s Book and His Messenger’s Sunnah . So he said to Muʿāwiyah, “Bring her,” so when she came he asked her, “Where is Allaah?”

Allaah’s Messenger is the one who established this Sunnah for us to ask, “Where is Allaah?” We did not innovate this question of our own accord, we are following Allaah’s Messenger when we ask someone, “Where is Allaah?”

“So the slave-girl replied, ‘Above the Heavens.’”

“Where is Allaah?” the Messenger of Allaah is the questioner.

“Where is Allaah?” She replied, “Above the Heavens.” He said to her, “Who am I?” She said, “You are Allaah’s Messenger.” So then he said to her owner, “Free her for she is a believer,” “Free her for she is a believer.”

There ends the ḥadīth of Muʿāwiyah ibn al-Ḥakam as-Sulamī which the Imāms, the Imāms of ḥadīth reported: Imām Muslim in his Ṣaḥīḥ, Imām Mālik in his Muwaṭṭaʾ, Imām Aḥmad in his Musnad, Imām Abū Dāwūd, his student, in his Sunan—count whichever books of the Sunnah you want, all of them reported this story, this authentic ḥadīth, and Imām ash-Shāfiʿī may Allaah be pleased with him used it as proof as did others and all the Ummah accepted it, some rulings were derived from it which we alluded to earlier when commenting on this authentic ḥadīth

Fatāwā ʿibar al-Hātif was-Sayyārah, no. 10.

Al-Albaani Crying at a Hadith About Repentance |“Did you Pray Salaah with Us?”


 

Al-Albaani: I wanted to remind you of a ḥadīth in connection to what you said but then my mind went to another one connected to what my friend here said …

He said, “… if you did not sin, Allaah would replace you with people who would sin and they would seek forgiveness from Allaah and He would forgive them,” what does this ḥadīth mean?

Its meaning is that Allaah the Mighty and Majestic said in the Noble Quraan that He created mankind in the best form, He didn’t make man like an infallible angel, “… who disobey Him not and do whatever Allaah has commanded them,” He made him a human being who has intellect, a soul, desires and volition, so he lives with these characteristics which Allaah gave him so that he can obey Allaah the Mighty and Majestic, not in an infallible manner, because there is no infallibility according to the hadithyaʿnī, our Lord doesn’t intend for us to be infallible, and there is no-one who can repel His Decree and Will—but He wants them to repent when they sin, “… if you did not sin, Allaah would replace you with people who would sin and they would seek forgiveness from Allaah and He would forgive them.”

And naturally this hadith is not an encouragement to commit sins inasmuch as it is an encouragement to seek forgiveness when one does.

Questioner: Does this include all sins?

Al-Albaani: What’s that?

Questioner: Does this include all sins or just minor lapses?

Al-Albaani: Whatever sin it is, yes.

Questioner: Even the major sins, yaʿni?

Al-Albaani: Whatever sin it is, whatever sin it is. I’ve forgotten the hadith that had occurred to me about what you said, what did you say?

Questioner: Not praying and then committing … [unclear] … better that he prays …

Al-Albaani: Ah, the hadith that I was thinking about was when a man came to the Prophet and said, “O Messenger of Allaah, I went in a garden,” yaʿnī an enclosed garden, “and found a woman there and did what a man would do with his wife except intercourse,” so he said:

“Did you pray ṣalāh with us?”

He replied, “Yes.”

So he said, “Verily good deeds wipe out the bad.”

For this reason when you say to a man [trying to encourage him] that, “You’re drinking so pray ṣalāh along with it Yaa Akhi, good deeds wipe out the bad,” this is a Legislated method of giving daʿwah, and is not an innovated one as you indicated that some say [earlier].

In relation to this I’ll mention that hadith of the young man who came to the Prophet and said, “O Messenger of Allaah, give me permission to fornicate.” So he said, “Would you like that for your mother?” The man said, “No …” He said, “Neither would people like it for their mothers. Would you like that for your sister?” The man said, “No,” The Prophet said, “Neither would people like it for their sisters.” Then he placed his hand on his chest and said, “O Allaah guard his chastity and purify his heart.”

Questioner: Now, should a person supplicate to the Lord of the Worlds to totally protect him from mistakes and slip-ups, yaʿnī, it’s as though it’s not recommended?

Al-Albaani: He, yaʿnī, the hadith in Bukhaari, “And the one who is truly protected is the one who is protected by Allah,” so he does ask [Allaah].

Questioner: This is recommended?

Al-Albaani: Yes … …

Questioner: May Allah reward you with good, by Allaah there’s no doubt that what caused this spiritual state in you was the Mercy of the Lord of the Worlds in that how can this person who does such a huge thing …

Al-Albaani: Allaahu Akbar.

Questioner: [and then] one ṣalāh

Al-Albaani: Allaahu Akbar.

Questioner: … and that thing is gone, this is from the Lord of the World’s Mercy on His Slaves, for if not people would despair …

Al-Albaani: Yes.

Al-Hudā wan-Nūr, no. 816.

The Humble Shaikh | Al-Albaani and the Student who Needed to go to the Airport


On the phone with a student of knowledge …

Al-Albaani: I was saying do you have anyone to drop you off, I’m ready if you don’t?

Student: No, no, I can get there, inshā Allaah, the brothers will drop me, bi idhnillaah.

Al-Albaani: Even though your answer is more complete [than the last one you gave] you still haven’t answered fully.

Student: There are some brothers who study with Shaikh ʿAlī who will drop me to the airport.

Al-Albaani: Yaʿnī, did they say that to you?

Student: Yes.

Al-Albaani: And they promised you?

Student: Yaʿnī, they didn’t confirm it fully but on the basis that I sort it out with them tomorrow.

Al-Albaani: Okay, I’m saying for sure that if you’re not able to sort it out I am ready [to drop you].

Student: May Allaah reward you with good, O Shaikh.

Al-Albaani: I try to get closer to Allaah the Mighty and Majestic by being at the service of students of knowledge like yourself.

Student: May Allaah reward you with good, may Allah bless you!

Al-Albaani: And bless you too.

Student: If something happens and they can’t drop me I will call you inshaa Allaah.

Al-Albaani: Yes good, do it.

Student: May Allah reward you with good.

Al-Albaani: Ahlan wa sahlan

Student: Salāmun alaikum.

Al-Albaani: Wa ʿalaikum salām wa raḥmatullāhi wa barkātuhu

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


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

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

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

This is the calamity of this day and age.

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

Questioner: True.

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

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

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

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

Questioner: Allāhu yusallimak.

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

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

Al-Albaani: And you.

Mutafarriqātul-Al-Albaani, no. 001.

Al-Albaani’s Bed


Shaikh Mashoor was asked whether there was an incident that left an impression on him with Shaikh al-Albaani?

He replied, “There are lots, loads, the one that had a great impact on me was the first time I met him, the first time I met him was when I was in secondary school, and the Shaikh used to go to this house … where the top floor was a library, so subhānallah, I saw that there was some bedding on the floor, it was the Shaikh’s, he would work until he got tired, and when he would get tired he would sleep there, amongst the books—seeing that affected me greatly, it had a very deep effect on me …”

Umm ad-Dardā’s Love for Abud-Dardā, may Allaah be pleased with them Both


المَرْأَةُ لِآخِرِ أَزْوَاجِهَا

Maimūn ibn Mahrān said that Muʿāwiyah رضي الله عنه proposed marriage to Umm ad-Dardā so she refused to marry him and said, “I heard Abud-Dardā say, ‘Allāh’s Messenger ﷺ said, ‘A woman will be with the last of her husbands,’’—and I want no one in Abud-Dardā’s place.”

As-Sahihah, no. 1281. [2002]

ʿUthaimīn About Al-Albaani’s Checking of Mishkātul-Maṣabīḥ


Shaikh ʿUthaimīn رحمه الله said, “And the Muḥaddith, the Muḥaddith of his time, the Shaikh Muḥammad Nāṣirud-Dīn al-Albānī, may Allāh grant him success, commented on this book with beneficial notes, brief in length yet with benefits abounding, clarifying some of the more obscure words [found in it], likewise expounding on the grading of the ḥadīths in it, [as to] whether [they are] authentic, or ḥasan or weak—and so with that the book became complete. We ask Allāh Who has blessed us to start it that He also blesses us to be able to finish it, and that He makes us benefit from it along with all those who hear it, verily, over all things, He has power.”

From Shaikh ʿUthaimīn’s explanation of Mishkātul-Maṣabīḥ, here.

In the checking, Shaikh al-Albaani wrote at the end that he completed it, “… on Wednesday, the 7th of September, 1960, in Alexandria …” and then said, “And all praise is due to Allāh for enabling me to do it.” May Allaah have mercy on him.

Uthaimeen’s Response to Some Youth who Were Attacking Al-Albaani


Shaikh Uthaimeen said that al-Albaani was, “…a Salafi, a Sunni, a Muhaddith [scholar of hadith]—you will be hard-pressed to find anyone like him in this time.”

May Allaah have mercy on them both.

Source.

“There is no Year Except That …”


مَا مِنْ عَامٍ إِلاَّ الَّذِيْ بَعْدَهُ شَرٌّ مِنْهُ حَتَّى تَلْقَوْا رَبَّكُمْ

From Anas رضي الله عنه that the Prophet ﷺ said, “There is no year except that the one after it will be worse, up until you meet your Lord.” Aṣ-Ṣaḥīḥah, no. 1218, [2705].

Four Things the Prophet ﷺ Swore To


 

From ʿĀʾishah, from the Prophet ﷺ, “Three things I swear to: Allāh does not hold a person who has a share in Islām to be like the one who doesn’t have a share—and the shares of Islām are three: fasting, the prayer and giving in charity. Allāh does not protect [/become an ally to] a servant in this world and then abandon him to someone else on the Day of Resurrection. And a man does not love a people except that he will come with them on the Day of Resurrection. And [then] a fourth [thing]—and if I swear to it I do not fear that I will have sinned: Allāh does not conceal a person’s faults in this world except that He will conceal them in the Hereafter.”
Aṣ-Ṣaḥīḥah, no. 1387.

Helping Your Brother in his Absence


مَنْ نَصَرَ أخَاهُ بِالْغَيْبِ نَصَرَهُ اللهُ فِي الْدُّنْيَا وَالْآخِرَةِ

From Anas in marfūʿ form, “Whoever helps his brother in his absence, Allāh will help him in this world and the Hereafter.”

Aṣ-Ṣaḥīḥah, no. 1217.

Compassion



Questioner:
O Shaikh, is there any, for example, sin on me if I call a person who doesn’t pray [to Allāh], and after having called and called and called him and showed him the punishment for the person who abandons the prayer and that the one who does so wilfully has left the religion …
Al-Albaani: The proof has been established against him.
Questioner: Yaʿnī, the proof has been established against him but he doesn’t want to .. so if I [then] say, yaʿnī, to myself that I won’t ask Allāh, the Mighty and Majestic, to have mercy on him unless he repents, would I be sinful for making a duʿā like that?
Al-Albaani: What was the duʿā?
Questioner: To say, ‘Yā Rabb! Don’t show mercy to him unless he repents! Don’t forgive him unless he repents!’
Someone else: ‘O Allāh, don’t have mercy on him!’
Al-Albaani: No [you don’t say that]. You say, ‘O Allāh! Guide him!’
Questioner: O Allāh guide him, yaʿnī, I …
Al-Albaani: ‘O Allāh! Guide my people for they know not.’
Questioner: May Allāh reward you with good, may Allāh bless you, may Allāh guide us all, inshā Allāh.
Al-Albaani: Āmīn, and furthermore, the reality, my brothers, is that I say that these misguided people are ill, and for this reason we have to show them compassion, we have to show them compassion …

Fatāwā ʿibar al-Hātifi was-Sayārah
, no. 158.

Too Many Questions this Time


[On the phone]

Al-Albaani: … … It’s not mine, it’s not mine. [unclear from the context]
Questioner: Yes, yes, and your books, explanations of ḥadīth?
Al-Albaani: Enough, Yā akhī, that’s it, may Allāh guide you!
Questioner: Huh?
Al-Albaani: It’s not your time now, question after question after question, until when?
Questioner: Sorry, O Shaikh, may Allāh protect you!
Al-Albaani: Yā akhī, may Allāh guide you, don’t be selfish, there are other people waiting.
Questioner: Things about ʿaqīdah, Yā Shaikh, just answer me about them and then that’s it.
Al-Albaani: No, these are not things about ʿaqīdah, you’re asking me whether I have a book about this or that, that is not something connected to ʿaqīdah.
Questioner: Ok, where can I understand the correct ʿaqīdah from what you’ve written, Yā Shaikh?
Al-Albaani: I don’t have any books specifically about ʿaqīdahʿaqīdah is spread out in the books of the people of knowledge, as it is in some of my books … [ending the conversation], was-salāmu alaikum.
Questioner: May Allāh protect you, Shaikh.
Al-Albaani: Reply to the salām, may Allāh guide you.
Questioner: Wa ʿalaikum …, Yā Shaikh, ok, a second question, sorry …
Al-Albaani: Reply to the salām, may Allāh guide you.
Questioner: Wa ʿalaikum as-salām wa raḥmatullāhī wa barakātuhū.

Fatāwā ʿibar al-Hātifi was-Sayārah, no. 136.

Relevant to Today’s Epidemic, The Prophet’s ﷺ Instruction Regarding Fever


How to Stop Leaving and Coming Home in an Evil Manner when Travelling


From Abu Hurairah, may Allaah be pleased with him, from the Prophet ﷺ, [who said], “When you leave your house, pray two rak’ahs—they will prevent you from an evil exit. And when you enter your home, pray two rak’ahs—they will prevent you from an evil entrance.”

As-Saheehah, no. 1323.

Al-Albaani: [The questioner says] “I read in As-Saheehah a page where there is a hadith from the Prophet ﷺ where he said, ‘When you leave your house, pray two rak’ahs—they will prevent you from an evil exit. And when you enter your home, pray two rak’ahs—they will prevent you from an evil entrance,” is that when one travels or when resident? And is it to be done constantly?”

The answer is that it seems as though it is when travelling and not when resident and if it is during travelling then naturally it wouldn’t be something that is done constantly.

Source.

A Man who Never Used to Pay Zakaat but who Then Repents and Wants to Pay It


 

Questioner: A man who was disobeying Allaah, very rich, then some years later he repents to Allaah, does he have to pay the zakaah of the previous years?

Al-Albaani: He must.
Al-Hudaa wan-Noor, 23.

Questioner: Okay, regarding zakaah, maybe the answer will become clear with this question, a man never gave zakaah for many years, then he repented and turned back to Allaah and wanted to give zakaah, so naturally, it is waajib for him to give the zakaah [for those years]?

Al-Albaani: He must.

Questioner: But he had agricultural land, and he doesn’t know how much it yielded, he’s forgotten, so how much zakaah is he to give?

Al-Albaani: According to the best estimate [he can make], as is the case with all matters that are unclear like this, he makes the best estimate he can, he calculates an amount, he strives, ya’ni, [to come to the best estimate he can], there is no specific amount that has been set.
Al-Hudaa wan-Noor, no. 31.

Questioner: A man stayed seven years, his wife has a lot of valuable gold, this ornamental gold, he doesn’t know what the ruling is, for seven years he didn’t pay the zakaah?

Al-Albaani: He pays the zakaah for those seven years even if [in the process] he were to lose all his house.
Al-Hudaa wan-Noor, no. 41.

On the Hadith, “Fast and You Will be Healthy.”


Questioner: Is the hadith, ‘Fast and you will be healthy,’ authentic? If it isn’t how so?

Al-Albaani: This hadith differs totally from the one we mentioned before it, that last hadith about which we said that its chain of narration was weak and [along with that] the text itself was untrue [as well].

This hadith [however] is weak in terms of its chain of narration but correct in its meaning, ‘Fast and you will be healthy,’ as a hadith reported from the Prophet ﷺ according to the scholars of hadith its chain of narration is not authentic, but the state of affairs shows, and, before that, general hadith like his saying ﷺ, ‘It is enough for the Son of Adam to eat a few small bites that strengthens his spine. If he must have more, then let him fill a third with food, a third with drink and leave a third for his breathing,’ … so hadiths like this confirm, and as occurs in another hadith which has no basis whatsoever but which does contain fine wisdom, ‘Prevention is the best cure, and the stomach is the home of disease,’ for this reason, this hadith, ‘Fast and you will be healthy,’—its attribution to the Prophet ﷺ is not correct but, due to what we mentioned, its meaning is.

And what I mean when I say, ‘Its attribution to the Prophet ﷺ is incorrect,’ is that it is not allowed for a Muslim to say, ‘Allaah’s Messenger ﷺ said, ‘Fast and you will be healthy,’’ as you may have heard on some radio stations, this is not allowed. Why? Because the Prophet ﷺ said, ‘Whoever attributes to me something that I have not said, let him take his place in Hell.’

So it is not allowed for a Muslim to say a sentence, even if in and of itself it is a piece of wisdom and is acceptable in the view of other general, legislated proofs, [yet] it is [still] not allowed for a Muslim to say, ‘Allaah’s Messenger ﷺ said,’ unless it has, according to the scholars of hadith, been confirmed through the ways which establish the hadiths of the Prophet ﷺ.

Al-Hudaa wan-Noor, no. 692.

On Fasting While Travelling


The Imaam said, “And the scholars have differed about fasting while on a journey in Ramadaan, there being a number of opinions, and there is no doubt that not fasting during a journey is allowed, and doing that is the preferred option in our opinion if the person not keeping it doesn’t find it difficult to make it up [later], otherwise [i.e., if he does find it difficult to make up later] we prefer that he fasts, and Allaah knows best. And whoever wants to delve further into this topic should refer to Nailul-Awtaar or other books of the people of knowledge.”

Ad-Da’eefah, vol. 2, pp. 336-337.

Commenting on al-Mundhiri’s statement on whether or not to fast when on a journey, the Imaam said, “And he, may Allaah have mercy on him, spoke the truth [when he said], ‘And the better of the two options is the one that is easier.’ People’s strength and circumstances differ, let each one do what is easier for him, and that is why it has been authentically reported that the Prophet ﷺ, when asked about fasting on a journey, said, ‘Fast if you want, or break it if you want.’ (Reported by Muslim 3/145). And from another authentic path [of narration] with the wording, ‘Whichever is easier for you, do it,’ and it has been checked in As-Saheehah, 2884.”

At-Ta’leeq alat-Targheeb wat-Tarheeb, 1/456.

Making Up Previous Ramadaan Fasts Missed with a Valid Excuse


Al-Albaani: Another Ramadaan has come round and you haven’t made up for the [Ramadaan] fasts you missed from the previous year?

There is no harm in that, [but] you should begin making them up at the first opportunity that arises, even if many Ramadaans have passed you by.

Questioner: Yes.

Al-Albaani: There is no harm in that but it is better for a person to be quick to make up missed fasting days, whether a man or a woman, due to the Most High’s Statement, “And hasten to forgiveness from your Lord and a garden [i.e., Paradise] as wide as the heavens and the earth.” [Aali-Imraan 3:133]

But if he isn’t quick, then, firstly, that doesn’t take that obligation away from him, so he must [still] make them up, and [secondly], he doesn’t have to do anything more than simply making them up.

Al-Hudaa wan-Noor: 81.

The Fasting Person Should Open His Fast with a Few Small Bites, Then Get up to Pray and then Come Back to Eat Without Being Excessive


The Imaam said, “It has been related from the Prophet ﷺ that he said, “There are three people who will not be called to account regarding what they eat, as long as it is halal: a fasting person, and the person eating the suhoor meal and the one guarding the frontier in the way of Allaah.” [Hadith grading:] Fabricated.

The Imaam said, “And maybe one of the bad effects of this [fabricated] hadith is the [resultant] state of the Muslims today—for when they sit to break their fast in Ramadan, a person won’t know to get up [and step away] from the food except just before Ishaa due to how many various types of food, drink, fruit and desserts he devours! And how can this not be the case when the hadith says that such a person is one of those who will not be called to account over what he eats!

So due to that they combined the excessiveness which one has been prohibited from in the Book and the Sunnah with the delaying of Maghrib which has [also] been prohibited in his saying, “My nation will remain in good …” or he said, “… upon the Fitrah, as long as they do not delay Maghrib until the stars appear.” (Al-Haakim declared it to be authentic and adh-Dhahabi agreed with him and it is as they both said, for it has other paths and supporting proofs which I pointed to in Saheeh Sunan Abi Daawood, no. 444).

An encouragement to hasten in opening the fast has also been reported in many hadiths, like, “The people will continue to be fine as long as they hasten the opening of the fast.” So both hadiths must be implemented in a manner where one doesn’t negate the other, and that is done by starting iftaar with a few small bites of food by which one’s hunger is calmed down, and then he gets up to pray and then, if he wants, he can come back to the food until he fulfils his need therefrom.

Some of this has been demonstrated in the practical Sunnah, for Anas said, “The Messenger of Allah ﷺ used to break his fast before praying with some fresh dates, but if there were no fresh dates, he had a few dry dates, and if there were no dry dates, he took some mouthfuls of water.” (Reported by Abu Daawood and at-Tirmidhi and he said it was hasan, and it is in Saheeh Abi Daawood, no. 2040, and the one before it is agreed upon and it has been checked in Al-Irwaa, 899).”

Ad-Da’eefah, 2/92-93.

On Checking Hadiths Without Mentioning Which Are Authentic and Weak


 

The Imaam said, “Someone who devotes himself to checking hadiths without clarifying which are authentic or weak is like someone who performs wudoo but doesn’t pray. Checking hadiths is a means and knowing what is authentic and weak is the goal—what is the point of checking hadiths if it isn’t accompanied with a clarification of its grading?”

Al-Hudaa wan-Noor, 43.

Accidentally Drinking Water While Fasting



Questioner:
A fasting person is rinsing his mouth out and accidentally drinks some of the water, what is the ruling on his fast?

Al-Albaani: His fast is correct, and in that [mistake of his] is aafiyah [for him]—it is but Allaah who has fed him and given him something to drink.

Questioner: Isn’t that about a person who forgot?

Al-Albaani: I know, and what’s the difference between someone who forgets … “Our Lord, do not impose blame upon us if we forget or make a mistake …” [Baqarah 2:286]

Al-Hudaa wan-Noor, 321.

On Breaking An Obligatory Fast on Purpose


Questioner: Does [extra] optional fasting help someone who has broken his [obligatory] fast intentionally, since there is no proof that breaking an obligatory fast can [actually] be made up for?

Al-Albaani: There is no doubt that it will help him, just like someone who missed lots of [other] obligatory duties, compensating for what he missed by performing supererogatory prayers will help him.

There is no way for a person who breaks his [obligatory] fast on purpose to make up for it, and he is extremely sinful [for doing that] until he truly repents to Allaah عزو جل. He should [try and] offset the good deeds that he has missed out on because of breaking the fast on purpose by performing lots of supererogatory prayers until he make amends for some of what he has missed.

Al-Hudaa wan-Noor, 19.

The Wisdom Behind Fasting


The Imaam said, “I start by opening with something appropriate to the time and place we’re in, in that we all know the Statement of Allaah تبارك و تعالى, “… decreed upon you is fasting as it was decreed upon those before you, that you may become righteous,” [Baqarah 2:183] you’ve heard commentary and beneficial comments concerning this verse and things connected to it many times, but I believe that you will have seldom heard commentary on its last part, “… that you may become righteous.”

Why was this fasting decreed? “That you may become righteous.” This is one of the rare verses, in fact one of the rare legislated provisions that links the legislated order with an explanation of the intended goal and the reason it was legislated.

There is a declaration here of the obligation of fasting Ramadan, and Muslims should apply themselves to adopting and implementing this order without asking why or how and so on, something which is common now in terms of questioning the legislated orders, [such that] you will often hear some people [saying], “Why this? Why that? Why this?”—we don’t approve of exhaustively searching for the wisdom behind legislation, except what has been expounded on [itself] in it, like what we’re discussing now [i.e., fasting].

“Decreed upon you is fasting,” why? He تعالى said, “… that you may become righteous,” i.e., the point of fasting is for it to be a means for the fasting person to increase his taqwa of Allaah عز وجل and for him to get closer to Him.

If he fasts but does not improve compared to how he was before, i.e., before Ramadan, then it means that this person has not accomplished the desired goal wanted from the implementation of fasting.

There are some authentic hadiths, from the Prophet ﷺ of course, which explain and confirm this objective which the verse has stated, for example, the hadith qudsi which the Prophet ﷺ relates from his Lord عز وجل, in which He said, “Whoever does not leave false speech, and acting according to it, then Allaah is not in any need of him leaving his food and his drink,” this is a very great hadith, and goes completely with the end of the verse, “… that you may become righteous.”

So, when we look at both the verse and the hadith, the aim is not—the only aim is not, and I [purposefully say] ‘the only aim’ so that some people don’t misunderstand me—the only aim for the fasting person is not to refrain from eating, drinking and intercourse based upon the fact that they are listed as things which break the fast in the Quraan and the Sunnah, (leaving aside [for now, mention of] the other things which also break it concerning which there is a big difference of opinion amongst the scholars of fiqh), the aim is not to only refrain from these things which break the fast, but rather [to be aware] that there are other obligatory things which a Muslim must stop himself from too just like he did with these things.

In light of the explanation mentioned in the verse and the clear, authentic hadith just now, I can say something to you which might be new in terms of how it’s expressed but is not new in the ahkaam because it is mentioned in the Quran and the Sunnah, this new phrasing is [concerning the fact] that the books of fiqh, without exception mention the things which break the fast, and this is something that must be done, but, to explain and clarify what was previously mentioned in the verse and the hadith, I say: those things which break the fast are of two types, and this correct division [which I am about to mention] must be rooted in everyone’s mind, because of how important it is.

The first type: the material things which break the fast, and they are the things listed in the books of fiqh as was mentioned just now.

The second type: let’s call them the abstract things which break the fast, these are the things that the verse referred to, “… that you may become righteous,” and his ﷺ statement from His Lord تبارك و تعالى clarified that, “Whoever does not leave false speech, and acting according to it, then Allaah is not in any need of him leaving his food and his drink.”

Thus, along with leaving his food, drink and intercourse, to that he must also add refraining from what Allaah عز وجل has forbidden and what He has ordered every Muslim to be far from.

From the Prophet ﷺ that he said, “Fasting is not leaving food and drink but rather fasting is refraining from what Allaah عز وجل has prohibited,” or as he ﷺ said in words of a similar meaning, and whoever wants to read these hadiths and those like it where the Prophet ﷺ warned the fasting person from committing sins and [where it shows] that this forbiddance comes under the generality of His Statement تبارك و تعالى, “… that you may become righteous,” whoever wants to read these types of hadiths should refer to At-Targheeb wat-Tarheeb of al-Haafidh al-Mundhiri, may Allaah have mercy on him.

To conclude I say, fasting, in terms of how it was legislated in order for a Muslim to get closer to Allaah and increase his taqwa of Him, is just like the prayer, prayer whose only purpose is also not that a Muslim just performs its conditions, pillars and requirements, but that he should also pay heed to the purpose and wisdom due to which Allaah عز وجل  legislated five of them, day and night, on His believing servants, that is what Our Lord عز وجل alluded to in His Statement, “Indeed, prayer prohibits immorality and wrongdoing …” [Al-Ankabut 29:45], so a Muslim’s prayer is accepted by Allaah عز وجل in accordance with how much it prevents him from immorality and wrongdoing.

The Prophet ﷺ pointed to this fact connected to prayer in an authentic hadith, where he ﷺ said, “Verily the slave prays a prayer of which nothing is written down for him …” i.e., completely, but rather it is written as deficient according to how discrepant it is, he ﷺ explained that in the rest of the hadith where he said, “Verily the slave prays a prayer of which nothing is written down for him except a tenth, a ninth, an eighth, a seventh, a sixth, a fifth, a quarter, a third or half of it,”—and he stopped here, indicating that a complete prayer is very, very rare, a Muslim is not able to perform it, the best of them is the one for whom half is written and so on until a tenth, and [even then] a tenth is only if the prayer is [actually] accepted by Allaah عز وجل, otherwise many of a person’s prayers are those which he will have his face struck with on the Day of Judgement, and refuge is sought with Allaah, and that is because the Prophet ﷺ pointed to two realities.

The first is what we have spoken about connected to fasting, and the other is connected to prayer, for he ﷺ said, “How many a fasting person there is who has nothing but hunger and thirst from his fasting,” why? Because he never stopped doing what Allaah عز وجل forbade him from, he [i.e.,, this fasting person] only restricted himself to what we [earlier] called the material things which break the fast—yet he thinks he is fasting—about such a person we say, “He fasted but didn’t fast,” he fasted in terms of refraining himself from the material things which break the fast but he didn’t [really] fast because he didn’t withhold from the abstract things which break the fast, that is why he ﷺ said, “How many a fasting person there is who gets nothing but hunger and thirst from his fast, and how many a praying person there is who gets nothing but a sleepless night and fatigue from his standing in prayer.”

So, we hope that Allaah تبارك و تعالى inspires us to refrain from both types of thing which break the fast, the material and the abstract, and that He inspires us [to perform] prayers that are accepted by Him تبارك و تعالى, prayers which prevent one from immorality and wrongdoing.”

Al-Hudaa wan-Noor, 692.

On Marriage


The Imaam said, “If a suitor’s uprightness in his [day to day] life is not known before he proposes, you’re going to make it a condition that he prays and gives charity [after he’s married?]! Someone greater than you, your Creator and his, [already] stipulated that condition on him—so if he’s failed to meet the provision set by the Lord of the Worlds, won’t he fail to meet one set by a humble man? For that reason, this stipulation, my brother, is ink on paper of no value.”

Al-Hudaa wan-Noor, 174.

How does a Husband Deal with the Differences that Occur Between His Mother and His Wife?


 

Questioner: I have a mother and she causes problems with my wife, what should I do?

Al-Albaani: I’m thinking about this question [and as to] what my answer should be—I’m not with you such that I can know how it is that you deal with your mother and how she deals with your wife, so that I can [then, based upon that] say in answer to your question that you should do such and such. I don’t know what should be done.

But maybe you can bring to mind Allaah’s Statement عز وجل, “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.’” [Al-Israa 23-24]

Maybe you interact with your mother the way your Lord has decreed in this aayah?

Questioner: Oh Shaikh …

Al-Albaani: I’m asking you but you’re not answering, maybe you are doing what your Lord has decreed in this aayah?

Questioner: Yes …

Al-Albaani: So then what’s the problem?

Questioner: The problem is that she is ignorant of the legislation and opposes it in my house and with my wife, and when … I’ll give you some examples, O Shaikh …

Al-Albaani: No, we’re not in need of examples. Is she, for example, more misguided than Aazar, [Prophet] Ibrahim’s father?

Questioner: I don’t know that story well, O Shaikh.

Al-Albaani: Don’t you know that Ibrahim عليه السلام was the Khaleel of Ar-Rahmaan, and his father was a polytheist, and in the Quraan it mentions that he would [yet still] always admonish him by saying, “O my father! O my father! O my father!” “O my father! Do not worship the Devil!” [Maryam: 44]. So he was always gentle with him even though he was a polytheist—and no matter how ignorant, as you said, your mother is, she still, inshaa Allaah, is not a polytheist, so it is important that you are gentle in dealing with her, this is from one angle.

On the other hand concerning your wife, is she righteous, inshaa Allaah, and listens to what you say and obeys you?

Questioner: This is the other problem, she is also ignorant of some of the legislation.

Al-Albaani: Then how do you want me to give you an answer to a problem which is sitting between two? The first is to do with your mother and the other is connected to your wife—you find a solution to it according to what the legislation and sound reasoning together dictate.

Al-Hudaa wan-Noor, 437.

Al-Albaani’s Very High Opinion of Five Scholars


“Al-Albaani used to regard Taqiyud-Deen al-Hilaali as one of the five scholars the likes of whom he had not seen in terms of their knowledge and tahqiq, those five being: Ibn Baaz, Taqiyud-Deen al-Hilaali, Abdur-Rahmaan al-Mubaarakfuri, Badee’ud-Deen as Sindhi and ash-Shanqiti, may Allaah have mercy on them all.”

Sabeelur-Rashaad fi Hadyi Khairil-Ibaad, vol. 1, p. 6.

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