The Albaani Site

The Yemeni Youth: Okay, O Shaikh, there is an issue, a matter, which many of the youth fall into, especially those who go to Afghanistan, they say, for example, [if] you say to them that this person fell into a dangerous affair and you clarify [the matter] for them or [you tell them that] such and such a Shaikh spoke about this, he will say to you that that person/Shaikh has not been there and has not experienced the reality there, i.e., he has not been there. I say to him that Shaikh al-Albaani says such and such, [but] it is as though they assume that a person should be there, we said to them that people come to the Shaikhs and ask them questions and the Shaikhs give them answers, so some advice for these people, O Shaikh, because this understanding has become …

Al-Albaani Cutting Him Off and Addressing Those Around Him Concerning The Yemeni Youth: Relieve me of him! [i.e., ‘Get him off my back.’]

Interjector: I say, it was not fitting that I speak on behalf of the Shaikh but I advise our brother and all of the brothers … and I ask the brother [i.e., the Yemeni Youth] this question: how have you come to know the truth from falsehood? A mistake from that which is correct? Is it not through knowledge? Is it not through beautiful preaching?

So the best way for these people and you is that you lead them towards seeking knowledge through which Allaah the Mighty and Majestic will guide their steps. And such statements which you are requesting our noble Shaikh to make do not have the effect which knowledge, laying down principles and establishing foundations [of knowledge] have.

So you should explain the principle and establish the foundation that the truth is not connected to men, that the truth is not connected to place, that the truth is not connected to time.

As for those arguments and debates which go on between the brothers and Al-Albaani … [so and so] is good, not good, Sayyid Qutb is a kaafir, not a kaafir, and the same about so and so–there is no end to this whatsoever.

So the Shaikh’s statements … he will tell you to encourage them to seek knowledge, to call them with wisdom and beautiful preaching, not to create enmity between yourself and them.

If they were Jews, in the path of da’wah not jihaad … indeed, Allaah the Mighty and Majestic made it a condition upon us when calling the People of the Book [to Islaam] that it should be done with that which is best, “And do not argue with the People of the Scripture except in a way that is best …” [Ankabut 29:46] So what do you think the case is with your brothers, Muslims, but are those who have deviated, strayed, are mistaken and so on?

So the Shaikh’s answer is that you encourage them to seek knowledge and that you establish a brotherly, knowledge-based, connection between yourself and them so that they will become firm like you in recognizing the truth.  And all of you are doing well, and we are with you in calling to Allaah.

Al-Albaani: May Allaah accept your advice from you.

Interjector: Wa iyyaak.

But the Shaikh’s praise or his compliments, or the praise or compliments of any scholar … like the Shaikh of Islaam Ibn Taymiyyah did concerning the Ash’aris indeed the Mu’tazilah … and if we praise al-Ma’moon for his jihaad and his conquering lands for the Muslims, [all of this] does not mean nor does it necessitate that we support their madhhabs, and at the same time it does not mean that criticizing, saying that so and so made a mistake in this issue and that issue, that we declare him to be misguided.

So these extremities, subhaanallaah, how the Muslims have been tried, as the Shaikh of Islaam said, ‘There is no statement except that it has two extremities and a middle way.’

Shouldn’t your disputes about a man be about seeking knowledge and be a scholarly discussion? Maybe Allaah, subhanahu wa ta’ala, will guide him.

And when the Shaikh encourages one to read the books of Zaid or Amr or Sayyid Qutb … he is only encouraging you to seek knowledge which is based upon the Book and Sunnah and the statements of the Salaf as-Saalih, and this encouragement is not … and I will enter this discussion myself [after the Shaikh’s permission and say], sometimes, like [earlier] a noble brother came to me and asked me the self-same questions [that you put to Shaikh al-Albaani] and with Allaah’s Bounty and His Decree what I said was the same as you [i.e., al-Albaani] before I knew what you said, and maybe it was the same almost word for word, and I directed this kind of advice to him: that he distance himself from such issues.

The point is when we say, or when the Shaikh, may Allaah reward him with good, says that these statements in [Qutb’s book] Milestones are good, it does not mean that he has equated Shaikh Qutb to Ibn Kathir, he makes clear that the man [i.e., Qutb] is not a scholar–this is a point we must grasp, and nor does it mean that when he makes one, two, three mistakes that we do not mention a single good deed of his as our Shaikh reminded us when he mentioned that Allaah the Mighty and Majestic praised the Christians in more than one place, “And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you.” [Aali-Imraan 3:75], so this is not unequivocal/to be taken absolutely.

And what is correct and the truth is that the brothers should not dedicate themselves to books which do not provide knowledge, [books] which they refer to as cultural/educational books, rather it is a must for them to go back to the books which lay down principles from the Book and the Sunnah of the Prophet صلى الله عليه وسلم and their explanations and the books of those scholars who laid down principles, scholars like the Shaikh of Islaam and his students and the books of Shaatibi and others.

Al-Albaani: You reminded me of …

The Yemeni Youth: But I think, and Allaah knows best, from that the people will understand … they will say …, I know what you are saying is true without doubt, [but] what will the people go and say, they will say that, “Shaikh al-Albaani … why do you say this is a mistake …” because some of them study this, they study the tafsir of Surah Ikhlaas from the tafsir of Sayyid Qutb, and they say, ‘Why do you say such and such? Shaikh Qutb is the best of those who spoke about the explanation of Laa ilaaha illallaah, I heard Shaikh al-Albaani say such and such …’ they say such things and make things unclear … maybe, I know [what you are saying] but the common folk, many of them, O Shaikh …

Al-Albaani: O Shaikh, fear Allaah regarding yourself.

The Speech of Allaah wasn’t saved from the likes of these things that you are relating from the people. What did Allaah say about the Jews and the Christians? “… and you will find the nearest of them in affection to the believers those who say, ‘We are Christians,’ …” [Maa’idah 5:82]. What is found here? There is praise from Allaah for the Christians–are you able to say no?

He won’t answer.

Let him learn, my brother, give and take.

The Yemeni Youth: The end of the aayah, what is meant by the Christians are those who fear Allaah and who cried out of the fear of Allaah, those who believed, this is what I understand, maybe I am mistaken, but I’d like to ask.

Al-Albaani: The Christians concerning whom this aayah was revealed, were they monotheists on the way of Jesus, when between Jesus [and the coming of Prophet Muhammad صلى الله عليه وسلم] there was a gap of five hundred years or more?

The Yemeni Youth: I don’t know, just, that which I see, that which I understand from the aayah … I don’t want to say …

Al-Albaani: Sorry, my brother, say what you have.

The Yemeni Youth: That He [i.e., Allaah] praised those among them who believed in the Final Message.

Al-Albaani: Correct. And the Jews?

The Yemeni Youth: “That is because among …” [Maa’idah 5:82], this is what I understand, and Allaah knows best.

Al-Albaani: Sorry, my brother, generally, are they the same? The Jews and the Christians, are they the same?

The Yemeni Youth: No, the Jews are further astray.

Al-Albaani: This is the point. So there is praise of the Christians generally, as for whether they believed, then it is not our topic [i.e., it is not what we are talking about now]. We, right up until now, believe that Allaah the Mighty and Majestic, nurtured us upon [the fact that] and taught us that there is a difference between the Christians as Christians and the Jews as Jews, putting aside whether there was a group amongst them who submitted to Islaam or not. So it is not fitting that such aayahs are taken to support the fact that Allaah has praised the Christians and [then] we leave the clear Saying of Allaah, “They have certainly disbelieved who say, ‘Allaah is the third of three,’ …” [Maa’idah 5:73]

So don’t be concerned about the fact that they will take an aayah from the Quraan and misinterpret it so that it will be a proof for their misguidance [i.e., they will take Allaah’s praise of the Christians and based upon that say everything Christians say is good and they will leave Allaah’s criticism of them], let alone the fact that they [i.e., those who use Al-Albaani’s praise of some parts of Qutb’s books] will take what al-Albaani says or what those who are higher than al-Albaani and more knowledgeable than al-Albaani say to strengthen their deviance and misguidance.

Why are you, as they say in Syria, ‘He took hold of the ladder horizontally and walked off,’ [i.e., harming everyone on his way and knocking them over, a Syrian proverb talking about people who do not know how to handle issues properly], what concerns you about this group?

I once said regarding Sayyid Qutb … you’ve heard of Shaikh Abdullaah Azzaam, Abdullaah Azzaam, he used to be here, from the Ikhwaan al-Muslimoon, and seven to eight years ago, the Ikhwaan al-Muslimoon issued a resolution to boycott al-Albaani, and to boycott Abu Yusuf, and to boycott everyone who affiliated themselves to his [i.e., al-Albaani’s] da’wah, bearing in mind that Abdullaah Azzaam was the only man from the Ikhwaanis who would hardly have heard that Shaikh al-Albaani had a sitting at a house except that he would be from amongst the first of those present, and he would have a small notebook with him and a small pen, like this, really small, he would write his notes in it, this man who was truly tender hearted.

[But] when the Ikhwaanis issued their decision to boycott me he totally stopped visiting me. I met him in Suhaib Mosque, we were leaving after the prayer, naturally I gave him salaam, he replied to my salaam with shyness because he didn’t want to oppose the ‘decision.’

I said, ‘Why this, O Shaikh? Is this what Islaam ordered you with?’

He said, ‘Soon shall the clouds of summer clear up.’ [i.e., this situation will be over soon just as a summer cloud disappears without rain].

Days came and went, and [one day] he came to my house to see me but I wasn’t there. In summary, he followed after [my news] and came to know that Nidhaam [the Shaikh’s brother-in-law] was with me … he [i.e., Azzaam] knocked the door and came in, I welcomed him, he said, ‘I came to your house but didn’t find you there. And as you know, I’m keen to benefit from your knowledge …’ I said that that was how I knew him to be, but what is the meaning of this address? [i.e., these opening statements, what have you come to say?]’

He said, ‘You declared Sayyid Qutb to be a disbeliever.’

I said to him, ‘Where did I do that?’

He said, ‘You say that he acknowledged the belief of Wahdatul-Wujood in his explanation of the first part of Surah Hadeed, and secondly in [Surah] Qul Huwallaahu Ahad.’

I said, ‘Yes. He narrated statements of the Sufis and nothing can be understood from them except that he agrees with Wahdatul-Wujood. But from our principles, and you are from the most well-acquainted of people with them because you attend my gatherings, is that we do not declare a person to be a disbeliever even if he has fallen into disbelief except after the proof has been established against him. So how is it that you announced this boycott? And I am still here? [i.e.., you could have come to me to clarify things if they were unclear].’

… [when that other man came] to check to see whether it was true if I declare Sayyid Qutb to be a disbeliever, I said to him, ‘Sayyid Qutb says this [i.e., the saying of the extremist Sufis about Wahdatul-Wujood] in such and such Surah …’ [so] the other man opened it [i.e., Qutb’s book] up in another place [and showed the Shaikh a part where Qutb said something good and based upon that] said, ‘He is a man who believes in Allaah and His Messenger and in tawheed!’

I said to him, ‘My brother, I do not deny this truth which he has said but I criticise this falsehood which he has stated.’

And despite this sitting we had, later he [i.e., Azzaam] went and published two or three consecutive pieces in the Al-Mujtama’ magazine in Kuwait with the title, ‘Shaikh al-Albaani declares Sayyid Qutb to be a disbeliever.’ It’s a very long story [but] the point to be had is: where do I say this and this?

So the one who holds that al-Albaani declared Sayyid Qutb to be a disbeliever is like the one who holds that Shaikh al-Albaani praised Sayyid Qutb in a place … [i.e., one group goes to extremes and takes Albaani’s praise of certain statements of Qutb’s to mean everything Qutb said was okay and the other takes Al-Albaani’s criticism of Qutb to mean that he declares Qutb to be a disbeliever] … these are people of desires and there is no way for us to stand in their way except that we pray to Allaah for them only, “Then, would you compel the people in order that they become believers?”[Yunus 10:99]

For this reason, I think [you should] put the fervour/passion you have into learning the Sunnah and calling to it and spreading it amongst the Ummah. And don’t put personal enmity between you and people, especially when they have gone ahead to the actions they have sent forth, whether good or bad [i.e., they have passed away].

The Yemeni Youth: Jazaakallaahu khair.

Al-Albaani: Wa iyyaak, in shaa Allaah.

The Yemeni Youth: O Shaikh, by the way, Abdullaah Azzaam, I read a book of his, it’s called, Al-Imlaaq Sayyid Qutb, he refuted you in it, a booklet, I read it and it seems like it’s distributed in Peshawar.

Al-Albaani: I said to you, my brother, he refuted me in the Al-Mujtama [magazine], and unfortunately in that he was an oppressor.  I didn’t want to relate the rest of the story to you because it had no connection to our discussion but now you are compelling me to complete it.

So days came and went and someone … from … what’s his name … Abu … their older brother … I used to visit them for a number of years … he said that he wanted me to attend an iftaar gathering in Ramadaan [as far as I recall], I don’t remember exactly, the point is he had invited Shaikh Abdullaah Azzaam who had come from Afghanistan.

I told him I would come under a condition. He asked what it was and I said, ‘The man [i.e., Abdulaah Azzaam] did such and such to me … and refuted me after we had sat in my brother-in-law, Nidhaam’s, house, and I made him [i.e., Azzaam] understand that I do not declare Sayyid Qutb to be a disbeliever but that I do make clear that what he said was disbelief.  [Yet after that] he went and printed two or three articles in the Al-Mujtama’ magazine.  So now I make it a condition upon you that you organise a private sitting for me with him so that I can call him to account over what he did.’ He replied, ‘It will be so.’

And I did sit with him [i.e., Azzaam] and said, ‘What is this? When you know my opinion, which is that I do not declare Sayyid Qutb to be a disbeliever? How did you go and write two articles in the Al-Mujtama’ magazine, with such a heavy title?’

He said, ‘Wallaahi, I went to Makkah for Umrah and the youth gathered around me and said that Shaikh al-Albaani declares Sayyid Qutb to be a disbeliever …’

I said, ‘Namely, you move according to the emotions of the youth? You are supposed to use your intellect and knowledge …’ and so on.

The point is that I carried on with him until I took a pledge from him that he would correct what he had written about me in the same magazine, the Al-Mujtama’ magazine, but he didn’t do it–may Allaah have mercy on him.

My point is, don’t busy yourself with the people, with individuals–this is a path which has no end, this is a path which has no end/a door which will not close.

The Yemeni Youth: Okay, O Shaikh, there is an issue …

Al-Albaani: I say that there is a very precious chapter in this book [i.e., ‘Milestones,’ of Sayyid Qutb], I believe its title is, ‘Laa ilaaha illallaah – A Way of Life,’ this is what I say.

And just now I said: the man was not a scholar, but he has statements which have light on them, which have knowledge coming from them, like [the ones made in the chapter, ‘Laa ilaaha illallaah] A Way of Life.’

I believe that many of our Salafi brothers have not adopted the meaning of this chapter’s title, that Laa ilaaha illallaah is a way of life …

The Meccan Man: And you said these statements to us personally in a house twenty five years ago.

Al-Albaani: Possibly, I don’t remember now what I said [then], but the man [i.e., Qutb] has a book called Social Justice in Islaam which has no value. But Milestones has some topics that are extremely valuable.

The Yemeni Youth: I passed by Shaikh Rabee [ibn Haadi al-Madkhali] and he gave me two books to give to you …

Al-Albaani: Two hand-written books or printed?

The Yemeni Youth: No, printed. And also another book which he wanted to be read to you called, ‘Hakadhaa Allamal-Anbiyaa,’ and the two other books are about Sayyid Qutb’s works. One of them is called, ‘Sayyid Qutb’s Slander of The Companions of the Messenger of Allaah,’ and in it he [i.e., Shaikh Rabee] relied on the sixth print from the year 1964ce before Sayyid Qutb died by two years.

Al-Albaani: May Allaah guide him. May Allaah guide him. My brother, what is the benefit of this book?

The Yemeni Youth: He wants you to take a look at them and the book, ‘Aqaa’iduhu Wa Fikruhu,’ and these two books have been printed. This meeting came quickly and the books were in my house so I couldn’t … the brothers came to me in the mosque and told me there was a meeting now with the Shaikh [i.e., al-Albaani] … so the books are at home but I gave a copy of each one to Shaikh Ali Hasan, O Shaikh, he [i.e., Shaikh Rabee] means to show the many aqidah mistakes which are in them.

And likewise, ya’ni, he wants you to … the point is he is warning the people from this, especially because when he [i.e., Qutb] explains Laa ilaaha illallaah, he says that the polytheists didn’t dispute with Laa ilaaha illallaah and that the Messages [of the Prophets] only came to tackle the issue of Rububiyyah and not Uluhiyyah, especially this [final] message [i.e., Islaam]. Some people say that he was the best who spoke about it … he holds that Laa ilaaha illallaah, tawheed al-Uluhiyyah, that the polytheists were in agreement over it, that the issue was only in tawhid ar-Rububiyyah, and he repeated this many times.

Al-Albaani: … you read this yourself?

The Yemeni Youth: Yes, I read it, but I didn’t read it in his book Zilaal, I read it in the book of Shaikh Rabee where he quoted him, about four times he said such things in different phrases, maybe I … I wrote some of his expressions down [and can read them to you] … he said, ‘So the issue of Uluhiyyah was not the area of dispute but rather the issue of Rububiyyah is the one which the Messages [of the Prophets] confronted, and it is the one which the final message confronted …’ and so on … Shaikh Abdullaah Al-Duwaish also rebutted him regarding his statement that if an Islamic government was established it has the right to pass laws to regulate life … [like] laws to take wealth from the people since it is the property of the community, i.e., it has statements like this of the communists.

The point is, O Shaikh, that there are many things, the most important of them is his statement about Musaa [عليه السلام] when he said [about him], ‘The irascible youth,’ … and many such statements … and he also interpreted Allaah’s Attribute of Speech to mean His Intent, that it refers to intent, also regarding the Quraan he said that it was from Allaah’s workmanship, for example, when Allaah, the One free of all defects and the Most High, said in Surah Saad … he [i.e., Qutb] said that this is truly from Allaah’s workmanship [i.e., this could be taken to mean he is saying the Quraan is created] and in Surah Aali-Imraan, “So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers.” [Aali-Imraan 3:139] he said … as far as I recall, traverse the methodology which …

Al-Albaani: And you, why do you fatigue and tire your memory trying to memorise these texts which are not from Prophetic speech?

The Yemeni Youth: No, O Shaikh …

Al-Albaani: Why? Why? Don’t say, ‘No.’

The Yemeni Youth: Just so, I read this just now and because I want to put this to you so I tried to …

Al-Albaani: Why do you want to put it to me?

The Yemeni Youth: Firstly, so that the people can be wary of these books, wallaahi, if one says something about them … they regard them to be the books of an Imaam and mujaddid.

Al-Albaani: I will ask you a question. These people who hold these books to be authoritative sources of knowledge, are they Salafis?

The Yemeni Youth: Wallaahi …

Al-Albaani: Yes, you intend not to answer any question.

The Yemeni Youth: They, O Shaikh … some of them are not Salafis like the Ikhwaan and so on, and some of them are from other groups, and some of them are those who say they are Salafi or to be more precise are those who say we are from Ahlus-Sunnah wal-Jamaa’ah but they do not say they are Salafi, they say we are from Ahlus-Sunnah wal-Jamaa’ah.

The Meccan Man: You haven’t answered the Shaikh’s question.

Al-Albaani: There’s no point.

The Yemeni Youth: When we say to them … even when you speak about an issue, O Shaikh …

Al-Albaani: If Abu Talhah [i.e., the Yemeni Youth] can’t come to an understanding with a Salafi like him [i.e., Shaikh al-Albaani], then how will he come to an understanding with others. Tell me, let’s see.

The Yemeni Youth: O Shaikh, if I say they are Salafis …

Al-Albaani: Laa hawla wa laa quwwata illa billaah. I asked you if they are Salafis or not? And now I’m telling you that if you are not able to come to an understanding with me, then how will you be able to come to an understanding with others who are opponents of the da’wah? How?

The Yemeni Youth: We benefit and learn from you.

Al-Albaani: And how does learning take place?

The Yemeni Youth: By paying attention …

Al-Albaani: Thus, when a question is directed at you, focus your mind and think about the way to answer it if you have an answer. It is not necessary that you do answer [if you don’t have an answer, but] if you have one say, ‘I think such and such …’ and thus there will be some give and take, there will be benefit. As for us implementing the saying of the poet, ‘She went East and I went West,’ what a great difference there is between east and west.

I advise you not to busy your young mind with memorising that which will of a certainty not benefit you and which may harm you, [it may not harm you] for a certainty, but it may [nevertheless] harm you.

Don’t memorise the statements of so and so, and so and so, and so and so, and so and so, [people who] you think are more than likely not on the Straight Path with us—because you have not been commissioned to refute everyone who makes a mistake.

What do you think about what I just said?

The Yemeni Youth: It is good, O Shaikh.

Al-Albaani: [Do you have] any points to make about it?

The Yemeni Youth: It is good, only, the point … if it were to warn for example?

Al-Albaani: You’re warning us now?

The Yemeni Youth: No, the people for example.

Al-Albaani: I’m asking you, are you now warning us? Why, then?

The Yemeni Youth: To clarify.

Al-Albaani: To clarify, why?

The Yemeni Youth: Just a short while ago you mentioned a phrase …

Al-Albaani: He’s digressed, he’s digressed. I say to you, ‘Why?’ Namely, you want to warn, who are you warning?

The Yemeni Youth: Ya’ni, O Shaikh, I heard you say regarding the issue of Laa ilaaha illallaah that he said yes, that life … [i.e., that you praised the title to his book and people may take this to mean you are praising him so we have to warn …’

Al-Albaani: Yes, by Allaah, what do you think about this title?  That which you heard from me, what are your comments on it, in relation to your statement?

The Yemeni Youth: But I think, and Allaah knows best, the people will …

Questioner: There is an issue here: sometimes in the issue of creed and other than it, when we say, ‘Methodology, aqidah, sharee’ah,’–like some of the aayahs in the Quraan or earlier scholars when they said, ‘Issues of worship, aqidah, dealings,’ [they used such] terminology to teach and educate–without separating between them and the religion as a whole. [Ed. Note: i.e., he is saying that Hizb at-Tahrir, are mistaken because they believe that aqidah is something and fiqh is something else which has no connection to aqidah, whereas the correct stance is that any legislative fiqh ruling includes aqidah, the distinctions mentioned here, i.e., terms like: methodology, aqidah, fiqh, are to make teaching such concepts easier without meaning that they are not a part of aqidah].  Two other points are apparent to me here: that Hizb at-Tahrir and others, let alone the fact that they do not understand the religion or the Arabic language [which is proven when they say], ‘Affirmation without aqidah …’

Al-Albaani: This is in opposition to the Quraan …

The Meccan Man: And the second point related to terminology …

Someone Else: The Sunnah gives the lie to this belief of theirs, and it is the saying of the Prophet صلى الله عليه وسلم, if my understanding is correct, ‘Eemaan has seventy-seven branches, the highest is Laa ilaaha illallaah, and the lowest is to remove something harmful from the street …’

The Yemeni Questioner: O Shaikh, maybe when the man [who was commenting on Qutb’s words] said that he [i.e., Qutb] wants to extend the scope of declaring people to be disbelievers, maybe by this he meant that Sayyid Qutb said about today’s Islamic Ummah that it is living in a state of Jaahiliyyah which [people in] the first Pre-Islamic Ignorance did not [even] live in, and he said that these mosques are the places of worship of ignorance, and that Islaam refuses to consider those societies as Islamic societies, I read this with my own eyes, O Shaikh!

Al-Albaani: Have you been to Egypt?

The Yemeni Questioner: No.

Al-Albaani: He’s an Egyptian.  He’s talking about what he witnesses in the mosques of Sayyidah Zainab, al-Badawi and so on.

The Yemeni Questioner: So all of the mosques in Egypt are like that?

Al-Albaani: No.  I’m not saying all of them are and nor is he, but he is talking generally.

The Yemeni Questioner: But he said this [situation] applies to whole communities, O Shaikh.

Al-Albaani: Whatever the case, the man has passed on to the Mercy of Allaah and His Bounty, and as I advised you just now, don’t seek out people, especially when they have passed on to the Mercy of Allaah.

Interjection: Is it possible for us to say here that if by Jaahiliyyah he meant to declare the people to be disbelievers, to declare this Ummah to be disbelievers, then this is manifest misguidance. And if by it he meant that you do not go down a street except that on your left is a bookmakers, another shop selling alcohol openly, the ninth place is a club, the fourth is a cinema, the fifth has women uncovered, the sixth sells apparel of the non-Muslims, a seventh thing is that unIslamic laws are passed … if this is what he meant [when he said], ‘Jaahiliyyah,’ then this is not rejected. Rather, Shaikh Muhammad ibn Abdul-Wahhaab said words that were even stronger than this about the people. But if he intended to declare the people to be disbelievers then the situation is clear, alhamdulillaah. So we make a distinction, and the man himself does not concern us. So [like I said] if he intended to declare people to be outside the fold of Islaam then this is misguidance and we refuse it and his affair rests with Allaah, and if he intended the ignorance that we see then you will not doubt, along with me, that the situation is as such.

Al-Albaani addressing the Yemeni Youth: What are you called, Abu who?

The Yemeni Questioner: Abu Talhah.

Al-Albaani: Abu Talhah. Look, Abu Talhah. The Prophet عليه السلام, even though it was concerning something else, said, ‘Verily, the (results of] deeds done depend upon the last actions [one does].’

What is the final outcome of the discussion about whether Sayyid Qutb or someone else intended this or intended that?

The Yemeni Questioner: The point is that, O Shaikh, he mentioned …

Al-Albaani: Don’t digress from the answer. Don’t digress from the answer.

The Yemeni Questioner: I didn’t mean to digress, O Shaikh, I mean that this …

Al-Albaani: I’m not talking about whether you meant to or not. I’m just reminding you not to digress from the answer. Tell me, what is the fruit of the discussion that Sayyid Qutb or other than him said such and such and such. What is the purpose of us relating his statements?

The Yemeni Questioner: We want to warn the people, because the people have made his writings such that they have, in print and distribution, surpassed the works of the Imaams, so O Shaikh, he, namely, he has many mistakes in aqidah and spoke about Uthmaan …

Al-Albaani: This is the answer.

The Yemeni Questioner: No, I mean that because of this, O Shaikh …

Someone Else: We just have one question only.

Al-Albaani: Please go ahead.

Questioner: Did you ever say [Sayyid Qutb’s book called] Milestones is tawhid written in a modern style?

Al-Albaani: I say that …

The Previous Interjector: Our noble brother commented with the following on these statements [of Sayyid Qutb], which it seemed to me were the statements of Ibn al-Qayyim written in today’s style! He said: ‘… and in these statements there is, firstly, a slight on the call of the Messengers …’

Al-Albaani: No. Ibn al-Qayyim’s statements are like these [i.e., the Shaikh is saying that Ibn al-Qayyim has statements similar to the above statements of Qutb].

Interjector: ‘… [a slight on the call of the Messengers …] which focused on idol worship.’ Is there a slight in this?

Al-Albaani: [It’s] clear.

Interjector: I.e., no?

Al-Albaani: Of course.

Interjector: He said, ‘Secondly, it diverts the callers from the greatest and biggest forms of disbelief and shirk which all of the Messengers and Prophets and righteous people strove against, and they understood that it was the greatest danger facing mankind.’ Is there, in those statements, a diversion [of the callers from the greatest and biggest forms of disbelief and shirk as suggested by this brother]?

Al-Albaani: That is not found.

Interjector: Not found?

Al-Albaani: Yes.

Questioner: ‘Thirdly: in those statements there is confusion/a mix up between issues of major and minor shirk, and between the issue of sins, both major and minor.’

Al-Albaani: Where?

Interjector: Wallaahi, I don’t understand? But I will [try and] tell you where.

Al-Albaani: [Will you do so] with understanding or without?

Interjector: In shaa Allaah, with understanding. Some people hold that the issue of haakimiyyah and the rulers in general is minor shirk, and that grave worship overall is major shirk and they do not differentiate between shirk in actions and shirk in belief except when it comes to the ruler.

And they do not include people who fall into grave worship in this, for they see that this distinction is not to be made in this [i.e., grave worship], [they hold that] any shirk which a person commits as part of grave worship then he is outside the fold of Islaam without any elaboration, without [the excuse of] ignorance, without establishing the proof [against the person] … and so on.

But as for that [other shirk], then there is elaboration. And maybe if I am right, and you can correct me if I am wrong, it is in this way that [he says that] there is a mix-up [between the two types of shirk], even though he mentioned some fine statements.

Then the second point is that they say that he [i.e., Qutb] described shirk as being unsophisticated/simple, there is no doubt that it is so, so I don’t know whether they understand the meaning of unsophisticated or not?

He says: these people who worship idols, their shirk is unsophisticated, but those others who worship, obey and do what is in that beautiful hadith that you mentioned, then this is also included in shirk …

Al-Albaani: … yes.

Questioner: Is it right that we call idol worship primitive?

Al-Albaani: O my brother, may Allaah bless you. The phrase, ‘primitive shirk,’ has it been revealed in the Quraan or the Sunnah?

Quesitoner: No.

Al-Albaani: Okay … who said it? Just an ordinary person [lit. ‘Zaid from the people …’], we ask for an explanation from him, by the word ‘primitive’ does he mean that it does not take one out of Islaam after the proof has been established? If he means this we renounce it and if he means to slight [the seriousness of] this shirk then again we seek clarification from him, [asking], ‘What do you mean by the term, ‘primitive?’’

That which I understand is that he means that these Arabs are idol worshippers, not having a book like the Jews and the Christians to direct, show and guide them, even if only in some matters which remain preserved with the People of the Book and have not been altered, so they are idol worshippers living like this in ignorance. This is what he means by, ‘primitive shirk.’

I don’t understand [from this phrase] that he means that it is shirk which is not worthy of being given any attention, and I think you and people like you want to understand that it does.

For this reason, don’t stop at these words.

Why?

Because, firstly, they did not emanate from an infallible person. Secondly, try to understand what he means by this phrase, as is reported from some of the Salaf, ‘Look for an excuse for your brother,’ this [i.e., looking for an excuse] is when a phrase has a suggestion of something against the legislation. As for when the phrase is not clear, then take it to hold the better of the two meanings.

Questioner: Maybe in this, inshaa Allaah …

The Meccan Man: I will mention now, O Shaikh, statements like this and how some of our noble brothers take it to have a bad meaning, and maybe you can correct the statements like these [which will be mentioned].

In some of his books, Sayyid Qutb says: that the idol-worship which Ibrahim عليه السلام asked his Lord to save him and his children from is not represented ‘only’ in those unsophisticated forms which the Arabs in their ignorance would practice or which various idol worshippers would engage in, in various bodily forms like stones, trees, animals, birds, stars, fire, spirits; that all of these primitive forms do not cover all the forms of associating partners with Allaah nor do they cover all the forms of idol worship; and that restricting shirk to refer to these unsophisticated forms prevents us from seeing the other forms of shirk which have no limit and prevents us from correctly viewing the reality of the forms of shirk which mankind engages in … the forms of shirk which mankind has been afflicted with from the new Jaahiliyyah; and that we must delve deeply into understanding the nature of shirk and its connection to idols just as we must delve deeply into the meaning of idols and its evolving representation in the newly fashioned ignorance [of today].

We would like our Shaikh’s comments and then we will read the comments of one of our noble brothers on these statements.

Al-Albaani: There is no doubt that this speech is sound, one hundred per cent.

And sufficient in that regard is His Saying, the Most High, “They have taken their scholars and monks as lords besides Allaah,” [Tawbah 9:31], that which has been reported concerning this aayah when it was revealed, [and] naturally, it was revealed concerning the Christians … from the few Arabs who did become Christians in the Days of Ignorance was Adiyy ibn Haatim at-Taa’i.

Then Allaah the Mighty and Majestic guided him and he embraced Islaam, [this is mentioned] in the well-known story reported in the Musnad of Imaam Ahmad and others. So when this aayah was revealed it was problematic for Adiyy ibn Haatim at-Taa’i because he understood it to mean the shirk of worshipping idols; the man [i.e., Sayyid Qutb] rejected that all of shirk be restricted to [mean] this type of idol-worship and idolatry.

So he عليه السلام said to Adiyy, clarifying to him that the general, comprehensive meaning of associating partners with Allaah the Mighty and Majestic is in following other than His Sharee’ah, he said to him, ‘Didn’t you, when they would declare something permissible to be forbidden for you, take it to be forbidden? And when they declared something forbidden to be permissible, you took it to be permissible?’ So Adiyy replied saying that as for that then it did occur. So he replied, ‘So that was your taking the scholars and monks as lords besides Allaah.’

So now this type of shirk is not noticed even by those who proclaim that Haakimiyyah is for Allaah, the Mighty and Majestic.

And in this regard I remember when I used to be in Damascus, in Yarmouk Camp specifically, in the Salaahud-Deen Mosque to be precise, the Imaam, a youth from the Ikhwaan al-Muslimoon, got onto the pulpit and gave a fiery sermon saying that judgement [al-Haakmiyyah] is for Allaah the Mighty and Majestic. Subhaanallaah!

When he prayed and finished … now look, I turned his attention to a mistake he made, I’ve forgotten now what the mistake was [exactly but], I said to him, ‘This is in opposition to the Sunnah.’

So he said to me, ‘I’m a Hanafi.’

I said, ‘O my brother, may Allaah guide you. All of your sermon was about the fact that Haakimiyyah should be for Allaah the Mighty and Majestic–so what is the meaning of haakimiyyah? [Is it] just that when a non-Muslim comes to you with a law that goes against the Legislation then, ‘This is disbelief and we must stick to the Sharee’ah,’ but when a ruling which goes against the legislation comes from a Muslim then you follow it even though it opposes the legislation–so where is the haakmiyyah for Allaah, the Mighty and Majestic?

So this meaning, in reality, is a comprehensive and all-inclusive meaning. And he [i.e., Sayyid Qutb] did well when he defended this doubt of those who stop [and don’t include these other forms of shirk], by saying, ‘… only …’ i.e., shirk is not ‘only’ this, he extended the meaning, and this extension is Islaam.

For this reason we say that when combatting shirk, stopping at individuals and leaving the rulers who judge by other than what Allaah has revealed [is not right, but at the same time] this does not mean that we enter the field of declaring people to be disbelievers and throwing them out of Islaam–it is enough of a sin on them that they judge by other than what Allaah has revealed.

And the detail which we regard as religion before Allaah is that there is disbelief and lesser disbelief, there is disbelief in actions and disbelief in belief. This true/correct particularisation is what makes us balanced and causes us not to rush into declaring the rulers to be disbelievers … so we differentiate between the ruler who believes in what Allaah has legislated but follows his desires in some of the things he opposes the legislation in. The callers must work on this aspect of tawheed too.

But the reality, [and] I will make a frank statement: I say that the callers to tawheed today are in a bitter test. Such that you will find that the answer to every resolution [passed by a ruler, whether it be right or wrong] is, ‘This is the order of the ruler.’ True or not? ‘This is the order of the ruler.’

So we’ve gone backwards, we’ve fallen into what we were warning against: why do we not then turn towards da’wah in general and not, ‘only’ that which is connected to the public. So this expression totally resembles the word ‘only’ used there, so he qualified it to mean combatting shirk associated with the public whilst leaving the rulers without advising them or warning them or renouncing [the shirk], [doing this] without rebelling against them.

Is the answer clear?

Someone else: This doesn’t demand confronting the rulers?

Al-Albaani: It doesn’t demand that. [Ed. Note: i.e., warning against judging by other than what Allaah has revealed does not demand that you confront the rulers but only that it is warned against in a scholarly manner, along with advising the rulers without doing that which will lead to harm]

Another questioner …