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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.

Accidentally Drinking Water While Fasting

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.

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]

Someone Who Has Excelled in Studying a Madhhab Such that He Has Memorised It and Bases His Answers on it Alone is Not Called a Scholar but a Muqallid–So What of Someone Who Has Studied Nothing At All?

Questioner: A questioner is asking saying, ‘A Muslim who has memorised one of the four schools of thought and has accepted what it permits and [also what it] does not sanction, is it allowed for him to give a religious verdict based upon that to those who ask him questions?’

Al-Albaani: It is not allowed for him to give a fatwa based upon what he has learned from his madhhab except by clarifying that it is the madhhab of so and so and not upon the basis that it is some knowledge which he has arrived at through his own personal study–because the blind-follower is not a scholar, the blind-follower is narrating what he has heard.

So based upon this he should say, ‘The answer to what you asked about according to the madhhab which I have studied is such and such,’ and he should not say, ‘The answer is such and such,’ because the difference between these two answers is that the second one, i.e., being resolute that the answer is such and such, this is the state of the scholar who is versed in the Book and the Sunnah.

As for the blind follower, even if he is from the major, from those who are assumed to be from the major scholars, as long as he is a blind-follower then he is not a scholar.

In the opinion of the scholars, a scholar is the one who is 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.”

This is the scholar.

As for a person who has spent his life studying the sayings of a particular madhhab without knowing whether its proofs are from the Book or the Sunnah or ijmaa’ or qiyaas–then he is a blind-follower, and according to the agreement of the scholars, the blind-follower is called ignorant and is not called a scholar.

For this reason in the book of judgments found in the books of fiqh it is stated that, ‘… it is not allowed for a jaahil [an ignorant person] to be given the position of a judge,’ the scholar explaining this said, ‘Namely, the blind follower,’–however much he knows about his madhhab he is still a blind follower and is not a scholar for whom it is permissible to give a religious verdict [fatwa].

And from the fruits of this distinction between the real/true scholar and between what some of the blind-followers have aptly named a, ‘figurative/metaphorical scholar’, i.e., a blind-follower, the difference between these two is that the real/true scholar gives a religious verdict based upon proof, he either says, ‘Allaah said,’ or ‘Allaah’s Messenger said,’ or ‘The consensus [ijmaa’] in this is …’ or he says, ‘There is no text [concerning the issue at hand] but I’m just giving my opinion, and this is my ijtihaad, and whoever has something better than it, let him bring it to us.’

As for the metaphorical/figurative scholar, i.e., the blind-follower, he is the one who gives an answer based upon his madhhab–and since the common folk do not differentiate between true/real knowledge and metaphorical knowledge, then this metaphorical scholar has to say, ‘My madhhab is such and such,’ and he should not say, ‘The answer is such and such,’–because he is not acquainted [with true knowledge] and he does not know.

Al-Hudaa wan-Noor, 319.

Retraction of Post Entitled: “I think … I say … my saying in this affair is …”

There was a post I translated over a year ago with the title as mentioned above.  I happened to be going over it again yesterday and when I referred back to the source mentioned in it, all I could find was a mention of the hadith but the Shaikh’s explanation that followed it was not there.  I tried searching for it in all of his books and have not come across it.

Then I came across a post on the Multaqa Ahlul-Hadith forum where someone had already asked the same question about the source and there they said that this quote was also found on the Arabic Shaikh al-Albaani website and that once they were informed and couldn’t find the source they too removed it.

So following on from that, could all those of you who may have forwarded it kindly let people know that we haven’t been able to find a source for it and that I’m removing it from the blog.

I’ve already taken the link down so you won’t be able to find it on the blog, so just to let you know which post it was, its text was as follows:

“The Imaam, the Muhaddith, the Shaikh Muhammad Naasirud-Deen Al-Albani, may Allaah have mercy on him, said in As-Silsilah As-Saheehah (hadith no. 1173), explaining the hadith which Abu Abdur-Rahman As-Sulami narrated from Uthman ibn Affaan, may Allaah be pleased with him, in marfoo’ form, “The best of you are those who learn the Quraan and teach it …”:

“In this hadith is an encouragement to learn the Quran, that the best of the teachers are the teachers of the Quran and that the best thing a man can learn is the Quran. So would that the students of knowledge know this since there is great benefit in it.  And indeed a calamity which has become widespread in this time of ours is that you will find many of the callers or beginners in studying knowledge putting themselves forward in calling [to Allaah] and passing religious verdicts and answering questions from the people when they do not even know how to recite Surah Fatihah well and nor with the correct articulation points for each letter [makharijal-huroof].

So you will see him pronouncing the letter ‘seen [س]’ as a ‘daad [ض] and the letter ‘Taa [ط] as a ‘taa [ت] , the ‘dhaal [ذ] as a ‘zayy [ز] and the ‘thaa [ث] as a ‘seen [س] . You will see him fall into a clear error [al-lahn al-jali][1] in recitation let alone the hidden error [al-lahn al-khafi].[2]

It is befitting–naturally–that he should make his recitation from memory good, so that he can cite with ease the relevant aayaat and use them as proofs in his admonitions, his lectures and his da’wah. [Instead] you will see him become preoccupied with declaring [ahadith to be] authentic and weak, and refuting the scholars and preferring some over others [from among them]. You will always hear words from him which are higher than the level he is at–so you will see him saying, “I think … I say … my saying in this affair is … and the strongest opinion in my view is …”

The strange thing about this affair is that you will not find one of them talking about a matter that is agreed upon [muttafaqun alaih] amongst the scholars. Rather, he will always–except for those upon whom Allaah has mercy–talk concerning matters in which there is a difference of opinion so that he puts forward his [own] opinion regarding it; and if that is difficult for him then you will see him [going through the sayings] giving precedence to one over the other–I seek refuge with Allaah from showing off and from the love of being heard and known.

I advise myself first and then these people secondly that the best thing a student of knowledge can start with is memorisation of the Quran, due to His, the Most High’s, saying:

“But warn with the Quran he who fears My Threat.” [Qaaf:45]

And may Allaah’s prayers and blessings be upon our Prophet Muhammad and upon his family and his Companions.”

With apologies for the inconvenience.

The Lion of Hadith

أَسَدُ الْحَدِيْثِ وشَيْخُهُ وإِمَاْمُهُ         
حَبْرُ الْفَوَائِدِ مَنْبَعُ الْحَسَنَاتِ

نَصَرَ الْكِتَابَ مَعَ الْحَدِيْثِ وحَبَّذَا     مِنْ نَاصِرٍ لِلْدِّيْنِ والْآيَاتِ

The Lion of
Hadith, its Shaikh and Imaam,
A scholar of benefits, a source of good!

He aided the Book and Hadith and how excellent–
An aid to the religion and verses he was!

Al-Imaam al-Albaani of Bayyoomi, p. 287, verses composed by Khaalid Jum’ah al-Kharraaz.

Al-Albaani’s Attitude

“The obligation of releasing knowledge and the forbiddance of concealing it lead me to care not whether the people become pleased or angered.”

Al-Imaam al-Albaani, Duroos, wa Mawaaqif, wa Ibar, of Abdul-Aziz ibn Muhammad Abdullaah as-Sadhaan, p. 260.

The People of Hadith Mention What is For or Against Them

The Imaam said, “That which the People of Hadith are upon is to mention the facts whether they are in their favour or against them, as opposed to the people of desires, as Ibn Taymiyyah has mentioned many times in his refutations of them.”

Ad-Da’eefah, Vol. 12/p. 551.

The People of Desires Mention What is for Them and Hide What is Against Them

The Imaam said, “The people of desires … from their signs is that they mention what is for them and hide what is against them.”

As-Saheehah, Vol. 6/2nd Part/p. 1200.

The People of Desires and Scholarly Research

The Imaam said, “That is the state of the people of desires–they are not sincere in scholarly research, indeed they only follow whatever agrees with their desires in it! And Allaah’s Aid is sought.”

As-Saheehah, Vol. 7/2nd Volume/p. 1101.

Be a Man who Recognises Men According to the Truth and not One who Recognises the Truth According to Men


The Imaam said, after having pointed out Imaam at-Tabari was mistaken in some statements:

“I say this, and I am aware of his knowledge and his excellence and his worth—but the worth of the statements of Allaah’s Messenger صلى الله عليه وسلم is more significant to me than any man after him.

So be a man who recognises men according to the Truth and not one who recognises the Truth according to men.

And Allaah’s Aid is sought.”

As-Saheehah, 7/2/962.

Establishing the Proof Against and Keeping Away from the People of Innovation | And a Mention of Students Smitten by Self-Importance


Questioner: You’ve indicated that what we’ve been nurtured on or what we’ve read from the books of the Shaikhs of Islaam Ibn Taymiyyah and Ibn al-Qayyim and Ibn Abdul-Wahhaab, may Allaah the Most High have mercy on them, is that they would not declare to be disbelievers those who … or that they would not rush to declare to be disbelievers someone who came with an innovation even if it was one that could lead to disbelief [bid’ah mukaffirah] except after knowledge has reached him or the proof has been established against him.

So this point is lost on many of the brothers, such that one of them will think that or he will hold that when he speaks to this innovator whether he be an Imaam or not … and especially when they discuss or argue with the Imaams [i.e., Imaams in the mosque etc.] about this issue, about the innovation, and clarify its danger and its opposition to the religion of Islaam in the fundamentals and subsidiary issues … you will see the innovator will argue about that and many times he will not care about the proof or the debate and will remain upon that misguided innovation that he is upon, and then the brothers hold that they have conveyed [the knowledge] to him and have established the proof against him.

So is this debate or discussion or proof or advice which they gave enough in establishing the proof against that person?

This is what we want [to ask].

Al-Albaani: We alluded to this also in what we spoke about earlier when we said that it is not right to rush to issue fatwas declaring others to be disbelievers.

Because we hold that nowadays many of our brothers who are novices in da’wah have been smitten by some self-importance and by some claim of having learning and knowledge.

For that reason I do not believe that every student of knowledge, in fact, I do not believe that every scholar let alone student of knowledge is capable of establishing the proof against his opponent however deep that opponent may be in misguidance.

Because the student of knowledge, indeed the scholar, and let us say the Salafi, may be sound in his aqidah but he may not have knowledge of the proofs which can nullify the opposing innovator’s claim … except for [the knowledge he may have about] some things based upon which he [personally] felt reassured about the correctness of [his] aqidah or other than that, [but] then later only a few of those many proofs remained with him and so when he presents them to whoever opposes him from the innovators he thinks he has established the proof–but it is not like that.

This, firstly, is what is connected to our brothers, the students of knowledge.

Secondly, what is the result of whether the proof has been established or not? Whether the proof has been clarified to the opponent or not?

The result is one of two things: either that we don’t pray behind him or that you don’t marry them. Okay, [so implement] his saying عليه السلام which is regarded as one of the fundamentals principles in the Legislation, ‘Leave that which makes you doubt for that which doesn’t,’ but don’t rush to unequivocally say that he is a disbeliever, ‘Because I have established the proof against him.’

[Instead just] deal with him practically as though he really was an unbeliever: don’t pray behind him or marry him…

Questioner: … and don’t take them as allies …

Al-Albaani: Sorry?

Questioner: … and don’t take them as allies …

Al-Albaani: And so on.

As for declaring a Muslim to be a disbeliever then its seriousness is well-known in Islaam.

For this reason we advise our brothers who are beginners to act in accordance with the end result that would be there if the proof really was established against those people: which is to be distant from those innovators.

Especially because the Salaf used to warn against sitting with the people of innovation and particularly those who were known as scholars of theological rhetoric [ilmul-kalaam], i.e., those who have opinionated, rationalistic misconceptions–the student of knowledge stands baffled in front of them having no answer to give back because he doesn’t have the vast knowledge and the strong, erudite intellect [versed] in the Sharee’ah to [be able to] establish the proof against them [by], firstly, [presenting] the texts, and then rationalistically.

[The Shaikh then mentions a proverb with the meaning of keeping away from evil].

Questioner: May Allaah reward you with good.

Al-Albaani: And you.

Al-Hudaa wan-Noor, 754.

From the Signs of His Prophethood was His Prophesy About His Death After One Year صلى الله عليه وآله وسلم

The Prophet of Allaah صلى الله عليه وآله وسلم said:

‘O Mu’aadh! Verily, maybe you will not meet me after this year of mine. And maybe you will pass by this mosque of mine and my grave.’

As-Saheehah, 5/665.

Conditions for Establishing the Proof


Questioner: Some people or some of the callers say that establishing the proof is done with two conditions: one is to do with the person who has the proof and the second is presenting the proof; ‘the person who has the proof,’ i.e., that he should be accepted by the people, ‘presenting the proof,’ that the proof be clear and unmistakable, what does this mean?

Al-Albaani: The first statement is false because the Prophets and Messengers were not accepted by their people. As for the second condition then it without doubt [is correct], it must be clear.

Al-Hudaa wan-Noor, 580.

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