The Albaani Site

Translation from the Works of the Reviver of this Century

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“Toobaa for Those Who Saw Me …”


 

[‘Toobaa’ refers to all kinds of happiness and the name of a tree in Paradise whose width is a hundred years, and the clothes of the people of Paradise are taken from its bark, see Surah Ra’d 13:29 and As-Saheehah 1985.]

The Prophet ﷺ said:

“Toobaa—once—for whoever saw me and believed in me, and Toobaa—seven times over—for whoever didn’t see me but believed in me.”

And he ﷺ said:

“Toobaa for whoever saw me and believed in me. And Toobaa, and Toobaa [once again], and Toobaa [once again] for whoever believed in me without seeing me.”

And he ﷺ said:

“Toobaa for whoever saw me and believed in me. And Toobaa for whoever saw those who saw me. And [Toobaa for] whoever saw those who saw those who saw me and believed in me—Toobaa for them and a most excellent [place to] return [to].”

As-Saheehah, nos. 1241 and 1254.

Six Hours

Do This and Allaah will Build a House for You in Paradise


 

The Imaam said, “The Merit of Filling the Gaps in the Rows [for Prayer]:

The Prophet said, ‘Whoever fills a gap, Allaah will build a house for him in Paradise and raise him one degree in status thereby.’” [Saheeh]

As-Silsilah as-Saheehah, 4/515. 

Reciting Faatihah Along with the Imaam



Questioner:
Does one recite [Surah] al-Faatihah along with the Imaam in those prayers in which the recitation is audible?

Al-Albaani: No, I don’t hold that view [to be correct].

Al-Hudaa wan-Noor, 428.

On Saying Aameen in the Prayer


 

The Imaam said, “And in another hadith, [there occurs], ‘So say, ‘Aameen,’ Allaah will answer you,’ … i.e., He will answer your supplications—and this is a mighty encouragement to say Aameen—so one must make sure to give it attention, so said an-Nawawi.”

Asl-Sifatus-Salaah, 1/387.

On Seeking Refuge with Allaah Before Reciting Faatihah in Each Rak’ah


Questioner: A question about the validity of seeking refuge with Allaah in every rak’ah, [saying], “A’uthubillaahi minash-Shaitaanir-Rajeem?”

Al-Albaani: There is no express text about seeking refuge with Allaah in every rak’ah, it is something about which there is a dispute. I do not hold that a person should be bigoted to either one of the two opinions, but should rather take what he feels comfortable with and opens up to.

What is apparent to me is that seeking refuge with Allaah before every [recital] of Al-Faatihah in each rak’ah is the stronger opinion due to The Most High’s Statement, “So when you want to recite the Qur’aan, seek refuge with Allaah from Satan, the accursed.” [Nahl 16:98], but there is no forthright hadith suggesting this opinion, it is only a deduction and argument based on the aayah as a whole.

Fatwawa Jeddah, 26.

In a Three or Four Rak’ah Prayer, When Does One Raise One’s Hands After Having Read the Tashahhud?


 

 

Questioner: In a three or four rak’ah prayer, does one raise one’s hands after the tashahhud when he intends to get up or after he [actually] gets up?

Al-Albaani: No, the first situation [that you mentioned is correct], when he is about to get up, not after it, before, when he intends to get up he says, “Allaahu Akbar,” and raises his hands.

Al-Hudaa wan-Noor, 134.

“Allaaaaaaaaaaaaaaaaaaaaaaaahu Akbar.”


Questioner: … we want a clarification about something which we have become used to or which we see in our country, i.e., lengthening the takbeer [i.e., saying, ‘Allaahu Akbar,’ in the prayer] and making it different in length according to the different pillars [of the prayer one happens to be performing at the time], like the standing or the opening takbeer [to start off the prayer], or the middle or final tashahhud, and so on.

Al-Albaani: This is an issue which in reality we are not familiar with as being from the Sunnah, even though it has been mentioned in some of the books of fiqh, specifically Shaafi’i fiqh.

And if I, as is said, were to forget I [still] won’t forget an Imaam with us in Damascus who used to pray in the mosque and who was my shop’s neighbour, he was bigoted towards his Shaafi’i madhhab and would say, and I don’t mean Imaam ash-Shaafi’i would say but rather some of his followers, [that] the Imaam should extend the takbeer from pillar to pillar [in the prayer].

So if he wants to prostrate after having raised his head from rukoo’ he should carry on saying, “Allaaaaaaaahu Akbar,” until he puts his head on the ground in prostration, and this [extension] is somewhat acceptable in terms of how long it is, but what grabs one’s attention totally are two things: the Shaafi’i madhhab … this issue [of prolonging the takbeer] we do not know it to be from the Sunnah … but they have another point which is from the Sunnah and which they are envied for, and that is, ‘the sitting at ease,’ and you know that, ‘the sitting at ease,’ is when the person who is praying does not stand up from the second prostration to go into the second rak’ah in one whole movement as the Hanafis and others do, but that he should [instead] sit as though he has forgotten [to get up], [just] as one would do if you had forgotten and you [instead] stayed sitting for the tashahud, but this sitting is short and then he gets up resting on his hands, the Shaafi’i madhhab holds this view.

So the thing which grabs one’s attention and which was what I saw that Imaam doing, and subhaanallaah, he was a giant, obese guy, so he had hardly raised his head from the second sajdah when he started saying, “Allaaaaaaaaaaaaaa …” and he sat down for the sitting of ease all the while continuing to extend [saying] it until he stood up straight—imagine how long he would’ve had to extend his voice, maa shaa Allaah and he had two really big lungs [Shaikh starts laughing] … saying, “Allaaaaaaaaaaaaaaaaaaaaaaaahu Akbar,”—this has no basis in the Sunnah, rather the takbeer is short and concise …

… what can we do, talking about such things will lead us to talk about other [connected] issues so don’t blame us [since now following on from what I said about the takbeer, I will mention that concerning] … the salaam too, many of the Imaams make a mistake [when saying it, since they say], “As-Salaamu alaikum wa rahmatullaaaaaaaaaaaaaah,” this is a mistake, [and what happens is that] he will not have finished saying the salaam but the people praying behind him will have, the opposite to what happened in the first example.

Why? Because he carried on prolonging it, and this is in opposition to the Sunnah, the Sunnah is that he makes it succinct, “As-Salaamu alaikum wa rahmatullah,” there is no need to prolong it, because it puts the people who are following him in a fix such that they end up saying the tasleem, which is the final pillar of the prayer, before him.

So, all of the takbeers of the prayer are like one another, there is no extending or prolonging them, whether that be when getting up from the second prostration to go in to the second rak’ah or when standing up from rukoo’ and so on, the takbeer [is simple], “Allaahu Akbar,” and it’s over.

And up to here is enough.

Al-Hudaa wan-Noor, 532.

Where to Place Your Shoes When You Take Them off for Prayer


 

Al-Albaani said, “And when he takes his sandals off he should not put them on his right side but on the left [instead], if there is no one praying to his left, if there is then he places them between his feet …”

“And when he  would take them off he would place them on his left, and he would say, ‘When any of you prays, he should not place his sandals on his right side or on his left so as to be on the right side of someone else, unless no one is on his left, but he should place them between his feet.’”

Talkhees Sifatus-Salaah, 15 and Asl Sifatus-Salaah, 1/111.

The Time Al-Albaani was on Hajj and Advised the Pilgrims to Cover Their Shoulders


 

The Imaam said, “Brothers, there is a common mistake [present] wherever we go or stay during Hajj or ’Umrah, I see a widespread mistake made by most of the pilgrims especially the foreigners amongst them or the Bedouins who have not been given understanding or knowledge [of the religion]—they purposefully uncover their shoulder so, unfortunately, you will see them walking like that under the sun, thinking that doing so is a part of the rites of Hajj.

[By doing so] they fall into two issues which make them oppose the Prophet’s ﷺ statement, but we will delay [mentioning] that now [since it’s time for prayer]—so what I mean [right] now is that you cover your shoulders, cover your shoulders, don’t uncover them, the shoulder is only uncovered when a person begins tawaaf. Now straighten your rows and get ready for the prayer …”

Al-Hudaa wan-Noor, 409.

Praying in the Middle of the Mosque Without a Sutrah


 

The Imaam said, “What the people do in all of the mosques that I have seen in Syria and elsewhere in praying in the middle of the mosque far away from a wall or pillar [which they can use as a sutrah] is due to their heedlessness of his order and actions.”

Talkhees Sifatus-Salaah, 24.

“When My Sutrah Goes What Should I Do?”


Host: There’s a question here [which says], ‘When my sutrah goes what should I do?’ He means when the sutrah is something which can move or be carried and it is taken.

Al-Albaani: In such a situation if it is possible for him to go towards a sutrah through a slight [amount of] movement he does so, if he can’t then Allaah does not burden a soul with more than it can bear, for example, if there were a pillar there or a person who is sitting down, he can approach it or him with a step or two and use it or him as a sutrah.

Rihlatun-Noor, 23 Side B.

“The Scholars of My Nation are Like the Prophets of The Children of Israel.”


 

It is reported that the Prophet said, “The scholars of my nation are like the Prophets of the Children of Israel.”

Al-Albaani said, “The scholars are united that this hadith has no basis. It is something the misguided Qaadiyanis use as a proof to say that prophethood still remains after him . If it were authentic it would have been a proof against them as is apparent with only the slightest reflection.”

Ad-Da’eefah, 1/677-678.

Not Exceeding the Limit in One’s Love for the Companions


 

The Imaam said, “We do not exceed the limit in our love for any of the Companions such that we claim that they are infallible as the Shee’ah do about ’Ali رضي الله عنه and other Imaams.”

At-Ta’leeq ’alaa Matan at-Tahaawiyyah, p. 101.

Useless Questions


Questioner: Shaikh of ours, are there people from the Companions, ya’nee, who will be called to account and punished and who will then [subsequently] enter Paradise, are there any who are of such a rank?

Al-Albaani: How does this question concern you?

Questioner: Wallaahi, it just occurred to me.

Al-Albaani: I don’t think it [just] occurred to you … this is a whispering [from the Devils] in some ways … how does it concern you? How does it concern you? Does this have any connection to your ’aqeedah, such that [you’re asking so] you can correct it?

Ask about things that concern you, Yaa akhi, because this is a door which the Devil enters through.

Al-Hudaa wan-Noor, 547.

A Question About Two of the Greatest, Most Eminent Companions


Questioner: We see that some of the scholars of hadith preferred ’Ali over ’Uthmaan [may Allaah be pleased with them both], what is the stance of Ahlus-Sunnah wal-Jamaa’ah about that?

Al-Albaani: Ahlus-Sunnah wal-Jamaa’ah agree with the choice the Jamaa’ah made when they chose ’Uthmaan over ’Ali as their Khalifah after ’Umar. This is the conclusive answer on this topic.

Fataawa Jeddah, 3/54:41.

Shee’ah Lies


 

The Imaam said, “What the Shee’ah say … that the Prophet said about ’Ali, may Allaah be pleased with him, ‘He is my Khaleefah after me,’ is not authentically established in any form whatsoever, in fact, it is one of their many fabrications which historical facts have proven to be wrong, because if it were assumed that the Prophet did say it, then it would have happened just as he said, for what he says is, ‘… a revelation revealed …’ [Najm 53:4]—and Allaah سبحانه fails not in His Promise.”

As-Saheehah, 4/344.

“So Woe to The One Who Killed Him.”


Allaah’s Messenger ﷺ said, “Whoever would be pleased to look at a martyr walking upon the face of the earth, then let him look at Talhah ibn ’Ubaidullaah.” [Tirmidhi]

The Imaam said, “And he was killed on The Day of [The Battle of] The Camel—so woe to the one who killed him.”

As-Saheehah, 1/1/248-249.

Repelling People Walking In Front of You in the Haram When It’s Busy


Questioner: When it’s very busy in Makkah and it becomes difficult for someone who is praying to push or repel everyone who is passing in front of him and he fears that the time for the prayer will pass him by, does the need to push or repel them become null and void?

Al-Albaani: Yes, it becomes invalid.

Al-Hudaa wan-Noor, 301.

The Prayer of a Person Whose Garments are Below His Ankles



Al-Albaani: There is nothing to say that the prayer of a person whose lower garment is below his ankles is invalid, but he is a sinner without doubt since if he is sinful for leaving his garment below his ankles when not in prayer it is even more the case that he is sinful if he does so while praying. But the ruling to say that the prayer is null and void requires a specific text [stating that], and such a text is not found except in a hadith which An-Nawawi mentioned in Riyaadus-Saaliheen but it is a weak hadith, in it is a man called Abu Ja’far al-Madini and he is unknown.

Al-Hudaa wan-Noor, 272.

If a Man Finishes Praying and Then Remembers that He Never had Wudoo, Does he Repeat the Prayer or Not?


Questioner: If a man finishes praying and then remembers that he never had wudoo, does he repeat the prayer or not?

Al-Albaani: [Yes], he repeats it.

Al-Hudaa wan-Noor, 428.

Pulling Someone Closer to You in Prayer if There is a Gap


 

Questioner: If I’m in the mosque and my brother is praying behind me or next to me, but he’s a bit distant from me, is it correct for me to pull him?

Al-Albaani: Pull him to where?

Questioner: He’s praying to my right but is very distant from me.

Al-Albaani: Yes, it is allowed.

Al-Hudaa wan-Noor, 141.

“It is As Though They are Living with Him.”


Al-Albaani: “Those who busy themselves with the hadiths of the Prophet , it is as though they are living with him.”

Al-Hudaa wan-Noor, 203.

Al-Albaani “Tightness in the Chest” Quote on the Internet Incorrectly Referenced as Being Something He Said


The quote below can be found on the internet and is referenced as being from Shaikh Al-Albaani’s Silsilah as-Saheehah, hadith no. 554, vol. 2, p. 86, but after checking Silsilah, under hadith no. 554 all that can be found is the actual text of the hadith, “Eemaan is patience and tolerance,” and no explanation, along with the fact that hadith no. 554 is on p. 94 and not p. 86 as is referenced, and there is also nothing explaining the hadith on p. 86, unless this was taken from a different print than the one it was just checked against. Allaah knows best but the entire paragraph preceding the hadith below is not in Silsilah and shouldn’t be attributed to the Shaikh.

Maybe someone meant to reference the hadith alone as being from Al-Albaani’s Silsilah and not the paragraph preceding it and then it may have been incorrectly copied and pasted and so on until it seemed as though the entire paragraph was from Silsilah. And Allaah knows best.

Here is the text of what is being circulated on the internet, attributed to Al-Albaani:

“Symptoms of weak faith

Shaykh Al Albani رحمه الله

Tightness in the chest, mood swings and depression,which weigh a man down and make him quick to complain about the slightest thing, these all are symptoms of weak faith. A person easily gets upset with the people around him, and no longer has any tolerance. The Prophet (peace and blessings of Allaah be upon him) described faith when he said, “Eemaan is patience and tolerance”

Shaykh Al-Albani Al-Silsilah al-Saheehah, no. 554, 2/86.”

What to Do if You Are Praying Sunnahs and the Iqaamah for the Fard Prayer is Called


Questioner: Regarding the prayer in the second rak’ah, if, ya’ni, for example, you’re sitting, or you stood up from rukoo’ in the second rak’ah of [your] Sunnah prayers, and the iqaamah for the [fard] prayer has been said, should you cut off your prayer or complete it, [a prayer of which you are in] the second rak’ah after rukoo’ or you just stood up from rukoo’?

Al-Albaani: … if you think that you will be able to catch the opening takbeer [of the fard prayer] with the Imaam [even] if you complete your prayer, then you complete it, and if not then you break it.

Al-Hudaa wan-Noor, 529.

Also refer to this post.

The ‘Sunnah Prayers’ on Jumu’ah


Questioner: As regards the Jumu’ah prayer, the mu’addhin gives the adhaan, then one prays the two rak’ah Sunnahs of Jumu’ah, is that allowed or not?

Al-Albaani: [You said], ‘Is it allowed?’ what are you referring to?

Questioner: The two rak’ahs

Al-Albaani: There are no Sunnah [rak’ahs] for Jumu’ah [prayer], Yaa akhi. The Jumu’ah Sunnah prayers which are well-known today amongst many people have no basis in the Sunnah, why?

I will relate a hadith from Sahih Bukhaari to you, the most authentic book after the Book of Allaah, with an authentic chain of narration from as-Saa’ib ibn Yazeed who said the adhaan in the time of the Prophet was the first adhaan only, when the Prophet would ascend the minbar the mu’addhin would give the adhaan, when he finished the Prophet would stand up and deliver the sermon. There was no room for Sunnah prayers before Jumu’ah

… the Sunnah on Jumu’ah that a Muslim must stick to is to go to the mosque early, the earlier the better, due to his saying , “Whoever goes during the first hour, then it is as though he has offered a camel as a sacrifice to seek the Pleasure of Allah, and he who goes at the second hour is like one who offers a cow to win the Pleasure of Allah, and he who comes at the third hour is like one who offers a ram with horns (in sacrifice) and he who comes at the fourth hour is like one who offers a hen, and he who comes at the fifth hour is like one who offers an egg,” so the earlier he is the better.

[So when he does finally] enter the mosque, whether it is early or later, he prays two rak’ahs, four, six, eight, without a limit, because these are called optional prayers [naafilah], these are not Sunnah prayers which the Prophet specified, no, and that’s why he said in an authentic hadith, “Whoever takes a bath on Friday, and bathes completely, and goes early, arriving early, and then prays as much as he wants, then sits close to the Imaam, and listens to him … except that he is forgiven whatever was between that Jumu’ah and the one after it.”

So this person who enters the mosque on Friday can pray as much as he is able to and according to how much energy he has, and how much time.

But as for what happens nowadays then that has no basis in the Sunnah at all. And that which happens nowadays … how did two adhaans come about?

In the time of ’Uthmaan ibn ’Affaan, Medinah expanded as its residents increased. When the Prophet first migrated to Medinah it was like a village/small town naturally, Islaam spread and the Companions started to come and take up residence there bit by bit. In the time of ’Uthmaan, may Allaah be pleased with him, ya’ni, during his khilaafah, Medinah, maa shaa Allaah, became a city, the capital of the Islamic state, and an idea came to him, and how good an idea it was, considering that even until today, as you know, Jumu’ah is only prayed in the Prophet’s Mosque, [this has changed now], they were like that in the time of the Prophet , and Abu Bakr and ’Umar and ’Uthmaan … but due to the the expansion of the buildings in Medinah the people who were outside Medinah and in the market called Az-Zawraa couldn’t hear the adhaan in the Prophet’s Mosque, so he made an adhaan there, so let us now [for argument’s sake] call this, ‘The second adhaan.’

… the first adhaan is the one which the Prophet established, and this [other] one is called the second adhaan because ’Uthmaan brought it after the first but he didn’t do so except for the people in the market to be able to hear that Jumu’ah prayer’s time has arrived, and that yallah, ‘Come to prayer,’—[so to reiterate] where did ’Uthmaan place this second adhaan? In the market, a well-known place in the books of hadith called, ‘Az-Zawraa.’

It carried on like this up until the time of Hishaam ibn ’Abdul-Malik al-Amawi, it seemed an idea to him to move the adhaan from Az-Zawraa to the mosque, and from that day the situation changed.

And as time passed, a gap appeared between the two adhaans and the people filled it with what they call, ‘The Sunnah prayers anterior to Jumu’ah,’ and these Sunnah prayers done before Jumu’ah have no validity, because in his time, the Prophet, as I told you occurs in Saheeh al-Bukhaari, used to leave his home and ascend the minbar and Bilaal would give the adhaan and when he would finish the adhaan the Prophet would start the khutbah, there was no place for two Sunnah rak’ahs let alone four …

Al-Hudaa wan-Noor, 3.

Questioner: … but today I prayed in a mosque in Al-Ashrafiyyah by my father’s house, everyone got up to pray except me, I stayed sitting, I stayed sitting and everyone else got up to pray, I had [already] prayed six rak’ahsya’ni before Jumu’ah and then sat down, [but] when they gave the adhaan all of them stood up and prayed [what they incorrectly think are the two Sunnah rak’ahs that one does after the adhaan] except me, they found what I did strange …

Al-Albaani: Inshaa Allaah, you’ll have been added to the strangers [al-ghurabaa]

Al-Hudaa wan-Noor, 253.

You Can’t Take the Law into Your Own Hands


 

The Imaam said, “It is not allowed for an individual Muslim to take it upon himself to execute a ruling which is not under the jurisdiction of individuals but rather that of the rulers, and if the rulers fall short—as, unfortunately, is the case in this time—in carrying out this obligation, then that does not permit an individual Muslim to go and carry it out.”

Al-Hudaa wan-Noor, 282.

The Sunnah Prayers Which People Perform On Jumu’ah Before the Khutbah


 

Questioner: The Sunnah prayer before Jumu’ah?

Al-Albaani: There’s no basis for it.

Al-Hudaa wan-Noor, 253.

Please read this post for a detailed explanation.

Al-Albaani on a Righteous, Salafi Believer, Strong in Eemaan Cooperating with an Ash’ari


 

Questioner: Is it allowed to work together with a man who is Ash’ari in ’aqidah in the field of calling to Allaah under the pretext that this differing in ’aqidah will not result in evil but that rather not cooperating with him could lead to the efforts of the Muslims being split?

Al-Albaani: If cooperating with a[n ash’ari] man like this does not lead to him [i.e., the Salafi] neglecting his [Salafi] ’aqidah, then that is something allowed without doubt.

In fact, I believe that part of the religious good of a believer who is strong in his eemaan is for him to cooperate with other Muslims who have, due to reasons past or present, deviated from the Salafi ’aqidah.

It is more deserving for this Salafi believer to cooperate with these people because he will find an appropriate opportunity to convey the Salafi da’wah to them.

And what has happened, and I know this from experience, is that those people who oppose us will take one of two stances towards this righteous, Salafi believer: they will either respond to his call and will thus lean towards accepting the Salafi madhhab and will turn away from their khalafi madhhab—and this has happened many times, or they will reject him and his madhhab and will refuse to work with him …”

Mutafarriqaat lil-Albaani, 6, no. 15.

Al-Albaani on How Careful The Scholars Are Before They Declare Someone to be a Non-Muslim


 

Questioner: O Shaikh, for example, a person who declares the Companions to be disbelievers, for example, he says that Yazeed ibn Mu’aawiyah is a faasiq or a faajir and likewise his father, ya’ni, is such a person a disbeliever [due to what he said] or a faajir or a faasiq?

Al-Albaani: It differs, Yaa akhi, according to the person: is he ignorant, is he a scholar, has the proof been established against him from the Book of Allaah and the Sunnah of Allaah’s Prophet , is he someone who is obstinate [in his opinion], is he someone who has misinterpreted [the texts]? All of these things prevent the people of knowledge from [both] rushing to call him a disbeliever or from rushing to state that he is not a disbeliever. All of these checks have to be implemented so that after them we will have the ability to state whether he is a disbeliever or not.

Al-Hudaa wan-Noor, 342.

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