albaany | The Albaani Site

September 26, 2013

Dealing with Differences: Two Scholars Give Different Fatwas, How Does One Handle It?

Host: A questioner says, ‘These days, alhamdulillaah, we see a good resurgence in knowledge, especially among the upcoming youth, but it faces a number of problems, the most important of which is the differing of the people of knowledge in their fatwas which leads to some people becoming confused and mixed up. What should the stance of the Muslim youth be towards this? Provide us [with an answer], may Allaah bless you.

Al-Albaani: Without doubt this [now] is a spontaneous question [but in fact] we heard it on our previous trip time and time again, and in reality this problem only occurs with the youth in whom the correct, knowledge-based methodology is not firmly established. What I mean [by methodology] is that which has been reported from some of the Salaf like Ibn ’Abbaas and the Imaams who followed him like Mujaahid, Maalik and others, “There is no-one except that his statements are accepted and rejected, apart from the occupant of this grave,” and he pointed to the Prophet صلى الله عليه وسلم. This is a reality which the Muslim youth, the student of correct knowledge must bring to mind—it being nothing except, “Allaah said and Allaah’s Messenger said,” in addition to what we say over and over again, “… on the methodology of the Pious Predecessors.”

And they must also call to mind another reality, a Quranic reality, Allaah تبارك وتعالى said, “And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree, except him on whom your Lord has bestowed His Mercy and for that did He create them,” [Huud 11:118-119]. So there is no escape or salvation from differing, this is the way of Allaah عز وجل with His creation, and you will not find any change to Allaah’s Way.

But there is [that type of] differing which people have an excuse for and [another which they] do not have an excuse for. They have an excuse for that differing which is inescapable, the one indicated in the aforementioned aayah, “And if your Lord had so willed, He could surely have made mankind one Ummah …” so our Lord did not will for mankind to be on one manhaj, upon one understanding, and if it were to have been like that then the Companions of the Prophet صلى الله عليه وسلم would have been the most worthy of the people to have been as such, those who were the best of mankind as is openly mentioned in the well-known, mutawaatir hadith, but Allaah عز وجل willed, out of His Perfect Wisdom, [Wisdom] which some people who understand it may perceive whilst most of man does not, but that does not harm us … so differing is a natural thing as we have mentioned … as for differing and arguing due to misunderstanding one issue, this is what has been banned and this is what is not allowed and this is what the Salaf were saved from and the Khalaf fell into.

When the youth bear this reality in mind, they should not then find it strange that some scholars differ, especially when they are those who embrace the one methodology, and it is the true methodology: [that of] the Book, the Sunnah and what the Pious Predecessors were upon. They should not condemn it and find it strange because it is the Way of Allaah عز وجل with His Creation, and if they want to be delivered from it then they must tread the path of the people of knowledge, and it is what has been laid down in the Noble Quran, “Say, ‘Produce your proof if you are truthful.’” [Baqarah 2:111]

So when two or more different statements come to a student of knowledge from two venerable scholars, and it is believed that both are equal in knowledge and excellence and he thus becomes confused—and he may be entitled to be confused initially but it is not allowed for him to continue in that [state of confusion]: [so then] he must ask for proof, [he must] seek the proof from both of the scholars, whether he is speaking to them directly or through correspondence or on the phone or through other methods of communication of that sort which are used nowadays.

So after he listens to the proof from all of them, he is not then charged with having to prefer Zaid [for example] over ’Amr or ’Amr over Zaid—rather he follows the one who has the proof which his soul finds ease in, and his breast opens up to, and maybe this … and the answer will end with this … is one of the meanings of his statement عليه الصلاة والسلام, “Consult your heart even if you are given fatwas by those who deliver religious verdicts.”

Two statements come to you from two great scholars: consult your heart—after you have asked for a clarification of the proofs—then whichever of the two your heart leans towards and is the one you take then you will have an excuse before Allaah تبارك وتعالى.

But as for you becoming bigoted for one [scholar] over the other, then this is the way of the blind-followers who Allaah عز وجل has saved us [from being] and whose way He took us out of and [Who then led us] to the Straight Path.

Wal-Hamdulillaahi rabbil-’Aalameen.

Al-Hudaa wan-Noor, 375, [2/5/440].

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September 24, 2013

Removing Magic with Magic

Questioner: A man afflicted with magic, is it allowed for him to remove that magic with magic?

Al-Albaani: No. Except according to one school of thought, that of the intoxicated drunkard, Abu Nawwaas, who said, “And cure me with that which itself is the disease.” [i.e., give me more alcohol even though it is what has caused all the problems].

Al-Hudaa wan-Noor, 133. [1/3/1129].

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September 19, 2013

How Does The Common Muslim Know What To Do When Scholars Differ? Think and Use Your Brain to Try and Understand the Proofs

Questioner: Some scholars differ in their opinion [with others], one will say something and another will say, “No, this is a mistake, [rather] this is correct,” and let’s assume that we are not people of knowledge or people of … ya’ni we’re just common folk … of course … we want to know the principles and the mistake if … this person says … and the second one says, “This is a mistake … this is not …” so what is your opinion [about] the differing between the scholars in a particular issue, an issue which concerns one?

Al-Albaani: [Concerning] issues such as this the reason [people] fall into difficulty is that the effect of that sentence which we hear many times in the present day and age and especially in this country is not found among the general Muslims, what is that sentence? “Enlightenment/education …” the majority [of people] do not have a general awareness or knowledge of the reason for the differing, and [additionally] they [also] do not have an awareness of what their stance in relation to this differing must be.

So many of them will say what occurs in the weak hadith, “The differing of my Ummah is a mercy,” thus they ratify differing, however severe and copious it might be [due to it], and a few of them [go to the other extreme and] want to put an end to differing from its very root such that the scholars become [united] upon a single word in all issues [even those] which the scholars of fiqh of old have differed over–and this is something impossible! Because in His profound Wisdom Allaah عز وجل ordained, and there is none who can stop anything He ordains, saying:

“And if your Lord had willed, He could have made mankind one community, but they will not cease to differ, except whom your Lord has given mercy.” [Huud 11:118-119]

Differing is of two types: the first is where there is mercy with one another and where [each party] tries to understand the other. The second is the type of differing which involves conflict, antagonism, and enmity.

The first is the type which is unavoidable and is that which our Pious Predecessors were on, they would differ but they would not have enmity for one another and nor were they divided due to the differing because of what you have heard in the aayah:

“… and do not be of those who associate others with Allaah [or] of those who have divided their religion and become sects, every faction rejoicing in what it has.” [Ruum 30:31-32]

So if our Salaf as-Saalih, at the head of whom are the Companions of Allaah’s Messenger صلى الله عليه وسلم, differed then it is unavoidable for [the people of] a [particular] group, or age, or generation not to differ, but that which was sufficient for the Prophet’s Companions صلى الله عليه وسلم when they differed is also sufficient for these people, [i.e.,] that they do not becomes enemies one to another and do not hate one another–there is no escaping such differing, the generality of Muslims must know this and they should not condemn any [and every instance of] differing between one scholar and another which they hear about, because this is something which is from man’s nature which Allaah created them with, an indication of which has preceded in the aforementioned aayah.

If this is the case, what should the general Muslims do when they see such differing? Here lies the crux of the matter [that I had intended] by my [earlier] statement when I said that there is no enlightenment/education and no general cultivation. Before about a quarter of a century, the general Muslims were living according to a constrictive Madhhabism, each individual from millions of Muslims was satisfied with his school of thought, this one is a Hanafi, that one a Shaafi’i and so on.

But as for now, then there has been found, alhamdulillaah, the beginnings of an awakening, I do not say the awakening has been found, [but rather] that the beginnings of an awakening can be seen, so the people are aware of things which they were not mindful of before, but this awareness needs a completion. It is this completion which I am in the middle of explaining now, and it is: that you, O Muslim, however highly educated or not you are in the Islamic Legislation, when you hear about some differing between two scholars then think a little, look … is it said of both of them that they truly are scholars from the people of knowledge? It may be a student who thinks he is a scholar–and who thus says something in which he differs with the scholars and as a result differing between the scholars in the issue occurs. No.

So after this observation, when it is established, for example, that there is some differing between two venerable scholars, then the following caveat comes into play: if you are able to distinguish between one proof and another, then you must become acquainted with the proofs of both scholars, and [after doing so] find comfort with the stronger proof, what I mean is that even the general Muslims should strive [to understand the proofs/ijtihaad], but such ijtihaad differs from person to person, so how can, for example, a common person perform ijtihaad? His ijtihaad in relation to himself is as follows.

He hears a fatwa from one scholar which opposes that of another, so he should not stop at that fatwa, and here many, many different forms become apparent … you request proof from one of them and he says, “This is my opinion and ijtihaad,” or, “This is my madhhab,” and you request it from the other and he says, for example, “Allaah said … Allaah’s Messenger said … the Salaf said,” and so on, as Ibn al-Qayyim, may Allaah have mercy on him, said:

“Knowledge is, ‘Allaah said … His Messenger said …
The Companions said …’ and it is not hidden

Knowledge is not your raising up a dispute foolishly
Between the Messenger and the opinion of a faqeeh.”

When you traverse upon this methodology in trying to become acquainted with the proof, the difference between the two answers will become clear to you … I told you that one of them says, “This is my opinion … my itjtihaad … my madhhab,” this happens sometimes, the other will give you proofs, either from the Book or the Sunnah or the actions of the Salaf as-Saalih, at that point you will find yourself leaning towards the opinion of this scholar and his ijtihaad and you will not look at the opinion of the first, and at that time the difficulty [you have] will disappear from you, this is a very clear illustration.

And if we assume [a case where] both scholars used proofs, as occurred recently with Shaikh al-Bannaa, I think some of you were present when we discussed, with one of the noble teachers, the issue of reciting Surah al-Faatihah behind the Imaam in the prayers where the recitation is made audible, and those listening listened, and the person takes whatever the soul feels comfort in [since both scholars were providing proofs], whether the truth is with Zaid or ’Amr [i.e., whoever the truth is with]–what is important is that he not be a person of desires or [someone with] a particular purpose [that he seeks through his fatwa] and that he not be as is mentioned in a statement made by Ibn Mas’ood رضي الله عنه in marfoo’ and mowqoof form but what is correct is that it is mowqoof, where he said, “Do not let yourselves be ‘yes-men,’ [إمعة: the one who has no opinion so he follows everyone’s opinion] saying, ‘If the people are good then we will be good, and if they are wrong then we will be wrong.’ Rather, make up your own minds, if the people are good then you are good, and if they are evil, then do not behave unjustly.” [Tirmidhi, v. 4, no. 2007, Darussalam transl.]

So, the general Muslims must set their hearts on knowing who the truth is with and then follow it, each person doing so according to the limits of their education, intellect and understanding, and Allaah does not burden a soul with more than it can bear.

The summary is that it is not possible to put an end to differing, it was there in the time of the Prophet and has continued to this day of ours, so do not seek the impossible. And when this is the case, what should the stance of the general masses be? It is as I just explained, that they seek out the truth, then their condition will be like that of those who strive to come to religious verdicts [mujtahideen]–if they are correct they will have two rewards, and if mistaken, then one, what is important is that they do not be people of desires and [particular] aims, and Allaah is sufficient …

Fataawaa Jeddah, Ahlul-Hadith wal-Athar, 5. [2/5/474]

For a similar discussion see here.

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September 17, 2013

On Election Results – It’s Only The Faces That Change

Questioner: Our Shaikh, some Muslims observe the West and their advancements and when something happens there they display joy and happiness, is this regarded as a defect in ’aqidah related to actions or the heart? And what do you advise these people with?

Al-Albaani: I’m sorry, what do you mean … what do you mean by …

Interjection: Clinton, Shaikh.

Questioner: America’s Presidents, so and so went and so and so has come.

Al-Albaani: Ah.

Questioner: This one is better than that one, this one will benefit the Muslims and so on.

Al-Albaani: This is a weakness in both eemaan and intellect, a weakness of eemaan and intellect. The reality which every Muslim must bear in mind regarding such situations is His Saying تبارك وتعالى, “Every time a nation enters, it will curse its sister,” [A’raaf 7:38] so that they may taste the punishment.

Someone Else: The aayah, “… when they have all overtaken one another therein, the last of them will say about the first of them …” [A’raaf 7:38]

Al-Albaani: Allaahu Akbar. Yes, so the point is that in reality this joy is a childish one, not that of men, firstly, and secondly, not that of believing men. [That one becomes joyful] because Bush lost and in his place came …

Questioner: Clinton.

Al-Albaani: I don’t know what his name is.

Questioner: [Laughs]

Al-Albaani: Names that are strange to me.

Questioner: By Allaah, O Shaikh of ours, the names of devils.

Al-Albaani: [Laughs] so the point is … Bush lost and so and so won the elections–all of them follow the same policy, it is only the faces that change.

For this reason it is silliness to become happy because Bush has gone and so and so has taken his place, even more so when we don’t yet know so and so’s [the new leader’s] good from his evil, if there is good in them. So why this haste? As long as disbelief is one community, and the politics of the American population as a people is with the Jews, so the fact that Bush lost and so and so won does not change the politics of this populace in such a speedy manner which some of those of weak minds and intellects imagine, [imagining to themselves] that we are rid of Bush [and this new leader will be better] … ok, maybe this [new leader] is worse than Bush.

Whatever the case, a Muslim does not become joyful when a disbeliever loses and another disbeliever takes his place, because disbelief is one millah, and their politics is one and the same. Look at … who was it in the ministry of the Jews and someone else took his place …

Questioner: Yitzhak Shamir and Yitzhak Rabin.

Al-Albaani: Yitzak Rabin, what did we see between this one falling and that one taking his place? Nothing whatsoever. It is just a game they play with the minds of those of weak intellects and unfortunately with some Muslims or politicians who did not lead according to the politics of the Quraan and the Sunnah.

So because of that I am able to say concerning this that Allaah … as He عز وجل said … “Indeed, Allaah does not like the exultant.” [Qasas 28:76], these people who become joyful at the downfall of this person and the success [in becoming leader] of that one, these people are as I just said … their intellects are like those of children, rather, sparrows.

And Allaah’s aid is sought.

Questioner: Does this issue have a connection to aqidah, i.e., is it possible to call … i.e., some of our brothers call those who display such joy for those people disbelievers?

Al-Albaani: No, no, all of that is a mistake and disobedience, if it has a connection to disbelief then it is to disbelief in action. Yaa akhi, we go by the principle and relax [which is that] the disbelief which takes one out of the religion is that connected to the heart, not the tongue. This question of yours reminds me of another just way of categorising disbelief, so there is disbelief in word [kufr lafdhee] and disbelief of the heart [kufr qalbee], the previous categorization was disbelief in creed [kufr I’tiqaadi] and disbelief in action [kufr amalee].

Now another just way of categorising disbelief is disbelief in word and disbelief of the heart, the disbelief of the heart is the equivalent of disbelief in action, and disbelief in word equates to disbelief in action.

So a person who displays joy at the loss of Bush and the success of George or Antonius or whoever, there is no doubt that such joy should not emanate from a Muslim, so it is possible for us to term this as disbelief in word, but such a person is not declared a disbeliever based on it, because it happened in the time the Prophet عليه السلام, [an incident] I’m sure some of which will not be hidden from any of you, like the hadith of Ibn Abbaas when he said that the Prophet عليه السلام gave a sermon to his Companions one day and a man then stood up and said to him, “As Allah and you, will,” so he said, “Would you set me up as a partner beside Allaah? Say, ‘As Allaah, Alone Wills.’”

So this is disbelief in word, he said to him, “Would you set me up as a partner beside Allaah?” but he did not impose upon him any of the requisites of disbelief in creed [kufr I’tiqaadi].

So we should always keep this correct categorization before our eyes: disbelief in creed or the heart [is the first], and disbelief in action or in word [the second], because uttering a word is an action, so when we see a thing such as this we do not rush to say, ‘A disbeliever,’ even if he uttered a word of disbelief we do not rush to declare him to be a disbeliever and to remove him from the religion until we clarify what he meant by that statement.

Interjection: With your permission, O Shaikh of ours, if I could please …

Al-Albaani: Tafaddal …

Al-Hudaa wan-Noor, 672. [1/5/708].

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July 13, 2013

Al-Albaani Praying Behind a Sufi

Shaikh Esaam Moosaa Haadi said, “And in 1990 and 1991 our Shaikh used to pray Fajr in the mosque at the service station close to where I live and we used to pray Fajr with him. The Imaam of that mosque had a stance against al-Albaani and the Salafi da’wah, infact he was a Sufi but not an extreme one, despite that our Shaikh would pray behind him even though he knew about that.”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.

For detailed answers by the Shaikh on this topic please refer to the following posts:

Praying Behind the People of Innovation.

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July 13, 2013

Al-Albaani asked, ‘O Shaikh of Ours! Do You Know the ‘Aqeedah of this Imaam You Pray Behind?’

Shaikh Esaam Moosaa Haadi said, “In the late 80’s our Shaikh, may Allaah have mercy on him, used to pray fajr behind an Imaam in the An-Nuzhah district, the mosque was far from the Shaikh but he used to love the salaah and recitation of this Imaam. There was a group of us brothers who would stand [waiting] for the Shaikh on the street and when he’d pass us he’d pick us up in his car and we’d go to pray with him and then we’d come back with him. One time, a young guy new [to the da’wah] in those days got in with us, on the way back he said to the Shaikh, ‘O Shaikh of ours! Do you know the ’aqeedah of this Imaam you pray behind?’ So our Shaikh said:

‘I don’t know his ’aqeedah just like I don’t know yours.’”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.

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July 10, 2013

Al-Albaani on Lengthening the Supplication in Taraaweeh and Especially on the Night when The Quraan’s Recitation is Completed

Shaikh Esaam Moosaa Haadi said, “I heard him repeatedly criticise the Imaams of the Haram and others for making the supplication [in Taraaweeh] long and especially on the night when the recitation of the Quraan is completed, saying, ‘That is not from the Sunnah.”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 109.

Also see here.

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July 9, 2013

Al-Albaani on Dealing Gently With The People When They Are Wrong–They Are Not as Bad as Pharaoh | 1 |

Questioner: It’s as though in his books Sayyid Qutb declares communities to be disbelievers because they don’t believe in Haakimiyyah, and he also doesn’t differentiate between minor disbelief and major, and the innovations which take place around graves and the supplications to other than Allaah are not of interest to him, and other things [too], he only talks about Haakimiyyah.

Al-Albaani: Yes.

Questioner: And some people make excuses for him, so what is his excuse?

Al-Albaani: By Allaah, O Ustaadh, I hold that it is better for us that we busy ourselves with those who are alive instead of those who are dead, this is the first thing.

Secondly, I said to our brother Dr. Rabee that Sayyid Qutb is a man who is not a scholar, and that he is one of those Egyptian writers who were not nurtured on knowledge, correct knowledge.

But it seems that he had a flowing pen, and perhaps in addition to that he, like many of today’s youth, had an unruly Islamic compassion, but they, as is said:

Sa’d led the camels to water while being completely wrapped up
[with only his hands sticking out].

This is not how, O Sa’d, the camels are taken to water.

So his books, as Dr. [Rabee’ al-Madkhali] may Allaah reward him with good has explained, are full of mistakes in terms of knowledge, some of them related to ’aqidah and some to fiqh.

So when I say that it is sufficient for us to busy ourselves with those who are alive instead of those who have passed away, I mean that we should not set up enmity between ourselves and a certain person, but only between us and his da’wah, and this is especially so after he has passed away and gone on to Allaah’s Forgiveness, inshaa Allaah, and His Mercy. This is from one angle.

And I said to Dr. [Rabee’], and I remain upon this, and I think that a lot of our brothers from the students of knowledge and our Shaikhs are [also in agreement] on this, that the truth, in and of itself, is heavy on the general people except for those whom Allaah, the Mighty and Majestic, wills [for it not to be as such]:

“Indeed, We will cast upon you a heavy word.” [Muzzammil 73:5]

So when hardness and harshness is added to the da’wah and its heaviness upon the people, as we mentioned–then two types of hardness and harshness have come together, and that will be a cause which will repel people from the true call, whereas the purpose of da’wah was to draw them to it.

And there is not a single student of knowledge from us except that he remembers the aayahs in the Noble Quraan and many of the Messenger’s hadiths, عليه الصلاة والسلام, which exhort kindness and gentleness, the aayahs [in this regard] are well-known and we do not need to be reminded of them, like the aayah in which Allaah the Mighty and Majestic, ordered Moosaa عليه السلام and his brother Haaroon, saying:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

And I do not believe that someone who bears witness that there is no deity worthy of worship except Allaah and that Muhammad is Allaah’s Messenger and who professes this testimony, [and while we do leave] his [final] reckoning with Allaah, there is not a single person from us who will imagine that however deviated he is in his call, especially when he has not used hardness or harshness in his call with those who he is calling towards his da’wah, however deviated it is from the truth, [not a single person from us will imagine that] his situation will reach an atom’s weight in comparison to this Pharaoh to whom Moosaa and Haaroon were sent.

Despite that, Allaah the Mighty and Majestic ordered these two noble Prophets and chosen Messengers to speak gently to the greatest transgressor on the face of the earth [a level of transgression which was shown] when he [i.e., Pharaoh] said:

“Saying, ‘I am your lord, the most high.’” [Naazi’aat 79:24]

Despite that Allaah said:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

So I believe that Sayyid Qutb’s condition doesn’t reach that of Pharaoh at all, so it is his present followers who are intended when refuting him because he has [now] gone with all of his open and hidden flaws and defects. And so if those who are aimed at are the living, then regarding them I will say the same as that which I did about this one who has died: that the evil of these people does not reach the level of Pharaoh who claimed to be a deity worthy of worship [uluhiyyah].

Thus it is not fitting that we bring two types of hardness together, one of which is a necessity, i.e., the call to the truth which differentiates between the truth and falsehood, between a man and his brother, which was the reason one of the Noble Qur’aan’s names is Al-Furqaan [The Criterion], and which was also one of the names of the Prophet عليه الصلاة والسلام, because he, firstly, separated truth from falsehood, tawhid from shirk, indeed between a man and his son, between a son and his father … and so on. This is the nature of the call to the truth, so it is, thus, enough for us to call the people to this da’wah as He the Most High said:

“… with wisdom and good instruction …” [Nahl 16:125]

And something which should be mentioned here, as a reminder is …

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May 22, 2013

On Mentioning the Good Deeds of a Person When Refuting Them | 1 |

Questioner: Noble Shaikh! Is it from the methodology of the Salaf to mention the good qualities/deeds [hasanaat] of a dissenter when one is refuting him? We would like a detailed answer to this question.

Al-Albaani: If the purpose is to clarify the truth concerning an issue that has arisen, then this is something. And if the purpose is to give a biography of someone who we hold to have been mistaken in a certain issue then this is something else. In the first instance it is not a condition when answering someone who opposes [the Sunnah] that his good deeds are mentioned. But if the situation differs from that, and that is what I just alluded to, that the person himself is going to be spoken about, then there is no doubt that the one refuting/making the criticism should not turn to mentioning [just] his mistakes but should couple that with a mention of his virtues and good qualities based upon His Saying, the Blessed and Most High, “… and do not let the hatred of a people prevent you from being just. Be just. That is nearer to righteousness.” [Maa’idah 5:8]

As for when just refuting then this [i.e., mentioning the good deeds] is in opposition to the methodology of the Salaf as-Saalih and in opposition to what is known from the Prophet’s responses عليه السلام to whoever had made a mistake from his Companions. And in my opinion, if the hadiths that have been reported concerning this issue were to be collected they would form a treatise.

For example, he said to the person who praised his brother to his face …

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April 5, 2013

Al-Albaani’s Humility

He said, “And if you see that I have strayed or made a mistake you must advise me …”

Al-Hudaa wan-Noor, 82.

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April 1, 2013

Al-Albaani’s Advice to Every Muslim on the Face of the Earth

The Imaam said, “My advice for every Muslim on the face of the earth, especially our brothers who share with us their affiliation to the blessed da’wah, that of the Book and the Sunnah on the methodology of the Pious Predecessors–I advise them and myself to fear Allaah, the Blessed and Most High, firstly, and then [advise them] to seek more beneficial knowledge as He the Most High said:

“And fear Allaah. And Allaah teaches you.” [Baqarah 2:282]

And [I advise them] to couple their meritorious knowledge which in our united opinion is that which does not digress from the Book, the Sunnah and the methodology of the Pious Predecessors, along with this knowledge of theirs and [along with] whatever increase in it they are able to seek–[I advise them] to couple that with action upon that knowledge, so that it will not be a proof against them but for them:

“The Day when there will not benefit [anyone] wealth or children. But only one who comes to Allaah with a sound heart.” [Shu’araa 26:88-89]

Thereafter I warn them from joining many of those who have left the path of the Salaf in many, numerous issues, something which can be termed as rebelling against the Muslims and their Jamaa’ahs [i.e., like the Khawaarij], rather we order them to be as the Prophet عليه الصلاة والسلام said in an authentic hadith, “And be servants of Allaah, brothers,” as Allaah the Blessed and Most High ordered you, and we should, as I said in a previous sitting and which I repeat again [here], and there is benefit in repeating [such points]–in our da’wah we should be gentle with those who oppose it and we should always and forever stand in line with His Saying, the Blessed and Most High:

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best,” [Nahl 16:125] and the ones who have the most right for us to use [such] wisdom with them are those who are the most severe in their conflict/disagreement with us in our doctrine and our aqidah so that we do not bring together [both] the weightiness of the true call [itself which] Allaah عز وجل favoured us with and the burden of ill manners in calling to Allaah عز وجل.

So I hope that all of our brothers in all Islamic countries imitate these Islamic manners and seek, by doing so, Allaah’s Face عز وجل [i.e., to do so sincerely] and not to want any reward or thanks [from the people].”

Al-Hudaa wan-Noor, 900.

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February 25, 2013

The Incident That Directed Al-Albaani Towards the Science of Hadith

“Imaam al-Albaani grew up in Damascus, Syria. In his youth the state the Ummah had reached alarmed and greatly disturbed him: [its] ignorance, myths/superstitions, blind following, innovations, misguidance, in fact polytheism and idol worship, and he used to renounce it. A Shaikh heard him forbidding some wrong and so said to him, ‘Haven’t you heard the hadith of the Prophet صلى الله عليه وسلم, “Leave the people in their heedlessness?”

Al-Albaani, still a youth, replied, “Who reported this hadith? And what is its grading?” The Shaikh was taken aback by this youth and was unable, naturally, to answer him.

So al-Albani went and started to delve deeply into books, checking, researching, scrutinising until Allaah, the Mighty and Majestic, guided him to the hadith with its complete wording, “Leave the people to their heedlessness, they are granted provision [by Allaah] one from another,” [see here for other wordings of this hadith without the word ‘heedlessness,’ to get a clearer context of the meaning] and so he checked it and expounded upon the condition of its narrators and made known its grading.

So Shaikh al-Albaani told me one time that this was the beginning of his work in this noble [field of] knowledge.”

Written by Muhammad ibn Badee’ Musa in Al-Isaalah magazine, 23/59.

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January 25, 2013

Is it Allowed to Perform Ruqya on Someone Possessed by a Jinn Through a Cassette Recording?

Questioner: Is it allowed to perform ruqya [reciting aayahs/supplications on someone who is poisoned/possessed by Jinn, etc.] through a cassette?

Al-Albaani: Is it allowed to perform ruqya what?

Questioner: … through a cassette?

Al-Albaani: … through a cassette?

Questioner: Cassette.

Al-Albaani: … cassette.

Questioner: Yes.

Al-Albaani: Is the adhaan allowed? Is the iqaamah allowed [through a cassette]? If you are in doubt such that I should answer you [I will], and if you know that the answer is that it is not allowed [to call the adhaan or iqaamah using a cassette] then the answer is the same [concerning ruqya]–it is not allowed.

For this reason I said on some occasions that I think, and Allaah knows best if the report is true, that sometimes a single [unified] adhaan is played on tape–if this report is true [and people are actually doing that] then I say that I fear a day will come when the people will pray behind a cassette [recording].

Al-Huda wan-Noor, 616.

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January 6, 2013

The Descent of Jesus عليه السلام

“It was narrated from Abu Hurairah that the Messenger of Allaah صلى الله عليه وسلم said, “How will you be when the Son of Mary descends among you and you are led by one from among you?” I said to Ibn Abî Dhi’b, ‘Al-Awzaa’i narrated to us from Az-Zuhri, from Naafi, from Abu Hurairah, “And your Imaam is one of you.” Ibn Abi Dhi’b said. “Do you know what, ‘You are led by one from among you,’ means?” I [i.e., al-Walid ibn Muslim, one of the narrators] said, “Tell me.” He said, “He will lead you according to the Book of your Lord, the Mighty and Sublime, and the Sunnah of your Prophet صلى الله عليه وسلم.”” [Muslim]

Shaikh al-Albaani said, “This is forthright concerning the fact that Jesus عليه السلام will rule according to our legislation, and will judge according to the Book and the Sunnah, not with something other than these two [sources, whether that be from] the Injeel or Hanafi Fiqh or things like it!”

Mukhtasar Saheeh Muslim, p. 543.

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December 5, 2012

“We Are Not Controllers Over the People.”

The Imaam said, “From our Salafi aqidah is that we do not hold [that we have a] legislative authority over the people [Ed. Note: i.e., to force them to take our opinion], for indeed Allaah said to His Messenger, “You are not a dictator over them,” [Ghaashiyah 88:22] so we are not controllers over the people. But we say that statement mentioned by some callers, ‘Say your piece and go.’

You do not have authority with a sword, making the people follow your opinion, but rather with the true principle [that], ‘The truth is clear and falsehood defective,’ so we make clear our statement.

And of a surety, as is the case with the most true statement on the face of the earth, i.e., ‘Laa ilaaha illallaah,’—have all the people adopted it? No. So it is even more the case that the people will not adopt a [certain] opinion of this scholar or that.”

Aaraa’ul-Imaam al-Albaani at-Tarbawiyyah, p. 118.

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November 30, 2012

Al-Albaani’s Goal in Life

The Imaam said, “And in reality, my entire goal in this life–after carrying out the obligatory duties and rights that Allaah has made incumbent upon me–is but to acquaint the Muslims with the accurate biography [seerah] of the Prophet صلى الله عليه وسلم from every aspect as far as I am able, by teaching [them], lecturing and writing, and to urge them to take him as the definitive example for themselves, as Allaah the Most High has asked them to, as occurs in His Saying:

“There has certainly been for you in the Messenger of Allaah an excellent example for anyone whose hope is in Allaah and the Last Day and [who] remembers Allaah much.” [Al-Ahzaab 33:21]

And in that lies their happiness in this world and the Hereafter.”

Bidaayatus-Sool fi Tafdeelir-Rasool, p. 7.

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September 6, 2012

Hizbiyyah That Resembles Taking Rabbis and Monks as Lords Besides Allaah

The Imaam said, “And it has reached the extent that one of those factions [hizbs] made it obligatory on all its members to adopt any opinion the hizb adopts, whatever that opinion maybe–even if it has no value from an Islamic point of view–and if that individual is not convinced with a particular opinion of the hizb, he is excommunicated and is not regarded as being part of the hizb, [a hizb] which calls itself a [so called], ‘Islamic’ one.

And what that means is that they are going back to what resembles the Jews and the Christians when they follow whatever their rabbis and monks make halaal or haram, for indeed Allaah, the Most High, has said, “They have taken their rabbis and monks as lords besides Allaah and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God–there is no deity [who has the right to be worshipped] except Him. Exalted is He above whatever they associate with Him.”” [Tawbah 9:31]

Silsilatul-Hudaa wan-Noor, 1/320.

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September 5, 2012

A Lovely Letter From Ibn Baaz to Al-Albaani

In the Name of Allaah, the Entirely Merciful, the Especially Merciful

From Abdul-Aziz ibn Abdullaah ibn Baaz to the honourable, revered brother, the eminent Shaikh, Naasirud-Deen al-Albaani, may Allaah grant him success.

Salaamun alaikum wa rahmatullaahi wa barakaatuhu.

As for what follows:

Your amicable letter reached me through Shaikh Muhammad ibn Naasir al-Aboodi, may Allaah bestow His Guidance upon you and it pleased me greatly due to its informing me of your good health and the fact that you are continuing to write and teach and call to Allaah, all praise is due to Allaah for that, and I ask Him, the Most High, to give you even more success and that He grants you continued vigour to do everything that benefits the Muslims, indeed He is Most Gracious, Most Generous.

Just as I was also pleased at your completion of the summarisation of the Saheeh of Imaam Muslim ibn al-Hajjaaj and your resolve to summarise the Saheeh of Imaam al-Bukhaari whilst paying attention to the [core] meanings and without their being any detriment to it, I ask Allaah, the Mighty and Majestic, to give you the good that you hope for, and that He helps you in everything in which there is good for the Muslims and in which lies their deliverance in this world and the next.

There is no doubt that the people of knowledge are in need of a summary of the Saheeh of Imaam al-Bukhaari whilst paying attention to [preserving] the [core] meanings, but that requires a huge effort and a long time, so if that [task] does not disrupt you from doing what is more important like directing [the people], teaching, da’wah and writing against innovations and superstitions/myths, and making authentic hadiths clear from the weak–then there is no harm in that.

In any case, my advice to your eminence is to fear Allaah in all matters and to seek His Guidance [istikhaarah], subhaanah, concerning this lofty project and to seek the counsel of those whose knowledge and advice you trust, and then if you are pleased with that then seek Allaah’s Aid and act–and [we] ask Allaah to grant you what is correct, and [to grant you] support and facilitation, and that He makes us and you and all of our brothers callers to guidance, helpers of the truth, indeed He is All-Hearing, the One who is Near, and we will spare no effort, inshaa Allaah, in seeking the help of some of those who love good to undertake the printing of your summary of Saheeh Muslim, and I will inform you of what comes of that, inshaa Allaah.

As for volumes nine, ten and eleven of Fathul-Baari, then we have taken them from Shaikh Muhammad Abdul-Muhsin al-Kutbi, and they will reach you, inshaa Allaah, via some of the students.

And the one who loves you [i.e., Shaikh Ibn Baaz is referring to himself as someone who loves Shaikh al-Albaani] is ready to provide every necessity and [fulfil every] need that he is able to, may Allaah make me and you from those who love each other for His Sake until the time we meet Him, subhaanah, and I hope that my greeting of salaam be conveyed to [my] sons [i.e., the youth] , and the notable Shaikhs and brothers especially Shaikh Zuhair, just as all the sons, Shaikhs and brothers amongst us are fine and in good health.

Was-salaamu alaikum wa rahmatullaahi wa barakaatuhu.

PS. We have made a copy of Kitaabus-Sunnah of Ibn Abi Aasim with costs covered by the esteemed sir, Hasan ash-Sharbatli, and we indicated to him that a [fair] amount be printed, and he agreed to that.

We attained a manuscript of the aforementioned book and Shaikh Hammaad al-Ansaari, the one whom all love, informed me that it is written in a good [clear] script, so we borrowed it from its owner, and saw fit that two copies be sent to your eminence to correct, check and annotate after you tell us how much [monetary] compensation you deem to be appropriate for this project so that we can inform ash-Sharbatli about that and get his approval.

We have handed over the two books to Shaikh Ameen Lutfi to pass on to your eminence, and we are waiting for a speedy response from you concerning this issue.

Shaikh Zuhair mentioned to me that he has decided to print the aforementioned book and so I would hope that contact be made with him and that he be informed, so that I can [then] be notified of both of your opinions regarding that, for I fear that he may have a specific opinion concerning the topic since he has resolved to print the book.

And I ask Allaah to grant everyone the success to do what pleases Him.

Wa sallallaahu alaa Nabiyyinaa Muhammad wa Aalihi wa Sahbihi wa sallam.

29/3/1390ah [4/6/1970ce]

Ar-Rasaa’il al-Mutabaadilah Bainash-Shaikh Ibn Baaz wal-Ulemaa,pp. 53-54.

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September 2, 2012

Correspondence Between the Two Imaams, Al-Albaani and Ibn Baaz | A Letter Concerning the Printing of Fathul-Baari

In the Name of Allaah, the Entirely Merciful, the Especially Merciful

From Muhammad Naasirud-Deen al-Albaani, to His Eminence, Shaikh Abdul-Aziz ibn Baaz

Wa alaikum as-salaam wa rahmatullaahi wa barakaatuhu.

So I praise Allaah, besides whom none has the right to be worshipped, [mentioning this praise] to you and I ask Him to continue to give us and you His Blessings, both hidden and apparent.

As for what follows:

I received your [most] gracious letter dated 20^th Shawwaal 1378ah [29/4/1959ce] some time ago and through it came to understand your resolve to print a new edition of Fathul-Baari. I thank you for the good opinion you have of your brother in that you nominated me to carry out the checking of the copy being prepared for publishing, and to compare it to other printed copies and manuscripts.

But I feel you should excuse me from that [duty] and charge it to someone else, for no other reason than the fact that I think it is more appropriate if I were to [instead] spend the time that that crucial work would demand by doing what is in dire need of my specialty [like] aiding the Sunnah by distinguishing between its authentic and weak hadiths and deriving rulings and understanding them.

For this reason I propose you look at the following suggestions:

That you ask someone to send the final draft [[fascicle] to me] after it has been corrected and prepared for print so that I can take a quick look at it, perchance I may come across some mistakes and thus correct them, and so that I can make notes in some places which it appears to me are in need of being annotated, something which can be limited according to the following:

1) Pointing out an authentic hadith which the author declared to be weak, or which he kept silent about.

2) [Likewise] pointing out a weak hadith which the author declared to be strong, or which he kept silent about.

3) Declaring the truth which is in accordance with the Book and the Sunnah about those issues which the commentator mentioned in detail but concerning which he did not then go on to choose a particular statement as being the one closest to the truth.

4) Clarifying some areas that need elucidation, especially those that are connected to the Salafi creed and doing that not by way of examination and scrutiny, for that would require free time and a huge effort, but rather according to what is easy for me to do.

In short, I hold that publishing the explanation with these verifications is more beneficial for the people, especially when it has reached me from a reliable source that one of the Moroccan hadith scholars from the Sufis has also made preparations to print this book. And there is no doubt that he will annotate it with comments which will direct the readers to his misguidance and innovations, from which is his taking the hadith, ‘O Allaah, bless us in our Shaam …’ They said, ‘And our Najd, O Messenger of Allaah,’ He replied, ‘Earthquakes and trials/tribulations are there …’ the hadith, which he uses against our monotheistic brothers from Najd and he calls them, rather he labels them [derogatively] as, ‘Qarniyyin.’

And this hadith is in Bukhaari as you know, do you not see the need to comment on it and others like it whose reality the innovators turn away from, and which they exploit to refute the monotheists, and which they use as a support in causing the misguided Muslims to fall into polytheism [shirk]?

Thereafter, I will seize this opportunity to present some suggestions to you which are connected to the printing of the book so that it can be published in an elegant and pleasing fashion:

1) Mentioning the chapter in the middle of the line.

2) Numbering the chapters and sections in an ordinal fashion to narrow down the number of sections in each chapter, for that helps in benefitting from the index of Bukhaari as is done in the book Miftaah Kunooz as-Sunnah.

3) Numbering each hadith sequentially to the end of the book, and with that, the number of hadith of Bukhaari will become clear, placing the numbering at the start of the line.

4) Writing the title of the chapter in the middle of the exegesis.

5) Mentioning the chapter in a header on each page.

6) Clarifying the confusing parts of the explanation through the use of diacritical marks.

7) Publishing each volume in a number of [smaller] volumes as they finally did with Lisaanul-Arab and Tabaqaatul-Kubraa, making it easier for those who want to buy it to do so [i.e., instead of having to buy the whole collection in one go].

8) Covering each volume with an engraved, colour binding in the manner done with Lisaan and Tabaqaat.

This is what I saw fit to mention as suggestions.

And I ask Allaah, the Most High, to grant you the success to print the book in the most correct and perfect manner, and your reward is upon Allaah, the Blessed and Most High.

Was-Salaamu alaikum wa rahmatullaahi wa barakaatuhu and [may this greeting also go] to all of the Shaikhs, teachers and brothers with you.

Your brother,

Muhammad Naasirud-Deen al-Albaani
Damascus
28/11/1378ah [5/6/1959ce]

Ar-Rasaa’il al-Mutabaadilah Bainash-Shaikh Ibn Baaz wal-Ulemaa,pp. 51-53.

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August 31, 2012

A Forgotten Sunnah: Two Units of Prayer After an Argument

From Abu Hurairah, may Allaah be pleased with him, in marfoo’ form, “The expiation for every argument/dispute is two units of prayer.”

As-Saheehah, vol. 4, p. 397.

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August 30, 2012

Seeking Refuge from The Fire and Asking for Paradise Seven Times a Day

From Abu Hurairah who said, “The Prophet صلى الله عليه وسلم said, ‘No servant seeks refuge from the Fire seven times in a day except that the Fire says, ‘O Lord! Indeed your servant, [called] so and so, has sought refuge with You from me, so grant him refuge. And no servant asks Allaah for Paradise seven times in a day except that Paradise says, ‘O Lord! Indeed your servant, [called] so and so, has asked for me, so make him enter Paradise.’’”

Shaikh al-Albaani, may Allaah have mercy on him, said, “This hadith is authentic without doubt.

A point of benefit: Some people in Damascus and other places have made it a habit to seek refuge seven times as mentioned in the hadith loudly and in one voice after the morning prayer, and that is something which I know of no basis for in the pure Sunnah, and nor is this hadith suitable for them to draw upon [for saying it loudly and in unison] because it is unrestricted and is not limited to the morning prayer or the jamaa’ah, and it is not allowed to limit what the Wise Legislator has left unrestricted just as it is not allowed to make unlimited what He has restricted, for all of that is legislation which is specific to the All-Knowing, the All-Wise.

So let whoever wants to act upon this hadith do so at any time of the night or day, before the prayer or after it—and that is a pure/unadulterated following [of the Sunnah] and pure sincerity, may Allaah the Blessed and Most High grant us it.”

As-Saheehah, vol. 6, pp. 22-23.

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August 28, 2012

Ibn Baaz: ‘We spent our time with the speech of the scholars of fiqh, and al-Albaani spent his time with the hadiths of the Prophet صلى الله عليه وسلم’

Shaikh Mashoor Hasan, may Allaah protect him, said, “A student of the Shaikh, the Allaamah, the Faqih of his time, Ibn Baaz, may Allaah have mercy on him, visited me, being very enthusiastic about meeting our Shaikh al-Albaani, may Allaah have mercy on him. When I asked him why he was so eager, he said, ‘I heard my Shaikh, Shaikh Ibn Baaz, may Allaah have mercy on him, saying:

‘We spent our time with the speech of the scholars of fiqh [the fuqahaa], and al-Albaani spent his time with the hadiths of the Prophet صلى الله عليه وسلم.’’”

From this tape, at 22:40.

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August 27, 2012

What is the Ruling Concerning Reading the Du’aa Upon Finishing the Recital of the Quraan Which is Printed at the End of Some Mushafs?

“Indeed the supplication printed at the end of some of the mushafs published in Turkey and other places with the title, ‘The Supplication for Completing [the Recital of] the Quraan,’ which is attributed to the Shaikh of Islaam Ibn Taymiyyah, may Allaah the Most High have mercy on him, is something for which we do not know of any original source from Ibn Taymiyyah or any other scholar of Islaam.

And I didn’t like that it should be added to the end of the mushaf printed by Al-Maktab al-Islaami in Beirut in 1386ah [1966ce] under the donation of the Shaikh Ahmad ibn Ali ibn Abdullaah Aal-Thaani, may Allaah have mercy on him. And even though it was printed with the phrase, ‘Attributed to the Shaikh of Islaam Ibn Taymiyyah,’ that will not [sufficiently] convey to the common folk the fact that its attribution to him is not correct, and we have been ordered to speak to the people in terms they can understand!

And there is no doubt that sticking to a particular supplication at the end of the recital of the Quraan is an innovation which is not permissible, due to the generality of the proofs, like his saying صلى الله عليه وسلم, ‘Every innovation is misguidance, and every misguidance is in the Fire,’ and it is an innovation which Imaam ash-Shaatibi calls a, ‘secondary/supplementary innovation.’

And the Shaikh of Islaam Ibn Taymiyyah is one of those furthest away from bringing forth such innovations, and how could he when, in his time and afterwards, the initial merit for reviving Sunnahs and killing innovations was his.

May Allaah reward him with good.”

Ad-Da’eefah, vol. 13, p. 315.

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August 27, 2012

Why Shouldn’t Allaah be Asked About What He Does?

“Because of Allaah, the Most High’s, Wisdom and Justice in His Judgements, it is not for anyone to ask about what He does, because all of His Judgements, the Most High, are unequivocally just, so there is no need to ask.”

As-Saheehah, vol. 1, p. 117.

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August 25, 2012

Al-Albaani’s Daughters Mentioning Their Father’s Answer to a Question About Memorising the Quraan

In their book, Hassaanah and Sukainah, the daughters of Shaikh al-Albaani said, “And our father, may Allaah have mercy on him, was asked, ‘If I have memorised a quarter of the Quraan and then I move on to the second quarter [but] I haven’t memorised the previous quarter properly, will I be sinful?’ So he replied, ‘You won’t be sinful inshaa Allaah, but you would not have responded appropriately to the Prophet’s صلى الله عليه وسلم saying, “Keep refreshing your knowledge of the Quraan, for by the One in Whose Hand is the soul of Muhammad, it is more inclined to escape than a camel from its rope,” [Muslim] in this hadith is an encouragement to refresh one’s knowledge of the Quraan and to be persistent in reciting it, because it escapes from the breasts of men due to the loftiness of Allaah the Mighty and Majestic’s Speech and its exaltedness.’”

Ad-Daleel ilaa Ta’lim Kitaabil-Laahil-Jalil, vol.3, p. 127.

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August 24, 2012

Al-Albaani Destroys the Stance of One Salafi Trying to Impose His Opinion on Another Salafi

The Imaam said, “Your imposition on another to adopt your opinion whilst he is not convinced of it negates one of the principles of the Salafi da’wah—which is that judgement [Haakimiyyah] is for Allaah Alone, and I reminded him of the Most High’s Statement about the Christians, ‘They have taken their scholars and monks as lords besides Allaah,’ [Tawbah 8:31] thus it is enough for you that each one of you remains on his opinion—since neither one of you is convinced of the other’s—and that you should not declare him to be misguided, as he should not declare you to be misguided, and through that it is possible for you to continue cooperating with him in those principles of the da’wah and their subsidiary issues that you are both agreed upon.”

As-Saheehah, vol. 6, p. 30.

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August 24, 2012

Listen to Al-Albaani Reciting Surah Faatihah and Ash-Shams

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August 24, 2012

Listen to Al-Albaani Speaking Albanian

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August 23, 2012

Al-Albaani Warning Against Native Arab Speakers Who Have Doctorates But Not Knowledge, What of Those Who Have Neither Doctorate Nor Arabic, Let Alone Knowledge?

The Imaam said, “And in this regard, I advise the noble readers not to trust what is written these days in some of the magazines in circulation or widespread books containing Islamic research, especially those which are concerning the science of hadith, except if they are, firstly, written by the pen of someone whose [understanding of the] religion is trusted, and secondly that his knowledge and speciality in it [are trusted too]–for self-importance has conquered many of the writers of the present age, especially those who carry the title of, ‘Dr.,’ for they write about things which are not from their speciality, and about which they have no knowledge.

And indeed I know one of these individuals, he recently brought out a book before the people, most of it being about hadith and the seerah, thinking that in it he had relied upon authentic hadiths and narrations from the books of the Sunnah and Seerah! [Yet] then he [proceeds to] report narrations and hadiths in it which are unique in only being reported by the weak narrators, the abandoned narrators and those who have been accused of lying, like Waqidi and others. In fact, he reported the hadith, ‘We judge by what is apparent and leave what is hidden to Allaah,’ and he was resolute in attributing it to the Prophet صلى الله عليه وسلم even though it has no basis [in being a narration] from him صلى الله عليه وسلم with this wording–so, readers, beware of people like these.

And Allaah’s Aid is sought.”

As-Saheehah, vol. 1, pp. 100-101.

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August 22, 2012

The Shaikh on the Hadith, “Du’aa is worship …”

Explaining the hadith, “Du’aa is worship …” Shaikh al-Albaani, may Allaah have mercy on him said, “And there is no doubt that arrogantly refusing to worship and supplicate to Him, the Most High, necessitates His Anger against the one who does not call on Him … and some of the ignorant Sufis are ignorant or feign ignorance of these hadiths under the assumption that supplicating to Allaah is to show bad manners to Him, being affected in that by the Israa’ili narration, ‘His Knowledge of my condition suffices me from having to ask!’ So they were ignorant of the fact that a servant supplicating to his Lord is not in order to inform Him of his need, for He, “… knows the secret and what is [even] more hidden,” [Taa Haa 20:7] but rather that it is in order for him to manifest his servitude [to Allaah], his need of Him and his destitution [before Him].”

As-Saheehah, 6/326.

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