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Allah have Mercy on Him

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Al-Albaani’s Modesty | Crying when Praised


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

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

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

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

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

Al-Albaani: Allaahu Akbar

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

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

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

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

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

Al-Albaani: Yes

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

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

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


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

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

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


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

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

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

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

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

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

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

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


 

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

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

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

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

Questioner: Does this include all sins?

Al-Albaani: What’s that?

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

Al-Albaani: Whatever sin it is, yes.

Questioner: Even the major sins, yaʿni?

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

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

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

“Did you pray ṣalāh with us?”

He replied, “Yes.”

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

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

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

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

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

Questioner: This is recommended?

Al-Albaani: Yes … …

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

Al-Albaani: Allaahu Akbar.

Questioner: [and then] one ṣalāh

Al-Albaani: Allaahu Akbar.

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

Al-Albaani: Yes.

Al-Hudā wan-Nūr, no. 816.

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


On the phone with a student of knowledge …

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

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

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

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

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

Student: Yes.

Al-Albaani: And they promised you?

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

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

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

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

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

Al-Albaani: And bless you too.

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

Al-Albaani: Yes good, do it.

Student: May Allah reward you with good.

Al-Albaani: Ahlan wa sahlan

Student: Salāmun alaikum.

Al-Albaani: Wa ʿalaikum salām wa raḥmatullāhi wa barkātuhu

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


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

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

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

This is the calamity of this day and age.

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

Questioner: True.

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

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

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

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

Questioner: Allāhu yusallimak.

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

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

Al-Albaani: And you.

Mutafarriqātul-Al-Albaani, no. 001.

Compassion



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

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

On Marriage


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

Al-Hudaa wan-Noor, 174.

Al-Albaani’s Very High Opinion of Five Scholars


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

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

On Only Turning Your Head When You Give Salaam in the Prayer, Not Your Shoulders and Body


The Imaam said to a person who had been praying next to him, “When you want to give salaam [to end the prayer] don’t trouble yourself, moving your shoulders right and left, stay as you are [i.e., keep your shoulders as they are and just turn your head not your body], you will trouble yourself like that—and I don’t want you to be troubled, doing so is burdening yourself unnecessarily, may Allaah bless you.”

Al-Hudaa wan-Noor, no. 397.

Is This The Time Being Referred To?


Al-Albaani gave the following title for the hadith below, “Is this the time the hadith is referring to?”

The Prophet ﷺ said, “Indeed, today you are in a time whose scholars are many, whose preachers are few, whoever leaves a tenth of what he knows has followed his desires. Later a time will come whose preachers are many, whose scholars are few—whoever holds firmly to a tenth of what he knows is saved.”

Silsilah, no. 2510.

“Aaishah is My Wife in Paradise.”


The Prophet ﷺ said, “Aaishah is my wife in Paradise.”

As-Saheehah, no. 1142.

Al-Albaani’s Humility


 

The Imaam said, “But there is a detailed issue here to which attention must be paid, especially by those of you who are, like me, students of knowledge …”

Al-Hudaa wan-Noor, 306.

The Fast of ’Aashuraa and Responding to an Invite


Questioner: Ustaadh, supposing that it’s ’Aashuraa, the fast of [the Day of] ’Aashuraa, and a person close to you has called you over for lunch, if you don’t go, he’ll get upset, so should you take up his invite or complete your fast?

Al-Albaani: If you don’t go he’ll get upset?

Questioner: He’ll get upset.

Al-Albaani: Go, but if there’s no harm [in not going] and he won’t get upset then he supplicates for him and completes his fast.

Questioner: So ’Aashuraa is like other optional acts of worship.

Al-Albaani: Optional, but it has special merit.

Questioner: Responding to an invite is regarded as being obligatory?

Al-Albaani: Yes.

Questioner: When a Muslim invites you then you must respond to his invitation, so the thing which is obligatory is given precedence over that which is optional.

Al-Albaani: That’s it, but if he accepts the excuse then he supplicates for him and asks Allaah to forgive him, if he doesn’t accept [his refusal] then he goes.

Al-Hudaa wan-Noor, 25/2.

An Abandoned Sunnah When Opening Fasts


 

“From Anas in marfoo’ form, ‘He used to open his fast with fresh dates before he would pray and if there were no fresh dates then he would open it with dry dates and if there were none then he would take a few sips of water.’

The Imaam said, ‘The purpose of me mentioning this hadith whilst being brief in a discussion of its chain of narration is only to remind people of this Sunnah which most of those who fast have neglected, especially during common invitations in which all manner of delicious and pleasant food and drink is prepared, but as for fresh dates or at the very least dry dates then they have no mention, and even worse than that is their neglect of breaking the fast with some sips of water—so glad tidings for whoever is from those, ‘who listen to speech and follow the best of it. Those are the ones Allaah has guided, and those are people of understanding.”” [Az-Zumar 39:18]

As-Saheehah, vol. 6/2/821.

On Being Distant from the Sunnah


 

The Imaam said, “Today many people are extremely distant from his guidance  in all acts of worship, including funeral rites, due to their turning away from studying knowledge, especially the science of hadith and the Sunnah, and due to them devoting themselves to materialistic knowledge, and working to gather wealth.”


Ahkaamul-Janaaiz
, p. 11.

Giving Reminders Between the Rak’ahs in Taraweeh in Ramadaan


Questioner: Is it allowed for the Imaam of a mosque or a daa’ee, who leads the people in the mosque for taraweeh … between the rak’ahs there’s a break in which he reminds them of certain issues, for example, about performing the prayer well and following the Prophet , and alerts them to certain innovations or acts of shirk, yes, alerts them [to such things], ya’nee?

Al-Albaani: The answer is that it is [both] permissible and not permissible: if he is alerting or warning them, ordering or prohibiting them about something incidental then it is a must.

As for making it something structured and customary, [where] between every four rak’ahs, for example, or more or less than that, the Imaam gives a lecture, then this is in opposition to the Sunnah.

If it is about something unexpected then it is waajib to alert them about it, as for taking that to be something structured, then the taraweeh prayer is an unmixed act of worship in which the Muslim turns to Allaah عز وجل with all his limbs, core, mind and heart, this is the goal of the qiyaam in Ramadaan.

As for having sittings between two or four rak’ahs as something structured, then that was not from the Prophet’s guidance .

Al-Hudaa wan-Noor, 656.

On Taking Children to the Mosque


 

Questioner: O Shaikh of ours, if you would … sometimes, maybe a small [child] who has not reached an age where he can differentiate [between right and wrong], asks to go to the mosque to pray, what is the ruling? Does the father allow him since he has not reached the age where he can yet differentiate? [Does] he allow him to pray, to go to the mosque with him?

Al-Albaani: I thought you were going to ask [whether] it’s allowed for the father to take him without him having asked.

Questioner: No, in my opinion he doesn’t take him with him since he hasn’t turned seven yet …

Al-Albaani: I thought you were saying: is it allowed for the father to take his son to the mosque without the son having asked to go. What do you think, is it allowed or not?

Questioner: In order to pray or just to go to the mosque?

Al-Albaani: [Choose] whichever one you like.

Questioner: … if it’s to pray … something else …

Al-Albaani: Isn’t him going to the mosque to pray more fitting than anything else?

Questioner: [If he’s] less than seven …

Al-Albaani: This is what we’re discussing.

Questioner: Yes.

Al-Albaani: You know, O Ustaadh, that the early Salaf, at the head of whom was our Prophet , used to allow their children to enter his mosque .

And you’ll remember the story which one of the Companions narrated, [in which he stated] that one day he was praying ’Asr behind the Prophet , and the Messenger of Allaah prolonged the prostration during some of it, prolonging it to an extent which was not customary, so this Companion raises his head to make sure his Prophet is okay, he feared that he may have passed away—when to his surprise he sees a strange sight, he sees him in prostration, and al-Hasan and al-Hussain … so the Companion feels at ease [that the Prophet is okay] and falls back into prostration.

After he gave salaam to end the prayer, they said to him, ‘O Messenger of Allaah! You prostrated in the prayer and prolonged it …’ so he said, ‘My son was riding on my back and I did not want to disturb him …’ this boy went to the mosque for the prayer, he was, as you said, not at an age where he was able to differentiate—reminding those who pray, whether men or women, not to bring their children with them to the mosque, was not part of his guidance.

In fact, he used to endorse them doing that in opposition to the well-known hadith whose chain of narration is not authentic, ‘Keep your infants, your insane, your evil ones and your buying and selling away from your mosques …’, even though the last part of the hadith is authentic, proven to be so by other authentic hadiths, as is not hidden from you, inshaa Allaah.

The point being, he never used to prevent them [from bringing their children to the mosque], in fact, he used to endorse it, in fact, he had a ruling specific to it: [where] he took into consideration the feelings of the mothers who used to pray behind him in salaah, and whose children were crying, the Prophet [even] while he was calling upon his Lord, would take note of the fact that there was a woman praying who had her child with her, and so, ‘I stand in prayer, then I hear a child crying, so I make my prayer brief because I do not want to cause hardship for his mother.’

Thus, he would shorten the lengthy recitation, which was a habit of his , in order to free up a mother for her child. He could have done the same as many of the ignorant Imaams do and have said, ‘Why do you bring your children to the mosque, disturbing us?’ and so on—he did nothing of the sort.

So based upon this, it’s more fitting that a child, if he were raised with an Islamic upbringing, and then longs to go to the mosque, even if it were [just] to play, even if it were [just] to play, if he asks to go with his father to the mosque then the father should fulfill his request, since it will get him used to going to the best of all places, [the place] about which the Prophet was asked [the following question]: ‘What is the best of all places and the worst?’ and so he answered, ‘The best of all places are the mosques, and the worst are the markets.’

So if a child was raised like that, and then wants to go to the mosque instead of the streets or alleys, then this is a blessing and very pleasing news.

So the father, in fact, the mother, should take advantage of this phenomenon and facilitate the way for him to go to the mosque. Thereafter if he, and there is no doubt that this will happen, does something while playing or having fun which is not becoming in the mosque—and what play do you want which is greater than the Chief of Mankind being taken as something to [climb and] ride on [as al-Hasan and al-Hussain did]—and even then he didn’t rebuke him, in fact he carried out a ruling specific to it [i.e., he prolonged the prostration], just like he had there [in that other instance I mentioned, when he shortened the prayer upon hearing a child cry, out of concern for the mother].

If this were done today there would be shouting from all corners of the mosques, ‘You made the prayer too long for us, O Shaikh … the boy, why did you bring the boy [to the mosque]?’

They don’t know the guidance of the Prophet , they don’t know his kindness and compassion for his Ummah, and Allaah spoke the truth when He said, ‘… for the believers [he is] full of pity, kind, and merciful.’ [Tawbah 9:128]

Al-Hudaa wan-Noor, 668.

On Giving Salaam When Entering the Mosque


Questioner: [When someone enters the mosque does he give salaam to the people around him only or should he raise his voice] so that everyone can hear him?

Al-Albaani: I hold the first situation [to be correct], because the basic principle regarding someone who enters the mosque is that he does not disturb anyone, so if he must give salaam—and [indeed] he must—then to those around him.

Al-Hudaa wan-Noor, 250.

Reading Witr After Fajr


The Imaam said, “Someone who falls asleep or who forgets [to pray witr] can pray it after Fajr, i.e., [he prays it] at the time he remembers it. As for someone who knows, then the time for his witr ends with the appearance of fajr, and this is obvious and clear.”

Irwaa al-Ghaleel, under hadith no. 422.

On Trimming What is in Excess of a Fistful from the Beard


 

Questioner: We’re aware that there are­­ detailed hadiths which have been reported concerning letting the beard flow, and what is apparent from them is that they are an order [to do so] and an obligation, and we know the hadith of ’Abdullah Ibn ’Umar [where it is stated], ‘… that when he would perform Hajj or ’Umrah he would trim some of his beard,’ so is this a proof for the permissibility of trimming the beard, whether that be more than a fistful or from either side?

Al-Albaani: This issue has no connection as to whether it is obligatory to let the beard flow or not, but rather as to whether it is allowed to trim the beard [in the first place] or not, correct?

Questioner: Yes.

Al-Albaani: The narration of Ibn ’Umar, if you are holding on to it [specifically] in connection with him [trimming his beard while] being on Hajj or ’Umrah, then that has an answer [specific to it], but if you are not holding on to that narration regarding that, then there is an answer for that [too], which of the two aspects do you mean?

Questioner: The aspect … he said, ‘… when he would perform Hajj or ’Umrah …’

Al-Albaani: Okay, if this restriction, ‘… when he would perform Hajj or ’Umrah …,’ is taken away, does the topic [at hand] change in your view?

Questioner: As long as there is no other proof, yes, the topic changes in my view.

Al-Albaani: Ya’nee, if it is established that Ibn ’Umar used to trim his beard even when not on Hajj or ’Umrah, ya’nee, the problem is over? I don’t think so [i.e., that should be the end of the argument but I don’t think that that will be the case with you].

Questioner: The problem wouldn’t be over for me, O Shaikh!

Al-Albaani: That’s what I thought, even though that was what you were talking about.

Questioner: Yes, O Shaikh.

Al-Albaani: Okay, so, for the sake of benefit, I say: it has been established [both that he trimmed his beard] with the restriction [of him doing so on Hajj or ’Umrah] and generally, i.e., he used to trim his beard when on Hajj or ’Umrah and also when not on Hajj or ’Umrah, what I understand from you is that it is as though you want to say: is it allowed to curtail the general order of the Prophet to let one’s beard flow based upon the unrestricted action of Ibn ’Umar or [in other words] without [restricting it only to] Hajj and ’Umrah, I think that is what your question is, isn’t it?

Questioner: Yes, that is my question [now], initially though it was about the restriction [of doing it during Hajj or ‘Umrah.]

Al-Abaani: Yes, for that reason here is a quick benefit [I will mention to you], it has been reported with the check [that it was done during Hajj or ’Umrah] and it has been reported without that restriction too. So it has been reported from Ibn ’Umar that he would do that during Hajj or ’Umrah and also when not on Hajj or ’Umrah.

And take as another point of benefit that it has been reported from others apart from Ibn ’Umar too, yes, and this is something which in reality has remained hidden from many of the people of knowledge and excellence, and for that reason they forbid practising people from cutting their beards since they want to stop at the general meaning given in the text, “Trim the moustache and let the beard grow,” and this is [in fact] the [foundational] principle, i.e., that a Muslim stops at a general or unrestricted text, and does act contrary to it by using a restriction or limit [to its generality] except with a proof.

So now, I hold that the proof is on our side in terms of restricting it, and [through] the action of Ibn ’Umar, and not specifically that he did it during Hajj or ’Umrah, even though this helps us along half the way, since those who say that the order [in the hadith] is to be carried out in its generality and unreservedly do not [even] allow one to trim one’s beard whether during Hajj or ’Umrah, [is that] clear?

So I say, Ibn ’Umar’s action here is a proof, and that is due to the following:

To understand the restriction [given to the general meaning of the hadith] by Ibn ’Umar’s رضي الله عنه action we have to bring to mind a reality that is connected to the aforementioned hadith, “Trim the moustache and let the beard grow,” [and that reality is] that Ibn ’Umar is one of its narrators. And here a fiqh principle comes in to play which the people of knowledge point out on numerous occasions when they debate with each other in matters in which they differ, they say, ‘The narrator [of a hadith] knows more about what he is narrating than others,’ and this is a sound statement, taken from some hadiths, such as his saying ﷺ, ‘An eyewitness sees what someone who is absent doesn’t,’ and there is another narration [which states], ‘Being informed is not like seeing [for yourself].’

And the reason for this hadith is that the Prophet ﷺ related the story of Musaa ﷺ and his brother Haaroon on one hand and the people on the other, that when he went to consult his Lord تبارك وتعالى, and left his brother in charge of the Jews and the Children of Israel, they made a calf, an image having a lowing sound, so when Musaa came back and he told him of the news, the vigilant sense of religious honour didn’t overcome him until he saw [what had happened], and when he did so he ﷺ said, ‘Being informed is not like seeing [for yourself],’ and this is true, self-evident, natural, and well known amongst people practically and through experience.

So when this is the case, Ibn ’Umar, as we all know, lived with the Prophet ﷺ for years and he heard this hadith from him. So in my opinion if Ibn ’Umar knew by seeing him ﷺ that he never trimmed his beard at all, it would be impossible that Ibn ’Umar would take a single hair from it, due to it being known that he was the most avid of the Companions in following him ﷺ, even in some issues which other people may reproach him for, and I think this is something you are all aware of.

So if a glorious Companion, part of whose biography I just mentioned now, someone who was the most eager of the Companions in emulating the Prophet ﷺ—if he didn’t see or hear something from him ﷺ which at the very least would have opened the way for him to trim it, he never would have done so, is that clear?

If we add to that the fact that some of the Salaf like Abu Hurairah, Ibrahim an-Nakha’i and so on, used to do that too, [they] used to trim their beards, and then add to that those who, I don’t say I know … but those who use the general meaning of the hadith, saying, ‘No one reported from any one of the Companions that they used to trim their beards,’ [in reply] to them we say, ‘No, they did, and those who did so are so and so and so and so and so and so,’ they now have to prove the opposite to us, and that is, as the Arabs say, nigh on impossible [the Shaikh used an Arabic proverb here: دون خرط القتاد—‘Before one can attain it, he has to strip the tragacanth of its leaves by grasping each branch and drawing his hand down it: i.e., he has to perform what will be extremely difficult if not impossible.’]. [And] what is the opposite [which they must prove]? That they never used to trim it, all they have is the absence of knowledge, and the people of knowledge have a very sound statement which they make, ‘The absence of the knowledge of something does not necessarily equate to its non-existence.’

So the fact that I, Zaid, Bakr and ’Amr don’t know any one of the Companions who used to trim his beard doesn’t mean that none of the Companions [actually] did, this is not knowledge this is ignorance, [since] it could [either] be this or that, but one of these two possibilities has [actually] been reported as we just mentioned from Ibn ’Umar, Abu Hurairah and others from the Pious Predecessors.

And I recall that Ibrahim an-Nakha’i relates, and as we know Ibrahim was one of the Taabi’in, he related that they used to trim their beards—and this is a very important narration [in this issue].

Based upon this we are able to say that the Prophet’s ﷺ order to let the beard flow is not unrestricted and all-encompassing, because it has been practically established by those who carry weight in both knowledge and in their following that they did not implement this hadith unrestrictedly.

Through this example and others I stated in many pieces of research, and this [point] is, in fact, a very important knowledge based principle, whoever understands it will have comprehended tens of issues which [people’s] minds err in correctly grasping, in terms of whether or not they are allowed in the legislation, so I say: ‘It is not allowed to act upon the general meaning of every general text which was not acted upon in a general manner.’ Is this statement clear or not?

It will not be hidden from all that there are many parts to a general text, so then [a person] wants to use this general text to prove one of those parts, because it is either forbidden or legislated by way of what? [By way of that] text which is general in meaning—so coming to such a conclusion based on a general text is not allowed in many instances when using it to come to that conclusion includes a part which was acted upon or not acted upon, it is in light of this that we should use the general [meaning] as a proof or [conversely] not use the general [meaning] as a proof, which is the case in point at the moment.

And we are able to bring other examples, some of which take place in our lives nowadays, and others which [do not take place in our lives nowadays but which] we give to serve as an example in order to clarify this principle.

An example before us is this general order, “Trim the moustache and let the beard grow,” which is used to show that it is not allowed to trim it at all, but through practical examples we were shown that it was, so: we do not take this general ruling because that which opposes it has been established, i.e., trimming [what exceeds a fistful].

Sometimes you have the total opposite: a general order is used to show the legislative legitimacy of a particular act of worship, an act of worship which has not been relayed to us from the people of worship of old and so [in such a situation] it is not correct to use the generality of the text to come to that conclusion, for if we did we would have agreed with all of the innovations that innovators do, since any innovation on the face of the earth—especially if it is categorised according to what Imaam Ash-Shaatibi calls additional/secondary innovations [al-bid’ah al-idaafiyyah]—it is not possible except that this innovation will have a proof from the Book and the Sunnah, yet along with that we [still] say that it is an innovation.

Now I will bring you a practical example and another which I will make up in order to make this principle understood. You all know, since you’ve performed Hajj and ’Umrah many times, that there are many worshippers, [there] and here too, who we now see placing their right hand on the left after raising their heads from rukoo’, [is that] clear? This holding of the hands after rukoo’ which some Shaikhs who have their standing in knowledge do, what is their proof? A general text, they in no way at all have a hadith [which states] that when the Prophet ﷺ would raise his head from rukoo’ he would place his right hand over his left in prayer, there is no such hadith at all, there is however a general hadith, ‘When he would stand for prayer, Allaah’s Messenger ﷺ would place his right hand over his left,’ [so] they said, ‘… stand in prayer …’ this includes the first standing, the second, [in fact] any standing which is after the rukoo’—this is where a general text has been used to come to a conclusion, likewise, for example, other hadiths [general in nature which they use as proofs], that, ‘We, the company of prophets, have been commanded with three things …’ one of which was, ‘… and to place our right arms on our left arms during prayer.’ They said: this is unrestricted and so includes the first time one stands and the second time after the rukoo’.

We hold that this conclusion is very weak, why? Because this was either carried out practically by the Salaf, at the head of whom is Muhammad ﷺ, or it was not. The person who claims that it was done practically is like those who use a general text as a proof: they have to establish that the Prophet put his hand on his chest after raising his head from rukoo‘—and no such text exists at all.

Those who do not do that do not need to establish that he didn’t do it, why? Because acts of worship are restricted, ‘I have not left anything which will bring you closer to Allaah except that I have ordered you with it,’ so if the Prophet ﷺ put his hands there in this place it would have been relayed to us just as it was concerning the first place … if the Prophet ﷺ used to put his hands there in the second place it would have been reported to us just as putting the hands there in the first standing was, so if placing the hands there in the second standing was not transmitted then this is a practical proof which the Muslims carried out [showing] that the Prophet ﷺ never used to do it.

So using general proofs to come to conclusions, whether they are sayings of the Prophet, which are [obviously] strongest [in establishing proof], or statements of the Companions, which are less [authoritative than the statements of the Prophet ﷺ], since the statements of the Prophet ﷺ are more precise and definitive than that of a Companion … … this is a clear example of what we were explaining, or does anyone have a question or something they are unclear about before we move on to the next example … yes?

Questioner: Regarding how much is to be trimmed, he limits himself to what is in excess of a fistful?

Al-Albaani: Yes, when he holds his beard, whatever is under the fistful, those hairs, it is permissible for him to cut them.

Questioner: From both sides?

Al-Albaani: From both sides if they are more than a fistful. Maybe someone has another question too?

Questioner: Others apart from Ibn ’Umar narrated [this hadith], they never limited it to a fistful or anything else, so is it allowed for us to trim even more than a fistful or do we restrict ourselves to what Ibn ’Umar did?

Al-Albaani: No, we stop at what Ibn ’Umar did, because he has a distinction which is that he is the narrator of the hadith.

Questioner: This is a strong principle, Shaikh.

Al-Albaani: Yes, I’ll give you an example which will make the issue even clearer. Many times on such occasions I say: if a group of people entered a mosque at dhuhr or ’Asr time, and they wanted to pray the Sunnahs that are prayed before these prayers, that which occurs today and which is correct is that each person will pray the Sunnahs in a spot on their own.

So if someone [now went and] had an idea, upon seeing this group of people entering the mosque and praying on their own [he thinks]: why [is each one praying] alone? ‘Come together, Yaa Jamaa’ah, why have we split our prayer up when the Prophet ﷺ said, ‘Allaah’s Hand is over the Jamaa’ah,’ and, ‘The congregational prayer is more superior to that of a person praying on his own …’’ to the end of the hadith, ‘… and he ﷺ said, ‘A man’s prayer with another man is greater in reward than his prayer alone. And a man’s prayer with two other men is greater in reward than his prayer with one other man …’’ and so on, ‘… Come and let’s pray together as a Jamaa’ah,’—would you say this Jamaa’ah is legislated or not? All of you in unison will say, ‘No, it isn’t.’ Okay, is there a [textual] prohibition against this prayer? There isn’t, there isn’t a prohibition, the Prophet ﷺ didn’t say, ‘Do not pray the Sunnahs in Jamaa’ah.’

But I will say, I will say in my own particular way: the Prophet ﷺ did prohibit it. But the common folk don’t share in understanding this prohibition, in fact, not all of the elite [i.e., scholars etc.] share in understanding it, only some to the exclusion of others.

And it is from here that the discord concerning good and bad bid’ahs came about, because those who say that there is [such a thing as] a good bid’ah understood the [following] statement of the Prophet ﷺ, ‘Every innovation is misguidance, and all misguidance is in the Fire,’ to mean that it is restricted: i.e., [they incorrectly understood that the statement is not general but restricted and means] that not every bid’ah is misguidance.

Ya’nee, this is one of the strangest areas of discord that has arisen in the Ummah. So we are [from] those whom Allaah has helped, through His Grace and Mercy, to understand this most great principle which the Prophet ﷺ laid down in general gatherings, in his sermons on Fridays and elsewhere, saying, ‘And every innovation is misguidance, and all misguidance is in the Fire,’ we have understood this to be unrestricted and all-encompassing.

When a person comes to us with the example I just gave to you now, ‘Come and let’s pray [the Sunnah prayers] together in congregation,’ this goes with [i.e., deceives] the people of innovation, ‘Why, Yaa akhee, do you criticise us? Allaah said, ‘… ask [Allaah to confer] blessing upon him and ask [Allaah to grant him] peace,’ don’t they disapprove of us like that?

So this example which I gave to you just now deceives those people who did now ground themselves on this great principle, ‘And every innovation is misguidance, and all misguidance is in the Fire,’ as for us then the issue is not dubious to us, and all praise is due to Allaah, [for] we say that praying Sunnahs in congregation is an innovation.

Okay, going back to our previous question [about praying the Sunnahs before an obligatory prayer in Jamaa’ah], is there a prohibition concerning it? There isn’t, there isn’t a prohibition concerning it as they understand or as they want, but his statement ﷺ is enough for us, ‘And every innovation is misguidance, and all misguidance is in the Fire,’ and the hadiths in this regard are well-known.

Thus, in the same way in which we reproved this [praying of the Sunnahs in] Jamaa’ah, the proofs for which were [those] general [hadiths], [in the same way] we say: this act of worship, if, in fact, it was an act of worship, the Salaf would have preceded us in it, just as we were saying that if placing the hands [on the chest] in the second standing were legislated and if the general proofs which they use included [placing the hands on the chest in] this place [then the Salaf would have preceded us in it], so when they didn’t our answer and stance is just like our statement concerning praying the Sunnahs in congregation, i.e., if that were included in the general proofs, they would have carried that out, clear?

Thus, ‘… let the beard grow …,’ this is a general text—but was implementation of this general text carried out? The answer is no. Why? Because we have textual evidence from the Salaf while [at the same time] not having that which opposes them. So the deduction that cutting what is in excess of a fistful is permissible stands correct for us through the proof of the narrator of the hadith, Ibn ’Umar and whoever from the Salaf followed him in that.

And [all] praise is [due] to Allaah, Lord of the worlds.

Al-Hudaa wan-Noor, 267.

“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.

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.

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