The Albaani Site

Allah have Mercy on Him

Tag: hadith

Shaikh ’Abdul-Kareem al-Khudair on Al-Albaani Being One of the Major Scholars of the Ummah


 

Shaikh ’Abdul-Kareem al-Khudair, may Allaah protect him, said, “And for that reason Al-Dhahabi came, Ibn Hajar came, Al-Haafidh al-’Iraaqi came, Abu Zur’ah ibn al-Haafidh al-’Iraaqi came, major scholars who graded hadith to be authentic and weak, good was placed at their hands [continuing] up to this era of ours—until the [line of] Huffaadh and Imaams was completed with al-Albaani, may Allaah have mercy on him.”

Al-Imaam al-Albaani, Shaikhul-Islaam wa Imaamu Ahlis-Sunnah wal-Jamaa’ah fi ’Uyoon A’laam al-’Ulamaa wa Fuhool al-Udabaa, p. 234.

The Muhaddith of Medinah, Al-’Abbaad, Asked About Ignorant People who Warn Against The Imaam, The Mujaddid, Al-Albaani


Questioner: What is your advice about people who slander Shaikh al-Albaani, may Allaah have mercy on him, and warn against him? And what should our stance towards such an individual be?

Al-’Abbaad: That is the strangest thing, the fact that Shaikh al-Albaani is warned against, that a man who served the Sunnah is warned against, someone who spent his [entire] life examining and researching the hadiths of Allaah’s Messenger ﷺ, clarifying the authentic from what is not. What a person should do is supplicate for him, praise him, and benefit from his knowledge.

And the reality is that there are two people who someone working in the [field of] hadith cannot but refer back to, i.e., al-Haafidh Ibn Hajr and Shaikh al-Albaani. The benefit from al-Haafidh Ibn Hajr in those things connected to hadith is colossal, and the benefit from Shaikh al-Albaani in those things connected to hadith is colossal [too].

For this reason it means that the one who warns against Al-Albaani is warning against becoming acquainted with the truth and accessing the Sunnah, because what Al-Albaani did in connection to hadith was a preeminent service and complete diligence in [serving] the Sunnah, facilitating access to it and bringing it closer to comprehension for the students of knowledge.

So he is worthy of being complimented and supplicated for.

Sending Salaah on the Prophet عليه السلام To Help Remember What One May Have Forgotten


 

Questioner: Noble Shaikh, [the questioner was about to ask his question but forgets what he was going to say and so does what is common and sends salutations on the Prophet عليه السلام to help him remember what he has forgotten thinking this to be the Sunnah], Allaahumma salli ’alaa Rasoolillaah … alaihis-salaatu was-salaam …

Al-Albaani: [Quotes the aayah], “And remember your Lord when you forget … and remember your Lord when you forget …” [Kahf 18:24].

Questioner: Laa ilaaha illallaah.

Al-Albaani: … because the hadith about sending salaah on the Prophet عليه السلام to help a person remember what he has forgotten is weak, not authentic, whereas the Quranic aayah is forthright, “And remember your Lord when you forget …”

Questioner: You’ve spoken the truth, just sometimes a person does things which he is used to …

Al-Albaani: I say that you too have spoken the truth [in saying that a person does things that he is used to], but what should you do … [what] you and I should do is go back to the aayah ….

Questioner: Inshaa Allaah, with Allaah’s Permission …

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.

When Does a Person Know that He can Reach the Ability of Making a Ruling Concerning a Hadith?


 

Questioner: When does a person know that he can reach the ability of making a ruling concerning a hadith?

Al-Albaani: This is an important question. He will know that when he puts his research and personal statements before those of the people of knowledge of old whose statements have been penned down in their books–and finds that in the majority of cases he is in agreement with them. This is from one angle.

From another angle [is that he] finds that the people of knowledge value his knowledge and ijtihaad, and that they do not regard him, as we just said, as yet unqualified to prop himself up as someone who authenticates [hadiths] and declares them to be weak.

In other words: a person should be distant from being deceived by his knowledge. And it is in the nature of many people not to see their own faults but to see those of others, for this reason he should seek the aid of those people of knowledge who are around him, and thus see his faults through them, as [the Prophet] صلى الله عليه وسلم indicated in the well-known hadith, ‘The believer is his brother’s mirror.’ [As-Saheehah, no. 926, hasan]

A believer truly sees his mistakes and faults through others.

And he should seek the help of the people of knowledge in order to know whether or not he is worthy of researching or performing ijtihaad–whether that be concerning declaring matters of knowledge authentic or weak or whether that be concerning issuing religious verdicts in fiqh issues.

Al-Fataawa al-Kuwaitiyyah, pp. 83-84.

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.

Silsilah| The Authentic Collection| No. 12


 

“I seek refuge with you from an evil neighbour and from a wife
who causes me to grow old before old age …”


اَللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنْ جَارِ السُّوءِ، وَمِنْ زَوْجٍ تُشَيِّبُنِي قَبْلَ الْمَشِيْبِ، وَمِنْ وَلَدٍ يَكُوْنُ عَلَيَّ رَبّاً، وَمِنْ مَالٍ يَكُوْنُ عَلَيَّ عَذَاباً، وَمِنْ خَلِيْلٍ مَاكِرٍ عَيْنُهُ تَرَانِي، وَقَلْبُهُ يَرْعَانِي؛ إِنْ رَأَى حَسَنَةً دَفَنَهَا، وَإِذَا رَأَى سَيِّئَةً أَذَاعَهَا

From Abu Hurairah, may Allaah be pleased with him, who said, “From his, صلى الله عليه وسلم, supplications was: “O Allaah!  I seek refuge with you from an evil neighbour; and from a wife who causes me to grow old before old age; and from a son who will become a master over me; and from wealth which will become a punishment for me; and from a cunning friend whose gaze is upon me and whose heart is plotting and planning against me such that if he sees something good he buries it, and if he sees something bad he spreads it.” [1]

Silsilah, no. 3137.

[1]  Transl. note: Shaikh al-Munaawi said in Faid al-Qadeer the Explanation of al-Jaami’ as-Sagheer, “‘… a cunning friend …’ i.e., someone who shows love and good will but in reality is deceitful and deceptive; ‘… his gaze is upon me …’ i.e., he looks at me the way a close friend looks at a close friend but out of deceit and with [mere] flattery; ‘… his heart is plotting and planning …’ i.e., is on the look out to harm me, constantly watchful; if he hears of a good deed I have done, ‘… he buries it …’ i.e., hides and covers it just as a dead person is buried, and, ‘… if he sees something bad …’ i.e., he comes to know of a sin I may have fallen into, ‘… he spreads it …’ i.e., circulates it and makes it known among the people.”

The Shaikh’s Life in his Own Words … The End


 

A Final Summary

The compiler of the book, Esaam Moosaa Haadi, said, “I came across a summary of the biography of our Shaikh al-Albaani, may Allaah have mercy upon him, which he penned down with his own hand in as-Saheehah, no. 3203 of the manuscript [it was a manuscript at the time Esaam Haadi wrote these words, Trans. note], so I wanted to finish this small book by quoting it here.

The Shaikh, may Allaah have mercy upon him, said, “And concerning this it is fitting that I say for the record and as thanks to my father, may Allaah the Most High, have mercy upon him:

And likewise in the hadith [Esaam Haadi’s footnote: i.e., the hadith,There will be migration after migration.  So the best of the people of the earth are the ones who stick to the place Ibrahim migrated to.” Reported by Abu Daawud, no. 2482] there are glad-tidings for us, my father’s family, [since he] migrated with his family from Ashkodera which was the then capital of Albania; fleeing with his religion from the uprising of Ahmed Zogu, whose heart Allaah caused to go astray, who had started to do to the Muslims of Albania the same thing his predecessor Ataturk had done in Turkey.

Due to this migration of his to Damascus in Syria, I reaped [such blessings], by the Grace and Mercy of Allaah, that I cannot thank my Lord such as is rightly due to Him even if I were to live as long as Noah, عليه السلام.  For it was there that I firstly learned the Syrian Arabic dialect and after that classical Arabic which was what enabled me to know correct monotheism [tawhid] which most of the Arabs around me were ignorant of, let alone my family and people, except for a few of them.

Then Allaah granted me the ability, through His Favour and Blessings without the direction of anyone else, to study hadith and the Sunnah, its principles and fiqh [understanding] this was after having finished school and after having studied parts of Hanafi fiqh along with the tools for study such as grammar, morphology and rhetoric with my father and some other Shaikhs.

Then I started to call my brothers and friends to the correction of the creed, and then abandonment of bigotry towards the schools of thought [madhhabs], warning them against weak and fabricated hadith, encouraging them to revive the authentic Sunnah which the elite among them had killed off.  A result of that was the establishment of the two eed prayers in the musallaa in Damascus, then our brothers in Aleppo revived it, then [it was also revived] in other cities in Syria and this sunnah continued to spread until some of our brothers in Amman in Jordan revived it there too. [Transl. note: the English translation of Shaikh al-Albaani’s book on praying the Eed prayer in the musallaa can be found here: Eed prayer in the Musallaa].

I also warned the people from building mosques on graves and then praying in them, and authored my book concerning that, entitled, ‘A Warning to the One who Prostrates from taking Graves as Mosques.’ And I shocked the people of my nation and new home with that which they had not heard before: I stopped praying in the Amawi mosque at a time when some of my relatives used to go to it specifically believing that the grave of Yahyaa was in it!  In the course of that I met with, from both relatives and others, that which every caller to the Truth meets with, not fearing for Allaah’s sake the blame of the blamers.

I authored some works about some of the bigoted ignoramuses and was imprisoned two times due to the slander that they spread to the nationalistic, Ba’athist rulers and because I had proclaimed when asked, “I do not support the current rule since it opposes Islaam …’ and that turned out to be good for me and for the spreading of my call.

And Allaah has made it easy for me to go out to many Syrian and Arab cities calling to tawhid and the Sunnah, and then [also] to European cities.  While focusing on the fact that there is no way for salvation for the Muslims from the colonialisation, humiliation and ignominy that has afflicted them, that there is no benefit in the Islamic groups and political sects–except by clinging to the authentic Sunnah upon the methodology of the Pious Predecessors, may Allaah be pleased with them all.  Not by following what the people today are upon whether in matters of creed, fiqh or outlook.

So Allaah caused to benefit from that whatever and whoever from His righteous servants that He wanted to.  This became manifestly apparent in their creed, worship, the way they would build their mosques, their appearance and clothes–something which every just scholar will bear witness to and none will dispute except a spiteful one or a charlatan.

For this I hope that Allaah will forgive me all of my sins and that He will write the reward for that for my father and mother, and all praise is due to Allaah through whose blessings righteous actions are completed.

“My Lord!  Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.” Lord, “… make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will).”


Translators Note: There follow five pages where the compiler lists the books the Shaikh authored, I have left that out here and maybe we can mention a more updated list in the future since some of the books listed have been printed whereas they were in manuscript form at the time the book was put together.  After listing the books, the compiler, Esaam Moosaa Haadi says:

“And this is the last of what I was able to gather about his biography.  O Allaah!  Send your Prayers upon Muhammad and his family and all of his Companions.

Written by:
Esaam Moosaa Haadi
Amman, Jordan
Wednesday, 1st Jumaadi al-Aakhirah, 1421 which corresponds to 30th August 2000 ce.”


And the translation was finished on Sunday, 13th March, 2011.

I hope whoever read this was able to benefit from it and grasped an understanding, a glimpse, of how much the Shaikh loved the Sunnah and how hard he tried to study and propagate it.

Silsilah| The Authentic Collection| No. 11


 

“So He said, ‘May Allaah forgive you, O Abu Bakr!'”

عَنْ رَبِيْعَةَ الْأَسْلَمِيِّ قَالَ: كُنْتُ أَخْدُمُ رَسُوْلَ اللهِ – صَلَّى اللهَ عَلَيْهِ وَسَلَّمَ -، فَأَعْطَانِي أَرْضاً، وَأَعْطَى أَبَا بَكْرٍ أَرْضاً، جَاءَتِ الْدُّنْيَا فَاخْتَلَفْنَا فِي عَذْقِ نَخْلَةٍ، فَقَالَ أَبُوْ بَكْرٍ: هِيَ فِي حَدِّ أَرْضِي! وَقُلْتُ أَنَا: هِيَ فِي حَدِّي! وِكَانَ بَيْنِي وَبَيْنَ أَبِي بَكْرٍ كَلَامٌ، فَقَالَ لِيَ أَبُوْ بَكْرٍ كَلِمَةً كَرِهْتُهَا وَنَدِمَ، فَقَاَل لِيَ: يَا رَبِيْعَةُ! رُدَّ عَلَيَّ مِثْلَهَا حَتَّى يَكُوْنَ قِصَاصاً. قُلْتُ: لَا أَفْعَلُ. فَقَالَ أَبُوْ بَكْرٍ: لَتَقُوْلَنَّ أَوْ لَأَسْتَعْدِيَنَّ عَلَيْكَ رَسُوْلَ اللهِ – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -. قُلْتُ: مَا أَنَا بِفَاعِلٍ. قَالَ: وَرَفَضَ الْأَرْضَ. فَانْطَلَقَ أَبُوْ بَكْرٍ- رَضِيَ اللهُ عَنْهُ- إِلَى الْنَّبِيِّ – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -، فَانْطَلَقْتُ أَتْلُوْهُ، فَجَاءَ أُنَاسٌ مِنْ أَسْلَمَ فَقَالُوْا: رَحِمَ اللهُ أَبَا بَكْرٍ! فِيْ أَيِّ شَيْءٍ يَسْتَعْدِيْ عَلَيْكَ رَسُوْلَ اللهِ، وَهُوَ الْذِيْ قَالَ لَكَ مَا قَالَ؟! فَقُلْتُ: أَتَدْرُوْنَ مَنْ هَذَا؟ هَذَا أَبُوْ بَكْرِ الْصِّدِّيقُ وَهُوَ (ثَانِيَ اثْنَيْنِ) ، وَهُوَ ذُوْ شَيْبَةِ الْمُسْلِمِيْنَ، فَإِيَّاكُمْ يَلْتَفِتُ فَيَرَاكُمْ تَنْصرُوُنِيْ عَلَيْهِ فَيَغْضَبَ، فَيَأْتِيَ رَسُوْلَ اللهِ – صَلَّى اللهُ عَلِيْهِ وَسَلَّمَ – فَيَغْضَبَ لِغَضَبِهِ، فَيَغْضَبَ اللهُ لِغَضَبِهِمَا، فَيَهْلَكَ رَبِيْعَةُ. قَالُوْا: فَمَا تَأْمُرُنَا؟ قَالَ: اِرْجِعُوْا. فَانْطَلَقَ أَبُوْ بَكْرٍ- رَضِيَ اللهُ عَنْهُ- إِلَى رَسُوْلِ اللهِ – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -، وَتَبَعْتُهُ وَحْدِيْ، وَجَعَلْتُ أَتْلُوْهُ، حَتَّى أَتَى النَّبِيَّ – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – فَحَدَّثَهَ الْحَدِيْثَ كَمَا كَانَ. فَرَفَعَ إِلَيَّ رَأْسَهُ فَقَالَ: “يَا رَبِيْعَةُ! مَا لَكَ وَلِلْصِّدِّيْقِ؟ “، قُلْتُ: يَا رَسُوْلَ اللهِ كَانَ كَذَا وَكَانَ كَذَا؛ فَقَالَ لِيْ كَلِمَةً كَرِهْتُهَا؛ فَقَالَ لِيْ: قُلْ كَمَا قُلْتُ لَكَ حَتَّى يَكُوْنَ قِصَاصاً. فَقَالَ رَسُوْلُ اللهِ – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَجَلْ، فَلَا تَرُدَّ عَلَيْهِ، وَلَكِنْ قُلْ: غَفَرَ اللهُ لَكَ يَا أَبَا بَكْرٍ! غَفَرَ اللهُ لَكَ يَا أَبَا بَكْرٍ! قَالَ: فَوَلَّى أَبُوْ بَكْرٍ – رَحِمَهُ اللهُ- وَهُوَ يَبْكِي.

From Rabee’ah al-Aslamee, who said, “I used to serve the Prophet of Allaah, صلى الله عليه وسلم, so he gave me some land and he also gave Abu Bakr some land.  So the worldly life came along and we differed concerning a cluster of date palm trees.  Abu Bakr said, “It is within the boundary of my land!”  And I said, “It is within my boundary.”  There were some words exchanged and so Abu Bakr said something to me which I hated and he [immediately] regretted it.  So he said to me, “O Rabee’ah!  Say the same to me so that it will be even [i.e., you would have taken your right of retaliation, qisaas).”  I said, “I will not do that.”  Abu Bakr said, “You will indeed say it or I will seek the assistance of the Messenger of Allaah, صلى الله عليه وسلم, against you!”  I said, “I am not going to do it.”  Abu Bakr, may Allaah be pleased with him, left the land and then went to the Prophet, صلى الله عليه وسلم, and I went following him.  Some people from [my tribe of] Aslam came and said, “May Allaah have mercy on Abu Bakr!  Why is he going to seek the assistance of the Prophet, صلى الله عليه وسلم, against you, whilst he is the one who said what he said to you?”  I said, “Do you know who this is?  This is Abu Bakr as-Siddeeq!  The second of the two [in the cave], the elder of the Muslims.  So beware in case he looks in your direction and sees you trying to aid me and thus becomes angry, and as a result goes to the Prophet of Allaah, صلى الله عليه وسلم, who becomes angry because of his [Abu Bakr’s] anger, and then Allaah becomes angry because of their anger and as a result Rabee’ah will be destroyed!”  They said, “What do you order us to do?”  I replied, “Go back.”  So Abu Bakr, may Allaah be pleased with him, went to the Prophet of Allaah, صلى الله عليه وسلم, and I followed him alone.  I did so until he came to the Messenger, صلى الله عليه وسلم, and narrated to him exactly what had happened.  So he, صلى الله عليه وسلم, raised his head towards me and then said, “O Rabee’ah!  What is [the issue] between yourself and Abu Bakr?” I said, “O Messenger of Allaah!  Such and such happened and then he said a word to me which I hated and so he said to me, “Say the same to me so that it will be even.””  So the Prophet of Allaah, صلى الله عليه وسلم, said, “Indeed!  Do not say the same to him, rather say, ‘May Allaah forgive you, O Abu Bakr!  May Allaah forgive you, O Abu Bakr!’” So Abu Bakr, may Allaah have mercy on him, left while he was crying.”

Silsilah, no. 3258.

The Shaikh’s Life in his Own Words … 16


 

The Story of the Lost Paper

“I had been suffering from a mild eye ailment for over twelve years so an eye specialist advised me to give them some rest and stop reading, writing and working (repairing watches) for six months.

I heeded his advice initially, leaving all of those things for two weeks approximately–then my soul started to entice me, pushing me to do something during this tedious recess, something which would not, in my opinion, go against what the doctor had advised.  I recalled a manuscript I had seen in the library entitled Dhammul-Malaahee of Ibn Abid-Dunyaa which according to my knowledge had not been printed at that time.  So I said to myself, ‘What harm is there in getting someone to copy it out for me?  And by the time the manuscript would be copied out and the time to check this copy against the original would come round, a reasonable amount of time would have passed for my eyes to have rested.  And this would not demand an amount of effort which would compromise my health situation, and then I could check it at my own pace after that, verifying its hadiths and then we could print it, all in stages so that I would not overburden myself!’

When the person assigned to copy out the manuscript had reached half way he informed me that there was a missing part.  I told him to continue copying it out until he finishes it, and then we would compare it to the original.  [When he had finished] I checked and ascertained that there indeed was a missing part like he had indicated.  I estimated it to be about four pages long.

I began to ponder over it and how I could come by it? This manuscript was kept in one volume amongst many which were stored in the library in the section entitle Majaamee.  Each of these volumes on the whole had numerous treatises and books within it, with differing hand-writing, topics and paper different in both colour and size.  So I said to myself, ‘Maybe the manuscript compiler accidentally bound it in one of these other volumes.’  Thus I flung myself into searching for it in sequence with untold enthusiasm and energy.

And I forgot–or I made myself forget–the ailment in my eyes!  So whenever I remembered it I was never short of justifications to continue, like saying that this research would not adversely affect [the eye rest] since there was no writing or strenuous reading involved!

I had gone through only a few manuscripts when my attention was drawn to the titles of some of the treatises and works by famous scholars and well-known preservers of hadith.  So I would stop at them, search them, study them, wishing that they would be copied out and checked and then printed.  But most times I would find them to be missing parts and chapters, so I would find the second and not the first for example, and would thus not record them in my index.  I continued searching for the lost paper, but in vain, until finally I completed going through all of the volumes that were in the Majaamee section and which totalled 152.

Moreover, during this search I had started to pen down the titles of some of the books that had appealed to me and what encouraged me in that was the fact that during the search I had come across some of the missing parts of manuscripts that I had not recorded before [due to them having been deficient, and now that the missing parts had been found and the manuscript was complete he could record their names].

Since I could not find the lost paper among the aforementioned volumes, I said to myself, ‘Perhaps it was wrongly placed in one of the volumes of the books of hadith collections, stacked in the library under the hadith section!’  Thus I started to go through this section, volume by volume, until I went through them all without finding the lost paper.  Yet I recorded [in my index] as many names of treatises and books as Allaah, the Most High, willed.

In this way I continued to justify and entice myself by saying that I would come across the lost paper.  So in the search for it I would go from looking in the volumes and treatises of one branch of knowledge to the next—until I had gone through all of the manuscripts kept at the library, which numbered approximately ten thousand—but still I never found the lost paper.

Yet I never despaired.

For there was a section in the library where stacks and piles of papers and various scrapbooks were kept, the origins of which were not known–so I started to go through them, carefully and precisely, but [again] without success.

It was then that I began to believe that I may not be able to find the lost paper.

Yet after thinking about this situation I found that because of it Allaah, the Blessed and Most High, had opened a towering gateway of knowledge for me, which I had been ignorant of just as others like me had.  [And this was the fact that] the Dhaahiryyah Library [in Damascus] contains a treasure of books and treatises in various branches of beneficial knowledge which our forefathers, may Allaah, the Most High, have mercy on them, left for us, and that it has rare manuscripts which most likely cannot be found in other libraries across the world and which have still not been printed to this day.

So when this [reality of the value of material in the library] became clear to me and was established in my heart, I resumed the study of all of the library’s manuscripts, from the first to the last.  For the second time.

[This time round I did so] in light of the experience I had gained from my previous search where I had [only] recorded selections [that I had chosen] from the books–now I started to record every single thing that [I came across which] was associated with the knowledge of the science of hadith.  Not coming upon the minutest detail except that I recorded it, even if it came from one [stray] piece of paper from a book or volume whose origin was not known.

It was as though Allaah, the Blessed and Most High, was preparing me through all of this for the third and final stage which was the actual study of these books, a detailed study, [so that I could] pull out from them the Prophetic sayings along with their chains of narration and paths, and [any] other benefits.

This index was the result of individual effort, a personal drive, from someone who was not employed at the library or assigned to it, and as such the necessary aids to review the manuscripts, study them and search the parts of them that were unknown were not available as would have been the case for someone who was employed by the library or assigned to do such a job by the administration.

So it was only natural that I face some hardship during that research–and there were days that came by me where I would have to perch up a ladder, and then climb up it and stay there for hours on end in that very spot to study it [as] quickly [as was possible].  So when I would choose something from it which I would want to study and scrutinise deeply, I would ask the librarian to take it down for me to the desk …”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 34-37.

Silsilah| The Authentic Collection| Nos. 8-10


اِتَّقُوا اللهَ وَصِلُوا أَرْحَامَكُم

From Abdullaah ibn Mas’ood, in marfoo’ form, “Fear Allaah and maintain your ties of kinship.”

As-Saheehah, no. 869.


أَثْقَلُ شَيْءٍ فِي الْمِيْزَانِ: اَلْخُلُقُ الْحَسَنُ

From Abud-Dardaa, from the Prophet, , صلى الله عليه وسلم, “The heaviest thing in the Scales is good manners.”

As-Saheehah, no. 876.


أَنَّ رَجُلاً قَالَ لِلْنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَخْبِرْنِي بِكَلِمَاتٍ

أَعِيْشُ بِهِنَّ وَلَا تُكْثِرُ عَلَيَّ فَأَنْسَى، قَالَ: اِجْتَنِبِ الْغَضَبَ

ثُمَّ أَعَادَ عَلَيْهِ، فَقَالَ: اِجْتَنِبِ الْغَضَبَ

From a man among the Companions of the Prophet, صلى الله عليه وسلم, that a man said to the Prophet, صلى الله عليه وسلم, “‘Give me some words which I can live by, and do not make them too many, in case I forget.’  He replied, ‘Refrain from anger.’ So the man repeated his request.  So he said, ‘Refrain from anger.’”

As-Saheehah, no. 884.

The Shaikh’s Life in his Own Words … 11


His Justice and Fairness

So may Allaah have mercy on a servant who points out my mistake to me and guides me to my faults, since it is easy for me–with Allaah’s permission and his granting of success–to take back any mistake whose fault is made clear to me, and my books which are printed for the first time and the corrections that are made therein [in later editions]  are the greatest witness to that.

And would that the people who refute us inform us of such benefits [i.e., corrections] so that we could return to the correct opinion [in any matter where we are mistaken], whilst acknowledging their excellence and giving them thanks.  And the infallible one is the one who Allaah, the Mighty and Majestic, grants infallibility to.

Al-Albaani’s Methodology Regarding Hadith Classification

It is befitting that I mention that I do not blindly follow anyone when giving a verdict about those hadiths.  Rather I follow the knowledge-based rules that the People of Hadith [Ahlul-Hadith] laid down, and which they traversed upon when issuing verdicts concerning hadith, as to whether they are authentic or weak.  And that was during a time when the Islamic way of life and knowledge was flourishing.  I hope from Allaah, the One free of all defects and the Most High, that I have been given the ability [tawfiq] to follow that way, and to show it, or even part of it, to the Muslims in a practical way, hoping that from the Muslim youth there will be those who renew implementation of these principles, principles which are from the most precise of what methodological, scientific thought has seen throughout the differing ages of mankind, as a group of orientalists and others like them from the opposition have borne witness to.  And of old it was said, “Excellence is what the enemy bears witness to.”

The Importance of time with Al-Albaani

I turned away from refuting it a second time, desiring to save time thereby.

His Methodology in Organising the Hadiths in his two Collections of Hadith Named As-Silsilah and Ad-Da’eefah

And I did not follow a specific order when compiling the hadiths, rather [I listed them] as I came across them.

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 21-22.

Silsilah| The Authentic Collection| No. 7


عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ: سُئِلَ رَسُولُ اللهِ- صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -: مَنْ أَكْرَمُ النَّاسِ؟ قَالَ:”أَتْقَاهُمْ لِلَّهِ “. قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ؟ قَالَ: “فَأَكْرَمُ النَّاسِ: يُوْسُفُ نَبِيُّ اللهِ ابْنُ نَبِيِّ اللهِ ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيْلِ اللهِ “. قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلَكُ؟ قَالَ: “فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُوْنَنِيْ؟ اَلنَّاسُ مَعَادِنٌ؛ خِيَارُهُمْ فِي الْجَاهِلِيَّةِ: خِيَارُهُمْ فِي الْإِسْلَامِ؛ إِذَا فَقِهُوْا

From Abu Hurairah, may Allaah be pleased with him, who said, “The Prophet of Allaah, صلى الله عليه وسلم, was asked, ‘Who is the most honourable of people?’  He said, ‘The one who is the most pious and righteous [has the greatest taqwaa].’ They said, ‘It is not about this that we ask.’  He said, ‘Then the most honourable of the people is Yusuf, the Prophet of Allaah, son of the Prophet of Allaah, son of the Prophet of Allaah, son of the Khaleel [Friend] of Allaah [i.e., Ibraahim عليه السلام].’ They said, ‘It is not about this that we ask.’  He said, ‘Then is it about the tribes of the Arabs that you ask?  The people are of [differing] tribes.  The best of them in the Days of Ignorance [i.e., before Islaam] are [also] the best of them [when they embrace] Islaam–as long as they gain understanding of it.’”

As-Saheehah, no. 3996

Silsilah| The Authentic Collection| No. 6


عَنْ مُحَمَّدِ ابْنِ جُحَادَةَ عَنْ رَجُلٍ عَنْ زَمِيْلٍ لَهُ مِنْ بَنِيْ الْعَنْبَرِ عَنْ أَبِيْهِ- وَكَانَ يُكَنَّى: أَبَا الْمُنْتَفِقِ- قَالَ أَتَيْتُ مَكَّةَ، فَسَأَلْتُ عَنْ رَسُوْلِ اللهِ – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -؟ فَقَالُوا: هُوَ بِعَرَفَةَ، فَأَتَيْتُهُ؛ فَذَهَبْتُ أَدْنُوْ مِنْهُ فَمَنَعُوْنِيْ، فَقَاْلَ: “اُتْرُكُوْهُ “. فَدَنَوْتُ مِنْهُ، حَتَّى إِذَا اخْتَلَفَتْ عُنُقُ رَاحِلَتِهِ وَعُنُقُ رَاحِلَتِيْ، فَقُلْتُ: يَا رَسُوْلَ اللهِ! نَبِّئْنِيْ بِمَا يُبَاعِدُنِيْ مِنْ عَذَابِ اللهِ، وَيُدْخِلُنِيَ الْجَنَّةَ؟ قَالَ:(1- تَعْبُدُ (وَفِيْ رِوَايَةٍ: اُعْبُدُ) اللهَ وَلاَ تُشْرِكْ بِهِ شَيْئاً.2- وَتُقِيْمُ الْصَّلاَةَ الْمَكْتُوْبَةَ.3- وَتُؤَدِّيْ الْزَّكَاةَ الْمَفْرُوْضَةَ. 4- وَتَصُوْمُ رَمَضَاْنَ. 5- وَتَحُجُّ وَتَعْتَمِرُوَانْظُرْ مَا تُحِبُّ مِنَ النَّاسِ أَنْ يَأْتُوْهُ إِلَيْكَ؛ فَافْعَلْهُ بِهِمْ، وَمَا كَرِهْتَ أَنْ يَأْتُوْهُ إِلَيْكَ؛ فَذَرْهُمْ مِنْهُ

From Muhammad ibn Juhaadah, from a man, from a friend of his from Bani al-Anbar, from his father whose kunyaa was Abul-Muntafiq, who said, “I came to Makkah and asked about [the whereabouts] of the Prophet, صلى الله عليه وسلم, so they said, ‘He is at Arafah.’  So I went to him and tried to get close to him but they prevented me.  So the Prophet, صلى الله عليه وسلم, said, ‘Leave him.’ So I came close to him until our riding beasts were neck and neck and then I said, ‘O Messenger of Allaah!  Inform me of that which will distance me from the Fire and cause me to enter into Paradise?’  So he said, ‘1) That you worship (and in a narration there occurs, ‘Worship …’) Allaah and do not associate anything in worship with him; 2) establish the prescribed prayer, 3) give the obligatory zakaah, 4) fast Ramadaan, 5) and perform Hajj and Umrah, 6) and look at how you would like to be treated by the people and so treat them in that manner, and how you would not like to be treated by them, then [likewise], do not treat them in that manner.’”

As-Saheehah, no. 3508

Silsilah| The Authentic Collection| No. 5


أَتَدْرُوْنَ مَا الْعَضْهُ؟ قَالُوا: اللهُ وَرَسُوْلُهُ أَعْلَمُ، قَالَ: نَقْلُ الْحَدِيْثِ
مِنْ بَعْضِ الْنَّاسِ إِلَى بَعْضِ لِيُفْسِدُوْا بَيْنَهُمْ

From Anas bin Maalik, may Allaah be pleased with him, that the Prophet, صلى الله عليه وسلم, said, “Do you know what calumny/slander is?” They replied, “Allaah and His Messenger know best.”  He said, “Telling people what other people have said in order to create dissension between them.”

As-Saheehah, no. 845

The Shaikh’s Life in his Own Words … 7


 

Appointed as a Lecturer at Medinah University

“I was a lecturer in the Science of Hadith at the Islamic University [in Medinah], from 1381 [1961 ce] to the end of 1383 [1963 ce].

In my car I would take with me whichever students I happened to meet on the way to the university and also back to Medinah.  So at all times, my car would be full of them, going and coming.”

His Shaikhs Benefitting from Him

“As for our Shaikhs today, then they are heedless of this legislated ruling.  Many of them will intend to go and pray in mosques such as this [i.e., mosques with graves in them or built on graves etc.].  I used to go with some of them to pray with them at the grave of Shaikh Ibn Arabi – when I was young and when I had not yet understood the Sunnah! Then when I learnt of the prohibition of that I discussed it with this Shaikh [who I used to go with] many times until Allaah, the Most High, guided him and he refrained from praying there.  He would later acknowledge that and would thank me saying that I was a reason for him being guided.  May Allaah, the Most High, have mercy on him and forgive him.

And all praise is due to Allaah who guided us and we would not have been guided were it not for the fact that Allaah guided us.”

What he would say when Praised

He would repeat the supplication of Abu Bakr, the Truthful, “O Allaah!  Do not hold me to account for what they say.  And make me better than what they think.  And forgive me that which they do not know.”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 15-16.

Silsilah| The Authentic Collection| No. 3


أَنَّ النَّبِيَّ – صَلَّى الله عَلَيْهِ وسَلَّمَ – فَقَدَ كَعْباً، فَسَأَلَ عَنْهُ؛ فَقَالُوا: مَرِيْضٌ، فَخَرَجَ يَمْشِي حَتَّى أَتَاهُ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ: أَبْشِرْ يَا كَعْبُ! فَقَالَتْ أُمُّهُ: هَنِيْئاً لَكَ الجنَّةُ يَا كَعْبُ! فَقَالَ: مَنْ هَذِهِ الْمُتَأَلِّيَةُ عَلَى اللهِ؟ ! قَالَ: هِيَ أُمِّي يَا رَسُولَ اللهِ! فَقَالَ: وَمَا يُدْرِيْكَ يَا أُمَّ كَعْبٍ؟ ! لَعَلَّ كَعْباً قَالَ مَا لاَ يَعْنِيْهِ، أَوْ مَنَعَ مَا لاَ يُغْنِيْهِ

From Ka’b ibn Ujrah, may Allaah be pleased with him, “That the Prophet, صلى الله عليه وسلم, missed Ka’b and so asked about him, they replied, “He is ill.”  So the Prophet, صلى الله عليه وسلم, left and walked until he came to him.  When he entered upon Ka’b, he said, “Receive the glad tidings, O Ka’b!” So his mother said, “O Ka’b, congratulations!  For you is Paradise!”  The Prophet, صلى الله عليه وسلم, said, “Who is the one who is taking an oath upon Allaah [that Ka’b has a place in Paradise]?”  Ka’b replied, “She is my mother, O Messenger of Allaah.”  So he, صلى الله عليه وسلم, replied, “And how do you know, O mother of Ka’b [that he is going to Paradise]?  Maybe Ka’b spoke about something which did not concern him or he withheld giving something which was insignificant?”[1]


As-Saheehah | no., 3103

[1] [i.e., would not have harmed him if he had given it, like wealth, knowledge, small kindnesses as mentioned in Surah Maa’oon, see Mullaa Ali Qaari’s explanation of the hadith of Anas (no. 4842) in Mishkaatul-Masaabih, والله أعلم] .

Note: Clarifications between square brackets [] and footnotes are those of the translator.


Silsilah| The Authentic Collection| No. 2


 

آخِرُ مَا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النَّبُوَّةِ الأُولَى: إِذَا لَمْ تَسْتَحِ فَاصْنَعْ مَا شِئْتَ

From Abu Mas’ud al-Badri, in marfoo form, “The last of what the people have obtained from the speech of the earlier prophethood is [the saying], ‘If you have no shame, then do as you please.’”


As-Saheehah, no., 684 | authentic

Silsilah| The Authentic Collection| No. 1


 

Manners, Righteousness and
Keeping Ties of Kinship


آخَى – صلى الله عليه وسلم – بَينَ الزُّبَيرِ وبَينَ عَبْدِ اللهِ بْنِ مَسْعود

From Anas, who said, “The Prophet, صلى الله عليه وسلم, formed a pact of brotherhood between Ibn Mas’ood and az-Zubair.”

As-Saheehah, no., 3166 | authentic

Shaikh al-Albaani said, “Ibn Abdul-Barr said, ‘The pact of brotherhood occurred two times: once between the Muhaajirs specifically and that was in Makkah, and once between the Muhaajirs and the Ansaar.’  And from the proofs of this first pact of brotherhood is this authentic hadith, because az-Zubair and Ibn Mas’ood were both Muhaajirs as is well known.  It seems that Shaikhul-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, did not come across this hadith and others like it, since he denied this [first] brotherhood (11/99-100), al-Haafidh Ibn Hajr mentioned this and refuted that opinion based on this hadith and others.”

The Shaikh’s Life in his Own Words … 5


 

Some of the Contention Faced by the Shaikh

“The first of these was when a group of Shaikhs, among them one whom it was thought would have been a help to the Salafi da’wah, set up a petition claiming therein that I was spreading a Wahhaabi da’wah to cause trouble amongst the Muslims.  So they started collecting signatures for the petition from the people and then submitted it to the Mufti of Syria.  He, in turn, passed it on to the chief of police who summoned me in and questioned me about the affair, until in the end it came to nothing.

One day a friend of mine who I used to study with asked me about a certain hadith concerning the reward of fasting, so I explained to him that [this particular] hadith was weak.  This friend had heard the hadith from the Imaam giving the Jumu’ah sermon quoting it as a proof on the pulpit and he could not help but go back to this Shaikh who had given the sermon to mention what he had come to know about the weakness of the hadith and the reference where that could be checked.  So as a result, the next Jumu’ah sermon of this Imaam was an attack on the way of the Salaf and he started to accuse those who followed it as being Wahhaabis, characterising this way as misguidance, warning the people from approaching them and calling on them to protect their children from its callers.  The people listening to this [second] sermon were not all equal in accepting or rejecting what he said, and as a result there was a lot of disorder and confusion.

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 13-14.

Shaikh al-Albaani in an overturned car …


“Shaikh Ali Khashhaan, may Allaah protect him, in a piece he wrote entitled, ‘The Aider of the Hadith and the Reviver of the Sunnah, Naasirud-Deen al-Albaani’, said, “So by Allaah!  My eyes have never seen–as far as I know-anyone who cared more about the Sunnah and aided it with greater vigour or followed it more than al-Albaani.  One time between Jeddah and Medinah an-Nabawiyyah [he had an accident] and his car overturned and the people present rushed to him saying, “O Sattaar!  O Sattaar! يا ستار!  ياستار [i.e., O Concealer, meaning Allaah].”  So the Aider of the Hadith, Shaikh al-Albaani says to them while he is under the overturned car, “Say, ‘O Sitteer [يا ستير]’ and don’t say, ‘O Sattaar [يا ستار], because al-Sattaar is not one of His Names, the Most High!”

And in the hadith there occurs, “إن الله ستير يحب الستر – Allaah is characterised by modesty and concealment [sitteer] and loves that people conceal themselves.”[1]

Have you seen anyone who aids the Sunnah and the Hadith in a situation such as this in this time of ours?!  Never!  Except for what has been related from the likes of Umar ibn al-Khattaab, may Allaah be pleased with him, Ahmad ibn Hanbal and others from the Pious Predecessors of this nation.””

Taken from Juhoodul-Imaamil-Albaani, of Ahmad Saalih Hussain al-Jabboori, pp. 7-8


[1] An authentic hadith reported by Abu Dawud (4012), an-Nisaaee (1/70), al-Baihaqi (1/198), by way of Zuhair from Abdul-Malik from Abu Sulaymaan al-Azrami from Ataa from Ya’laa, who said, “The Prophet, صلى الله عليه وسلم, saw a man taking a shower in the bazaar without his lower garment on.  So the Prophet, صلى الله عليه وسلم, mounted the pulpit, praised Allaah and extolled him and then said, “Indeed Allaah is characterised by modesty and concealment, and He loves modesty and concealment.  So when one of you takes a shower let him conceal himself.” See Irwaaul-Ghaleel, no. 2335.

The Shaikh’s Life in his Own Words … 4


Calling to Allaah, the Most High

“Communication began between acquaintances, friends and their friends and I made a place in the shop where we could gather and I would teach.  Then we saw it fit to move to the house of one of the brothers and then again to another bigger one until we had to rent out the floor of a building for this teaching.  The people attending increased in number until the space became congested and the vigour and activity to read hadith, its explanations and chains of narrations reached a high level.

We continued like this until the efforts of those who oppose us were directed at us and so matters became restricted until the lessons were cancelled and the sessions were disbanded.

And here we are, even now, [still] not free of these restrictions, so we gather whenever it is possible and when something comes between us and being able to meet I turn to writing and verifying instead, two things which I can never cut off from.

The Spread of Da’wah outside Damascus

From the results of this positive turn which the da’wah received was that we arranged a program to visit different places, like Aleppo, Latakia, Idlib, Salamiyah, Homs, Hama and ar-Raqqah, and despite the limited time that I had allocated for these cities, the journeys met with tangible success.  Since a large number of those who were keen to study the science of hadith would gather at lectures which resembled seminars, books of the Sunnah would be read, questions asked and beneficial debate would flare up.

Except for the fact that this travelling [to spread da’wah] doubled the intensity of the wrath from others [directed at us].  So they doubled their efforts to [cause trouble] before those in places of authority and as a result we were in the centre of one problem after another.”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 12-13.

The Shaikh’s Life in his Own Words … 3


 

The Beginning of his Work

“And the truth is that this affair [i.e., praying salaah at the graves of the righteous] was from the very first reasons that led me to part from the majority of Shaikhs, since in this matter they were on the way of my father.  Thus from the early things that I began which resembled knowledge-based research was that I followed up this topic in some fiqh and hadith reference books which could be found in my father’s library.  I wrote a few pages in which I took the opinion of such prayer being disliked to such an extent that it is prohibited in those areas.  Especially prayer in those mosques that were built on top of the graves of the Prophets and Friends of Allaah, using as proof the sayings of the scholars that I had come across in those references.

I then presented my research to my Shaikh al-Burhaani at the end of Ramadaan and he promised to answer it after Eed.  When I came to him [after Eed] he smiled and said, “You have not done anything.  Since the places that you take from do not exceed Haashiya Ibn Aabideen and Maraaqi al-Falaah, and these are not references of fiqh.”

I was shocked at this answer and knew that the Shaikh had not grasped all that I had written, since I had in fact quoted from Umdatul-Qaari, Mirqaah al-Mafaateeh, Mubaaraq al-Azhaar and Haashaiyah at-Tahtaawee, and they are references that are respected by the people of knowledge.

It was due to this that I saw fit to follow up the issue with wider research.  In this way I continued to scour and research until the point was completed with proofs from the Book, the Sunnah and the sayings of the Scholars.  And so the result of this research was my book known as, “Tahdheer as-Saajid minint-Tikhaadhil-Qubooril-Masaajid – [literally: A Warning to the One who Prostrates from taking the Graves as Places of Worship.”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 11-12.

Shaikh al-Albaani on blind following


The First Question

Is it permissible for the student of knowledge to suffice with the declarations of the scholars of the past as to whether a saying of the Prophet, صلى الله عليه وسلم, is weak or authentic? For example, he reads the checking of Haafidh al-Iraaqi where he says, “This hadith is authentic.” So is it permissible for him to suffice with that and the same with Imaam Ahmad or other than him?


Shaikh al-Albaani: “This matter resembles blind following in Islamic jurisprudence (fiqh). It is sufficient for the student of knowledge to listen to and act upon an opinion of one of the Imaams who are followed, and by that I do not only mean the four [famous ones], since there are more, by the Grace of Allaah, the Mighty and Majestic.

We say: [This is so] since it is not possible for all students of knowledge to be on the same level of ability in discerning the truth in those matters where the people have differed. So it is enough for the student of knowledge to implement the aayah, “So ask those who know the Scripture if you know not.” [Surah an-Nahl (16): 43]

So if there are people of knowledge who are alive then he should ask them and embrace their answer, and if there is not a scholar who is alive for him to question, and he knows that a certain scholar from those who are followed has a certain opinion then he can follow him. And in this he is safe from any reproach or blame even if in reality the opinion that he followed is a mistake because he has implemented what was mentioned in the aayah as being obligatory upon him, “So ask those who know the Scripture if you know not.”

But this is based upon certain premises–there is one condition to this, which is that it is not evident to him that the opinion he is following is a mistake. And knowing whether the opinion he is following is incorrect or not can be done by the student doing some personal research if he has the capability of doing so, or it can become known by the direction of another scholar whom he trusts and in whose knowledge he trusts. What is important is that it is permissible for the student of knowledge to blindly follow a scholar if the mistake [in that opinion] is not clear to him and he himself is not capable of clarifying whether [the chosen opinion] is correct or incorrect …” [1]

[[1] Footnote here by Amr Abdul-Mun’im Salim the one who compiled and explained the book the question is taken from, he said, “In other words, that he should not take this blind following to be religion. Rather whenever the mistake of the scholar or the Imaam becomes clear to him, it is obligatory for him to shun the opinion in which he is mistaken, whether it is with regard to matters of rulings or the creed, or that which is particular to declaring hadiths to be authentic or weak. And Shaikh al-Albaani has another very important religious verdict [fatwaa] concerning this topic in the book, Fataawaa Madinah, no., 32 on pages 42-43 …”] [it has been translated and can be read below after this answer].

Shaikh al-Albaani continues, “Likewise, totally, is the answer regarding the student of knowledge, he finds an Imaam from the Imaams of the Muslims or a preserver of hadith who authenticates hadith and declares others to be weak, then it is sufficient for this student of knowledge to follow this verifier [who declares hadiths to be authentic or weak] as long as two conditions are met, just as we have mentioned regarding the issue of [blind following] in fiqh:

1) The first condition: That he does not know it to be a mistake, since what is intended by this condition–whether it is hadith or fiqh–is that he does not follow his desires and thus say, “So and so gave me this religious verdict and the matter is closed …” [even though while saying this in reality] he feels some uneasiness in his soul, and the Prophet, صلى الله عليه وسلم, said, “Question your heart even if the mufti gives you his fatwa.” [2]

[[2] Footnote of Amr Abdul-Mun’im Salim, “Reported through different paths of narration the most authentic of which is the one reported by Imaam Ahmad (17922) with an authentic chain of narration from the hadith of Waabisah ibn Ma’bad, may Allaah be pleased with him, and the relevant part of that hadith is, “Righteousness is that which gives delight to your heart and sin is that which wavers in your heart, even if the people give you religious verdicts [fatwaas] concerning it.” ]

Shaikh al-Albaani continues, “This is the first condition, i.e., that he does not know that the opinion is a mistake–whether it is regarding the declaration of a hadith to be authentic or weak, or whether it is regarding the permissibility of something or its forbiddance.

2) the second condition: That he himself is not capable of verifying the authenticity or inauthenticity of the particular hadith in question, so this is something permissible–since we cannot burden all of the people [by saying that they must] become capable of reaching the level of ijtihaad or that they become scholars.” [3]

[[3] Footnote here by Amr Abdul-Mun’im Salim who said, “That is because if someone reaches the level of being capable of making ijtihaad and he acquires the tools of this knowledge, then it is not permissible for him to blindly follow anyone rather it is then obligatory upon him to make ijtihaad in the declaring of hadiths to be authentic or weak, but it is permissible for him to look at the rulings of the Imaams and the criticisers of hadith to pick from them that which is in accordance with the truth, so that he does not isolate himself with his opinion from their opinion.”]

 

The Second Question

“What is the proof concerning the forbiddance of blind following?”


Shaikh al-Albaani said, “I do not know of any proof that states that blind following is haraam, rather blind following is a necessity for the one who has no knowledge. And Allaah, the one free from all defects and the Most High, said, “So ask those who know the Scripture if you know not.” Therefore, this aayah placed the Muslims into two categories as regards knowledge:

i) the scholar and it made obligatory upon him to answer the questioner
ii) those who do not know, and it made asking the scholars obligatory upon them.

So if a person from the common folk came to a scholar and asked him about something and the scholar answered him, then this man has implemented the aayah.

And maybe what is intended is something other than what was mentioned in the question [directed to me] and that is the forbiddance of actively splitting into sects and groups; i.e., that a person take his religion from one of schools of thought that are followed and then he totally [refuses] to look at what the other schools of thought might say or at what the sayings of other scholars are–so it is this blind following of schools of thought which is then taken as religion that is not permitted because it opposes the proofs from the Book and the Sunnah.

And the people of knowledge place the people into three categories:

1) the mujtahid
2) the follower on clear proof and insight and
3) the blind follower, and it is this category that most of the people fall into.

As such we cannot say that, “Blind following is haraam,” [that] is only when blind following is taken as religion, as for blind following in general then it is not permissible to declare it to be forbidden.” [1]

[[1] Footnote here by Amr Abdul-Mun’im Salim who said, “And what has been said here is also said concerning taking the opinion of a scholar concerning the declaration of a hadith to be weak or authentic, with the condition that the status/rank of that scholar in relation to that knowledge be borne in mind. So such declarations of whether a hadith is authentic or weak are not taken from a scholar of fiqh who does not know [the science of] hadith criticism. Just as the declaration of whether a hadith is authentic cannot be relied upon when it comes from someone among the scholars of hadith or the hadith preservers who is known as being lenient; just as it is not possible to take the declaration that a hadith is weak from someone is known as being overly-strict. In fact this is a correct rule [established] by those known for their moderation and justice along with their knowledge of the principles of this profession and who are known for their practise of it which established their ability to exercise their judgement in arriving at a religious ruling [ijtihaad] concerning the criticism and chains of narration and their texts.”]

Taken from Al-Fataawaa al-Kuwaitiyyah, compiled by Amr Abdul-Mun’im Saleem, pp. 81-83.

The Shaikh’s Life in his Own Words … 2


The Beginning of his Quest for Knowledge

“The first thing that I had a passion to read were Arabic stories, like those of Dhaahir [Baybars] and Antara [ibn Shaddaad a famous Arab poet], King Saif [ibn Dhi Yazan] and their like, then translated crime or detective novels like Arséne Luprin and others.  After which I found an inclination towards reading books about history.

Then one day at one of the booksellers, I noticed an issue from a magazine called Al-Manaar amongst the books for sale so I bought it.  In it I came across a piece of research written by as-Sayyid Rasheed [Rida] in which he was describing the book Al-Ihyaa by al-Ghazaali, pointing out its strengths and weaknesses.

So for the first time I across this type of knowledge-based critique and that drew me to reading the entire issue.  I continued following the subject of Al-Ihyaa in the [book] Al-Ihyaa itself, with the version which contained the hadith verification of al-Haafidh al-Iraaqi, and I found myself having to borrow it since I did not have the money to purchase it.

As a result I started to read [the entire] book since that detailed verification fascinated me such that I resolved to copy out the book or summarise it after I had laid down a mental picture of copying out the [hadith] verification which was printed in the footnotes of Al-Ihyaa.  I started to write out the hadith, “Indeed praise for a servant can spread as far and as wide as that which is between the east and the west and yet he is not equal to the weight of a mosquito before Allaah …” this is how it was written in Al-Ihyaa.

Al-Haafidh al-Iraaqi said, “And I have quoted it from him but have not been able to find it with such wording.  In the two Sahihs from the hadith of Abu Hurayrah there occurs, “Indeed a huge fat man will come on the Day of Resurrection and he will not weigh the weight of the wing of a mosquito in Allaah’s Sight.”

But what did I do?  I wrote down a hyphen and completed the hadith as it is found in the two Sahihs and I continued upon this so as not to attribute to Al-Haafidh al-Iraaqi something that he did not say, and I also placed the addition which I was writing from the original and to which he attributed the hadith, between two hyphens [=].  In those days I was new to researching and if I knew then what I know now I would have used brackets like the ones I used in my books thereafter instead of the two hyphens.

I started to copy and then got half way through the first volume, when an idea occurred to me which was that during my work on the hadiths parts of them would come by me whose words I did not understand and as a result the intending meaning of the hadith would not be clear to me.  So I said to myself, ‘Why don’t I explain all of these words in the margins which would be a revision for me and an aid to understanding the hadith?” So after I had gotten half way through the first volume I left it and started copying all over again based upon this new idea.

Every time I came across a hadith which had a word I couldn’t fathom I would use Ibn al-Athir’s book Ghareeb al-Hadith [a book explaining rare and difficult words found in hadiths] and dictionaries and then I would write the meaning in the margin, until the notes that I would write for myself turned out to be more than the actual text, and I carried on like this until I finished the book.  I strived like this until a good method was established which helped to make concrete all those new points.

And I think this effort which I put into that study is what encouraged me and endeared to me the desire to continue upon this path, since I found myself seeking the aid of many different works on the Arabic language, figurative speech [بلاغة], and works explaining the rare and difficult words found in hadiths so that the text could be understood alongside its verification.

And this is what benefitted me greatly, and in reality I say: I am amazed at Allaah’s Kindness to His servants, and I feel that Allaah was moving me from one step to the next.  Now I reap the benefits of what I used to write and make copies of, [at that time] I did not know what was behind that writing or that copying, now I reap the benefits of some of that work.  I will find writings from my early knowledge-based research that is profuse and abundant and that was due to the persistent desire to follow such research and because I found the narrations of hadith to be something beautiful.  And I still  continue, and all praise is for Allaah, to have the vigour and desire to research, but old age has its rights.”

 

His Children

“Indeed from the blessings of Allaah, the Mighty and Majestic, upon me is that he inspired me to name all of my sons as servants of His, and they are: Abdur-Rahmaan, Abdul-Lateef, Abdur-Razzaaq from my first wife, may Allaah have mercy on her; and Abdul-Musowwir, Abdul-Muhaimin and Abdul-A’laa from my other wife, and I don’t think anyone has beaten me to naming their son Abdul-Musowwir since with all of the names of narrators that I have come across in the books of the men of hadith and its conveyors [I never found this name].  And I ask Allaah, the Most High, to increase me in success and that He bless me in my family, “”Our Lord!  Bestow on us from our wives and our offspring those who will be the comfort of our eyes, and make us leaders for the pious.” [Furqaan 25:74]

Then in 1383AH [1963CE] while I was in Medina, Allaah blessed me with a son whom I named Muhammad, as a reminder of his, صلى الله عليه وسلم, city and in fulfilment of his saying, “Name yourselves with my name, but do not use my kunyaa.”
[Bukhaari and Muslim]

 

Giving Precedence to the Truth over the Heritage of the Forefathers

“I continued to follow in the footsteps of my father in this direction, until Allaah guided me to the Sunnah, so I left much of what I had studied with him which he regarded as being a means of getting closer to Allaah and worship.”

 

Al-Albaani and His Father

“I had proceeded to study the Sunnah with great longing and adoration, and so when my father saw that in me he began to warn me and said, “The science of hadith is the profession of the bankrupt!”  But despite what that differing put between us in terms of ideological outlook, near the end of his life we become very close, as he used to say at the end of every debate, ‘I do not deny that you brought me some knowledge based benefits concerning matters about which I was not on clear proof beforehand, like it not being legislated to intend to go to pray salaah at the graves of the righteous.’”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 5-10.

A month before he died …


“In Dubai Ali ibn Hasan al-Halabi told us, “A month before his death, the Shaikh, may Allaah have mercy upon him, spent three days researching one hadith.  And he dictated eighteen pages to his grandson, Ubaadah, while I was watching.””

Safahaat Baidaa min Hayaatil-Imaam Muhammad Naasirud-Deen al-Albaani, rahimahullaahu ta’aala, of Abu Asmaa Atiyyah ibn Sidqee Ali Saalim, p. 94.

The Name of the Angel of Death …


Question: Is it correct that the name of the Angel of Death is Izraaeel [Azrael/Azriel]?

Shaikh al-Albaani: Nothing authentic has been reported from the Prophet, صلى الله عليه وسلم, naming the Angel of Death as Izraaeel.

Fataawas-Shaikh fil-Madeenah of Amr Abdul-Mun’im Saleem, p. 57.

He stood up and turned to the people …


 

“At Jumu’ah prayer the Imaam giving the sermon mentioned amongst other things the hadith, The believer to the believer is like a [solid] building, some [parts of it] support others …” [Bukhaari and Muslim] adding the word, ‘… solid …’ [which is not part of the narration].  So after the jumu’ah prayer ended Shaikh al-Albaani stood up and turned to the people and made clear the absence of the word ‘solid’ in the narration of the hadith and urged that the hadiths be narrated as they came without any additions.

So, by Allaah, his critique was better than the sermon itself.”

Muhaddithul-Asr, Muhammad Naasirud-Deen al-Albaani of Samir ibn Amin al-Zahraani, pp. 31-32.

“Why does he not give salaam …?”


 

“One day we were in a lecture being held at someone’s house. Whenever the owner of the house would come in or leave he would not give salaam assuming that by doing so he would be disturbing the lesson.  So the Shaikh turned to him and asked, “Why does he not give salaam when he enters and leaves?”  And so the lesson changed topic and ended up being about the manners concerning giving salaam when entering and leaving and the manners of seeking permission and so on.”

Muhaddithul-Asr, Muhammad Naasirud-Deen al-Albaani of Samir ibn Amin al-Zahraani, p. 31.

Enjoining the good and forbidding the evil …


 

“I saw him one time when he was sick, one of the nurses came in and he was clean shaven.  After he had given the Shaikh his medicine and was about to leave, he said, “Pray to Allaah for me, O Shaikh.”  So the Shaikh, may Allaah have mercy on him, said, “May Allaah beautify you with that which he beautified men with.””

Muhaddithul-Asr, Muhammad Naasirud-Deen al-Albaani of Samir ibn Amin al-Zahraani, p. 31.

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