The Albaani Site

Allah have Mercy on Him

Tag: ibn al-qayyim

On Giving the Adhaan in the Ear of a Newborn Child


Questioner: Our Shaikh, the question is: is the hadith about giving the adhaan in the ear of a newborn child established? I heard that it’s da’eef, should we act on it?

Al-Albaani: No.

Questioner: What do you advise us to do?

Al-Albaani: My advice: [and] this is a clarification for the people, I used to hold that the adhaan in the ear of a newborn child was legislated, aware of the fact that the hadith which states that it is a Sunnah to do so in the ear of a newborn child was reported in Sunan at-Tirmidhi with a weak chain of narration, but I follow the path of strengthening weak hadiths with supporting narrations.

I had found a supporting narration for this hadith in Ibn al-Qayyim’s book well-known as, ‘Tuhfatul-Mawdood bi-Ahkaam al-Mawlood,’ where he had ascribed this supporting narration to al-Baihaqi’s Shu’ab al-Eemaan, and even though he had stated that its chain of narration was weak, I regarded this statement of his to mean that the chain of narration was not severely weak [but just weak]. Based upon that, I considered it to be a supporting narration for the hadith of at-Tirmidhi which is from the narrations of Abu Raafi’.

In those days Shu’ab al-Eemaan was not available, not in manuscript form or as a printed book, [and] as many of you know despite my presence in the Dhaahiriyyah Library which has thousands of hadith manuscripts, this book, Shu’ab al-Eemaan of al-Haafidh al-Baihaqi, was not present in it, in fact it was not present in most of the world’s libraries.

Nowadays it has been published and added to the Islamic libraries, it is an extremely valuable book which has many hadiths which are not found in the six books [of hadith] or, in fact, others too. From these hadiths is the one which I had relied upon Ibn al-Qayyim about, in terms of it being a supporting narration for Abu Raafi’s hadith in Sunan at-Tirmidhi.

[When I read it] all of a sudden [I found that] Imaam al-Baihaqi reported this [supporting] hadith in his book Shu’ab with a chain of narration which had two narrators accused of being liars—so at that point it became clear to me that Ibn al-Qayyim, may Allaah have mercy om him, was lax/lenient when he stated that the hadith’s chain of narration was only weak—what is correct is that it is very weak.

In this situation it is not allowed for someone who works in the science of hadith to take something which is very weak as a supporting narration for something which is not very weak.

At that point I had no choice but to retract the declaration that the hadith of Abu Raafi’ found in Sunan at-Tirmidhi was strengthened by the hadith in Shu’ab al-Eemaan, due to it being severely weak, so [the end result is that] Abu Raafi’s hadith stayed weak.

And I, according to what Allaah has guided me towards in terms of the impermissibility of acting on a weak hadith, went back to the stance that: so long as the chain of narration of Abu Raafi’s hadith is weak and its supporting narration is even weaker than it, then [the end result is that] the weak hadith stays weak as it is, and I retracted my previous stance of the adhaan in the ear of a newborn child being a Sunnah or something legislated.

This is the answer to the question.

Al-Hudaa wan-Noor, 562.

Also refer to this post.

Ibn Taymiyyah, Ibn al-Qayyim and the Perishing of the Fire

Questioner: In [his book] Al-Waabil as-Sayyib, Ibn al-Qayyim mentioned that the Fire will come to an end.  What do you say [about that]?

Al-Albani:  Ibn al-Qayyim has two sayings.  The one which it is fitting to adopt [or rely upon] is the elaboration which he mentioned in Al-Waabil as-Sayyib: [that] there are two Fires, one for the disbelievers and another in which the disobedient Muslim sinners [faasiqs] are punished.

The first fire will not cease to exist, it is the second one which will.

And that which is found in some of his books and some of the books of his Shaikh, Ibn Taymiyyah, the apparent meaning of which is that the fire will cease to exist totally–it is fitting that this is taken to mean the perishing of the fire which the disobedient sinners from the Muslims will enter.  Because they will be saved one day, as he عليه الصلاة والسلام said, “Whoever says, ‘Laa ilaaha illallaah,’ it will help him one day …” [Compilers note: it will help him one day before Allaah].

And I have written an introduction to this book [Raf’ul Astaar of San’aani], almost fifty pages long, confirming the view that as-San’aani, may Allaah have mercy on him, held: that the saying that the fire of the disbelievers will cease is something which contradicts the Book and the Sunnah.

And the [high] regard we have of the Shaikh of Islaam Ibn Taymiyyah and his student Ibn al-Qayyim al-Jawziyyah is that they would not fall into a contradiction as apparent as this one.

So it is fitting that the fire which he stated would cease be taken to mean that of the disobedient sinners from this Ummah and not the fire of the disbelievers.

Fataawaa Jeddah, 4.

Shaikh al-Albaani’s Life | Questions and Answers … 10

Translated by Ahmed Abu Turaab

Al-Huwaini: You mentioned before that that you rented a house in Damascus to give lessons in. What was the methodology that you followed at that time? Would you read through a book or were they general lessons?

Al-Albaani: I remember that the first thing that I taught the students was from Ibn al-Qayyim’s Zaad al-Ma’aad fee Hadyi Khairil-Ibaad. I would read a part of the book to them and then comment on it [from memory] based upon some previous knowledge that I had [concerning it] or from notes that I would prepare before I would give the lesson. In those days the lesson was from three quarters of an hour to an hour long, then after that there would be half an hour to answer questions.

After I finished the first volume of Zaad al-Ma’aad, I think, and Allaah knows best, if I have not forgotten, they requested that I teach them the book Ar-Rawdah an-Nadiyyah Sharh Ad-Durar al-Bahiyyah, because the reality is that [Ibn al-Qayyim’s book] Zaad al-Ma’aad is a knowledge-based book–not all students can handle it, whereas Ar-Rawdah an-Nadiyyah’s subject matter is condensed. So I did teach them the entire book, from its start to its end.

Later, I think, came the turn of At-Targheeb wat-Tarheeb, and there was an academic exertion behind these lessons: the principle regarding them would be preparation, from the results of which was [the commentary on Zaad al-Ma’aaad called] At-Ta’leeqaat al-Jiyaad alaa Zaad al-Ma’aad, the first volume, and At-Ta’leeq ar-Ragheeb ’alat-Targheeb wat-Tarheeb. For it was from my nature not to teach them a hadith until I had ascertained its authenticity and made sure of the understanding [fiqh] or meaning intended by it. This is how I would give lessons there …

Someone at the gathering asked: O Shaikh! Through your constant visits to the Dhaahiriyyah Library, who do you know from the students of knowledge at that time who were serious and striving from your contemporaries?

Shaikh al-Albaani: I, unfortunately, never used to see anyone constantly visiting the Dhaahiriyyah Library, not from the students, neither from the Shaikhs, nor any doctors [i.e., those holding PhDs]. But Shaikh Abdul-Qaadir al-Arnaa’oot would be there, he was ok …

Al-Huwaini: Regarding [Ibn Taymiyyah’s] book, Iqtidaa as-Siraat al-Mustaqeem, did you teach it?

Al-Albaani: I taught parts of it, not all of it.

Al-Huwaini asked Shaikh al-Albaani about Shaikh Muhammad Bahjatul-Baitaar: was he from your ranks or from those who came before you?

Al-Albaani: He was from those who came before [me].

Al-Huwaini: Did you take any knowledge from him?

Al-Albaani: No, but there used to be lessons on literature which the great and well-known authors of that time in Damascus would attend, members of the Arabic Scientific Academy in Damascus, from them for example was Ustaadh Izzud-Deen at-Tanookhi, may Allaah have mercy on him, and others like Mustafaa ash-Shihaab.

They would gather and study the book al-Himaasah of Abu Tamaam. The specialist among them, like at-Tanookhi, was the one who would give the commentary, explanation and clarification. So I and a friend of mine who has passed away to the Mercy of Allaah, his name was Munir Abu Abdullaah, we would go to this sitting successively in order to strengthen [our] Arabic, and to learn something of its ethics.

From the members of this sitting was Shaikh Bahjatul-Baitaar, but I did not [sit with him specifically and] learn anything from him..

Al-Huwaini: Did you meet al-Kawthari?

Al-Albaani: No. I do not know him except from what he left behind.

Al-Huwaini: He was a contemporary of yours?

Al-Albaani: Yes but he was in Egypt and I was in Damascus. I did go to Egypt and he was alive …

Al-Imaam al-Albaani, Hayaatuhu, Da’watuhu, Juhooduhoo fee Khidmatis-Sunnah, of Muhammad Bayyoomi, pp. 28-30.

The Shaikh’s Life in his Own Words … 12

Examples of his Patience

I caused myself to go hungry at the end of 1379 [1959 ce] for forty consecutive days–I did not eat any food during those days whatsoever, nothing but water entered my stomach.  That was in the desire to be cured from certain ailments, and [at the end of it] I was [indeed] cured from some but not others.  Before doing this I had sought a cure with some doctors for close to ten years without any apparent benefit.  I took away two tangible benefits from this forced hunger:

The first: the ability of a person to endure hunger for such a long period of time in opposition to what many people think.

The other: that going hungry can help in curing obesity related ailments as Ibn al-Qayyim, may Allaah have mercy upon him, mentioned, just as it can help with other illnesses as many people have [tried and] experienced.  Yet it does not help with all illnesses and with all body types, in contrast to what the author of the book, ‘Seeking Cures through Fasting,’ a European author, claimed.  And over all those endowed with knowledge is the All-Knowing.

His Father asking him about a Hadith

So I saw fit that I should speak about it, clarifying its defects–especially when the closest of people to me had asked me about it, and that was none other than my father, may Allaah have mercy upon him, and reward him on my behalf with the best of rewards.

Shaikh Mustafaa az-Zarqaa asking him about Hadiths

And this hadith was one of those that the noble teacher Mustafaa az-Zarqaa presented to me, desiring that I verify and check it, and this was on the 15th of the Islamic month of Jumaada ath-Thaani, 1371 which corresponds to the 12th of March, 1952.

His Journeys in Search of Knowledge

During the short time that I spent in Cairo and Alexandria it was only possible for me to meet but a few of the people of knowledge and excellence, for example, the author of Islamic works Muhibbud-Deen al-Khateeb, Ustaadh Muhammad al-Ghazaali [who the Shaikh went on to refute later, translators note], Shaikh Abdur-Razzaaq Afeefi and Shaikh Abdul-Aziz ar-Raashid.

While I was in Cairo I would go–every time the opportunity presented itself–to Daar al-Kutub al-Misriyyah to study the manuscripts of the books of hadith there.  I did the same when I left it and went to Alexandria, going to its library known as Al-Maktabah al-Baladiyyah, and I received copious and important benefits from both of these libraries.  From this second library, I copied out with my own hand a treatise of al-Haafidh Ibn Hajr al-Asqalaani in which he checked and verified the hadiths which al-Haafidh al-Qizweeni brought in the book Masaabih as-Sunnah and he judged therein that they were fabricated.

For many years one of my habits had been that I would travel to Aleppo for a week every month, spending it, or the great majority of it, in its only library there which is full of manuscripts, called Maltabah al-Awqaaf al-Islaamiyyah.  So I would spend hours there every day studying its manuscripts, copying what was of importance from it for my knowledge-based projects.  In addition to that I would also study the Sunnah and its sciences with some of those who desired knowledge, giving them a number of lessons every week [that I was there].

His Journey to Baital-Maqdis [Jerusalem]

And I travelled to Jerusalem for the first time on the 23rd of the Islamic month of Jumaada al-Awwal, 1385 [September 1965 ce], when the governments of Jordan and Syria agreed to allow their residents to travel freely between both countries without a passport.  So I seized the opportunity and travelled and prayed in the Al-Aqsaa mosque.  I visited the Rock, just to see it, since it has no [specific] excellence [mentioned] in the light of the Sharee’ah, in contrast to what the majority of the people think and what the government advocates.

In the month of Rajab, 1392 which corresponds to August, 1972 [he travelled to] Andalus when he was called to attend a conference for the unity of Muslim students held in Granada.

My first journey to Morocco was at the end of the fourth month [Rabee ath-Thaani] in the year 1396 [1976 ce].

In the blessed month of Ramadaan in 1392 [1972 ce, I travelled to Qatr] and in early Rabee al-Awwal in the year 1402 [1982].

His Second Journey to the Emirates
I returned to it on the 29th of March 1985 with official permission, numbered 1094/i, then I left on the 5th of April 1985 as is recorded in my passport with number 284024 sr/77.

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 22-26.

%d bloggers like this: