The Albaani Site

Translation from the Works of the Reviver of this Century

Tag: ibn taymiyyah

Ibn Taymiyyah and Al-Albaani

When the Shaikh of the Shaikhs of Islaam, Ibn Taymiyyah, passed away, “The Muʾaḍhin of the Fortress [in which the prison was] cried out from atop the minaret of its mosque [about it], and the guards spoke about it, and the people gathered, the markets that would normally open early remained shut, people gathered, crying and speaking well of him. And his brother, Zainud-Deen ʿAbdur-Raḥmān, told them that in prison they had both finished reading the Quran eighty times, and when reading for the eighty-first time they had stopped at the Most High’s Saying: ‘Indeed, the righteous will be amid Gardens and rivers, at the Seat of Honour in the presence of the Most Powerful Sovereign.’” [Al-Qamar­: 54:54-55] Al-Maqṣad al-Arshad, 1/138.

This is that prison:

And then centuries later, the Mujaddid, al-Albaani, was imprisoned in that very same place, raḥimahumallāh.

Al-Albaani About Shaikh Muhammad Ameen ash-Shanqeeti


Esaam Moosaa Haadi said, “I heard him say [about Muhammad Ameen ash-Shanqeeti], ‘When I would see him it would be as if I had seen the Shaikh of Islaam Ibn Taymiyyah, a man before whom were all the fields of knowledge, taking from them whatever he wished.’”

Muhaddithul-’Asr, p. 103.

What Has Been Attributed to Imaam Ahmad Concerning Seeking The Prophet’s Intercession صلى الله عليه وسلم

Questioner: It is reported from Imaam Ahmad that he used to permit intercession [tawassul] through the Prophet صلى الله عليه وسلم, what is the authenticity of that [report]? And what is your opinion [concerning this]?

Al-Albaani: As for the authenticity of that according to the method employed when checking hadith, [then] we are not able to establish it, and it is not possible for us to establish [the authenticity] of every statement relayed about an Imaam of the Muslims according to the method of the scholars of hadith.

But we cannot but rely on the scholars who have preceded us in time and knowledge, and we can only but rely on them in the statements and narrations they relay to us–until a mistake in their reporting that becomes clear to us … [about] Imaam Ahmad, may Allaah have mercy on him, permitting intercession through the Prophet صلى الله عليه وسلم.

I remember reading that a long time ago in the Shaikh of Islaam Ibn Taymiyyah’s book, ‘At-Tawassul wal-Wasilah,’ he narrates that [statement] as being one of Imaam Ahmad’s, and his authority in that was the hadith of the blind man.

And as I just said: as long as Ibn Taymiyyah is narrating that, and he is someone who is trusted and relied upon in that which he narrates, then we maintain that which he narrated until the weakness of what he is narrating is established with us, this is regarding the answer to the question.

But I want to mention something important, in my view, concerning statements such as this: it does not harm us whether or not this statement is confirmed from Imaam Ahmad, both matters are equal before us–that is because we are not ‘Ahmadees’ [i.e., blind followers of Imaam Ahmad, may Allaah have mercy on him], but rather as I just said: we cherish these Imaams and hold them in high esteem and benefit from their knowledge and methodology, but we do not surrender the command of our aqidah or our pillars to them except those to whom it becomes clear to us have the truth with them.

Thus, if the report from Ibn Taymiyyah about Imaam Ahmad allowing that … and that his proof in that was the hadith of the blind man, and then upon studying the hadith of the blind man it becomes obvious that it does not denote seeking the intercession of the Prophet صلى الله عليه وسلم after his death, because the blind man was only seeking intercession through the supplication [du’aa] of the Prophet صلى الله عليه وسلم as is well-noted in that same book of Ibn Taymiyyah’s [we] just mentioned, and as I further clarified in my book [entitled], ‘At-Tawassul Anwaa’uhu wa Ahkaamuhu,’ … and the hadith of the blind man all centres around seeking intercession with the rank of the Prophet صلى الله عليه وسلم, so it is not permissible for us to say that it is permissible to seek intercession through the Prophet صلى الله عليه وسلم now, because we cannot inform him what it is we need him to supplicate to his Lord for us is, and, for example, when he supplicates while in the state of barzakh we cannot know that he has [actually] supplicated, so the issue in the hadith of the blind man is connected to when he was alive عليه السلام and it has no connection to [after] his death.

Al-Fataawa al-Kuwaitiyyah, pp. 45-47.

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

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

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

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

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

May Allaah reward him with good.”

Ad-Da’eefah, vol. 13, p. 315.

Al-Albaani asked about Salmaan and his advice to the Youth | 2 | Those Who Rush into Issues which the Shaikh of Islaam Ibn Taymiyyah and His Students Would Take Their Time Over


Someone Else: O Shaikh! The state of affairs concerning what goes on amongst the youth in many parts of the world is very bleak. We don’t doubt that there are people who have deviated, that are mistaken, that are innovators. [But] many times the confrontation has become personal, a confrontation over mere gossip [qeel wal-qaal] and the youth do not understand the wasted time that that entails nor the great antagonism that it foments between them. This is something they do not notice.

We don’t doubt that the truth is with them, but when I ask many of the youth how much Quraan they have memorised they will say, ‘Three Juzz,’ and if I ask them how long they have been debating this issue, they will say, ‘Three years.’

For three years they’ve been sitting, [discussing things like], ‘Zaid [i.e., so and so] is reliable, he’s not reliable, he’s a kaafir, he’s not a kaafir, he’s an apostate, he’s not an apostate, he said what he said, he’s a deviant, he’s not a deviant.’

Maybe he is [in fact] a deviant or mistaken or misguided, [but] they think that if someone comes to advise them telling them that this is a waste of time, most of them will think that the person advising them is with those deviants, and this is something strange, when all he wants is to advise them.

[You’ll find] a youth, a seventeen year old, who hasn’t memorised anything except a little–[but] he’ll be discussing very deep issues which the Shaikh of Islaam Ibn Taymiyyah and his students would take their time and deliberate patiently and carefully over. But these youth will rush to such issues. So we want some direction concerning things like this.

Al-Albaani: Many times I’m asked, ‘What is your opinion about so and so?’ and I understand from the questioner that he is either for the person he is asking about or against him. And maybe the one he is asking about is from our brothers, and maybe he is from our old brothers about whom it is said, ‘He has deviated/strayed.’

So I advise the questioner, my brother, what have you to do with Zaid, Bakr and Umar? [Trans. note: i.e., like saying Tom, Dick and Harry]. Remain on the right course as you have been commanded [cf. Surah Hud 11:112].

Learn knowledge.

This knowledge will enable you to distinguish between the righteous person and the sinner, between the one who is correct and the one who is mistaken and so on. Thereafter, don’t hate your Muslim brother just because–I don’t say just because he made a mistake–rather I say [don’t hate your Muslim brother] just because he has deviated/strayed, but has strayed in an issue or two or three but in other issues he has not deviated.

We find in the Imaams of Hadith people whose hadiths they would accept [yet] in their biographies it will be said that he was a Murji’ee, a Khaariji, a Naasibi and so on. These are all faults and misguidance but they had a balance which they stuck to and they would not let the weight of one fault outweigh many good deeds, or [they would not let the weight of] two or three faults outweigh all of the good deeds [the person has] the greatest of which is the testimony that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.

I say, for example, regarding Salmaan [al-Awdah] and people like him: some of our Salafi brothers accuse them of being from the Ikhwaan al-Muslimoon. I say: I don’t know whether he is from the Ikhwaan al-Muslimoon. But would that the Ikhwaan al-Muslimoon were like him. The Ikhwaan al-Muslimoon fight the call to tawheed and say that it splits the Ummah and divides the [united] word. As for these people, as far as I know, and the people of Makkah know their mountain passes best, they call to tawheed and study tawheed, isn’t that so?

Questioner: Yes.

Al-Albaani: Thus, if only the Ikhwaan al-Muslimoon were like that. And maybe some political activity is found among them [i.e., among Salmaan and people like him], and they have something which resembles revolting against the rulers … and so on.

Yes, the Khawaarij were like that, the real Khawaarij which the scholars have no doubt were the ones referred to in the Prophet’s عليه السلام saying, “The Khawaarij are the dogs of the Fire,” the ones who this refers to are those who rebelled against Ali and as is mentioned in the famous hadith of the two Sahihs, “… they will leave Islaam like an arrow darts through the game’s body …” they [i.e., those who rebelled against Ali] are the ones intended here.

Yet along with this, they [i.e., the scholars of hadith] would narrate hadith from them and regarded them as Muslims. So they left their misguidance and made clear their good deeds, and this is by way of His Saying, the Most High, “… and do not let the hatred of a people prevent you from being just. Be just, that is nearer to righteousness …” [Maa’idah 5:8].

So these people, if they have strayed, and I don’t think it is a deviation in aqidah, but rather in methods … whatever the case we ask Allaah, the Mighty and Majestic, that He makes us a balanced nation, which does not go to extremes or fall short.

Questioner: O Shaikh! …

PDF: On Boycotting

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PDF: An Advice to the Salafis to Show Kindness and Softness and to Reject Disunity and Differences … and to Leave the Unlegislated Type of Boycotting

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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.

PDF: Is the Sufi’s Stabbing themselves with Skewers a Miracle?

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The video:

Is the Sufi’s Stabbing themselves with Skewers a Miracle? | 2


So these are two forbidden matters that have come together in these people: beating the daff during the remembrance of Allaah, and stabbing themselves with skewers.  Along with harming oneself, this is something which misguides the Muslims in addition to the fact that they try to deceive the people into thinking that this act is a miracle [karaamah].

Whereas the reality is that, firstly, it is not a miracle but rather indignity. Secondly it is [but] an exercise which the most profligate of sinners can do just like them.  The non-Muslim can do it. The non-Muslim who doesn’t believe in Allaah and His Messenger [can do it], why?

Because it is [acquired by] practice, [just] an exercise. And maybe all of you have heard of some of the strange things the Hindus and idol worshippers do; those who bury themselves alive in plain view of the people and examining doctors, who have gathered specifically to see how this person can be buried underground and then come out alive, [and to see] how he can breathe?

Does this then mean that this idol worshipper who survived underground for days not just hours and then comes out alive is from the major Allies of Allaah [Awliyaa’ullaah]?  How perfect is Allaah, the Mighty and Majestic!/Allaah forbid!

This is practise and exercise, and exercise can result in some strange things. For example you have seen many, many incidents … a rope stretched out on to the sea–if we were to walk on a narrow bridge [it would be something!]–but as for this person he is walking on a rope–so [now] what, this is a miracle?

This has no connection whatsoever to do with miracles.

This is practice.  The righteous and the sinner, the believer and the disbeliever all share in it. And the Muslim’s scholars, both past and present, have experience with these people who do not know anything about their religion except these exercises which they have become accustomed to and by which they then misguide the people, whereas the scholars say:

If you see a person who may fly
And on the ocean does walk
Yet does not stop at the limits of the Legislation
Then an innovator is he
being lead to destruction progressively

Why did they say that? Because supernatural events can be split into three categories:

1) Miracles [Mu’jizah].

2) Miracles of a lesser degree [karaamah].

3) And something which leads to destruction progressively [istidraaj].

Miracles [Mu’jizah] are done by a Prophet. Miracles but of a lesser degree [karaamah] are done by an Ally of Allaah [Waliyullaah]. And istidraaj is performed by the disbeliever and the hypocrite.

You are not in need of us speaking about miracles, they are mentioned in the Book of Allaah and the Sunnah, maa shaa Allaah, extensively, as are karaamaat.

The karaamaat of the true Allies of Allaah and the righteous people, alhamdulillaah, are many. He, the Most High, says, “Everytime Zakariyyaa entered the Mihraab [prayer room] to visit her, he found her supplied with sustenance.” [Aali Imraan 3:37]. This was a karaamah of Maryam عليها السلام. And there are books written about this topic, from the best of them is that of Ibn Taymiyyah, may Allaah have mercy on him, what is it called?


Al-Albani: Yes?

Questioner: The Maxim of the Miracles of the Allies of Allaah …

Al-Albani: No, no, remind us of its name, O people.

Questioner: Al-Karaamah and the Miracles of the Messengers and Prophets of Allaah.

Al-Albani: No.

Questioner: The Maxim of the Miracles of the Allies of Allaah … [The compiler of the book, Shaikh Shady Noaman said, ‘It appears to me that the Shaikh, may Allaah have mercy on him, meant the book called, ‘The Criterion between the Allies of The Most Merciful and the Allies of the Devil. [Al-Furqaan bayna Awliyaa’ir-Rahmaan wa Awliyaa’ish-Shaitaan].

Al-Albani: In summary, the topic that we should talk about is istidraaj. In many authentic hadiths, rather mutawaatir even, it is mentioned that the greatest Dajjaal at the end of time will say to the sky, ‘Rain.’ And it will.

He will say to the earth, ‘Bring forth your produce.’ And it will.

He will say to some desolate land, ‘Bring out your treasures.’ And it will and will follow him.

He will cut a man into two with a sword and will then bring him back to life–are these miracles of an Ally of Allaah [karaamaat]?

These are extraordinary/supernatural occurrences which Allaah will cause to happen at the hands of this great Dajjaal who the Prophet عليه السلام told us about, saying, “There is not, between the creation of Aadam and the Hour, a trial greater than that of Al-Masih ad-Dajjaal.’ So here is this Al-Masih ad-Dajjaal coming with these supernatural occurrences.

Thus, supernatural events do not show the validity of something, ever.

Validity/goodness is only through righteous actions. For this reason the previously mentioned poet said:

If you see a person who may fly

Namely, he flies without wings, not in a plane, the non-Muslims fly in planes and beat us to it.

If you see a person who may fly
And on the ocean does walk
Yet does not stop at the limits of the Legislation
Then an innovator is he
being lead to destruction progressively

So these people who strike themselves with skewers, these are exercises, and from the greatest proofs of that is that if you were to say to one of them, ‘Come, I’m going to strike you with a small pin, he will say to you, ‘No.’ Why? If he really is a person who can perform miracles, let him bring his miracle to any person who wants to hit him in any place.

[But, no] he will say to you, ‘No.’ Why? Because he’s not trained to have himself struck here in his chest, in the heart, nor here, or here, but only here, where there is muscle, where there is meat, not where the nerves and bones are.

I said to you just now, throughout time the scholars of the Muslims have had a lot of experience with these Dajjaals.

The most famous of them was the Shaikh of Islaam Ibn Taymiyyah, may Allaah have mercy on him, who challenged the Shaikh of the Rifaa’ees of his time. [The Rifaa’ees] were known as Battaa’ihiyyah [in attribution to al-Bataa’ih, the village where Ahmad ar-Rifaa’ee, the founder of the Rifaa’eeyah came from].

This Rifaa’ee Shaikh used to make it appear as though he could enter fire without getting burnt.

So Ibn Taymiyyah challenged him.

News of this challenge reached the then Amir of Damascus who accordingly summoned the Shaikh of the [Rifaa’ee Sufi] Tariqah, along with Shaikhul-Islaam Ibn Taymiyyah, so that he could see how they would debate and what they would do in the end. So Shaikhul-Islaam Ibn Taymiyyah spoke with the knowledge he had, [stating] that these people were from the worst of the creation, from the worst of creation, that they have no knowledge nor piety [taqwaa] and no righteousness and that they only deceive the people through matters which both the righteous and the wicked, the believer and the disbeliever, share in.

Part of what he said was that they oil their bodies with a special substance, and their thowbs too, and then enter the oven and the fire does not burn them. And I challenge them with one condition, O Amir, that they take off these thowbs and are given thowbs that have been washed by you, and that you order them to wash their bodies with water and vinegar, then they are to wear those [clean], white thowbs–and at that time I too will enter the fire with them, and whoever from us burns is the liar.

So when the [truth of the] matter concerning that Dajjaal was uncovered, he turned and fled.

[And there are] many, many [such] incidents–and maybe it is beneficial that I mention a very short story about something that happened to me, and I am the poor, needy servant of Allaah …

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

His Imprisonment

Then al-Huwaini asked the Shaikh about the circumstances surrounding his imprisonment in Damascus two times?

Al-Albaani: One of those times was when Jewish planes struck Damascus, so what seems apparent is that the state feared that the Shaikhs might start a revolution, so as a precautionary measure they arrested all the Shaikhs.

Then Shaikh al-Albaani said while he was laughing, “And I don’t know how they regarded me to be from among the Shaikhs this time.”

The second time was when the secret service called me in and said, “What is your opinion about the rulers of today?” So I said to them, “I don’t know them.” They said, “What is your opinion about the system of the ruler, do you support it?” I said, “No.” They said, “Why?” I said, “Because it is against Islaam.”

They took me in a car transferring me from place to place and then put me in police headquarters in order to transfer me–to where, I did not know. A person from my people, an Arnaa’ooti, passed by me and asked why I was present there so I told him about the situation, and he left. He went and asked about the place to which I was about to be transferred and then came back to me and said, “They have decided to expel you to al-Hasakah,” i.e., [an area in the] north-east [corner of] Syria.

So I asked him to go to my son in the shop and tell him to bring my bag to me in which he should place a copy of Sahih Muslim, a sharpener, a pencil, an eraser etc., and that he should meet me here, and that if he does not, then he should meet me at the place where the cars leave for Aleppo.

So the man went to my son who then hurriedly came and brought everything that I had asked for and met me at the place where the vehicles depart just as it was reversing getting ready to go. He climbed on heading towards me and gave me salaam, hugged me and bid me farewell, and then it left with us for Aleppo, and from Aleppo to al-Hasakah.

There is a new, very large and towering prison in al-Hasakah. They placed me in an area which was very long and full of Muslims from Hizb at-Tahrir, the head of them used to attend my lessons in Aleppo, i.e., he was a Salafi and then he turned towards Hizb at-Tahrir. I said to myself, “Many a calamity is beneficial,” [for] I was in constant debate with this group, day and night–but I had brought my provisions with me and wanted to start work but the lamp [where I was] was attached to the ceiling which was very high, so I did not benefit from its light whatsoever.

So I spoke to this companion of ours who used to be a Salafi, his name was Shaikh Mustafaa, and, unfortunately, he had spent about two years in the prison. Due to him having spent such a long time there, some companionship had developed between him and the warden, and it seemed as though the prison warden had some [positive] natural disposition [in character], even though he was a Ba’athist. He indeed used to respond positively to Shaikh Mustafaa and with this group of Muslims and would help them as much as he was able to. They would eat together, sharing their food, and I did so with them too.

The point is that I needed some electricity [i.e., a way of getting more light to be able to read], so Shaikh Mustafaa spoke to the prison warden saying to him, “Shaikh al-Albaani is a student of knowledge and wants to study, because he brought his books with him.” So the warden said to him, “We will bring him what he needs but on his account.” So I told them this was fine and good, he would bring what I needed and I would pay.

So [as a result] the lamp was brought down from the top of the ceiling to the top of my head, totally above it–so I never felt any loneliness in the prison whatsoever, just as Ibn Taymiyyah said, “My imprisonment is my solitude.”

Then al-Huwaini asked the Shaikh about his works which he had finished and those he was still working on and about his methodology in authoring some of those works and he finally asked him to give him some knowledge-based advice so the Shaikh gave him some and encouraged him to fear Allaah, the Mighty and Majestic, and finished off by saying:

“I hope that you are given even more tawfeeq [from Allaah].”

The End

Hope you guys enjoyed it as much as I did.

And the translation was finished after Ishaa on the 11th of Jumaada 1 which corresponds to the 15th April, 2011. And all praise is due to Allaah through whose Blessing righteous actions are completed.

Shaikh al-Albaani’s Life | Questions and Answers … 12


The following post is from the same book we are going through but occurs later and is not part of the questions and answers section but is connected to the previous post about the Shaikh’s time at Medinah, so I thought I would add it here.


“In their biographies of Shaikh al-Albaani, the two Shaikhs, Eed Abbaasi and Ali Khashaan said, ‘Due to that continued effort and the tawfiq that Allaah, the Most High, gave him, many beneficial works [authored by the Shaikh] in the fields of hadith, fiqh, creed and others came to light which show the people of knowledge and excellence what Allaah had bestowed upon him from correct understanding, abundant knowledge, exceptional expertise in the field of hadith and its sciences and narrators, along with a sound knowledge-based methodology making the Book and the Sunnah the judge and scale for everything, taking guidance from the understanding of the Pious Predecessors and their way in understanding and deriving rulings.

That [same] methodology which many researchers and verifiers from the people of knowledge [before him] tread upon, especially the Shaikh of Islaam Ibn Taymiyyah, his students, and whoever followed them in that.

All of this made the Shaikh a distinguished and renowned authority that the people of knowledge would refer back to. People supervising institutes of knowledge appreciated his worth, something which made those in charge of the Islamic University in Medinah al-Munawwarah when it was established–and at the head of them the Shaikh, the Allaamah, Muhammad ibn Ibrahim Aali-Shaikh, the Principal of the Islamic University and the Mufti of the Kingdom of Saudi Arabia at that time–choose Shaikh al-Albaani to take up the teaching of hadith and it sciences, during which he was an example of earnestness and hard work, to the extent that he would sit with the students on the sand during the breaks between lectures and some teachers would pass by him while he was sitting on the sand and would say, “This is the real lesson–not the one you just came of it or the one you will go back to [inside].”

The Shaikh would do that whereas the other teachers would head to the staff room and have some dates or tea and coffee, and this is from the Grace of Allaah which He gives to whoever He pleases.

And maybe this habit of his and his sincerity was something which led some people to become jealous of him, amongst whom were some of the people of knowledge, due to the affection and love the students had for him and how they would present themselves to him at the university and outside it during the trips which the university would supervise.

The Shaikh’s relationship with the students was that of friend with a friend, without formality, and not like [the relationship] between a teacher and his student, for he wiped out formality which would [normally] prolong matters and replaced it with trust and brotherhood.

He said, “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.”

The desire of the students to be with the Shaikh and their love for him and the fact that they felt as though there was no difference between them and their teacher reached such an extent that one day after having given his lectures the Shaikh went to the [university’s] administration and left his car outside the building and entered. Then it so happened that Ustaadh Muhammad ibn Abdul-Wahhaab al-Bannaa wanted to go to the city, so he came out [of the building] with Shaikh Al-Albaani heading to Shaikh Al-Albaani’s car so that he could take him with him–only to find that Shaikh al-Albaani’s car was [already] full of students! So when the students saw Shaikh al-Bannaa, one of them was compelled to get out for him, and this is how it was.

And when he would enter the university in the morning you would hardly be able to see his car due to the multitude of students gathered around it, giving the Shaikh salaam, asking him questions and benefitting from him.

The Plans of the Malicious and Spiteful Ones

All of these things which we just mentioned when put together stirred up those teachers at the university who were malicious and spiteful, so they plotted against him and reported him to the university administration fabricating false accusations against him, bearing false witness against him and slander, conspiring and machinating against him. And they forgot Allaah, the Most High, and the [fact that all will have to] stand before Him, on the Day when nothing will be hidden from Him, the Most High.

So the administration terminated his contract.

The Shaikh bore the accusations and slander against him, saying, “Sufficient for us is Allaah, and He is the Best Disposer of affairs,” and Allaah wills and chooses, and none can repel His Will, the One free and far removed from all defects.

So the Shaikh was satisfied with Allaah’s Decree with a believing and truthful soul, in fact he was happy because Allaah had blessed him to be able to understand complex issues and Islamic problems such that he returned [to Syria] with an even greater fervour to research and investigate those things which would be of benefit to the Muslims in many different fields of knowledge from the pure Sharee’ah, which he had been kept away from while he had to teach at the university.

[When all of this happened] Shaikh Abdul-Aziz ibn Baaz said some important words to Shaikh al-Albaani, consoling him, he said, “Wherever you are, you will fulfil the obligatory duties of calling to Allaah, there is no difference to you [whether you are here or there].” And that is because he knew of the strength of Shaikh al-Albaani’s faith in Allaah, the Most Great, his vast knowledge and his patience in the face of calamities.

And maybe this explains why Shaikh al-Albaani would so often repeat the supplication of Abu Bakr as-Siddeeq, may Allaah be pleased with him, “O Allaah! Do not hold me to account for what they say, and make me better than what they think, and forgive me concerning those things they do not know about.”

Al-Imaam al-Albaani, Hayaatuhu, Da’watuhu, Juhooduhoo fee Khidmatis-Sunnah, of Muhammad Bayyoomi, pp. 115-117.

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 … 6


The Shaikh of Islaam Ibn Taymiyyah and al-Albaani
in the same prison

“It was decreed that I was imprisoned in 1389 Hijri, which corresponds to 1969, along with a number of scholars for no other crime than calling to Islaam and teaching it to the people.  So I was taken to the fort prison[1] and others in Damascus, and then I was freed after a while, only to be taken back a second time and then exiled to the Island to spend a number of months in the prison there, something which I regard to be in the Way of Allaah, the Mighty and Majestic.

Allaah so decreed it that there was nothing with me [when I was put in prison] except my treasured book, Sahih Muslim, a pencil and an eraser.  It was there that I engrossed myself in fulfilling my dream of summarising and abridging it [i.e., Sahih Muslim], something which I completed in three months, toiling day and night, without feeling any weariness or boredom.  And so as a result that which the enemies of the Ummah had intended to be a punishment for me was turned on its head and became a blessing for us, with students of knowledge from the Muslims benefitting from it all round the world.

So all praise is for Allaah through whose blessings righteous actions are completed.

House Arrest

Allaah, the Most High, facilitated the completion of many knowledge based works for me.  I would not have had the opportunity to have given them the required time if my life had continued on the path it was on.  [And this was] because some of the successive governments had prevented me from going out to the cities of Syria for my monthly lectures where I would call to the Quraan and the Sunnah, and this is what is more commonly known as ‘house arrest.’

Likewise during these successive periods I had also been prevented from giving any of the many knowledge based lectures that I used to deliver, the preparation for which used to consume a large portion of my time.  This took away a lot of the work that I was doing and came between myself and meeting lots of people who used to take a great amount of my time.”[2]

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 14-15.

[1] [Transl. note] And this is the same prison that the Shaikh of Islaam Ibn Taymiyyah was imprisoned in many hundreds of years earlier!  See the Arabic article here:

[2]  i.e., all of this gave the Shaikh extra time to get busy with his research and writings, may Allaah have mercy upon him.

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