The Albaani Site

Translation from the Works of the Reviver of this Century

Tag: ikhwaan al-muslimeen

A New Form of Extremism, Hizbiyyah, Hatred and Hostility



Questioner, reading out a written question: How correct is the statement that the present-day Islamic groups apart from the Salafi Jamaa’ah–[the questioner wrote], ‘the mother of the groups,’ and between brackets he put, ‘Salafiyyah’–are more harmful to Islaam than the Jews and the Christians, groups like the Muslim Brotherhood, basing this analogy upon this statement of Ibn Taymiyyah’s [Trans. Note. which must have been mentioned in an earlier sitting] regarding the Raafidah?

Al-Albaani: No, I don’t believe except that this is a new form of extremism and a new form of partisanship and hatred and hostility.

In all of the Islamic Jamaa’ahs there is good and bad.

Passing judgement regarding the Jamaa’ahs, my brothers, is like passing judgement on individuals, passing judgement regarding the Jamaa’ahs is like passing judgement on individuals. There is no Muslim individual who has gathered all the qualities of perfection, only some and not others, maybe his good will be more than his bad, his bad more than his good–and even in the case where his bad is more than his good, it is not fitting that we deny the good which has come from him.

So the Muslim Brotherhood, and Hizb at-Tahrir and the Tablighi Jamaa’ah have good in them but they are also distant from Islaam, either out of ignorance or because they have ignored it.

For this reason, this statement contains extreme gravity, it is not allowed to make such generalised statements, in fact, it is not permissible to declare them to be misguided. We said in some of our sittings … [I said that] I do not hold that we should say that every Shee’ee is a kaafir, but any Shee’ee who says that our Quraan is only a quarter of the missing one, [the one they call] the Mushaf of Faatimah, or he makes statements of disbelief such as that and believes in them and takes them as religion before Allaah, then such a person is the one we call a kaafir. As for saying that all of the Shee’ah are disbelievers, then this is an expression of extremism in the religion.

So it is more becoming, more fitting, that this statement [I just made above] is applied to [those less than the Shee’ah like] the Muslim Brotherhood or other Jamaa’ahs which are all gathered together by Islaam.

But some of them are closer to Islaam than others, some are further than others, so, in all of these Jamaa’ahs there is good and [also] smoke, as occurs in an authentic hadith.

So we in reality look at the Salafi da’wah as the one call which unites the Muslims, because it is the call of truth which the Pious Predecessors were upon, as for the other groups then they have this and that and such and such.

Thus it is not allowed to make such statements general, for they contain oppression and an opposition to His Saying, the Blessed and Most High, “… and do not let the hatred of a people prevent you from being just. Be just, that is nearer to righteousness … [Al-Maa’idah 5:8]

Al-Hudaa wan-Noor, 752.

Al-Albaani asked about al-Banna | 17 | He was not a Scholar Either and a Mention of Blind Hizbiyyah

Questioner: I read [a transcription of] this tape, the topic being the Book and the Sunnah, a topic which in reality there has been much debate and argument over, and the centre of the argumentation and debate is this: some of the brothers in the Islamic world will say to you, ‘I take from the Book and the Sunnah as explained by one of the Imaams,’ for example, Hasan al-Banna, may Allaah have mercy on him.

Al-Albaani: Who?

Questioner: Hasan al-Banna.

Al-Albaani: Okay, yes.

Quesrtioner: You will find his followers now, namely, we’ve heard people say, ‘My brother, I only completely take what Hasan al-Banna said,’ okay, my brother, go back to the Book and the Sunnah … following on from that he will not take from the Book and the Sunnah, and there are many who say such things … okay, all of you say, ‘the Book and the Sunnah,’ [but] come and sit with one of them and the first thing they do is fight, okay, then where is the Book and the Sunnah amongst you?

Al-Albaani: Why do they fight? Because they are hizbis who are not united. Thereafter, [this statement that], ‘Hasan al-Banna is on the Book and the Sunnah,’ this term, ‘The Book and the Sunnah,’ is one which is only made up of a few words but the entire life of a Muslim, every aspect of it, comes under it.

And all claim Laylaa’s love
but Laylaa doesn’t acknowledge it for any of them

Hasan al-Banna, is not a man of knowledge, he was just a man of da’wah, and Allaah benefitted the Muslim youth through him by saving them from the cafe’s and cinemas and so on, there is no doubt or uncertainty about that.

But where are the books of Hasan al-Banna which show his knowledge? His father whose name was Abdur-Rahmaan has some books which show [us] his knowledge, but his son Hasan al-Banna doesn’t have anything other than a few small booklets. These small booklets are like a methodology for his da’wah but they do not show us that the man was a scholar.

So he [i.e., the person you mentioned in the question] will say to you that, ‘I am on the Book and the Sunnah and the methodology of Hasan al-Banna,’ this is proof that his eyes are closed and that he has submitted to the desire of blind hizbiyyah [simply] because, ‘he is Hasan al-Banna.’

Hasan al-Banna has a small book about words of remembrance [adhkaar].

Questioner: Al-Ma’thuraat.

Al-Albaani: It’s called, ‘Al-Ma’thuraat,’ very small, I don’t know have you seen it? One of the heads of the Ikhwaan al-Muslimoon in Syria put it to me to check this book and have it printed with a knowledge-based checking, because he trusted me as someone who specialises in the science of hadith.

I told him I would do so but that I feared my efforts would go to waste. He asked why and so I told him that it was his religious and knowledge-based sentiments which made him make such a suggestion, that I should check Hasan al-Banna’s book, but that the way of hizbiyyah will not let it pass for when it is said to the Ikhwaan al-Muslimoon that here is Hasan al-Banna’s book with al-Albaani’s checking, they will put an end to it, because it is very hard and painful for them to see a book by al-Banna with the checking of al-Albaani, why?

Because there is bigotry and blind partisanship … and [indeed that is what happened,] the book was not printed except as Hasan al-Banna, may Allaah have mercy on him, composed it [without al-Albaani’s checking]. What’s in this book? It contains [hadith] from books of the scholars of old, and fiqh of some of the hadiths about adhkaar and ma’thuraat, as far as I can tell, [but] not according to the principles of [the science of] hadith–because he was not from the people of hadith, his father was from the people of hadith somewhat, but he wasn’t. Whereas Ahmad Shaakir was also an Egyptian [but] he was an Imaam in this field of knowledge.

So Hasan al-Banna selected [content for his book], ‘Al-Ma’thuraat,’ as he liked, not based upon knowledge, yet even so you will find people who are bigoted for Hasan al-Banna, this bigotry did not come about due to knowledge at all, [but rather] from blind hizbiyyah, and I said recently that you will see major [members] of the Ikhwaan al-Muslimoon cut off the connection between themselves and the Messenger عليه السلام and [instead] make their connection with Hasan al-Banna …

So you will find that amongst the Ikhwaan al-Muslimoon the religious one or the one who does not want to shave his beard will let a small one grow and make it just like that of Hasan al-Banna. Yaa Jamaa’ah, where are you in relation to the Messenger who is the example [that should be followed] and he is the one about whom our Lord said in the Noble Quraan, “There has certainly been for you in the Messenger of Allaah an excellent example …” [Ahzaab 33:21] The defect is that they are not acquainted with the Messenger’s life.

Questioner: For who?

Al-Albaani: Sorry?

Questioner: For who, “… an excellent example for anyone who …”

Al-Albaani: Aah, may Allaah bless you, “… for anyone whose hope is in Allaah and the Last Day …” [Ahzaab 33:21]

So they cut off from the Messenger عليه السلام due to their turning away from studying the Sunnah and due to their preoccupation with politics, sociology, economics, and their calls which are nothing but shouting.

Leave the Ikhwaan al-Muslimoon and look at ‘Shabaab Muhammad,’ [they are even] further and further away, their religion is sport and football and basketball, and I don’t know which other such sports there are, would that it were in the way of clinging to the Sunnah and strengthening the foundation, because the Prophet عليه السلام said, “The strong believer is more beloved to Allaah than the weak one, and in all there is good.”

It is not from Islaam that the Muslim imitates the disbelievers, it is not from Islamic manners that he uncovers his thigh, it is not from Islamic manners that he wears the uniform of Jewish scouts, you can’t unless you uncover your thigh, what is this blind following?

It is a confirmation of his saying عليه السلام regarding the ignorant amongst the Muslims, “You will certainly follow the ways of those nations who were before you, span by span and cubit by cubit, so much so that even if they entered a lizard hole, you would follow them.”

Questioner: Yes.

Al-Albaani: Aah.

Questioner: Sorry Shaikh, could I ask you a quick question?

Al-Albaani: Please do.

Questioner: In the past we read in some hadiths that …

Al-Albaani asked about Hasan al-Banna and Sayyid Qutb | 15 | The Ikhwaan al-Muslimoon Are not Upon the Manhaj of the Salaf

Following on from the previous post.

“Thus, they do not take as methodology the adoption of Islaam as a whole, instead they invite those around them to a general call, and upon a principle which, it is apparent to me, summarises their call as being one centred upon: gathering the people together, then teaching them one time–and then no more.

For they call the people [in accordance to one of the sayings] said in some Levantine countries, ‘Whoever follows a religion, may God aid him in that,’ [i.e., each to his own; let a person be and follow what he wants whatever that may be].

And an incorrect understanding may be coupled with this which is based upon a hadith that has no basis which is, as you know, ‘The differing of my Ummah is a mercy,’ and upon this they founded a statement of theirs which has no basis, i.e., ‘Whoever blindly follows a scholar will meet Allaah safe and sound.’

So, most regretfully, we find some of their prominent heads and those who have some fiqh which they call comparative jurisprudence [fiqhul-muqaarin]–but when comparative jurisprudence is not coupled with choosing the stronger opinion after careful research and consideration [tarjeeh] which is in accordance with the Book and the authentic Sunnah, then rigid ‘madhhabism’ is better than it–[so] we find that some of these people who have studied comparative fiqh take, from every madhhab, that which they think will make things easy for the people and bring them closer to the deen and will not turn them away from it even if it means declaring something which Allaah has forbidden to be permissible.

So we find, for example, that some of them declare musical instruments to be permissible and do not hold them to be forbidden even though there are authentic hadiths regarding that as you know. Thereafter they cause the people to doubt the authenticity of these hadiths even though they are authentic.

And he adds another doubt he invented to that, and it is in opposition to what all of the four Imaams and their followers are upon, and it is the saying of one of them regarding musical instruments and their prohibition that, ‘No text unequivocal in its prohibition [of them] exists,’ he says, ‘unequivocal,’ ‘No text unequivocal in its prohibition exists,’–[he says this] while he knows that in the eyes of all the scholars of the Muslims, it is not a condition for sharee’ah rulings that an ‘unequivocal’ text be present concerning it, rather, these fuqahaa, especially those who came later, distinguish between texts in their usool, saying [incorrectly], ‘A text may be unequivocally established [i.e., there being no doubt regarding its authenticity] but not unequivocal in the point being proven/derived from it; and [conversely] it may be unequivocal in the point being proven/derived from it, but not unequivocally established [as an authentic text].’

So concerning sharee’ah rulings they suffice themselves with the fact that the proof should be presumptively established, even presumptive in the point it is proving, and what they mean by ‘presumptive’, as will not be hidden from those present inshaa Allaah, is predominant possibility.

So we find him making it a condition in some of the rulings of the sharee’ah which he declared to be permissible, despite the presence of some authentic hadiths regarding them [being forbidden, we find that] he negates their meaning because they are not, ‘unequivocally established,’ and not, ‘unequivocal in their denotation/meaning.’

An example of that is the hadith which Bukhaari reported as is known, “From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And (from them) there will be some who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, ‘Return to us tomorrow.’ Allaah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection.” [Bukhaari, no. 5590]

So he says that this hadith is not ‘unequivocally established’, and he mentions a doubt which he quotes from Ibn Hazm, may Allaah have mercy on him, where Ibn Hazm said that between Imaam Bukhaari and his shaikh Hishaam ibn Ammaar the chain in this hadith is disconnected–but there is no disconnection in it at all as is mentioned in other places.

And one of the reference books which I advise be referred to for the correct refutation of Ibn Hazm in this claim and others regarding this hadith is Fathul-Baari of Shaikh Ahmad ibn Hajr al-Asqalaani, may Allaah have mercy on him, for he has answered this doubt comprehensively.

There is no doubt that the person we alluded to [i.e., the one who used Ibn Hazm’s quote] has come across al-Haafidh Ibn Hajr’s statements and his refutation of Ibn Hazm, in fact, he has come across the statements of Ibn Taymiyyah, Ibn al-Qayyim and many of the scholars of hadith who were perfectly sure of the authenticity of this hadith.

So he doubts the point being proven/the meaning in the hadith and [he also doubts] its being established, saying, ‘In terms of its being established [as a sound narration], there is the doubt of it being disconnected.’ And he says, [concerning his doubt about] the point/meaning [being conveyed in it], ‘The hadith forbids all of these things when done together, not musical instruments on their own.’

There is another place to discuss this topic and its details, I just wanted to say that the Ikhwaan al-Muslimoon, even though their da’wah is more beneficial to the youth to a certain extent, do not traverse the methodology of the Salaf as-Saalih in their call–this is how Hasan al-Banna demarcated it for them, may Allaah have mercy on him and forgive him.

And Sayyid Qutb followed that same way, but I believe that at the end of his life in prison, a very big transformation towards some of the Salafi Usool became apparent from Sayyid Qutb, even though in his old books there are many mistakes in terms of knowledge whether those connected to aqidah or ahkaam. But I say: in prison, it became apparent from him that he wasn’t calling to this gathering of people and this factionalism [tahazzub] which is not based upon purification and cultivation. And these statements of his are recorded in his well-known book, ‘Why Did They Execute Me?’ So I advise the Ikhwaan al-Muslimoon to read this piece from this man to whom it became apparent that the plan which they are still working according to, will not bring to fruition what they are aiming for, i.e., establishing the rule of Islaam or the realisation of an Islamic country.

Because that requires beneficial knowledge and righteous action, and beneficial knowledge is not acquired except by studying it and doing so upon the methodology which we just mentioned, i.e., returning to the Book and the Sunnah and the methodology of the Salaf as-Saalih, may Allaah the Most High be pleased with them.

And in ending I say:

“All good is in following the Salaf, and all evil is in the innovations of those who came later [khalaf].”

And maybe you will allow me to stop now for the time you allotted has ended, may Allaah reward you all with good, and convey my salaam to those who hear me and to whoever this reaches, inshaa Allaah.

Questioner: Wa alaikum salaam wa rahmatullaah. In conclusion …

Al-Albaani: Yes.

Questioner: We thank your eminence, and all of the youth are eagerly giving you salaam.

Al-Albaani: Wa alaihimus salaam wa rahmatullaahi wa barakaatuhu.

Questioner: And all of them were listening intently to you, and we thank Allaah for the presence of your eminence, from whose knowledge, intellect and wisdom we seek light. And we ask Allaah, the Blessed and Most High, to bless your life and to benefit Islaam and the Muslims through you.

Al-Albaani addressing the Questioner who is Shaikh al-Ubailaan: May Allaah bless you, O Shaikh Abdullaah [ibn Saalih al-Ubailaan, [here is his website]], and goodness and blessing is in you, I advise the brothers who are present with you to regard this as an opportunity to take beneficial knowledge from you, inshaa Allaah, and in you there is an abundance [of knowledge for them] and sufficiency, inshaa Allaah.

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

Al-Albaani: Was-Salaamu alaikum wa rahmatullaahi wa barakaatuhu.”

Al-Hudaa wan-Noor, 805.

Boycotting Another Muslim | 10 | Is it Correct that Innovators should not be Boycotted in this Day and Age?


Questioner: Is what we hear correct that in this day and age boycotting the innovators should not be implemented?

Al-Albaani: He wants to say that it is not right that it should be implemented.  Is it correct that it should not be implemented?  It is not implemented, because the innovators and the disobedient Muslims sinners [faasiqs] and criminals [faajirs] are the majority today, but he is trying to say that it is not right that it is implemented, and it is as though the first person the questioner is referring to is me: so I say yes, it is as such, it is not right to implement it, and I have said this openly just now when I gave you that Syrian proverb, ‘You are closed and I have a day off,’ yes.

Questioner: But, for example, when an environment is found, and the majority in it are from Ahlus-Sunnah, for example, and thereafter some people who have deviated from the path of truth [nawaabidh] are found who innovated into the Religion of Allaah, the Mighty and Majestic, in that situation is it implemented or not?

Al-Albaani: In the Jamaa’ah itself?

Questioner: In that environment which the people of truth dominate and then innovation became apparent in it, what do you say about this situation?

Al-Albaani: It is obligatory here to use wisdom. The strong, uppermost group, if it boycotts the group which has deviated from the Jamaa’ah–going back to what we already said–will that defend/aid the group which is clinging to the Truth or will it harm them? This is as regards them [i.e., the group on the truth].

Thereafter, will it benefit those being boycotted by the Aided Group or will it harm them, the answer to this has preceded, i.e., it is not right that we act upon these affairs based upon zealousness and emotions but rather with careful deliberation, tolerance and wisdom.

Because we, for example … [imagine] one of these people deviated [from the truth], he opposed the Jamaa’ah, … [and then the reaction from those who want to cut him off will be], ‘Boycott him! Don’t be kind to him!’ [Rather you should] advise him, guide him, and so on, accompany him for a while, then when you, firstly, despair of him and, secondly, think that his infection will spread to Zaid and Bakr [i.e., other people], then he is cut off when it is believed that boycotting will be the cure, and as is said, the last cure one resorts to is cauterization [i.e., boycotting is the last resort].

Generally, nowadays, I do not advise the use of boycotting whatsoever, because it harms more than it benefits.

And the greatest proof of that is the fitnah that is on-going now in the Hijaz. The call of tawheed and the call of the Book and the Sunnah unites all of them but some of them have specific activities, whether in politics or other views which are not known from any of the people of knowledge before, and it [i.e., what they say] may be correct and it may be wrong. [But] we cannot tolerate anything new that we hear especially if it appears to us to be something which, at first suggestion [i.e., without giving it any careful thought], we don’t recognize. We attack it straight away, this is a mistake, my brother:

You want a friend with no faults
And does aloes wood [Oud] give off its fragrance without smoke?

We [earnestly] hope that the Ikhwaan al-Muslimoon are with us on Tawheed alone [if nothing else], so that we can be with them, for they are not pleased with us even in aqidah and they say that rousing these differences splits the ranks and divides the people … and so on.

These brothers [in the Hijaaz] who a group have split away from or who split away from a group [themselves], and Allaah knows best … they are with us all the way regarding the Book, the Sunnah and the methodology of the Salaf as-Saalih, but they came with something new, some of it is wrong and some of it is correct.

So why do we spread dissension, partisanship and bigotry amongst ourselves, such that whereas once we were a single block we became two, three, they became … became Surooris … and so on, Allaahu Akbar.

And nothing divided them which deserved to be split over: there is no difference in the major issues which it cannot be imagined the Salafis would differ in. We all know that the Companions differed in some issues, but their methodology was one.

For this reason if you take it that some individuals from the Ahlus-Sunnah wal-Jamaa’ah and the Aided Sect have deviated, then we deal with them with kindness and tenderness, Yaa akhi, and we try to keep them with the Jamaa’ah and we don’t ostracise them nor boycott them except when we fear something from them–and this does not become apparent straight away, i.e., just because someone has an opinion in which he disagrees [with the Jamaa’ah] and has strayed from the Jamaa’ah it is not fitting that we immediately ostracise and boycott him.

But rather we should wait and be patient until maybe Allaah, the Mighty and Majestic, guides his heart or it becomes clear to us that leaving him is better.

Al-Hudaa wan-Noor, 666.

%d bloggers like this: