The Albaani Site

Translation from the Works of the Reviver of this Century

Tag: moses

We Don’t Worship Personalities: The Other Tawheed—Singling Out the Prophet ﷺ as The Only One who is Followed


The Imaam said, “Every Muslim must be sincerely devoted in following his Prophet just as he is sincerely devoted in worshipping his Lord, for that reason on an occasion such as this I say—and this is terminology which goes without saying, especially when what is intended by using it is to remind the people about what they are heedless of, so I say—there are two tawheeds … terminology, just now you heard that the tawheed of Allaah is split into three categories, ruboobiyyah, al-’uboodiyyah and tawheed as-sifaat.

Now I say: there are two tawheeds, one of them is to do with Allaah [i.e., the three categories just mentioned above] and the other is to do with Allaah’s Messenger, you know the detailed elaboration of the tawheed of Allaah عزوجل—as for the tawheed of the Prophet, [then it is] singling him out to be followed such that no one but him is followed, you don’t take anyone else along with the Messenger as someone who is followed, so there is no Prophet after the Prophet of Allaah , emphasising this meaning he said in a long hadith [and] the part from it which demonstrates [the point I’m making] is his saying, ‘If Moses were alive, he would have no choice but to follow me,’ Moses is the one Allaah spoke to directly, if he were alive he would not add anything to what the Prophet ﷺ did—so what is wrong with us Muslims today who don’t care about singling the Prophet out as the only one who is followed?

We now follow our desires, our customs, our fathers and fore-fathers and so on …”

Al-Hudaa wan-Noor, 744.

Read these articles here about Al-Albaani’s criticism of those who go to extremes and his warning against worshipping personalities.

Musa alaihis-salaam and the Angel of Death | 1

Translated by Ahmed Abu Turaab

The Impermissibility of Speaking without Knowledge

The questioner says, “From Abu Hurairah who said, ‘The Prophet of Allaah صلى الله عليه وسلم said, ‘Musa عليه السلام struck out the eye of the Angel of Death.’ I have heard one of the scholars declaring the hadith to be weak, saying, ‘This hadith exudes the scent of Israaeeliyat narrations.’ So how do we answer them? And is it permissible for us to call the Angel of Death Izraaeel? Is there an authentic narration naming him as Izraaeel? And how is it permissible for a Messenger to hit an angel, bearing in mind that the Angel of Death is powerful? And did Allaah, the One free and far removed from all defects and the Most High, permit Musa عليه السلام to do that?

Al-Albaani:This question has two parts, the first being connected to the hadith of Musa عليه السلام striking the angel until he knocked his eye out. And the second is whether the Angel of Death is called Izraaeel as is widespread among the people. We will answer this second part [first] since its answer is short so that we can turn to answering the first part.

Nothing has been authentically reported from the Prophet whatsoever صلى الله عليه وسلم naming the Angel of Death as Izraaeel. The names Jibreel, Meekaa’eel and Israafeel have come in many hadiths, this is established, but naming the Angel of Death as Izraaeel has no basis in the Sunnah let alone the Noble Quraan.

We return to the first part of the question about the hadith of the Angel of Death and the declaration of whoever declared it to be weak from the scholars.

Before answering the question I want to remind you of a principle accepted by those who are not Muslims too: that it is not permissible for someone who is ignorant of [a particular field of] knowledge to speak about it, because doing so goes against texts from the Book and the Sunnah, from them is the saying of our Lord, the Blessed and Most High, And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heartabout all those [one] will be questioned.” [Israa 17:36].

So for example it is not permissible for the one who wants to speak about medicine to do so if he is a scholar of Quranic exegesis [mufassir], since medicine is not his field. Just as it is not permissible for a doctor who is a specialist in his field to speak about Quranic exegesis or Islamic jurisprudence or other than that, because if both of these people talk about fields which are not their expertise then they have pursued that of which they have no knowledge, and would thus have opposed the previously quoted Quranic text.

I think this is a matter concerning which it is correct to quote the old Arabic parable: this is something about which no two will differ and over which no two rams will clash horns, i.e., it is not permissible for anyone to speak about a certain [field of] knowledge except for the specialists in it.

So when [it is agreed that] this is something accepted we can turn back to the hadith [in question] and other [such hadith]. Who can speak about them? The doctor, for example? The answer, naturally, is no. Can the chemist? [Again] the answer is no. Many, many questions bringing us closer to the reality. Can the mufassir? No. The scholar of Islamic jurisprudence [faqeeh]? The answer is no.

So, who is the one who can speak [about hadith like this]? Indeed it is only the scholar of hadith. And as was said the scholars of hadith, “… were few when counted … so today they have become the fewest of the few.”

So for this reason it is not permissible for the students of knowledge to embroil themselves in something reported from a scholar who does not know what this knowledge entails or its intricacies when he says, “Such and such a hadith is weak.” This is a principle which we must always stick to.

And one of the amazing things about the calamities which have befallen the ummah in terms of their heedlessness of these knowledge-based, established principles in the Book and the Sunnah is that they are very far removed from [understanding/implementing] it. [But] when the turn comes for something which is connected to themselves [personally] you will [indeed] find them implementing that Quranic text which obligates the Muslims to refer back to the specialists [in each field].

For example, when we or someone who concerns us is taken ill, he will not [just] go to any doctor, but rather before everything else he will inquire about a specialist in that [particular] illness, then he will follow up by asking, researching and verifying [details] about a skilled, specialist doctor, [only] then will he go and present himself or his loved ones to him.

As for what is connected to the religion, then the affair has become anarchic without any order. And that is because today every time the people see a person talking about some matters of fiqh or some Quranic verses or prophetic sayings they assume that such a person is the scholar of the age and so they turn [to him] in asking questions and thus fall into that which has been warned against and mentioned in the hadith, “May Allaah kill them! Couldn’t they have asked–i.e., the people of knowledge–for the cure to ignorance is to ask.”

After this I come back to saying that it is not permissible for any person to speak about that which is not his specialism–particularly when it is clear that his speech in the field about which he has spoken without knowledge opposes that of those who are specialists in it …”

Mowsu’atul-Allaamah, vol. 8, pp. 172-179.

The Signs of the Hour … 1


The Signs of the Hour and
the False Prophet Mirza Ghulam Ahmad al-Qadiyani

Question: As regards the establishment of the Hour, there are lesser signs and major signs and especially Gog and Magog?

Shaikh al-Albaani: Dividing the signs [of the Day of Judgement] into minor and major is a technical division [used] amongst the scholars and it is not something which has been reported from the Prophet, صلى الله عليه وسلم–but when such terminology does not go against the Book nor the Sunnah then there is no problem [in using it]. No doubt the brother’s question that what is said should be about the major signs of the Hour is by way of starting with the most important thing first and then the most important after that in knowledge.

There are many major signs but from the most important of them which the respected questioner made special reference to is the descent of Jesus, عليه الصلاة والسلام, at the end of time, his killing of the major Dajjaal, and then Gog and Magog after that. These are three of the major signs of the Hour: the descent of Jesus, عليه الصلاة والسلام, the appearance of Dajjaal, Jesus’, عليه الصلاة والسلام, killing him, and the appearance of Gog and Magog.

As for Jesus, عليه الصلاة والسلام, then his descent near the end of time is an Islamic belief which it is incumbent upon every Muslim to take as religion before Allaah, and to worship Him through it, having faith and attesting to [the truth of] the Prophet, صلى الله عليه وسلم, by way of the numerous hadiths which have been reported from him in the two Sahihs and other than them [regarding him]. From these is the Prophet’s, صلى الله عليه وسلم, saying, “Verily, Jesus the son of Mary will descend among you as a just judge. And so [he] will break the cross and kill the pigs, and wealth will become so abundant that no one will accept it. And a [single] prostration that day will be more beloved to a believer than the world and everything in it.” [Bukhaari and Muslim]. This is one of the many hadiths in which the Prophet, صلى الله عليه وسلم, openly declared the descent of Jesus, عليه الصلاة والسلام, at the end of time, so it is obligatory that we know that the descent of Jesus at the end of time does not negate the end of prophethood or the end of the message.

For there is a group of people known as Qaadiyanis and they call themselves Ahmadis trying to [falsely] portray that they are followers of Muhammad ibn Abdullaah, صلى الله عليه وسلم, the Prophet of Islaam. But in reality they associate themselves with their false prophet called Mirza Ghulam Ahmad. For this reason they misinterpret the descent of Jesus, عليه الصلاة والسلام, by saying that it means the coming of someone who resembles Jesus and by that they are referring to Mirza Ghulam Ahmad al-Qadiyani. So it is obligatory upon us to know the characteristics which have been reported about Jesus, عليه الصلاة والسلام, who will descend at the end of time and which were not fulfilled by Mirza Ghulam Ahmad al-Qadiyani and neither were they fulfilled by those other than him who claimed to be prophets or Imaam Mahdi.

Because one of the principal signs of Jesus is that he is Jesus the son of Mary not [just someone called] Jesus in general, rather he is the son of Mary, the Prophet of Allaah, صلى الله عليه وسلم, the Prophet of the Children of Israel–this is the one who will descend and when he does he will not do so with a new prophethood, nor with a new message. But he will descend and judge by the Sharee’ah of our Prophet Muhammad, صلى الله عليه وسلم, especially when Jesus descended after Moses, to complete some of the laws which [Allaah’s] Wisdom of legislating determined that he should come with, or which Allaah sent down to Jesus, عليه الصلاة والسلام, after Moses, عليهما الصلاة والسلام.

And you all know that when the Prophet, صلى الله عليه وسلم, saw a page in the hand of Umar and asked him about it he replied that it was from the Torah so the Prophet, صلى الله عليه وسلم, questioned him about it and he replied, “A man from the Jews wrote it for me.” So he, عليه الصلاة والسلام, became angry and said, “Are you confused as the Jews and the Christians were confused?! By the One in Whose Hand is my soul! If Moses were alive he would not have any choice but to follow me.”[1] Likewise Jesus, عليه السلام, if he were alive on the face of the earth the day the Prophet, صلى الله عليه وسلم, was sent he would have had no choice but to follow the Prophet, صلى الله عليه وسلم.

And it is known that Allaah, the Blessed and Most High, took the Covenant from all of the Messengers and Prophets that if He sent Muhammad, صلى الله عليه وسلم, amongst them they would follow and support him. For this reason the descent of Jesus at the end of time does not negate the fact that the Prophet, صلى الله عليه وسلم, was the Seal of the Prophets and Messengers as the Lord of all Creation said, “Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allaah and Seal [i.e.,the last] of the Prophets …” [Al-Ahzaab 33:40]

He is the Seal of the Prophets before the descent of Jesus and after the descent of Jesus.

For Jesus, عليه الصلاة والسلام, will descend and judge with the Book and the Sunnah, for this reason the Prophet, صلى الله عليه وسلم, said in a hadith, “Verily, Jesus the son of Mary will descend among you as a just judge …” so he will judge with the Book and the Sunnah justly between the people not oppressing anyone. The proof for this is that he will break the cross which his followers have taken as [a means of] disbelief and tyranny, [something] Jesus did not order them with –far be it for him ever to do so–but after about one hundred years his followers deviated from the Law [Sharee’ah] of the Gospel [Injeel] and it, naturally, was Islaam, and there is no difference in Islaam as regards creed [aqidah]. For all of the Messengers, from the first to the last, from Adam, the first Prophet, to Muhammad, the last Prophet, عليهم الصلاة والسلام–all of them came with Islaam. The difference is only in some [specific] rulings.

So when Jesus, عليه الصلاة والسلام, descends as a just judge he will break the cross to confirm and establish for his followers that they are [standing] upon nothing and that they are upon manifest misguidance, likewise he will kill the pigs, i.e., he will judge [with the ruling that] it is forbidden to eat their meat and he will judge that they be annihilated and eradicated, confirming to those who claim to follow him or who make the pig lawful [to eat] that it is not from him but rather from the monks who innovated laws for the people of their own accord.

So these [are the] matters [that] are from the characteristics of Jesus, عليه الصلاة والسلام, and from the most important of them is that peace and tranquillity will dominate and prevail over the people in those days such that all of the people will become affluent, satisfied with the rule of Islaam which Allaah will bring about of at the hands of Jesus, عليه الصلاة والسلام. For every single one of them would have acquired sustenance which pleases and satisfies him and by which his life in this world would be established–and not only to a moderate level, but rather to such an extent that a man, and all men will give zakaah, but he will not find a single person who will accept it from him. Because the people in his time will have become–by his judging with the Islaam of our Prophet Muhammad, صلى الله عليه وسلم–all of them will have become rich, no poverty-stricken person will be found among them.

Al-Fataawaa al-Muhimmah lil-Allaamah Muhammad Naasirud-Deen al-Albaani, of Salaahud-Deen Mahmood as-Sa’eed, pp. 288-290.

[1] Hasan. Reported by Ahmad (3/387) and Ibn Abee Aasim in As-Sunnah (1/27).

Did the Angels Harut and Marut Teach Magic?


Questioner: “What is the explanation of the Aayah, ‘They followed what the devils gave out (falsely of the magic) in the lifetime of Sulaiman. Sulaiman did not disbelieve, but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut …?’” Baqarah 2:102

Al-Albaani: “There is no doubt that there is a difference of opinion concerning the aayah among the scholars of quranic exegesis [tafsir]. But that which I personally hold to be the stronger opinion is that the word maa [ما] in His Saying, “… and such things that came down at Babylon to the two angels …” is not the maa of negation[1] but rather a relative pronoun, i.e., that Allaah, the Mighty and Majestic, sent down the two angels to teach magic to the people, since magic was widespread at that time and [as a result there was] confusion [in differentiating] between it and miracles which some of the Prophets would bring. Like the story of the magicians and Musa, عليه الصلاة والسلام, where Pharaoh, through the magicians, had wanted to misguide his people from the call of Musa to the Truth. Since what Pharaoh had come with was nothing but magic. Then, as we know, Allaah, the Mighty and Majestic, eradicated the magic of the sorcerers who then became Muslims, believing in Allaah, the Lord of all Creation. So their knowledge of magic was the reason which enabled them to distinguish between that which was mere slight of vision and magic and between reality, “Then Musa threw his stick, and behold, it swallowed up all the falsehoods which they showed!” Ash-Shu’araa 26:45.

The magicians believed in this reality before all of the other people since through their knowledge of magic they knew that it was nothing but concealment, disguising and deception which had no reality to it. Thus when they were overcome and dumbfounded by the miracle of Musa, عليه الصلاة والسلام, the difference between reality and magic became manifest to them [so they fell down prostrate], “Saying, “We believe in the Lord of all Creation.” Ash-Shu’araa 26:47.

So it was through Allaah’s Wisdom that He sent down two angels, Harut and Marut, so that they would teach the people magic not for the sake of magic but rather to enable them to recognise that magic which many of the imposters/fraudsters [dajjaals] used at that time to deceive and enslave the people. As occurs in the story of the boy and the sorcerer, and maybe you remember that story.

Its summary, and [it being so important] a summary of it must be mentioned, is that the [tyrannical] king of that time, who is the companion of the Trench mentioned in the Quraan [See Surah no. 85, Burooj], would use a magician in order to enslave the people. When this magician saw that he had grown old, become white haired and frail, he said to the king, ‘Chose a boy from the people for me who [I can teach such that he] will be able to help you after I am gone.’ Why? So that this king could continue to enslave his people through magic. This is how the kings of old were, taking advantage of the people through magic.

So Allaah, the Mighty and Majestic, sent the two angels to teach all of the people–not like what the king’s magician, the king of the Trench, did, since this magician had said to the king, ‘Chose a boy for me …’ since it did not suit him that the knowledge of magic become widespread among all of the people since then they would come to realize that the king was misguiding them through magic, something which then they would have come to know.

So Allaah through His Wisdom saw fit to send two Angels to teach magic to the people so that they would be able to distinguish between magic and a miracle. Because magic, without a shadow of a doubt, is a means of spreading corruption: Allaah said in the same aayah, “… but neither of these two (angels) taught anyone (such things) until they had said, ‘We are only for trial so disbelieve not (by practicing this magic).’ And from these (angels) people learn that by which they cause separation between man and his wife …”

So they came to teach magic for a purpose, but this teaching could lead to a trial, and thus they learn that which harms them and does not benefit them[2] and that which causes separation between a man and his wife.

This is what I understand regarding the explanation of this aayah.

And Allaah knows best.”

Al-Fataawaa al-Kuwaitiyyah, pp. 49-51.

[1] [The compiler of the book, Amr Abdul-Mun’im Saleem has a footnote here where he says, “Ibn Jarir has mentioned the difference of opinion in the explanation of this aayah (2/419), so from them are some who say the Arabic word maa [ما] here means ‘did not’ [لم], i.e., that magic was not sent down to the two angels, and this saying has been reported from Ibn Abbaas and Rabee’ ibn Anas but with weak chains of narrations. And there are others who explained that maa here means ‘that which’ [الذي] as Shaikh al-Albaani said here, and this saying has been reported from Abdullaah ibn Mas’ood with a chain of narration which has some disconnection in it, it is also reported from Qataadah, Ibn Zaid and others–and this opinion is also the one preferred by Ibn Jarir at-Tabari.

It has been reported from Qataadah, with an authentic chain of narration (2/421), that he said, “Magic is of two types: magic taught by the devils, and magic taught by Harut and Marut.”

And Ibn Jarir at-Tabari clarified the wisdom behind the reasoning as to why Allaah sent down magic, and whether it was permissible for His Angels to teach the people magic, so he said, ‘If someone were to say to us, ‘And is it permissible [to say] that Allaah would send down magic or is it permissible for His Angels to teach the people magic?’ We would say to him, ‘Indeed Allaah, the Mighty and Majestic, [is the One who] has sent down good and bad, all of it, and He clarified all of that to His servants, revealing as such to His Prophets ordering them to teach His Creation and to make known to them what is permissible for them from that which is forbidden, such as fornication, stealing, and all of the other sins that He made known to them and forbade them from committing.

So magic is another one of those sins which He told them about and forbade them from practising. Having knowledge about magic is not a sin, just as there is no sin in [actually] knowing how to produce alcohol, or how to carve out an idol, a lute, or other types of [forbidden] amusement–rather the sin is in practising it and preparing such things. Likewise, there is no sin in having knowledge about magic, the sin is only in practising it and using it to harm people it is not permissible to harm.

So there is no wrongdoing in the fact that Allaah sent it down to His Angels and neither in the fact that His Angels taught it to whoever they taught it to from the people, since their teaching of that to whoever they taught it to was with the Permission of Allaah after they informed [whoever they would teach it to] that they were a trial and test and after they would forbid them from practising it and from disbelief. So the sin was only on whoever learnt it from them and then practised it, since Allaah, Lofty is His Mention, has stated that He had forbidden them learning and then practising it …”­­­­

[2] The compiler, Amr Abdul-Mun’im Saleem, said here, “And the complete aayah pointsto what Ibn Jarir mentioned, i.e., that the two Angels would teach the knowledge of magic but would never order that it be practised–rather that they would forbid it in the extreme, warning against it severely.”

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