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Tag: quraan

An Easy Way to Keep Devils Out of Your House by Reciting Two Blessed, Ancient Verses

An-Nu’maan ibn Bashir narrated that the Prophet ﷺ said, “Indeed Allaah wrote a Book two thousand years before He created the heavens and the earth, He sent down two aayahs from it with which He ended Surah al-Baqarah—if they are recited for three nights in a home, no Shaitaan shall come near it.”

Saheeh at-Targheeb, no. 1476, al-Albaani said, “Saheeh.” [Translation taken from the English translation of Al-Tirmidhi, slightly edited.]

The two verses are:

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّن رُّسُلِهِۦۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ

‘Āmanar-Rasūlu bimā ‘unzila ‘ilayhi mir-rabbihi wal-Mu’uminūna ۚ kullun ‘Āmana billāhi wa Malā’ikatihi wa Kutubihi wa Rusulihi Lā nufarriqu baina ‘aĥadin mir-Rusulihi ۚ wa qālū sami`nā wa ‘Aţa`nā ۖ  Ghufrānaka Rabbanā wa ‘ilaikal-Maşīr.

“The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. They say, “We make no distinction between one another of His Messengers.” And they say, “We hear, and we obey. (We seek) Your Forgiveness, Our Lord, and to You is the return (of all).””

لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا ٱكۡتَسَبَتۡۗ
رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ
رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرٗا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ
رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ
وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ

Lā yukallifullāhu nafsan ‘illā wus`ahā ۚ Lahā mā kasabat wa `alaihā maktasabat ۗ
Rabbanā lā tu’uākhidhnā ‘in-nasīnā ‘aw ‘akhţa’nā ۚ
Rabbanā wa lā taĥmil `alainā ‘işran kamā ĥamaltahu `alalladhīna min qablinā ۚ
Rabbanā wa lā tuĥammilnā mā lā ţāqata lanā bihi ۖ
Wa`fu `annā waghfir lanā warĥamnā ۚ ‘Anta mawlānā fānşurnā `alal-qawmil-kāfirīn.

“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error. Our Lord! Lay not on us a burden like that which You did lay on those before us. Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Protector! And give us victory over the disbelieving people.””

Al-Albaani on The Rulers and The Masses Turning Away from the Quraan


“It was narrated that Talhah bin Musarrif said, ‘I asked ’Abdullah ibn Abi Awfa, ‘Did the Messenger of Allaah ﷺ leave a will?’ He said, ‘No.’ I said, ‘Why is making a will prescribed for the Muslims, or why are they commanded to make wills?’ He said, ‘His final will was to adhere to the Book of Allaah.’’” [Muslim, The Book of Wills, no. 4227]

“I [i.e., al-Albaani] say: i.e., to act according to what is in it and to judge by it when disputes occur, and this great will has become virtually nullified amongst the masses of Muslims today—as for their rulers, then they have turned away from acting according to it and have followed the laws laid down by the disbelievers, and as for their public, then they refuse to judge according to it in disputed issues and have [instead] taken to the opinions of men and their madhhabs, becoming content with reciting it in their houses and over the graves of their deceased, for blessing.

So to Allaah we complain and from Him do we seek aid.”

Mukhtasar Saheeh Muslim, p. 259.

The Shaikh’s Fatwaa Concerning the Menstruating Woman Sitting in the Mosque

The menstruating woman, the Prophet permitted her to enter the mosque except that she is not allowed to perform Tawaaf?

Al-Albaani: Yes.

Questioner: [If she enters the mosque does she] or does she not pray the two rak’ahs performed upon entering the mosque [Tahayyatul-Masjid]? Does she pray or [just] sit down in the mosque?

Al-Albaani: She sits down without praying, it’s not allowed for her to pray, she sits in the mosque without praying.

Questioner: … [she sits] without praying, but what is the proof for that, O Shaikh?

Al-Albaani: The proof is the hadith I mentioned to you which is in Sahih Bukhaari, “Do what the pilgrims do, except that you should not perform tawaaf and nor pray.” So what does the pilgrim do? He enters the mosque, prays, performs tawaaf, sits, and reads the Quraan—the Prophet allowed her to do all of that but excluded the prayer and the tawaaf from it.

Questioner: This noble Prophetic hadith [states] that it is not allowed for her to pray …

Al-Albaani: Yes, and there are other hadiths about the fact that the woman does not pray or fast but that she makes up the fast but not the prayer.

Al-Hudaa wan-Noor, 160.

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’s Daughters Mentioning Their Father’s Answer to a Question About Memorising the Quraan

In their book, Hassaanah and Sukainah, the daughters of Shaikh al-Albaani said, “And our father, may Allaah have mercy on him, was asked, ‘If I have memorised a quarter of the Quraan and then I move on to the second quarter [but] I haven’t memorised the previous quarter properly, will I be sinful?’ So he replied, ‘You won’t be sinful inshaa Allaah, but you would not have responded appropriately to the Prophet’s صلى الله عليه وسلم saying, “Keep refreshing your knowledge of the Quraan, for by the One in Whose Hand is the soul of Muhammad, it is more inclined to escape than a camel from its rope,” [Muslim] in this hadith is an encouragement to refresh one’s knowledge of the Quraan and to be persistent in reciting it, because it escapes from the breasts of men due to the loftiness of Allaah the Mighty and Majestic’s Speech and its exaltedness.’”

Ad-Daleel ilaa Ta’lim Kitaabil-Laahil-Jalil, vol.3, p. 127.

Reciting the Quraan at the Graves

It has been reported from the Prophet صلى الله عليه وسلم [that he said], “Whoever visits his parent’s graves every Friday and recites [surah] Yaa Seen by them or by one of them, he will be forgiven for each aayah or each letter.”


Shaikh al-Albaani said, ‘And the hadith shows the recommendation to recite the Quraan at the graves, but there is nothing in the Sunnah which attests to that. Rather, the Sunnah proves that the legislated thing to do when visiting the graves is only to give salaam to them [i.e., the occupants] and for it to be a reminder of the Hereafter. And the practice of the Salaf as-Saalih may Allaah be pleased with them continued upon this.

For reciting the Quraan at the graves is a hated innovation as a group of the past scholars openly stated, from them Abu Hanifah, Maalik, and Ahmad in a narration as occurs in Sharhul-Ihyaa of az-Zubaidi [2/285], he said, ‘Because no Sunnah has been reported concerning it.’

Muhammad ibn al-Hasan, and Ahmad in another narration, said, ‘It is not hated, because of what is reported from Ibn Umar: that he directed in his will that at the time of his burial the opening and closing aayahs of Surah Baqarah should be recited.’

I [i.e., al-Albaani] say: The chain of narration of this report is not authentic up to Ibn Umar, and even if it were, it would only prove the [validity of the] recitation of the Quraan at the time of burial and not unrestricted [recitation], as is clear.

So it is upon you, O Muslim, to follow the Sunnah, and beware of innovations, even if the people see it as something good, for indeed, ‘… every innovation is misguidance …’ as he said صلى الله عليه وسلم.

Ad-Da’eefah, 1/126-128.

How can a Wife help her Deceased Husband? Can she Send the Reward of her Recitation of the Quraan to him?

Translated by Ahmed Abu Turaab

Questioner: Recitation of the Quraan reaches the dead?

Al-Albani: If the one reciting the Quraan is the child of the one who has passed away, whether it is the father or mother, then this recitation will benefit.

As for other than the children then their recitation will not benefit [anyone] other than their [own] parents as we just mentioned.

Thus the wife is excluded [from this category]–but [at the same time] there is no doubt that you, as a wife who has been afflicted with the demise of her husband … [there is no doubt that] it is within your capability to supplicate for him: [that] if he was someone who would do good, that our Lord, the Mighty and Majestic, increases his good deeds; and if he was someone who erred, that our Lord overlook his sins.

Always remember him with good and supplicate for him.

As for you reciting [the Quraan] and sending the reward for that recitation to the husband, then it is over, his actions have come to an end as I stated in the aforementioned hadith, the conclusion of which was, “… except for three: recurring charity, knowledge that others benefit by, or a righteous son who supplicates for him.”

Al-Hudaa wan-Noor, 290.

The video:

Does the Reward for Reciting the Quraan reach the Dead? How Can You Help Your Deceased Parents?


Question: O Shaikh, is it allowed to send the reward for reciting the Quraan [to a dead person]? Some people use what you said in your commentary on the Explanation of Al-Aqidah al-Tahaawiyyah as a proof in this regard, that you hold it to be permissible …

Al-Albani: I do not say, my brother, that it is permitted unrestrictedly. [Rather] I say that the earnings of the child … as he عليه السلام said, “The best earnings are those which a man receives through his own work. And your children are from your earnings.” And the Most High said, “And We record that which they send before and their traces …” [Yaa Seen 36:12]

And he عليه الصلاة السلام said in an authentic hadith, “When a person dies …” and in another narration, “When the son of Aadam dies, his actions are cut off except for three: recurring charity, or knowledge that others benefit by, or a righteous son who supplicates for him.”

So this righteous son, his righteous actions will benefit his parents, because he is a trace that they have left behind, “And We record that which they send before and their traces …”

And I do not say that this recitation will benefit other than the parents or that any righteous action [which he does] will benefit other than his parents.

And maybe you will recall that some of the past scholars say that charity given by a person on behalf of some of the Muslims will reach them even if they are not his parents. In this situation we specify that it will [only] reach the parents. So the charity a son gives will reach the parents, and every righteous action [he/she does] like freeing a slave and other acts of worship in general will reach the parents due to the generality of the proofs I just mentioned.

As for other than the parents benefitting from this charity and these acts of worship, part of which is recitation of the Quraan, then we do not hold this generality.

For this reason it is fitting that such a statement be looked at again so that something we did not say is not attributed to us.

We only hold this limited restriction to be correct.

Al-Hudaa wan-Noor, 366.

The video:

The Mushaf of the King Fahd Printing Complex of the Holy Quran in Word Format

I know this is not a translation from the works of Shaikh al-Albaani, but I’d like to share this since I’d been looking for something like it for ages and am glad I came across it.  Maybe some of you already use it.

It’s the Quran in Word format in the same font you see in the mushaf printed by the King Fahd Quran Printing Complex in Medinah, i.e., it is very accurate inshaa Allaah, and the best thing is that it is easy to copy and paste.

There are two files, one is the Uthamnic script font used for the mushaf and the second file is the actual word document of the mushaf.

The first thing you have to do is download this font and then install it. (In Windows 7 it’s very easy, after downloading and extracting it, you can just right click the file and then click on install.  I’m not sure about the installation process in other Windows versions, but I’m sure it’ll be just as easy, inshaa Allaah).

Secondly, simply download the Mushaf and open it in Word.

I’m considering opening another blog where I can post things of benefit from other scholars from time to time or even miscellaneous stuff like this post.  We’ll see. I may delete this post after a few days just to keep this blog solely for the works of Shaikh al-Albaani, rahimahullaah.

Shaikh al-Albaani’s Daughter asking her Father about Devoting Oneself to Reciting the Quraan to the Exclusion of other Acts of Worship in Ramadaan


Sukainah the daughter of Shaikh al-Albaani said, “I asked my father, may Allaah have mercy on him, [a question] the summary of which is: I read that when Ramadaan would begin some of the scholars would devote themselves to reciting the Quraan, even though they were people of knowledge who would issue religious verdicts for the masses.  So they would even stop giving religious verdicts.  Is this correct?  Should I single out this month for the Quraan and leave reading hadiths, their explanation and lessons in the dialects of the Quraan and other than that?

So in answer to this he said, “This particularisation has no basis in the Sunnah–but that which is in the Sunnah and is known [from a hadith] reported in the two Sahihs[1] is to increase in the recitation of the Quraan in Ramadaan. As for particularising the month of Ramadaan solely for the recitation of the Quraan to the exclusion of any other act of worship like seeking knowledge, teaching hadith, and explaining them–then that has no basis. Likewise that which is included in this topic is giving in charity, giving sadaqah, being good to the people and … and … etc.

Devoting oneself to recitation has no basis. That which does have a basis is only to increase in it.

[1] From Ibn Abbaas, may Allaah be pleased with them both, who said, “Allaah’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ was the most generous of all the people. And he used to reach the peak in generosity in the month of Ramadaan when Jibreel met him. Jibreel used to meet him every night of Ramadaan to teach him the Quraan. Allaah’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ was the most generous person, even more generous than the fair winds [sent (by Allaah) with glad tidings (rain), in readiness and haste to do charitable deeds]. [Bukhaari, no. 6.]

Imaam an-Nawawi, may Allaah have mercy on him, said, “Our companions said, ‘The Sunnah is to recite the Quraan in abundance in Ramadaan and to study it with someone–that he recites it to someone and someone recites it to him due to the aforementioned hadith from Ibn Abbaas.’” Al-Majmooh Sharh al-Muhaddhab (6/274). And al-Haafidh Ibn Rajab, may Allaah have mercy on him, said about this hadith, “And in it is evidence for the desirability/recommendation to increase in the recitation of the Quraan in the month of Ramadaan.” Lataa’iful-Ma’aarif, p. 169.

Taken from her blog at:

Sukainah bint Muhammad Naasirud-Deen al-Albaani’s Blog

And here’s the Youtube video:

Whoever memorises the Quraan for the Face of Allaah will not be touched by the Fire inshaa Allaah


لَوْ جُعِلَ الْقُرْآنُ فِي إِهَابٍ، ثُمَّ أُلْقِيَ فِي النَّارِ؛ مَا احْتَرَقَ

From Uqbah ibn Aamir, may Allaah be pleased with him, that the Prophet صلى الله عليه وسلم said, “If the Quraan were to be placed in leather and then thrown into the Fire, it would not burn.”

Silsilah | 3562 | Hasan

Shaikh al-Albaani said, “… that what is meant is what the Imaams of Hadith have said, from them al-Baihaqi who said in ash-Shu’ab from Abu Abdullaah, ‘i.e., that whoever carries [i.e., memorises] the Quran and recites it will not be touched by the Fire.’” Abu Abdullaah is al-Bushanji. And in al-Asmaa he reported similar to it from Imaam Ahmad.

And there is no doubt that what is intended is one who carries the Quraan, has memorized it and recites it for the Face of Allaah the Blessed and Most High, not seeking any reward or thanks for that from anyone except Allaah the Mighty and Majestic.  For if not, then he will be like the one spoken about by Abu Abdur-Rahmaan, i.e., Abdullaah ibn Yazeed al-Muqri, as occurs in Musnad Abu Ya’laa who said, ‘Its explanation is that whoever gathers the Quraan and then enters the Fire, then he is worse than a pig.’”

“The best worship is …”


Question: The questioner says what is the level of authenticity of the hadith narrated by al-Baihaqee, “The best worship is recitation of the Quraan …”

Shaikh al-Albaani answered: It is weak.

[See As-Silsilah ad-Da’eefah, no. 2516]

Su’aalaat of Shaikh Ali Hasan al-Halabi, vol. 2, p. 250, no. 215

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