Shaikh al-Albaani

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On Gog and Magog and the Fact that They Are in Existence Now Behind the Barrier Trying to Escape



Al-Albaani:
 ‘Until when [the dam of] Gog and Magog [Ya’jooj and Ma’jooj] has been opened and they, from every elevation, descend …,’ [21:96] there is no doubt that believing in the people known as Gog and Magog is a correct Islamic belief, due to it being present in the Quran and due to the story and its details [also] being related in the Sunnah.

The barrier mentioned in the verse before this one in the Noble Quraan is the one our Prophet ﷺ spoke about in the authentic hadith, i.e., that behind this barrier are the people of Gog and Magog and that every day they betake themselves to it in order to escape from it to [the rest of] the world, licking it with their tongues until when they [do get through it enough that they can] see a ray of light they say, ‘Tomorrow we will complete it and then leave through it,’ but when they come back they find it to have reverted to how it initially was.

[It will carry on like this] until when Allaah تبارك و تعالى [finally] permits them to leave He will inspire some of them to say, ‘Tomorrow, inshaa Allaah,’ so they then come back to the barrier … and find that it is as they had left it and carry on doing what they were doing and then they will, ‘… from every elevation, descend …’ as the Lord of the Worlds said.

So now, the doubt which is thrown around these days—emanating from the disbelievers and ending among some of those [Muslims] who are weak in knowledge, if not weak in eemaan, where these people claim even more than the disbelievers do, these people weak in knowledge and eemaan claim things the disbelievers don’t even claim about themselves—saying, ‘The non-Muslims have covered the entire globe and are acquainted with all of it, from its mountains to its plateaus, plains, rivers, seas, forests and so on,’ there is no place left, according to them, that they haven’t traversed—the disbelievers themselves don’t even make this claim.

This is because, regretufully, we acknowledge that the disbelievers don’t believe in anything except scientific research and it is this scientific research that causes them to refrain from claiming something they don’t have knowledge about such that they will say, ‘We reached this point but we don’t know what is beyond it.’

As for those in our Ummah who are weak in knowledge and eemaan … … so I say: this is a claim bereft of any proof, it is obligatory on the believer to believe in the Quraan and the hadith of the Prophet ﷺ, the very least that can be said is that he believes in these things more than his belief in what the disbelievers say and [more than his belief] in their research and experiments, and if the Quraan has openly declared the presence of a barrier there and of a people behind said barrier and that a time will come when they escape from it, then this means that the disbelievers [fall under the description that Allaah mentioned, when He said], talking about all creatures in general, ‘… and of knowledge ye have been given but a little,’ [17:85] from the knowledge that they have not acquired to this day is where Dhul-Qarnain’s barrier or the people who are behind it are.

It is, without doubt, on this earth—‘Allaah knows and you do not.’ [2:216]

Therefore, let no-one be confused into thinking that the disbelievers have explored all the world, for this is a false claim. Additionally, if the disbelievers did find it they would hasten to deny it because in that would be a … … for Islaam whereas they disbelieve in it, and if that were the case then the statement of the Lord of the Worlds regarding the early polytheists, would [also] apply to them, ‘They denied them [the signs], in their wickedness and their pride, even though their souls acknowledged them as true. See how those who spread corruption met their end!’ [27:14]

This is my answer to the issue and in summary it is that: we believe in what has come in the Book and the Sunnah and reject the statement that it does not exist.

Questioner: The statement of the Prophet ﷺ, ‘Woe to the Arabs from a great evil that has drawn near! Today a gap has been made in the wall of Gog and Magog …’ to the end of the hadith, along with what is mentioned from his statement ﷺ that they lick the barrier with their tongues, does it mean that a gap in this wall was made from that time?

Al-Albaani: The gap is made every day and then goes back to being as it was.

Questioner: The Prophet’s saying, ‘Today a gap has been made …,’ does it mean every day?

Al-Albaani: Yes, every day, yes.

Fataawaa Jeddah, 15b, see here.

‘My Eyes Sleep but my Heart Doesn’t.’


“From Abu Hurairah, from the Prophet ﷺ [who said], ‘My eyes sleep but my heart doesn’t.’”
As-Saheehah, no. 696.

How to Stop Leaving and Coming Home in an Evil Manner


From Abu Hurairah, may Allaah be pleased with him, from the Prophet ﷺ, [who said], “When you leave your house, pray two rak’ahs—they will prevent you from an evil exit. And when you enter your home, pray two rak’ahs—they will prevent you from an evil entrance.”

As-Saheehah, no. 1323.

When the Devils Wanted to Burn the Prophet ﷺ and the Du’aa That Jibreel Taught Him ﷺ for Protection Against Them and the Du’aa the Prophet ﷺ Taught Khaalid Ibn al-Waleed when He Complained of Feeling Some Fear at Night


Imaam Ahmad (15461) and Ibn Abi Shaibah (23601) report from Abu Tayyaah that he said, “Someone asked Abdur-Rahmaan ibn Khanbash, ‘What did the Prophet ﷺ do when the devils plotted against him?’ So he replied, ‘The Devils came to the Prophet ﷺ from the valleys and descended upon him from the mountains. Amongst them was a devil who wanted to burn Allaah’s Messenger ﷺ with a wooden torch that he had with him.

So [then] Jibreel عليه السلام came and said, ‘O Muhammad! Say [it]!’

He replied, ‘What shall I say?’

He said, ‘Say:

أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَلَا فَاجِرٌ مِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأَ


وَمِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ، وَمِنْ شَرِّ مَا يَعْرُجُ فِيهَا


وَمِنْ شَرِّ مَا ذَرَأَ فِي الْأَرْضِ وَمِنْ شَرِّ مَا يَخْرُجُ مِنْهَا


 وَمِنْ شَرِّ فِتَنِ اللَّيْلِ وَالنَّهَارِ


وَمِنْ شَرِّ كُلِّ طَارِقٍ إِلَّا طَارِقًا يَطْرُقُ بِخَيْرٍ، يَا رَحْمَنُ

A’udhu bi-kalimaatillaahit-Taammaatillati laa yujaawizuhunna barrun wa laa faajirun min sharri maa khalaqa wa dhara‘a wa bara‘a.
Wa min sharri maa yanzilu minas-samaa‘i wa min sharri maa ya’ruju feehaa.
Wa min sharri maa dhara‘a fil-ardi wa min sharri maa yakhruju minhaa.
Wa min sharri fitanil-layli wan-nahaari.
Wa min sharri kulli taariqin illaa taariqan yatruqu bi khairin, Yaa Rahmaan!

I seek refuge in the Most Perfect Words of Allaah which no righteous or evil person can pass from the evil of what He has created, sowed and formed!
And from the evil that comes down from the sky and from the evil that ascends it!
And from the evil that is sowed in the earth and the evil that comes out from it!
And from the evil of the tribulations of the night and day!
And from the evil of every single one who comes knocking except someone who comes knocking with good, O Most Merciful One!’

And so the fire of the Devils was put out and Allaah, the Mighty and Majestic, defeated them.’” As-Saheehah 840.

And at-Tabaraani reports in al-Kabeer (3838) from Khaalid ibn al-Waleed, may Allaah be pleased with him, that, “… he complained to the Prophet  saying, ‘I feel some fear at night.’ So he said, ‘Should I not teach you some words which Jibreel عليه السلام taught me when he believed a powerful [Ifreet] Jinn was plotting against me? He said:

أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَلَا فَاجِرٌ مِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا


 وَمِنْ شَرِّ مَا ذَرَأَ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا


 وَمِنْ شَرِّ فِتَنِ اللَّيْلِ وَفِتَنِ النَّهَار


وَمِنْ شَرِّ طَوَارِقِ اللَّيْلِ وَالنَّهَارِ إِلَّا طَارِقًا يَطْرُقُ بِخَيْرٍ يَا رَحْمَانُ

A’udhu bi-kalimaatillaahit-Taammaatillati laa yujaawizuhunna barrun wa laa faajirun min sharri maa yanzilu minas-samaa‘i wa maa ya’ruju feehaa.
Wa min sharri maa dhara‘a fil-ardi wa maa yakhruju minhaa.
Wa min sharri fitanil-layli wa fitanin-nahaari.
Wa min sharri tawaariqil-layli wan-nahaari illaa taariqan yatruqu bi khairin, Yaa Rahmaan!

I seek refuge in the Most Perfect Words of Allaah which no righteous or evil person can pass from the evil that comes down from the sky and ascends it!
And from the evil that is sowed in the earth and the evil that comes out from it!
And from the evil of the tribulations of the night and the tribulations of the day!
And from the evil of all the ones who come knocking during the night and day except someone who comes knocking with good, O Most Merciful One!’”

As-Saheehah 2738.

The Watermelon Stand


 

Abu Layla al-Athari said, “Shaikh al-Albaani was with [his wife] Umm al-Fadl in his car and stopped next to a watermelon stall, and Umm al-Fadl, as normal, got out since she, it seems, knew about them [i.e., which ones were good to buy etc.].

The person selling them was Egyptian and after he had weighed one and was carrying it to the car for her he asked her, ‘Yaa Hajjah! Do you know where Al-Albaani’s house is?’

She said, ‘You want [to see] him?’ He said, ‘Yes.’ She said, ‘Here he is in the car.’

Upon which the Egyptian dropped the melon, breaking it into pieces, and rushed to Shaikh al-Albaani kissing him [on his head], saying, ‘Wallaahi O Shaikh! I’ve been wanting to see you for a long time! I want something from you as a gift [to remember you by]!’

The Shaikh said, ‘I don’t have anything right now.’ In the end the man took the Shaikh’s hat and the Shaikh went back home bareheaded!”

Source.

Al-Albaani on People Giving Reminders After Every Four Rak’ahs in Taraweeh


The Imaam said, “Standing to pray in Ramadan was legislated only to increase one’s closeness to Allaah عزوجل, for that reason we hold that we do not mix Taraweeh prayer with anything to do with knowledge or teaching and so on, rather the night prayer should be pure worship. As for knowledge, then it has its time, and it is not restricted by time but [instead] what is taken into consideration concerning it is the well-being of the people who are being taught, and this is the foundational principle, and what I mean by this is that whoever makes it a habit/custom where they teach the people between every four rak’ahs, for example, during the night prayer, whoever makes that a habit/custom—then that is a newly invented matter in opposition to the Sunnah. But if it is concerning a situation that happened to occur, like what Ustaadh Ibrahim just spoke about and it is not made into a habit/custom then in that case it is ok and permissible and I agree with him in what he mentioned, but I just wanted to point out that this is something which is not to be taken as custom, what is taken as custom/habit is standing for the night prayer …”

Al-Hudaa wan-Noor, 693.

Also see here, here and here.

The Ruling on Giving a Reminder During Taraweeh Prayer


Questioner: Is it allowed for the Imaam of a mosque or a daa’ee … and he is leading the people in prayer for taraweeh … between rak’ahs there is a break … and he gives them a reminder about certain issues, about performing the prayer well, for example, and following the Prophet ﷺ, and bringing their attention to innovations and issues related to shirk, giving them a reminder, ya’ni?

Al-Albaani: The answer is that it is allowed and not allowed. If the admonition or warning or the order to do good or forbid evil is concerning an incident that happened to occur, then this is a must.

As for doing it as a routine or habit after every four rak’ahs, for example, or more than that or less where the Imaam gives a dars, then this is against the Sunnah.

If a situation happens to occur then it is wajib to warn people of it, as for making that a habit/custom, then standing or praying taraweeh is an unadulterated form of worship, where a Muslim turns to Allaah عز وجل with all his body, his core, his intellect and heart, this is the goal of the night prayer, the prayer in Ramadan.

As for making it a habit to have a sitting [to give a reminder] after every two rak’ahs or four, then this is something the Prophet ﷺ did not do.

Al-Hudaa wan-Noor, 656. [3/7/125]

Also see here and here and here.

The Ameerul-Mu’mineen in Hadith of this Era


 

Shaikh al-Ubailaan said, “… and this methodology which the scholars, may Allaah have mercy on them, have determined [concerning hadith] and [also] which the people of knowledge are upon concerning hadith is what the Ameerul-Mu’mineen in hadith of this age [i.e., al-Albaani] is upon, for he is the reviver of [both] the Science of Hadith and the Sunnah in this time—as the scholars of this age have stated openly—yet he did not bring anything new [i.e., unfounded], additionally he didn’t accept being a blind follower of anyone else in a field of knowledge to which he had devoted the majority of his life, and Allaah granted him things in that field which He didn’t grant others, and his goal in it was to aid the Sunnah, he didn’t busy himself with it in order to make a particular madhhab triumph, or to seek the dunyaa, in fact, he split with his father when his father gave him the choice to agree with him in something he was opposing the Sunnah in or to part ways, so he chose to part ways, saying to his father, ‘Give me three days in which I can seek Allaah’s Guidance in this matter [istikhaarah],’—and at that time he had no worldly possessions, Shaikh [al-Albaani] told me this himself, may Allaah grant him a place in the highest Firdous and raise his rank among the rightly guided.

So the Shaikh spent his entire life in this struggle, he didn’t seek knowledge in order to live in the lap of luxury, or to gain fame and the people’s praise—rather his concern was to spread the Sunnah, whoever was pleased with that then so be it and whoever raged against it, then so be it.

And our Shaikh, the Abstemious, the ’Allaamah, the Haafidh, Abdullah ibn Muhammad ad-Daweesh, may Allaah have mercy on him, spoke the truth when he said about Shaikh al-Albaani, ‘For centuries no one has come forth in the Science of Hadith like Shaikh Naasir in the copiousness of his works, and his precision in checking.’

And no-one recognises the merit of the people of excellence apart from [other] people of excellence, yet despite that we do not claim that the Shaikh couldn’t make a mistake when declaring something to be authentic or weak, this wasn’t the case and nor will it be with others.

At the same time we do not accept and nor are we pleased with his reputation being tarnished, for attacking him and others like him is to attack the Sunnah, and the claim that his methodology opposes that of the earlier hadith scholars is a disparagement of the Shaikh, no-one who can grasp the results of making such a statement on the Sunnah and its people in this time and after it would say such a thing.”

Raddul-Jameel fidh-Dhabb ‘an Irwaa’ al-Ghaleel, pp. 67-68.

Al-Isti’aadhah When Quoting an Aayah


The Imaam said, “You should be aware that seeking refuge with Allaah [al-isti’aadhah] for reciting the Quraan is to be done before [actual] recitation, as for seeking refuge with Him [تعالى] when [just] quoting an aayah then it is an innovation which is in opposition to the Sunnah. Note when you read the hadiths in which the Prophet ﷺ quoted an aayah as proof you won’t find him ﷺ saying, ‘A’uthu billaahi minash-Shaitaanir-Rajeem.’”

Silsilatul-Hudaa wan-Noor, no. 26.

A Refutation of The Story of the Cranes | Opening Remarks | 2 |


[See here for the first part.]

Before I begin listing the story’s narrations, I feel I must make a [brief] remark in order to complete the benefits to be gained from this book, so I say:

This story has been mentioned by the scholars of tafsir for The Most High’s Statement:

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٖ وَلَا نَبِيٍّ إِلَّآ إِذَا تَمَنَّىٰٓ أَلۡقَى ٱلشَّيۡطَٰنُ فِيٓ أُمۡنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلۡقِي ٱلشَّيۡطَٰنُ ثُمَّ يُحۡكِمُ ٱللَّهُ ءَايَٰتِهِۦۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ ٥٢ لِّيَجۡعَلَ مَا يُلۡقِي ٱلشَّيۡطَٰنُ فِتۡنَةٗ لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ وَٱلۡقَاسِيَةِ قُلُوبُهُمۡۗ وَإِنَّ ٱلظَّٰلِمِينَ لَفِي شِقَاقِۢ بَعِيدٖ ٥٣ وَلِيَعۡلَمَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّكَ فَيُؤۡمِنُواْ بِهِۦ فَتُخۡبِتَ لَهُۥ قُلُوبُهُمۡۗ وَإِنَّ ٱللَّهَ لَهَادِ ٱلَّذِينَ ءَامَنُوٓاْ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ

“And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allaah abolishes that which Satan throws in, then Allaah makes precise His verses, and Allaah is Knowing and Wise. [That is] so He may make what Satan throws in [i.e., asserts] a trial for those within whose hearts is a disease and those hard of heart, and indeed, the wrongdoers are in extreme dissension. And so that those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allaah the Guide of those who have believed to a straight path.” [Al-Hajj 22:52-54]

And they have differed concerning the explanation of His Saying, “تَمَنَّىٰٓ” and “أُمۡنِيَّتِهِۦ”, and the best that has been said regarding them is that “تَمَنَّىٰٓ” is from [the word] “الأمنية” which means recitation, as the poet said about Uthmaan, may Allaah be pleased with him, when he was killed:

تمنى كتاب الله أول ليلة    وآخرها لاقى حِمام المقادر
He recited the Book of Allaah at the beginning of the night
And at its end did meet the appointed fate of death

Most of the scholars of Quranic exegesis and verifiers are of this opinion, and Ibn Kathir reported it from most of the scholars of tafsir. In fact, Ibn al-Qayyim attributed it to the Salaf without exception saying in Ighaathatul-Lahfaan1 (1/93), “And the Salaf, all of them, hold that the meaning is: when he recited, the Devil threw [some misunderstanding/things not from it] into [في] his recitation.” And al-Qurtubi explained it in his tafsir, saying, (12/83), “And Sulaimaan ibn Harb said, ‘Indeed [the preposition] ‘in/في’ means ‘at the time of/when,’ i.e.: the Devil threw [misunderstanding/things not from it] into the hearts of the disbelievers at the time of the Prophet’s recitation ﷺ; this is similar to [the use of the preposition ‘in/في’] in His Statement, the Mighty and Majestic:

وَلَبِثۡتَ فِينَا
“… and you remained among us …”[Shu’araa 26:18]

i.e., [the preposition ‘in/في’ in the above verse means] ‘‘among’ us,’ and this is the meaning of what Ibn Atiyyah related from his father from the scholars of the East and al-Qaadi Abu Bakr ibn al-Arabi indicated it too.”

Abu Bakr’s statements shall be mentioned in their due place, if Allaah the Most High wills, and what we have stated in terms of the explanation of the verse is what Imaam Ibn Jarir chose, who said, after what he reported from a group of the Salaf, (17/121), “And this statement is the most correct explanation of the verse, shown by the Most High’s Saying:

فَيَنسَخُ ٱللَّهُ مَا يُلۡقِي ٱلشَّيۡطَٰنُ ثُمَّ يُحۡكِمُ ٱللَّهُ ءَايَٰتِهِۦۗ
“But Allaah abolishes that which Satan throws in, then Allaah makes precise His verses …”  [Al-Hajj 22:52]

because there is no doubt that the verses which Allaah جل ثناؤه makes precise are those of His Revelation, based upon this it is known that what Shaitaan threw into them is what He تعالى ذكره said He abolished and nullified, and by annulling them He made them [i.e., His verses] precise.

So the explanation is:

“And We did not send any messenger or prophet before you except that when he recited and read the Book of Allaah or narrated and spoke, the Devil threw [things not from it in] amongst the Book of Allaah which he [i.e., the Prophet] was reciting and reading, or into his speech which he was narrating and uttering, and so Allaah would, with His Speech, abolish whatever the Devil threw: [i.e.,] Allaah would eliminate whatever it was the Devil threw [doing so] upon the tongue of His Prophet and would nullify it.”

This is the noble verse’s intended meaning and it contains, as you can see, nothing except the fact that at the time of the Prophet’s recital ﷺ the Devil throws forward that which causes those in whose hearts is a disease to be put to trial.

But nothing satisfies the enemies of the religion who sit in wait at every path and lurk in the shadows at each and every place of ambush against it, except to thrust into it things that aren’t from it, and which His Messenger did not say. And as you will soon see in the forthcoming narrations, they mentioned that which is not becoming of the rank of Prophethood and Messengership—and that is their habit of old.

Just as they did with more than one verse concerning other Prophets apart from him ﷺ like Dawud, Sulaimaan and Yusuf عليهم الصلاة والسلام, where when explaining the verses about them they reported Israiliyaat narrations which it is not even permissible to attribute to a [regular] Muslim let alone a revered Prophet, and this can be seen in the relevant parts in the books of tafsir and stories.

So beware, O Muslim, of being deceived by any of that and as a result ending up amongst those destroyed, and, “Leave that which causes you to doubt for that which does not cause you to doubt,” as your Prophet ﷺ said.

وَإِنَّ ٱللَّهَ لَهَادِ ٱلَّذِينَ ءَامَنُوٓاْ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
“And indeed is Allaah the Guide of those who have believed to a straight path.”[Al-Hajj 22:53]

1 See the Al-Maktab al-Islami and Daar al-Khaani prints, checked by Dr. Muhammad Afifi, 2nd edition, 1/150.

A Refutation of The Story of the Cranes | Introduction | 1 |


 

بسم الله الرحمن الرحيم

All praise is due to Allaah Who chose our Prophet over all of mankind and protected  him from the Devil ever inspiring evil to him; He, the Most High, addressing the accursed Iblees, said:

إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ
“Indeed, My servants—no authority will you have over them, except those who follow you of the deviators.” [Al-Hijr 15:42]

In fact He, the Most High, gave him ﷺ control over his devil-companion [Al-Qareen], so what is the case with those who are far removed from Him? As the saying of His noble Messenger ﷺ indicated, “There is not one among you except that Allaah has appointed a companion for him from the Jinn.”  They said, “Even you, O Messenger of Allaah?”  He said, “Even me, but Allaah helped me with him, and he became a Muslim, so he only tells me to do good.”1

And may Allaah send praise upon Muhammad, who Allaah the Most High gave power to over Iblees such that he was almost about to strangle him to death, and he had intended to tie him to one of the pillars of Medina’s Mosque2, and [may He also send prayers] upon his family, Companions and whoever seeks guidance by following him up until the Day of Judgement.

A scholar from our dear brothers in Pakistan who was sent there for some academic purpose wrote to me on 14/7/1952 asking for my opinion concerning the hadith of the cranes [Gharaaneeq] about which two great Haafidhs, Ibn Kathir the Damascene and Ibn Hajr the Egyptian, differed, the first rejected it and the second declared it to be a strong hadith; and he requested that I not refrain from giving him an answer. So I spent some months waiting for the opportunity to be able to respond to his request.

After the Eed al-Adhaa prayer this year, 1371 AH, a beloved brother met me and then also asked me about the hadith of the Gharaaneeq, thus I answered him telling him that it was not authentic but rather false and fabricated. He then mentioned a youth to me, someone in whose heart is a disease, who used that hadith to show that the Prophet ﷺ used to—and far be it from him—say things to please the polytheists to draw them to himself, because according to this youth’s false assumption he was not a true Prophet but only pretending to be one in order to take a position of authority over them, a point some of the infidels of times past and present used to praise excessively without reason.

So that led me to make good the opportunity of the aforementioned Eed and I began, whilst trusting in Allaah the Most Ghafoor, to gather the paths of narration of that story from the books of Quranic exegesis [tafsir] and hadith, clarifying their hidden defects both in the text and the chains of narration. I then made mention of al-Haafidh Ibn Hajar’s statement strengthening those hadiths and followed that up with what clarifies the invalidity of the result he came to, and then commented on that with a mention of pieces of research and reports from some of the eminent Imaams, those of great scrutiny in subsidiary issues and the fundamentals, which support the conclusion I came to concerning the dubiousness of the story and its futility and the obligation of rejecting it and not accepting it, believing in the Most High’s Statement:

لِّتُؤۡمِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُۚ وَتُسَبِّحُوهُ بُكۡرَةٗ وَأَصِيلًا
“That you [people] may believe in Allaah and His Messenger and honor him and respect him [i.e., the Messenger] and exalt Him [i.e., Allaah] morning and afternoon.” [Al-Fath 48:9]

And so came about a treatise unique in its field, strong in its subject matter, removing the confusion of the believing brother and destroying the doubt of the harebrained apostate, and I have called it:

‘Mounting the Ballista to Decimate the Story of the Cranes.’

I ask Allaah the Most High, to make it sincerely for Him and that He accepts it from me as a defense of His Prophet, and that He stores its reward for me for the day when we will be in the utmost need of his intercession:

يَوۡمَ لَا يَنفَعُ مَالٞ وَلَا بَنُونَ إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٖ سَلِيمٖ
“The Day when there will not benefit [anyone] wealth or children.
But only one who comes to Allaah with a sound heart.”
[Ash-Shu’araa 26:88-89]

Indeed He is the All-Hearing, the All-Knowing, the Most Beneficent, the Most Merciful.

Damascus, on 2/1/1372 AH, 21/9/1952.
Muhammad Naasirud-Deen al-Albaani.


1
 Reported by Ahmad, nos. 3647, 3778, 3801 and 4393 of the Maktab al-Islami print, and Muslim 8/139, by way of Ibn Mas’ood. [Sahih Muslim, Darussalam Print, vol. 7, p. 215, no. 7108]
2 This has been reported in Sahih al-Bukhari, 3/62 in Ibn Hajar’s Sharh, Muslim 2/72 and others.

See here for the second part.

On Renewing Eemaan


The Prophet ﷺ said, “Indeed faith [eemaan] wears out inside you just as a garment wears out—so ask Allaah تعالى to renew the faith in your hearts.”

Saheeh al-Jaami, vol. 1, p. 330, no. 1590.

Al-Albaani on Being Aware of One’s Ignorance


 

The Imaam said, “And so here I am, having spent my youth’s vigour, the vitality of my middle age, whatever remaining strength I have in my old age, and the greater portion of my free time in the service of this [most] noble knowledge, with an acute craving for examining manuscripts and photocopies [of books], let alone actual printed ones—hardly anything preoccupying me from that as it does other students of knowledge, except for what I have no choice over.

And yet despite that, indeed I, whenever time advances and I grow older, increase in my faith in Allaah’s Statement, “… and of knowledge, you have been given but a little,” [17:85] and in the fact that over time whenever a person gains more knowledge he increases in his awareness of his own ignorance, and that is why, as a lesson for us, Allaah ordered His Prophet ﷺ to say, “And say, ‘My Lord! Increase me in knowledge!’” [20:114] and for that reason one of his supplications ﷺ was, “Oh Allaah! Cause me to benefit from what you have taught me, and teach me what will benefit me, and increase me in knowledge!” [Hasan: Saheehah, 3151]

Al-Kalimut-Tayyib, p. 7-8.

A Man who Never Used to Pay Zakaat but who Then Repents and Wants to Pay It


 

Questioner: A man who was disobeying Allaah, very rich, then some years later he repents to Allaah, does he have to pay the zakaah of the previous years?

Al-Albaani: He must.
Al-Hudaa wan-Noor, 23.

Questioner: Okay, regarding zakaah, maybe the answer will become clear with this question, a man never gave zakaah for many years, then he repented and turned back to Allaah and wanted to give zakaah, so naturally, it is waajib for him to give the zakaah [for those years]?

Al-Albaani: He must.

Questioner: But he had agricultural land, and he doesn’t know how much it yielded, he’s forgotten, so how much zakaah is he to give?

Al-Albaani: According to the best estimate [he can make], as is the case with all matters that are unclear like this, he makes the best estimate he can, he calculates an amount, he strives, ya’ni, [to come to the best estimate he can], there is no specific amount that has been set.
Al-Hudaa wan-Noor, no. 31.

Questioner: A man stayed seven years, his wife has a lot of valuable gold, this ornamental gold, he doesn’t know what the ruling is, for seven years he didn’t pay the zakaah?

Al-Albaani: He pays the zakaah for those seven years even if [in the process] he were to lose all his house.
Al-Hudaa wan-Noor, no. 41.

On the Hadith, “Fast and You Will be Healthy.”


Questioner: Is the hadith, ‘Fast and you will be healthy,’ authentic? If it isn’t how so?

Al-Albaani: This hadith differs totally from the one we mentioned before it, that last hadith about which we said that its chain of narration was weak and [along with that] the text itself was untrue [as well].

This hadith [however] is weak in terms of its chain of narration but correct in its meaning, ‘Fast and you will be healthy,’ as a hadith reported from the Prophet ﷺ according to the scholars of hadith its chain of narration is not authentic, but the state of affairs shows, and, before that, general hadith like his saying ﷺ, ‘It is enough for the Son of Adam to eat a few small bites that strengthens his spine. If he must have more, then let him fill a third with food, a third with drink and leave a third for his breathing,’ … so hadiths like this confirm, and as occurs in another hadith which has no basis whatsoever but which does contain fine wisdom, ‘Prevention is the best cure, and the stomach is the home of disease,’ for this reason, this hadith, ‘Fast and you will be healthy,’—its attribution to the Prophet ﷺ is not correct but, due to what we mentioned, its meaning is.

And what I mean when I say, ‘Its attribution to the Prophet ﷺ is incorrect,’ is that it is not allowed for a Muslim to say, ‘Allaah’s Messenger ﷺ said, ‘Fast and you will be healthy,’’ as you may have heard on some radio stations, this is not allowed. Why? Because the Prophet ﷺ said, ‘Whoever attributes to me something that I have not said, let him take his place in Hell.’

So it is not allowed for a Muslim to say a sentence, even if in and of itself it is a piece of wisdom and is acceptable in the view of other general, legislated proofs, [yet] it is [still] not allowed for a Muslim to say, ‘Allaah’s Messenger ﷺ said,’ unless it has, according to the scholars of hadith, been confirmed through the ways which establish the hadiths of the Prophet ﷺ.

Al-Hudaa wan-Noor, no. 692.

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