Shaikh al-Albaani

Translations From His Works

YouTube Videos


السلام عليكم

Does anyone have time to be able to dedicate enough of it to making audio videos of the posts from the blog for sites like YouTube?  One or two brothers had very kindly been doing it but have become busy and another is trying to help, may Allaah reward him with good, but I think there’s too much for one person to do.

Here are some of the videos that have already been done: YouTube videos.

I’d be grateful if there was a person or people who could come together on this and start making the videos.  You’d have to have a basic level of Arabic so you can understand which sentences to sync with what the Shaikh is saying.

Please reply to my email:

AhmedAbuTuraab@gmail.com.

Jazaakumullaahu khair

Was-Salaam

From the Signs of His Prophethood was His Prophesy About His Death After One Year صلى الله عليه وآله وسلم


The Prophet of Allaah صلى الله عليه وآله وسلم said:

‘O Mu’aadh! Verily, maybe you will not meet me after this year of mine. And maybe you will pass by this mosque of mine and my grave.’

As-Saheehah, 5/665.

Is it a Condition that the Proof that is Being Established be Understood?


Questioner: Noble Shaikh! Is it enough to establish the proof against the people of shirk and all the people of innovation or do they have to understand it? And what is the condition [by which to judge] this understanding? And Allaah the Most High says, And We have placed over their hearts coverings …and that is about the disbelievers, And We have placed over their hearts coverings, lest they understand it, and in their ears deafness.[Al-Israa 17:46]

Al-Albaani: There is no doubt that when Allaah the Blessed and Most High’s proof is presented to some people who are foreign to the Arabic language and which is something they do not understand then the proof has not been established against them. Due to that Allaah the Most High said, And We did not send any messenger except [speaking] in the language of his people to state clearly for them. [Ibraahim 14:4].

So when a scholar establishes Allaah’s proof against His servants but they didn’t understand it due to some obscurity which occurred to them concerning their Arabic tongue or because they were non-Arabic speakers then at that time this scholar must explain Allaah the Blessed and Most High’s proof to them until it becomes clear. Once it has become clear to them and they then reject it after being certain of it, it is then judged that they are disbelievers and that they will abide in Hell forever.

As for just reciting the proof to the people without them understanding it then the people of knowledge are agreed that [in such a case] the proof has not been established, and Allaah the Blessed and Most High said, And never would We punish until We sent a messenger,[Israa 17:15] He means a messenger who speaks his people’s language so that they can understand what he is preaching to them about from the revelation which has been sent down to him from his Lord, the Blessed and Most High.

And for this reason, as an affirmation of this meaning, he عليه الصلاة والسلام said, as Imaam Muslim reported in his Saheeh from the hadith of Abu Hurairah may Allaah the Most High be pleased with him, that, ‘Allaah’s Messenger صلى الله عليه وسلم said, ‘There is no man from this ummah from the Jews or the Christians who hears about me and then does not believe in me except that he will enter the Fire.’

So in this hadith his صلى الله عليه وسلم statement regarding all of the disbelievers on the face of the earth whom news of the Prophet صلى الله عليه وسلم reaches, [news showing how] he was in his call in its true form and then disbelieves in it, then such a person is in the Fire.

So his statement, ‘… who hears about me …’ means his true call, and naturally it does not mean that if an unbeliever from the Europeans for example, or the Americans or others, heard of our Prophet صلى الله عليه وسلم through the priests or monks or orientalists who tell lies about out Prophet صلى الله عليه وسلم and do not tell their people about the true reality of the manners and merits of Allaah’s Messenger’s صلى الله عليه وسلم person and who [also] do not speak about the reality of his call and that it is the call of monotheism and rectification in all aspects of life, but rather only speak to their people about things contrary to what he was upon صلى الله عليه وسلم relating to his person and his call–then there is no doubt that in such a circumstance these people would not have heard of him عليه الصلاة والسلام truly and for this reason that aforementioned warning at the end of the hadith does not apply to them.

I will repeat a mention of this hadith again due to its importance in relation to this topic, for many people assume that just by transmitting the Noble Quraan to unbelieving populations through Arabic radio that Allaah the Blessed and Most High’s proof has been established against them and as a result the Muslims don’t have to do anything in terms of conveying the message, it is not like that.

For the Quraan was sent down in an Arabic tongue and those people don’t understand any of it, how can they when many of the general Arabs themselves have become like foreigners who don’t understand what is recited to them from their Lord’s Book, so how can it be said that Allaah the Blessed and Most High’s proof has been established against those Europeans and their likes from those foreigners just because every day, morning and evening, they can hear the Quraan’s recitation on Arabic radio?

So there is no doubt a group of the Muslims, who are truly from the people of knowledge, must convey Islaam’s sharee’ah in the language of those peoples and they should be good at translating the Quraan, translating its meanings and not a literal translation.

This is the answer to that important question.

Fataawaa Jeddah, 26.

Conditions for Establishing the Proof


 

Questioner: Some people or some of the callers say that establishing the proof is done with two conditions: one is to do with the person who has the proof and the second is presenting the proof; ‘the person who has the proof,’ i.e., that he should be accepted by the people, ‘presenting the proof,’ that the proof be clear and unmistakable, what does this mean?

Al-Albaani: The first statement is false because the Prophets and Messengers were not accepted by their people. As for the second condition then it without doubt [is correct], it must be clear.

Al-Hudaa wan-Noor, 580.

The Shaikh’s Precision in Correcting the Questioner’s Question | Praying Behind Someone who May Reject Some Hadith and Being Careful of Takfir


Questioner: Praying behind Imaams who display polytheistic innovations, in Libya there are many ignorant Imaams, and some of them, even the students amongst them … but they have polytheistic innovations, and some of them reject some aayahs or some hadith.

Al-Albaani: Reject some aayahs?

Questioner: Yes.

Al-Albaani: How is that?

Questioner: For example, he rejects the night-journey [al-Israa], the story of the night-journey, he rejects it from its very foundation.

Al-Albaani: Don’t say that.

Questioner: This is present amongst us.

Al-Albaani: ‘Slow down! Slow down!’ as the Turks say [Trans. note: the Shaikh used a Turkish expression here for, ‘Slow down!’: ‘Yavaş! Yavaş!’].

You shouldn’t attribute to a Muslim that he rejects the night-journey, because what comes to mind from this … especially when I think you said, ‘some Quranic aayahs,’ then this is a mistake.

You want to say that he rejects some of the meanings of some Quranic aayahs, or are you insisting on your initial statement?

Questioner: Some of them reject ya’ni, the meaning of the exegesis [tafseer] of the aayah for example.

Al-Albaani: You’ve come to what I was saying, you’ve come to what I was saying … stay with me, stay with me it’s better for you: you want to say that they reject some of the meanings of some aayahs.

For you to say that some of them reject aayahs or some aayahs is a mistake, because the result will be very dangerous and there is a big difference between someone who misinterprets an aayah taking it away from its apparent meaning but who still believes that it was sent down from the sky, such a person is a misguided Muslim … [and between] the one who rejects the aayah from its very foundation, for he is a kaafir who has apostatized from his religion.

So I think that you mean some of those who misinterpret, some contemporaries who believe that the Prophet was taken on his night-journey in soul and not with his body, this is what you mean when you say, ‘They reject?’

Questioner: Yes, but some of them reject the hadiths from their very foundation.

Al-Albaani: I’m talking about the aayah.

Questioner: Yes, this is about the aayah, yes.

Al-Albaani: So, they believe in the aayah about the night-journey but they reject its meaning. What do they say about its meaning, how do they interpret it?

Questioner: That he was not taken on the night-journey, some of them reject that he was taken on the night-journey.

Al-Albaani: What do they say about the aayah? So long as they believe in the ayaah [they must have an interpretation for it]. What is the meaning they believe in concerning this aayah? Is it the meaning I mentioned to you?

Questioner: Yes.

Al-Albaani: That he was taken on his night-journey in soul only [and not bodily].

Questioner: Yes.

Al-Albaani: Or do they have something else [they interpret it with] which we don’t know?

Questioner: That is what they say.

Al-Albaani: Okay, so, I repeat that it is not permissible to say about these people that they reject the aayah of the night-journey. We correct our expression concerning them and say that they reject the correct meaning of this aayah, correct?

Questioner: Yes.

Al-Albaani: After this you can go back [to mentioning your other point] that they reject hadiths.

Questioner: Yes.

Al-Albaani: These people who reject the hadiths are in one of two states. They either reject the hadiths as the second reference after the Noble Quraan … an absolute rejection of hadith, such people are not Muslims, and I do not think that you mean this regarding the people you asked about? Is that right?

Questioner: They reject …

Al-Albaani: Is that right?

Questioner: Yes.

Al-Albaani: I’m putting you at ease, why do you want to give a lecture for your answer? [I asked you], ‘Is that so?’ Say, ‘Yes,’ or ‘No.’ Say what you want, what you believe …

I think that you do not want to say about these people that they reject all hadith?

Questioner: Yes.

Al-Albaani: So they reject some hadith?

Questioner: Yes.

Al-Albaani: From them are the hadith of the night-journey and ascension, correct?

Questioner: Yes.

Al-Albaani: Okay.

What is the difference between rejecting all hadiths and rejecting part of them?

Rejecting all hadiths necessitates a rejection of the Quranic texts and I think this does not require any further elucidation, for this reason, whoever rejects the Sunnah is not a Muslim, because he does not believe in the Quraan, ‘And whatsoever the Messenger gives you, take it …’ [Al-Hashr:7] to the end of the aayah.

As for those people who reject some of the hadiths and this was present in the past and now … nowadays one of those who attributes himself to Ahlus-Sunnah and who has become famous for rejecting many authentic Prophetic hadiths is the Egyptian, Azhari Shaikh, Muhammad al-Ghazaali.

He does not reject the Sunnah [as a whole], he does not reject hadiths from their very foundation as far as is apparent and Allaah is his Judge, but he rejects many hadiths.

It is not allowed to declare him to be a disbeliever because he never rejected the Sunnah from its foundation, but without doubt, he is not upon guidance from his Lord when he rejected many authentic hadiths which the Ummah has met with acceptance, so he is in manifest misguidance in this regard.

And there is no doubt that when people like him fall into such misguidance he will have many followers in [differing] countries, and I think he used to be a teacher where you are or with some of your neighbour[ing countries], so his infection spread to those near him. So our stance regarding these people is that we advise them and argue with them in a manner that is best.

After we have fulfilled the obligation of advising, directing and educating and they still persist in their clear misguidance we describe them as being misguided and do not increase upon that, i.e., we do not declare them to be disbelievers.

Based upon this we go back to the answer [to your question]: is the prayer behind them correct or null and void?

The answer is that the prayer is correct because we pray behind every righteous or wicked Muslim so long as he is still in the fold of Islaam however far from us he may be in ideology or creed [and so long as] he has not opposed a text which the Muslims are united upon.

So if there is a text and they do not interpret it in a new way but with something which was well-known from some people in the past and the Muslims [who were correct in those times] did not declare them to be disbelievers because the issue may have the possibility of being interpreted in that way, and with the possibility [of it being interpreted that way] the deduction ceases to be valid … then we cannot declare this type from the Ummah to be disbelievers.

And so long as the issue is like that, then prayer behind them is correct–but naturally we advise the one who finds an Imaam better in aqidah and behaviour than this one, not to pray behind that [deviated] Imaam.

Questioner: Okay, the other type who has some shirk for example in Uluhiyyah, he worships or visits the graves and seeks blessings from them and so on?

Al-Albaani: There is no doubt that this is a type of shirk, but declaring them to be disbelievers does not happen until after the proof has been established.

So for example when you see an Imaam who does not believe in Tawheed al-Uluhiyyah [correctly], worshipping others along with Allaah by calling on other than Allaah for example at times of difficulty and taking an oath and sacrificing for other than Allaah the Mighty and Majestic at times of celebration–there is no doubt that this is disbelief, but we can’t say that he is a disbeliever except after making him understand especially if he is a foreigner [i.e., not an Arabic speaker].

Because [look at] our problem today with the Arabs who are supposed to understand the Quraan as the One who sent it down from the sky intended it to be, [and know] what do you think the case will be with non-Arabic speakers? What about those from the Arabs who became foreigners [and now don’t speak Arabic]?! They are like the foreigners who do not understand the Quraan.

Thus, before rushing to declare them to be disbelievers and emitting them from the fold of their religion, it is obligatory to establish the proof against them.

If they renounce it, then the Saying of our Lord the Blessed and Most High is true concerning them, And they rejected them, while their [inner] selves were convinced thereof … [Naml 27:14] [it is] then that we emit them from the fold of Islaam and care not.

Al-Hudaa wan-Noor, 547.

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