Shaikh al-Albaani

Translations From His Works

Category: General

Al-Albaani’s Very High Opinion of Five Scholars


“Al-Albaani used to regard Taqiyud-Deen al-Hilaali as one of the five scholars the likes of whom he had not seen in terms of their knowledge and tahqiq, those five being: Ibn Baaz, Taqiyud-Deen al-Hilaali, Abdur-Rahmaan al-Mubaarakfuri, Badee’ud-Deen as Sindhi and ash-Shanqiti, may Allaah have mercy on them all.”

Sabeelur-Rashaad fi Hadyi Khairil-Ibaad, vol. 1, p. 6.

Al-Albaani on True Love


 

Questioner: Someone who loves a person for the sake of Allaah, must he say, “I love you for the sake of Allaah,” to him?

Al-Albaani: Yes, but loving [someone] for the sake of Allaah has a huge price, only very few people pay it. Do you know what the price [to be paid] for loving someone for Allaah’s sake is? Do any of you know the price?

Let whoever knows give us the answer.

Someone present: Allaah’s Messenger ﷺ said, “There are seven whom Allaah will shade with His shade on the day when there will be no shade except His …” one of the categories mentioned are two men who love each other for Allaah’s sake, who get together for that reason and part for it too.

Al-Albaani: This is correct in and of itself but it is not the answer to the question, it’s an approximate definition of loving for the sake of Allaah but not a conclusive one.

My question was what is the price that two people who love each other for the sake of Allaah must give one another? And I’m not referring to the reward in the Hereafter. What I’m getting at from the question is what is the practical proof that two people love each other for the sake of Allaah? Because two people may love each other but their love is nominal, not real.

So what is the proof of true love?

Someone present: “That he loves for his brother what he loves for himself.”

Al-Albaani: This is the characteristic of love or [at the very least] one of the characteristics of love …

Someone else: Allaah said, “Say: ‘If you love Allaah, then follow me and He will love you.’” [Aali-’Imraan 3:31]

Al-Albaani: This is the correct answer to another question.

Someone present: Maybe the answer can be found in the authentic hadith, “There are three things if found in a person, he will experience the sweetness of faith …” one of which is two people who love each other for Allaah’s sake.

Al-Albaani: This is the effect of loving someone for the sake of Allaah, [that you find] a [certain] sweetness in your heart.

Someone present: The Most High said, “By Time! Indeed, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [Surah Asr 103]

Al-Albaani: Well done. That is the answer.

And an explanation of that is that if I really love you for the sake of Allaah I would persist in advising you, and you would do the same. Persevering in advising one another is very rare between those who claim to love each other, this love might have some sincerity in it, but it is not complete, because we try to make an allowance for the other, afraid that the other person will become angry, that he will flee … and so on.

It is in light of this that [you can see that] the cost of loving someone for the sake of Allaah is that each person shows sincerity towards the other by advising him, always and forever telling him to do good and preventing him from bad—he is more constant in advising him than that person’s own shadow is close—for this reason it has been authentically reported that when parting from one another, one of the habits of the Companions was that one of them would read to the other, “By Time! Indeed, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [Surah Asr 103]

Al-Haawi min Fataawaa al-Albaani, pp. 165-166.

On Preparing for Death


 

Questioner: Is someone who dies suddenly regarded as a martyr or not?

Al-Albaani: A martyr? Inshaa Allaah such a death will not be one of regret.

Questioner: What do you mean by a death of regret?

Al-Albaani: The situation differs from person to person. A sudden death with regards to someone who was ready to meet Allaah عز وجل and who had carried out the rights that were obligatory on him, whether those are the rights of Allaah like praying and fasting, or the rights of Allaah’s servants like zakaah, giving in charity and so on—if he had carried out all of these obligatory duties and didn’t have any debt and then died suddenly then there is nothing on him [in terms of regret]. But if he was an open sinner, or a criminal or was someone who fell short and then died a sudden death, then that is a death of regret, because he didn’t prepare for a death like that.

For this reason it is obligatory for a Muslim to always be prepared for that hour which could surprise him, and that is why he ﷺ said, “Whoever loves to meet Allaah, Allaah loves to meet him, and whoever hates to meet Allaah, Allaah hates to meet him.”

Any other questions?

Al-Hudaa wan-Noor, 322.

“So Woe to The One Who Killed Him.”


Allaah’s Messenger ﷺ said, “Whoever would be pleased to look at a martyr walking upon the face of the earth, then let him look at Talhah ibn ’Ubaidullaah.” [Tirmidhi]

The Imaam said, “And he was killed on The Day of [The Battle of] The Camel—so woe to the one who killed him.”

As-Saheehah, 1/1/248-249.

“It is As Though They are Living with Him.”


Al-Albaani: “Those who busy themselves with the hadiths of the Prophet , it is as though they are living with him.”

Al-Hudaa wan-Noor, 203.

New Doubts Don’t Affect the Person Who Clings to the Sunnah


 

The Imaam said, “… as for the person who clings to the Sunnah, new doubts [that arise] don’t affect him.”

Al-Hudaa wan-Noor, 6.

Not Justifying One’s Deviation



Al-Albaani:
The person who knowingly acknowledges his mistake but [then still goes ahead and] commits it, it is hoped that one day he will come back to what is right. As for someone who knows and then deviates—[and] justifies his deviation—[then] after a while he will come to live as a deviant.

Al-Hudaa wan Noor, 25.

On Using a Compass on Journeys to Determine the Direction of the Qiblah


 

Questioner: The questioner says: taking a compass on journeys in order to ascertain the direction of the Qiblah for those who don’t know the cardinal points?

Al-Albaani: It’s waajib.

As-Su’aalaat, vol. 2, p. 332.

On Ignorance


 

The Imaam said, “There is no blessing in ignorance.”

Al-Hudaa wan-Noor, 715.

Al-Albaani About Shaikh Muhammad Ameen ash-Shanqeeti


 

Esaam Moosaa Haadi said, “I heard him say [about Muhammad Ameen ash-Shanqeeti], ‘When I would see him it would be as if I had seen the Shaikh of Islaam Ibn Taymiyyah, a man before whom were all the fields of knowledge, taking from them whatever he wished.’”

Muhaddithul-’Asr, p. 103.

Al-Albaani on Pirated Software


 

Questioner [asking about the situation in America]: We have computer program tapes, programs on tapes [this was back in the day, then came floppies, CD’s etc.,], we buy these tapes, or, ya’ni, one or some of the brothers buy these tapes on which is written, in English of course, “All rights reserved,” [but] what do the brothers do? The brothers buy this program, for example, this computer program, they buy it and pay for it, ok? Then they have a choice as to whether they want to keep this program or return it, ok?

They buy the program and copy it, ok, and then they return it as it was, as it was when they bought it, to the vendor and they say, for example, “It didn’t suit me,” or, “I didn’t like it,” or, “It was difficult [to use],” or, “It’s not what I want,” and so on in terms of excuses which a person may invent and may lie about, and it may be that he is not lying, [but he instead] uses equivocations, saying, “I didn’t like it, it didn’t suit me,” and so with total manners and silence they give his money back to him and they take the tape.

This copying, even though, “Copyright protected,” is written on it, copying the tape … firstly, buying it, copying it, returning it to the vendor, taking the money back after having benefitted from it, i.e., let us use fiqh terminology here, i.e., you bought the determinate product [al-’ain, i.e., the product itself, the tapes/floppies etc.] and the benefit [al-manfa’ah, usufruct] to be derived therefrom, so [then] you took the benefit, you copied it, and [in doing so] the tape was not damaged at all, nothing of the tape was lost, no harm came to the tape, no deficiency, and [then] you return the tape as it was, totally as it was when you purchased it—the only difference being that you have benefitted from the tape and have saved it on your computer. Have I made it clear to your Excellency or not?

Al-Albaani: Very much so.

Questioner: Alhamdulillaah. What is the legislative ruling concerning this?

Al-Albaani: My brother, these, without doubt, ya’ni, unfortunately, used to be the manners of the non-Muslims, now they have become the way of the Muslims.

The Prophet صلى الله عليه وسلم taught us and how well he did so, he educated us and how well he did so, part of what he taught us was, “Fulfil the trust for the one who entrusted you, and do not cheat the one who cheated you.”

So if a Muslim purchased that tape upon which was written that it is not allowed to copy it, if he bought it and did not [subsequently] return it but he [did go and] make a copy of it and started to trade using it, that is not allowed—so what do you think the case is when, after copying it, he goes and returns the original from which he made the copy claiming one of the excuses you mentioned [that they use] which are open and evident lies or [claiming one of] the equivocations [you mentioned], [equivocations] which are not allowed and which I do not picture except that they are accompanied by some open lying?

This is deception, it is not allowed for a Muslim to fall into it, but, most unfortunately, some of the Muslims have outdone the Jews who were the ones from whom that crude, materialistic principle emanated, the one that says, “The ends justify the means.”

So these people justify what they do by saying that there is benefit in copying the tape, that we didn’t harm the tape, but they feign ignorance, and I do not think they are ignorant [but rather that they are faking ignorance about the fact that] the harm fell on the owner of the tape, because he didn’t produce it except that it cost him a huge amount of money, as is the case with some publishers who publish books in a volume or more, that costs them money since they had to typeset the book and copy it and so on and so forth and distribute it, then another person comes along and takes it as a tasty bite and prints the book without permission from the author or publisher—this is double-crossing and deception, not allowed for a Muslim, sufficient for you is the previous hadith, “Fulfil the trust for the one who entrusted you, and do not cheat the one who cheated you.”

This man sold the tape to you on the basis that you will not deceive him, on the basis that you will not make a copy of it, so the one who does do that has deceived him and this is absolutely not allowed in Islaam, and for this reason if there are some Muslims there with you who are emigrants from their countries and their Islaam, maybe you can advise them to stop such embezzlement.

Questioner: Should I not deal with them? Namely, when one of them makes an offer to me?

Al-Albaani: Absolutely not.

Questioner: Should I not use it [i.e., the copied material]?

Al-Albaani: You will aid him in his evil-doing if you do, and perchance you will not do that.

Questioner: I haven’t done that and I refrained and abstained from it.

Al-Albaani: Jazaakallaahu khair.

Questioner: Baarakallaahu feekum. Okay, [what] if the person selling it knows, and I don’t say suspects [but I mean that he knows], that the person who buys the tape and then returns it will have made a copy of it, [so what is the ruling here] if the person selling knows?

Al-Albaani: Assuming in this case is not enough, [making] the assumption [that the owner knows it’s being copied and thus based upon that saying it is ok] is not enough, as long as what you mentioned earlier is written on the [original] copy, [i.e., that copying it is prohibited].

Al-Hudaa wan-Noor, 665.

Also refer to what Shaikh al-Fawzaan and Shaikh al-’Abbaad said.

An Amusing Conversation | Al-Albaani’s Patience and Precision in Helping People Get Their Questions Right Before Answering Them


 

[There are about three to four people addressing the Shaikh in this conversation.]

Questioner: What is the ruling concerning buying and selling with someone who trades in things forbidden in the legislation?

Someone Else: … what is the ruling concerning buying from someone who sells forbidden things …

Questioner: … carrying out transactions buying and selling with someone who trades in things forbidden in the legislation?

Al-Albaani: He trades in forbidden things … ya’ni, the person who wants to transact with him wants to buy some permissible things from him but he in fact also sells forbidden things, is that what you mean?

Questioner: Hmm.

Al-Albaani: Like he sells alcohol and also, for example, sells rice and dates? Correct?

Questioner: No.

Al-Albaani: Why no?

Someone Else: Drugs, O Shaikh …

Someone Else: Drugs …

Al-Albaani: Na’am?

Someone Else: Drugs …

Al-Albaani: He [i.e., the original questioner already] said transactions with something forbidden, from this it is beyond doubt that he holds them to be impermissible [i.e., so obviously it would include drugs, i.e., you haven’t brought any new information with your input].

Questioner: … forbidden … all he sells is drugs …

[They all start talking at once.]

Al-Albaani: Listen Yaa Jamaa’ah … I haven’t been able to understand one of you for me to now understand three of you …

[Talking amongst themselves asking the original questioner what he is trying to ask.]

Questioner: … what is the ruling concerning buying and selling with someone who trades in forbidden things …

Al-Albaani: May Allaah bless you, doing business with him in something haraam or halaal? Carrying out a transaction with this man who sells forbidden things … I for example … I want to carry out a transaction with him, to buy from him, will I be buying something halaal or haraam?

[Questioner hesitates again and they start laughing.]

Interjection: Shaikh, he means … sorry … this man deals in haraam things …

Al-Albaani: … I understood that.

Interjection: … he deals with him, he’s asking … what’s the ruling …

Al-Albaani: And what am I saying? What am I saying? And what are you explaining?

[They start laughing.]

Interjection: Yaa Shaikh …

Al-Albaani: Subhaanallaah, Yaa Akhi, there’s a man who sells alcohol …

Interjection: Yes.

Al-Albaani: … and dates …

Interjection: No, no, he doesn’t mean that he sells anything else, he means that all …

Interjection: … he means drugs, Yaa Shaikh …

Interjection: Yaa Shaikh …

Interjection: of his business is forbidden, so should he carry out transactions with him, he means that?

Al-Albaani: He means what, Yaa akhi?

Interjection: He means this trader who deals in drugs and alcohol …

Al-Albaani: He does business with him, what does he mean by “… does business/interacts with him?”

Interjection: He deals with him in some interactions …

Interjection: … [for example] get married …

Interjection: … yes, not that he does business with him …

[Talking all at once.]

Al-Albaani: Yaa akhi, what do you mean by, ‘does business/interacts with him?’ What does he mean?

Interjection: Ask him.

Al-Albaani: We did, and where did it get us?

[They start laughing.]

Interjection: Dealing with him in things like …

Interjection: … getting married and, and, and, and … divorce, [the question having now progressed to mean dealing with such a person in a social setting, then addressing the original questioner to clarify if he does mean this] dealing with him socially or in business?

Interjection: He buys forbidden things …

Interjection: Yaa Shaikh …

Interjection: and you … he comes and takes from you.

[They clarify the question a bit more from the original questioner, then finally having understood what he meant …]

Interjection: This [brother] will explain [the question] on his behalf, Yaa Shaikh … Shaikh, this [brother] will explain [the question] on his behalf …

Interjection: He’s saying that this man sells drugs and alcohol, and now you work in a store or something, and sell halaal things, then he comes and buys from you …

Interjection: … is it allowed for you to transact with him …

Interjection: ya’ni, you’re not buying alcohol or anything from him …

Al-Albaani: Ya’ni, he’s buying from me?

Interjection: Yes, he’s buying from you.

Al-Albaani: So, he’s dealing with me and it’s not that I’m dealing with him …

[Laughing slightly because they have finally conveyed the question to the Shaikh.]

Is it like that?

[Laughing heard.]

If it’s like that: what is it that I sell, [something] haraam or halaal? If I sell something halaal to him then it’s halaal, and if I sell something haraam to him then it’s haraam, and if I sell something halaal to him which he will immediately use to help him do something haraam, then it’s not allowed for me to sell it to him, do you understand?

Interjection: Yes.

Interjection: Yaa Shaikh, a question, Yaa Shaikh

Interjection: A question, Yaa Shaikh

Interjection: Hold on …

Al-Albaani: Tafaddal.

Al-Hudaa wan-Noor, 93, [2/9/545].

Animal Welfare


 

After mentioning a number of hadiths which encourage showing mercy to animals, the Imaam said, “Those are some of the narrations which I have come across until now, and they show the extent to which the first Muslims were affected by the directions of the Prophet صلى الله عليه وسلم concerning showing gentleness to animals, and in reality these narrations are only a few of many, a drop in the ocean. And in that is a clear clarification that Islaam is the one that set down for people the ideology of, ‘Treating animals with kindness,’ contrary to what some of those ignorant of Islaam think, i.e., that it was something set up by the European non-Muslims, it is, rather, from the manners which they took from the first Muslims, and they then expanded on it, organising it precisely, their countries embracing it, until showing gentleness to animals has become one of their merits today, such that the ignorant people think that it is something particular to them! What deceived them into [believing] as such is that one will hardly see this system implemented in any one of the Islamic countries, and they [i.e., the Muslims] were more deserving of it and worthy of it!

As-Saheehah, 1/1/69, [2/9/567].

Al-Albaani Asked About How to Find Happiness


 

 

Questioner: People strive to attain happiness, their ways in achieving it being diverse, if our Shaikh would clarify for the people some milestones in their path to attain it?

Al-Albaani: I don’t think there is any differing in this except among the philosophers.

Amongst the Muslims who believe in Allaah and His Messenger and who believe that there is no path to happiness in this life or the next except by clinging to Islaam there is no multiplicity of answers–[the only answer] is to cling to Islaam.

And vice versa, whoever wants misery should turn away from Islaam, and this is very clear from many verses, like His Saying, the Most High, in the well-known aayah, And whoever turns away from My remembrance–indeed, he will have a depressed [i.e., difficult] life, and We will gather [i.e., raise] him on the Day of Resurrection blind. He will say, ‘My Lord! Why have you raised me blind while I was [once] seeing?’ He will say, ‘Thus did Our signs come to you, and you forgot [i.e., disregarded] them–and thus will you, this Day, be forgotten.’” [Taa Haa 20:124-126]

But the thing we must pay heed to, something which is a very big reality and painful from another angle due to many of the Muslims lacking it, many of them [lacking it] in terms of knowledge and some of them practically, is that Islaam with the Book of Allaah and the Sunnah of Allaah’s Messenger صلى الله عليه وسلم upon the understanding of the Salaf as-Saalih is the cure for all diseases and psychological illnesses which have afflicted a people who have not tasted happiness.

Islaam derived from the Book and the Sunnah and the methodology of the Salaf as-Saalih is the cure.

But the thing I want to mention now is that many alien matters have entered this cure, which, if we don’t say have corrupted it completely then at the very least have prevented it from being an absolute one, [and I’m referring here to] those things which have come into Islaam which are not a part of it, whether they be in creed, worship, behaviour or manners, and due to these things which have afflicted it, this Islaam is turned inside out … its effect is not manifested in the community that practices it.

So the fault is not with Islaam but rather those things that have been added to it.

That is why we always and forever insist on saying that if we want this happiness, there is no way to it, as we already mentioned, except through Islaam–but not, if the expression be correct, Islaam with an ‘elastic’ understanding but with the special understanding based upon the Book, the Sunnah and the methodology of the Salaf as-Saalih.

It is then that it, and nothing else, will be the spring of happiness.

Whatever the case, I hold that questions like this are studied in universities which do not specialize, in fact, do not give importance to studying Islaam, but are concerned with studying general culture whether that be Islaam, or philosophy, or secularism or things like it [i.e., they don’t know that happiness is found in following the true Islaam so they spend time trying to find other ways to achieve it].

Amongst the Muslims, the understanding is that there is no happiness except by clinging to Islaam–I just wanted to add [through this answer the point about] clinging to Islaam with its correct understanding …

Interjector: O Shaikh! I had taken a booklet from you which I photocopied, called, ‘Useful Ways of Leading a Happy Life,’ by Shaikh ’Abdur-Rahmaan ibn Naasir as-Sa’di [who was Shaikh Uthaimeen’s teacher, may Allaah have mercy on them both], even though it is only a few pages long, it’s a very great book, O Shaikh.

Al-Albaani: Maa shaa Allaah.

Interjector: If a person was depressed, sad, ill at ease, overburdened with sorrow, and read it, subhaanallaah! Namely, if the expression is allowed, it’s as though it’s magic.

Al-Albaani: Maa shaa Allaah.

Interjector: Yes, by Allaah, ‘Useful Ways of Leading a Happy Life,’ truly amazing, O Shaikh. [Click here for the book]

Al-Albaani: You should read it.

Interjector: It is great, subhaanallaah! By Shaikh ’Abdur-Rahmaan ibn Naasir as-Sa’di. [Click here for his website]

Al-Hudaa wan-Noor, 311.

It is Not a Condition that The Reviver Sent Every 100 Years Be a Scholar Only, As Long as He is On the Methodology of the Salaf as-Saalih, He can Be a Specialist in Another Field Too


 

 

Questioner: There is an authentic hadith which states that at the start of every hundred years [Allaah will raise someone] who will revive this Ummah’s religion for it, is it a condition that these revivers [Mujaddids] be from Ahlus-Sunnah or not?

Al-Albaani: No doubt. It is a fundamental condition and this is the reality that I hold [to be the case]. In my opinion, this question is like if someone were to ask–and I hope that such a question does not actually emanate from a questioner—it’s like if someone were to ask, ‘Is it a condition that he be a Muslim?’ Naturally, such a question will not be asked, ‘Is it a condition that a reviver [mujaddid] be a Muslim?’ I think this will never occur to someone [to ask].

As for whether it is a condition that he be from Ahlus-Sunnah, then such a question may occur to some people, and for this reason it was raised just now.

The answer is that he definitely has to be from Ahlus-Sunnah, and [by saying that he has to be from] Ahlus-Sunnah, I don’t mean that he has to be from the scholars … but rather that he be upon the methodology of Ahlus-Sunnah and not deviated from the path which has come to us from the Salaf as-Saalih, may Allaah be pleased with them, this is a must, but the reviver [mujaddid]—and even though this [point] is not connected to the question I still believe that there is a huge benefit in it—it is not a condition that the reviver be a reviver of the religion only, rather he can be a reviver in everything which benefits the Muslims. So he could, for example, be a reviver in history, a reviver in medicine—but within the aforementioned parameters, i.e., of being from Ahlus-Sunnah wal-Jamaa’ah.

So based upon this, in the end we can picture that during one time there can be more than one reviver, when we take this wide meaning into consideration, it is possible for me to picture, at one period, a gathering of a number of revivers, each one in his own specialist field.

Al-Hudaa wan-Noor, 313.

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