Shaikh al-Albaani

Translations From His Works

Category: Innovations

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.

The Sufis and Made Up Narrations


Questioner: I heard a Sufi shaikh mention a hadith, or what he thinks is a hadith, that the Prophet came back from an expedition with some of his Companions, and some of them got together and stood in a circle, each one holding the others hands, remembering Allaah. And then Mu’aawiyah ibn Abu Sufyaan passed by them and said, ‘What is this play?’ To which the Prophet replied, ‘On the contrary, this is the remembrance of Allaah.’ The shaikh never mentioned any of the well known sources [as to where this hadith came from], so is this [in fact] a hadith or …?

Al-Albaani: And it is right that he never mentioned a source for it—because a person can’t give what he doesn’t have [in the first place], this hadith has no basis. And it behooves the student of knowledge who is discerning regarding his religion that whenever he hears a hadith from someone, he says, ‘Bring your proof if you are truthful … where did you get this hadith from? Is it in the two Saheehs? Is it in the four Sunans? Is it in the ten musnads? Is …? Is …?’ and so on.

And he [i.e., the Sufi shaikh] will, without doubt, be unable to produce it because no such narration exists—and it is known that in order to support their deviation from the religion these Sufis hang on to flights of fancy, i.e., they attach themselves to delusions which have no reality.

Al-Hudaa wan-Noor, 83.

The Sunnah Prayers Which People Perform On Jumu’ah Before the Khutbah


 

Questioner: The Sunnah prayer before Jumu’ah?

Al-Albaani: There’s no basis for it.

Al-Hudaa wan-Noor, 253.

Please read this post for a detailed explanation.

Al-Albaani Lined up to Pray but the Imaam said, “Get out! Get out! Get out of the Mosque!” So Al-Albaani said …


 

“My son, Shaikh Muhammad Zahraan ibn ’Abdullaah ’Aloosh told me that one of his friends, a youth, told him that Shaikh Muhammad Naasirud-Deen al-Albaani wanted to cause fitnah in the Al-Daqqaaq Jaami’ Mosque and that Shaikh ’Abdul-’Aziz al-Rifaa’i was able to stop him in his tracks, according to what this youth’s grandfather said. My son asked me about this incident, so I told him that:

‘I was there when it happened in 1956. We were in a lesson of our Shaikh and Muhaddith, al-Albaani, in Shaikh ’Abdur-Rahmaan al-Baani’s house [not al-Albaani, i.e., Shaikh Al-Albaani was giving a lecture in the house of another Shaikh called ’Abdur-Rahmaan al-Baani] in al-Midan. When he finished from his first dars, we left with the Shaikh to perform ’ishaa prayer in Jaami’ al-Daqqaaq, so the ’iqaamah for the prayer was given.

The Imaam was [a person called] Shaikh ’Abdul-’Aziz al-Rifaa’i, when he turned around to the worshippers to ask them to straighten their rows he caught a glimpse of our Shaikh al-Albaani standing in the first row to the right, about ten metres from him.

So Shaitaan overtook Shaikh al-Rifa’i and made him forget the remembrance of Allah, and he forgot the du’aa that was usually said before the prayer … and he shook as though the Devil had thrown a bucket of hot water on him, or like a thousand watt electrical current had struck him, so he started shouting angrily, ‘Get out! Get out! Get out!’ addressing these hard words at our Shaikh al-Albaani, expelling him from the mosque!

But our Shaikh replied to him with complete calm, saying, I am in the House of Allaah, the Most High—I’m not in your house, and when I enter your house, throw me out [then]!’

So Shaikh al-Rifa’i’s rage and anger increased even more, and he shouted out [quoting the hadith], ‘My ummah will split into seventy-three sects, all of them in the Fire—’ and he pointed with his hand at al-Albaani!

Some of the worshippers tried to calm the Shaikh [i.e., the Imaam] and others said, ‘Yaa Jamaa’ah, pray now and delay your fighting for after the prayer!’ So the Imaam prayed and we prayed behind him and it was a prayer like that of the one who performed his prayer badly!

After he gave salaam, the Imaam immediately turned and began shouting and screaming again and saying things. So we calmly left the mosque and left Shaikh Rifa’i to quench his desire.

A number of young guys met us, or Shaikh Rifa’i sent them to us, who wanted to fight us. We were about twenty youth in number and had circled our Shaikh al-Albaani, but then some of the noble people from that area who had intellect got involved and prevented the youth from al-Rifa’i’s group with wisdom and calming words, and it was over.

So who created that fitnah and stoked the fire? It was Shaikh ’Abdul-’Aziz al-Rifaa’i, may Allaah forgive us and him.’”

Source.

Al-Albaani on Lengthening the Supplication in Taraaweeh and Especially on the Night when The Quraan’s Recitation is Completed


 

Shaikh Esaam Moosaa Haadi said, “I heard him repeatedly criticise the Imaams of the Haram and others for making the supplication [in Taraaweeh] long and especially on the night when the recitation of the Quraan is completed, saying, ‘That is not from the Sunnah.”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 109.

Also see here.

Innovations | 4 | The Prophet صلى الله عليه وسلم Censured Innovation Universally, All Innovation in the Religion


Continuing from the the last post.

“The point from this hadith is that it gives us a new benefit which was not mentioned in the previous one, and this is how it is obligatory on every researching faqeeh of the Sunnah to collect and gather all of the hadiths reported concerning an issue so that by doing so he has a complete case without any deficiency.

[So] here the Prophet عليه السلام tells us by saying, “For surely, he who lives from amongst you will see much differing,” … it’s as though someone asked [him a question] but the reality is that no-one did … because Allaah عز وجل inspires His Prophet صلى الله عليه وسلم to answer before someone asks … it’s as though a questioner said, ‘O Messenger of Allaah! When we see this differing which you are informing us about by your saying that, “For surely, he who lives from amongst you will see much differing,” what should we do, O Messenger of Allaah, when we see this much differing, what should we do?’

So he عليه الصلاة والسلام answered them without being asked as we just said, [saying], “It is upon you to be upon my Sunnah and the Sunnah of the Rightly Guided Caliphs,” to the end of the hadith.

Thus, salvation from any division and from any difference which occurs between the Muslims is to turn back to the path of the first believers, since he عليه السلام said in a clear, Arabic tongue, that when you see the differing, “It is upon you to be upon my Sunnah and the Sunnah of the Rightly Guided Caliphs.

So do the Muslims who fall into a disputed issue today go back and comply with this order of his عليه السلام and other [such orders] that have been mentioned in the Quraan and the Sunnah? [That] when you see some differing, “It is upon you to be upon my Sunnah and the Sunnah of the Rightly Guided Caliphs,” [do the Muslims comply with this today?]

Unfortunately, the answer is that few are the ones who [actually] do that amongst the Muslims, and they are the ones who greatly aspire after two things which cannot be split or separated, and they are, firstly, knowing the Sunnah which the Prophet صلى الله عليه وسلم was upon and then, secondly, to crave after implementing it themselves and then amongst those who[se company] they enjoy and then those who live around them and so on.

[So] now we are discussing one issue which is that the Prophet صلى الله عليه وسلم censured innovation universally, all innovation in the religion–so have the Muslims stood by this universal censure of every innovation connected to worship in Islaam or have they differed concerning it?

The reality is that they have differed, because I believe that the students of knowledge amongst you, in fact, even those of you who listen to knowledge [being imparted even though you may not be dedicated students of knowledge and who do so] in compliance with the narration reported from Mu’aadh ibn Jabal, may Allaah the Most High be pleased with him, who said, ‘Be a scholar, or a student, or someone who listens to knowledge, but don’t be the fourth and end up being destroyed.’

So you are either students of knowledge or at the very least you are from those people who sit in the gatherings of knowledge so you must have someday heard that statement that is made on such occasions, ‘Whatever the Muslims hold to be good is good,’ and in addition to that some of them say, ‘No, my brother, in Islaam there are good innovations, so how can you say that, ‘Every innovation is misguidance?’

It is obligatory that the Muslim who really wants to comply with the verse we are in the middle of explaining [understands] this point, [the verse being], “So whoever would hope for the meeting with his Lord, let him do righteous work …” [Kahf 18:110]–so the innovations which are foreign/have been added to Islaam have nothing whatsoever to do with Islaam, and [thus] naturally, have nothing whatsoever to do with righteous work [as mentioned in the verse].

So a Muslim who tries to get closer to Allaah عز وجل with something Allaah has not legislated on the tongue of His Messenger [should know that] that action is not righteous and as a result it is an action which you cannot hope to be saved by on the Day of Resurrection.”

Innovations | 3 | Every Innovation is Misguidance Even if the People Hold it to Be Something Good


The Prophet صلى الله عليه وسلم used to deliver this sermon amongst his Companions, and it is called the Sermon of Need [Khutbatul-Haajah]. Some of them [i.e., people] use it during the marriage contract … and its place is in every sermon and every dars in which the teacher hopes to reach his desired goal in his lecture which is that the people present benefit from what they hear.

So the Prophet صلى الله عليه وسلم used to begin all of his khutbahs and lectures with this sermon which is known amongst the scholars as the Sermon of Need and he used to repeat these statements found in this khutbah so that it would take root in the minds of the Companions, and they, following on from that, transmitted it to those who came after them.

“As for what follows … the best guidance is that of Muhammad صلى الله عليه وسلم,” and in another narration, “… the best guidance is that of Muhammad صلى الله عليه وسلم the worst of affairs are the newly-invented matters, and every newly-invented matter is an innovation. And every innovation is misguidance. And all misguidance is in the Fire.” The scholars who were researchers say that the Prophet صلى الله عليه وسلم used to repeat this khutbah on every [relevant] occasion so that the great principle that, “… every innovation is misguidance. And all misguidance is in the Fire,” would become firmly established in the minds of those listening to it.

From the many proofs which support the fact that righteous actions must be according to what Allaah’s Messenger صلى الله عليه وسلم was upon is the hadith agreed upon by the two Shaikhs, Bukhaari and Muslim, the first is the one about the Khutbatul-Haajah in Sahih Muslim. The other one has been reported by both Bukhaari and Muslim from Sayyidah Aaishah, may Allaah the Most High be pleased with her, she said that Allaah’s Messenger صلى الله عليه وسلم said,  “Whoever introduces into this affair of ours something which is not from it, then it is rejected,” this hadith contains an explanation needed by many people who are unclear about innovations in worldly matters and those in the religion.

And we must be clear about this point so that the truth does not become mixed up with falsehood, and this is because Islaam came to complete acts of worship … [it came] to pave a way for the Muslims to be happy in this life and the next by legislating these righteous acts which will bring them closer to Allaah in rank/proximity. It did not come to reform worldly things, which [is something] the people can reach through their own discretion, invention, creation, as you can now see the unbelievers have greatly surpassed the Muslims in inventing and innovating things connected to facilitating worldly affairs. These things are connected to the world and have no connection at all to legislatively censured innovation.

The second hadith clarifies the first for us where he عليه الصلاة والسلام said, “Whoever introduces into this affair of ours …” i.e., whoever introduces into this religion of ours, “…something which is not from it, then it is rejected,” thus it is not fitting that anyone finds it problematic as we have heard many, many times when encouraging all the Muslims to go back to the Sunnah of their Prophet صلى الله عليه وسلم in their worship and when we, following his example, عليه الصلاة والسلام, warn them from every newly-invented thing in the religion, as you heard, “… beware of newly-invented matters, for every newly-invented matter is an innovation. And every innovation is misguidance. And all misguidance is in the Fire …” this second hadith clarifies that innovations which are misguidance are those which are connected to worship and the religion, “Whoever introduces into this affair of ours …” i.e., into this religion of ours, “…something which is not from it, then it is rejected.”

… maybe in the last sitting I touched on this aspect, that the Salaf as-Saalih are the ones who received the Quraan and hadith of the Prophet عليه السلام from his mouth, fresh and new, and then they received its practical implementation from him عليه السلام, so they are the ones who understood it correctly and thus following on from that it is obligatory on us to understand the issues related to our religion from the Book of our Lord, the Sunnah of His Prophet and its implementation by the scholars of the Salaf.

Here, regarding his saying عليه السلام, “And every innovation is misguidance,” we will mention the statement of Abdullaah ibn Umar ibn al-Khattaab, may Allaah the Most High be pleased with them both, which is regarded as an explanation of this general [statement], “And every innovation is misguidance,” [so] Ibn Umar, clarifying and explaining it said, ‘Even if the people hold it to be something good.’

Every innovation is misguidance even if the people regard it as being something good.

And this draws our attention to an issue which we have constantly heard, and those who advocate it have deviated from the Sunnah of our Prophet صلى الله عليه وسلم …  maybe I will deal with it later, soon inshaa Allaah, because [now] I want to remind you of the end of some of these texts which confirm this very, very, great principle, … every innovation is misguidance. And all misguidance is in the Fire,” and especially after Ibn Umar’s explanation of it with his saying, ‘Even if the people hold it to be something good.’

I think many of you will have read or heard the hadith of Irbaad ibn Saariyah, may Allaah the Most High be pleased with him, who said, “The Messenger of Allaah صلى الله عليه وسلم gave us a sermon which frightened the hearts and caused the eyes to shed tears. So we said, ‘O Messenger of Allaah! [it is as if it is a farewell sermon] so advise us.’ He said, ‘I advise you to fear Allaah and to hear and obey even if an Abyssinian slave were to rule over you. For surely, he who lives from amongst you will see much differing, so it is upon you to be upon my Sunnah and the Sunnah of the Rightly Guided Caliphs. Bite on to it with your back molar teeth and beware of newly invented matters, for verily, every newly invented matter is an innovation, and all innovation is misguidance.’” The addition, “And every misguidance is in the Fire,” is not found here, but however is found in the first hadith, the hadith about the Khutbatul-Haajah.

The point from this hadith is that it gives us a new benefit which was not mentioned in the previous one …

Studying with the People of Innovation


Questioner: Okay, O Shaikh, there are some students who study with Ash’ari Shaikhs who misguide [people], but they don’t study aqidah … only other sciences like grammar, syntax, the Quraan, is this allowed? Or do you advise …

Al-Albaani: This doesn’t help at all, “… and do not call each other by [offensive] nicknames,” [Hujuraat 49:11] that which benefits is, firstly, correct knowledge and secondly that it is coupled with advice, and the religion is sincere advice as you all know, thereafter this is an Ash’ari and this is a Maaturidi and this one is so and so … this divides the Jamaa’ah of the Muslims and kindles rancour …

Questioner: Ya’ni, what I mean O Shaikh, is that he studies sciences other than aqidah or theological rhetoric with him and so on … is it correct? Or do you advise …. he studies for example …

[Someone comes in and gives salaam]

Al-Albaani: Wa alaikum salaam wa rahmatullaahi wa barakaatuhu. Welcome, may Allaah bless you. Welcome, welcome, how are you? Welcome.

[Someone else comes in and gives salaam]

Al-Albaani: Wa alaikum salaam wa rahmatullaahi wa barakaatuhu. How are you? Okay, how’s your father?

Person who Entered: We praise Allaah …

Al-Albaani: Okay?

Person who Entered: We praise Allaah …

Al-Albaani: Alhamdulillaah. [Addressing the original questioner] I don’t understand what you mean?

Questioner: Ya’ni, a student of knowledge meets an Ash’ari Shaikh … and he is a beginner and wants to try for some grammar or syntax, so is this permissible for him … is it correct for him to do that or should he leave it?

Al-Albaani: Ya’ni, he wants to study grammar or syntax with this other Shaikh?

Questioner: Yes.

Al-Albaani: And he [i.e.,] the Shaikh is an Ash’ari, for example?

Questioner: Yes.

Al-Albaani: If he [i.e., the student] is well-versed in aqidah then it is permissible, and if not, then no.

Al-Hudaa wan-Noor, 79.

Innovations | 2 | … and a Mention of Something the Companions would do Upon Departing which is Hardly Done Now


Indeed all Praise is due to Allaah, we praise Him, and seek His help and forgiveness. We seek refuge in Allaah, the Most High, from the evils of our own selves and from our wicked deeds. Whomsoever has been guided by Allaah, none can misguide him, and whomsoever has been misguided by Allaah, none can guide him. I bear witness that there is no true god worthy of being worshipped except Allaah, Alone, without partner or associate. And I bear witness that Muhammad is His true slave and Messenger.

O you who have believed, fear Allaah as He should be feared and do not die except as Muslims [in submission to Him]. [Aali-Imraan 3:102]

O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allaah, through whom you ask one another, and the wombs. Indeed Allaah is ever, over you, an Observer. [Nisaa 4:1]

O you who have believed, fear Allaah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allaah and His Messenger has certainly attained a great attainment. [Ahzaab 33:70-71]

Indeed the best speech is the Speech of Allaah and the best guidance is that of Muhammad صلى الله عليه وسلم, the worst of affairs are the newly-invented matters, and every newly-invented matter is an innovation. And every innovation is misguidance. And all misguidance is in the Fire.

As for what follows: every Muslim, no matter what level of knowledge or education he has, knows that righteous deeds do not help a person at all if they are not coupled with faith in Allaah and His Messenger.

This is the first fundamental in Islaam: the testimony that none has the right to be worshipped except Allaah and that Muhammad صلى الله عليه وسلم is His Messenger, and that this faith will not help the person who has it at all if he breaches an aspect of eemaan, the greatest of which is associating partners with Allaah the Blessed and Most High, [doing so] in one of the forms of major shirk which the Noble Quran has spoken to us about in the person of the Prophet صلى الله عليه وسلم saying, “And it was already revealed to you and to those before you that if you should associate [anything] with Allaah, your work would surely become worthless, and you would surely be among the losers.” [Zumar 39:65]

The Muslim does not doubt that the Prophet صلى الله عليه وسلم was infallible from ever falling into any shirk and for this reason we said that Allaah the Mighty and Majestic addressed his ummah صلى الله عليه وسلم when He spoke to him and directed His Address to him with what you heard, “… if you should associate [anything] with Allaah, your work would surely become worthless.”

And if righteous deeds are coupled with beneficial eemaan they [still] do not benefit the person doing them unless two things are linked to them, and during this pleasant evening I’d like to focus on this point, inshaa Allaah

Based upon the Saying of the Lord of the Words, “So whoever would hope for the meeting with his Lord, let him do righteous work …” [Kahf 18:110] the scholars of the Muslims …

“So whoever would hope for the meeting with his Lord, let him do righteous work …” so this is the first condition for someone who wants to be saved on the Day of Judgement, “The Day when mankind will stand before the Lord of the worlds?” [Mutaffifeen 83:6] that he perform righteous work.

And the noble verses have come one after the other [where] every time faith is mentioned righteous work is coupled with it, from the most famous of them is the chapter which has gathered and collected [great meaning], i.e., Surah al-Asr, “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.” [Asr 103:1-3]

And from the guidance of the Prophet’s Companions صلى الله عليه وسلم was a piece of guidance which the Muslims who came later have continually turned away from, a good habit which the Companions used to practise, [which was that] when they would depart they would do so after they had reminded each other of this blessed chapter, “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.”

So after having come to know with certain knowledge what the eemaan which will save one is, and after truly believing in it, the Muslim must know what righteous deeds are so that he can get closer in rank/position to Allaah the Blessed and Most High.

The scholars of tafsir have laid down two conditions concerning the previous verse, “So whoever would hope for the meeting with his Lord, let him do righteous work and not associate in the worship of his Lord anyone,” [Kahf 18:110] and this is what the talk will centre on now.

The first condition is that the action which the Muslim wants to get closer to Allaah تبارك وتعالى through conforms to the Sunnah, [that it] is in accordance with the righteous works that Allaah’s Messenger صلى الله عليه وسلم was upon, and this means that he be a follower of the Prophet صلى الله عليه وسلم and that he not innovate anything into his Sunnah however good his intention might be in seeking Allaah’s Face through that deed, for that action will not benefit him even if it were coupled with a pure intention as long as he is opposing his Prophet’s صلى الله عليه وسلم Sunnah in that action of his.

And the proofs the scholars depended and relied upon in establishing this condition, the first condition, to make an action righteous, are extremely numerous, from the most well-known of them is what you just heard now in my opening words [khutbah] to this gathering, and these opening words are also something which … I don’t say all of the Muslims and their common folk but I mean [these opening words are also something which] the elite of the Muslims [i.e., scholars etc.] have failed to perform.

Because you will hardly ever hear a dars or a lecture or a word of advice whether live like this or on the radio or any other means … you will hardly hear anyone open his sermon or dars or research with what you just heard, “Indeed all Praise is due to Allaah, we praise Him, and seek His help and forgiveness,” to the end.

And in this sermon the Prophet عليه الصلاة والسلام said, “The worst of affairs are the newly-invented matters, and every newly-invented matter is an innovation. And every innovation is misguidance. And all misguidance is in the Fire.” We have to pay attention to this khutbah, we who think that we want to be guides for the people calling them to the Book and the Sunnah and righteous works, and then we go and oppose this Sunnah at the beginning of our lectures.

The Prophet صلى الله عليه وسلم used to …

Innovations | 1 | Whoever Approves Something in the Religion has Legislated it and a Mention of Ibn Taymiyyah’s Principle


Indeed all Praise is due to Allaah, we praise Him, and seek His help and forgiveness. We seek refuge in Allaah, the Most High, from the evils of our own selves and from our wicked deeds. Whomsoever has been guided by Allaah, none can misguide him, and whomsoever has been misguided by Allaah, none can guide him. I bear witness that there is no true god worthy of being worshipped except Allaah, Alone, without partner or associate. And I bear witness that Muhammad is His true slave and Messenger.

Indeed the best speech is the Speech of Allaah and the best guidance is that of Muhammad صلى الله عليه وسلم, the worst of affairs are the newly-invented matters, and every newly-invented matter is an innovation. And every innovation is misguidance.  And all misguidance is in the Fire.

Maybe all of the brothers present will know the meaning of this hadith and those like it which are established in the books of the Sunnah and have authentic chains of narration to the Prophet صلى الله عليه وسلم, the hadith of Aaishah, “Whoever introduces into this affair of ours something which is not from it, then it is rejected,” and like the hadith of al-Irbaad ibn Saariyah, may Allaah the Most High be pleased with him, who said, “The Messenger of Allaah صلى الله عليه وسلم gave us a sermon which frightened the hearts and caused the eyes to shed tears. So we said, ‘O Messenger of Allaah! [it is as if it is a farewell sermon] so advise us.’ He said, ‘I advise you to fear Allaah and to hear and obey even if an Abyssinian slave were to rule over you. For surely, he who lives from amongst you will see much differing, so it is upon you to be upon my Sunnah and the Sunnah of the Rightly Guided Caliphs. Bite on to it with your back molar teeth and beware of newly invented matters, for verily, every newly invented matter is an innovation, and all innovation is misguidance.’”

These hadiths confirm what I think you understand and believe that innovating in the religion–all of it is misguidance. And I mean, ‘in the religion,’ because the disparaged innovating is that particular to the religion.

As for [innovating] in worldly matters then some of it is praiseworthy and some blameworthy, [and that is judged] according to this newly-invented thing [itself]–if it goes against the Legislation then it is blameworthy and if it doesn’t then at the very least it is permissible.

From the best of what has been reported in this regard is the statement of the Shaikh of Islaam Ibn Taymiyyah, may Allaah have mercy on him, in which he laid down a very important principle which he extracted from those hadiths in addition to other texts which show that the foundation regarding things is that they are permissible, and this is an Usool principle.

So he, may Allaah have mercy on him, said that the foundational principle in the religion is abstention except for those things that have a text [establishing them], and [conversely] the foundational principle regarding worldly affairs is that they are permissible except those that have a text [forbidding them]. And he means that every newly-invented thing in the religion is forbidden [and that] as for a newly-invented worldly matter then it is permissible except if it contradicts a text, as we mentioned.

Thereafter, that which should be given attention is that his statement عليه السلام, ‘Beware of newly-invented matters,’ means every act of worship that was introduced after the Prophet عليه السلام is misguidance even if in the eyes of many people it is seen as something good.

And Abdullah ibn Umar ibn al-Khattaab, may Allaah be pleased with them both, rightfully said, ‘All innovation is misguidance even if the people see it to be something good,’ and that is because approving something in the religion means that this person who approved that thing has paired himself up with the Lord of the Worlds, besides whom no one has the right to legislate [anything] except what Allaah the Mighty and Majestic wills.

For this reason Imaam ash-Shaafi’i, may Allaah have mercy on him, said, ‘Whoever approves something has legislated [into the Religion],’ because this person who approved something does not know if that which he approved using just his intellect and reasoning without obtaining it from the Book of his Lord or the Sunnah of His Prophet … how can he know whether it is something good?

For this reason it is obligatory that the stance of all of us regarding every newly-invented matter in the religion be to refrain from it due to the authentic hadiths whose mention has preceded.

Al-Hudaa wan-Noor, 1.

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.”

Fabricated.

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.

Is it Allowed to Praise the People of Innovation?


In this post, the Shaikh refers to a, ‘… long answer,’ he gave just before this one was asked, that answer can be found here.


 

Questioner: Is it allowed to praise the people of innovation even if they claim to be serving Islaam and [say] that they are striving for that, like at-Turaabi and those like him?

Al-Albaani: The answer differs according to the circumstance.

If what is meant by praising a Muslim who we assume is an innovator, and we do not say that he is an innovator [and you will have understood this] by that long answer [I just gave, where I said that] we differentiate between the two things inshaa Allaah–so if what is intended by praising him is to defend him in the face of the disbelievers then this is obligatory.

But if what is meant by praising him is to beautify his methodology and to call the people to it, then this is not permissible.

Questioner: May Allaah reward you with good.

Al-Hudaa wan-Noor, 666.

Differentiating Between Innovations


Questioner: Some people say that someone who innovates a type of innovation which can lead to disbelief [bid’ah ‘mukaffirah’] has left the Ahlus-Sunnah, [but that] someone who innovates a type which can lead to defiant disobedience [bid’ah ‘mufassiqah’] does not leave the Ahlus-Sunnah.  If the proof was established against him and he persisted in it would he [still] be regarded as being from the Ahlus-Sunnah then?

Al-Albaani: Repeat [your question].

Questioner: Some people say that someone who innovates a type of innovation which can lead to disbelief has left the Ahlus-Sunnah

Al-Albaani: Firstly, what is an innovation which can lead to disbelief and one which can lead to defiant disobedience?

Questioner: An innovation which can lead to disbelief and one which can lead to defiant disobedience.

Al-Albaani: What are they?

Questioner: An innovation which can lead to disbelief would be like if he were to innovate an innovation comprising disbelief like when some of them do not hold that Allaah the Most High rose above His Throne and so on. And an innovation which can lead to defiant disobedience would be like if he were to fall into an innovation connected to worship, like celebrating the Prophet’s birthday, for example.

Al-Albaani: This speech is incorrect, it emanates from [scholastic] theology [ilmul-kalaam].

Differentiating between innovations connected to fundamentals [usool], innovations in the subsidiary issues [furoo], innovations connected to rulings [ahkaam], innovations connected to worship–this differentiation is [in itself] an innovation.

Do you see if there were a man who approached a certain Sunnah of the Prophet صلى الله عليه وسلم, like the Sunnah for the morning prayer, for example, and read four [instead of two] and insisted on that, which type of innovation would this be?  One which can lead to disbelief or defiant disobedience?

Questioner: According to the categorisation [I asked about] it would be an innovation which can lead to defiant disobedience.

Al-Albaani: This is false and futile speech.

From the things which later generations [khalaf] inherited from the Salaf–and by the term ‘Salaf’ here I don’t mean that technical meaning which we use it with [i.e., the Shaikh is saying that people have taken the incorrect understanding which he is going to mention in the next few sentences, from their fathers, forefathers, ancestors etc., and not from ‘the’ Salaf, i.e., the first three generations of Muslims and those upon their way, i.e., he’s using the term Salaf here with the linguistic meaning]–is to distinguish between mistakes in subsidiary issues [furoo’] and those in the fundamentals [usool], [saying that] mistakes in the subsidiary issues are forgiven while those committed concerning the fundamentals are not … and the authentic hadith, “If a judge passes judgment and makes Ijtihad and he is right then he will have two rewards. And if he makes a mistake he will have one,” [Bukhari: 7352, Muslim: 1716] this is concerning the subsidiary issues [they say], but as for the fundamentals, mistakes made concerning them are not forgiven–this [saying of theirs] has no origin, not the Book nor the Sunnah, and nor from the statements of the Salaf as-Saalih. That which is found in the statements of the Salaf is a severe threat from all innovation, whether in aqidah or [matters of] worship.

In reality, just now I remembered, ‘Whoever declares a Muslim to be a disbeliever has disbelieved,’ and I add to it that whoever declares a Muslim to be an innovator … to the end.

Because the reality is that in my opinion there is no difference between disbelief and innovations. If a Muslim innovated something and his innovation was made clear to him but he still persisted in it, like the example I gave just now, like denying Allaah’s Ascendancy above His creation, or denying that the Quraan is His Speech or, or … etc., [then] there is no difference between these things at all, not in affirming or negating: i.e., affirming by saying, ‘This is disbelief,’ [is done] with the aforementioned condition, i.e., that the proof has been established … and negating, i.e., [saying] that he is not to be declared a disbeliever, is [also] not done except with the aforementioned condition [i.e., establishing the proof].

I say again that the Mu’tazilah and the Khawaarij are the same in some of their misguidance and different in other things. For example, the Khawaarij are the same as the Mu’tazilah in saying that the Quraan is created, and I just mentioned to you that the scholars of hadith do not declare the Khawaarij to be disbelievers, thus, in our minds how do we reconcile between [those who say that] someone who denies aqidah is a kaafir but someone who innovates something concerning worship is a faasiq [and not a kaafir, even though both have innovated]?

[How can we say this when ] we see that the Imaams of Hadith narrate from the Khawaarij and from the Mu’tazilah even though they oppose the correct aqidah in more than one issue?

So for example, these people who said that Allaah’s Speech is created also deny that Allaah will be seen in the Hereafter, this denial and the one before it cause our previous definition to apply to them, that it is disbelief but that not everyone who falls in to disbelief has the ruling of disbelief applied to them.

How do we reconcile between the fact that we find the Imaams of Hadith and the Imaams of the Salaf like Ibn Taymiyyah and Ibn al-Qayyim ruling that the Khawaarij and the Mu’tazilah are misguided no doubt, [and between the fact that] they do not declare them to be disbelievers who have apostatised from their religion? [This is so] because they hold that there is a possibility that, firstly, the issues was unclear to them and secondly that the proof was not established against them.

Let’s go back to the root of our first topic, that these people are innovators, but that we do not know whether they wilfully intended that innovation, [nor do we know if] the proof has been established against them … etc., this is the manhaj of the scholars–they declare the Mu’tazilah to be misguided, and the Khawaarij, and the Ash’aris, in more than one issue, but they do not declare them to be disbelievers, and nor do they declare them to be outside the fold of Islaam due to the possibility of what we just mentioned, which goes back to two things which I will remind you of: the first, that they did not intend to innovate or [fall into such] violations, and secondly, that we do not know if the proof was established against them or not.

Thus, their reckoning is with Allaah and we go by what is apparent from them–which is Islaam, and they died upon Islaam and were buried in the Muslim graveyards, and thus, they are Muslims.

So differentiating between innovations which can lead to disbelief [bid’ah ‘mukaffirah’] and innovations which can lead to defiant disobedience [bid’ah ‘mufassiqah’] is terminology which emanates from the scholars of theological rhetoric, and secondly, there is no proof for it whatsoever.

And I will finish this topic by reminding you [of the point I’m making] with a hadith which proves what I just mentioned: that not everyone who falls into disbelief becomes a disbeliever.

I’m referring to the hadith of Bukhaari reported by the two venerable Companions, Abu Sa’eed al-Khudri and Hudhaifah ibn al-Yamaan, who said that Allaah’s Messenger صلى الله عليه وآله وسلم said, “A man used to do sinful deeds, and when death came to him, he said to his sons, ‘After my death, burn me and then crush me, and scatter the powder in the air, for by Allaah, if Allaah has control over me, He will give me such a punishment as He has never given to anyone else.’ When he died, his sons did accordingly. Allaah ordered the earth saying, ‘Collect what you hold of his particles.’ It did so, and behold! There he was (the man) standing. Allah asked (him), ‘What made you do what you did?’ He replied, ‘O my Lord! I was afraid of You.’ So Allah forgave him.”

So now let us ask, did this man disbelieve or not?

Questioner: He disbelieved.

Al-Albaani: He disbelieved? But Allaah forgave him?

Questioner: He didn’t disbelieve [then].

Al-Albaani: Didn’t you see what he said, ‘… if Allah has control over me …’ he didn’t disbelieve?

Questioner: According to this statement, [then] yes [he disbelieved].

Al-Albaani: I didn’t restrict it [to being based upon that statement alone], I said did he disbelieve or not?

We know from the Noble Quraan that Allaah does not forgive associating partners with Him, but He forgives what is less than that for whoever He wills. How do we reconcile [between these two things]?

We do so based upon what we just said before: [that] Allaah does not forgive associating partners with Him, but He forgives what is less than that for whoever He wills–He does not forgive someone who associates partners with Him intentionally and deliberately.

What do you think about this condition/stipulation?

Questioner: Good.

Al-Albaani: Good. But is it present in the aayah?

Questioner: It’s not.

Al-Albaani: Did we conjure it up based upon our desires?

Questioner: No.

Al-Albaani: This is how the Sharee’ah is, it is not taken from one aayah or one hadith, but rather from a group of what has been reported in the issue [at hand].

For this reason, it is not only in issues of fiqh that we must gather all the texts in order to know the abrogating from the abrogated, the general from the specific, the unrestricted from that which restricts/limits, and so on–rather aqidah has a greater priority in that by far, so when the scholars explain this aayah, “Indeed, Allaah does not forgive association with Him, but He forgives what is less than that for whom He wills …” [An-Nisaa 4:48] they normally do not mention such detail, but when problems and doubts occur, it is there that the scholar is compelled to make clear the knowledge that he has.

So this man left a will which I cannot picture there being an equivalent to, in its injustice, oppression and misguidance: [he told them to] burn him so that he could get away from His Lord, and Allaah says, “And he presents for Us an example and forgets his [own] creation. He says, “Who will give life to bones while they are disintegrated?” [Yaa Seen 36:78] yet despite that, our Lord forgave him, because disbelief had not taken root in this person’s heart.

He pictured his sins before Allaah the Mighty and Majestic and his fear of Him and the fact that when he reaches Him, the Mighty and Majestic, He would punish him severely, this inclination and dread blinded him from seeing the correct aqidah, and so he ordered that [that] wrongful will [be carried out], and the hadith is clear, ‘Go, for I have forgiven you.’

So for example, [although] we believe he did fall into Wahdatul-Wujood, it is not fitting for us to picture that Sayyid Qutb did so intentionally and that he firmly set his heart onto it–unlike Ibn Arabi, the one who misguided millions of Sufi Muslims. Maybe this Sufi ideology, occurred to him [i.e., Qutb] while he was imprisoned and he didn’t grasp the issue based upon knowledge, and so he wrote that phrase which I was one of the first to criticise.

We do not judge him to be a disbeliever, because we do not know if disbelief took root in his heart or not, or whether the proof was established against him, especially when he was in prison–how could it have been?

For this reason we do not connect the fact that a Muslim falls into disbelief with him being a disbeliever, we do not bind these two issues together, this is the first matter and it has been repeated in order to warn [you]. Secondly, we do not differentiate between innovations in aqidah or innovations in worship, both of them are either misguidance or disbelief.

And maybe in this much there is sufficiency, O Abu Abdur-Rahmaan.

Al-Hudaa wan-Noor, 664.

Visiting the Prophet’s Grave عليه السلام After Every Prayer


The Shaikh was asked a question about whether a visitor to Medinah is allowed to go to the Prophet’s grave صلى الله عليه وسلم after every prayer, so he said:

Al-Albaani: If what you mean is every time someone prays, then we say no; but it is permissible [for the visitor] to do that sometimes and likewise it is not permissible for the residents of Medinah to visit it constantly after every prayer as is the case nowadays, for in doing so they are taking his grave عليه السلام as a place of festivity [Eed], and established hadiths have been reported which prohibit taking his grave عليه السلام as a place of festivity.

But a person who does that sometimes whether he be a resident or a visitor to Medinah–then let him do it sometimes and not repeatedly.

Questioner: Wouldn’t Ibn Umar do that?

Al-Albaani: Not all the time, he would, for example, upon returning from a journey, go to the Prophet’s grave عليه السلام and give him salaam and to Abu Bakr and his father, but as for him making that his habit as the innovators do–then far be it for him to do such a thing.

Al-Hudaa wan-Noor, 97.

Continuing from the Same Tape | 12 | True Mujtahid Scholars who Fall into Innovations Unintentionally are Rewarded


The Meccan Man: If you allow us, as a completion of this discussion [to discuss the following example], some of the people of knowledge whose usool are correct [may] see that a certain issue is an innovation because the basis whih the ruling [he made] is dependent on is reliable in his opinion, and another scholar does not see it as such because the basis for his ruling is reliable in his opinion [too], [this could be] because of the difference [that occurs between them] in declaring a hadith to be authentic or weak or for reasons other than that, so is it possible for us to term this as, ‘interpretative innovation [bid’ah ijtihaadiyyah]?’

Al-Albaani: I previously mentioned that if a man from the people of knowledge and ijtihaad [namely, someone who comes to an Islamic ruling through his interpretation of the texts] falls into an innovation then he is not blamed due to that, just like if he were to declare something haraam to be halaal–and this is something which is even more important than innovations: maybe a scholar will declare something that Allaah has forbidden to be permissible but through ijtihaad and without intending to [make something haraam, halaal].  So do we now say that what he says is halaal is [in fact] halaal because the ruling came from a mujtahid who is qualified to make ijtihaad?  We say no, the haraam  is haraam, and the halaal is halaal–but this mujtahid scholar … and he is not rebuked for having made a mistake for he is rewarded whatever the case … but [at the same time] this does not mean that we declare his ruling to be correct while in reality it is a total mistake.

And maybe it is more pertinent for me to say that when a mujtahid scholar falls into an innovation and in doing so opposes the Sunnah without intending to, I say that he has [indeed] fallen into an innovation but that he is rewarded for what has emanated from him, because it was based upon ijtihaad.

The Meccan Man: Maybe we can say, based upon what you just stated, that there are three conditions, in fact one condition, but maybe for elaboration [we can say that]: he has to be from the people of knowledge, and from those capable of doing ijtihaad, or that he has correct usool …

 Al-Albaani: … but is not from the people of knowledge …

The Meccan Man: … or that the basis for his rulings is correct, likewise he will not be from the people of knowledge unless the basis for his rulings is correct.

Al-Hudaa wan-Noor, 785.

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