Shaikh al-Albaani

Translations From His Works

Category: Questions and Answers

Should Someone who Catches the Tashahhud of the Jumu’ah Prayer, Having Missed Both Rak’ahs, Pray Four?


Questioner: A questioner asks: someone who catches the tashahhud of the Jumu’ah prayer, having missed both rak’ahs, should he pray four?

Al-Albaani: Yes, he prays four, and the explanation of that is in my well-known book, ‘Al-Ajwibah an-Naafi’ah ’an Asilati Masjidil-Jaami’ah.’

Su’aalaat, vol. 2, p. 365.

Is It Allowed for a Muslim Woman to Kill Herself For Fear of Being Raped


Questioner: Okay, O Shaikh, regarding what is happening in Bosnia and Herzegovina, may Allaah protect it and the Muslims from evil, some Bosnian Muslim women have started to kill themselves and commit suicide when they come to know that the unbelievers or the Serbs are going to commit fornication with them, is that allowed?

Al-Albaani: It is not allowed.

Questioner: Even in their case?

Al-Albaani: It is not allowed.

Questioner: And the solution, what is it, they should defend themselves?

Al-Albaani: Yes.

Questioner: Even if it leads to fornication being committed with them?

Al-Albaani: The answer to this has already finished: even if.

Al-Hudaa wan-Noor, 594.

Are There Companions Who Will be Called to Account and Then Punished and Who Will Then Enter Paradise?


Questioner: Our Shaikh, are there people from the Companions who will be called to account and then punished and who will then enter Paradise? Are any of them of such levels?

Al-Albaani: Why are you concerned about that? [Lit: what concerns you about that question?]

Questioner: Wallaahi, it’s a question that came to mind.

Al-Albaani: I don’t think it crossed your mind … [starts laughing]

Questioner: [laughs]

Al-Albaani: From some angles these are whisperings [of the Devil, waswasah] … why are you concerned about that … why are you concerned about that … does it have a connection to your aqidah? [Is it] something which you will correct [your aqidah] with?

Ask about what is relevant to you, Yaa akhi, because this is a door Shaitaan enters through.

Al-Hudaa wan-Noor, 547.

Father Listening to Music and Looking at Female Dancers …


Questioner: A man that Allaah has put to trial through his aged father who does not abstain from sinning, like listening to singing, looking at women dancers and disparaging some of the Companions, and when he advises him he doesn’t listen, so is he sinful if he angers him when he does that which contradicts the legislation?

Al-Albaani: It is not allowed for the son to anger his parents.  Rather it is only for him to advise them both, acting in accordance with the obligation of advising from one angle and due to His Saying, “And your Lord has decreed that you not worship except Him, and to parents, good treatment,” [Israa 17:23] from another.

Fataawaa al-Madinah, 125.

Is Learning Arabic and Speaking it Obligatory on the Student of Knowledge?


Questioner: Is it obligatory on the student of legislated knowledge to learn the Arabic language and speak it?

Al-Albaani: Learning the Arabic language is an obligatory issue due to what is established with the scholars that: those things which an obligatory action cannot be established without are obligatory themselves.  And it is not possible for a student of knowledge to understand the Quraan and the Sunnah except through the Arabic language.

As for speaking it, then that is something recommended [mustahab] due to the lack of a legislated proof  obligating it.

Fataawaa ash-Shaikh al-Albaani fil-Madinah wal-Imaaraat, 35.

Students of Knowledge not Memorising the Quraan–Why?


Translated by Ahmed Abu Turaab

Questioner: One of the other things I noted about this good, alhamdulillaah, [Islamic] awakening, and this interest in knowledge is that [unfortunately] the proportion [of people] turning towards memorising the Book of Allaah and also lessons [where] tafseer is [studied] is very low.

Al-Albaani: [Something] very rare [indeed].

Questioner: If not non-existent, what do you think?

Al-Albaani: This is what I have [previously] mentioned in some gatherings.  O brothers, I want to see one of you who has memorised the Quraan. Such that when I, for example, need an aayah and am not able to recall it then I can get help from some of you.

Those who memorise the Quraan are not found except for the very few. And the cause centres entirely around the fact that seeking knowledge today is not done sincerely for the Face of Allaah. This is a calamity.

Questioner: Part of that too are lessons in tafseer, now in Riyadh we have [only] a very limited number of lessons in tafseer.

Al-Albaani: Sorry?

Questioner: I was saying that …

Al-Albaani: Nowadays it is [as though it is] the turn of the study of the science of hadith and that’s it.

Questioner: Yes.

Al-Albaani: And the reason is very clear: it is the lack of sincerity in seeking knowledge for Allaah, the Mighty and Majestic.

Al-Hudaa wan-Noor, 599.

Is there a Trial More Severe than that of Dajjaal?


Questioner: The trial which is more severe than that of Dajjaal … is it after or before Dajjaal?

Al-Albani: There is no trial greater than that of Dajjaal according to the clear text of the hadith, ‘From the time of the creation of Aadam to the Hour, there is no trial more harmful than the trial of Al-Maseeh ad-Dajjaal.

Questioner: There is nothing more harmful than it?

Al-Albani: No.

The video:

Al-Hudaa wan-Noor, 177.

There is no place for the question, ‘How?’ in the Matters of the Unseen


Questioner: In the hadith of the Prophet’s Ascent to the Heavens, when the prayer was prescribed upon him صلى الله عليه وسلم and Moosaa عليه السلام asked him to go back [and ask for the number of prayers to be reduced] … how [exactly] was it?

Al-Albani: There is no ‘how’ in the matters of the Unseen, may Allaah bless you!

Regarding the matters of the Unseen, take [the following] as the principle and relax: there is no ‘how’ in the matters of the Unseen.  People other than you twist and turn [this way and that], and go on at length but in the end they conclude with this word which you just said now, ‘How?’

There is no, ‘How?’ in the matters of the Unseen.

There is only total and complete faith, without [the question], ‘How?’

Because that world is metaphysical [lit. ‘… behind or beyond matter …’] as they say today, that which is beyond the intellect … our physical world cannot be compared to it and vice versa.

Al-Hudaa wan-Noor, 28

The video:

Wishing for Death


The Permissibility of Wishing for Death for Religious Reasons,
and from the Signs of the Hour is that a Man will Wish for Death Due to Trials and Afflictions that have Come Down on Him

The Messenger of Allaah صلى الله عليه وسلم  said, “The Hour will not be established until a man passes by a grave, and says, ‘Woe to me!  Would that I were in his place!’  He will have no desire to meet Allaah, the Mighty and Majestic.”

Al-Albani: And the meaning of the hadith is that the reason for him seeking death is not for [the sake of] his religion or to get closer to Allaah and out of [his] love to meet Him, but instead due to worldly trials and afflictions that have come down on him.

In it is an indication of the permissibility of wishing for death for religious reasons.  And his saying صلى الله عليه وسلم, “Let not one of you wish for death due to a harm that has befallen him …,’ does not negate this, since this is specifically concerning wishing [for death] due to a worldly matter, as is apparent.

Al-Haafidh said, ‘And this is supported by the fact that a group of the Salaf wished for death under poor conditions of religiousness/[when the affairs of the religion were being corrupted].”

An-Nawawi said, ‘It is not disliked, rather a large number of the Salaf did it, from them Umar ibn al-Khattaab and …’

As-Saheehah, 2/121.

Ibn Taymiyyah, Ibn al-Qayyim and the Perishing of the Fire


Questioner: In [his book] Al-Waabil as-Sayyib, Ibn al-Qayyim mentioned that the Fire will come to an end.  What do you say [about that]?

Al-Albani:  Ibn al-Qayyim has two sayings.  The one which it is fitting to adopt [or rely upon] is the elaboration which he mentioned in Al-Waabil as-Sayyib: [that] there are two Fires, one for the disbelievers and another in which the disobedient Muslim sinners [faasiqs] are punished.

The first fire will not cease to exist, it is the second one which will.

And that which is found in some of his books and some of the books of his Shaikh, Ibn Taymiyyah, the apparent meaning of which is that the fire will cease to exist totally–it is fitting that this is taken to mean the perishing of the fire which the disobedient sinners from the Muslims will enter.  Because they will be saved one day, as he عليه الصلاة والسلام said, “Whoever says, ‘Laa ilaaha illallaah,’ it will help him one day …” [Compilers note: it will help him one day before Allaah].

And I have written an introduction to this book [Raf’ul Astaar of San’aani], almost fifty pages long, confirming the view that as-San’aani, may Allaah have mercy on him, held: that the saying that the fire of the disbelievers will cease is something which contradicts the Book and the Sunnah.

And the [high] regard we have of the Shaikh of Islaam Ibn Taymiyyah and his student Ibn al-Qayyim al-Jawziyyah is that they would not fall into a contradiction as apparent as this one.

So it is fitting that the fire which he stated would cease be taken to mean that of the disobedient sinners from this Ummah and not the fire of the disbelievers.

Fataawaa Jeddah, 4.

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


Translated by Ahmed Abu Turaab

Questioner: Recitation of the Quraan reaches the dead?

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

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

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

Always remember him with good and supplicate for him.

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

Al-Hudaa wan-Noor, 290.

The video:

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


 

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

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

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

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

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

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

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

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

We only hold this limited restriction to be correct.

Al-Hudaa wan-Noor, 366.

The video:

Do the Souls of the Dead come back to the World?


Question: The soul of the dead, does it come [back] and recognise what we do, in our houses for example?

Al-Albani: Never.  These are superstitions which are present in the minds of some people. When a person dies his connection to the world is totally cut off. Namely, if a nuclear bomb were sent down, and you have heard about [how powerful] one of them [is], [such as the one] the Americans sent down on Japan … if hundreds of nuclear bombs were sent down on this planet the dead would not feel it whatsoever, “When a person dies, his actions are cut off except for three things …” And our Lord said in the Noble Quraan, “But you cannot make hear those in the graves.” [Faatir 35:22].

The dead do not hear, so do not believe any of these stories.

Al-Hudaa wan-Noor, 290.

The video:

 

What is the Correct Method to Cure Someone from Magic, the Evil Eye and Possession?


Translated by Ahmed Abu Turaab

Al-Albani: I do not know a cure for magic apart from the legislated ruqyah and recitation of the Quraan, and to seek shelter and protection with Allaah the Mighty and Majestic, earnestly imploring Him to cure the afflicted person from it.

As for going to soothsayers or fortune-tellers to try to discover who the person who performed the magic is and what type of magic was used in order to be able to remove it and so on, then along with the fact that this does not benefit it is also a use of means that is not legislated.

Indeed, such means may be polytheistic due to the incantations in some of them whose meaning is not [even] known.  And they may also contain [phrases which involve] seeking refuge with the devils whose names we do not know–the only ones who know their names are these imposters [Dajjaals] who seek the aid of their companions from the Jinn, as the Lord of all Creation said, “And verily, there were men among mankind who took shelter with the masculine among the jinns, but they increased them [mankind] in sin and disbelief.” [Jinn 72:6]

As for that which is connected to the one possessed or afflicted with the Evil Eye … then the one who has been afflicted with the Evil Eye has a cure mentioned in Al-Muwatta and other than it.  [Which is that] the one who is thought to have [most likely] given the Eye and who is then known is brought and told to perform ablution.  The water from his ablution is then taken and wiped on the limbs of the afflicted person.  This is a legislated means for his cure.

There may be further details in the hadith which I do not recall right now.   This is present in Al-Muwatta and others from the Sunan collections.

As for the one possessed by a Jinn, then his cure is through recitation of verses from the Noble Quraan by a righteous Muslim well-known for his righteousness.  This benefits on many occasions.

This is the answer I have to this question.

Fatwaawaa Jeddah, 21.

Is it possible that a Miracle of a Prophet can be a Karaamah of a Wali [An Ally of Allaah]?


Translated by Ahmed Abu Turaab

Questioner: In the name of Allaah. All praise is due to Allaah, and may prayers and peace be upon the Messenger of Allaah, Muhammad, the son of Abdullaah, and upon his family, his Companions and whoever adheres to him. As for that which follows:

The questioner says, “We have heard a Shaikh say, ‘Whatever miracle it is possible for a Prophet to perform, then it is possible that such a miracle can be a karaamah of a Wali, [i.e., a Wali can perform it too].’”

Al-Albani: It is enough to say that this is a statement of some Shaikhs and the affair is over. It is not a statement made by Allaah, nor a hadith from the Messenger of Allaah صلى الله عليه وسلم such that we should worry about tackling it and clarifying the forgery that it is.

From another angle it is a statement which is false from its very root. That is because from the miracles of the Prophet صلى الله عليه وسلم is this Noble Quraan, which is the miracle of all miracles, as has been alluded to in some authentic hadiths.

So if we were to take that statement without exception, i.e., that ‘Whatever miracle it is possible for a Prophet to perform, then it is possible that such a miracle can be a karaamah of a Wali,’ then [as we said] the Quraan is the miracle of our Prophet–is it then possible for it to be a karaamah of an Ally of Allaah who is one of the followers of the Prophet صلى الله عليه وسلم?!

This is impossible.

Yes! [But] according to the path of the extreme Sufis it is possible for that to happen. That which is built upon something corrupt is itself corrupt.

Regretfully, there is a book which it is likely has been reprinted more times than Sahihs Bukhari and Muslim and is known as, Tabaqaat al-Awliyaa of Abdul-Wahhaab ash-Sha’raani, in it he has mentioned a copious amount of catastrophes and calamities which conflict with the principles of the Islamic Sharee’ah.

And I wonder how this book can be reprinted tens of times and be circulated amongst the Muslims while the two Sahihs are not.

In it there occurs that which is relevant to our previous statement. [It is mentioned] that he visited a Shaikh of his and stood near his door, below the window, when he heard a sound that resembled a person reciting the Noble Quraan. Yet when he paid attention and understood what was being recited he realised that it was nothing from the Quraan. For he knew the Quranic aayaat and so was able to distinguish between the Quranic word and that of man.

The man who went to visit the Shaikh said, ‘So when the Shaikh finished his recitation I became sure that he was reciting some divine speech other than the Noble Quraan because he said, ‘O Allaah! Grant the reward of what I recited from Your Speech to my Shaikh so and so.’

This is mentioned in Tabaqaat al-Awliyaa of ash-Sha’raani.

Thus, it is possible that such a statement [as the one just mentioned in the story] came about as a result of that misguidance which has become a principle with them, because it necessitates that it is possible for a person who is not a Prophet to come with something like the Noble Quraan which was revealed by the Lord of all creation, since they said, ‘Whatever miracle it is possible for a Prophet to perform, then it is possible that such a miracle can be a karaamah of a Wali.’  And we find this phrase cited in the aforementioned book Al-Tabaqaat of ash-Sha’raani.

For this reason it is not permissible for a Muslim to be deceived with statements such as these and it is enough for him to know that it is something for which no authority has been sent down.

Fatwaawaa al-Imaaraat, 6.

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