Shaikh al-Albaani

Translations From His Works

Tag: aqeedah

It is Not Allowed for Anyone, Apart from the Prophet, to Say that a Specific Individual Has Been Forgiven Because of His Tawheed


 

From al-Haartih ibn ’Ubaid: from Thaabit: from Anas, who said, “Allaah’s Messenger صلى الله عليه وسلم said to a man, ‘O so and so! Did you do that?’ He replied, ‘No, by the One besides whom none has the right to be worshipped!’—and the Prophet عليه السلام knew that he had [in fact] done it—so he said to him, ‘Verily, Allaah has forgiven you your lie due to your attestation to, ‘None has the right to be worshipped except Allaah.’’”

Al-Albaani said, “Al-Baihaqi said, ‘… what is intended is to show that even if a sin is great it does not mean that it necessitates the Fire as long as the [person’s] ’aqeedah is correct and he is someone for whom forgiveness has preceded [from Allaah]—and singling out a person in such a way [i.e., to say that a person has been forgiven as the Prophet did with that Companion] is not [allowed] for anyone [to do] after the Prophet صلى الله عليه وسلم.’”

As-Saheehah, 3064.

“If the Muslims Differ in ’Aqeedah Then They Will Differ in Things Less Than ’Aqeedah all the More so …”


 

The Imaam said, “If the Muslims differ in ’aqeedah then they will differ in things less than ’aqeedah all the more so—differing in ’aqeedah is what causes harm, differing in subsidiary issues does not harm as long as a person sincerely tries to follow the truth wherever it is [found]. So [the fact that] the majority of Islamic callers in all Islamic countries today have left the importance of spreading the correct ’aqeedah amongst the people, this is a deficiency from all of the scholars, so importance must be given to this area …”

Al-Hudaa wan-Noor, 424.

Al-Albaani asked, ‘O Shaikh of Ours! Do You Know the ‘Aqeedah of this Imaam You Pray Behind?’


 

Shaikh Esaam Moosaa Haadi said, “In the late 80’s our Shaikh, may Allaah have mercy on him, used to pray fajr behind an Imaam in the An-Nuzhah district, the mosque was far from the Shaikh but he used to love the salaah and recitation of this Imaam. There was a group of us brothers who would stand [waiting] for the Shaikh on the street and when he’d pass us he’d pick us up in his car and we’d go to pray with him and then we’d come back with him. One time, a young guy new [to the da’wah] in those days got in with us, on the way back he said to the Shaikh, ‘O Shaikh of ours! Do you know the ’aqeedah of this Imaam you pray behind?’ So our Shaikh said:

‘I don’t know his ’aqeedah just like I don’t know yours.’”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.

A Question About Some Sentences Connected to Creed


Translated by Ahmed Abu Turaab

Questioner: There are some sentences or phrases which many people have fallen into saying. [We would like a clarification] about their permissibility or impermissibility. Some of them say, ‘O Faasiq! [one who is rebellious and disobedient to Allaah]. Or, ‘O Fattaal! [like faasiq]’ And, ‘[The answers to my problems are] with Allaah and then you,’ or when someone says, ‘Come and [eat] with us,’ they reply, ‘May Ar-Rahmaan eat with you,’ or ‘May Ar-Rahmaan be with you,’ and such words …

Al-Albani: These [words] are [said] amongst you?

Questioner: Yes.

Al-Albani: How strange! We have words that are similar to these and all of them are not allowed. Here in Syria they say, ‘We trust in Allaah and you.’ There is no doubt that some of those phrases which the question is about are incorrect. Like I just said to you in some places in Syria we have sayings that resemble those, like, ‘We trust in Allaah and you,’ this is shirk. Also, ‘Whatever Allaah wills and you will,’ is shirk. The correct wording is, ‘Whatever Allaah wills and then you will.’

Most of the Arabs today do not differentiate between ‘then’ and ‘and.’

The sentence, ‘‘We trust in Allaah and you,’ is disbelief in His Saying, “… and in Allaah (Alone) let those who trust, put their trust.” [Ibraaheem 14:12]. Namely, [we trust] in Allaah alone. So without a care such a person says, ‘We trust in Allaah and you.’

The saying, ‘We trust in Allaah and you,’ is shirk.  Here amongst us they also say, ‘Allaah’s Hand and your hand …”

Another questioner: Or they say this other wording, for example, [if someone invites you to eat, saying], ‘Come and eat with us, O Shaikh,’ he will reply, ‘May Ar-Rahmaan eat with you,’ ask about this, is there anything wrong with this?

Al-Albani: What is the second wording?

Questioner: He said, ‘May Ar-Rahmaan eat with you … may Ar-Rahmaan eat with you.’

Al-Albani: And there is nothing wrong with this?!

Questioner: This phrase … I’m not saying there is something about it.

Al-Albani: Is there something with it or not?

Questioner: I don’t know.

Al-Albani: He eats, Allaah eats?!

Questioner: We, yes … may Ar-Rahmaan eat with you.

Al-Albani: Our Lord, the Mighty and Majestic, eats? No, this is disbelief. This is likening the Creator to His Creation. This is not allowed. Is there anything else they say?

Questioner: Some of them say, ‘Ar-Rahmaan is with you.’

Al-Albani: Ar-Rahmaan is with you?

Questioner: [If one of them were to invite you, saying], ‘Come with us.’ The other person replies with, ‘Ar-Rahmaan is with you.’

Al-Albani: Let us hear its interpretation …

Questioner: He’s saying, [when someone calls you saying], ‘O Shaikh, come to us … with us.’ He replies, ‘Ar-Rahmaan is with you.’ Namely, he is excusing himself [by saying that]. He doesn’t say, ‘No, I’m not coming.’ He [excuses himself by] saying it in a softer way.

Al-Albani: But what is the meaning of, ‘Ar-Rahmaan is with you?’

Questioner: Namely, [by] Ar-Rahmaan [they mean] blessings, goodness, ‘I can’t sit with you … [but] Ar-Rahmaan is with you.’

Al-Albani: He doesn’t want to give a harsh reply so [instead] he says something which is not fitting to be said [in the eyes of the] Shariah?

Questioner: Because of his notion that it is something good.

Al-Albani: Because of his notion. But we want to correct his notion.

Questioner: No problem. If there is something blameworthy in it he should be stopped.

Al-Albani: It is not allowed to say, ‘Ar-Rahmaan is with you.’ Because … look now, the people of innovations … the people of hadith and those who cling to what the Pious Predecessors were upon, and those who believe in the aayahs and hadiths about Attributes are called mushabbihah [by the people of innovation] … they say that they are mushabbihah, mujassimah [anthropomorphists/people who liken Allaah to His Creation]. Namely, they say about us that we are mujassimah, why? Because we say, ‘[Ar-Rahmaan] The Most Beneficent rose over the Throne,’ [Taa Haa 20:5] i.e., He rose over it in a manner that suits and befits His Perfection. So when explaining this aayah if you say rose over means He sat on the Throne you would have opened the door for them to vilify you and would have given them support in their claim that you are a mujassim.

This saying, ‘Ar-Rahmaan is with you,’ they [already] deny that Ar-Rahmaan rose over the Throne, [even though] it is an aayah which we explain as the Salaf did, i.e., they deny the meaning of rose over because they falsely think that such a statement contains tashbeeh of Allaah the Mighty and Majestic as though He is sitting on a seat, [whereas] He is the One free of all creation. So what would the case be if they hear this saying, ‘With you is Ar-Rahmaan,’ i.e., Ar-Rahmaan is a guest with you. … Ar-Rahmaan is sitting with you, these are extremely vile meanings. [Rather], ‘[Ar-Rahmaan] The Most Beneficent rose over the Throne.’

Maybe it is possible to interpret this [saying] with a good meaning but from the cultivation that the Prophet عليه السلام taught his believing followers is his saying, ‘Do not say anything which requires an excuse before Allaah.’

So [after saying such dubious statements maybe someone will say], ‘I don’t mean that Ar-Rahmaan is with you in Essence, the Most High, but I mean His good, His aid and His blessings and so on,’–so this is an interpretation, but this interpretation does not contain good, [for] in another hadith there occurs, ‘Beware of that which requires an excuse,’ i.e., don’t say things after which you will be required to say, ‘By Allaah, I meant such and such.’

Questioner: Leave that which makes you doubt for that which does not make you doubt.

Al-Albani: Well done, precisely.

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 3, pp. 1186-1189.

Following the Understanding of the Salaf


The following is the translation of a lecture given by the Shaikh.  The PDF version can be found here: The Understanding of the Salaf

باب مصادر الاستدلال عند أهل السنة
الكتاب، السنة، فهم سلف الأمة، وبيان أثر التنكب
عن منهج فهم السلف في أبواب العقيدة

Chapter
Being a Discussion of the Sources which the Ahlus-Sunnah Derive Proofs from: The Book, The Sunnah, and The Understanding of the Pious Predecessors of the Ummah And a Clarification of the Effect of Deviating from the Methodology of the Pious Predecessors in the Affairs of Creed

“In the Name of Allaah, the Entirely Merciful, the Especially Merciful, all praise is for Allaah, and may the peace and praise of Allaah be upon the Messenger of Allaah, may the prayers of Allaah, the Most High, be upon him, his family, and his Companions. As for what follows:

Then verily Allaah, the Most High, has favoured us with the blessing of faith, and has favoured the ummah with the scholars, the ones whom He, the Most High, honoured through the knowledge He gave them so that they could illuminate the path to Allaah and to the worship of Allaah, the Mighty and Majestic, for the people. And they are the inheritors of the Prophets without doubt. The reason for our coming here [today], [a reason] which will remain, inshaa Allaah, is [to seek] the Pleasure of Allaah, the Mighty and Majestic, and to seek [that] knowledge which leads to it, inshaa Allaah.

And by Allaah, this is certainly an excellent hour that we are able to meet our Shaikh, our scholar and our great teacher, the Shaikh Muhammad Naasirud-Deen al-Albaani, in the name of the residents of this district firstly, the Shuwaikah district, we welcome our excellent Shaikh wholeheartedly, and [we welcome him] in the name of the residents of Al-Mafraq, and especially [in the name of] its students of knowledge, who all welcome [him] too and who have been eager to meet our noble teacher today–and there is no harm in that because all of us are eager to hear the pearls of knowledge and wisdom that he possesses inshaa Allaah.

So let us listen to Read the rest of this entry »

The Definition of Creed [Aqeedah] and the Importance of Calling to it


[1] Chapter: The Definition of Creed [Aqeedah]

The Imaam said, “Creed is everything that is connected to the world of the Unseen to which a ruling regarding actions is not connected.”

[2] Chapter: The Importance of Calling to Creed

“My opinion is that we must talk about creed in all of the Islamic world, and [talk about] the failure of the entire Islamic world in turning away from [the affairs of] creed and from clarifying it to the people.  The greatest proof is that the well-known Islamic sects, [which have] large numbers and have been around rallying for a long time, hold that busying oneself with calling to Allaah and correcting [people’s] views is a mistake.

And we have had many unfortunate experiences [in this matter].  More than thirty years ago when I was in Madeenah, we were sitting in a gathering exactly like this one, but we were sitting as they do in an Arabic gathering, on the floor, and I was sitting in the place where this brother Maneer is sitting, i.e., [I was] the last one.

A man entered who was an eloquent orator [khateeb] and the head of an Islamic group which was well-known in some lands.  So he gave salaam and started to shake [everyone’s] hand.  I noticed his facial features started to change [i.e., he was upset and started to frown] as occurs in the hadith.  And the reason was that nobody stood up for him, and there is no doubt that this is something which is not common in such gatherings, [especially] for someone entering [who is] of his standing in society.

[He carried on] until he reached me and I was the last one sitting there, right next to the door, so I said [trying] to [console] him, “O Ustaadh! As we say in Syria, ‘[You are] honourable without [anyone even having to] stand up,’” [I said this] because I felt that he felt something in himself due to these people not having stood up for him.  He had hardly heard these words when he exploded and said, “O Ustaadh! We now want to busy ourselves with such details and such and such …” and he was boiling as they say in the Arabic language [yahdur]: boiling … and he was a khateeb, [and he was saying], “And we have to be united, and we are living with the Ba’athists and the Shi’ites and …” and so on.

So I left him until he finished and then said, “O Ustaadh! Does it suffice me to say based upon what I have heard from you that it suffices us to unite upon [the declaration of faith], ‘None has the right to be worshipped except Allaah,’ without understanding?” He said, “[Yes], even without understanding.”

What do you think?  The head of an Islamic group!

And I know that these sects live on this principle.  They are satisfied that the generality of the Muslims say, ‘None has the right to be worshipped except Allaah,’ even if they have not understood that this declaration of faith or that these good words demand disbelieving in the false objects of worship [taaghoot].  But not [just] disbelieving in the false objects of worship which only refer to the present day meaning, because this too is from the present-day calamities–[that] many of the Muslim youth nowadays [hold that] the false object of worship [taaghoot] is the ruler who does not judge by what Allaah has revealed, whereas [the reality is that] there are many different types of false objects of worship … these vows and oaths and supplications directed to other than Allaah, the Mighty and Majestic, these negate the declaration [that], ‘None has the right to be worshipped except Allaah …’ in the eyes of the one who understands [that], ‘None has the right to be worshipped except Allaah,’ means tawhid al-uluhiyyah and tawhid al-ibaadah.

The Islamic world lives like this, for this reason it is upon the callers to Islaam to truly gather, not only on good technique, which their talk is always centred on, but rather [to gather on] correct knowledge from the Book and the Sunnah along with that, this is what the Islamic world is in need of …”

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani,  of Shaikh Shady Noaman, vol. 1, p. 169-170.

Progressing in Calling to Allaah …


 

“How can the Muslim progress and ascend in the field of calling to Allaah, the Mighty and Majestic?”


Shaikh al-Albaani said, “In reality when I was giving that brief word about beneficial knowledge and righteous actions I had felt like saying something that was connected to [the topic of] calling to Allaah, now this question has come along which has opened up the way for me to talk about that which I had thought of but did not do.

So as for how a person advances himself or progresses in the path of calling to Allaah, then that, without doubt, requires two things in my opinion.

The first: That his ties with the people of knowledge are persistent, whether with those of them who are alive through their books or those who are alive and are calling to Allaah.  Namely, that he should have a connection to the highest degree with the books of the people of knowledge who are known for their correctness in affairs of creed [aqeedah], such that he never cuts off from referring back to, reading, and taking more and more from their knowledge since that will help him to ascend and proceed in his calling to Allaah, the Blessed and Most High.

The second: That he should increase in his connection to the people of knowledge who are alive, especially those among them who are known to have correct aqeedah and gracious, pleasant manners,  Since we know that a good example has an enormous affect on the people who follow them.  When a man, or a scholar or a Shaikh who is followed has some form of deviation, whether it is ideological or in his manners, then it will not be far fetched to find that this person or Shaikh has an [adverse] affect on those people who contact him or who take knowledge from him.

And there are many well-known hadiths from the Prophet, صلى الله عليه وسلم, encouraging one to accompany and associate with righteous people, like his, صلى الله عليه وسلم, saying, “Do not accompany except a believer, and let none but someone who fears Allaah eat your food.” [Reported by Ahmad and others, Shaikh Al-Albaani declared it to be hasan].

So the Prophet’s, صلى الله عليه وسلم, counsel in this hadith is that we accompany the Muslim who fears Allaah and this is only because the affect of a righteous person is contagious such that the one who accompanies him will receive some of that good.  This is why in Sahih Bukhari the Prophet, صلى الله عليه وسلم, said, The example of the righteous companion is like the perfume seller.  He will either give you some perfume, sell you some, or at least you will smell a pleasant fragrance from him.  And the example of the evil companion is like the blacksmith.   He will either burn your clothes or you will smell a wretched smell from him.”

Thus, whoever wants to progress and ascend in the path of calling to Allaah has to safeguard these two matters:

1) That he is well-connected with the books of the people of knowledge of the past who were known for their beneficial knowledge and correct aqeedah.

2) And that if it is easy for him to get in touch with the people of knowledge and righteousness in the community in which he lives then he should contact them whenever he is able to, so that he can be influenced by their way, and benefit from their manners and conduct.

This is what appears to me to be the answer to this question.”

Al-Fataawaa al-Kuwaitiyyah, pp. 11-13.

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