Shaikh al-Albaani

Translations From His Works

Tag: bukhari

Asking For Allaah’s Mercy For Those who Fell into Innovations Connected to Aqidah | 4 | If You Call Someone an Innovator Either He Really is or it Goes Back on You

And finally I want to remind you of a reality about which there is no difference but I wanted to add something else to it which many of our youth in this day and age do not ponder over.

This reality is the statement he عليه السلام made in many hadiths, “Whoever declares a Muslim to be a disbeliever has committed disbelief,” this is a reality about which there is no doubt, and the detailed explanation of this is well-known from some other hadiths, i.e., if the one he has declared to be a disbeliever is [in fact] a disbeliever then he is correct but if not then it goes back on him.

This does not require a discussion because the hadith about it is clear, but I wanted to add to it and say: whoever declares a Muslim to be an innovator then either that Muslim [who he declared to be an innovator really] is an innovator or if not then he [i.e., the one who accused the other of being an innovator] is the innovator.

And this is the reality which I mentioned to you just now: that our youth declare the scholars to be innovators and they are the ones who have fall into innovation whilst they know not, and they [i.e., these hasty youth] do not want to commit innovations in fact they fight them, but the saying of the poet applies to them:

Sa’d led the camels to water while being wrapped up
Not like this, O Sa’d, are the camels taken to drink

[Ed. Note: namely he led the camels to water while being wrapped up such that he could not take his hands out of his garment, and thus did not perform his duty of tending to the camels correctly, and it is an example used for someone who falls short in carrying out a matter.]

For this reason, I advise our youth to stick to acting upon the Book and the Sunnah within the limits of their knowledge and not to tower over others who they cannot match in either knowledge or understanding, and maybe even righteousness.

So people like [Imaam] An-Nawawi and Al-Haafidh Ibn Hajr al-Asqalaani–give me someone in the [whole of the] Islamic world like these two men.

Leave Sayyid Qutb, he was a man we revere for his striving but he was no more than an author, a man of letters, a composer [of words]–but he was not a scholar so there is nothing odd about the fact that things and things and things emanated from him which opposed the correct methodology.

As for the ones who alongside him mention An-Nawawi and Ibn Hajr al-Asqalaani and others like them … it is oppression to say about them that they are from the people of innovation, I know that they were both Ash’aris but they both did not intend to [wilfully] oppose the Book and the Sunnah, they erred and thought two things about the Ash’ari aqidah that they inherited: firstly that Imaam al-Asha’ri held that view but he only did so in the earlier days because he came back from holding that opinion, and secondly, they were under the false impression that it was correct, but it is not.

[Addressing the questioner:] Bring what you have [i.e., mention what beneficial points of knowledge you have] …

Questioner: O Shaikh, from the manhaj of the Salaf was that they would not judge a man to be from Ahlus-Sunnah except when he would have the characteristics of the [Ahlus-]Sunnah, and that if he innovated or praised the people of innovation then he would be counted as one of them, as the Salaf would say for example, “Whoever says that Allaah is not above the Heavens then he is a Jahmee.

Al-Albaani: Some of that is present, but do not forget what I just said to you: this does not mean that he is not a Muslim, just as when the Prophet عليه السلام did not pray over the one who died whilst having a debt or the one who acted unfaithfully regarding the war booty or the one who killed someone [all of this] does not mean that such a person is not a Muslim.  This, O my brother, is to educate as we explained before, this is something else.

If the Salafi narrations are not complementing each other or unanimous [mutawaatir] then it is not fitting that a manhaj is based upon a saying from an individual from the Salaf. Thereafter this manhaj is in opposition to what is known from the Salaf themselves: that a Muslim does not leave the fold of Islaam simply by committing an act of disobedience or an innovation or a sin which he perpetrates. So when we find someone who differed with this principle we go back to explaining it as I just mentioned to you, that it is to reprimand and discipline/educate.

We have [an example] in Imaam Bukhaari, and what will explain to you what Imaam Bukhaari was? [i.e., how great a scholar he truly was] Some of the scholars of hadith left Imaam Bukhaari and would not narrate from him, why? Because Imaam Bukhaari differentiated between the one who says the Quraan is created–[for he regarded the one who said this as being] misguided, an innovator, a disbeliever, according to the terminology the scholars have used concerning such people–and the one who said, ‘My pronunciation of the Quraan is created.”

Imaam Ahmad stated that the one who said this statement, i.e., that my pronunciation of the Quraan is created, is a Jahmee, and based upon this ruling some of the people who came after Imaam Ahmad ruled that Imaam Bukhaari is not to be taken from because he has made a statement of the Jahmees. The Jahmiyyah do not say that only one’s pronunciation of the Quraan is created, they [in fact] say that the Quraan is not the Speech of Allaah but is just another part of Allaah’s creation.

So what is then said about [Imaam] al-Bukhaari who made the statement, ‘My pronunciation of the Quraan is created?’ and [what is said about] Imaam Ahmad who said that whoever makes that statement is a Jahmi?

It is not possible for us to reconcile between both issues except by interpreting it correctly in a way which corresponds to the principles … and before I continue, I think along with me, you [do] differentiate between the one who says the Quraan is created and the one who says that his pronunciation of the Quraan is created, don’t you?

Questioner: Yes.

Al-Albaani: So, how will we answer the statement of Imaam Ahmad that whoever says my pronunciation of the Quraan is created is a Jahmi? How do we answer this statement?

There is no answer except for what I mentioned to you, that it was to warn the Muslims from saying something which the people of innovation and misguidance, i.e., the Jahmiyyah, will take as a means [of calling the people to their falsehood]. So maybe someone, to try to make those around him fall into a problem they will have no way of escaping from, will say, ‘My pronunciation of the Quraan is created,’ but who [really] intends [that] the Quraan itself [is created] when he says that, but it is not necessary that everyone who says this statement intends that same evil meaning.

So now, Imaam Bukhaari has no need for anyone to claim that he is pure–for Allaah the Mighty and Majestic has shown him to be pure, since [right] after the Noble Quraan, Allaah made all of his book [i.e., Sahih Bukhari] accepted amongst the generality of Muslims despite the differences amongst those Muslims.

Thus, when he [i.e., Imaam Bukhaari] said, ‘My pronunciation of the Quraan is created,’ he meant something correct by it [and not the evil meaning intended by the innovators], but Imaam Ahmad feared [the outcome of this] and so said, ‘Whoever says that is such and such,’ to warn [the people] and not by way of believing that everyone who says that is truly a Jahmi, no.

For this reason when we find a ruling in the statements of some of the Salaf that whoever falls into innovation then he is an innovator it is to rebuke and not by way of believing [that everyone who does so is an innovator].


See here for the last part.

Does the Prophet صلى الله عليه وسلم know the Unseen and what is the Ruling Concerning Praying Behind Someone who Believes that?

Questioner: An Imaam of a mosque claims that the Prophet of Allaah صلى الله عليه وسلم knows the Unseen, so is it permissible to pray behind him?

Al-Albani: The texts of the Quraan regarding this topic are explicit in stating that the Prophet صلى الله عليه وسلم does not know the Unseen, as occurs in His Saying, the Most High, “If I had the knowledge of the Unseen [Ghaib], I should have secured for myself an abundance of wealth, and no evil should have touched me.” [Al-A’raaf 7:188]

And likewise, the hadiths reported in this regard confirm this meaning.  Such as the hadith in Sahih Bukhari that the Prophet صلى الله عليه وسلم passed by a little girl who was singing [lines of elegiac poetry] and was saying, ‘Among us is a Prophet who knows what will happen tomorrow.’  So he صلى الله عليه وسلم said, ‘Leave this (saying) for none knows the Unseen except Allaah and carry on saying the like of what you had been saying before,’ i.e., the permissible things.

So when that Imaam is informed [about this issue] but still insists on his misguidance, then it is not allowed to pray behind him, yes.

Al-Hudaa wan-Noor, no. 19.

Here’s the video a brother made of this post, jazaahullaahu khairaa:

The Shaikh’s Life in his Own Words … 2

The Beginning of his Quest for Knowledge

“The first thing that I had a passion to read were Arabic stories, like those of Dhaahir [Baybars] and Antara [ibn Shaddaad a famous Arab poet], King Saif [ibn Dhi Yazan] and their like, then translated crime or detective novels like Arséne Luprin and others.  After which I found an inclination towards reading books about history.

Then one day at one of the booksellers, I noticed an issue from a magazine called Al-Manaar amongst the books for sale so I bought it.  In it I came across a piece of research written by as-Sayyid Rasheed [Rida] in which he was describing the book Al-Ihyaa by al-Ghazaali, pointing out its strengths and weaknesses.

So for the first time I across this type of knowledge-based critique and that drew me to reading the entire issue.  I continued following the subject of Al-Ihyaa in the [book] Al-Ihyaa itself, with the version which contained the hadith verification of al-Haafidh al-Iraaqi, and I found myself having to borrow it since I did not have the money to purchase it.

As a result I started to read [the entire] book since that detailed verification fascinated me such that I resolved to copy out the book or summarise it after I had laid down a mental picture of copying out the [hadith] verification which was printed in the footnotes of Al-Ihyaa.  I started to write out the hadith, “Indeed praise for a servant can spread as far and as wide as that which is between the east and the west and yet he is not equal to the weight of a mosquito before Allaah …” this is how it was written in Al-Ihyaa.

Al-Haafidh al-Iraaqi said, “And I have quoted it from him but have not been able to find it with such wording.  In the two Sahihs from the hadith of Abu Hurayrah there occurs, “Indeed a huge fat man will come on the Day of Resurrection and he will not weigh the weight of the wing of a mosquito in Allaah’s Sight.”

But what did I do?  I wrote down a hyphen and completed the hadith as it is found in the two Sahihs and I continued upon this so as not to attribute to Al-Haafidh al-Iraaqi something that he did not say, and I also placed the addition which I was writing from the original and to which he attributed the hadith, between two hyphens [=].  In those days I was new to researching and if I knew then what I know now I would have used brackets like the ones I used in my books thereafter instead of the two hyphens.

I started to copy and then got half way through the first volume, when an idea occurred to me which was that during my work on the hadiths parts of them would come by me whose words I did not understand and as a result the intending meaning of the hadith would not be clear to me.  So I said to myself, ‘Why don’t I explain all of these words in the margins which would be a revision for me and an aid to understanding the hadith?” So after I had gotten half way through the first volume I left it and started copying all over again based upon this new idea.

Every time I came across a hadith which had a word I couldn’t fathom I would use Ibn al-Athir’s book Ghareeb al-Hadith [a book explaining rare and difficult words found in hadiths] and dictionaries and then I would write the meaning in the margin, until the notes that I would write for myself turned out to be more than the actual text, and I carried on like this until I finished the book.  I strived like this until a good method was established which helped to make concrete all those new points.

And I think this effort which I put into that study is what encouraged me and endeared to me the desire to continue upon this path, since I found myself seeking the aid of many different works on the Arabic language, figurative speech [بلاغة], and works explaining the rare and difficult words found in hadiths so that the text could be understood alongside its verification.

And this is what benefitted me greatly, and in reality I say: I am amazed at Allaah’s Kindness to His servants, and I feel that Allaah was moving me from one step to the next.  Now I reap the benefits of what I used to write and make copies of, [at that time] I did not know what was behind that writing or that copying, now I reap the benefits of some of that work.  I will find writings from my early knowledge-based research that is profuse and abundant and that was due to the persistent desire to follow such research and because I found the narrations of hadith to be something beautiful.  And I still  continue, and all praise is for Allaah, to have the vigour and desire to research, but old age has its rights.”


His Children

“Indeed from the blessings of Allaah, the Mighty and Majestic, upon me is that he inspired me to name all of my sons as servants of His, and they are: Abdur-Rahmaan, Abdul-Lateef, Abdur-Razzaaq from my first wife, may Allaah have mercy on her; and Abdul-Musowwir, Abdul-Muhaimin and Abdul-A’laa from my other wife, and I don’t think anyone has beaten me to naming their son Abdul-Musowwir since with all of the names of narrators that I have come across in the books of the men of hadith and its conveyors [I never found this name].  And I ask Allaah, the Most High, to increase me in success and that He bless me in my family, “”Our Lord!  Bestow on us from our wives and our offspring those who will be the comfort of our eyes, and make us leaders for the pious.” [Furqaan 25:74]

Then in 1383AH [1963CE] while I was in Medina, Allaah blessed me with a son whom I named Muhammad, as a reminder of his, صلى الله عليه وسلم, city and in fulfilment of his saying, “Name yourselves with my name, but do not use my kunyaa.”
[Bukhaari and Muslim]


Giving Precedence to the Truth over the Heritage of the Forefathers

“I continued to follow in the footsteps of my father in this direction, until Allaah guided me to the Sunnah, so I left much of what I had studied with him which he regarded as being a means of getting closer to Allaah and worship.”


Al-Albaani and His Father

“I had proceeded to study the Sunnah with great longing and adoration, and so when my father saw that in me he began to warn me and said, “The science of hadith is the profession of the bankrupt!”  But despite what that differing put between us in terms of ideological outlook, near the end of his life we become very close, as he used to say at the end of every debate, ‘I do not deny that you brought me some knowledge based benefits concerning matters about which I was not on clear proof beforehand, like it not being legislated to intend to go to pray salaah at the graves of the righteous.’”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 5-10.

He stood up and turned to the people …


“At Jumu’ah prayer the Imaam giving the sermon mentioned amongst other things the hadith, The believer to the believer is like a [solid] building, some [parts of it] support others …” [Bukhaari and Muslim] adding the word, ‘… solid …’ [which is not part of the narration].  So after the jumu’ah prayer ended Shaikh al-Albaani stood up and turned to the people and made clear the absence of the word ‘solid’ in the narration of the hadith and urged that the hadiths be narrated as they came without any additions.

So, by Allaah, his critique was better than the sermon itself.”

Muhaddithul-Asr, Muhammad Naasirud-Deen al-Albaani of Samir ibn Amin al-Zahraani, pp. 31-32.

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