Shaikh al-Albaani

Translations From His Works

Tag: damascus

Al-Albaani and The Medium Who Would Summon The Souls of the Dead in Damascus | End |


 

Continuing from the previous post.

“Doctor, this spirit which you summoned, is it of someone alive or dead?”

He said, “No, dead.”

I said, “Dead.  How did you summon his soul when it is in one of two states, there being no third: it is either a happy soul [i.e., one going to Paradise] or a wretched one [i.e., going to Hell]. If it is a happy one, then by Allaah, there is no way it will ever come back into this world again because it is occupied with the pleasure it has in its grave,” and I mentioned some hadiths which showed that the grave is either one of the gardens of Paradise or a pit from Hell, “and if it is a wretched soul, then it is all the more so and a fortiori that it will not be able to leave the prison it is surrounded by [in the grave]—so how are you able to summon this soul? This is something impossible according to the Legislation.”

Secondly and lastly and here is the point, “Imagine that it is possible for you to summon this soul, how do you know that it [actually] is, for example, the soul of the doctor Ibn Sina, a Muslim with all his open and hidden faults, the scholars who know him say that he was a philosopher and had deviated in many tenets of Islamic creed or [how do you know that it might even be] al-Razi the doctor of old, for example? How do you know that it is not a disbeliever, someone who associates partners with Allaah? Just because it says to you, ‘I am the soul of so and so,’ you say aameen?

These days interactions with people, between countries … when a country wants to send its ambassador to another it sends him with certified, registered, sanctioned, stamped and signed documents, and other such things of the sort, so that the country to which that ambassador has been sent is satisfied that this really is the ambassador of an Islamic country and not a dajjaal playing games with it—and this is [the situation] with people dealing with each other—[and what you are talking about] is the world of the Unseen, how can you know that this really is Doctor So and So?”

He had no choice, after having been confuted and having had the evidence established against him, except to say, “The reality, O Ustaadh, is that this was a medical gathering. We also have a gathering of knowledge, if you want to debate with us in it then you are more than welcome.”

I didn’t believe that there was a gathering of knowledge, [but] I said to him, “When?”

He said, “Sunday.”

I said, “Inshaa Allaah, our meeting is on Sunday.”

Allaah so willed that [when] Sunday did come I was obliged to assist one of our brothers who worked at the Ministry of Education where there was an effort being made to correct some books about Islamic Upbringing, books about Islamic Education which had weak and fabricated hadiths in them and Hanafi concepts which went against the Sunnah, so one of them called me to cooperate with him in that, he was an employee of the Ministry but I was not, walhamdulillaah, but I have a little knowledge as you know, so I held that it was more deserving for me to meet up with this person rather than keep my promise [of meeting the medium]. But my companion who had [initially] taken me to him came to me on the appointed day, Sunday, at the Dhaahariyyah Library upon the basis that we were going to meet up and go, so I told him that the situation was such and such and that I couldn’t make it with him, [so I said to him], “You go to him, may Allaah reward you with good, and apologise to him and inshaa Allaah set up another meeting.”

So he went and was taken aback when he found that there was no-one whatsoever at the house on the agreed upon day, [the house was] dark, unlit, nothing inside.

The next day he came to me and told me what had happened, so I said to him, “This is a victory granted to us by Allaah. Go to him [again] next Sunday.”

[He did] and naturally he met him on that following Sunday [because the medium thought that they wouldn’t actually turn up the following Sunday too], [but before he went] I said to him, “Don’t tell him that the Shaikh [i.e., al-Albaani] didn’t come [the previous Sunday], leave that hidden,” [say to him], “I came according to the appointment and didn’t find you?  Inshaa Allaah everything is ok, Dr. Haqqi Baik?”

He really said that to him and here is the point, my brothers, here take heed, O you with eyes [to see].

The medium said to him, “Go away! You brought a big, dangerous Wahhaabi to us—he doesn’t love the Prophet! May Allaah kill him!”

He said to him, “And how do you know that? That man is our friend and we attend his lessons which are always about, ‘Allaah said … Allaah’s Messenger صلى الله عليه وسلم said …’” and so on.

He [i.e., the medium] said, “After he [i.e., al-Albaani] left …” he summoned the soul of I don’t know who, I forget who he said it was, and he [i.e., the medium] asked the summoned soul about me and he [i.e., the summoned soul] gave him all these testimonials, “That this man is a Wahhaabi who doesn’t love the Prophet صلى الله عليه وسلم …”

So I say that this is a proof that these people seek the help of the devils. There is no such thing as summoning the souls of the dead, that is impossible.

But the devils really do attend and inspire them with things, as the Lord of the Worlds said, “Devils among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception).” [An’aam 6:112]

Therefore I say that if one of our brothers has been tested, and I [purposefully] say, ‘has been tested,’ [by having to recite over people who have been possessed], because truthfully, as news has reached me [about these things], it is a situation that is a trial and a test, for a woman who is possessed may come to him and he may see that it is beneficial for him to touch her or examine her arm or neck or or and so on [by touching her]—so the Devil can come in through such easy and supple ways to start off with, and then the issue starts to get bigger and bigger until the big fitnah happens, so if one of our brothers has been tested by, and I say [has been tested by] only reciting verses from Allaah’s Book or forms of seeking refuge established from Allaah’s Messenger صلى الله عليه وسلم to take out the Jinn which has possessed that person, then this is, as he عليه السلام said, ‘Whoever amongst you is able to help his brother, then let him do so.’

As for asking [the Jinn], ‘What is your name? What is your religion? What is your job? Where do you live? Where is so and so? What helps against such and such an illness?’ and so on, then this comes under His Saying, the Most High, which I mentioned earlier, “And verily, there were men among mankind who took shelter with the masculine among the Jinns, but they (i.e., the Jinns) increased them (mankind) in sin and disbelief.” [Jinn 72:6]

I ask Allaah for well-being and safety.

Al-Hudaa wan-Noor, 455. [1/3/1046].

End.

The Incident That Directed Al-Albaani Towards the Science of Hadith


“Imaam al-Albaani grew up in Damascus, Syria.  In his youth the state the Ummah had reached alarmed and greatly disturbed him: [its] ignorance, myths/superstitions, blind following, innovations, misguidance, in fact polytheism and idol worship, and he used to renounce it. A Shaikh heard him forbidding some wrong and so said to him, ‘Haven’t you heard the hadith of the Prophet صلى الله عليه وسلم, “Leave the people in their heedlessness?”

Al-Albaani, still a youth, replied, “Who reported this hadith? And what is its grading?” The Shaikh was taken aback by this youth and was unable, naturally, to answer him.

So al-Albani went and started to delve deeply into books, checking, researching, scrutinising until Allaah, the Mighty and Majestic, guided him to the hadith with its complete wording, “Leave the people to their heedlessness, they are granted provision [by Allaah] one from another,” [see here for other wordings of this hadith without the word ‘heedlessness,’ to get a clearer context of the meaning] and so he checked it and expounded upon the condition of its narrators and made known its grading.

So Shaikh al-Albaani told me one time that this was the beginning of his work in this noble [field of] knowledge.”

Written by Muhammad ibn Badee’ Musa in Al-Isaalah magazine, 23/59.

Al-Albaani and the time he met the Druggie who was a Wali [an Ally] of Allaah! | 3


 

He said, ‘There used to be a Shaikh, who would enjoin the good and forbid the evil, hoping for Allaah’s reward in that and not seeking any material gain from it. He would go out to the marketplace along with some of his keen students. Every time he saw an evil in the market [perpetrated] by a merchant, by a store owner, by a spice dealer, he would advise and remind them.

Until one day he stopped by a store owner and saw him selling hashish to another person so he criticised him strongly, ‘O disobedient one! O criminal! You sell that which harms and does not benefit …’ and so on. So this Azhari Shaikh said to them that this noble scholar who used to enjoin the good and forbid the evil had not completed his sentence except that he became just like an animal that doesn’t understand anything.

[Little did he know that] the store-owner was a Shaikh and one of the major Allies of Allaah and righteous people. For this reason, when that noble Shaikh criticised him, the store-owner-Shaikh stole and took away his intellect and reasoning.

His students were now perplexed regarding their Shaikh so they started to ask about the remedy to this problem which they did not know the cure for. They asked one person and another, going from one place to the next, until [finally] they came to a person who told them that no one could tell them [anything] about this person’s problem except so and so, for he is someone who has ‘two wings’, i.e., has gathered both the [knowledge of the] Sharee’ah and the ‘Reality,’ so go to him.

They did and told him the story. So he said that the store keeper–and I [Shaikh al-Albaani] am going to call him the ‘Hashish Wali’–is from the major Allies of Allaah [Awliyaa’ullaah] and from the major righteous people, ‘Your Shaikh’s cure is that you take him to that Hashish Wali and try to appease him so that he becomes pleased with this Shaikh [of yours, and when that happens,] the Shaikh will return to being just as he was.’

They went to him, they went to him and said, ‘Our master, don’t blame the Shaikh, the Shaikh didn’t know your rank and standing …’ –i.e., just as the alleged two-winged one had directed them, the one who had gathered between the Sharee’ah and the Reality–they kept on trying to please him in this manner until the Hashish Wali became pleased with the Shaikh, the Shaikh who would enjoin the good and forbid the evil.

And just like one asleep, [behold] the Shaikh awoke and the group [of students] felt that, truly, what the two-winged one had said was correct, i.e., the Shaikh returned to being just as he was.

And thus, the Shaikh, in turn, started to apologise and excuse himself before the Hashish Wali, ‘Don’t blame us for we did not know your rank and standing and your station before Allaah, the Mighty and Majestic.’

So where is the lesson?

The Hashish Wali said to this scholar, ‘You, O Shaikh, think that I sell Hashish, the drug. [But] I sell hashish which looks just like hashish but its effect is the opposite to hashish. No one buys this from me except that he is cured from smoking hashish.’

In this way they dispensed with the laws of Allaah the Mighty and Majestic and the intellect of the people so as to enslave and subjugate them.

And I know shaikhs in Damascus, in Syria, and a man in Aleppo who openly declare in their general lessons in big Jaami mosques, ‘If you see a Shaikh and he has hung a cross around his neck, then do not criticise him. For he sees what you do not, and knows that which you know not.’

And the proof for that is the following story …

Shaikh al-Albaani’s Life | Questions and Answers … The End



His Imprisonment

Then al-Huwaini asked the Shaikh about the circumstances surrounding his imprisonment in Damascus two times?

Al-Albaani: One of those times was when Jewish planes struck Damascus, so what seems apparent is that the state feared that the Shaikhs might start a revolution, so as a precautionary measure they arrested all the Shaikhs.

Then Shaikh al-Albaani said while he was laughing, “And I don’t know how they regarded me to be from among the Shaikhs this time.”

The second time was when the secret service called me in and said, “What is your opinion about the rulers of today?” So I said to them, “I don’t know them.” They said, “What is your opinion about the system of the ruler, do you support it?” I said, “No.” They said, “Why?” I said, “Because it is against Islaam.”

They took me in a car transferring me from place to place and then put me in police headquarters in order to transfer me–to where, I did not know. A person from my people, an Arnaa’ooti, passed by me and asked why I was present there so I told him about the situation, and he left. He went and asked about the place to which I was about to be transferred and then came back to me and said, “They have decided to expel you to al-Hasakah,” i.e., [an area in the] north-east [corner of] Syria.

So I asked him to go to my son in the shop and tell him to bring my bag to me in which he should place a copy of Sahih Muslim, a sharpener, a pencil, an eraser etc., and that he should meet me here, and that if he does not, then he should meet me at the place where the cars leave for Aleppo.

So the man went to my son who then hurriedly came and brought everything that I had asked for and met me at the place where the vehicles depart just as it was reversing getting ready to go. He climbed on heading towards me and gave me salaam, hugged me and bid me farewell, and then it left with us for Aleppo, and from Aleppo to al-Hasakah.

There is a new, very large and towering prison in al-Hasakah. They placed me in an area which was very long and full of Muslims from Hizb at-Tahrir, the head of them used to attend my lessons in Aleppo, i.e., he was a Salafi and then he turned towards Hizb at-Tahrir. I said to myself, “Many a calamity is beneficial,” [for] I was in constant debate with this group, day and night–but I had brought my provisions with me and wanted to start work but the lamp [where I was] was attached to the ceiling which was very high, so I did not benefit from its light whatsoever.

So I spoke to this companion of ours who used to be a Salafi, his name was Shaikh Mustafaa, and, unfortunately, he had spent about two years in the prison. Due to him having spent such a long time there, some companionship had developed between him and the warden, and it seemed as though the prison warden had some [positive] natural disposition [in character], even though he was a Ba’athist. He indeed used to respond positively to Shaikh Mustafaa and with this group of Muslims and would help them as much as he was able to. They would eat together, sharing their food, and I did so with them too.

The point is that I needed some electricity [i.e., a way of getting more light to be able to read], so Shaikh Mustafaa spoke to the prison warden saying to him, “Shaikh al-Albaani is a student of knowledge and wants to study, because he brought his books with him.” So the warden said to him, “We will bring him what he needs but on his account.” So I told them this was fine and good, he would bring what I needed and I would pay.

So [as a result] the lamp was brought down from the top of the ceiling to the top of my head, totally above it–so I never felt any loneliness in the prison whatsoever, just as Ibn Taymiyyah said, “My imprisonment is my solitude.”

Then al-Huwaini asked the Shaikh about his works which he had finished and those he was still working on and about his methodology in authoring some of those works and he finally asked him to give him some knowledge-based advice so the Shaikh gave him some and encouraged him to fear Allaah, the Mighty and Majestic, and finished off by saying:

“I hope that you are given even more tawfeeq [from Allaah].”

The End


Hope you guys enjoyed it as much as I did.

And the translation was finished after Ishaa on the 11th of Jumaada 1 which corresponds to the 15th April, 2011. And all praise is due to Allaah through whose Blessing righteous actions are completed.

The Signs of the Hour … 2


Translated by Ahmed Abu Turaab

Trials only increased after The False Prophet

Shaikh al-Albaani continued, “As for the prophet of Qadiyan, Mirza Ghulam Ahmad, then he came and the trials and tribulations continued to increase after him, and the humiliation of the Muslims increased day after day. So where is the peace and security of Jesus, عليه الصلاة والسلام, and the rule of Islaam such that all people become rich, no poverty-stricken person found among them? Especially [among] the people of India among whom this false claimant to prophethood resided, they are from the poorest of the people on the earth. So the reality of the call of Ghulam Ahmad al-Qadiyani gives the lie to his claim of prophethood and [to the delivery of a] message, putting aside the fact that he contradicted that which is fundamentally and necessarily known about the religion: that there is no Prophet after Muhammad, عليه الصلاة والسلام. He, عليه الصلاة والسلام, said, “Prophethood and the [delivery of any new] message have ceased. There is no prophet and no messenger after me.” So everyone who claims prophethood … even if he philosophises about it as the Qadiani did [saying] that prophethood is of two types: prophethood of revelation and prophethood of legislation. So the Qadiani claimed that the prophethood which had ceased was that which legislates and that only that of revelation, which does not necessitate the prophethood of legislation, is the one that will remain until the end of time.

And this is a lie.

Rather it is disbelief due to its opposing the texts of the Book and the Sunnah and opposing the consensus of the Ummah, since it is united [upon the fact] that there is no prophet after the Prophet, صلى الله عليه وسلم, so there is no difficulty for anyone [to accept] the descent of Jesus, عليه الصلاة والسلام, because Jesus will not come with a new prophethood nor a new Legislation [Sharee’ah] nor new revelation.

He will instead come and judge with the Book and the Sunnah.

This is Jesus for whose [descent] at the end of time [i.e., at end of this worldly life] Allaah would have prepared the way through a man from the family of the Prophet, صلى الله عليه وسلم. And indeed [that man] is Muhammad the son of Abdullaah the Mahdi. This is the Mahdi which you hear much about, some of what you hear is correct and some things are not so.

And maybe you have heard from many people that there are those who reject the coming of the Mahdi. There is a book written by the famous author Ahmad Ameen called The Mahdi and The Mahdaawees, in it he denies the coming of the Mahdi, and this equates to being a rejection of the authentic sayings of the Prophet reported in the books of the Sunnah: that Muhammad the son of Abdullaah the Mahdi will come before the descent of Jesus as the one who paves the way for Jesus.

From the sayings of the Prophet, صلى الله عليه وسلم, which speak about the Mahdi who will come before Jesus and meet him, is his saying, عليه الصلاة والسلام, “The world will not end until Allaah sends a man whose name is the same as my name and whose father’s name is the same as my father’s name. He will fill the world with justice and fairness just as it had been filled with injustice and oppression.”[1] And from these hadiths is the hadith, “The Mahdi is from us, the people of the house [i.e., of the Prophet, from the family of the Prophet]. Allaah will prepare him in one night.”[2]

Where will Jesus, peace be upon him, descend?

And they think that Jesus, عليه الصلاة والسلام, will come down at that minaret and they interpret that previous hadith, “He will descend by the white minaret, [in the] east[ern part] of Damascus …” they explain this hadith [by saying that it is referring to] the minaret which is present today east of the Amawi mosque–and this is an incorrect explanation. That is because the Prophet, صلى الله عليه وسلم, said, “He will descend by the white minaret …” and not from the [actual] minaret, and there is a big difference [between the two]. They say, “He will descend in the minaret, then he will come down to the mosque from the minaret,” and the Prophet, صلى الله عليه وسلم, says, “He will descend by the white minaret …” Neither did he say, “East of the mosque …” but rather, “… [in the] east[ern part] of Damascus …” it is obligatory upon us not to add to the sayings of the Prophet, صلى الله عليه وسلم, that which is not from it.

So the Prophet, صلى الله عليه وسلم, spoke the truth: “Jesus will descend by the white minaret, [in the] east[ern part] of Damascus …” And this differs with the passage of time: east Damascus at the time Damascus was conquered was close to the Amawi mosque, and you know that part of Damascus was taken peacefully and the other part through force. So the eastern gate which was east of the Amawi mosque was the end of [the city limit of] Damascus in those days. As for today, then as you can see in all cities that which was east is now west due to the spread of buildings and [only] Allaah knows where east Damascus will have spread to.

The point of proof here is that Jesus will descend and the prayer will have been established, the morning [fajr] prayer for Muhammad ibn Abdullaah [Imaam] Mahdi [to lead], so when he sees Jesus, Imaam Mahdi will recognise him and ask him to go forward [to lead the prayer] but he will reply that no, I will not go forward.”

Al-Fataawaa al-Muhimmah lil-Allaamah Muhammad Naasirud-Deen al-Albaani, of Salaahud-Deen Mahmood as-Sa’eed, pp. 290-291.


[1] An authentic hadith. Reported by Abu Dawud (4282) and at-Tirmidhee (2230) who said, “Hasan Saheeh.”

[2] An authentic hadith. Reported by Ahmad (1/84), and Ahmad Shaakir (645) said, “Its chain of narration is authentic.” Also reported by Ibn Maajah (4075) and al-Albaani declared it to be hasan in As-Saheehah (2371).

Shaikh al-Albaani’s Life | Questions and Answers … 1


There is a book entitled, Imaam al-Albaani, His Life, His Call, and His Efforts in the Service of the Sunnah by Muhammad Bayyoomi.  In it he has transcribed five cassette recordings of questions that were put to Shaikh al-Albaani concerning his life.  Yes, you’ve guessed it, it was a bit too tempting not to go for translating this even though we finished the other ‘Shaikh’s Life in his Own Words.’  Bi idhnillaah wa
tawfeeqihi,
I’ll try to post some translations from this book here along with the other ongoing project, Taking Graves as Mosques.  Here’s the first post.

 

His Birth and Migration

 

Al-Huwaini: O Shaikh, what is your date of birth?

Al-Albaani: I do not have in my possession that which can be relied upon as regards the date except what is known as a birth certificate, or ID or the passport–in it the year 1914ce is recorded.

Al-Huwaini: Were you born in Damascus or Albania?

Al-Albaani: I was born in Ashkodera [Shkodër] which in those days was the capital of Albania, [then] in the days of that revolutionary Ahmed Zogu the capital was moved to Tirana. I was born in Ashkodera, Albania.

Al-Huwaini: The story of your entry into Damascus, Syria with your father, was it because of some persecution, for example, or something else?

Al-Albaani: It was not because of any persecution but in al-Jawndhar there was the control of that Ahmed Zogu, [who was intent] on ruling the country. For no sooner had he settled into position than he started to impose European legislative laws on the populace. So he started to make things difficult on those women wearing the hijab, and made it obligatory for the police and the army to wear the hat–the thing which forebode evil in the opinion of my father, may Allaah have mercy on him. For this reason he decided to migrate with his family [in the general direction of] Syria, and Damascus specifically, because he had read many hadiths concerning the excellence of Syria in general and Damascus in particular. Even though it is known, or we came to know later, that the hadiths regarding the merits of Syria range from being authentic, hasan, weak and fabricated–but the general idea is true and had taken hold of him, may Allaah have mercy on him, and for this reason he decided to migrate when he came to that opinion . This was the reason for the migration, so there was no immediate pressure [which made us leave].

Al-Huwaini: How old were you when you migrated?

Al-Albaani: What I recall is that when I settled in Damascus I was nine years old.

 

Learning Arabic as a Child

Al-Huwaini: Did you speak Arabic at the time?

Al-Albaani: I never knew anything from the Arabic language, in fact I never even knew any of the letters of the Arabic alphabet since there was not much attention on the part of my father, may Allaah have mercy on him, to teach us [that], despite the fact that he was the Imaam of a mosque, and even the Shaikh of a madrassah.

When we came to Damascus, we didn’t know anything about reading or writing and as they say here in Syria, “We couldn’t tell the difference between the letter alif and the naftiyyah [even though both are straight].” The naftiyyah is a long stick which the Shaikh in the madrassah would reach out with and use if he wanted to hit the last boy who [was sitting at the end and] was playing around.

The madrassah there was a private one owned by a charitable organisation called the Charitable Relief Organisation and it was there that I started my education. And naturally, because I was mixing with the students there, my acquisition of the Arabic language or to be exact, the Syrian dialect, was stronger than those who were not students at the madrassah. And I remember well that, apparently, because I was older than the other elementary students in the madrassah I completed the first and second years in one year, and so [at the end] I obtained my elementary certificate in four years. And it seems as though Allaah, the Mighty and Majestic, had instilled in me a natural love for the Arabic language. And it was this love that was the real reason, after the Grace of Allaah, that I was [a] distinguished [student] and that I surpassed my Syrian classmates in the Arabic language and such.

I also remember very well that when the grammar teacher would write a sentence or a line of poetry on the slate and would ask the students to grammatically parse the syntax [i’raab] of a sentence or line of poetry–the last person he would ask would be al-Albaani. In those days I was known as ‘al-Arnaa’oot.’ As for the word ‘al-Albaani’ then [I started to use it] when I graduated from the madrassah and began to author. For the word ‘al-Arnaa’oot’ is similar to the term ‘Arab,’ in that just as the Arabs are divided into tribes, there being among them the Egyptian, the Syrian, the Hijaazi … and so on, then in the same way the ‘al-Arnaa’oot’ are also divided into Albanians, Serbians from Yugoslavia, Bosniaks [Bosnians]. Thus, the words ‘al-Arnaa’oot’ and al-Albaani have generalities and specifics in meaning–al-Albaani is more specific than [the general term] al-Arnaa’oot.

So the grammar teacher would make me the very last student he would ask when all other students had failed to parse the sentence, he would call me [saying], “Yes, O Arnaa’oot, what do you say?” And I would hit the target with one word [or sentence] and so he would then start to shame the Syrians because of me saying, “Isn’t it a shame on you? This is an Arnaa’ootee [i.e, you are Arab speakers and he isn’t].”

So this was from Allaah’s Grace upon me.”

Al-Imaam al-Albaani, Hayaatuhu, Da’watuhu, Juhooduhoo fee Khidmatis-Sunnah, of Muhammad Bayyoomi, pp. 7-9.

Taking Graves as Mosques … 2


The Shaikh continued, “Yet despite the fact that I did not repay their transgressions and lies in kind, the treatise, as far as academic style was concerned, was a direct refutation of them. As such there may be some sternness and harshness in its manner in the opinion of some who make apparent their resentment of refuting the opposers and liars, wishing that they be left alone without being called to account about their ignorance and their accusations against innocent people, under the false impression that being silent about them is the tolerance mentioned in the Most High’s saying, “… and when the foolish address them (with bad words) they reply back with mild words of gentleness.” [Furqaan 25:63]. And they forget, or they choose purposefully to forget, that such an approach is what aids such people in their continuance upon [their own] misguidance and their misguidance of others, and Allaah, the Mighty and Majestic, says, “… but do not help one another in sin and transgression …” [al-Maa’idah 5:2].

Which sin and transgression is worse than accusing a Muslim of something which is not true about him rather something which is in total opposition to what he is upon?! Indeed if some of these who make apparent what we have mentioned were afflicted with enmity less than what was thrown at us, they would have rushed to refute, so it is as though they seem to say,

“Nay, let no-one behave ignorantly towards us!
For then we will behave ignorantly over and above
the level of the ignorant ones.”

Yet despite this I say: there is not much benefit in reprinting this book based upon its first edition; as such there are points that had to be removed along with a slight change in some forms of expression which would refine its style and suit its second edition without taking away from its academic value and its key research.

In the introduction to the first edition I had written that the subject of the book centres around two very important matters:

The first: the ruling concerning building mosques on top of graves.
The second: the ruling concerning praying in these mosques.

I chose to research these two topics since some people had delved into them without any knowledge, saying that which no scholar before them had uttered. Especially when most people have no knowledge of this matter whatsoever, being under a cover of heedlessness, ignorant of the truth, being supported in that by the silence of the scholars–except for the ones whom Allaah wills to speak out, and how few they are–being afraid of the masses or just wanting to pay lip service to them in order to preserve their honour and standing among them, pretending to have forgotten the saying of Allaah, the Blessed and Most High, “Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers,” [Al-Baqarah 2:159] and his, صلى الله عليه وسلم, saying, “Whoever conceals knowledge will be bridled by Allaah with reins of fire on the Day of Resurrection.” [A hasan hadith, reported by Ibn Hibbaan in his Saheeh, no. 296 and al-Haakim (1/102) and he declared it to be authentic and adh-Dhahabi agreed with him.]

The result of this silence and that ignorance was that many from the masses ended up committing that which Allaah, the Most High, forbade and the perpetrator of which He cursed, a mention of this will follow later–and if only the problem ended there! Rather some of them started to seek closeness to Allaah, the Most High, through that! So you will see lots of those who love good and are in charge of maintaining the mosques spending huge amounts of money to build a mosque for the sake of Allaah–but at the same time he prepares a grave inside it, stating in his will that he be buried in it after he passes away!

Another example I know of this, and maybe it will be the last, if Allaah so wills, is that mosque which is at the top of Baghdad Street at the western side in Damascus, known as, “The Mosque of the Donkey,”–the grave of the donkey is inside it. It had reached us that the Ministry of Religious Endowments had initially forbidden its burial in it, but we do not know the true reasons that came between it and the forbiddance it had wanted and so ‘a donkey’ was buried in it, indeed in the direction of prayer! So to Allaah we belong and to Him we shall return and His Aid is sought to rid us of these abominations and their like!

A few days ago a mufti from the Shaafi’ees passed away and his relatives wanted to have him buried in one of the old mosques in the eastern part of Damascus but the Ministry of Religious Endowments prevented them from doing so and thus he was not buried there. And we thank the Ministry of Religious Endowments for this praiseworthy stance and its eagerness to prevent burials inside the mosques, hoping from Allaah, the Blessed and Most High, that what leads them to prevent such things is a desire to seek the Pleasure of Allaah, the Mighty and Majestic, and to follow His Legislation and that it is not due to political, social or other such considerations. [Also hoping that] this is a promising start from it on the road towards purifying the mosques from the innovations and detestable affairs that have swarmed them! Especially when the minister of Religious Endowments, his eminence Shaikh al-Baquri has made honourable stances in fighting against many of these detestable matters especially concerning building mosques over graves. In this regard he has some beneficial words which will be related in the appropriate place if Allaah, the Most High, wills.

That which is truly upsetting for every believer is that many mosques in Syria and other than it are not free from the presence of one grave or more, as though Allaah, the Blessed and Most High, ordered it and did not curse the ones who do such an act! How good an act it would be if, with wisdom, the Ministry tried to cleanse the mosques from such graves. I do not doubt that it is not from wisdom at all to shock general opinion whilst doing that, but rather that before everything else it has to make known the fact that, ‘… graves and mosques do not go together in the religion of Islaam …’ as some of the illustrious scholars have said and a mention of which will follow, and that if they do gather together then it negates making tawhid and worship purely and sincerely for Allaah, the Blessed and Most High, alone–that sincerity in pursuit of which mosques are built [in the first place], as the Most High said, And the mosques are for Allah (Alone), so invoke not anyone along with Allah.” Al-Jinn 72:18.

I believe that making this declaration is obligatory and something which cannot be avoided, and maybe I have been given the success by Allaah to carry it out through this book. For in it I have gathered mutawaatir hadith showing the prohibition of this act, followed by a mention of the schools of thought of the scholars and their established sayings concerning this topic and that they prove such a prohibition. While at the same time bearing witness to the fact that the Imaams, may Allaah be pleased with them, were the most compliant and eager of people to follow the Sunnah and in calling the people to follow it, and warning them against opposing it. But [alas] Allaah, the Most Great, spoke the Truth when He said, “Then, there has succeeded them a posterity who have given up the prayers and have followed lusts–so they will be thrown into Hell.” Maryam 19:59.

Here are the chapters of the book:

Chapter One: A Mention of the Sayings of the Prophet which prohibit taking graves as mosques.
Chapter Two: The Meaning of taking a grave as a mosque.
Chapter Three: That taking graves as mosques is regarded as a major sin.
Chapter Four: Doubts and their clarifications.
Chapter Five: The wisdom behind prohibiting the building of mosques over graves.
Chapter Six: The hatred of praying in mosques which are built on graves.
Chapter Seven: That the previous ruling [mentioned in Chapter Six] applies to all mosques except that of the Prophet’s Mosque [in Medinah].

In the footnotes there are other important sub-chapters which contain important benefits, if Allaah, the Most High, wills.

And I have named it, “Warning the One who Prostrates from Taking Graves as Mosques.”

That is what I had written in the introduction to the first edition.

And I ask Allaah, the Blessed and Most High, to benefit the Muslims with this edition more than its previous one, and that He accepts it from me along with all of my righteous actions with a goodly acceptance and that He reward the one who published it well.

Damascus
23rd of Jumaada al-Oolaa, 1392
[Wednesday 5th July 1972ce]

Muhammad Naasirud-Deen al-Albaani.”

The Shaikh’s Life in his Own Words … The End


 

A Final Summary

The compiler of the book, Esaam Moosaa Haadi, said, “I came across a summary of the biography of our Shaikh al-Albaani, may Allaah have mercy upon him, which he penned down with his own hand in as-Saheehah, no. 3203 of the manuscript [it was a manuscript at the time Esaam Haadi wrote these words, Trans. note], so I wanted to finish this small book by quoting it here.

The Shaikh, may Allaah have mercy upon him, said, “And concerning this it is fitting that I say for the record and as thanks to my father, may Allaah the Most High, have mercy upon him:

And likewise in the hadith [Esaam Haadi’s footnote: i.e., the hadith,There will be migration after migration.  So the best of the people of the earth are the ones who stick to the place Ibrahim migrated to.” Reported by Abu Daawud, no. 2482] there are glad-tidings for us, my father’s family, [since he] migrated with his family from Ashkodera which was the then capital of Albania; fleeing with his religion from the uprising of Ahmed Zogu, whose heart Allaah caused to go astray, who had started to do to the Muslims of Albania the same thing his predecessor Ataturk had done in Turkey.

Due to this migration of his to Damascus in Syria, I reaped [such blessings], by the Grace and Mercy of Allaah, that I cannot thank my Lord such as is rightly due to Him even if I were to live as long as Noah, عليه السلام.  For it was there that I firstly learned the Syrian Arabic dialect and after that classical Arabic which was what enabled me to know correct monotheism [tawhid] which most of the Arabs around me were ignorant of, let alone my family and people, except for a few of them.

Then Allaah granted me the ability, through His Favour and Blessings without the direction of anyone else, to study hadith and the Sunnah, its principles and fiqh [understanding] this was after having finished school and after having studied parts of Hanafi fiqh along with the tools for study such as grammar, morphology and rhetoric with my father and some other Shaikhs.

Then I started to call my brothers and friends to the correction of the creed, and then abandonment of bigotry towards the schools of thought [madhhabs], warning them against weak and fabricated hadith, encouraging them to revive the authentic Sunnah which the elite among them had killed off.  A result of that was the establishment of the two eed prayers in the musallaa in Damascus, then our brothers in Aleppo revived it, then [it was also revived] in other cities in Syria and this sunnah continued to spread until some of our brothers in Amman in Jordan revived it there too. [Transl. note: the English translation of Shaikh al-Albaani’s book on praying the Eed prayer in the musallaa can be found here: Eed prayer in the Musallaa].

I also warned the people from building mosques on graves and then praying in them, and authored my book concerning that, entitled, ‘A Warning to the One who Prostrates from taking Graves as Mosques.’ And I shocked the people of my nation and new home with that which they had not heard before: I stopped praying in the Amawi mosque at a time when some of my relatives used to go to it specifically believing that the grave of Yahyaa was in it!  In the course of that I met with, from both relatives and others, that which every caller to the Truth meets with, not fearing for Allaah’s sake the blame of the blamers.

I authored some works about some of the bigoted ignoramuses and was imprisoned two times due to the slander that they spread to the nationalistic, Ba’athist rulers and because I had proclaimed when asked, “I do not support the current rule since it opposes Islaam …’ and that turned out to be good for me and for the spreading of my call.

And Allaah has made it easy for me to go out to many Syrian and Arab cities calling to tawhid and the Sunnah, and then [also] to European cities.  While focusing on the fact that there is no way for salvation for the Muslims from the colonialisation, humiliation and ignominy that has afflicted them, that there is no benefit in the Islamic groups and political sects–except by clinging to the authentic Sunnah upon the methodology of the Pious Predecessors, may Allaah be pleased with them all.  Not by following what the people today are upon whether in matters of creed, fiqh or outlook.

So Allaah caused to benefit from that whatever and whoever from His righteous servants that He wanted to.  This became manifestly apparent in their creed, worship, the way they would build their mosques, their appearance and clothes–something which every just scholar will bear witness to and none will dispute except a spiteful one or a charlatan.

For this I hope that Allaah will forgive me all of my sins and that He will write the reward for that for my father and mother, and all praise is due to Allaah through whose blessings righteous actions are completed.

“My Lord!  Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.” Lord, “… make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will).”


Translators Note: There follow five pages where the compiler lists the books the Shaikh authored, I have left that out here and maybe we can mention a more updated list in the future since some of the books listed have been printed whereas they were in manuscript form at the time the book was put together.  After listing the books, the compiler, Esaam Moosaa Haadi says:

“And this is the last of what I was able to gather about his biography.  O Allaah!  Send your Prayers upon Muhammad and his family and all of his Companions.

Written by:
Esaam Moosaa Haadi
Amman, Jordan
Wednesday, 1st Jumaadi al-Aakhirah, 1421 which corresponds to 30th August 2000 ce.”


And the translation was finished on Sunday, 13th March, 2011.

I hope whoever read this was able to benefit from it and grasped an understanding, a glimpse, of how much the Shaikh loved the Sunnah and how hard he tried to study and propagate it.

The Shaikh’s Life in his Own Words … 16


 

The Story of the Lost Paper

“I had been suffering from a mild eye ailment for over twelve years so an eye specialist advised me to give them some rest and stop reading, writing and working (repairing watches) for six months.

I heeded his advice initially, leaving all of those things for two weeks approximately–then my soul started to entice me, pushing me to do something during this tedious recess, something which would not, in my opinion, go against what the doctor had advised.  I recalled a manuscript I had seen in the library entitled Dhammul-Malaahee of Ibn Abid-Dunyaa which according to my knowledge had not been printed at that time.  So I said to myself, ‘What harm is there in getting someone to copy it out for me?  And by the time the manuscript would be copied out and the time to check this copy against the original would come round, a reasonable amount of time would have passed for my eyes to have rested.  And this would not demand an amount of effort which would compromise my health situation, and then I could check it at my own pace after that, verifying its hadiths and then we could print it, all in stages so that I would not overburden myself!’

When the person assigned to copy out the manuscript had reached half way he informed me that there was a missing part.  I told him to continue copying it out until he finishes it, and then we would compare it to the original.  [When he had finished] I checked and ascertained that there indeed was a missing part like he had indicated.  I estimated it to be about four pages long.

I began to ponder over it and how I could come by it? This manuscript was kept in one volume amongst many which were stored in the library in the section entitle Majaamee.  Each of these volumes on the whole had numerous treatises and books within it, with differing hand-writing, topics and paper different in both colour and size.  So I said to myself, ‘Maybe the manuscript compiler accidentally bound it in one of these other volumes.’  Thus I flung myself into searching for it in sequence with untold enthusiasm and energy.

And I forgot–or I made myself forget–the ailment in my eyes!  So whenever I remembered it I was never short of justifications to continue, like saying that this research would not adversely affect [the eye rest] since there was no writing or strenuous reading involved!

I had gone through only a few manuscripts when my attention was drawn to the titles of some of the treatises and works by famous scholars and well-known preservers of hadith.  So I would stop at them, search them, study them, wishing that they would be copied out and checked and then printed.  But most times I would find them to be missing parts and chapters, so I would find the second and not the first for example, and would thus not record them in my index.  I continued searching for the lost paper, but in vain, until finally I completed going through all of the volumes that were in the Majaamee section and which totalled 152.

Moreover, during this search I had started to pen down the titles of some of the books that had appealed to me and what encouraged me in that was the fact that during the search I had come across some of the missing parts of manuscripts that I had not recorded before [due to them having been deficient, and now that the missing parts had been found and the manuscript was complete he could record their names].

Since I could not find the lost paper among the aforementioned volumes, I said to myself, ‘Perhaps it was wrongly placed in one of the volumes of the books of hadith collections, stacked in the library under the hadith section!’  Thus I started to go through this section, volume by volume, until I went through them all without finding the lost paper.  Yet I recorded [in my index] as many names of treatises and books as Allaah, the Most High, willed.

In this way I continued to justify and entice myself by saying that I would come across the lost paper.  So in the search for it I would go from looking in the volumes and treatises of one branch of knowledge to the next—until I had gone through all of the manuscripts kept at the library, which numbered approximately ten thousand—but still I never found the lost paper.

Yet I never despaired.

For there was a section in the library where stacks and piles of papers and various scrapbooks were kept, the origins of which were not known–so I started to go through them, carefully and precisely, but [again] without success.

It was then that I began to believe that I may not be able to find the lost paper.

Yet after thinking about this situation I found that because of it Allaah, the Blessed and Most High, had opened a towering gateway of knowledge for me, which I had been ignorant of just as others like me had.  [And this was the fact that] the Dhaahiryyah Library [in Damascus] contains a treasure of books and treatises in various branches of beneficial knowledge which our forefathers, may Allaah, the Most High, have mercy on them, left for us, and that it has rare manuscripts which most likely cannot be found in other libraries across the world and which have still not been printed to this day.

So when this [reality of the value of material in the library] became clear to me and was established in my heart, I resumed the study of all of the library’s manuscripts, from the first to the last.  For the second time.

[This time round I did so] in light of the experience I had gained from my previous search where I had [only] recorded selections [that I had chosen] from the books–now I started to record every single thing that [I came across which] was associated with the knowledge of the science of hadith.  Not coming upon the minutest detail except that I recorded it, even if it came from one [stray] piece of paper from a book or volume whose origin was not known.

It was as though Allaah, the Blessed and Most High, was preparing me through all of this for the third and final stage which was the actual study of these books, a detailed study, [so that I could] pull out from them the Prophetic sayings along with their chains of narration and paths, and [any] other benefits.

This index was the result of individual effort, a personal drive, from someone who was not employed at the library or assigned to it, and as such the necessary aids to review the manuscripts, study them and search the parts of them that were unknown were not available as would have been the case for someone who was employed by the library or assigned to do such a job by the administration.

So it was only natural that I face some hardship during that research–and there were days that came by me where I would have to perch up a ladder, and then climb up it and stay there for hours on end in that very spot to study it [as] quickly [as was possible].  So when I would choose something from it which I would want to study and scrutinise deeply, I would ask the librarian to take it down for me to the desk …”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 34-37.

The Shaikh’s Life in his Own Words … 13


His Perseverance and Fortitude in Seeking Knowledge

Indeed from the blessings of Allaah upon me is that since more than ten years ago I had gathered thousands of hadiths in more than forty volumes, all referenced to their numerous sources.  I wrote them down in my own handwriting from hundreds of preserved manuscripts in a number of different well-known libraries, such as the Maktabah adh-Dhaahiriyyah in Damascus, the Al-Awqaaf al-Islaamiyyah library in Aleppo, the Maktabah al-Mahmoodiyyah in the Prophet’s Mosque in Medinah, Aarif Hikmah’s library in Medinah al-Munawwarah, and other libraries which contained priceless books on hadith, on benefits, seerah, history, and biographies–things which have still not been printed to this day.  So every time that I would have to research the chain of narration of a hadith in the book Al-Jaami as-Sagheer or its additions, I would return to these volumes, which were organised alphabetically, and I would find the hadith in them with its chain of narration referenced back to the same source that Suyooti himself and other than him had sourced it to.

And it is from this that the secret becomes apparent to whoever among the scholars comes across some of my books in the various knowledge-based subjects–when they see that despite its size,  just one work such as the Prophet’s Prayer Described, صلى الله عليه وسلم, used scores of manuscripts of books that most people have not even been able to discover the names of, let alone read and become acquainted with the hadiths, the chains of narrations, wording, and supporting narrations that they contain!

In the same way Allaah made it easy for me to compile a detailed index, composed of everything that is in this well-established library, from the books of hadith in their varying forms, like the Musnads, the collections, selections, benefits, treatises of hadith collected by a specific scholar, biographies and others.

Pointing out therein that which has not been mentioned in the [official] index of the library to this day, and I arranged this index based upon the names of the authors, in alphabetical order.  I did the same with their actual works, arranging them in this order under the name of each author, writing a very brief biography mentioning in it the date of birth, death and whether he was trustworthy or weak as a narrator and so on.  Finally at the end I placed a general index including all of the books also arranged in alphabetical order.

The most important of the knowledge-based projects that I have is what I have called, ‘Bringing the Sunnah to the Ummah.’  I intended therein to gather all that I could that was authentic form the sayings of the Prophet, صلى الله عليه وسلم, in one book, upon the methodology of the scholars of hadith and their knowledge-based principles in differentiating between those narrations that are authentic and weak.  I ask Allaah, the Mighty and Majestic, that he makes its realisation easy for me.

For verily I spent my youth on it, as I did my middle years, and I am completing it, even now, during my old age, all the while asking Allaah, magnificent in His Loftiness, that I be from among those concerning whom the Prophet, صلى الله عليه وسلم, said, ‘The best of you are those who live long and who excel in good deeds,’ hoping from Him, the Majestic in His Glory, that I be granted a good ending, and death upon eemaan.

[Translators note: The following paragraph is a completion of the one above which was not included in the book we are going through: “And in conclusion [to the volume he was writing about[, it has not deluded me that I give my thanks and gratitude to my eldest daughter, Umm Abdullaah, who facilitated the proof reading of this volume, and drew ones attention to matters that any author can overlook, let alone one who has reached eighty years of age; things such as missing out a word or sentence, or drawing ones attention to places where hadith checking has been repeated, or where I did not complete a discussion concerning it and so on, so may Allaah reward her on my behalf with the best of rewards.  Likewise the brother Ali [Hasan] al-Halabi, I have benefitted form the notes he wrote on my handwritten original, and some of it he wrote scores of years ago, others he had written on the draft copy that he had had the opportunity to take a look at.  So he, and all others who played a part in getting this volume published under the supervision of my brother-in-law, Nidhaam Sakjahaa, the owner of Al-Maktabah al-Islaamiyah in Jordan, have my deepest gratitude and thanks.”]

His Goal in Life

In reality, my entire goal in this life–after [aiming to] fulfil the actions and rights that Allaah has made obligatory upon me–is nothing but trying to acquaint the Muslims by way of study, lectures and books that I write, with the authentic biography of the Prophet, صلى الله عليه وسلم, [authentic] from every angle as much as I am able to do.  And to encourage them to take it as the singular example for them to follow as Allaah [Himself] encouraged them to do in His, the Most High’s, saying, “Indeed in the Messenger of Allaah you have a good example to follow for he who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.”

And therein lies the key to their happiness in this life and the next.”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 22-28.

The Shaikh’s Life in his Own Words … 9


His Sudden Departure from Amman back to Damascus
and then to Lebanon

“It was while I was preparing for the third lesson that I was shocked to hear of that which forced me–in such a manner that I had no choice whatsoever–but to leave Amman and my dependents therein since it was no longer possible for me to stay there.  Thus I travelled back to my first place of migration, Damascus, and that was during a Wednesday afternoon, the 19th of the month of Shawwaal, 1401 [August 1981 ce].  I arrived there at night in an extremely bleak and sombre state, imploring and beseeching Allaah, the Most High, to avert the evil that has been decreed and also the plots of the enemies.

I remained there for two nights and in the third, after seeking counsel and praying for guidance [istikhaarah], I travelled to Beirut with great caution and fear due to what was known of the great trials and tribulations there and the wanton killings.  The route to Beirut was surrounded by danger but Allaah, the Blessed and Most High, saved me and made it easy.  I arrived at Beirut during the first third of the night, heading to the house of a dear brother of mine, a devoted, close friend who received me with his well-known kindness, manners and hospitality, and who who took me in as a respected and honoured guest, may Allaah reward him with good.

When I settled down in his house and my mind was no longer preoccupied with the difficulties of travelling, it was only natural that I [should] seize the opportunity of this sudden isolation, thus I turned all of my attention to studying and reading in his populous, rich library that was full of books and rare manuscripts, it contained most of the resources that I needed and many others that I did not have in my library in Damascus.

I asked him to show me the catalogue of the manuscripts and photocopied material that were in his hands and which he had written down on cards.  He responded to that with an open heart and righteous Islamic manners that were well-known about him.  May Allaah reward him with good.”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 18-19.

[Translators note: It was as a result of this journey that the Shaikh completed his book, Raf’ul-Astaar]

The Shaikh’s Life in his Own Words … 8


 

His Migration from Damascus to Amman, Jordan

“Indeed Allaah, through his wisdom, has made a reason for everything and an appointed term for every affair, and He has decreed everything in a most excellent way.  Part of which was that I migrated with my family from Damascus in Syria to Amman [in Jordan], at the beginning of Ramadaan in the year 1400 [1980 ce].  So I undertook the steps to building a house there which I could betake myself to for as long as I was alive and Allaah, through his great favour and grace, made its completion easy.  I began to live there after a lot of hard work and an illness affected me as a result of the effort I put in from purchasing the land, putting down the foundations and [finally] building the house, and I still suffer from it a little, and all praise is due to Allaah in every condition and all praise is due to Allaah through whose blessings righteous actions are completed.  So it was natural that this would divert me from what I was used to doing in Damascus [where I had been] devoting myself to knowledge both studying and teaching, writing and checking – especially since my personal library was still in Damascus for I had not been able to have it transferred to Amman due to well known difficulties and obstacles.  I would console myself daily and wish for it, saying [to myself] that very soon the water will return to its course, but how often the winds flow [in directions] opposite to that which the sailors long for.  For as soon as some of our brothers in Jordan realised that I had settled at home they started to request that I resume the lectures that I used to give them in the years gone by before I migrated to Amman–since I used to travel to it every month or two, giving them a lesson or two on each journey.  They persisted in their request and so even though I had not decided to give any lectures so that I could spend what remained of my energy and life to complete some of my knowledge-based projects–and how many there are–I saw that I had to fulfil their good [natured] request and desire.  So I promised good to them and told them that I would give them a lesson every Thursday after Maghrib prayer in the house of one of our noble brothers whose house was close to mine.

That was realised, by the Permission of Allaah, and I gave them the first and then the second lesson from the book Riyaad as-Saaliheen of Imaam an-Nawawee, and I answered some of their many questions after the lesson, questions which showed their extreme desire for knowledge and to become acquainted with the Sunnah.”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 16-18.

The Shaikh’s Life in his Own Words … 4


Calling to Allaah, the Most High

“Communication began between acquaintances, friends and their friends and I made a place in the shop where we could gather and I would teach.  Then we saw it fit to move to the house of one of the brothers and then again to another bigger one until we had to rent out the floor of a building for this teaching.  The people attending increased in number until the space became congested and the vigour and activity to read hadith, its explanations and chains of narrations reached a high level.

We continued like this until the efforts of those who oppose us were directed at us and so matters became restricted until the lessons were cancelled and the sessions were disbanded.

And here we are, even now, [still] not free of these restrictions, so we gather whenever it is possible and when something comes between us and being able to meet I turn to writing and verifying instead, two things which I can never cut off from.

The Spread of Da’wah outside Damascus

From the results of this positive turn which the da’wah received was that we arranged a program to visit different places, like Aleppo, Latakia, Idlib, Salamiyah, Homs, Hama and ar-Raqqah, and despite the limited time that I had allocated for these cities, the journeys met with tangible success.  Since a large number of those who were keen to study the science of hadith would gather at lectures which resembled seminars, books of the Sunnah would be read, questions asked and beneficial debate would flare up.

Except for the fact that this travelling [to spread da’wah] doubled the intensity of the wrath from others [directed at us].  So they doubled their efforts to [cause trouble] before those in places of authority and as a result we were in the centre of one problem after another.”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 12-13.

The Shaikh’s Life in his Own Words … 1



There’s a small book written by a person called Isaam Moosaa Haadi, entitled, “The Life of Allaamah al-Albaani, may Allaah have mercy upon him, in His Own Words.” I thought it would be a good idea to go through the book, a little at a time, so we could get a picture of the Shaikh’s life as he narrated it himself.  Isaam Haadi basically went through the Shaikh’s works and gathered sections where the Shaikh spoke about himself and the result was this small but lovely work.  Here’s the first post …

 

Migrating to Syria

Shaikh al-Albaani said, “Indeed the blessings of Allaah upon me are numerous and I cannot enumerate how many there are.  And perhaps from the most important of them are the following two: the migration of my father to Syria and that he taught me his profession as a watch repairer [horologist].

The first [blessing] made learning arabic easy for me and if we had remained in Albania I do not believe that I would have learnt a letter from it, and there is no path to the Book of Allaah or the Sunnah of his Prophet, صلى الله عليه وسلم, except by way of arabic.

The second [blessing], learning how to repair watches, gave me spare time which I filled with seeking knowledge.  And it provided me with the opportunity to visit the Dhaahiriyyah library and other than it for many hours every day.

And if I had continued to stick to carpentry, which I had initially tried to learn, it would have devoured all of my time, and as a result the paths of knowledge would have been closed in my face, [paths] whose students must have free time.”

Al-Albaani and The Ladder


 

Shaikh Baasim Faisal al-Juwaabirah said, “And from that which showed the Shaikh’s patience and fortitude in seeking knowledge was what Dr. Mahmood al-Meerah, may Allaah protect him, told me: that Shaikh Naasir climbed up a ladder in the Dhaahiriyyah library in Damascus to take a book, a manuscript, so he got the book and opened it and then started to read it while standing on the ladder—and stayed there reading for more than six hours.”

Al-Imaam al-Albani, Duroos wa Mawaaqif wa Ibar, p. 63.

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