Shaikh al-Albaani

Translations From His Works

Tag: graves

The Sufis Using the Hadith of Ruqyah as a Proof for Wiping the Graves … | Using a General Proof for Something Specific and Vice Versa


 

 

Questioner: A hadith in Bukhari:

بِسْمِ اللهِ تُرْبَةُ أَرْضِنَا بِرِيْقَةِ بَعْضِنَا يُشْفَى سَقِيْمُنَا بِإِذْنِ رَبِّنَا

“In the Name of Allaah. The earth of our land with the spittle of some of us, our sick will be cured, with the permission of our Lord.”

Some of the Sufis use this as a proof for the permissibility of wiping [one’s hands on the graves etc.]?

Al-Albaani: Along with the clear invalidity of this deduction [let me add the following].

As you can see the scope of the wiping referred to in this hadith is very limited, and the occasion it is concerning is when one is seeking a cure through spittle, supplication and a little earth, [the amount] that would stick to your thumb or finger–so where is this in relation to wiping/rubbing the graves of the dead and not reciting the dhikr which has been reported from the Messenger عليه السلام?

And I say and I have said recently that if there is a general hadith–this one [mentioned in the question] is specific–and it has its restrictions as myself and you hear … [let me clarify further] if there was a general hadith but it was implemented in a specific way and was not implemented in a general manner then it is not permissible for us to implement it in a general manner. Because the one who narrated the hadith and those who directly received the hadith from the Messenger عليه السلام did not implement it in a manner which would include it amongst the general texts. I gave you an example which I will mention now in order to clarify what is meant by this statement.

His saying عليه السلام, “A man’s prayer with another is better than his prayer alone and the prayer of three [together] is better than that of two,” to the end of the hadith. So if a group of people prayed the Sunnah before the midday prayer [dhuhr] in congregation using this hadith as a proof such an argument would be rejected, why?

Because the one who said this hadith and those who heard it from his mouth عليه السلام fresh and new did not implement it with this general meaning which includes praying the Sunnahs in congregation.

So how can a hadith which is specific be used for a general topic when we reject using a general hadith as a proof for a specific topic which was not the practice of those in the first era?

And this is from the fiqh which it befits a student of knowledge to bite onto with his molar teeth because it opens a door to knowledge for them which maybe some of the major scholars do not take note of especially those who are rigid and people of blind following.

Fatawa Jeddah, 6.

Reciting the Quraan at the Graves


It has been reported from the Prophet صلى الله عليه وسلم [that he said], “Whoever visits his parent’s graves every Friday and recites [surah] Yaa Seen by them or by one of them, he will be forgiven for each aayah or each letter.”

Fabricated.

Shaikh al-Albaani said, ‘And the hadith shows the recommendation to recite the Quraan at the graves, but there is nothing in the Sunnah which attests to that. Rather, the Sunnah proves that the legislated thing to do when visiting the graves is only to give salaam to them [i.e., the occupants] and for it to be a reminder of the Hereafter. And the practice of the Salaf as-Saalih may Allaah be pleased with them continued upon this.

For reciting the Quraan at the graves is a hated innovation as a group of the past scholars openly stated, from them Abu Hanifah, Maalik, and Ahmad in a narration as occurs in Sharhul-Ihyaa of az-Zubaidi [2/285], he said, ‘Because no Sunnah has been reported concerning it.’

Muhammad ibn al-Hasan, and Ahmad in another narration, said, ‘It is not hated, because of what is reported from Ibn Umar: that he directed in his will that at the time of his burial the opening and closing aayahs of Surah Baqarah should be recited.’

I [i.e., al-Albaani] say: The chain of narration of this report is not authentic up to Ibn Umar, and even if it were, it would only prove the [validity of the] recitation of the Quraan at the time of burial and not unrestricted [recitation], as is clear.

So it is upon you, O Muslim, to follow the Sunnah, and beware of innovations, even if the people see it as something good, for indeed, ‘… every innovation is misguidance …’ as he said صلى الله عليه وسلم.

Ad-Da’eefah, 1/126-128.

Shaikh al-Albaani’s Life | Questions and Answers … 6


 

 

Al-Albaani and his father

Al-Huwaini: Did you secretly confide in your father?

Al-Albaani: No, [I confided] in al-Burhaani. [So] he said, “Write down the things that you have come across.” So I wrote them down and presented them to him, they came to about three or four pages. The time then, as far as I can remember, was the month of Ramadaan, so when I gave him the papers he said to me, “Inshaa Allaah, I’ll give you the answer after Eed.

Then [when the time came] after Eed, he said to me, “All of this that you have written and gathered has no value.” Astonished, I replied, “Why?” He said, “Because these books which you quoted from are books which are not reliable in our view. The books which are reliable with us are Maraaqi al-Falaah and Haashiyah Ibn Aabideen only.”

I had quoted to him from Mubaarik al-Azhaar Sharh Mashaariq al-Anwaar of Ibn Malik and he was a Hanafi, and from Mirqaah al-Mafaatih Sharh Mishkaah al-Masaabih of Mulla Ali al-Qaari, and he [too] was a Hanafi, and other texts along with them, but he cast them aside as you would a date-stone, and said, “These have no value.” Even though I had gathered hadiths for him but he didn’t bother with them and paid them no mind, and said, “Our reference in the religion are only the books of fiqh and not the books of hadith,” and my father’s stance was the same and so that was the nucleus which led [me to write] my book Warning the One who Prostrates from Taking the Graves as Mosques. [This is the book we are going through on the blog]

And I do not want my actions to oppose what I say, so as long as it had become clear to me that prayer in mosques built upon graves was not correct, then for sure I would not go with my father to the Bani Umayyah mosque again, and this, naturally, irritated and angered him, but he kept it to himself.

The Issue of the Second Congregational Prayer in the Mosque

Another issue came up in which I opposed the people and it was concerning performing a second congregational prayer in the mosque. The mosque which my father lived next to was called Jaami at-Tawbah and Shaikh Burhaani was the Imaam there. Since my father lived next to it, whenever Shaikh Sa’eed [i.e., Burhaani] would be absent he would appoint my father to lead [the prayer] on his behalf. There were two prayer niches [mihraabs] and two Imaams [in this mosque], a Hanafi Imaam who was Burhaani, and a Shaafi’ee Imaam who would [often] be absent.

Al-Huwaini: Two congregational prayers at the same time?

Al-Albaani: No. I wanted to say to you that during the [time of the] Ottoman Empire, the Hanafi Imaam would lead the prayer before the Shaafi’ee Imaam whether it was in the biggest mosque, i.e., the Amawi Mosque, or in any other mosque, like the Tawbah mosque and other than it.

Then when Shaikh Taajud-Deen took leadership of the [religious affairs of the] Syrian Republic, and he was the son of Shaikh Badrud-Deen al-Husaini who was well-known for being a scholar of hadith, he–since he followed the Shaafi’ee school of thought–issued an order that the Shaafi’ee Imaam should pray before the Hanafi Imaam. And so this order was executed, as is the natural course of events, by the ruler as they say, he executed it in every mosque, included amongst them was Masjid at-Tawbah, and so the Shaafi’ee Imaam would pray before Burhaani, who was Hanafi.

So when I had gained some understanding and had come to know that the second congregational prayer has no basis in the Sunnah, I began to pray behind the Shaafi’ee Imaam, [who was] the first Imaam, and this opposition caused the most severe tension on the part of my father. Firstly, because it opposed his school of thought [madhhab] and secondly, because it opposed his actions, because he would delay his prayer so that he could pray with the Hanafi Imaam, Burhaani. But he was going his way, and I was going mine.

Then Burhaani travelled for Hajj or Umrah, I don’t recall exactly, and so appointed my father to pray in his place–but I would not pray behind him, because there was no difference in my eyes between Burhaani and my father since both of them would delay [the time of] the first congregational prayer [jamaa’ah]. So I would leave my father to pray the second prayer, and I would pray with the first Imaam.

Al-Albaani’s Father Giving Him the Choice to Stay or Leave

Then later the time came where [there was], as they say, calamity upon calamity.  It so happened that my father had to be away for a day or two and so he requested that I [lead] the prayer on his behalf, i.e., the second congregational prayer, so I refused and said to him, “You know my opinion in the matter, and it is very difficult for me to change my opinion.” A number of issues came up which ignited his fury against me.

So one day while we were having dinner he said to me in a clear Arabic tongue, after he spoke about the situation that he and I were living in as regards my opposition to him, he said, “Either there is agreement or separation.” So I said to him, “Give me three days to think about the situation.” He replied, “You have that.”

So I came with the answer, i.e., that since you have given me the choice, then I choose to live far from you so that I do not trouble or upset you because of my opposition to your school of thought.

And so it was.

I left him and I did not own a single dinar or dirham [i.e., not a penny]. And I remember very well that he gave me twenty-five Syrian liras only when I left his house.

But during all this time I had established a nucleus of Salafi brothers. One of them had a store where he would sell grain, wheat, barley and beans and so on, and it was in the same place where I had rented my shop, so he borrowed me two hundred Syrian liras so that I could rent it.

My father used to have some old [watch repairing] equipment which he would not use and had no need of so he gave it to me. So I started to work independently and from the Favours of Allaah upon me was that I was very precise in my work and honest in it and so the number of customers increased, and, as they say in Syria, “And the Generous One said, ‘Take.’”

Al-Huwaini: So our Shaikh, you were about twenty-three years old when this happened?

Al-Albaani: Yes, I was over twenty, because I have a book with me which I refer to sometimes called, Ar-Rawd an-Nadeer fee Tarteeb wa Takhrij Mu’jam at-Tabaraani as-Saghir, my age when I finished it was about twenty-one or twenty-two.

So what is meant is that I became independent in my work and thinking there, and we would hold lessons in the night with some of the brothers. Later, when the scope of da’wah increased we rented out a place, and would give lessons in hadith there: about the understanding [fiqh] of hadith, hadith terminology, and so on.

Al-Imaam al-Albaani, Hayaatuhu, Da’watuhu, Juhooduhoo fee Khidmatis-Sunnah, of Muhammad Bayyoomi, pp. 16-19.

Taking Graves as Mosques … 3


Here is the first chapter of Shaikh al-Albaani’s book Tahdheer as-Saajid. There are a number of footnotes and some of them are quite lengthy, many of them are the references showing where the narrations are recorded and some are direct explanations of the text.  So I decided to put the notes which explain the text immediately after the word or phrase being explained, as part of the main text, although you can still tell it’s a footnote since it’s in purple, and those notes which may not immediately be needed, I’ve left at the bottom.  This way you guys can read the whole chapter without having to scroll up and down to understand any explanations of the main body of text. All footnotes are Shaikh al-Albaani’s, may Allaah have mercy on him.


 

Chapter One
Being a Mention of those Sayings of the Prophet
that Prohibit taking the Graves as Mosques

1)  From Aaishah, may Allaah be pleased with her, who said, “Allaah’s Messenger, صلى الله عليه وسلم, said, ‘May Allaah curse the Jews and the Christians! They took the graves of their Prophets as mosques.’ She said, ‘Were it not for that, his grave would have been in an open place[1], but he feared that it would be taken as a place of worship.’”[2]

[1] i.e., his grave would have been uncovered, صلى الله عليه وسلم, and a barrier would not have been put around it; and what is meant is being buried outside his home, this is mentioned in Fathul-Baari.

A point of benefit: This saying of Aaishah clearly proves the reason that led the Companions to bury the Prophet, صلى الله عليه وسلم, in his home–which was to cut off the means for anyone who may have [otherwise] built a mosque on it. This being the case it is not then permissible to take the above as a proof to bury anyone other than him, صلى الله عليه وسلم, in his home. This is also strengthened by the fact that doing so would be against the established principle regarding burial, since the Sunnah is that burial takes place in the graveyards. For this reason Ibn Urwah said in Al-Kawaakib ad-Daraari (manuscript page 77/tafsir 538), “And burial in the graveyards of the Muslims was more liked by Abu Abdullaah (i.e., Imaam Ahmad) than burial in the houses, for in doing so there is less harm to those still living from the deceased’s family, and it resembles the home of the Hereafter more, and will result in a greater amount of supplication and a greater amount of people asking for Allaah’s Mercy for him. And the Companions, those who followed them and those who came after them, never ceased burying people in the deserts. So if it is said, ‘The Prophet, صلى الله عليه وسلم, was buried in his home and the graves of his two Companions are there with him?’ We say, ‘Aaishah said, ‘That was only done so that his grave would not be taken as a place of worship,’ and likewise because the Prophet, صلى الله عليه وسلم, used to bury his Companions at­­­ Baqee–and the action of the Prophet, صلى الله عليه وسلم, takes precedence over the actions of those other than him [along with the fact that] his Companions held that this was unique to him, صلى الله عليه وسلم, and because it has been reported that, “The Prophets are buried at the place they die,” and to protect them from great multitudes of people, and to distinguish them from those who were not Prophets.”

A saying similar to this one of Aaishah has also been reported from her father, may Allaah be pleased with them both. Ibn Zanjawaih reported in his book that Umar, the freed-slave of Ghafrah, said, “When they were discussing the burial of the Prophet of Allaah, صلى الله عليه وسلم, someone said, ‘We will bury him in the spot he used to pray in!’ So Abu Bakr said, “I seek refuge in Allaah (or Allaah forbid!) that we make him an idol that is worshipped.” Others from them said, “We will bury him in Baqee where his brothers from the Muhaajirs are buried.” Abu Bakr said, “Indeed we dislike that the grave of the Prophet of Allaah, صلى الله عليه وسلم, should be taken out to Baqee such that the people [start to] seek refuge with it in that which [only] Allaah has a right in, and the right of Allaah is above the right of the Messenger of Allaah. And if we break the covenant of Allaah (in the original there occurs: if we delay it) we would have caused the right of Allaah to be lost. So if we do break the covenant of Allaah we would have also have broken the covenant concerning the grave of the Prophet of Allaah, صلى الله عليه وسلم.” They said, “So what do you yourself think, O Abu Bakr?” He said, “I heard the Prophet of Allaah, صلى الله عليه وسلم, say, ‘Allaah never once took the soul of a Messenger except that he was buried where his soul was taken.’” They said, “So you, by Allaah, have pleased and convinced us.” Then they drew a line around the bed and Ali, Abbaas, al-Fadl and his family picked it up and the companions started to dig, digging where the bed had been.”[3]

2) From Abu Hurairah, may Allaah be pleased with him, who said, “The Prophet of Allaah, صلى الله عليه وسلم, said, ‘May Allaah’s curse be on the Jews! They took the graves of their Prophets as places of worship.’”[4]

3-4) From Aaishah and Ibn Abbaas, that when the Prophet of Allaah, صلى الله عليه وسلم, was on his deathbed, he put the edge of a woolen blanket[5] on his face and when he felt hot and short of breath he took it off and said, “May the Curse of Allaah be upon the Jews and the Christians! They took the graves of their Prophets as places of worship.” Aishah said, “He, صلى الله عليه وسلم, was warning [the Muslims] from doing the same as what they had done.”[6]

[5] [The word used in the narration, i.e.,] ‘khameesah’ [خَمِيْصَةٌ] has been explained to be a silk [khazz/خَزّ] or woollen, marked blanket, as is mentioned in the book An-Nihaayah. I [al-Albaani] say: and the second one is intended here since ‘khazz’ [خَزّ] is silk as is well-known now and it is forbidden for men as is established in the Sunnah in contrast to what those who make it permissible from those people who give no weight to the Sunnah say.

Al-Haafidh Ibn Hajr said, “And it is as though he, صلى الله عليه وسلم, knew that he was going to leave [this world] due to that illness. So he feared that his grave would be glorified as those who had gone before had done [to the graves of their Prophets], thus he cursed the Jews and the Christians, indicating [his] censure of whoever does the same as what they did.” I say: i.e., from this ummah and in hadith number six which will follow there is an open declaration forbidding them from that, so take heed.

5) From Aishah, may Allaah be pleased with her, who said, “During the Prophet’s, صلى الله عليه وسلم, [final] illness some of his wives mentioned a church in Ethiopia called Maariyah–and Umm Salamah and Umm Habeebah had been to Ethiopia–so they mentioned its beauty and the images therein.” She said, “[So the Prophet, صلى الله عليه وسلم, raised his head] and said, ‘Those people–if there was a righteous man among them and he died–would build a place of worship [Masjid] over his grave and paint those images in it. They will be the most evil of mankind before Allaah [on the Day of Resurrection].’”[7]

Al-Haafidh Ibn Hajr said in Fath al-Baari, “This hadith proves the forbiddance of building mosques [ masaajid/the word masaajid is the plural of masjid, i.e., mosque [Trans. note] ] on top of the graves of the righteous, and drawing images of them inside them as the Christians did. And there is no doubt that each of these things taken individually is forbidden–so drawing images of humans is forbidden, and building graves in mosques is forbidden as other texts have proven and a mention of some of which will follow. He said, “And the images in the church which Umm Habeebah and Umm Salamah mentioned were on the walls [of the church] and their like, they had no shadow, so drawing images in the likeness of the Prophets and the righteous people to take blessing and cure from them is something forbidden in the religion of Islaam and is pure idol worship. And the Prophet, صلى الله عليه وسلم, informed us that the people who make such images are those who will be the worst of the creation before Allaah on the Day of Resurrection.

Drawing images [of living things] to seek solace from looking at them or for enjoyment or pleasure from them is forbidden and from the major sins and the one who does that will be from those who have the severest torment on the Day of Resurrection. For he is an oppressor, trying to imitate the actions of Allaah which none other than He can do, and there is none like unto Him, the Most High, not in His Essence or His Characteristics, nor His Actions–how free and far removed from all defects He is, the Most High.” He mentioned this in al-Kawaakib ad-Daraari (vol., 2/28/65).

I say: And there is no difference between images drawn by hand and devices used to make pictures or photographic images. Rather, differentiating between them is present day stubbornness and literalism, as I have clarified in my book Aadaabuz-Zafaaf (pp. 106-116 of the second edition).

6) From Jundub ibn Abdullaah al-Bajalee that he heard the Messenger, صلى الله عليه وسلم, saying five days before he passed away, “Indeed I had brothers and friends among you. [But] verily I free myself before Allaah that I should have a close friend [khaleel] from among you. Allaah, the Mighty and Majestic, has taken me as a close friend just as He took Ibrahim as a close friend. And if I were to take a close friend from my nation, I would have taken Abu Bakr as a close friend. Indeed those before you [used to] take the graves of their Messengers and righteous peoples as places of worship. Verily, do not take the graves as places of worships [masaajid]. I forbid you from doing that.”[8]

7) From al-Haarith an-Najraani who said, “I heard the Messenger, صلى الله عليه وسلم, five days before his death saying, “And indeed those before you would take the graves of their Messengers and righteous people as places of worship [masaajid]. So indeed do not take the graves as places of worship. I forbid you from that.”[9]

8) From Usaamah ibn Zaid that the Prophet of Allaah, صلى الله عليه وسلم, said during the illness from which he died, “Tell my Companions to come to me.” So they entered [the room] where he was and he was covered in a Yemeni Mu’aafari garment.[10] [So he uncovered his face] and said, “May Allaah’s curse be upon the Jews [and the Christians]! They took the graves of their Prophets as places of worship [masaajid].”[11]

[10] The garment was from Yemen and it was called mu’aafari after the Mu’aafar tribe it was associated with. Nihaayah.

9) From Abu Ubaidah ibn al-Jarraah who said, “The last thing that the Prophet, صلى الله عليه وسلم, said was, ‘Expel the Jews of the land of the Hijaaz and of the people of Najraan from the Arabian peninsula. And know that the worst of the people are those who took [and in a narration there occurs: ‘… who take …’][12] the graves of their Prophets as places of worship [masaajid].”[13]

[12] And the difference in meaning between the two wordings is very clear. Since the first narration is referring to people who have passed on, and they are the Jews and the Christians, as occurs in the hadiths that have preceded. And the second wording is referring to those from this nation who follow their path, and hadiths numbers six, seven and twelve support this.

10) From Zaid ibn Thaabit that Allaah’s Prophet, صلى الله عليه وسلم, said, “May Allaah curse (and in a narration there occurs: ‘… may Allaah ruin/destroy …’) the Jews–they took the graves of their Prophets as places of worship [masaajid].”[14]

11) From Abu Hurairah who said, “The Prophet of Allaah, صلى الله عليه وسلم, said, ‘O Allaah! Do not make my grave an idol[15] that is worshipped! May Allaah curse [those] people who took the graves of their Prophets as places of worship.”[16]

[15] Ibn Abdul-Barr said, “[The Arabic term used in the hadith] wathan [وَثَنٌ] means an idol. He said, “Do not make my grave an idol/statue towards which people pray and prostrate and worship, for the anger of Allaah is most severe against the one who does that. And the Prophet of Allaah, صلى الله عليه وسلم, used to warn his Companions and his entire nation from the evil that nations before them had done who would pray to the graves of their Prophets, taking them as a direction to pray to [qiblah] and [taking them as] places of worship [masaajid], as the idol worshippers did with the idols which they would prostrate to and glorify–and this is major shirk. The Prophet of Allaah, صلى الله عليه وسلم, would inform them of the Wrath and Anger of Allaah at those actions and that it was something which He is not pleased with, fearing that they would follow their way, and he, صلى الله عليه وسلم, would love to differ from the People of the Book and all of the disbelievers, and he used to fear that his nation would follow them. Have you not seen how he, صلى الله عليه وسلم, [said the following] in a reproachful, scolding manner, “Indeed, you will surely follow the ways of those who came before you, step by step such that if one of them were to enter a lizard’s hole, you too would enter it.” Fathul-Baari of Ibn Rajab (25/90/2), from al-Kawaakib.

12) From Abdullaah ibn Mas’ood who said, “I heard the Prophet of Allaah, صلى الله عليه وسلم, saying, ‘Indeed from the most evil of people are those who will be alive when the Hour is established, and those who take the graves as places of worship [masaajid].’”[17]

13) From Ali ibn Abi Taalib who said, “Al-Abbaas met me and said, ‘O Ali! Let us go to the Messenger, صلى الله عليه وسلم, [and] then [see] if there is something for us in this affair [i.e., the khilaafah] and if not then he may advise the people concerning us.’ So we entered upon him and he was unconscious. Then he raised his head and said, ‘May Allaah curse the Jews! They took the graves of their Messengers as places of worship [masaajid].’” In another narration there occurs, “He said it three times.” “Then when we saw the condition he was in, we left and did not ask him anything.”[18]

14) From the mothers of the Believers that the Companions of the Prophet of Allaah, صلى الله عليه وسلم, said, “How shall we build the grave of the Prophet of Allaah, صلى الله عليه وسلم? Shall we make it a masjid?” So Abu Bakr as-Siddeeq said, “I heard the Prophet of Allaah, صلى الله عليه وسلم, saying, “May Allaah curse the Jews and the Christians! They took the graves of their Messengers as places of worship [masaajid].”[19]


[2] Reported by Bukhaari (3/156, 198 and 8/114), Muslim, (2/28), Abu Awaanah (1/399), Ahmad (6/80, 121, 255) and as-Sarraaj in his Musnad (3/48/2), from Urwah from Aishah. Also reported by Ahmad (6/146, 252) and al-Baghawi in Sharhus-Sunnah (part 1, page 415) from Sa’eed ibn al-Musayyib from Aishah and its chain of narration is authentic according to the standard of the two Shaikhs [i.e., Bukhaari and Muslim].

[3] Ibn Kathir said, “And this narration is disconnected in this form, since Umar the freed-slave of Ghafrah, along with his weakness as a narrator, did not reach the time of Abu Bakr as-Siddeeq.” This has been reported in al-Jaami as-Sagheer of as-Suyooti, (3/137/1-2).

[4] Reported by Bukhari (Eng. Transl. vol. 1, p. 280, no. 437), Muslim, Abu Awaanah, Abu Dawud (2/71), Ahmad (2/284, 366, 396, 453 and 518), Abu Ya’laa in his Musnad (1/278), as-Sarraaj, As-Sahmi in Taarikh Jurjaan (349), Ibn Asaakir (2/367/14) from Sa’eed ibn al-Musayyib from him, and in Sahih Muslim also from Yazeed ibn al-Asamm from him. Abdur-Razzaaq reported it in his Musannaf (1/406/1589) in the first form but he declared it to be a mowqoof narration.

[6] Reported by Bukhari (1/422, 6/386 and 8/116), Muslim (2/27), Abu Awaanah (1/399), an-Nisaa’ee (1/115), ad-Daarimi (1/326), Ahmed (1/218, 6/34, 229 and 275) and Ibn Sa’d in at-Tabaqaat (2/258). And Abdur-Razzaaq reported it in his Musannaf (1/406/1588) from Ibn Abbaas alone.

[7] Reported by Bukhari (1/416, 422), Muslim, (2/66), an-Nisaa’ee (1/115), Ibn Abi Shaibah in al-Musannaf (4/140 the Indian edition), Ahmad (6/51), Abu Awaanah in his Saheeh (1/400-401) and the wording is his, Ibn Sa’d in at-Tabaqaat (2/240-241), as-Sarraaj in his Musnad (2/48), Abu Ya’laa in his Musnad (manuscript page 2, 220), al-Baihaqi (4/80) and al-Baghawi (2/415, 416).

[8] Reported by Muslim (2/27-28), Abu Uwaanah (1/401) and the wording is his, at-Tabaraani in al-Kabir (1/48/2) and Ibn Sa’d (2/240) reported it in summarised form without a mention of the brotherhood and the references to taking a khaleel. And he has another narration (2/241) from the hadith of Abu Umaamah, and a second supporting narration that at-Tabaraani mentioned from Ka’b ibn Maalik with a chain of narration that has no problem with it as Ibn Hajr al-Haitami said in Majma’uz-Zawaa’id (9/45).

[9] Reported by Ibn Abee Shaibah (Q2/2/83, and T2/376) with an authentic chain of narration which is upon the standard of Muslim.

[11] Reported by at-Tayaalisee in his Musnad (2/113), Ahmad (5/204), at-Tabaraanee in Al-Kabir (part 1, manuscript page 1, 22), and its chain of narration is hasan when all the supporting narrations are taken into consideration. Ash-Shawkaani said in Nailul-Awtaar (2/114), “And its chain of narration is good.”! And al-Haithami said in Majma’uz-Zawaa’id (2/27), “Its narrators are trustworthy.”

[13] Reported by Ahmad (nos., 1691 and 1694), at-Tahaawi in Mushkilul-Aathaar (4/13), Abu Ya’laa (1/57), Ibn Asaakir (8/327/2) with an authentic chain of narration. And al-Haithami said in al-Majma’ (5/325), “[Imaam] Ahmad reported it with [different] chains of narration (in the original it says, ‘ … two chains of narration …’), the narrators of two of these chains of narration are trustworthy, having connected chains of narration, and it is reported by Abu Ya’laa.” I say: and this saying of his is clearly debatable. Since all three chains of narration which he pointed to centre on Ibrahim ibn Maimoon from Sa’d ibn Samurah except that in the third chain of narration some of the narrators added Ishaaq ibn Sa’d ibn Samurah between Ibrahim and Sa’d which is a mistake on the part of those narrators as al-Haafidh has clarified in at-Ta’jeel, also the wording, “… And know that the worst of the people …” is not in it. Al-Haithami mentioned the hadith in another place (2/28) and said, “Bazzaar narrated it and its narrators are trustworthy.” There is a mursal hadith reported from Umar ibn Abdul-Aziz in marfoo form which supports this narration and it is reported by Ibn Sa’d (2/254).

[14] Reported by Ahmad (5/184 and 186) and its narrators are trustworthy except for Uqbah ibn Abdur-Rahmaan who is Ibn Abu Ma’mar and is unknown as a narrator as is mentioned in at-Taqreeb and do not be deceived by the saying of al-Haithami (2/27), “It is reported by at-Tabaraani in al-Kabir and its narrators are muwatthaqoon,” as Shawkaani was [into thinking that all of the narrators are trustworthy] for he said (2/114), “And its chain of narration is good,” and this was because [al-Haithami’s] saying, “…muwatthaqoon …” [in terms of rating the ranks of narrators] is less [in level] than [those about whom it is said, “ thiqaat, trustworthy.” For when they say muwatthaqoon it is an indication from them to show that some of the narrators do not have a strong declaration of trustworthiness, so it is as though al-Haithami is trying to indicate that some of the narrators do not have a strong declaration of trustworthiness, as though al-Haithami is trying to show that Ibn Hibbaan was the only one who declared Uqbah to be trustworthy and that Ibn Hibbaan’s declaration of trustworthiness is not relied upon, and Allaah knows best.

The fact that Ibn Hibbaan’s declaration of a narrator to be trustworthy is not relied upon is something which no one who has delved into this noble branch of knowledge will have any doubt about. I have explained this in detail in my refutation of the book called at-Ta’qeeb al-Hatheeth of Shaikh Abdullaah al-Habashee which was printed in At-Tamadan al-Islaami in consecutive articles and was then printed in an independent treatise entitled, Ar-Radd alaa at-Ta’qeeb al-Hatheeth, so refer back to it, pp. 18-21.

Along with the fact that it should be noted that the saying, “… the narrators of a certain hadith are trustworthy …” does not mean that its chain of narration is authentic as I have clarified in other places, refer to, for example, Sahih at-Targheeb wat-Tarheeb, (manuscript part 1, p. 70, Maktabah al-Ma’aarif’s print). But the hadith in question is authentic due to its supporting narrations.

[16] Reported by Ahmad (no. 7352), Ibn Sa’d (2/241-242), al-Mufaddal al-Jundee in Fadaa’ilul-Madeenah (1/66), Abu Ya’laa in his Musnad (1/312), al-Humaidee (1025) and Aboo Nu’aym in Al-Hilyah (6/283 and 7/317) with an authentic chain of narration. And it has a supporting mursal chain of narration which Abdur-Razzaaq reported in al-Musannaf (1/406/1587) and also Ibn Abee Shaibah (4/141) from Zaid ibn Aslam and the chain of narration of this supporting narration is strong. There is also another [supporting narration] which Maalik reported in al-Muwatta (1/185) and Ibn Sa’d from Maalik (2/240-241) from Ataa ibn Yaasir in marfoo form and its chain of narration is authentic. And al-Bazzaar has reported it in a connected form from Ataa ibn Yaasir from Abu Sa’eed al-Khudree, and Ibn Abdul-Barr declared both the mursal and mawsool forms to be authentic, saying, “So this hadith is authentic in the eyes of those who hold that the mursal narrations of trustworthy narrators [are to be accepted] and likewise with those who say the same about musnad narrations due to the chain of Umar ibn Muhammad for this hadith, and he is from those whose additions have been accepted.” Refer to, Tanweerul-Hawaalik of as-Suyootee.” And there is some debate concerning that which Ibn Abdul-Barr said about Umar, since al-Haafidh Ibn Rajab said in Al-Fath, “Al-Bazzaar reported by way of him, and the Umar he is referring to is Ibn Sahbaan, and the tribe he is from has been mentioned in some of the copies of al-Bazzaar; and Ibn Abdul-Barr thought he was Umar ibn Muhammad al-Umaree, and it seems that this was a mistake on his part, since [a narration] similar to it has been reported from the hadith of Abu Salamah from Abu Hurairah with a chain of narration in which there is some fault.”

[17] Reported by Ibn Khuzaimah in his Saheeh (1/92/2), Ibn Hibbaan (340, 341), Ibn Abee Shaibah in his Musannaf (4/140, the Indian edition), Ahmad (no. 3844 and 4143), at-Tabaraani in al-Mu’jam al-Kabir (1/77/3), Abu Ya’laa in his Musnad (1/257), Abu Nuaym in Akhbaar Asbahaan (1/142) with a hasan chain of narration and Ahmad also (no. 4342) with a different chain of narration which is hasan along with the one before it. After taking into consideration all of the different paths of narration the hadith is authentic. And the Shaikh of Islaam Ibn Taymiyyah said in Minhaaj as-Sunnah (1311) and in al-Iqtidaa (p. 158), “And its chain of narration is good.” And al-Haithmee said (2/27), “Reported by at-Tabaraani in al-Kabir and its chain of narration is hasan.” And he made a clear mistake in attributing the narration to at-Tabaraani alone, since it occurs in the Musnad in three places as we have just pointed out! And the first part of the hadith has been reported by Bukhaari in his Saheeh (13/15) in mu’allaq form.

[18] Reported by Ibn Sa’d (4/28), Ibn Asaakir (12/172/2) from two paths of narration from Uthmaan ibn al-Yamaan who said that Abu Bakr ibn Abi Awn narrated to him that he heard Abdullaah ibn Eesaa ibn Abdur-Rahmaan ibn Abi Laylaa from his father from his grandfather or he said from his father or from his grandfather that he said, “I heard Ali ibn Abi Taalib saying …” I say: This chain of narration is hasan if it were not for the fact that I do not know this Abu Bakr, and nobody but ad-Dawlaabi and Abu Ahmad al-Haakim in al-Kunaa brought it.

[19] Reported by Ibn Zanjawaih in Fadaa’il as-Siddeeq as occurs in al-Jaami’ul Kabir (3/147/1).

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 … 7


 

Appointed as a Lecturer at Medinah University

“I was a lecturer in the Science of Hadith at the Islamic University [in Medinah], from 1381 [1961 ce] to the end of 1383 [1963 ce].

In my car I would take with me whichever students I happened to meet on the way to the university and also back to Medinah.  So at all times, my car would be full of them, going and coming.”

His Shaikhs Benefitting from Him

“As for our Shaikhs today, then they are heedless of this legislated ruling.  Many of them will intend to go and pray in mosques such as this [i.e., mosques with graves in them or built on graves etc.].  I used to go with some of them to pray with them at the grave of Shaikh Ibn Arabi – when I was young and when I had not yet understood the Sunnah! Then when I learnt of the prohibition of that I discussed it with this Shaikh [who I used to go with] many times until Allaah, the Most High, guided him and he refrained from praying there.  He would later acknowledge that and would thank me saying that I was a reason for him being guided.  May Allaah, the Most High, have mercy on him and forgive him.

And all praise is due to Allaah who guided us and we would not have been guided were it not for the fact that Allaah guided us.”

What he would say when Praised

He would repeat the supplication of Abu Bakr, the Truthful, “O Allaah!  Do not hold me to account for what they say.  And make me better than what they think.  And forgive me that which they do not know.”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 15-16.

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.

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