Shaikh al-Albaani

Translations From His Works

Tag: hasan al-banna

Al-Albaani asked about al-Banna | 18 | A Mention of Some Important Principles


Questioner: In the past we read in some hadiths that the Messenger صلى الله عليه وسلم uncovered his thigh and that when the Companions came to see him, Abu Bakr, then Umar [he didn’t do anything, but] when Uthmaan entered he covered it, can’t it be understood from this that uncovering the thigh is permissible?

Al-Albaani: This incident cannot be used to establish a stance to be adopted as part of one’s life, may Allaah bless you, it is limited to this occurrence, we’re talking about social life in general, which the Muslim youth has to live by.

Questioner: I’m with you on that.

Al-Albaani: Be patient. When the Messenger عليه السلام would sit with his Companions and travel with them, pray with them, were his thighs uncovered? Obviously, the answer is no.

These people are uncovered and they pray like that especially when, during games, prayer time comes by and they want to pray.

[And the point I’m going to mention now] is knowledge which we must revive: that the common approach the Messenger عليه السلام took in his life is what we take, as for something he would do whose occurrence was rare, then it is possible that in most cases such a thing has a reason or situation which required the Messenger عليه السلام to leave the norm, and what we are talking about now is an example of that.

So far be it for the Messenger صلى الله عليه وسلم to be among his Companions and to enter the mosque or to sit somewhere whether while travelling or resident with his thighs uncovered. Yes, there is no doubt that this incident [which you mentioned] did occur, but from a fiqh perspective does this show that it is permissible for a Muslim to leave his thighs uncovered during his life in general? This may or may not prove that in specific circumstances it is permissible, like the situation [which I am about to mention and] which is not regarded as being the Messenger’s صلى الله عليه وسلم norm, do you know it?

That he was sitting with his legs hanging over the side of a well, and the weather in Medinah was hot, so he was cooling himself down, and in order to do wudoo part of his thigh was uncovered , this incident does not represent the Prophet’s عليه السلام life, it represents that particular situation he was in.

Yet having said that, there is a knowledge-based point here [which we need to understand]. When the Prophet عليه السلام performed an action and he explained that Allaah’s Legislation for the Ummah is different to that, and in the words of the scholars of fiqh: if his statements oppose his actions then which of them are given precedence?

His statements are given precedence over his actions. Because a statement is universal legislation, it may be possible that an action was carried out due to a particular excuse or due to it being a characteristic exclusive to him, and it is [also] possible that it occurred before a legislative ruling about it was revealed.

For example, we have a hadith in which it is mentioned that the Prophet صلى الله عليه وسلم gave a sermon to the people while he was wearing a ring made out of gold, are we now going to say, ‘It is permissible to wear a ring made out of gold,’ because the Prophet wore it? No, he wore it at a time when it was permissible.

You know that the major Companions used to drink wine, and there is a very unusual story which is not well-known amongst the people, it is reported in Sahih Bukhari. The Companions were in a house, drunk, when Ali came and knelt his camels down by the house. His uncle Hamzah came out and cut open their stomachs, when Ali saw that he was extremely upset and went to the Prophet عليه السلام and told him what had happened. The Prophet عليه السلام came to his uncle and reprimanded him for what he had done.

What was Hamzah’s stance? He said a statement which was such that had he said it after alcohol was made forbidden it would have caused him to have committed disbelief and would have caused him to have left the religion, he said, ‘Aren’t you but the slaves of my father?’ Hamzah is saying to his cousin and his Prophet, ‘Aren’t you but the slaves of my father?’ Why? He didn’t understand, he was drunk.

[Here is the full text of the hadith from Bukhari: “Narrated Ali, ‘I got a she-camel in my share of the war booty on the day (of the battle) of Badr, and the Prophet had given me a she-camel from the Khumus. When I intended to marry Fatima, the daughter of Allah’s Apostle, I had an appointment with a goldsmith from the tribe of Bani Qainuqa’ to go with me to bring Idhkhir (i.e. grass of pleasant smell) and sell it to the goldsmiths and spend its price on my wedding party. I was collecting for my she-camels equipment of saddles, sacks and ropes while my two she-camels were kneeling down beside the room of an Ansari man.

I returned after collecting whatever I collected, to see the humps of my two she-camels cut off and their flanks cut open and some portion of their livers was taken out. When I saw that state of my two she-camels, I could not help weeping. I asked, “Who has done this?” The people replied, “Hamza bin Abdul Muttalib who is staying with some Ansari drunks in this house.” I went away till I reached the Prophet and Zaid bin Haritha was with him. The Prophet noticed on my face the effect of what I had suffered, so the Prophet asked. “What is wrong with you?” I replied, “O Allah’s Apostle! I have never seen such a day as today. Hamza attacked my two she-camels, cut off their humps, and ripped open their flanks, and he is sitting there in a house in the company of some drunks.”

The Prophet then asked for his covering sheet, put it on, and set out walking followed by me and Zaid bin Haritha till he came to the house where Hamza was. He asked permission to enter, and they allowed him, and they were drunk. Allah’s Apostle started rebuking Hamza for what he had done, but Hamza was drunk and his eyes were red.

Hamza looked at Allah’s Apostle and then he raised his eyes, looking at his knees, then he raised up his eyes looking at his umbilicus, and again he raised up his eyes look in at his face. Hamza then said, “Aren’t you but the slaves of my father?” Allah’s Apostle realized that he was drunk, so Allah’s Apostle retreated, and we went out with him.”]

Questioner: He was drunk, yes.

Al-Albaani: Yes. This was at a time in Islamic history when the legislation was still being prescribed.

For this reason, when a statement comes from the Prophet عليه السلام which opposes his action then his statement is what is relied upon because it is in the legislation, as for his actions then it is left to him عليه السلام [he may either do something] out of an excuse/specific reason, or because it is something particular to him alone, or it may have been before he made a statement about it, before something was legislated, as in the story of the alcohol and things like it.

From this type of incident is the fact that the Prophet عليه السلام was sitting at the edge of a well, with his legs hanging over the side, when Abu Bakr entered and Umar but he didn’t change the way he was, until when Uthmaan came he did so.  So Sayyidah Aa’ishah said that so and so and so and so entered and you did not change the way you were but when Uthmaan entered you covered yourself? So he replied, ‘Should I not feel shy in front of someone who the Angels feel shy of?’

So it is possible that [1] this was before the Prophet عليه السلام said, ‘The thigh is awrah,’ and it is possible that [2] it was after he said it but that he had an excuse and it is possible that [3] there was no [specific] excuse and that it was just something exclusive to him.

Whatever the case, I was talking about some of the Islamic jamaa’ahs, how can they live with no connection between themselves and Islaam, what is the reason? It is because they have not studied Islaam.

I do not mean that it is upon every individual Muslim to become a scholar and to taken it upon himself to carry out the duty of purification [tasfiyyah], no, this must be done by the people specialising in it. So where are the specialists in these groups such that they can be nurtured upon this foundation of purification?

Take Hizb at-Tahrir for example which wants to establish an Islamic state … look at Hasan al-Banna he made a [particular] statement which is as though it is revelation from the sky but along with that his group do not implement it. That statement was, ‘Establish the state of Islaam in your hearts and it will be established for you in your lands.’

Hizb at-Tahrir do not go by this piece of wisdom at all, [instead] they say, ‘We will establish the state first and then afterwards the state will rectify the populace.’  Subhaanallaah!  This is in opposition to logic and the Sunnah of the Prophet who spent long years nurturing a few individuals until a core and the foundation of the Muslim jamaa’ah was formed.

Likewise that which comes under this topic, “There has certainly been for you in the Messenger of Allaah an excellent example …” [Ahzaab 33:21] … you will find members of Hizb al-Tahrir … in all groups you will find people who are good and sincere and so on, but as a group they are extremely far from implementing the Islaam which is known as Islaam [i.e., the basics]; as for implementing that pure Islaam, then how far they are from it.

[The founder of Hizb al-Tahrir] Taqiyud-Deen’s books, may Allaah have mercy on him, are full of weak hadiths which have no basis, and upon them he built his ideology and established his group, such that when explaining the hadith that, ‘There is no obedience to the creation in disobedience of the Creator,’ he said it means: there is no obedience to the creation if that person who is ordering the disobedience believes that what he is ordering is actually disobedience, but if he is ordering it as a result of his own ijtihaad [and does not hold it to be disobedience] then it is not disobedience and it is obligatory to obey him.

And based upon this he made it obligatory on every individual in his group to obey their Amir and to submit to him, and not to place knowledge, i.e., the Book and the Sunnah, as a judge over him, since, ‘It is the Amir’s opinion.’

Questioner: By way of ijtihaad.

Al-Albaani: By way of ijtihaad, yes. And a debate took place between me and them, many, many debates, one of them was when we were brought together in the Al-Haskaa Prison in Syria, about fifteen of them, and so I gave them the following example.

Interjector: Should I record this, O Shaikh? [i.e., the person recording the sitting is asking whether the Shaikh wants this part where he mentioned the prison to be recorded, since it is something personal].

Al-Albaani: Yes.

One of them, very zealous, came and so I said to him, ‘What do you say about his saying عليه السلام, ‘Everything which intoxicates is alcohol and all alcohol is haram,’ and ‘Whatever intoxicates in large amounts, then a small quantity of it is haram?’ He said, ‘Of course, these are authentic hadiths and I believe in them.’

I said to him, ‘What do you say, aren’t there some Imaams of the Muslims from the past who performed ijtihaad and said, ‘The alcohol whose [consumption in] small quantities is forbidden is only that which is derived from grapes, as for the alcohol which is made from other things then only the amount which intoxicates is forbidden,’ namely, if a person were to drink two bottles, three, and stayed sober then this is halaal but if he took a sip and got drunk then it is forbidden.’ I said to him, ‘What is your opinion about the scholars who say that?’ He said, ‘Yes.’

The point is I said to him, ‘If our Lord tested the Muslims with an Amir ruling over them who held this opinion, what would you do?’ He said, ‘I would obey him.’

He would obey him even though he believes this is haram, why? Because the hizb told him that, ‘If the Amir believes that it is haram he will not order you to commit a sin.’ Thus, they twisted the hadith which states that, ‘There is no obedience to the creation in disobedience of the Creator,’ [to mean that] there is no obedience to someone who orders one to commit an act of disobedience if he holds it to be a sin, as for if he does not hold it to be a sin then you have to obey him.

This has all been attributed to Islaam in the name of Islaam, and in the name of setting up an Islamic state.

And Allaah’s Aid is sought.

Al-Hudaa wan-Noor, 200.

Al-Albaani asked about al-Banna | 17 | He was not a Scholar Either and a Mention of Blind Hizbiyyah


Questioner: I read [a transcription of] this tape, the topic being the Book and the Sunnah, a topic which in reality there has been much debate and argument over, and the centre of the argumentation and debate is this: some of the brothers in the Islamic world will say to you, ‘I take from the Book and the Sunnah as explained by one of the Imaams,’ for example, Hasan al-Banna, may Allaah have mercy on him.

Al-Albaani: Who?

Questioner: Hasan al-Banna.

Al-Albaani: Okay, yes.

Quesrtioner: You will find his followers now, namely, we’ve heard people say, ‘My brother, I only completely take what Hasan al-Banna said,’ okay, my brother, go back to the Book and the Sunnah … following on from that he will not take from the Book and the Sunnah, and there are many who say such things … okay, all of you say, ‘the Book and the Sunnah,’ [but] come and sit with one of them and the first thing they do is fight, okay, then where is the Book and the Sunnah amongst you?

Al-Albaani: Why do they fight? Because they are hizbis who are not united. Thereafter, [this statement that], ‘Hasan al-Banna is on the Book and the Sunnah,’ this term, ‘The Book and the Sunnah,’ is one which is only made up of a few words but the entire life of a Muslim, every aspect of it, comes under it.

And all claim Laylaa’s love
but Laylaa doesn’t acknowledge it for any of them

Hasan al-Banna, is not a man of knowledge, he was just a man of da’wah, and Allaah benefitted the Muslim youth through him by saving them from the cafe’s and cinemas and so on, there is no doubt or uncertainty about that.

But where are the books of Hasan al-Banna which show his knowledge? His father whose name was Abdur-Rahmaan has some books which show [us] his knowledge, but his son Hasan al-Banna doesn’t have anything other than a few small booklets. These small booklets are like a methodology for his da’wah but they do not show us that the man was a scholar.

So he [i.e., the person you mentioned in the question] will say to you that, ‘I am on the Book and the Sunnah and the methodology of Hasan al-Banna,’ this is proof that his eyes are closed and that he has submitted to the desire of blind hizbiyyah [simply] because, ‘he is Hasan al-Banna.’

Hasan al-Banna has a small book about words of remembrance [adhkaar].

Questioner: Al-Ma’thuraat.

Al-Albaani: It’s called, ‘Al-Ma’thuraat,’ very small, I don’t know have you seen it? One of the heads of the Ikhwaan al-Muslimoon in Syria put it to me to check this book and have it printed with a knowledge-based checking, because he trusted me as someone who specialises in the science of hadith.

I told him I would do so but that I feared my efforts would go to waste. He asked why and so I told him that it was his religious and knowledge-based sentiments which made him make such a suggestion, that I should check Hasan al-Banna’s book, but that the way of hizbiyyah will not let it pass for when it is said to the Ikhwaan al-Muslimoon that here is Hasan al-Banna’s book with al-Albaani’s checking, they will put an end to it, because it is very hard and painful for them to see a book by al-Banna with the checking of al-Albaani, why?

Because there is bigotry and blind partisanship … and [indeed that is what happened,] the book was not printed except as Hasan al-Banna, may Allaah have mercy on him, composed it [without al-Albaani’s checking]. What’s in this book? It contains [hadith] from books of the scholars of old, and fiqh of some of the hadiths about adhkaar and ma’thuraat, as far as I can tell, [but] not according to the principles of [the science of] hadith–because he was not from the people of hadith, his father was from the people of hadith somewhat, but he wasn’t. Whereas Ahmad Shaakir was also an Egyptian [but] he was an Imaam in this field of knowledge.

So Hasan al-Banna selected [content for his book], ‘Al-Ma’thuraat,’ as he liked, not based upon knowledge, yet even so you will find people who are bigoted for Hasan al-Banna, this bigotry did not come about due to knowledge at all, [but rather] from blind hizbiyyah, and I said recently that you will see major [members] of the Ikhwaan al-Muslimoon cut off the connection between themselves and the Messenger عليه السلام and [instead] make their connection with Hasan al-Banna …

So you will find that amongst the Ikhwaan al-Muslimoon the religious one or the one who does not want to shave his beard will let a small one grow and make it just like that of Hasan al-Banna. Yaa Jamaa’ah, where are you in relation to the Messenger who is the example [that should be followed] and he is the one about whom our Lord said in the Noble Quraan, “There has certainly been for you in the Messenger of Allaah an excellent example …” [Ahzaab 33:21] The defect is that they are not acquainted with the Messenger’s life.

Questioner: For who?

Al-Albaani: Sorry?

Questioner: For who, “… an excellent example for anyone who …”

Al-Albaani: Aah, may Allaah bless you, “… for anyone whose hope is in Allaah and the Last Day …” [Ahzaab 33:21]

So they cut off from the Messenger عليه السلام due to their turning away from studying the Sunnah and due to their preoccupation with politics, sociology, economics, and their calls which are nothing but shouting.

Leave the Ikhwaan al-Muslimoon and look at ‘Shabaab Muhammad,’ [they are even] further and further away, their religion is sport and football and basketball, and I don’t know which other such sports there are, would that it were in the way of clinging to the Sunnah and strengthening the foundation, because the Prophet عليه السلام said, “The strong believer is more beloved to Allaah than the weak one, and in all there is good.”

It is not from Islaam that the Muslim imitates the disbelievers, it is not from Islamic manners that he uncovers his thigh, it is not from Islamic manners that he wears the uniform of Jewish scouts, you can’t unless you uncover your thigh, what is this blind following?

It is a confirmation of his saying عليه السلام regarding the ignorant amongst the Muslims, “You will certainly follow the ways of those nations who were before you, span by span and cubit by cubit, so much so that even if they entered a lizard hole, you would follow them.”

Questioner: Yes.

Al-Albaani: Aah.

Questioner: Sorry Shaikh, could I ask you a quick question?

Al-Albaani: Please do.

Questioner: In the past we read in some hadiths that …

Al-Albaani asked about Hasan al-Banna and Sayyid Qutb | 15 | The Ikhwaan al-Muslimoon Are not Upon the Manhaj of the Salaf


Following on from the previous post.

“Thus, they do not take as methodology the adoption of Islaam as a whole, instead they invite those around them to a general call, and upon a principle which, it is apparent to me, summarises their call as being one centred upon: gathering the people together, then teaching them one time–and then no more.

For they call the people [in accordance to one of the sayings] said in some Levantine countries, ‘Whoever follows a religion, may God aid him in that,’ [i.e., each to his own; let a person be and follow what he wants whatever that may be].

And an incorrect understanding may be coupled with this which is based upon a hadith that has no basis which is, as you know, ‘The differing of my Ummah is a mercy,’ and upon this they founded a statement of theirs which has no basis, i.e., ‘Whoever blindly follows a scholar will meet Allaah safe and sound.’

So, most regretfully, we find some of their prominent heads and those who have some fiqh which they call comparative jurisprudence [fiqhul-muqaarin]–but when comparative jurisprudence is not coupled with choosing the stronger opinion after careful research and consideration [tarjeeh] which is in accordance with the Book and the authentic Sunnah, then rigid ‘madhhabism’ is better than it–[so] we find that some of these people who have studied comparative fiqh take, from every madhhab, that which they think will make things easy for the people and bring them closer to the deen and will not turn them away from it even if it means declaring something which Allaah has forbidden to be permissible.

So we find, for example, that some of them declare musical instruments to be permissible and do not hold them to be forbidden even though there are authentic hadiths regarding that as you know. Thereafter they cause the people to doubt the authenticity of these hadiths even though they are authentic.

And he adds another doubt he invented to that, and it is in opposition to what all of the four Imaams and their followers are upon, and it is the saying of one of them regarding musical instruments and their prohibition that, ‘No text unequivocal in its prohibition [of them] exists,’ he says, ‘unequivocal,’ ‘No text unequivocal in its prohibition exists,’–[he says this] while he knows that in the eyes of all the scholars of the Muslims, it is not a condition for sharee’ah rulings that an ‘unequivocal’ text be present concerning it, rather, these fuqahaa, especially those who came later, distinguish between texts in their usool, saying [incorrectly], ‘A text may be unequivocally established [i.e., there being no doubt regarding its authenticity] but not unequivocal in the point being proven/derived from it; and [conversely] it may be unequivocal in the point being proven/derived from it, but not unequivocally established [as an authentic text].’

So concerning sharee’ah rulings they suffice themselves with the fact that the proof should be presumptively established, even presumptive in the point it is proving, and what they mean by ‘presumptive’, as will not be hidden from those present inshaa Allaah, is predominant possibility.

So we find him making it a condition in some of the rulings of the sharee’ah which he declared to be permissible, despite the presence of some authentic hadiths regarding them [being forbidden, we find that] he negates their meaning because they are not, ‘unequivocally established,’ and not, ‘unequivocal in their denotation/meaning.’

An example of that is the hadith which Bukhaari reported as is known, “From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And (from them) there will be some who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, ‘Return to us tomorrow.’ Allaah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection.” [Bukhaari, no. 5590]

So he says that this hadith is not ‘unequivocally established’, and he mentions a doubt which he quotes from Ibn Hazm, may Allaah have mercy on him, where Ibn Hazm said that between Imaam Bukhaari and his shaikh Hishaam ibn Ammaar the chain in this hadith is disconnected–but there is no disconnection in it at all as is mentioned in other places.

And one of the reference books which I advise be referred to for the correct refutation of Ibn Hazm in this claim and others regarding this hadith is Fathul-Baari of Shaikh Ahmad ibn Hajr al-Asqalaani, may Allaah have mercy on him, for he has answered this doubt comprehensively.

There is no doubt that the person we alluded to [i.e., the one who used Ibn Hazm’s quote] has come across al-Haafidh Ibn Hajr’s statements and his refutation of Ibn Hazm, in fact, he has come across the statements of Ibn Taymiyyah, Ibn al-Qayyim and many of the scholars of hadith who were perfectly sure of the authenticity of this hadith.

So he doubts the point being proven/the meaning in the hadith and [he also doubts] its being established, saying, ‘In terms of its being established [as a sound narration], there is the doubt of it being disconnected.’ And he says, [concerning his doubt about] the point/meaning [being conveyed in it], ‘The hadith forbids all of these things when done together, not musical instruments on their own.’

There is another place to discuss this topic and its details, I just wanted to say that the Ikhwaan al-Muslimoon, even though their da’wah is more beneficial to the youth to a certain extent, do not traverse the methodology of the Salaf as-Saalih in their call–this is how Hasan al-Banna demarcated it for them, may Allaah have mercy on him and forgive him.

And Sayyid Qutb followed that same way, but I believe that at the end of his life in prison, a very big transformation towards some of the Salafi Usool became apparent from Sayyid Qutb, even though in his old books there are many mistakes in terms of knowledge whether those connected to aqidah or ahkaam. But I say: in prison, it became apparent from him that he wasn’t calling to this gathering of people and this factionalism [tahazzub] which is not based upon purification and cultivation. And these statements of his are recorded in his well-known book, ‘Why Did They Execute Me?’ So I advise the Ikhwaan al-Muslimoon to read this piece from this man to whom it became apparent that the plan which they are still working according to, will not bring to fruition what they are aiming for, i.e., establishing the rule of Islaam or the realisation of an Islamic country.

Because that requires beneficial knowledge and righteous action, and beneficial knowledge is not acquired except by studying it and doing so upon the methodology which we just mentioned, i.e., returning to the Book and the Sunnah and the methodology of the Salaf as-Saalih, may Allaah the Most High be pleased with them.

And in ending I say:

“All good is in following the Salaf, and all evil is in the innovations of those who came later [khalaf].”

And maybe you will allow me to stop now for the time you allotted has ended, may Allaah reward you all with good, and convey my salaam to those who hear me and to whoever this reaches, inshaa Allaah.

Questioner: Wa alaikum salaam wa rahmatullaah. In conclusion …

Al-Albaani: Yes.

Questioner: We thank your eminence, and all of the youth are eagerly giving you salaam.

Al-Albaani: Wa alaihimus salaam wa rahmatullaahi wa barakaatuhu.

Questioner: And all of them were listening intently to you, and we thank Allaah for the presence of your eminence, from whose knowledge, intellect and wisdom we seek light. And we ask Allaah, the Blessed and Most High, to bless your life and to benefit Islaam and the Muslims through you.

Al-Albaani addressing the Questioner who is Shaikh al-Ubailaan: May Allaah bless you, O Shaikh Abdullaah [ibn Saalih al-Ubailaan, [here is his website]], and goodness and blessing is in you, I advise the brothers who are present with you to regard this as an opportunity to take beneficial knowledge from you, inshaa Allaah, and in you there is an abundance [of knowledge for them] and sufficiency, inshaa Allaah.

Questioner: May Allaah reward you with good, O Shaikh.

Al-Albaani: Was-Salaamu alaikum wa rahmatullaahi wa barakaatuhu.”

Al-Hudaa wan-Noor, 805.

Al-Albaani asked about Hasan al-Banna and Sayyid Qutb | 14 |


 

Questioner: May Allaah bless you, we want the legislated, balanced evaluation of some of the Islamic callers of the past about whom much has been said, like Hasan al-Banna and Sayyid Qutb, because opinions have clashed concerning them with some people saying that Shaikh Naasir [i.e., al-Albaani] says such and such, and others say that Shaikh Naasir says such and such.  We want the legislated, scholarly, evaluation which your eminence holds to be true concerning Hasan al-Banna and Sayyid Qutb?

Al-Albaani: Yes.  Based upon His Saying, the Blessed and Most High, “… and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness …” [Maa’idah 5:8] [I say that] we do not withhold a caller his due, and what we believe about him is done so without falling short or going to extremes.

I believe that Hasan al-Banna had a good influence on many of the Muslim youth who were lost in [different forms of] amusement and Western habits like places of entertainment and cinemas.  He banded them together–and it was a hizbi bloc that they formed which we are not happy with because … [tape is unclear here] …– but he called them to follow the Book and the Sunnah and to cling to the Islaam that he knew, so through him Allaah caused there to be as much benefit as He wanted and his call spread to the Islamic lands.  This is what we hold to be true before Allaah regarding his call.

But we do not go to extremes regarding him as those who are partisan to him do–for he, regretfully, did not have knowledge of the Book and the Sunnah and was not a caller to the Book and the Sunnah upon the methodology of the Salaf as-Saalih.

And we just said [in previous sittings] that no group or faction on the face of the earth will be found which denies clinging to the Book and the Sunnah. In fact, every group no matter how misguided they are like, for example, the Shee’ah and the Khawaarij, say, ‘We are on the Book and the Sunnah,’ let alone Hasan al-Banna and Sayyid Qutb and those who followed them, these too call to holding firmly to the Book and the Sunnah.

But, most unfortunately, to this day the Ikhwaan al-Muslimoon do not openly proclaim that they cling to the Book and the Sunnah and the methodology of the Salaf as-Saalih but instead suffice with calling to Islaam, to the Book and the Sunnah, generally.

For this reason, we know through experience that the Ikhwaan al-Muslimoon tread on the path of Hasan al-Banna in calling to Islaam, and even if it is connected to the Book and the Sunnah their call is general and does not include detail even in that which is related to aqidah.

So they do not openly declare clinging to the aqidah of the Salaf as-Saalih in detail, they may say it generally, but what we see actually taking place in many countries in which the Ikhwaan al-Muslimoon party has spread is that they are satisfied with everyone who holds onto Islaam in whatever shape or form that may be, so the Ikhwaan gather between the Salafis and the Khalafis, i.e., between those who align themselves to the Salaf and those who align themselves to the Khalaf, indeed they will gather and add people who may be Shee’ah to their ranks.

And I know through personal experience that the Ikhwaan al-Muslimoon, because their da’wah is general and not detailed and is not on the methodology of the Salaf as-Saalih, [because of this] you will find that the Ikhwaan al-Muslimoon in one country differ from the Ikhwaan al-Muslimoon in another even though they are both Ikhwaanees, but their fiqh and their aqidah differs greatly.

So I’ll give you a very sensitive and precise example: unquestionably it is Sayyid Saabiq’s book called Fiqhus-Sunnah.  In reality, I advise the Muslim youth to read it, those who have not studied the fiqh which is followed in one of the four madhhabs, as is the case with most of the youth today–they do not study fiqh.  Because they go through formal education which only teaches very, very little fiqh.

When they want to learn fiqh, I advise these youth to learn it from Sayyid Saabiq’s book [called], ‘Fiqhus-Sunnah.’  For it, in reality, opened a door for the rigid blind-followers who do not know Islaam except within the limits of their madhhabs which they studied and lived according to or which they found their fathers and forefathers on–it opened a way for them to stick to fiqh issues which have been authentically reported in the Sunnah. I advise the youth to read this book, even though I had some points to make about it, and this is something natural, for this reason I wrote a book called, Tamaam al-Minnah fit-Ta’liq alaa Fiqhis-Sunnah, [which is a four hundred and seventy three page checking of Sayyid Saabiq’s book].

I say: in some institutions in the Islamic countries this book is studied because it is easy to grasp and understand and because it is not fanatical towards any one of the four madhhabs followed today–whilst in other countries, it is thrown to the side just as a [worthless] seed is by a group of the Ikhwaan al-Muslimoon [themselves] even though the book’s author is from the heads of the Ikhwaan al-Muslimoon and from the students of Hasan al-Banna, may Allaah the Blessed and Most High, have mercy on him.

The Shaikh’s Opinion About Those Who Do Not Ask For Allaah’s Mercy [e.g., by Saying, ‘May Allaah have mercy on so and so,’] For Those who Fell into Innovations Connected to Aqidah | 1 |



Questioner: What do you say, O Shaikh, about someone who says, ‘You do not ask for [Allaah’s] Mercy for those who opposed the Aqidah of the Salaf, like Al-Nawawi, Ibn Hajr, Ibn Hazm, Ibn al-Jawzi and others, and those from this day and age like Sayyid Qutb and Hasan al-Banna,’ bearing in mind that you know what Al-Banna [has written] in his Memoirs and [what] Sayyid Qutb has in [his book], ‘In the Shade of the Quraan?’

Al-Albaani: We believe that mercy, or to be more precise, asking for mercy is permissible for every Muslim and impermissible for every non-Muslim. So the answer depends on what the person believes–[i.e.,] whoever thinks that these people and those like them who were named in the question are Muslims then the answer is known from what has preceded: that it is permissible for a person to supplicate for mercy and forgiveness for them.

And whoever thinks, Allaah forbid, that these Muslims who were mentioned in the question are not Muslims then it is not permissible to ask for mercy for them, because [asking for] mercy has been forbidden for the unbelievers. This is the answer regarding what was asked in the question.

Questioner: Theysay this based upon [their assumption] that the manhaj of the Salaf was that they would not ask for mercy for the people of innovation, and following on from that they regard these people who were mentioned in the question as being from the people of innovation, so it is from this angle that they do not ask for Allaah’s Mercy for them.

Al-Albaani: We now made a statement, [that] asking for Allaah’s Mercy is permissible for every Muslim and not permissible for a non-Muslim, is this statement correct or not?

Questioner: It’s correct.

Al-Albaani: If it is correct then the second question is not valid, and if it is not correct then the discussion can continue.

Are not those, who some of these name as being from the people of innovations, prayed over? Is the prayer of the Muslims not performed over them?

And from the aqidah of the Salaf which the khalaf inherited from the Salaf is that prayer is performed behind every righteous or sinful [Imaam] and it is [also] performed over every righteous and sinful person, as for the non-Muslim, then he is not prayed over.

So, these people who I do not think the second question applies to, are they prayed over or are they not prayed over?

I do not want to get into a debate unless I am forced to, so if the answer is that they are prayed over the topic is over and no tenable position remains for the second question, and if not, then the discussion is open and possible.

Questioner: Okay, the person who says they shouldn’t be prayed over, O Shaikh, does so based upon [their assumption] that they are from the people of innovation, so what is the answer to that?

Al-Albaani: What is the proof?

Questioner: He uses the Salaf as proof, for example, he will differentiate between sins and immorality [on one hand] and the people of innovation who innovate into the religion [on the other]. And the Salaf never used to pray over the people of innovation nor sit with them nor eat or drink with them, so it is from this angle that he says this thing.

Al-Albaani: You have digressed, so pay attention. What was the question?

Questioner: About praying over them?

Al-Albaani: No. And [indeed] you had to have digressed because you gave a long answer that was misplaced. The question was, ‘What is the proof?’ You mentioned a claim, and a claim is not proof. Who is the one who says that the Muslim who innovates is not prayed over? What is the proof?

Questioner: He doesn’t have any proof except, just … only … that he uses the action of the Salaf as proof.

Al-Albaani: Are the actions of the Salaf proof?

Questioner: This is what he says.

Al-Albaani: Okay. Where is the proof?

Questioner: He doesn’t mention any, but the statements in this regard are always general.

Al-Albaani: Okay, the Salaf, wouldn’t the Salaf boycott people for committing a certain sin or for a certain innovation, does this then mean that they declared them to be disbelievers?

Questioner: No.

Al-Albaani: So they judged that he was [still] a Muslim.

Questioner: Of course.

Al-Albaani: Okay, we do not have a middle way between a Muslim and a non-Muslim, i.e., we do not have a station between two stations as the Mu’tazilah do. [A person is either] a Muslim and so is treated as a Muslim, or a disbeliever and is treated as such.

Thereafter, my brother, may Allaah bless you, these are just claims, that the Salaf would not pray over the generality of innovators, or over all innovators, this is just a claim which is present in the minds of some good people who …

See part two here.

%d bloggers like this: