Shaikh al-Albaani

Translations From His Works

Tag: imaam

Revive a Sunnah: Saying, ‘Sami’a-llaahu liman hamidah,’ in the Prayer at the Right Time


 

The Imaam said, “This is also a Sunnah which has been abandoned … one of the Sunnahs which has been abandoned is that most of the Muslims if not all of them do not join the Imaam in saying, ‘Sami’a-llaahu liman hamidah,’ they suffice with, ‘Rabbanaa wa lakal-hamd,’ so one form of dhikr to be said at that time has been squandered and another form of dhikr has been mistakenly added in its place—what I mean is: there is a transition from being in the rukoo’ to standing up, at this time the words of remembrance that are said are, ‘Sami’a-llaahu liman hamidah,’ whether it’s the Imaam or someone praying alone, when is, ‘Sami’a-llaahu liman hamidah,’ said? As soon as he lifts [his head].

So let us take an example, there is someone bowing, [he says], ‘Sami’a-llaahu liman hamidah,’ when does he say, ‘Rabbanaa wa lakal-hamd?’ When he is [finally] standing.

What do the people following the Imaam nowadays do? The Imaam says, ‘Sami’a-llaahu liman hamidah,’ and they say, ‘Rabbanaa wa lakal-hamd,’ so to start they have forfeited the Sunnah which is that along with the Imaam they [should also] say, ‘Sami’a-llaahu liman hamidah,’ just as they say, ‘Allaahu Akbar,’ along with him, and [in addition to that] they put another Sunnah in the wrong place, [i.e., they start saying, ‘Rabbanaa wa lakal-hamd,’ when the Imaam is saying, ‘Sami’a-llaahu liman hamidah.’] is this clear?

This is a reminder, and a reminder benefits the believers.”

Al-Hudaa wan-Noor, 183.

Shaikh ’Abdul-Kareem al-Khudair About Al-Albaani: “He is The Imaam and Reviver of The Sunnah.”


 

Shaikh ’Abdul-Kareem al-Khudair, may Allaah protect him, was asked, “What is your opinion about the checkings of the muhaddith Al-Albaani?”

So he answered, “The Shaikh, may Allaah have mercy on him, is above what is said about him, and if we were to mention his virtues, even if it took a long time, even if it took hours, we would not have covered anything in terms of what he did in aiding the Sunnahfor he is the Imaam and Reviver of the Sunnah—and the Sunnah was not known in this manner except through him, may Allaah the Most High have mercy on him.”

Al-Imaam al-Albaani, Shaikhul-Islaam wa Imaamu Ahlis-Sunnah wal-Jamaa’ah fi ’Uyoon A’laam al-’Ulamaa wa Fuhool al-Udabaa, p. 233.

Praying Behind an Imaam whose Garments are Below his Ankles and who Wears Gold



Questioner:
What is the ruling about praying behind an Imaam whose garments are below his ankles and who wears gold even though he knows the rulings concerning that?

Al-Albaani: The prayer is valid because the Prophet ﷺ used to say about the rulers, “If they conduct it properly, you and they will be rewarded, but if they make mistakes you will earn the reward and they will be held responsible (for the mistakes).” But a Muslim must chose to pray behind a righteous, scholarly, Imaam who is a reciter, so that his prayer will be as close as possible to …

Questioner: [The Imaam is] a reciter but he wears gold and his clothes are below his ankles …

Al-Albaani: You’ve got the answer [already], may Allaah bless you, but after that answer I say that he should chose a righteous, scholarly, pious Imaam. If he prays behind a man like the one who adorns himself with things that Allaah has forbidden then he [i.e., the one wearing such things] is sinful and the sin is on him due to the statement of our Lord, the Mighty and Majestic, in His Book, “… and no bearer of burdens shall bear the burden of another …” [Al-An’aam 6:164], as for the prayer, it has no connection to such acts of disobedience done by this Imaam [in question]. So the Imaam who shaves his beard, for example, or prays in trousers etc., then the sin on him, and nothing is on those who pray behind him.

Al-Hudaa wan-Noor, 81.

“Following a Scholar as Though he is the Lord of the Worlds who has the Right to Legislate.”


 

The Imaam said, “So a Muslim individual’s following a scholar, not going to anyone else except him, as though he is the Lord of the Worlds who has the right to legislate—no one from mankind has this right whatsoever, even the Prophet  would relate what was revealed to him from his Lord.”

Al-Hudaa wan-Noor, 101.

We Are not Shee’ah: “It is Not Allowed for us to Take a Specific Person to be an Imaam and not Benefit from the Knowledge of Others …”


 

 

The Imaam said, “It is not allowed for us to take a specific person to be an Imaam and not benefit from the knowledge of others because the truth which Allaah تبارك وتعالى revealed to His Prophet is not restricted to being found in one man after him .

We do not believe about the Companions who succeeded him what the Shee’ah believe about ’Ali ibn Abi Taalib, [i.e.,] that all of the knowledge which the Prophet had in his chest was transferred to ’Ali, we do not believe this, for this reason they believed him to be infallible and held him to be like the Prophet in terms of infallibility.

We say: the knowledge which was in the Prophet’s chest  was transferred to the Companions—not just one Companion—for this reason, whoever wants to gain knowledge or gain an abundant portion of it cannot do so from only one person, rather he must benefit from all of them, for if not, he will have forfeited a great deal of it.”

Al-Hudaa wan-Noor, 101.

Praying Behind the People of Innovation | 8 | Following the Imaam if He is Mistaken


Questioner: If the Imaam performs the Qunut supplication in the morning prayer, raising his hands, and the one praying behind him knows that he performs the Qunut in the morning prayer, does the one praying behind him have to raise his hands in order to follow the Imaam?

Al-Albaani: Yes. Because of the previous hadith, and in reality this is a precise/detailed issue, because in the first part of that hadith he عليه السلام said, ‘The Imam is only there to be followed, so when he says, ‘Allaahu Akbar,’ then you should say it, and when he recites, then listen, and when he bows then you should bow, and when he says, ‘Allaah has heard the one who praised him,’ then say, ‘Our Lord, all praise is for you,’ and when he prostrates then you should prostrate, and if he prays standing then pray standing, and if he prays sitting then you should pray sitting.’

This hadith is a very great text concerning the fact that the praying person has to follow the Imaam even if it means that he has to leave a pillar of the prayer, not just something obligatory or sunnah [but a pillar even], because we all know that from the pillars of the prayer, without which the prayer is not correct, is to pray whilst standing, as He, the Most High, said, ‘… and stand before Allaah, devoutly obedient.’ [Baqarah 2:238]

If a man performed an obligatory prayer whilst sitting when he could have done so standing, then his prayer is null and void, this is in contrast to the optional prayer which the Legislator has permitted one to pray sitting, but He made its reward equivalent to half of the one who prays whilst standing.

As for [praying] the obligatory prayer whilst sitting if one is not ill or does not have any other excuse, then such a prayer is null and void.

Yet even though that is the case [and to show how important following the Imaam is], if the Imaam prayed whilst sitting out of illness then all of those who are following him, even though they are healthy, have to pray whilst sitting along with him as a realisation of this general principle, that, ‘The Imam is only there to be followed …’

And the circumstance relating to this hadith is that the Prophet صلى الله عليه وسلم was riding an animal of his one day when he fell off and hurt a vein in the middle of his arm. The time for midday prayer approached and so he led them whilst sitting, since due to the severity of the impact he عليه السلام wasn’t able to do so standing. He عليه السلام noticed that the people behind him were praying standing, since firstly, this was what [in normal circumstances] was ordained for them and they always used to pray behind him عليه السلام standing, so he signalled for them to sit which they did and then he عليه السلام said, ‘You were almost about to do what the Persians do before their greats, they stand before their kings. ‘The Imam is only there to be followed, so when he says, ‘Allaahu Akbar,’ you should say it …’ until the end of the hadith.

So we notice here that the Prophet صلى الله عليه وسلم ordered his Companions who were strong and healthy to sit down, because he was. He was the one who couldn’t stand and so was excused, those following him were able to stand, but the Wise Legislator deemed them to be excused from having to pray standing in order to follow the Imaam who, due to a valid excuse, was praying sitting.

For this reason, we say that when the Prophet صلى الله عليه وسلم said, ‘… when he bows then you should bow and when he prostrates you should prostrate …’ he did not do so to mean that following the Imaam was only to be limited to these things, but rather it was to give an example [of the things he is to be followed in], and there is a difference between those things being mentioned by way of limitation and between being mentioned as some examples, i.e., the Prophet عليه السلام mentioned them as examples to affirm the principle that, ‘The Imam is only there to be followed …’

And we know, for example, that when an Imaam forgets [to sit for] the first tashhahud and stands, it is upon some of those following him to remind him by saying, ‘Subhaanallaah!’  So if he remembers, he goes back and this has some elaboration which maybe I can mention soon, and if the Imaam doesn’t remember and stands, then he will have left this [first] tashhahud, [he will have left] the sitting for the first tashhahud and what is to be read therein mistakenly–but we [i.e., the people praying behind him] follow him in that mistake [i.e., we have to stand up with him and can’t remain sitting to recite the tashhahud], because he has an excuse [i.e., forgetfulness].

And in a similar way, elimate each issue where difference has occurred between the Imaams, so if the Imaam is performing a prayer in which he opposes the Sunnah while believing himself to be upon the Sunnah, then we do not oppose him.

But as we mentioned earlier, if he left the Sunnah out of negligence/disregard then following him is not applied here, because he is not following the Sunnah and not following an Imaam, here we oppose him because he has opposed the Sunnah and his Imaam, so he is a negligent, lazy person who does not have an excuse.

So the principle is that he [i.e., the Imaam] is followed in whatever breach he has an excuse for, and if he doesn’t [have an excuse] then no, the Sunnah.

Al-Hudaa wan-Noor, 75.

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


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

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

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

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

Al-Hudaa wan-Noor, no. 19.

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

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