Shaikh al-Albaani

Translations From His Works

Tag: mosque

On Taking Children to the Mosque


 

Questioner: O Shaikh of ours, if you would … sometimes, maybe a small [child] who has not reached an age where he can differentiate [between right and wrong], asks to go to the mosque to pray, what is the ruling? Does the father allow him since he has not reached the age where he can yet differentiate? [Does] he allow him to pray, to go to the mosque with him?

Al-Albaani: I thought you were going to ask [whether] it’s allowed for the father to take him without him having asked.

Questioner: No, in my opinion he doesn’t take him with him since he hasn’t turned seven yet …

Al-Albaani: I thought you were saying: is it allowed for the father to take his son to the mosque without the son having asked to go. What do you think, is it allowed or not?

Questioner: In order to pray or just to go to the mosque?

Al-Albaani: [Choose] whichever one you like.

Questioner: … if it’s to pray … something else …

Al-Albaani: Isn’t him going to the mosque to pray more fitting than anything else?

Questioner: [If he’s] less than seven …

Al-Albaani: This is what we’re discussing.

Questioner: Yes.

Al-Albaani: You know, O Ustaadh, that the early Salaf, at the head of whom was our Prophet , used to allow their children to enter his mosque .

And you’ll remember the story which one of the Companions narrated, [in which he stated] that one day he was praying ’Asr behind the Prophet , and the Messenger of Allaah prolonged the prostration during some of it, prolonging it to an extent which was not customary, so this Companion raises his head to make sure his Prophet is okay, he feared that he may have passed away—when to his surprise he sees a strange sight, he sees him in prostration, and al-Hasan and al-Hussain … so the Companion feels at ease [that the Prophet is okay] and falls back into prostration.

After he gave salaam to end the prayer, they said to him, ‘O Messenger of Allaah! You prostrated in the prayer and prolonged it …’ so he said, ‘My son was riding on my back and I did not want to disturb him …’ this boy went to the mosque for the prayer, he was, as you said, not at an age where he was able to differentiate—reminding those who pray, whether men or women, not to bring their children with them to the mosque, was not part of his guidance.

In fact, he used to endorse them doing that in opposition to the well-known hadith whose chain of narration is not authentic, ‘Keep your infants, your insane, your evil ones and your buying and selling away from your mosques …’, even though the last part of the hadith is authentic, proven to be so by other authentic hadiths, as is not hidden from you, inshaa Allaah.

The point being, he never used to prevent them [from bringing their children to the mosque], in fact, he used to endorse it, in fact, he had a ruling specific to it: [where] he took into consideration the feelings of the mothers who used to pray behind him in salaah, and whose children were crying, the Prophet [even] while he was calling upon his Lord, would take note of the fact that there was a woman praying who had her child with her, and so, ‘I stand in prayer, then I hear a child crying, so I make my prayer brief because I do not want to cause hardship for his mother.’

Thus, he would shorten the lengthy recitation, which was a habit of his , in order to free up a mother for her child. He could have done the same as many of the ignorant Imaams do and have said, ‘Why do you bring your children to the mosque, disturbing us?’ and so on—he did nothing of the sort.

So based upon this, it’s more fitting that a child, if he were raised with an Islamic upbringing, and then longs to go to the mosque, even if it were [just] to play, even if it were [just] to play, if he asks to go with his father to the mosque then the father should fulfill his request, since it will get him used to going to the best of all places, [the place] about which the Prophet was asked [the following question]: ‘What is the best of all places and the worst?’ and so he answered, ‘The best of all places are the mosques, and the worst are the markets.’

So if a child was raised like that, and then wants to go to the mosque instead of the streets or alleys, then this is a blessing and very pleasing news.

So the father, in fact, the mother, should take advantage of this phenomenon and facilitate the way for him to go to the mosque. Thereafter if he, and there is no doubt that this will happen, does something while playing or having fun which is not becoming in the mosque—and what play do you want which is greater than the Chief of Mankind being taken as something to [climb and] ride on [as al-Hasan and al-Hussain did]—and even then he didn’t rebuke him, in fact he carried out a ruling specific to it [i.e., he prolonged the prostration], just like he had there [in that other instance I mentioned, when he shortened the prayer upon hearing a child cry, out of concern for the mother].

If this were done today there would be shouting from all corners of the mosques, ‘You made the prayer too long for us, O Shaikh … the boy, why did you bring the boy [to the mosque]?’

They don’t know the guidance of the Prophet , they don’t know his kindness and compassion for his Ummah, and Allaah spoke the truth when He said, ‘… for the believers [he is] full of pity, kind, and merciful.’ [Tawbah 9:128]

Al-Hudaa wan-Noor, 668.

On Giving Salaam When Entering the Mosque


Questioner: [When someone enters the mosque does he give salaam to the people around him only or should he raise his voice] so that everyone can hear him?

Al-Albaani: I hold the first situation [to be correct], because the basic principle regarding someone who enters the mosque is that he does not disturb anyone, so if he must give salaam—and [indeed] he must—then to those around him.

Al-Hudaa wan-Noor, 250.

Praying in the Middle of the Mosque Without a Sutrah


 

The Imaam said, “What the people do in all of the mosques that I have seen in Syria and elsewhere in praying in the middle of the mosque far away from a wall or pillar [which they can use as a sutrah] is due to their heedlessness of his order and actions.”

Talkhees Sifatus-Salaah, 24.

Is It Allowed to Talk About Worldly Things in The Mosque?


Questioner: Is it allowed to talk about worldly things in-between the adhaan and the iqaamah in the mosque?

Al-Albaani: There’s some elaboration to the answer—it’s allowed and not allowed. If it is incidental, for example, a person enters the mosque and sees a friend of his who he hasn’t seen in a long time, ‘As-Salaamu alaikum,’Wa alaikum salaam, how are you, akhi? How is your family?’ and so on, this is worldly, naturally, and it is allowed. But for them to sit in the mosque and have a sitting where they discuss currency rates and the prices of goods and so on, then, as the Prophet ﷺ said concerning a different incident, ‘The mosques have not been built for this.’

So, if it is normal speech then there is no objection, but as for talk about the transient things of the world, then that is not allowed.

Al-Hudaa wan-Noor, 54.

The Shaikh’s Fatwaa Concerning the Menstruating Woman Sitting in the Mosque



Questioner:
The menstruating woman, the Prophet permitted her to enter the mosque except that she is not allowed to perform Tawaaf?

Al-Albaani: Yes.

Questioner: [If she enters the mosque does she] or does she not pray the two rak’ahs performed upon entering the mosque [Tahayyatul-Masjid]? Does she pray or [just] sit down in the mosque?

Al-Albaani: She sits down without praying, it’s not allowed for her to pray, she sits in the mosque without praying.

Questioner: … [she sits] without praying, but what is the proof for that, O Shaikh?

Al-Albaani: The proof is the hadith I mentioned to you which is in Sahih Bukhaari, “Do what the pilgrims do, except that you should not perform tawaaf and nor pray.” So what does the pilgrim do? He enters the mosque, prays, performs tawaaf, sits, and reads the Quraan—the Prophet allowed her to do all of that but excluded the prayer and the tawaaf from it.

Questioner: This noble Prophetic hadith [states] that it is not allowed for her to pray …

Al-Albaani: Yes, and there are other hadiths about the fact that the woman does not pray or fast but that she makes up the fast but not the prayer.

Al-Hudaa wan-Noor, 160.

Al-Albaani asked, ‘O Shaikh of Ours! Do You Know the ‘Aqeedah of this Imaam You Pray Behind?’


 

Shaikh Esaam Moosaa Haadi said, “In the late 80’s our Shaikh, may Allaah have mercy on him, used to pray fajr behind an Imaam in the An-Nuzhah district, the mosque was far from the Shaikh but he used to love the salaah and recitation of this Imaam. There was a group of us brothers who would stand [waiting] for the Shaikh on the street and when he’d pass us he’d pick us up in his car and we’d go to pray with him and then we’d come back with him. One time, a young guy new [to the da’wah] in those days got in with us, on the way back he said to the Shaikh, ‘O Shaikh of ours! Do you know the ’aqeedah of this Imaam you pray behind?’ So our Shaikh said:

‘I don’t know his ’aqeedah just like I don’t know yours.’”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.

The Breath of the People of the Fire


لَوْ كَانَ فِي هَذَا الْمَسْجِدِ مِائَةُ [أَلْفٍ] أَوْ يَزِيْدُوْنَ، وَفِيْهِ رَجُلٌ مِنْ أَهْلِ النَّارِ فَتَنَفَّسَ فَأَصَابَهُمْ نَفَسُهُ لَاحْتَرَقَ الْمَسْجِدُ وَمَنْ فِيْهِ

Abu Hurairah, may Allaah be pleased with him, said, “The Prophet of Allaah صلى الله عليه وسلم said, ‘If there were a hundred (thousand) or more in this mosque, and in it was a man from the People of the Fire who took a breath and whose breath came upon them, the mosque and those in it would burn.’”

Silsilah | 2509 | Saheeh

“Carpenter, change the side the door opens on …”


Shaikh Ali Hasan said, “The Shaikh, may Allaah have mercy upon him, called a carpenter to his house and requested that he change the side from which the door of his library opens from one side to the other!

So the carpenter responded, “From one side …” looking stunned, “… to the other?”  Trying to ascertain what use and benefit there would be in doing that.

So our Shaikh answered him saying, “When the door opens towards the left side then this increases the distance to my library by a number of steps!  And I go to the mosque [to pray] five times a day along with having to go out once or twice for household chores or for personal matters.  So how much of my time is wasted, when accumulated, as a result of all those extra steps which could be eliminated or reduced?

So when the opening of the door is changed from this side to that we can benefit from all of this lost time since it is so priceless and infinitely important.””

Su’aalaat of Ali Hasan al-Halabi, vol. 1, p. 38-39.

The Shaikh’s Life in his Own Words … 3


 

The Beginning of his Work

“And the truth is that this affair [i.e., praying salaah at the graves of the righteous] was from the very first reasons that led me to part from the majority of Shaikhs, since in this matter they were on the way of my father.  Thus from the early things that I began which resembled knowledge-based research was that I followed up this topic in some fiqh and hadith reference books which could be found in my father’s library.  I wrote a few pages in which I took the opinion of such prayer being disliked to such an extent that it is prohibited in those areas.  Especially prayer in those mosques that were built on top of the graves of the Prophets and Friends of Allaah, using as proof the sayings of the scholars that I had come across in those references.

I then presented my research to my Shaikh al-Burhaani at the end of Ramadaan and he promised to answer it after Eed.  When I came to him [after Eed] he smiled and said, “You have not done anything.  Since the places that you take from do not exceed Haashiya Ibn Aabideen and Maraaqi al-Falaah, and these are not references of fiqh.”

I was shocked at this answer and knew that the Shaikh had not grasped all that I had written, since I had in fact quoted from Umdatul-Qaari, Mirqaah al-Mafaateeh, Mubaaraq al-Azhaar and Haashaiyah at-Tahtaawee, and they are references that are respected by the people of knowledge.

It was due to this that I saw fit to follow up the issue with wider research.  In this way I continued to scour and research until the point was completed with proofs from the Book, the Sunnah and the sayings of the Scholars.  And so the result of this research was my book known as, “Tahdheer as-Saajid minint-Tikhaadhil-Qubooril-Masaajid – [literally: A Warning to the One who Prostrates from taking the Graves as Places of Worship.”

Hayaatul-Allaamah al-Albaani, rahimahullaah, bi qalamihi, pp. 11-12.

Going to the mosque


 

“Saami Khalifah wrote to me telling me that, ‘When the Shaikh, may Allaah have mercy upon him, would pick somebody up in his car on the way to the mosque, he would wait after the prayer would finish for that same person so that he could take him back and drop him up off at the place where he picked him up.’”

Al-Imaam al-Albani, Duroos wa Mawaaqif wa Ibar, p. 175.

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