Shaikh al-Albaani

Translations From His Works

Tag: sayyid qutb

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.

A Question on Sayyid Qutb and Qutubis

Translated by Ahmed Abu Turaab

In some Arab countries a group has appeared which claims that they are followers of Sayyid Qutb and that they are the true Salafis, what is your opinion?

Al-Albaani: My opinion is that the problem is just the same and my answer is, “If claims are not supported by proofs then those who make them are only [merely] claimants.”

We believe that Sayyid Qutb, may Allaah have mercy on him, was not Salafi in his methodology for the most part of his life but near the end of his life in prison a strong inclination to the Salafi methodology became apparent from him.

Salafiyyah is not just a claim, Salafiyyah demands acquaintance with the Book and the authentic Sunnah and the Salafi narrations. We know that these people and their likes who claim that their call is established upon the Book and the Sunnah do not know, firstly, the principles of understanding the Book, principles which are well-known from the speech of Ibn Taymiyyah in his book on the principles of Islamic jurisprudence, and [also known from] the words of the Imaams of Quranic exegesis like Ibn Jarir, Ibn Kathir and other than them: that the Quraan is interpreted with the Quraan and if that cannot be found then with the hadiths and if that cannot be done then with the sayings of the Companions and other than them from the Pious Predecessors.

So those who [merely] claim Salafiyyah do not tread in their exegesis of the Quraan upon this knowledge-based path agreed upon by the scholars of the Muslims.

Questioner: Is this present with the Qutubis?

Al-Albaani: Yes it is. And because of that you will find in Sayyid Qutb’s tafseer some quranic exegesis which takes the course of those who came later and who oppose the Pious Predecessors. Thereafter I want to say that these people do not pay heed to distinguishing the authentic Sunnah from that which is weak, let alone the fact that they do not pay heed to pursuing the narrations from the Companions and the Pious Predecessors. Because it is those narrations that help the scholar in understanding the Book and the Sunnah as we have just explained.

From where will Salafiyyah come to them when they are far removed from understanding the first foundation of Islaam which is the Quraan, [understanding it] upon knowledge-based, correct principles; and they are far-removed from distinguishing the authentic from the weak; and further than both of these is [the fact that they are] far removed from pursuing the narrations of the Pious Predecessors until they are guided by their light and seek illumination through it?

So, the issue is not one of mere claims.

And why do these people claim that they are Salafis? Due to the reason that I have mentioned in some of my past answers, that the Salafi call, due to Allaah’s Grace, now almost covers the Islamic sphere and it has become apparent to those who had enmity towards it, even if only in general, that this call is the true call, and for this reason they ascribe themselves to it even if in their actions they are far removed from it.

Al-Fatwaawaa al-Kuwaitiyyah, 27-28, of Amr Abdul-Mun’im Saleem.

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