Shaikh al-Albaani

Translations From His Works

Tag: sufi

Al-Albaani Praying Behind a Sufi


 

Shaikh Esaam Moosaa Haadi said, “And in 1990 and 1991 our Shaikh used to pray Fajr in the mosque at the service station close to where I live and we used to pray Fajr with him. The Imaam of that mosque had a stance against al-Albaani and the Salafi da’wah, infact he was a Sufi but not an extreme one, despite that our Shaikh would pray behind him even though he knew about that.”

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

For detailed answers by the Shaikh on this topic please refer to the following posts:

Praying Behind the People of Innovation.

Why do you Concern Yourself with These People?


Continuing from the same sitting mentioned in the last post.

Questioner: O Shaikh, a number of Yemeni brothers came to you asking you about a Jam’iyyah. There was some obscurity in their question … and he said that some of the people of such and such a charitable organisation [Jam’iyyah] are the students of Shaikh Muqbil and so on and so on even though Shaikh Muqbil has warned against them many times and has spoken against them harshly when warning against them, in fact, he freed himself from them and they greatly vilify Shaikh Muqbil.

In fact, in a cassette called, Hiwaarun Haadi ma’a Muqbil ibn Haadi, one of them said to him, ‘In my eyes you and al-Ghazali are the same,’ and this is a student of Shaikh Muqbil’s saying to him, ‘In my eyes you and al-Ghazali are the same. Al-Ghazali spoke against the Sunnah and you speak against the Sunnah in the name of defending the Sunnah.’

And one of them who is also a student of Shaikh Muqbil’s, but who is a disobedient student said to me, ‘The Ahlul-Hadith have harshness in them and a lack of worship, look at Shaikh Muqbil,’ and at the same time they praise the people of innovation.

I’m not talking about the people of innovation concerning whose innovation one may have a doubt–rather the innovators like the grave worshippers. There is a Sufi in Hadramaut who has every calamity in him, i.e., a grave worshipper, a mufawwid [someone who says we don’t know the meanings of Allaah’s Attributes], everything, so they go to him and study with him in fact some of them said, ‘The open heartedness of this Sufi is better than the intolerance of Muqbil.’ And this Sufi sends the children of those whom they call as-Saadah [Ed. Note: i.e., those who they claim are Haashimis whose family tree goes back to the Prophet صلى الله عليه وسلم] to Saqqaaf [the well-known Sufi who lives in Jordan].

And now Ali Hasan Abul-Harith told me that their numbers have reached forty, by Allaah, this news was like a bolt out of the blue … when he started to see the youth turning towards the Sunnah he took their kids and sent them here [to Jordan, to the Sufi Saqqaaf]. So these hizbis, those from these Jam’iyyah’s or the hizbis in general, these people, wallaahi, they try to make the people stop going, wallaahi, to Shaikh Muqbil while at the same time they praise these innovators and send their children here to Saqqaaf and others.

So what do you say about that, O Shaikh, and we have grown tired of them and they have bothered and disturbed us?

Al-Albaani: I say, you … may Allaah guide you. Why are you distressed/concerned about these people? We have no power, my brother, why do you concern yourself with these people? They are numerous, the whole world is full of them, falsehood is like this.

Questioner: Many people follow them.

Al-Albaani: Here from the aayahs which are relevant, “Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.” [Kahf 18:6]

My brother, take an instruction and lesson from the consolation the Lord of the Worlds gave to His Noble Prophet in this aayah, even though these people [mentioned in the aayah] were disbelievers, misguided people, polytheists and so on. Those people [who you mentioned], even though they are misguided, whatever the case they have not left the fold of Islaam and [have not left being] Muslims.

For this reason I am amazed, wallaahi, every time someone sees a person or people who he used to think were Salafi but who then deviated that they say this and that and this and that.

This saying [i.e., that the Sufis are tolerant whereas Shaih Muqbil, rahimahullaah, is harsh] emanates from two things: either ignorance or feigning ignorance, or both.

The Sufis are well known, for example, in Syria, so and so the Sufi will not reject [something but at the same time will not] fulfil its rights, he has a sweet tongue–because he does not order the good or forbid the evil, he will not love for the Sake of Allaah or hate for the Sake of Allaah. Whereas a person who is on the Path of the Salaf loves for the Sake of Allaah and hates for His Sake, he will at times speak softly and at other times will speak sternly, because this is the Sunnah of the Prophet عليه السلام.

The Sufi does not know sternness because the ahkaam of the sharee’ah do not concern him, what concerns him is attracting the hearts, what concerns him is that the people come forward to kiss his hand, nay, even both his hands at the same time. For this reason when these people say that [Shaikh] Muqbil is harsh but that Sufi is easy-going and soft they do so because of their ignorance or due to their purposefully ignoring [the truth] and because they are running behind that which will benefit them personally.

You said some Yemeni brothers came to me and then what was it [that you were reminding me of?]

Questioner: They wanted to obscure [the situation by using what you said in the wrong way] they said that …

Al-Albaani: What shall we do with them?

Questioner: I asked because, of course, many of the youth there listen to the statements of the Shaikh [i.e., Shaikh al-Albaani] so when they hear what you say, inshaa Allaah, the situation will become clear to them. I remember that in the fatwa, [there was a mention of the permissibility or not of] putting money in the bank, you don’t remember, O Shaikh?

Interjection: … they started forming groups, the tape is present.

Al-Albaani: O my brother, what can we do with them?

Al-Hudaa wan-Noor, 784.

The video:

From the Innovations of the Allies of the Devil is to Declare Sayings of the Prophet to be Authentic by Way of Sufi ‘Kashf’


 

It is narrated from the Prophet صلى الله عليه وسلم that he said, ‘My Companions are like the stars. Whoever amongst them you follow, you will be rightly guided.”

Fabricated.

Al-Albani said, “And as for the saying of ash-Sha’raani in Al-Meezaan, (1/28), ‘Even if the scholars of hadith have written [critically] about this hadith, it is authentic in the eyes of the People of Kashf [i.e., ‘Sufi disclosure’, unveiling, insight into the Unseen through karaamah],’ then it is falsehood and nonsense not to be given any attention!

And that is because declaring hadiths to be authentic by way of kashf is an abominable, Sufi innovation, relying on it results in the authentication of false hadiths which have no basis, like this one.

Due to the fact that the most that can be said about kashf–if it is correct–is that it is just like [someone’s] opinion, it can be correct and incorrect, and [even] this is if desires do not enter [the equation].

We ask Allaah to safeguard us from that and from everything that does not please Him.”

Ad-Da’eefah, 1/144-155.

Is the Sufi’s Stabbing themselves with Skewers a Miracle? | End


 

I had travelled to Aleppo from Damascus for da’wah and gave a lesson after which the people dispersed. Normally four to five people from our brothers, our friends, stay behind. [This time] another person stayed behind with them who I had never seen before. He was sitting there, far away from me. His stomach was like this, he was not overweight, slim, yet along with that his stomach was like this [i.e., sticking out].

I said to him, ‘What is this?’

He said, ‘This is ‘Rahmaaniyyah.’’ That was the first time I heard this word, [I heard it] there in Aleppo. I said, ‘What does Rahmaaniyyah mean?’

He said, ‘It means the skewers.’

I said, ‘So why did you come to me?’ I knew why.  He said:

‘To show you our miracles [karaamaat].’

I said to him, ‘This is easy [to deal with].’  That day I had a two-sided blade with me to sharpen my pencil, each side was like this, small.

I said to him, ‘[If that’s the case], I’ll hit you with this blade using my hand.’

So he said, ‘[No], with my hand,’ i.e., he wanted to strike himself with the blade which I would give him.

So I said, ‘No, with my hand.’

He said, ‘With my hand.’ So the people started to look at these words being repeated by both sides, I was saying, ‘With my hand,’ and he was saying, ‘With my hand.’

‘With my hand.’

‘With my hand.’

‘With my hand.’

 ‘With my hand.’

‘With my hand.’

And I naturally was more patient than him because firstly, I knew I was upon the truth and secondly so many years have passed by me, as many as Allaah has willed, calling all types of people to the true religion of Allaah.

So he became tired and fed up.

[And when he did] the last thing he said was, ‘What’s the difference?’

I was saying to him, ‘With my hand.’ And he was saying to me, ‘With my hand. With my hand.’ Afterwards he got tired and became fed up, and said, ‘What’s the difference?’

I said, ‘If there is no difference, [then] with my hand.’  He then turned the topic on its head, and this is from their ignorance.

He called the person whose house it was, and his name was Abu Ahmad, he said to him, ‘O Abu Ahmad! Bring the brazier [i.e., a metal container for carrying hot coal, etc.].’

I understood what he meant and so I said, ‘O Abu Ahmad, don’t bring the brazier, bring a matchstick.’ Subhaanallaah, he was from the Sufis and they were used to wearing a white head covering without the head cord [iqaal, the round black cord Arabs wear to keep the head covering in place].

So he brought the matchstick. I lit it and got up going towards him and said, ‘You will denounce this false claim of yours or otherwise I will burn you.’

Miskeen, he was speechless, silent, not saying a single word.

I was moving towards him step by step until I came close to him–and I really put the matchstick onto his head covering, and it started to catch fire.

Then I took it and rubbed it against itself like this [i.e., put it out after having proved the falsehood of his claim], fearing that the sparks would increase, I [put it out] like this, and then said to him, ‘Go to those Shaikhs of yours and tell them:

‘These are the miracles [karaamaat] of the Salafis.’

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 3, pp. 965-972.

Is the Sufi’s Stabbing themselves with Skewers a Miracle? | 2


 

So these are two forbidden matters that have come together in these people: beating the daff during the remembrance of Allaah, and stabbing themselves with skewers.  Along with harming oneself, this is something which misguides the Muslims in addition to the fact that they try to deceive the people into thinking that this act is a miracle [karaamah].

Whereas the reality is that, firstly, it is not a miracle but rather indignity. Secondly it is [but] an exercise which the most profligate of sinners can do just like them.  The non-Muslim can do it. The non-Muslim who doesn’t believe in Allaah and His Messenger [can do it], why?

Because it is [acquired by] practice, [just] an exercise. And maybe all of you have heard of some of the strange things the Hindus and idol worshippers do; those who bury themselves alive in plain view of the people and examining doctors, who have gathered specifically to see how this person can be buried underground and then come out alive, [and to see] how he can breathe?

Does this then mean that this idol worshipper who survived underground for days not just hours and then comes out alive is from the major Allies of Allaah [Awliyaa’ullaah]?  How perfect is Allaah, the Mighty and Majestic!/Allaah forbid!

This is practise and exercise, and exercise can result in some strange things. For example you have seen many, many incidents … a rope stretched out on to the sea–if we were to walk on a narrow bridge [it would be something!]–but as for this person he is walking on a rope–so [now] what, this is a miracle?

This has no connection whatsoever to do with miracles.

This is practice.  The righteous and the sinner, the believer and the disbeliever all share in it. And the Muslim’s scholars, both past and present, have experience with these people who do not know anything about their religion except these exercises which they have become accustomed to and by which they then misguide the people, whereas the scholars say:

If you see a person who may fly
And on the ocean does walk
Yet does not stop at the limits of the Legislation
Then an innovator is he
being lead to destruction progressively

Why did they say that? Because supernatural events can be split into three categories:

1) Miracles [Mu’jizah].

2) Miracles of a lesser degree [karaamah].

3) And something which leads to destruction progressively [istidraaj].

Miracles [Mu’jizah] are done by a Prophet. Miracles but of a lesser degree [karaamah] are done by an Ally of Allaah [Waliyullaah]. And istidraaj is performed by the disbeliever and the hypocrite.

You are not in need of us speaking about miracles, they are mentioned in the Book of Allaah and the Sunnah, maa shaa Allaah, extensively, as are karaamaat.

The karaamaat of the true Allies of Allaah and the righteous people, alhamdulillaah, are many. He, the Most High, says, “Everytime Zakariyyaa entered the Mihraab [prayer room] to visit her, he found her supplied with sustenance.” [Aali Imraan 3:37]. This was a karaamah of Maryam عليها السلام. And there are books written about this topic, from the best of them is that of Ibn Taymiyyah, may Allaah have mercy on him, what is it called?

Questioner:

Al-Albani: Yes?

Questioner: The Maxim of the Miracles of the Allies of Allaah …

Al-Albani: No, no, remind us of its name, O people.

Questioner: Al-Karaamah and the Miracles of the Messengers and Prophets of Allaah.

Al-Albani: No.

Questioner: The Maxim of the Miracles of the Allies of Allaah … [The compiler of the book, Shaikh Shady Noaman said, ‘It appears to me that the Shaikh, may Allaah have mercy on him, meant the book called, ‘The Criterion between the Allies of The Most Merciful and the Allies of the Devil. [Al-Furqaan bayna Awliyaa’ir-Rahmaan wa Awliyaa’ish-Shaitaan].

Al-Albani: In summary, the topic that we should talk about is istidraaj. In many authentic hadiths, rather mutawaatir even, it is mentioned that the greatest Dajjaal at the end of time will say to the sky, ‘Rain.’ And it will.

He will say to the earth, ‘Bring forth your produce.’ And it will.

He will say to some desolate land, ‘Bring out your treasures.’ And it will and will follow him.

He will cut a man into two with a sword and will then bring him back to life–are these miracles of an Ally of Allaah [karaamaat]?

These are extraordinary/supernatural occurrences which Allaah will cause to happen at the hands of this great Dajjaal who the Prophet عليه السلام told us about, saying, “There is not, between the creation of Aadam and the Hour, a trial greater than that of Al-Masih ad-Dajjaal.’ So here is this Al-Masih ad-Dajjaal coming with these supernatural occurrences.

Thus, supernatural events do not show the validity of something, ever.

Validity/goodness is only through righteous actions. For this reason the previously mentioned poet said:

If you see a person who may fly

Namely, he flies without wings, not in a plane, the non-Muslims fly in planes and beat us to it.

If you see a person who may fly
And on the ocean does walk
Yet does not stop at the limits of the Legislation
Then an innovator is he
being lead to destruction progressively

So these people who strike themselves with skewers, these are exercises, and from the greatest proofs of that is that if you were to say to one of them, ‘Come, I’m going to strike you with a small pin, he will say to you, ‘No.’ Why? If he really is a person who can perform miracles, let him bring his miracle to any person who wants to hit him in any place.

[But, no] he will say to you, ‘No.’ Why? Because he’s not trained to have himself struck here in his chest, in the heart, nor here, or here, but only here, where there is muscle, where there is meat, not where the nerves and bones are.

I said to you just now, throughout time the scholars of the Muslims have had a lot of experience with these Dajjaals.

The most famous of them was the Shaikh of Islaam Ibn Taymiyyah, may Allaah have mercy on him, who challenged the Shaikh of the Rifaa’ees of his time. [The Rifaa’ees] were known as Battaa’ihiyyah [in attribution to al-Bataa’ih, the village where Ahmad ar-Rifaa’ee, the founder of the Rifaa’eeyah came from].

This Rifaa’ee Shaikh used to make it appear as though he could enter fire without getting burnt.

So Ibn Taymiyyah challenged him.

News of this challenge reached the then Amir of Damascus who accordingly summoned the Shaikh of the [Rifaa’ee Sufi] Tariqah, along with Shaikhul-Islaam Ibn Taymiyyah, so that he could see how they would debate and what they would do in the end. So Shaikhul-Islaam Ibn Taymiyyah spoke with the knowledge he had, [stating] that these people were from the worst of the creation, from the worst of creation, that they have no knowledge nor piety [taqwaa] and no righteousness and that they only deceive the people through matters which both the righteous and the wicked, the believer and the disbeliever, share in.

Part of what he said was that they oil their bodies with a special substance, and their thowbs too, and then enter the oven and the fire does not burn them. And I challenge them with one condition, O Amir, that they take off these thowbs and are given thowbs that have been washed by you, and that you order them to wash their bodies with water and vinegar, then they are to wear those [clean], white thowbs–and at that time I too will enter the fire with them, and whoever from us burns is the liar.

So when the [truth of the] matter concerning that Dajjaal was uncovered, he turned and fled.

[And there are] many, many [such] incidents–and maybe it is beneficial that I mention a very short story about something that happened to me, and I am the poor, needy servant of Allaah …

Shaikh al-Albaani’s Life | Questions and Answers … 2


 

Al-Albaani the Carpenter

Al-Huwaini: After you finished your study why didn’t you go on to complete your academic education, i.e., secondary education and so on?

Al-Albaani: I didn’t increase upon my elementary education, and the reason for that goes back to my father. Perhaps this was a shot in the dark on his behalf [but a successful one at that], since what I witnessed later was that if I had continued in that line of education I wouldn’t have been able to do the study that I do. Since it is true that formal education makes it easy for someone who wants to progress in great strides in academic research, yet it is very rare to find this in those who do graduate.

My father, may Allaah have mercy upon him, had a bad opinion about the government schools, and he had a right to, since they would not teach anything from the Sharee’ah except its outline and not its reality [i.e., skim its surface]. For this reason he didn’t send me to a preparatory school, for example, which in those days was known as secondary school in Syria.

Due to that I started to study Hanafi fiqh and morphology [sarf] with my father; and with another Shaikh whose name was Shaikh Sa’eed Burhaani, and it became apparent to me later that he was a Sufi, a follower of a tariqah, I studied some Hanafi fiqh with this Shaikh, specifically [the book] Maraaqi al-Falaah Sharh Nurul-Eedaah. I also studied some books of Arabic grammar and modern day rhetoric with him using some books of contemporary writers.

I finished reading the Quran to my father with tajwid and at the same time I was pursuing work as a carpenter, that which these days is called Arabic carpentry. I finished learning [it] from two carpenters, one of them was my maternal uncle whose name was Ismaa’eel, may Allaah have mercy upon him, I worked with him for two years. The other was a Syrian known as Abu Muhammad who I also worked with for two years. Most of my work with them centred around repairing and restoring old houses, since old houses in Syria were made from wood and bricks. Over time and with rain, snow and such, parts of the floors would collapse and would require someone [specialising] in Arabic carpentry to come and fix them so I would go with them.

Most of the time in winter  we would not be able to do any work whatsoever, so I would pass by my father who was working as a watch repairer.  One day he said to me, when I had returned from my two [carpentry] instructors and he could tell that there was no work because it was an overcast and cloudy day, he said, “It looks as though there’s no work today.”

I replied, “Yes, no work.”

So he said, “What do you think, I feel that this profession [i.e., carpentry] isn’t easy nor is it a profession. What do you think about working with me?”

I said to him, “As you wish.”

He said, “Come on then, climb up!” His shop was raised off the ground since he used to fear that damp would set in, and so from that day I stuck to him until I learnt the profession from him and then opened up my own shop.

Al-Imaam al-Albaani, Hayaatuhu, Da’watuhu, Juhooduhoo fee Khidmatis-Sunnah, of Muhammad Bayyoomi, pp. 9-10.

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