al-Albani On Publishing Tapes & Books by Non-Salafis

Questioner:

I work in Islamic recordings (audio tapes). I had the opportunity to ask some people of knowledge about what is connected to the responsibility for the publication of the tapes of some of those who don’t traverse the methodology of the Predecessors, they belong, for example, to some of the groups on the scene, like the group al-Ikhwan al-Muslimîn or at-Tablîgh, or the like. Some of them (i.e., the scholars) gave verdicts that I should not record or publish these tapes at all, while some others said, “From them, choose what you see contains the proper [information] and does not have explicitness in opposing the methodology of the Predecessors.” So the confusion has not left me until now. I ask Allah, mighty and majestic is He, to end this confusion with what you opine and suggest to us in this field; may Allah reward you with good.

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Salafism, Do You Really Get It?

I had originally began this article a few months ago in hopes that it would be completed well before Ramadân. Circumstances however, have prevented its completion until fairly recently. I’ve been waiting on some feedback from some brothers I sent the completed article to before; so far only a few brothers have responded with their input. I thought, however, that I’d post it now despite not hearing back from some of them, since most of the feedback I was getting while working on it was fairly positive.

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Doubts & Their Replies: Part 2

By: Shaikh Muhammad Nâsir ad-Dîn al-Albânî  

The Second Doubt: Area

The reply to it is what Ibn Taimiyyah said on pg. 45 of at-Tadmuriyyah:

An existent thing [that is] not Allah could be meant by [the word] ‘area’. Thus it is created like if I meant the Throne itself, or the heavens itself by [the word] ‘area’. What is non-existent [that is] not Allah, exalted is He, could [also] be meant by it,[1] like if I meant what is above the universe by [the word] ‘area’. It is known that the [legislative] text does not contain affirmation of the word ‘area’, like it contains affirmation of exaltedness,[2] levelness,[3] transcendence and ascension to Him, and similar to that. Nor [does it contain] its negation.  And surely, it is known that nothing exists except the Creator and the created. The Creator is unlike the created. Nothing from His essence is in His creation and nothing from His creation is in His essence.

So it is said to whoever negated [the word ‘area’], “By ‘area’, do you mean that it is an existing created thing? For Allah is not inside the created things. Or by ‘area’, do you mean what is beyond the universe? For there is no doubt that Allah is above the universe. Similarly it is said to the one who said Allah is in an area, do you mean by that that Allah is above the universe or do you mean by it that Allah is inside something from the created things? For if you meant the first, then it is true. And if you meant the second, then it is false.

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Conditions for Proper Women’s Islamic Dress

(Originally part of a post I wrote for Learn-Islam.net, slightly edited) 

In sūrah an-Nūr (ch.24, v.31 of the Qur’an), Allah (exalted is He) says,

«And tell the believing women to lower their sights; to preserve their genitals; to not display their adornment—except what is visible from it; to draw their khimârs over their bosoms; to not display their adornment except to their spouses or their fathers, or their spouses’ fathers or their sons or their spouses’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or what their right hands possess (i.e., slaves or captives), or their servants from the men [who are] not possessors of desire, or the children who have not become cognisant of women’s private parts; and to not strike their feet in order that what they hide of their adornment be known. And repent to Allah collectively, O believers, in hopes that you may be successful.»

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Second Intro to al-Albânî’s Hukm Târik as-Salâh

By Shaikh ‘Alî bin Hasan bin ‘Abdil-Hamîd al-Halabî
(Taken from The Ruling Regarding the Abandoner of the Prayer, a future QSS publication, may Allah facilitate its completion)

The praise is for Allah with His praise’s due and may the salutations and the peace be upon His prophet and His servant, and upon his family, his companions, and his delegation.

As for what follows, then indeed, the first printing of this beneficial (if Allah willed)[1] treatise was during the life of our shaikh, the great scholar, the imam, Abî ‘Abdir-Rahmân Muhammad Nâsir ad-Dîn al-Albânî (may Allah have mercy on him), and to his pleasure. Now this is the second printing to be prepared for print and distribution … however, after his bereavement and his death—may Allah shower him with His mercy.

Surely it goes without mentioning the emphasis of, that this blessed treatise—and the praise is Allah’s—Allah has caused immense benefit with its previous printing. And that is from two aspects. The first is the return of many from the abandoners of the prayer, the misguided strayers, and the dissolute sinners, to the truth’s main path and Allah’s straight way due to what it included of legislative heavy hits, religious frightenings, and scholastic encourangements that gave life to the lifelessness of their hearts and rectified the corruption of their limbs. The second is the good grasp of the scholastic issue with respect to excommunication[2] and its abscence in such a manner that the statement regarding it is the moderate statement, without loss, nor excess, distant from exaggeration, contrary to insufficiency, and in conformity with the opinions of the splendid People of the Sunnah.[3]

As I mentioned in the introduction of the first printing (on pg. 22), then indeed the origin of this study is a scholastic {hadîth} extraction from our shaikh, may Allah have mercy on him, for a narration from the [various] narrations of the authentically established hadîths of the Intercession, whose foundation groups from the People of Heresies, old and new, have differed on; and that[4] is in his brilliantly beneficial book, Silsilah al-Ahâdîth asSahîhah (no. 3054).

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Doubts & Their Replies: Part 1

By: Shaikh Muhammad Nâsir ad-Dîn al-Albânî

The linking of all who affirm transcendence[1] for Allah, exalted is He, to being an anthropomorphist or an embodier, or to the attribution of area[2] and place[3] to Allah, has certainly become widespread among the later generations.[4] Thus, it is necessary to remove the doubt concerning these three matters.

The First Doubt: Anthropomorphism

It is possible to take the answer to this doubt from what has preceded of the [statements] conveyed from the imams, and from what we will see in the following texts of the book;[5] I will mention some of them now.

1. Nu’aim bin Hammâd al-Hâfidh said, “Whoever likens Allah to His creation, then he has disbelieved. And [likewise,] whoever rejects what He described Himself with, then he has disbelieved. What He described Himself with is not anthropomorphism, nor [is what] His messenger [described Him with].”

2. Is·hâq bin Râhawaih said, “Certainly anthropomorphism would be if [one] said ‘hand like my hand,’ or ‘hearing like my hearing’; then this is anthropomorphism. As for if [one] said just as Allah said: ‘hand, and hearing, and sight,’ then he did not say ‘how’ or ‘the likes of …’, then this is not anthropomorphism. Allah, exalted is He, said, «Nothing is like His likes and He is the Hearing, the Seeing» (42:11).”

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Nullifiers of Ablution (Nawâqid al-Wudū’)

1, 2: Urine, feces: «Allah does not accept the prayer of anyone of you if he drops excrement until he performs ablution.» Agreed upon (i.e., narrated by al-Bukhârî and Muslim). «There is no ablution [needed] except from sound or smell [i.e., passing gas].» at-Tirmidhî (who declared it authentic), Ibn Mâjah, al-Baihaqî, and Ahmad.

3: Pre-seminal fluid: [There is] ablution for it. Agreed upon.

4: Sleep. He (the Prophet, may Allah send salutations and peace upon him) used to order us to not remove our footwear for three days and their nights except for sexual impurity (janâbah). However, [we could keep them on and wipe on them] for feces, urine, and sleep. at-Tirmidhî (who declared it authentic), an-Nasâ’î, and Ahmad. It is the opinion (madh·hab) of al-Hasan al-Basrî, al-Muzanî, Abî ‘Ubaid al-Qâsim bin Sallâm, Ibn Râhawaih, and Ibn al-Mundhir; and Ibn Hazm opined it [as well].

5: Eating camel meat. Ahmad, Is·hâq [bin Râhawaih], Ibn al-Mundhir, and Ibn Khuzaimah spoke of it [i.e., they held that opinion]. al-Baihaqî and Ibn Hazm chose it. ash-Shâfi’î said, “If the hadîth is authentic, I speak of it [i.e., he holds that opinion]. In [his explanation of Muslim], an-Nawawî said, “This opinion is stronger in terms of evidence, even if the general body [of scholars] are upon its opposite.” Shaikh of Islam [Ibn Taimiyyah] gave support to it in al-Fatâwâ and inclined to it in Majmū’ah ar-Risâ’il, and ash-Shawkânî spoke of it.

6: Touching the [private] member with desire.

Source: al-Albânî, Muhammad Nâsir ad-Dîn. ath-Thamar al-Mustatâb fî Fiqh as-Sunnah wal-Kitâb. Kuwait: Mu’assasah Ghirâs lin-Nashr wat-Tawzî’, 1422H. pgs. 21-22.