Immam al-Albani (english)

The Means of Revival of The Islamic Ummah

2011-05-18T09:07:00.000-07:00

Part 1

Part 2

Al-Tashabuh Imitating the Kuffar Is Prohibited

2011-05-17T08:04:00.000-07:00

Prohabition of Following the Kuffar

Bismillah ar-rahman araheem

Imitation of the Kuffar

Q. Bismillah ar-rahman araheem, we would like a further clarification and a clearer understanding of a previous lecture given, entitled: The Ahadith of the Prophet (sallah allahu alayhi wassalam) concerning the prohibition of imitating the kufar. Jaazakum Allahu khayr.

          A. The sheikh Rahimahu Allah continued on to say: We state that anything that is specific to the kufar, their culture, and their traditions is not permissible. It is not permissible for the Muslim to neither beautify himself nor take for him self anything that is specific to the kufaar. There is no doubt it is not within our capacity at this time to enter into this topic in detail or in very precise levels because the imitation (Tashabuh) is of different levels. I will give you some examples concerning what I mean so it will become clear to you.
          The Muslimeen up until this day walhamdulilah, wear on their heads a certain Islamic head gear. Like wise, the disbelievers have a certain headgear which is called "Al burnata" a type of head gear worn by the kufaar. If a Muslim puts this type of head gear on his head, then he has done something prohibited and has imitated the kufar in their way of dress, and this is not permissible. There is no doubt left in anybodies mind that understands or has come upon the ahadith of imitating the kufar, that whom so ever has put on this head gear, or has imitated the kufar in any other way, then he has fallen into the sin and/or prohibition.

          Let us take for example that a Muslim has put upon his head this head gear and continued to walk between the Muslimeen wearing it. At this point, it is known that this "Muslim" has lost his Islamic character. He has also cut off his connection between him and his brothers in Islam. It is known that upon this Muslim are rights towards his fellow Muslim brothers and upon them are rights towards him. We know within our deen we have rights amongst each other, as the Prophet (sallah allahu alayhi wassalam) explained to us the right of the Muslim upon the Muslim is five. The first thing the Prophet (sallah Allahu alayhi wassalam) noted was: If you see or come upon your brother Muslim, give him salam (The greetings of peace). When you come upon a Muslim brother that is wearing this kafir head gear instead of the Islamic head gear, one will not recognize that he is Muslim because he is wearing another people’s clothing. One might come to him (he that is wearing this kafir head gear) and think that he one of the disbelievers themselves named George, Antonio, and other names such as these. Therefore, one will not go towards him to give him salam. Although it is an obligation upon every Muslim to greet each other, this person that is imitating the kufar has lost his Islamic identity/character by putting this kafir article on himself, and did not allow the Muslim brother to differentiate between him and the kufar. Due to this, Allah (swt) raises his mercy up off of him. I say this because “Assalam” that we send upon each other is from the names of Allah (swt’s) names. As it has come in the authentic hadeeth, the name “Assalam” has been placed on the earth, therefore spread it between yourselves. When a Muslim comes upon another Muslim and gives him salam, it’s like we say in the Syrian dialect, May Allah’s name be upon you (Issim Allah alayk)”.

          Due to losing his Islamic identity/character, this person will lose out on the salam that the Muslims spread between themselves. Of course this will lead to greater things, such as cutting each other off, turning away from each other, and producing hatred between one another. So the issue with this clothing is not as many of the people may imagine of it not having any effect upon the person’s Islamic identity/character. Rather, it is the opposite, everything that is apparent on the person effects that which is within him. As has come in the authentic hadith of Al-nu’maan where the Prophet (Peace be upon him) states at the end of the hadith

“…Verily within the body there is a part, if it becomes correct and rectified the body becomes correct and rectified. If it becomes corrupt, likewise the whole body becomes corrupt. Verily this body part is the heart.”

          The clothing of the kufaar is corrupt and not righteous, and the one who wears this clothing will affect his heart by allowing him to take on the kafir’s personality and their ways.

Here I would like to stop and take this opportunity before I continue on into the topic.

          I want to point out how the Muslimeen’s personality and character today is deteriorating continuously. Recently there has come forth something that is very strange and has effected many of the youth. It is that they wear white shirts, and in the middle of the shirt on the front or back there is some type of picture. Some of the pictures on these shirts are what they claim to be their heroes from the wrestlers and the fighters.

          Recently I went to one of the masajid to pray. While I was praying, there was a young man that I saw that I know and see regularly in the masjid praying wearing a T-shirt with pictures all over it. The picture on the T-shirt was a persons figure or some type of sports athlete. He was wearing it as he was praying and walking in and out of the masjid. This has become the new fad between the youth due to our ignorance, Islamic personality, and Islamic teachings. It has been a long time since the beginning of Islam, and it seems as though the further they get away from it, the more they are losing their Islam. Where is the honor? Where is being proud of the Islamic personality and Identity, the Islamic character, the Islamic deen they hold? Where are the people persevering the Islamic traditions, which we have inherited from our fathers and them from their fathers? Rather it is strange that a person today wears a shirt with somebody’s face on it. It is as though everything strange they come up with, it is upon us to follow and do as they do.

This just means that the Muslimeen are in the path of imitating the kufar. It is from the mercy of our Lord most high and honored is that he sent to us our Prophet and messenger Muhammad (Peace be Upon Him) with a legislation that our Lord has given the description of it in his saying “Today I have completed for you your religion and have accepted Islam as your religion…”. Like wise, The Prophets (Peace be Upon Him) statement is that I have not left anything that brings you toward Allah (subhanahu wa tala) except that I have brought you to it, and I have not left anything that brings you toward the hell fire that I have not warned you from it.

One of the things that the Prophet (saw) warned us from and restricted us from doing was to keep our Islamic personality in tact and preserved by not imitating the kufar.

          Now, I have given you an example which no intellectual person, or person whom has left off his desires will not accept. The example of the Muslim wearing the kafir head gear “Al birnata” on his head and walking between the Muslimeen in this fashion thus disconnecting him self from the Islamic community and society. That is if within that community or society remains that which gives it the right to still be regarded as an Islamic society.

          I will give you yet another example of the effect of the Muslimeen and their imitation of the kufar. I was on my way on a trip in a train where I met a Christian priest. We had a very long debate, but I won’t talk about the whole debate for it is too long. As we were speaking, the priest criticized the Muslimeen for being extreme against wearing this “burnaata” or kafir head gear to the point that the Muslimeen criticized this man named Mustafa Kamaal for making this something mandatory in his land. This man, Mustafa Kamaal was a Turkish ruler called Atta Turk that had an issue with the Muslimeen because the Muslimeen criticized Atta turk for making it a mandatory gear for the Turkish people that they wear this kafir head gear instead of the Islamic one they previously had. Due to this man’s action of forcing this kafir head gear, unfortunately, today we still see some of our Turkish brothers dressed with this kafir head gear.

          He was trying to tell me that this hat and/head gear is a universal and international form of clothing, and it would not hurt anybody to wear it. Why are you so extreme in your position? The Sheikh (rahimahu Allah) then points out that the sect of Christianity this Priest came from would normally be dressed in a long black robe with a long black hat. So the Sheikh then said, “Then there won’t be any problem for you to take off this black hat that you have on, and instead put on this white or red hat (tarboosh – A long red hat that is mainly worn in the land of Syria)”. The priest then replied by saying “of course not, I will not do that.” The priest ran away from doing such a thing, so here is my place of proof.

          I then asked the Priest why he will not do it, and he told me that he cannot do that because he is a man of God and a man of religion. I stopped the priest at that point and told him here is the difference between us, the people of Islam and you, the people of Christianity. You made yourselves into two groups, men of religion, and men of no religion. Men of religion have their own rules and from those rules are that they have a specific type of clothing. Now, when I asked you to wear this other Islamic type head gear, you refused, why? Because you want to preserve your Christian personality.

          As for us, the smallest lowest Muslim that we have has the same obligations and rights as the biggest Sheikh we have. Whatever is permissible for this one is permissible for this one and whatever is prohibited for this one is prohibited for that one.

          The sheikh then ended his debate with the priest by telling him, as it is not permissible for you to imitate the Muslim; it is not permissible not just for the Sheikh, but all Muslims to imitate the kafir in any way.

          This issue of imitation is not a subject of worship; it is an issue of knowledge a very precise psychological social issue. Some of the scholars of social studies say that nations continue to exist only through their preserving their ways and traditions. They preserve their ways and traditions by preserving their language and their history. The Muslims unfortunately continue to waste and lose these fundamental traits upon which their Islamic personality built upon. Due to this fact it has become something that the Muslims fall into easily, and it has become of a simple matter for them to imitate the kufar.

That was my example of the Muslim wearing a “burnata”. Let me give you another example of the person that wears this thing around their neck called a tie.

          What do you see this tie signifies? This tie is meaningless, except that it is clothing that the kufar wear and they have introduced it into in our lands after colonizing us. The shaytan then came along and beautified this clothing to us, so we then imitated it. Furthermore, the person that has some type of intellect should pay attention to this time that is being wasted when putting this article of clothing on. They sit in front of the mirror wasting time, minutes of the hour trying to beautify this piece of clothing that they have. In fact they feel a certain type of discomfort in it such as one of you that has been tested with the dilemma of wearing the pants and other than it from the kufar styles and clothing. In summary there is nothing meant by this except for imitating the kufar only.

          It should be noted that there are levels of imitation, so the one that put on the tie is not like the one that wore the “burnata”. They are not of an equal or similar level. It is as what we used to hear from some of the Mashayikh here, the person that has put the burnata on his head has raised a flag saying, that’s it… it’s over, I am no longer Muslim.

We will go down to another level of the certain type of clothing that the youth has been tested with and has been a general dilemma amongst them. They are the ones that wear the pants and the shirt and follow the new fashions with and designer clothing lines. One of them looks for the next outfit that is in fashion after the previous ones have gone old. It actually reminds me of a joke that used to be said about the women, but now it is said about the men. The joke is, there was a man running out with a bag on his shoulder when his brother ran into him and said, “Where are you going my brother? Why are you running so fast?” the man replied “I just got this new piece of clothing that’s in fashion for my wife and I better get it to her before it’s out of fashion and asks for the next one.” Unfortunately This joke is no longer just for the women, it has become for the young men as well. All of this that we see is something that makes it even clearer to us that the minds of the Muslimeen are in the hands of another. And these people that control their minds are not Muslims themselves.

          In the end, you should know that the levels cannot be consolidated because they are so many in numbers. It is sufficient for the Muslim that he reckons himself and knows that the imitation of the kufar is anything that has come to us from the kufar yet no benefit can be found in it. Therefore, this type of simulation of them is what is considered imitation (At tashabuh).

          There is another level that if the Muslim does not pay attention it then there is absolutely no benefit in asking about the different levels of imitation. This level is that the Muslim should go out of his way and have the intention to oppose the kufar. There is the imitation of the kafir, and as you have seen, it is of levels and types. But there are things in the legislation of Islam that you are asked to do in which you seek ways of opposing and being opposite to the kufar.

          Even in a situation where it is not something that you own and control. The Prophet (Peace be upon Him) has benefited us his saying in the hadith that has come in Sahih Bukhari, “The jews and Christians do not dye their hair, so be opposite to them.” Since the Jews and Christians do not dye their hair when their hair becomes grey, so oh you Muslim be in opposition to them and dye your hair. The human being’s hair is going to become grey, this is the Sunnah (way) of Allah (swt) concerning his creation, and you will not find a replacement for the sunnah, the way of Allah (swt). There is no difference in this aspect between the Muslim and the kafir, the righteous and the corrupt. Everyone will have to pass by this stage that grows of age, and they will all turn grey. Even the Prophet (saw)’s hair turned grey as we know. Even though the grayness of his hair did not overwhelm his beard, rather it was the minority of his hair. With all of this, the person’s hair will become grey and change color. All of this being known to the Prophet (Peace be upon Him), he still commanded the believers and said “The Jews and Christians do not dye their hair, so be opposite to them”. The Prophet (Peace be upon Him) meant by all of this; Oppose the kufar.

So we are not just ordered not to imitate the kufar, but we are ordered to oppose the kufar and be different from them. If they wear certain clothing, we are ordered to wear a different type of clothing. Not just in our clothing, rather in our lives in general and specific, we are ordered to be different from them. It is as I have told you before; this is not an affair of uselessness that has no meaning behind it. Rather it has great meaning because the things that are apparent upon the person have an effect upon the things that are not apparent; the things are apparent upon him have an effect upon his heart. If good then good, and if evil then evil.

With these words, it is enough…. Walhamdu lilahi rab il alaameen.

Then the shaykh opened the floor up for questions.

A questioner asks about the Immama. (Head covering)

          Shaykh answered as for the Immama it is a traditional for of head covering known to the Arabs. And it should be known that it is not true what has been narrarted in the weak and fabricated ahadith that the prayer (sallah) is seventy times better than the (sallah) with out it. Rather it is from the dress of the Arabs and it is still worn by them. But no one should believe that the Ammamah is that cover that is wrapped levels and stages and for each level on the ammamah it is an increased level in Jannah, this is not true. It is this covering we have on our heads to protect us from the heat or the cold or other than that.

Wassalmaualikum.

Whoever Imitates A People then He Is Of Them

2011-05-17T08:01:00.000-07:00

Prohabition of Immitating the Kuffar

Bismillah ar-rahman araheem

Imitation of the Kuffar 2

I had not planned to speak to you, rather the plan was that we would have a brother of ours visiting us. This brother is with us in the da’wa salafiya from old times. When his brothers called him to submit to the book of Allah and the sunnah of his messenger, he submitted and came to it. We had planned that he should speak and give us a word that would benefit the Muslimeen in general, the Salafiyeen in specific. But as I was entering, another thought came upon me. I have decided to speak on a topic because this is an opportunity that I find. It is concerning a brother of ours that we did not know before; rather he is a brother from the brothers that we did not see. He came and visited us a few days ago and he is here visiting once again tonight. That is that this brother had visited us and sat in some of our sittings. He saw the interaction between me and our brothers. He looked at me as their Sheikh and them as the students. As he saw this interaction between us, he criticized it, which lead me to have to explain to him that you will not find us like the Sheikh with his followers. The brother went on to say that I just do not find the interaction from the students with you similar to the other Shyookh and their students. The sheikh then explained to him, you will not find us like the followers of those Shyookh. In fact, we are about to enter into the sitting and you are going to see something else that you will not like. The brother said what is it? The Sheikh told him, wait and you will see. As the brother entered the sitting, no body moved. No one got up to give the Sheikh salam, as is the tradition in some of the sittings that this brother was speaking about. The answer to the sheikh was as he was used to, the anwer being, if you want to get up, then get up, if not, then you don’t have to.

            I decided to speak because I know he is soon leaving and there might not be an opportunity to sit down in a private sitting for me to explain this issue to him. Rather, I wanted to take this opportunity and I feared that it might pass me by. This is from one aspect, and the other aspect is that I know of some brothers, some good brothers that think they might have some Islamic knowledge and background, but in reality this is not from Islam or anything. Rather, it is certain traditions and cultural baggage that has leaked into our society from other people. Those people are the people from Persia and Rome.

            I will begin with the Hadeeth that is authentic collected in Saheeh Muslim, narrated from the side of Jaabir Abdullah Al-ansaree (radiya Allahu anhu): “The Prophet (peace be upon him) had prayed salatul Thuhr with his companions one day. He lead them in Salah while he was sitting. His companions were standing while he was sitting. While The Prophet (peace be upon him) was in his salah, he signaled to them to sit. After salah had finished, he turned to them and explained, that you had almost done the action of the Persians. They stand while their great ones sit, their leaders sit as they stand over them, and when their kings sit, they stand over them. Rather, the imam is appointed to be followed. If the imam makes takbeer then make takbeer, if he raises then raise, if he makes sujood then make sujood, if he prays standing, then pray standing, if he prays sitting, then pray sitting, all of you.”

            My place of proof and what I would like to point out from the hadeeth is that this is traditionally how the nations operate between each other. They take from one another and imitate one another. You see the weak following the strong, the weak imitating the mighty. This is our situation today. We have become a weak nation, even though we are Muslims, due to our weakness in our deen, and our ignorance of it, and our distancing from it. We imitate the strong, which are strong in tangible monetary wealth. We wish that we imitate those that are strong in their deen, in their aqeeda (belief), and in their manner and character. We imitate those people because we look at them as if they are great and honorable and something to be looked up toward. This is traditionally how the nations interact. The weak with the strong and the lowly with the mighty. Therefore, Islam has come with goals, fundamentals and principles prohibiting the Muslimeen from imitating and/or following the kafireen. That is because, imitating and following is a cause for the ummah to lose its character and its personality. It causes it to be watered down to another nation’s character and way. How many of the ahadith of the Prophet (peace be upon him) have come in multitude with different words but the same meaning? It is “Preserve your Islamic character, your Islamic personality, and do not imitate the kafireen in their way or traditions”.

            I don’t seek here to speak in depth about any one of those certain fundamentals and principles that I spoke about earlier. I have already gone in depth concerning these fundamentals and principles in my book The Muslim women’s proper covering. Rather, I want to speak about a specific topic and issue that has become widespread and common between the sittings of the Muslimeen today. This is built upon the statement of the brother previously, if the Sheikh enters the sitting, the people should get up if they want, or if they want they can remain seated. So, our saying is, if the Sheikh enters the sitting then it is not permissible for any one to stand for him. This is because this Sheikh, no matter how great or high he becomes, in comparison to the Prophet (peace be upon him), he is not something you would even mention. We know from the authentic sunnah, that the Prophet (peace be upon him) is the master, the leader, and the best of mankind. And his companions are the best, the most virtuous of the mankind after the Prophets and Messengers. Therefore, the companions are the most knowledgeable of people, of what the most revered, honored, admired, and esteemed of mankind deserved of their respect and he was Muhammad peace be upon him. How could this not be, when they are the ones that heard the Prophet (peace be upon him) repeat upon them many times:

“He is not from us that does not have mercy upon our young, the one that does not have respect for our old, and the one that does not know the right of our scholar.”

            This hadeeth was narrated by the imam of imams Muhammad ibn Ismael Al-bukhari (rahimahu Allah) in his book “Al-adab al mufrad” (The book of manners and morals of the muslim) in which he collected in many routes. He narrated this hadith from a group of the companions of the Prophet (peace be upon him). Like wise from the ahadith that he compiled (rahimahu Allah), was the hadith that is from glorifying Allah to show honor and respect to the one that has grown grey while in Islam. These companions that were raised upon the hands of Muhammad (peace be upon him), who graduated from the school of Muhammad (peace be upon him), who sat in the sittings of Muhammad (peace be upon him). It was only befitting of them to give do respect to the Prophet (peace be upon him), the respect that he deserves. It is not befitting for them except to give that do respect to the Prophet (peace be upon him), the respect that he truly deserves. So was it from respecting the Prophet (peace be upon him) that when he entered into a sitting like the sitting that we are in now, (there is no resemblance between our sitting and his as it is said) that they stood up for the Prophet (peace be upon him) as a form of respect? Did any of them used to stand the Sunnah if we return back to the authentic sunnah? We find that the answer is clear and that it is not their action to do so, rather it was prohibited. And from it, is the hadith that has been collected from the imam of the imams known as Imam Al-bukhari (rahimahu Allah) in the book that we stated “Al-adab al mufrad”, in which Anas ibn Malik (radiya Allahu anhu) said:

“There was not a person that was more beloved to them (the companions) more than the Prophet (peace be upon him), yet they would not stand up for him because they knew his hatred for this act.”

            So, they would not get up for him because they knew how he disliked it. Therefore, the companions did not get up for their master, the master of all of mankind. Was this disrespect on their part to the Prophet (peace be upon him)? Was this them falling short in honoring the Prophet (peace be upon him)? Or was it they submitting to his commands, orders, and teachings in which he taught them that this type of action and tradition if from the tradition of the foreigners? Rather, they were prohibited, and they followed this command of prohibition as we noted in the beginning, and that is in the general realm of not imitating the kufar. There is no uncertainty that them not standing up for the Prophet (peace be upon him) was out of respect for him and honor. This is their respect toward him and honoring him, because Allah (subhanahu wa ta’la) says in the Quran:

“Say if you love me (meaning Allah subhanahu wa ta’la) then follow the Messanger of Allah”.

            By following the Prophet (peace be upon him), the true following, a person must leave off his desires, his whims, his emotions, and emotional tendencies. Instead, one should follow the commands of the Prophet (peace be upon him). This is how the companions of the (prophet peace be upon him) were. Therefore, they did not stand for him. Why? We find the answer in the hadith that noted that the companions of the Prophet (peace be upon him) knew that he disliked this act. Thus, the Prophet (peace be upon him) hated that his companions used to hate that they stood for him as he walked in to a sitting. Why is this? Some of the people that have been accustomed to opposing the sunnah, and those that stand for the others and the others stand for them explain this hadith to other than its true meaning. Even with their explanation of it, it is a proof against them and not for them. They say, the Prophet (peace be upon him) used to disliked the act of people standing for him because he was humble. There is obviously no doubt that he was a humble man, and from his humbleness that he hated that his companions stand for him. We do not submit to this argument, but we do submit to and acknowledge that the Prophet (peace be upon him) was extremely humble. But we will not acknowledge that that is the reason the Prophet (peace be upon him) disliked them standing for him. Let us note the real reason as to why he disliked it, but first, let us confront these explainers of this hadith in an improper way and ask them; what has kept you from being humble like the Prophet (peace be upon him) was humble? Are you not in more of a position to be humble than the Prophet (peace be upon him) (meaning your position is lesser than his)? Are you not more required to be humble than the Prophet (peace be upon him) due to your position? If the Prophet (peace be upon him) says to the people, send the salutations upon me, it means to ask Allah to increase me in honor, in place, in position, in might, and in highness. This might be something that contradicts humbleness, but we say that when the Prophet (peace be upon him) commands the people and orders them to make dua’a and salutations upon him (peace be upon him), he has done so because of the command of Allah (subhanahu wa ta’ala) to him to order the people to send the salutations upon him (peace be upon him). This is the least of what the Prophet (peace be upon him) deserves because he is the main reason and cause of the people’s guidance as Allah (subhanahu wa t a’ala) says:

“And verily you guide to the straight path”

            Thus, if he (peace be upon him) is not humble at a certain time, then there is no shame in that and there is no fault in him because of his high position. As for you, you are at fault when you are not humble. Rather, it is feared upon you that you might fall into the fitna, and you might get used to the people standing for you when you enter. This will lead to the shaytan entering into you, and we know that the shaytan goes through the person and flows through him similar to the blood flowing through the human body. The shaytan enters onto one of you, and he starts whispering to you, and changes your personality, character, and way so that when one of you enters into the sitting, and the person(s) does not stand up for you, it will be as if the person(s) has made kufur in Allah (subhanahu wa ta’ala) and his messenger. What did this person do? The least he really did was simply make a choice of standing up for the person entering the sitting or not. Therefore, when the person doesn’t stand up, why do you make it such a big deal? This is because the people have been accustomed to thinking and/or believing that standing for the person entering the sitting is showing respect for them. And not standing for them will be showing disrespect, humiliation, and dishonor. Do we see that the companions of the Prophet (peace be upon him) were like this? Did they disrespect him by not standing for him? Did they dishonor him by not standing for him? That was no the case. Rather, they did it because they knew how much the Prophet Muhammad (peace be upon him) disliked it. But then the people’s mentality became crooked and they began saying that there was no problem standing for a person out of respect. Then we look at the companions of the Prophet (peace be upon him) and wonder why they did not stand for the Prophet (peace be upon him). Was it because of the humbleness of the Prophet (peace be upon him) as they say? Rather, we say to them, if this is your case and this is the position you would like to take, then follow the Prophet (peace be upon him), act upon the sunnah and be humble and do not let the people stand for you. Let them know that you dislike this act. The outcome will then be as the companions had with the Prophet (peace be upon him). The Prophet (peace be upon him) enters the sitting and it will clearly not represent disrespect towards him (peace be upon him) because the companions were raised to know this. So, if the people that we claim to be people of knowledge and men acting as shyookh uphold the way of the Prophet (peace be upon him), hold firm to it and spread it between the people, and show the hatred of the things the Prophet (peace be upon him) and/disliked of those that destroy the corrupt it, then we will not be in a society similar to the one we are in today. We would be in a society that did not have people who imitated the kafir culture and tradition.

            Let us go on to the correct explanation of the hadith of Ana ibn Malik that we previously stated. He said that they will not stand for him because they knew his dislike and hatred of it. This is a hatred that Prophet (peace be upon him) had that was based upon legislation. The prophet (peace be upon him) hated this standing up because this is the tradition of the people that are foreign to Islam. You also heard previously of Jabir (radiya Allahu anhu) where they stood behind the Prophet (peace be upon him). Who did they stand for and why did they stand? They stood in adherence to the command of Allah (subhanahu wa tala) “And stand for Allah in obedience.” They did not stand for the Prophet (peace be upon him) that was sitting down due to necessaty. Rather, they stood up due to the command of Allah, the lord of the world. Therefore, their intention was to glorify Allah (subhanahu wa tala) and submit to his commands. Since that was their intention, but what did the Prophet (peace be upon him) instruct them? He (peace be upon him) did not even wait to finish his prayer (salah). He hurried the ordering of good and forbidding the evil, and signaled to them to sit down. After prayer, he (peace be upon him) continued on to explain and/or clarify to them. He said you had almost done the actions of the Persians for their great ones and kings that stand up for their kings as their kings are sitting. Now there is a great difference for every person that hears this hadith. Between the kings of Persia and his people, the king sits upon his throne with all types of ornaments and trinkets, and around him are his counselors and viziers that are standing for him. As the king sits arrogantly on his throne, everyone stands for him as a means of respect. So where is this from the Prophet (peace be upon him)’s action where it was necessary for the Prophet (peace be upon him) to sit during prayer (salah)? Even when he sat during prayer, the companions (sahaba) did not stand for him, rather they were standing for their Lord in accordance to his command. There is no comparison between the two, in fact, the difference is vast. Even with this great difference, The Prophet (peace be upon him) told his companions “You have almost done what the foreigners and/or non-arabs do for their great ones”. They stand for their kings out of showing respect and honor to them. Look at the slaves of Allah that understand what has become prohibited (haram) in their essence and within themselves. They also understand what has become prohibited (haram) due to what it can get lead a person into. This is why Muslims are prohibited from following the kufaar in any way; because it will lead them to what is prohibited for them. From these traditions and cultural practices that are prohibited, specifically stating standing up for a guest that enters is what many of the Muslimeen today have been tested with. What is the reason? Rather you all know the reason. It is from being far away from the sunnah, far away from the understanding and actions of the salaf As-salih (wise predecessors).

This issue and/or topic can go on for much longer. As for now, we are going to open up the sitting for our honored guest so that he may present to you that which he has of benefit. I will end this sitting with a story, and in it we will find some amusement, wisdom, knowledge, and benefit:

            The historians note in the biography of Abu Abdullah ibn Bata that was a great scholar of hadith and a great scholar of hanabila how much he hated when people stood for him. One day Ibn bata and his companion went out into the market place (sooq) and they came past a scholar sitting in his shop. This was from the great manners of the scholars from before, that they would rely in their substance upon their own hard work and sweat. As Ibn bata and his companion were passing by the scholar, they gave salam just to find that the scholar stood up. Ibn bata began speaking to his companion that was a poet. The scholar knew that Ibn bata hated the action of standing up for him. The scholar said to Ibn bata in a poetic verse “Do not blame me for standing for the one that I love and honor. If there is one that I love and honor, then it is you. So do not blame me”. It is the right upon him that he honors those that deserve honor and respect those that deserve respect. Sheikh Albani then said, this is from the character of the muslim… he honors those that deserve honor and respect those that deserve respect an d knows the right of the scholar etc. But is this respect and honor that is being shown, opposing the sunnah? For instance, would you show respect and honor to a person by prostrating to that person? Everyone will answer with of course not, prostrating is only for Allah. Sheikh Albani then said, excuse me, all of the mashayikh would say of course not…prostrating is only for Allah. Except I only wish that I was correct in that statement. But it sorrows me to say, and unfortunately I must, it is not the reality that all of the shyookh say that prostration is only for Allah. Rather it is the tradition of the followers of some of the Shyookh in some of the paths of Sufiya for instance, that when they would like to excuse themselves from a sitting, before doing so they would make prostration to the Sheikh. After prostrating, they claim that this prostration is not a prostration of worship; rather it is a prostration of honor. We have read of this in many of the letters and books that have been written. For that reason, does a Muslim show respect or honor to somebody? Of course not, at least the majority of the Muslims would not.

            We have the hadith of Moadh ibn Jabal (radiya Allahu anhu). When Moadh Ibn Jabal took a tour of Al-sham (today, these countries consist of Syria, Jordan, Palestine, and Lebanon) saw the people prostrating to their leaders. So as soon as he saw the Prophet (peace be upon him), he knelt down in prostration to him (peace be upon him). The Prophet (peace be upon him) said “Don’t do this ya Moadh!”. He, Moadh ibn Jabal then said, “Oh Prophet of Allah I come to you from Al-sham where I saw the Christians do this to their great ones, and I see that you have more right to this then they do.”

Now this would be a correct argument if sujood (prostration) was permissible to other than Allah (subhanahu wa ta’ala), then the Prophet (peace be uon him) would have more right to this than anyone. The Prophet (peace be upon him) said:

if I had ordered anyone to make sujood (prostration) to anyone else other than Allah (subhanahu wa ta’ala), I would have ordered the wife to make sujood (prostration) to her husband.

But this prostration is not befitting except for Allah, most high. Therefore, it is not permissible for the Muslim to show respect and honor by making sujood (prostration) to anyone because this is something specific to Allah, most high. So is it permissible for a Muslim to make rukoo’ (bowing)? The answer is no, you cannot bow to show respect either. Except for these sufi paths that have made it permissible. We notice that if they have made sujood (prostration) permissible for other than Allah, then what do you think about rukoo’ (bowing)?

The hadith of the Anas ibn malik (radiya allahu anhu) which has come in Sunnan Al-Tirmidhi and other than it:

Anas ibn Malik asked the Prophet (peace be upon him) When one of us sees his brother, should he bring him close to him in a hug? The Prophet (peace be upon him) said no. He then asked, “Should he bow/lean toward him?” The Prophet (peace be upon him) said no. He then asked, “Should he shake his hand?” The Prophet (peace be upon him) said Yes. Therefore, form this hadith, we know that bowing or leaning towards a person is not permissible when greeting one another.

Thus when that scholar stood up for Ibn Bata in the previous hadith, we know that it is correct that one honors and shows respect to the people of honor, but in this matter, his action was not correct. It is not a correct means to a man that is a scholar or anyone in a higher stance. So Ibn Batta’s friend or poet knew Ibn Batta’s position on this imprecision. It also appeared that this poet was inherently good at his poetry and it came naturally to him. Therefore as soon as Ibn Batta told him to speak, he said:

You greet me, and you say you want to show respect but you stand. And I am sure of your love for me and you are sure of my love for you and the respect we have between one another. Therefore there is no need for us to stand. Why do we annoy each other with these types of things, in which there is opposition to the sunnah in it and sinfulness? So this is why I hate it, and leaving it off is better. Let us greet each other in a natural manner and it is enough for the both of us as we meet.

The Future is for Islam

2011-05-16T15:14:00.000-07:00

Narrations About the Future of Islam

By: Shaikh, Imam, and Mujaddid (Reviver of Islam), Muhammad Nasir ad-Din al-Albani

(The Levant [Bilad ash-Sham])

Our Shaikh, Imam al-Albani, may Allah have mercy on him, was one of the most optimistic people about the victory and strengthening of this religion, that is because optimism strengthens one's resolve and seriousness, it helps and an individual reach his goals despite hardships, evil consequences, and difficulties which are placed in the path of the Ummah of Islam. Shaikh al-Albani showed his optimism in his lectures, classes, books, and letters. He began his great book, Silsilat al-Ahadith as-Sahihah, with an article he named, The Future is for Islam.

What follows is the speech of the Shaikh:

The future belongs to Islam. Allah said,

“It is He Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), to make it superior over all religions even though the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) hate (it).” [9:33]

This ayah gives us glad tidings that the future belongs to Islam, through its rule, strong appearance, and dominance over all other religions. Some assume that these goals were achieved during the Prophets time, and during the time of the rightly guided caliphs and righteous kings. This, however, is not true. What was achieved during those times is only a portion of this truthful promise.

This is proven through the statement of the Prophet, “The night and day will not end until al-Lat and al-`Uzza are worshiped again.” `Aisha said, “O Allah's Messenger, I thought that when Allah said,

that it means [that pagan idols will be shunned] completely.” The Prophet said, “They will be worshiped in the amount that Allah Wills.”

Other ahadith have been narrated about the level of Islam's superiority and how far it becomes widespread. All of these narrations leave no doubt that the future belongs to Islam, by Allah's Will and Help.

I will mention some of these narrations, so that they might act as an encouragement for those who work for Islam, and a proof against those who feel despair and are reliant on others.

The Prophet said, “Allah gathered the earth for me until I could see its east and west. My Ummah will have its empire reach all that I saw.”

Another hadith which is clearer and more general is when the Prophet said, “This matter (Islam) will reach where the night and day reach, and Allah will enter it into every home, even if they were made from mud or hair by the might of those who are mighty and the disgrace of those who are disgrace#; with glory that Allah glorifies Islam, and disgrace that He will disgrace disbelief with.”

There is no doubt that this spread of Islam cannot be achieved except by Muslims become strong again in their morals, materials, and weapons, so that they can overcome disbelief and tyranny, and this is mentioned to us in a hadith.

Abu Qubail said, “We were with `Abdullah bin `Amr bin al-`Aas when he was asked, 'Which of the two cities will be conquered first, Constantinople (Istanbul) or Rome?' So `Abdullah called for a box that had a lock and it, and took a book out of it. He then said, 'When we were sitting with Allah's Messenger writing, he was asked, ' Which of the two cities will be conquered first, Constantinople or Rome?' He said, 'The city of Heraclius will fall first.' Meaning, 'Constantinople.'”

Constantinople was conquered by Muhammad al-Fatih, the Ottoman Caliph, as is known, and that happened 800 years after the Prophet prophesied the conquering. The second conquering – of Rome – will come by Allah's Will, without a doubt, and you will come to know of it soon.

There is no doubt that the conquering of Rome will bring the Islamic Nation the rightly guided caliphate. This is prophesied in the hadith where Prophet Muhammad said, “The prophethood will remain in this Ummah for as long as Allah Wills, then Allah will raise it when He Wants, then there will be a caliphate on the methodology of the Prophets, it will remain as long as Allah Wants, and then Allah will raise it when He Wills. Then there will be a kingship that is tyrannical, it will remain for as long as Allah Wants, then He will raise it when He Wants. Then there will be a dictatorship, it will remain for as long as Allah Wants, then He will raise it when He Wants. Lastly, there will be a caliphate on the methodology of the Prophets. Then he remained silent.”

In my view, this hadith cannot be interpreted to make `Umar bin `Abd al-`Aziz, because his khilafah (caliphate) was very close in time to the rightly guided caliphate, and neither the tyrannical kingship nor dictatorship had passed yet.

Another narration which gives glad tidings to the Muslims that strength will return to them, and that they will put the earth in good use which would help to achieve their goals, and that they have a bright future, even economically and agriculturally, is the hadith, “The hour will not come to pass until the lands of the Arabs will become rivers and grasslands again.”

At this occasion we should mention where the Prophet said, “There will not be a time except that what comes after that is worse, until you reach your Lord.”

This hadith must be understood according to its correct meaning – which has been mentioned, and others such as the ahadith of al-Mahdi, and the descent of `Isa – and it is that this hadith is not understood in its generality, but it is specific in indication.

It is not permissible to teach the people that the hadith is understood on its generality, lest they fall into the despair, and that is not permissible for the believer to fall in, as Allah said,

“Certainly no one despairs of Allahs Mercy, except the people who disbelieve.” [12:87]

I ask Allah to make us true believers in Him.

Islam Encourages that the Earth be Utilized and Cultivated

There are many ahadith about this, I will mentioned only some.

Anas reported that the Prophet said, “There is not a Muslim who plants a seed, or farms, and then a bird, human or animal eats from it, except he will have a sadaqah from it.”

Jabir narrated that the Prophet said, “There is not a Muslim who plants a seed, except that he will have a charity for every time a person eats from it, and every time something is stolen from it. Whatever a beast eats, he will have a sadaqah, whatever a bird eats, he will have a sadaqah, and there is not a person who utilize the plant in any way except that he has a sadaqah until the Day of Resurrection.”

Anas reported that the Prophet said, “If death comes and one of you has a small palm tree in his hand, let him plant it before he dies starts if he is able to.”

These ahadith all show how Islam encourages utilization of the earth, and especially the last one, which tells us to use even the last chance you have in life to plant something beneficial to those who will live after you, and you will be rewarded and every time it is benefited from you get the reward of a charity, until the Day of Resurrection.

Imam al-Bukhari placed the statement, “Chapter: The istinaa` of Wealth” at the heading of this hadith in his book, Al-Adab al-Mufrad, then he narrated from al-Harith bin Laqit who said, “One of us used to take his colt or foal and kill it, saying, 'I am not going to live to ride this.' Then the letter of `Umar reached us wherin it said, 'Keep what Allah has given you in good shape, because there is plenty of time remaining [in life].'” This is authentic.

Al-Bukhari also collected with an authentic chain of narration from Dawud who said, “`Abdullah bin Salam said to me, 'If you hear that the Dajjal has appeared, and you are about to plant a tree, then do not be hasty, and make sure it is in good shape, because there will be people after you who will live.'”

Ibn Jarir narrated from `Ammarah bin Khuzaimah bin Thabit who said, “I heard `Umar bin al-Khattab said to my father, 'What prevents you from farming your land?' My father said, 'I am an old man and will die soon.' `Umar said, 'I implore you (a`zimu `alaika) to farm it.' So I saw `Umar bin al-Khattab planting it with his own hands, he along with my father.”

That is why some of the Sahaba used to view that a man working to cultivate his land is one that is working in Allah's Sake.

Al-Bukhari narrated in, al-Adab al-Mufrad, from Nafi` bin `Asim who heard `Abdullah bin `Amr say to his nephew who exited a place of land called, al-Waht, “Are your workers working?” He replied, “I do not know.” `Abdullah said, “If you were educated, you would know what your workers are doing.” `Abdullah then looked at us and said, “If a man works with his workers in his home (or in his wealth), he will be considered among those who work in Allah's Cause.” The chain of this narration is acceptable, inshaAllah.

Al-Waht mentioned literally means an orchard, and this one in specific was a large piece of land belonging to `Amr bin al-`Aas in at-Ta'if, and it was 3 miles of sweet calamus. It appears that he left it for his children as inheritence.

Ibn `Asakir collected in his book, At-Tarikh, with an authentic chain from `Amr bin Dinar who said, “`Amr bin al-`Aas entered in a garden of his called, 'Al-Waht', which has a million pieces of wood, which he purchased for a Dirham a piece.”

The pieces of wood were used to keep the olive trees sturdy and upright.

Al-Bukhari has placed as a heading for the first two Ahadith (from Jabir and Anas), “Chapter: The Virtue of Farming if it is Eaten From.”

Ibn al-Munir said, “Al-Bukhari alluded to the fact that farming is allowed, and that it is only prohibited if it distracts a person from war, and other important things. This is how we should understand the hadith of Abu Umamah which is the next hadith mentioned in this chapter by al-Bukhari.”

Greed for the Worldly Life Brings About Humiliation

I mentioned some of the narrations encouraging farming the earth, and there is no doubt that this is something that was legislated for the Muslims, and they were encouraged to do so.

Now we will mention some ahadith that some people with weak intellects or sick hearts may interpret as being in contradiction to what we have mentioned, when in fact they are not contradictory at all, as long as they are understood correctly and ones soul is free from being ruled by his desires.

Abu Umamah al-Bahili saw a plow and some other farming tools and said, “I heard Allah's Messenger say, 'These tools do not enter the homes of people except that Allah will enter humiliation into that home.”

The scholars have showed how these ahadith are not in contradiction, but rather in harmony, from two different standpoints:

First: What is meant by humiliation is the taxes which are forced on them by the rulers, such as ...

Al-Munawi said in, al-Faidh, “This is not a censure of farming, because farming is praiseworthy and is reward worthy, due to the fact that many living things eat from it, humiliation in life does not necessarily mean to be deprived of the reward of specific actions (such as planting in this case).”

Ibn at-Tin said, “This is from among the prophesies of the Prophet, since now we see that most of the injustice is geared towards farmers.”

Second: It can be understood that he becomes overly obsessed with farming, which distracts him from doing the obligatory actions, such as war and otherwise. This is what al-Bukhari believed when he put as the chapter heading for this hadith, “Chapter: What Warns from the Outcomes of Farming, or Going Overboard in Farming.”

It is known that going overboard in trying to seek sustenance distracts an individual from obligatory actions, and makes him have greed for the worldly benefits, desire to remain on earth, and abandonment of Jihad, as is seen from many rich folk.

What supports this view is when the Prophet said, “When you indulge in al-`Eenah[1] transactions, you follow the tails of cows, you become satisfied with farming, and you abandon Jihad in Allah's Path, Allah will put humiliation on you and will not remove it until you return to your religion.”

So ponder on how this hadith specified the generality of the hadith of Abu Umamah which was just mentioned. It shows that humiliation is not placed on a people for mere farming, but only when it is joined with wishing to remain in farming for a lifetime, and abandoning Jihad in Allah's Path. This is the meaning of the hadith; as for farming which is mentioned that is not coupled with any of those bad things which were mentioned, then we understand them according to the ahadith which have been narrated which show encouragement in farming, and there is no contradiction between the ahadith.

Notice: From among the things which made me write this article is that there is a German orientalist who made the allegation – and he said this to a Syrian student there in Germany – that Islam warns from taking the mediums for farming! He used the last hadith as proof, and he said, “It is in al-Bukhari”, but he was totally blind to what the meaning that al-Bukhari himself alluded to when placing the heading for the last hadith mentioned.

The Prophet also said, “Do not acquire farming estates, lest you become overly indulgent in this life.”

Al-Qurtubi said, “This hadith is understood in light of the other texts, and that this hadith means over indulgence, and disregard of Islamic needs. Also, this hadith does not apply to those who utilize what they posses in benefit of the Muslims, and to benefit from its produce.”

What also proves this understanding is that this hadith has been narrated with another wording, from Ibn Mas`ud, which mentions overindulgence and overdoing it.

This overindulgence which causes disregard of the other Islamic obligations such as Jihad in Allah's Path, it is what was meant when Allah said,

“Do not throw yourselves into destruction.” [2:195]

This is the reason the ayah was revealed, contrary to what many think!

Aslam Abu `Imran said, “We traveled from Madinah to go to war in Constantinople, and `Uqbah bin `Amir was the leader of the Egyptian soldiers, and `Abr ar-Rahman bin Khalid bin al-Walid was the general of all the troops. The Byzantines constantly had their backs to the walls of the city, and one of us was start fighting through the lines of the enemy, so it was said, 'mah mah# La Ilaha Illa Allah! He is fighting recklessly and throwing himself into destruction!' Abu Ayyub al-Ansari refuted them saying, 'You recite this ayah and understand it to mean that a man selflessly fights wishing and hoping for martyrdom. In fact, this ayah was revealed regarding us, the Ansar, when Allah gave victory to His Prophet, and we began to say, 'Let us now focus on our wealth and make it better.' Allah revealed,

'And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw yourselves into destruction.' [2:195]

So throwing ourselves into destruction in this verse means to indulge in our wealth and fixing it up, and abandoning Jihad.'”

Abu Ayyub continued, “Abu Ayyub continued to fight in Allah's Path, until [he was martyred and] he was burried in Constantinople.”

[1] Al-`Eenah is when a person (#1) sells something for a certain price, then gives the item to the buyer (2#). He then buys it back from that person for a smaller price, thus the seller (#1) makes a profit off the item. Shaikh al-Islam Ibn Taimiyyah said, “This, along with the agreement, nullifies both transactions, because it is fraud.”

The Final Wassiya of al-Albani

2011-05-16T15:09:00.000-07:00

The final advice of Shaykh al-Albani may Allah have mercy on him.

Tape 640 of Silsilat al-Huda wa-Noor This is Our Dawa هذة دعوتنا

2011-05-15T22:55:00.000-07:00

Contents of Tape

The foundations of the Salafi Dawa
Who is a scholar
The scholars are few
Who are the saved sect

Tape 640 Sislsilat al-Huda wa-Noor

Part 1

Part 2

Written translation here:
http://shaikhalbaani.wordpress.com/2011/04/25/following-the-understanding-of-the-salaf/

Whoever has the Taqwa of Allah He Will Make for him a Way Out و من يتقى الله يجعل له مخرجا

2011-05-10T23:37:00.000-07:00

Contents of tape:

The Ruling on dealing with Banks and Riba
Fearing Allah
The Correct method to solve personal problems

Part 1

Part 2

To Download
http://www.archive.org/details/WhoeverFearsAllahHeWillMakeForHimAWayOut

Understanding the Staments of The Salaf فهم اقوال السلف

2011-05-10T23:25:00.000-07:00

Contents of tape

How are we to understand the statements of the Salaf, such as...
The Jahamiyah are Kuffar and whoever says the Quraan is Created is a Kaffir
The obligation of returning the Scholars
Not accusing individuals of heresy or innovation

Part 1

Part 2

Part 3

To Download
http://www.archive.org/details/UnderstandingTheStatmentsOfTheSalaf

The Nations Will Gather Against You

2011-05-10T19:37:00.000-07:00

The Nations Will Gather Against You

Translated by: Amr Abul Rub

Question: I have a doubt about the Hadith, “Soon the nations will gather against you, just as people are called to a feast”, for two reasons:

Firstly: It speaks about the unseen, and none knows the Ghaib except Allah.

Secondly: It influences the people to be pleased with our state, and not try to change at all.

There is no doubt that it is a fabricated Hadith, from one of the enemies of Islam.

Answer from Shaykh al-Albani:

The Hadith is authentic without doubt, and it speaks about an unseen matter, which Allah knows of, and it is one of the matters that is possible, without any kind of confusion, as it is one of the necessities of prophethood and being a messenger, and it points to something other than one what questioner is asking.

That is my general answer, and as for the details:

Firstly, the authenticity of the Hadith:

This Hadith has been narrated through many different routes, and all going back to two Sahabi, the first is Thawban, the lad of Allah’s Messenger, peace and blessings be upon him, and the second is Abu Hurairah, may Allah be pleased with him, who memorized what others from the Sahabah did not, in terms of Ahadith.

As for Thawban, there are three routes which lead to his Hadith, the first, is from Abu `Abd as-Salam, who narrated that Thawban said, “Allah’s Messenger, peace and blessings be upon him, said, ‘Imminently, there will come a time when the nations gather against you, just as people gather around a feast.’ A man said, ‘Will it be because we are few at that time, O Allah’s Messenger?’ He responded, ‘No, you will be numerous in those times, but you will be as useless as the scum of the sea, and Allah will remove the fear that your enemies used to posses from you from their chests, and He will place al-Wahn in your hearts’, it was said, ‘What is al-Wahn?’, he responded, ‘Love of life, and hatred of death.’”

This Hadith was collected by Abu Dawud in his Sunan, 2/210, and ar-Ruyani in his Musnad, 25/134/2, from the route of `Abd ar-Rahman bin Yazid bin Jabir from Abu `Abd as-Salam, and all of its narrators are trustworthy, except Abu `Abd as-Salam, he is unknown, but he was not alone in narrating the Hadith, as we will see.

The second route from Thawban is from Abu Asma’ ar-Rahbi from Thawban, which was collected by Ahmad, 5/287, and al-Bazzar, from al-Mubarak bin Fudhala, who narrated it from Marzuq Abu `Abdullah al-Himsi, who narrated it from Abu Asma’ ar-Rahbi, and this chain of narration is great, and its narrators are all trustworthy, except al-Mubarak commits Tadlis, but he expressed that he heard it from Marzuq, so that does not affect the chain of narration.

The third route is from `Abd bin `Ubaid at-Tamini al-Abasi who narrated from Thawban. This route was collected by at-Tayalisi in his Musnad, pg 123 (2/211 in the copy of Shaykh al-Banna), and this chain is weak, but it is strengthened by the previous chain of narration.

Therefore, the second path which we mentioned is enough of proof that it is authentic, and these two weaker chains only strengthen it.

As for the version of Abu Hurairah, it was collected by Ahmad in his Musnad, 2/259, from Shubail bin `Awf, from Abu Hurairah who said, “I heard Allah’s Messenger, peace and blessings be upon him, say to Thawban, ‘How will you be, O Thawban, when the nations gather against you…’” It is the same Hadith, and its chain is not bad, and it has other Ahadith as witnesses.

Al-Haithami said in Majma` az-Zawa’id, 7/287, “It was collected by Ahmad and at-Tabarani in al-Awsat, and Ahmad’s chain is good.”

Therefore, the Hadith is authentic with all of its routes, so we cannot reject it in terms of the authenticity of the chain, and we must submit and accept it.

Secondly, the Prophet speaking about the unseen:

I am amazed at the doubt in this Hadith, and that it, “speaks about the unseen, and only Allah knows the unseen.” It is sad to see that these types of accusations are made by many of our Muslim youth, and I have heard it many times before, and it harms Islam, as it essentially states that since the Prophet, peace and blessings be upon him, is human just as other humans, he has no connection with the heavens, and no revelation is revealed to him.

But the majority of the Muslims, we believe opposite to that, we believe that the Prophet, peace be upon him, is unique in that he receives revelation, which is why Allah, Tabaraka wa Ta`ala, ordered him to convey this to the people, and he quoted the last Ayah of Surat al-Kahf,

“Say I am only a human like you, but revelation is revealed to me, that your God is one.” [Surat al-Kahf, Ayah 110]

This is why his speech, peace be upon him, is free from error, as Allah said,

“He does not speak out of his desires, it is only a revelation revealed to him.” [Surat an-Najm, Ayah 3]

This revelation is not limited to the Religious Rulings, but it includes other aspects, such as matters of the unseen, and the Prophet, even if he does not know the unseen, as Allah said,

“If I knew the unseen I would have done more good, and I would not have been struck with harm, but I only warn and bring glad tidings to a believing people.” [Surat al-A`raf, Ayah 187]

However, Allah gives him some knowledge of unseen, and the proof is what Allah said,

"He (Allah) is the knower of the unseen, and none has access to that knowledge, except whoever he chooses from among his Messengers.” [Surat al-Jinn, Ayah 26-27]

He also said,

“None has access to His Knowledge, except if He wishes.” [Surat al-Baqarah, Ayah 255]

Therefore, we as Muslims must believe that the Prophet, peace and blessings be upon him, does not attain knowledge of the unseen alone, but it granted knowledge of some aspects of that knowledge by Allah, and that the Prophet, peace be upon him, tells us about that unseen through the Qur’an and Sunnah.

The matter such as the details of the Last Day, the resurrection, paradise, hellfire, the angels, the jinn, and details about what will happen in the future, are only matters of the unseen that Allah gave to His Prophet, and His Prophet told us about them. After knowing this, how can someone have any kind of doubt in any Hadith, due to it speaking about the unseen?!

If this doubt is true, we would have to reject many Ahadith, it may even be up to one-hundred Ahadith, or more, and these are all signs of his Prophethood, peace be upon him, and the truth of his message, and rejecting all this is falsehood, and a well known fundamental is that whatever necessitates falsehood is falsehood in of itself.

Al-Hafidh Ibn Kathir has investigated these types of Ahadith in his Tarikh, and he dedicated a chapter thereto, he said, “Chapter: Things which the Prophet, peace be upon him, told of which are in the future of his life, and after his death, and those which have happened of those things.” Whoever wants to review that, it will bring guidance and light to him, he should look to al-Bidayah wa an-Nihayah, 6/182-256.

Allah has spoken the truth when he said,

And (remember) when the Prophet (SAW) disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. Aishah), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: ‘Who told you this?’ He said: ‘The All-Knower, the All-Aware (Allah) has told me.’” [Surat at-Tahrim, Ayah 3]

He also said,

It is not given to any human being that Allah should speak to him unless (it be) by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise . And thus We have sent to you (O Muhammad SAW) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Quran) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad SAW) are indeed guiding (mankind) to the Straight Path (i.e. Allahs religion of Islamic Monotheism). The Path of Allah, to Whom belongs all that is in the heavens and all that is in the earth. Verily, all the matters at the end go to Allah (for decision). [Surat ash-Shura, Ayah 51-53]

The Muslims should read the Book of their Lord, and ponder upon it with their hearts, so that it is a protection for them from any perversion or deviation, as the Prophet, peace be upon him, said, “This Qur’an: an edge of it is in Allah’s Hand, and another in your hands, so hold fast to it, for if you did, you will not be deviated to destroyed after that.” (1)

Thirdly, the purpose of the Hadith:

Now that we know that this Hadith’s chain is authentic to the Prophet, peace be upon him, and that what it contains, such as informing about the unseen, it is only revelation from Allah, Ta`ala, to him, peace be upon him, then it would become clear that it is impossible that its meaning is what the noble questioner said, “It drives people to be pleased with the state we are in…”

Rather, it drive people to do the total opposite thereof, and it speaks of the reason that the nations will gather upon them, and it is that we will, “Love life and hate death”, this love of life and hatred of death is what drives us to be pleased with our state of lowness, and our going away from Jihad in Allah’s Path, and all of its types, such as Jihad of one’s own self, and Jihad with money, and by speaking, and other types; this is the situation of most Muslims today, to our great sorrow.

This Hadith tells us that to finish with this situation that we are in is to act upon this Hadith, and to take the means of success and winning in this life and the next, and that we return to what our Salaf were upon, they would love death to the same extent that their enemies love life.

This reality is alluded to in another Hadith, wherein Allah’s Messenger states, “If you deal with al-`Eena (2), follow the tails of cattle, become pleased with farming, and abandon Jihad in Allah’s Path, Allah will send disgrace upon you, until you return to your religion.” (3)

Ponder how this Hadith agrees totally with the one which has been mentioned, “Allah will not take the disgrace away until you return to your religion.” Not only that, this has also been mentioned in the Qur’an, when Allah said,

“Allah does not change the state a people are in until they change what is in theirselves.” [Surat ar-Ra`d, Ayah 11]

We have established that the goal of the Hadith is warning Muslims from persisting upon, “Loving live, and hating death”, and it is a great goal to be achieved. If only the Muslims pay attention and acted upon it, they would be noble in this life, and the flag of the Kuffar would not be risen at all, however, this will all come to end eventually, as Allah’s Messenger, peace be upon him, said in many Ahadith, that Islam will enter every house, he said, “This religion will reach whatever the night and day reach, there will not be a home except it is upon this religion, regardless if the person is noble or not; Allah will use the noble to aid this religion, and the one who was not noble to disgrace disbelief and the disbelievers.” (4)

The confirmation of this Hadith is what Allah said,

“They want to extinguish Allah’s Light with their mouths, but Allah will only complete His Light even if the disbelievers do not like that, He has sent His Messenger with the guidance and the true religion, so that it may become apparent over all other religions, even if the polytheists.” [Surat at-Tawbah, Ayah 32]

Allah has spoken the truth when he said,

“You will come to know of it after a while. [Surat Sad, Ayah 88]

Written by:

Abu `Abd ar-Rahman

Muhammad Nasir ad-Din al-Albani

Source: At-Tamaddun al-Islami Magazine, 24/421-426

1. A Sahih Hadith: It was collected by Ibn Nasr in Qiyam al-Lail, pg. 74, Ibn Hibban in his Sahih, 1/122, with an authentic chain of narration, al-Munthiri said in at-Targhib, 1/40, “It was collected by at-Tabarani in al-Kabir with a good chain of narration.”

2. It is that a person sells something to someone for a certain price, for a certain amount of time, then purchases it back later for a less price, thereby making a profit.

3. Collected by Abu Dawud, 2/100, Ahmad, numbers, 4825, 5007, and 2562, ad-Dulabi in al-Kunaa, 52, and al-Baihaqi, 5/316, with two chains from Ibn `Umar, one of which was declared Sahih by Ibn al-Qattan, and the other was declared Hasan by Shaykh al-Islam Ibn Taimiyyah, in al-Fatawa, 3/32, 278.

4. Collected by Ahmad, 4/103, at-Tabarani in Mu`jam al-Kabir, 1/126/2, al-Hakim, 4/430, Ibn Bashran in al-Amali, 1/60, Ibn Mandah in Kitab al-Iman, 1/102, and al-Hafidh `Abd al-Ghani al-Maqdisi in Thikr al-Islam, 2/126, from the route of Ahmad who narrated it from Tamim ad-Dari, from Allah’s Messenger, and its chain is authentic. Al-Hakim declared it authentic, and ath-Thahabi agreed with him, al-Maqdisi said, “It is a Hasan Sahih Hadith”, and it has two other narrations which strengthen it, one from al-Miqdad bin al-Aswad which Ibn Mandah and al-Hakim collected, and it has an authentic chain, and the other from Abu Tha`laba al-Khashni, which was collected by al-Hakim, 1/488.

Virtues of Al-Shaam

2011-05-09T21:11:00.000-07:00

Virtues of Al Shaam and its People

(Al-Shaam: refers to the lands currently known as Jordan, Syria, Palestine, Lebanon, Parts of northern Egypt, and parts of western Iraq)

1) From Zayd ibn thabit Al-ansari (radiya allahu anhu) said I heard the Messenger صلى الله عليه وسلم say: “O tooba (a tree in paradise/glad tidings) for the Shaam!, O tooba (a tree in paradise/glad tidings) for the Shaam!, O tooba (a tree in paradise/glad tidings) for the Shaam!”

They said: “O Messanger of Allah! How did they get this?” He replied “The angels of Allah have rested their wings upon the Shaam”

Sheikh Al-albani says: The hadith is Sahih. It was narrated in Al-tirmidhi and other than it.

2) From Abdulla Ibn Hawala, the Messanger صلى الله عليه وسلم said: “You will be split up into groups of armies. An army will be in Al-shaam, an army in Iraq, and an army in Yemen.”

Abdullah said: I stood up and said…”choose for me oh Messenger of Allah.”

The Prophet صلى الله عليه وسلم said: “Upon you is Al-shaam; and whoever cannot, let him go to Yemen, and let him drink from its water, for Allah has assured (secured) for me Al-shaam and its people.

Rabi’a said: I heard Aba Idris narrating this hadith and he would say: “who ever Allah has given assurance then there is no fear over him.”

Sheikh Al-albani says this hadith is Sahih Jidan (very authentic)

3) From Abdullah Ibn Omar (radiya allahu anhuma) he said: The messenger of Allah صلى الله عليه وسلم said, I saw a pillar of the book was taken from underneath my pillow and I looked and it was an extending light directed toward Al-shaam. Verily al-iman (the faith), at the time of fitan (turmoil) is in Al-shaam.

Sheikh Al-Albani says it is an authentic hadith.

4) From Mu’awiya ibn Qura (raised to the Prophet) (radiya allahu anhu): The Messenger صلى الله عليه وسلم said: “If the people of Al-shaam are corrupted then there is no good in you. There will always be a group of my Ummah that will be victorious, and they will not be harmed by those who seek to humiliate them until the hour comes.

Sheikh Al-albani declared this as an authentic hadith.

Taken from the book: Takhreej Ahadith Fada’il Ahl Al-shaam wa Dimashq by: The Imamm Muhammad Nasir Deen al-Albani

Translated by Abu Hamza

Tape 4 of Silsilat al Huda wan Noor tape

2011-04-29T10:06:00.000-07:00

Tape 4 of Silsilat al Huda wan Noor
Translated by Abu Musa Muhammad Sulieman

CONTENTS OF TAPE:

1.– Is it permissible to pray between pillars regarding the one who prays individually or in congregation?

2.– Is it better for a woman to pray in her house or in the masjid which is near to her?

3.– Is it permissible for the one who comes late to the prayer to intentionally put a sutrah in front of him before he begins his prayer as a precaution so no one cuts off his prayer when he completes what remains of it?

4.– Is it permissible for a woman to pray without socks or with a short dress?

5.– Is it permissible for a husband to sit with his friends in the company of his wife? And what are the conditions of that?

6.– A man who possesses wealth bought land with the intention of doing business with it, so must he pay zakat on it?

7.- The Sheikh clarifies the prohibition of smoking, and his advice to the Muslims to fear Allah and seek halal sustenance, and noting the main reason which led to the weakness of the Muslims and the greed of the Non-Muslims over them.

1. - Is it permissible to pray between the pillars regarding the one who prays individually or in congregation?

Questioner: My teacher, what is the ruling on praying between the pillars without necessity?

Sheikh Al-Albani: (May Allah have mercy on him.): If he is praying individually then there is no sin on him, and if he is praying in congregation then this is something the Messenger of Allah has forbidden in his saying: ("Don’t form your rows between the pillars."). So it is forbidden and not permissible and...

Questioner: (cuts the sheikh off): and the prayer?

Sheikh Al-Albani: No, the prayer is correct, as for the necessities; the necessities make the prohibitions permissible.

Questioner: So the prayer is not nullified?

Sheikh Al-Albani: No, it's not nullified.

2. - Is it better for a woman to pray in her house or in the masjid which is near to her?

Questioner: Is a woman's prayer better in the house or in the masjid if the masjid is near to her house? (The remainder of the question is unclear).

Sheikh Al-Albani: It is better that she prays in her house except if there is a class or a lecture in the masjid which she could benefit form, then ruling changes; it becomes better for her to pray in the masjid, but if there was only a prayer then her house is better –meaning – there is nothing in the masjid except the congregational prayer, then her prayer in this situation is better in her home than in the masjid, as opposed to if there was a class or lecture in the masjid then her prayer in the masjid is better for her.

3. - Is it permissible for the one who comes late to the prayer to intentionally put a sutrah in front of him before he begins his prayer as a precaution so none cuts off his prayer when he completes what remains of it?

Questioner: Our teacher, if the congregational prayer has already begun and I reached in the final raka' (unit of prayer) and I purposely put in front of me one of the small tables which are used to hold the Quran, knowing that there are people beside me so that I can use this table as a sutrah when they finish their prayer; Is this permissible?

Sheikh Al-Albani: Meaning after you began your prayer?

Questioner: No, before I began the prayer I took the table and put it in front of me and I made the takbeer and I joined them in prayer.

Sheikh Al-Albani: There is nothing wrong with this, As long as you did it outside of your prayer.

Questioner: Yes.

Sheikh Al-Albani: There is nothing wrong with this.

Questioner: There is nothing wrong if I purposely bring something and put it?

Sheikh Al-Albani: As long as you are late to the prayer…

Questioner: Yes.

Sheikh Al-Albani: And you believe there must be a sutrah in front of you after you finish your prayer with the Imam, so you took the precaution and put the table in front of you, there is nothing wrong with this at all, rather it is a good action.

Questioner: May Allah reward you…

4. -Is it permissible for a woman to pray without socks or with a short garment?

Questioner: Our teacher, many women go to the masjid for prayer without socks, they perform their prayer without socks.

Sheikh Al-Albani: Whether they go or not (to the masjid) their prayer in their houses without socks is an invalid prayer.

Questioner: Even in the house?

Shaikh Al-Albani: Even in the house, so how about the masjid?

Questioner: May Allah reward you.

Shaikh Al-Albani: And you also.

Another Questioner: Even if she completely covers her feet?

Shaikh Al-Albani: How do you imagine that she covers her feet? In the present day there are no women who drag their garments (because of it being long), but if you can picture this case then the prayer is correct, and the issue is that her feet are uncovered, however if her feet are covered, for example: her dress is loose and long where it covers her feet, then this is what is wanted from the women when she prays in her home or in the masjid, but sadly today women don’t have long clothing.

Questioner: Ok, do the socks cover, O teacher?

Shaikh Al-Albani: The socks cover and don't cover. They cover the color of the skin, but they don’t cover the shape of the foot, therefore from the conditions of the garment that covers the private parts for men – aside from women – is that it is not transparent where the color of the skin is visible, and it is not tight where it defines the body part. So the garment is not permissible unless it contains these two characteristics, it's not transparent and not tight.

Questioner: Ok, do the socks define the body part?

Shaikh Al-Albani: Absolutely, they define.

Questioner: Ok, how do they cover in prayer?

Shaikh Al-Albani: With time they cover; they cover and don't cover. And I explained to you in detail how they cover and don’t cover.

Questioner: Meaning, the woman must wear socks in prayer?

Shaikh Al-Albani: I said, and I am still saying – she must cover her feet with a loose and wide garment, as for the socks they cover and they don’t cover, my words are clear.

Questioner: Is it better to wear socks?

Shaikh Al-Albani: If her garment is long […] if her garment is long where it covers her feet whether she wears socks or not, what is meant is a covering that is not tight or transparent. Socks without a garment over them define the body part, but they cover the skin color and this is not enough, so it is necessary for the garment to cover the color and the shape.

Questioner: Our teacher, in regards to nullification of the prayer, but they don’t have knowledge of these things.

Shaikh Al-Albani: Yes, they don’t have knowledge but they can learn, so if they learn and remain lenient then their prayer is invalid.

5. -Is it permissible for a husband to sit with his friends in the company of his wife? And what are the conditions of that?

Questioner: Sitting with friends in the company of one's wife, are there specific conditions we should comply with?

Shaikh Al-Albani: Firstly, Islam does not approve of this kind of gathering because it’s a type of mixing. Secondly, if it is necessary the conditions – of course – are known, but observing them is difficult. So from the conditions is what we mentioned previously–:

1. Each one should be covered with the proper Islamic veil, meaning; that she should not be wearing shiny and beautiful clothes which attract attention, as is the case with women in their homes. Also these garments should not be tight or short for example, where it defines the legs or thighs or similar to that. What's important is that their clothing contains the conditions of the veil which I mentioned in the introduction to my book: (The veil of the Muslim woman).

2. Add to that – that the conversation in these sittings should contain in it modesty and good manners and dignity so as not to prompt any of those present from the men or women to smile or laugh or giggle. So if the conversation has these conditions and is found to be necessary, then the sitting is permissible, but I believe that fulfilling these conditions especially in our time is almost impossible. Sadly, most Muslims today don’t know the Islamic rulings (what is permissible) and (what is not permissible), and those from them who have knowledge of these rulings, very few of them follow and apply these rulings. So for that I don’t imagine a gathering between relatives which would contain all of these condition, this is something purely imaginary. And for that the matter is as the Prophet (Peace and blessings of Allah be upon him) has said: (…"And between them are unclear matter which many people have no knowledge of, so whoever guards against the unclear matters he will protect his religion and his honor, verily every King has his prohibited land and verily, the prohibited land of Allah is that which he has forbidden. Verily whoever grazes his Flock around a Sanctuary, he will soon fall in it"). And from this hadith; some people of old times have taken a slang saying: (Distance yourself from evil and sing for it.) This is a slang proverb […] and the second saying: (The one who doesn’t want to see ruined dreams should not sleep between the graves). Like this.

6. - A man who possesses wealth bought land with the intention of doing business with it, so must he pay zakat on it?

Questioner: A man who possesses wealth bought land with the intention of doing business with it, what is the ruling on the zakat upon it?

Sheikh Al-Albani: There is no zakat on it.

Questioner: Ok, what if the land remains one year or two years or three years or more or less?

Sheikh Al-Albani: Let it remain as long as Allah wills, but if he sells it and collects its value and one year passes on it, at that time zakat is obligatory.

Questioner: [unclear words].

Sheikh Al-Albani: Because the wealth which zakat must be paid on has two conditions… [The tape cuts off here].

7. – The Sheikh clarifies the prohibition of smoking, and his advice to the Muslims to fear Allah and seek halal sustenance, and noting the main reason which led to the weakness of the Muslims and the greed of the non-Muslims over them.

Sheikh Al-Albani: Smoking […] and harmful in this aspect and in the community relations. When you ride a bus or a train and you are someone whom Allah has saved from smoking, and you are afflicted with a person who smokes, he fills the bus and the room with this foul odor -the smoke- and he causes discomfort to the people around him while showing no concern for them. This foul habit has become such that if any of the people of knowledge speak about it in detail -and this may take half an hour or an hour sometimes- to establish proof after proof and evidence after evidence that smoking is forbidden you will hear people from the gathering who are indifferent say: O my brother, if smoking was forbidden we would burn it, and if it was permissible we would smoke it. You hear that a lot.

Those present: Yes Indeed!

Sheikh Al-Albani: This saying portrays the current state of the Islamic world except those who Allah wills and few are they. Most of them don’t fear Allah in regards to acquiring their sustenance and livelihood even though the Prophet (Peace and blessings of Allah be upon him) has said: ("O people, indeed one of you will not die until he completely acquires his sustenance and completes his term, so beautify your means"). Meaning: pursue the beautiful path and way, meaning: the permissible way in obtaining sustenance because none of you will die until he collects his sustenance, he will not leave behind a single cent as he will also fulfill his term […]. As Allah the Most High has said: {and if their term comes they will not be delayed an hour or forwarded}. The hour in the Ayah is not the hour that we know (24). No, the hour in the Ayah means a moment. Meaning: they will not be delayed a moment nor forwarded. With all of these commands from the Shari'ah and divine guarantees from Allah that mankind will collect his sustenance whether he wills or refuses, we still become so concerned with this sustenance to a degree that we don’t ask if it is a forbidden or permissible way. As for the purpose for which we were created, and that is to worship our Lord, we have made that purpose forgotten. So you find the Muslims like the non-Muslims working day and night for the sake of acquiring that which is guaranteed and they neglect the reason for which they were created and that is to worship Allah the Most High. And because of this many Muslims are ignorant of the true reason which made them fall into degradation and being dispersed and colonized by the non-Muslims especially the Jews who settled in our lands. They dont know the reason except that it is the decree of Allah. They say: "Allah has written this upon us". Also many of them show criticism and objection towards Allah and say: "Are the Jews better than us? Aren't we Muslims? How have the Jews settled in our place, in our land?" This is from their ignorance because Allah has in this world rules and laws and regulations, whoever abides by them will reach their objectives and whoever turns away from them will be delayed in regards to his religion and in the worldly life. It has been authentically narrated that the Prophet (Peace and blessings of Allah be upon him) has said: ("The nations will gather and team up against you as the predators team up against their prey"). A questioner asked: Is it because we are few in numbers that day? The prophet (Peace and blessings of Allah be upon him) replied: ("No, rather you will be great in numbers that day but you will be as powerless as the foam on the surface of the river and Allah will remove any fear from your enemies and he will put in your hearts a corruption") A questioner asked: O prophet of Allah what is the corruption? The prophet (Peace and blessings of Allah be upon him) replied: ("The love of the worldly life and the fear of death").

A man from the gathering: Is this hadith implemented?

Sheikh Al-Albani: Yes.

The man: Is it implemented these days?

Sheikh Al-Albani: Yes, it has already been implemented, and this reassures for you the second hadith where the Prophet (Peace and blessings of Allah be upon him) has said: ("When you take part in 'eenah, (unlawful transactions such as usury), and take hold of the tails of cows, and become satisfied with cultivation, and abandon jihad in the path of Allah…) [The tape cuts off here]. We see that the Jews have settled in our land, what more disgrace do the Muslims want than to be degraded by the most degrading of people who were covered with humiliation and misery and drew upon themselves the wrath of Allah? Then these people come and humiliate us Muslims! Have we been humiliated by the most degrading of people because we have honor? - As Allah the Mighty has said in the Quran: {And honor, power and glory belong to Allah and to his messenger and to the believers}. No, the promise of Allah is not delayed. {And honor, power and glory belong to Allah and to his messenger and to the believers}. But who are these believers?? They are the ones who fear Allah the Most High and follow his legislations. Our problem today is that we have turned away from the main reason for which we were created and that is to worship Allah the Most High. Many people don’t even worship Allah and the few that do worship Allah don’t know how to worship Him. Allah has bestowed upon us a preserved Quran where he has said: {Verily it is We Who have sent down the Dhikr (the Quran) and surely, We will guard it (from corruption)}. From the things which we have forgotten that are written in the preserved Quran is His saying: {And whosoever fears Allah and keeps his duty to Him, He will make a way out for him (from every difficulty), And He will provide him from (sources) he never could imagine}. This Ayah has become as if it has been abrogated from the Quran, isn’t it written in the Quran and the people read it day and night? However what is the benefit of the Quran that is recorded on pages and used to decorate the walls? As for the hearts they lie in ruins! Has the Quran been revealed to decorate our homes and to be recited over our dead and we distance it from awakening us? No, Allah the Most High has said: {That it (the Quran) may give warning to him who is living (a healthy minded believer) and that word may be justified against the disbelievers}. So the Quran has been revealed for the living and not for the dead, and it has been revealed for the living to act upon it, not to decorate their homes and their walls. So this is an ayah which has come in the Quran, but many Muslims -especially those whom Allah has given wealth- are concerned with protecting it and they fear losing it or that it might be stolen from them, and they are the ones who have forgotten the saying of Allah: {And whosoever fears Allah and keeps his duty to Him, He will make a way out for him (from every difficulty), And He will provide him from (sources) he never could imagine}. This ayah gives two very important points to those who fear Allah: the first point; if the person falls into difficulty Allah will make a way out for him, and if his sustenance becomes constricted Allah will provide for him from sources he could never imagine. Today if we fall into difficulties maybe some of us will disbelieve in Allah and we will not return to Him nor will we supplicate to Him nor will we invoke Him with that which He loves and is pleased with.

Similar to this is what happened to those before us whom the Prophet (Peace and blessings of Allah be upon him) has told us about, A story which happened to some people before the sending of the Prophet Muhammad (Peace and blessings of Allah be upon him). The Prophet (Peace and blessings of Allah be upon him) informed us of the story so that we may take a lesson from it and not forget it like the previous ayah: {And whosoever fears Allah and keeps his duty to Him, He will make a way out for him (from every difficulty)}. The prophet (Peace and blessings of Allah be upon him) said about them: ("While three people from those who were before you were walking they were overcome by rain, so they took shelter in a cave in a mountain and suddenly a boulder fell from the mountain in front of the cave entrance and trapped them…" they were faced with a problem and they were afraid the heavy rains will become floods and they will be carried away by the floods so they took shelter in the mountain for protection. Suddenly from the top of the mountain came a large boulder which could not be moved even by today's modern machinery. Allah placed it at the entrance of the cave they were in and they were three individuals. "One of them said: "Look to your righteous deeds which you have done and intended with it the pleasure of Allah and use it as a means of nearness to Allah, and maybe Allah will move this boulder from the cave entrance- so one of them got up and said: "O Allah you are aware that I had two elder parents and a wife and small children for whose sake I used to work as a shepherd. When I would return to them I would milk the sheep and start providing for my parents before my children, and one day I went far away in search of a grazing place for my sheep and I didn’t return home until late in the evening. I milked the sheep as usual and I brought the milk to my parents and I found them sleeping. I disliked waking them from their sleep and I disliked giving the milk to my children before my parents even though the children were crying from hunger at my feet." What is this man saying? He is saying that he had two parents and a wife and children. Every day early in the morning he would take the sheep and go in search of what? Pasture and plants so that the sheep could graze. It seems he crossed a great distance because he could not find a pasture and when he returned home it was late in the evening. As his usual practice, which shows his obedience towards his parents, he would take the vessel which he used for milking and fill it with milk and he would begin giving his parents before his family. So the first thing he did when he returned home in the evening was milk the sheep and when he entered into his parents he found them sleeping. So what did this man do? He had a custom, he starts providing for his parents before his wife and children, and now he has a problem, his mother and father are asleep and his children are crying from hunger. So he said "I stood at their heads disliking to wake them from their sleep and disliking to give my children before them, and the children were crying from hunger at my feet, I remained this way until the day dawned…").

The Beard

2011-04-03T19:52:00.000-07:00

Contents of Tape:

Proper length of the Beard
Taking one handful from the Beard
The actions of the Sahaba explain the narrations of the Messenger peace be upon Him
The Salafi knowledge based methodology of deducing verdicts and making arguments
The manner of the student with his teacher and teacher with his student
Etiquette of Debat

5 Part Series on the subject of the beard. This lecture is in the form of a debate between the teacher and his student.

Part 1/5

Part 2/5

Part 3/5

Part 4/5

Part 5/5

al-Tashabuh (Imitation of the Kuffar) عدم التشبه بالكفار

2011-03-30T23:43:00.000-07:00

Bismillah ar-rahman araheem

Imitation of the Kuffar

Tape (aadam al-tashabuh bil-kuffar/عدم التشبه بالكفار )

The Sheikh (Rahimahu Allah) began with kutabtah al hajjah

Then the sheikh (Rahimahu Allah) was asked:

Q: Bismillah ar-rahman araheem, we would like a further clarification and a clearer understanding of a previous lecture given, entitled: The Ahadith of the Prophet (sallah allahu alayhi wassalam) concerning the prohibition of imitating the kufar. Jaazakum Allahu khayr.

A: The sheikh Rahimahu Allah began: We state that anything that is specific to the kufar, their culture, and their traditions is not permissible. It is not permissible for the Muslim to neither beautify himself nor take for him self anything that is specific to the kufaar. There is no doubt it is not within our capacity at this time to enter into this topic in detail or in very precise levels because the imitation (Tashabuh) is of different levels. I will give you some examples concerning what I mean so it will become clear to you.

The Muslimeen up until this day walhamdulilah, wear on their heads a certain Islamic head gear. Like wise, the disbelievers have a certain headgear which is called "Al burnata" a type of head gear worn by the kufaar. If a Muslim puts this type of head gear on his head, then he has done something prohibited and has imitated the kufar in their way of dress, and this is not permissible. There is no doubt left in anybodies mind that understands or has come upon the ahadith of imitating the kufar, that whom so ever has put on this head gear, or has imitated the kufar in any other way, then he has fallen into the sin and/or prohibition.

Let us take for example that a Muslim has put upon his head this head gear and continued to walk between the Muslimeen wearing it. At this point, it is known that this "Muslim" has lost his Islamic character. He has also cut off his connection between him and his brothers in Islam. It is known that upon this Muslim are rights towards his fellow Muslim brothers and upon them are rights towards him. We know within our deen we have rights amongst each other, as the Prophet (sallah allahu alayhi wassalam) explained to us the right of the Muslim upon the Muslim is five. The first thing the Prophet (sallah Allahu alayhi wassalam) noted was: If you see or come upon your brother Muslim, give him salam (The greetings of peace). When you come upon a Muslim brother that is wearing this kafir head gear instead of the Islamic head gear, one will not recognize that he is Muslim because he is wearing another people’s clothing. One might come to him (he that is wearing this kafir head gear) and think that he one of the disbelievers themselves named George, Antonio, and other names such as these. Therefore, one will not go towards him to give him salam. Although it is an obligation upon every Muslim to greet each other, this person that is imitating the kufar has lost his Islamic identity/character by putting this kafir article on himself, and did not allow the Muslim brother to differentiate between him and the kufar. Due to this, Allah (swt) raises his mercy up off of him. I say this because “Assalam” that we send upon each other is from the names of Allah (swt’s) names. As it has come in the authentic hadeeth, the name “Assalam” has been placed on the earth, therefore spread it between yourselves. When a Muslim comes upon another Muslim and gives him salam, it’s like we say in the Syrian dialect, May Allah’s name be upon you (Issim Allah alayk)”.

Due to losing his Islamic identity/character, this person will lose out on the salam that the Muslims spread between themselves. Of course this will lead to greater things, such as cutting each other off, turning away from each other, and producing hatred between one another. So the issue with this clothing is not as many of the people may imagine of it not having any effect upon the person’s Islamic identity/character. Rather, it is the opposite, everything that is apparent on the person effects that which is within him. As has come in the authentic hadith of Al-nu’maan where the Prophet (Peace be upon him) states at the end of the hadith

“…Verily within the body there is a part, if it becomes correct and rectified the body becomes correct and rectified. If it becomes corrupt, likewise the whole body becomes corrupt. Verily this body part is the heart.”

The clothing of the kufaar is corrupt and not righteous, and the one who wears this clothing will affect his heart by allowing him to take on the kafir’s personality and their ways.

Here I would like to stop and take this opportunity before I continue on into the topic.

I want to point out how the Muslimeen’s personality and character today is deteriorating continuously. Recently there has come forth something that is very strange and has effected many of the youth. It is that they wear white shirts, and in the middle of the shirt on the front or back there is some type of picture. Some of the pictures on these shirts are what they claim to be their heroes from the wrestlers and the fighters.

Recently I went to one of the masajid to pray. While I was praying, there was a young man that I saw that I know and see regularly in the masjid praying wearing a T-shirt with pictures all over it. The picture on the T-shirt was a persons figure or some type of sports athlete. He was wearing it as he was praying and walking in and out of the masjid. This has become the new fad between the youth due to our ignorance, Islamic personality, and Islamic teachings. It has been a long time since the beginning of Islam, and it seems as though the further they get away from it, the more they are losing their Islam. Where is the honor? Where is being proud of the Islamic personality and Identity, the Islamic character, the Islamic deen they hold? Where are the people persevering the Islamic traditions, which we have inherited from our fathers and them from their fathers? Rather it is strange that a person today wears a shirt with somebody’s face on it. It is as though everything strange they come up with, it is upon us to follow and do as they do.

This just means that the Muslimeen are in the path of imitating the kufar. It is from the mercy of our Lord most high and honored is that he sent to us our Prophet and messenger Muhammad (Peace be Upon Him) with a legislation that our Lord has given the description of it in his saying “Today I have completed for you your religion and have accepted Islam as your religion…”. Like wise, The Prophets (Peace be Upon Him) statement is that I have not left anything that brings you toward Allah (subhanahu wa tala) except that I have brought you to it, and I have not left anything that brings you toward the hell fire that I have not warned you from it.

One of the things that the Prophet (saw) warned us from and restricted us from doing was to keep our Islamic personality in tact and preserved by not imitating the kufar.

Now, I have given you an example which no intellectual person, or person whom has left off his desires will not accept. The example of the Muslim wearing the kafir head gear “Al birnata” on his head and walking between the Muslimeen in this fashion thus disconnecting him self from the Islamic community and society. That is if within that community or society remains that which gives it the right to still be regarded as an Islamic society.

I will give you yet another example of the effect of the Muslimeen and their imitation of the kufar. I was on my way on a trip in a train where I met a Christian priest. We had a very long debate, but I won’t talk about the whole debate for it is too long. As we were speaking, the priest criticized the Muslimeen for being extreme against wearing this “burnaata” or kafir head gear to the point that the Muslimeen criticized this man named Mustafa Kamaal for making this something mandatory in his land. This man, Mustafa Kamaal was a Turkish ruler called Atta Turk that had an issue with the Muslimeen because the Muslimeen criticized Atta turk for making it a mandatory gear for the Turkish people that they wear this kafir head gear instead of the Islamic one they previously had. Due to this man’s action of forcing this kafir head gear, unfortunately, today we still see some of our Turkish brothers dressed with this kafir head gear.

He was trying to tell me that this hat and/head gear is a universal and international form of clothing, and it would not hurt anybody to wear it. Why are you so extreme in your position? The Sheikh (rahimahu Allah) then points out that the sect of Christianity this Priest came from would normally be dressed in a long black robe with a long black hat. So the Sheikh then said, “Then there won’t be any problem for you to take off this black hat that you have on, and instead put on this white or red hat (tarboosh – A long red hat that is mainly worn in the land of Syria)”. The priest then replied by saying “of course not, I will not do that.” The priest ran away from doing such a thing, so here is my place of proof.

I then asked the Priest why he will not do it, and he told me that he cannot do that because he is a man of God and a man of religion. I stopped the priest at that point and told him here is the difference between us, the people of Islam and you, the people of Christianity. You made yourselves into two groups, men of religion, and men of no religion. Men of religion have their own rules and from those rules are that they have a specific type of clothing. Now, when I asked you to wear this other Islamic type head gear, you refused, why? Because you want to preserve your Christian personality.

As for us, the smallest lowest Muslim that we have has the same obligations and rights as the biggest Sheikh we have. Whatever is permissible for this one is permissible for this one and whatever is prohibited for this one is prohibited for that one.

The sheikh then ended his debate with the priest by telling him, as it is not permissible for you to imitate the Muslim; it is not permissible not just for the Sheikh, but all Muslims to imitate the kafir in any way.

This issue of imitation is not a subject of worship; it is an issue of knowledge a very precise psychological social issue. Some of the scholars of social studies say that nations continue to exist only through their preserving their ways and traditions. They preserve their ways and traditions by preserving their language and their history. The Muslims unfortunately continue to waste and lose these fundamental traits upon which their Islamic personality built upon. Due to this fact it has become something that the Muslims fall into easily, and it has become of a simple matter for them to imitate the kufar.

That was my example of the Muslim wearing a “burnata”. Let me give you another example of the person that wears this thing around their neck called a tie.

What do you see this tie signifies? This tie is meaningless, except that it is clothing that the kufar wear and they have introduced it into in our lands after colonizing us. The shaytan then came along and beautified this clothing to us, so we then imitated it. Furthermore, the person that has some type of intellect should pay attention to this time that is being wasted when putting this article of clothing on. They sit in front of the mirror wasting time, minutes of the hour trying to beautify this piece of clothing that they have. In fact they feel a certain type of discomfort in it such as one of you that has been tested with the dilemma of wearing the pants and other than it from the kufar styles and clothing. In summary there is nothing meant by this except for imitating the kufar only.

It should be noted that there are levels of imitation, so the one that put on the tie is not like the one that wore the “burnata”. They are not of an equal or similar level. It is as what we used to hear from some of the Mashayikh here, the person that has put the burnata on his head has raised a flag saying, that’s it… it’s over, I am no longer Muslim.

We will go down to another level of the certain type of clothing that the youth has been tested with and has been a general dilemma amongst them. They are the ones that wear the pants and the shirt and follow the new fashions with and designer clothing lines. One of them looks for the next outfit that is in fashion after the previous ones have gone old. It actually reminds me of a joke that used to be said about the women, but now it is said about the men. The joke is, there was a man running out with a bag on his shoulder when his brother ran into him and said, “Where are you going my brother? Why are you running so fast?” the man replied “I just got this new piece of clothing that’s in fashion for my wife and I better get it to her before it’s out of fashion and asks for the next one.” Unfortunately This joke is no longer just for the women, it has become for the young men as well. All of this that we see is something that makes it even clearer to us that the minds of the Muslimeen are in the hands of another. And these people that control their minds are not Muslims themselves.

In the end, you should know that the levels cannot be consolidated because they are so many in numbers. It is sufficient for the Muslim that he reckons himself and knows that the imitation of the kufar is anything that has come to us from the kufar yet no benefit can be found in it. Therefore, this type of simulation of them is what is considered imitation (At tashabuh).

There is another level that if the Muslim does not pay attention it then there is absolutely no benefit in asking about the different levels of imitation. This level is that the Muslim should go out of his way and have the intention to oppose the kufar. There is the imitation of the kafir, and as you have seen, it is of levels and types. But there are things in the legislation of Islam that you are asked to do in which you seek ways of opposing and being opposite to the kufar.

Even in a situation where it is not something that you own and control. The Prophet (Peace be upon Him) has benefited us his saying in the hadith that has come in Sahih Bukhari, “The jews and Christians do not dye their hair, so be opposite to them.” Since the Jews and Christians do not dye their hair when their hair becomes grey, so oh you Muslim be in opposition to them and dye your hair. The human being’s hair is going to become grey, this is the Sunnah (way) of Allah (swt) concerning his creation, and you will not find a replacement for the sunnah, the way of Allah (swt). There is no difference in this aspect between the Muslim and the kafir, the righteous and the corrupt. Everyone will have to pass by this stage that grows of age, and they will all turn grey. Even the Prophet (saw)’s hair turned grey as we know. Even though the grayness of his hair did not overwhelm his beard, rather it was the minority of his hair. With all of this, the person’s hair will become grey and change color. All of this being known to the Prophet (Peace be upon Him), he still commanded the believers and said “The Jews and Christians do not dye their hair, so be opposite to them”. The Prophet (Peace be upon Him) meant by all of this; Oppose the kufar.

So we are not just ordered not to imitate the kufar, but we are ordered to oppose the kufar and be different from them. If they wear certain clothing, we are ordered to wear a different type of clothing. Not just in our clothing, rather in our lives in general and specific, we are ordered to be different from them. It is as I have told you before; this is not an affair of uselessness that has no meaning behind it. Rather it has great meaning because the things that are apparent upon the person have an effect upon the things that are not apparent; the things are apparent upon him have an effect upon his heart. If good then good, and if evil then evil.

With these words, it is enough…. Walhamdu lilahi rab il alaameen.

Then the shaykh opened the floor up for questions.

A questioner asks about the Immama.

Shaykh answered as for the Immama it is a traditional for of head covering known to the Arabs. And it should be known that it is not true what has been narrarted in the weak and fabricated ahadith that the prayer (sallah) is seventy times better than the (sallah) with out it. Rather it is from the dress of the Arabs and it is still worn by them. But no one should believe that the Ammamah is that cover that is wrapped levels and stages and for each level on the ammamah it is an increased level in Jannah, this is not true. It is this covering we have on our heads to protect us from the heat or the cold or other than that.

Wassalmaualikum.

Imam al-Albani; Protests/ Demonstrations Permissible or Imitation of Kuffar?

2011-03-17T12:19:00.001-07:00

Tape 210 of Sislsillat al-Huda wa-Noor

Contents of Tape

Islam and Politics
Why the Salafis today are not involved in politics
Our politics is to stay out of politics in this age
Demonstrations and protest are imitation of foreign ways

Part 1:

http://www.4shared.com/audio/n5XQWRB0/210a-final-small.html

Part 2: (Ruling on demonstrations)

http://www.4shared.com/audio/MvAlwZ0T/210b-final.html

Youtube:

http://www.youtube.com/watch?v=O5hOgA55ZzI

Source: Silsilatul-Hudaa wan-Noor, Tape #210.

Other sources of Listening/Downloading the audio

http://www.4shared.com/audio/n5XQWRB0/210a-final-small.html

http://www.4shared.com/audio/MvAlwZ0T/210b-final.html

Part 1 tape 210 (please give it some time to buffer)

To download, use the following link:

http://www.archive.org/details/ImamAl-albaniTape210Part1

Part 2 tape 210 (please give it some time to buffer)

To download, use the following link:

http://www.archive.org/details/ImamAlbaniTape210Part2

For the complete tape dealing with the issues of political activism, at-tasfiyah wa-tarbiya and other relevant issues please visit
http://www.twtpubs.com/web/

Question to Shyakh al-Albaani (No Sallam for You!)

2011-03-17T10:36:00.000-07:00

wwwtwtpubs.com
Q. Shaykh Muhammad Naasirudeen al-Albaani was asked, “Shaykh, what do you know about this Jama’ah called at-Tasabut wat-Tawaqcuf or at-Tawaqcuf wat-Tasabut? Where did it originate from? Who is the originator? What are its thoughts and ideology and any history that is behind it?

A. Shaykh rahimahullaah said, “I haven’t heard about this Jama’ah and it seems that your affairs are worse than ours. So, what do you guys know about them? We know al-Waaqif, we know what that is, but at-Tawaqcuf wat-Tasabut, this is new terminology. We haven’t heard it.”

“This Jama’ah, may Allaah preserve you o Shaykh, and we say Rahimahullaah at this time. This Jama’ah they say that they are called at-Tawaqcuf wat-Tabayun, and they for instance, for example we say there is a man and they will say, we don’t say anything about him, until his affair is clear, we don’t say he is a Muslim, a Mushrik, or a Kaafir, or a Mubta’dia, or a Sunni, or whatever until it is clear. So what is it that you say about these kinds of people, yaa Shaykh?”

So ash-Shaykh rahimahullaah says, “Even if they see the man do Shahadah and say, “Ashhadduan laaillaaha illaah Muhammaddar rasoolullaah and pray with the Muslimeen, they will still have this Tawaqcuf? This is what it appears to be?”

He said, “Yes, yes, that is what it is yaa Shaykh.”

Shaykh rahimahullaah said, “This is the epitome of misguidance.”

“Shaykhna, we have some of the sects of Saudia there that they do not give sallaam to the man, to the person with the hujaah, you know using the excuse that there is Tawaqcuf on him. We got to stop. Tawaqcuf means to stop and not say anything yet. So, they won’t give him salaam.”

The Shaykh says, “Allaahu Akbar!”

“This is because they say the assal in the person is that he is upon al-ikhwaaniya, the ikhwaan al-Muslimeen, or at-tableeghiyah, or at-tableegh, and we cannot say salaam until it is established that he is a Salafiyah. So, what is going on here yaa Shaykh? What is it that you advice these people with? What is it that you can say to them?”

So the Shaykh rahimahullaah said, “Well we tell them the ayah, ‘Do not say when you are given salaam, you are not from the believers. So, Allaah subhana wa ta’ala orders us not to say that. And of course you know the hadeeth of the person that came under the sword of the Sahaabi and he testified Laaillaaha Illallaah Muhamaddar rasoolullaah, and the Sahaabi did not give a care for this and he killed him. Then he went to the Prophet sallallaahu alyhi wasallam and said did you reveal what was in his chest? And the likes of this... It is apparent that these are Muhdatthas, these are newly invented people, they are Mubtaddia, they are something newly invented and this is a bid’ah, some kind of innovation. They are a new sect.

Translator's Notes:

We ask Allaah that he has mercy upon our Shaykh and that he increases him in levels of Jannah and all of our ulama. Please remember him in you duaa, for he has presented this knowledge to us.

I would like to remind all of the Muslimeen that the Arabic language is your language and the language of all of the Muslimeen. It is binding upon us to learn the Arabic language and take knowledge from its source and not merely rely on the translations.

Last Updated ( Sunday, 19 October 2008 )

Al-Hakimyah; Immam al-Albani

2011-03-17T10:20:00.000-07:00

Immam al-Albani on al-Hakimyah

Shaykh Al-Albani on Al-Hakimiyah 1-2

www.twtpubs.com

The reality of the term Al-Hakimiyah and how it concerns all of us. By the mujaddid of our time Immam Muhammad Nasir-Deen Al-Albani

Bismillahi ur-Hamman Ar-Raheem Alhakimiyah

Q. Shaykana we know that the scholars of the Salaf classified Tawhid into three categorize, with this being known is it possible to say that there is a fourth category of Tawhid called Tawhid al-Hakimiyah or Tawhid al Hokum

A. It is not permissible (Abshir) good news but our answer/refutation is not to be done in just this manner, (meaning it is not as simple as that)See, Alhakimyah is branch of the branches of Al-Uloohiyah.Those that revolve around, and focus on this terminology in this day of ours, they use it
not as a tool to teach the Muslimeen Tawhid that the prophets and messengers all came with, rather they use it as political weaponry. And in order to prove to you what I just said, (and I have given the answer to this question many times) I can repeat to you my previous answer concerning this specific question. So if you wish (and this is between me and you) I will go further (meaning I will delve further into the topic if you wish), and If you don’t we can go to the next question. The questioner replied rather if you wish our Shaykh, the Shaykh said but I do not want to force anyone to listen to this if they don’t want to, so it is up to you, do you want to hear the answer? Yes.I answered this question in a similar sitting from before, as a support to what I just stated (of it not being permissible) that using the word al-Ilahhyah (should be Hakimiyah) is in essence a propaganda tool used to support a political agenda, that some of the ahzab (partisan based groups) are promoting today. And I recall here a story concerning this topic, a story that happened between me and a kateeb in Damascus. He gave a khutbah on the day of Jummah and his kuthbah from the beginning to the end was about Alhakimiyah / rulership being for Allah alone. Now this human being made a mistake in an issue of Fiqh, so after Sallat al Jummah. I walked toward him gave my Sallam and introduced myself then I explained to him I noticed a mistake you made concerning a certain Fiqh issue. I said to him O’ Brother you said such and such but it is in opposition to what the Sunnah has legislated. He replied well I am Hanafi and what I stated is what is in the Hanafi Madthab. So I said Subbhan Allah! You gave a whole Kutbah of al-Hakimiyah being for Allah alone then you say this. You people use this term against the rulers that you deem to be Kuffar because they don’t rule by the Islamic Shareeah. Yet have you forgotten yourselves! This Hakimiyah encompasses all the Muslims, so why is it I tell you the prophet ordered such and such, but you reply with my Madthah states otherwise. You have (just contradicted your self and) opposed what you call the people to! If it was not for the fact, that they (alahzzab- partisan based groups) used this term as a slogan to support their political agendas we would merely look upon it and say “this is our merchandise returning to us”. The Dawa we call the people to embrace encompasses al-Hakimiyah and other than it. Tawhid Al-Uloohiyah and Tawhid al-Ibaddah (worship) encompasses that particular issue you are concerned with. Rather we are the people that have spread what you use when you are speaking about al-Hakikmiyah. As is narrated in the Hadith of Hudthyfa ibn-Alyamann, {The prophet peace be upon him recited upon the honorable Sahabah the ayah “And they took their priests and monks as lords besides Allah” Addy Ibn-Hatim al-Tahiy upon hearing this said By Allah O’ Messenger of Allah we did not take them as lords besides Allah. The Prophet peace be upon him said: is not that when they made for you something that was permissible, impermissible you followed and made it impermissible, likewise when they made for you something that was impermissible, permissible did you not follow suite and make it permissible. Hatim replied as for this, then yes this happened. The prophet replied this is you taking them as lords besides Allah.} We are the ones that spread this Hadith till it reached the rest of the people. Then they continued on to modify a portion of Tawhid Uloohiyah and al-Ibadah using this newly invented term as their guideline, and they do so only for political reasons. I don’t see anything wrong with this terminology in itself, if it was not for them using it as a slogan for their political agendas while they do not act upon what it embodies. Rather it is as I stated before a portion of Tawhid al-Ibadah, but you see them worshiping Allah in anyway they please and the rest as I illustrated before in the story of the khateeb of Damascus. When told to him this is the Sunnah of the prophet peace be upon him he answered back “My Madthah is this”. Alhakimyah being for Allah, is not just to be assumed upon the Kuffar and Mushrikin, rather also upon the worshipers of Allah that worship Allah in way that Allah has not legislated in has book nor his Prophet peace be upon him in his Sunnah. This is what I recall of an answer concerning this question at this time.
Last Updated ( Tuesday, 29 July 2008 )

What is Salafiyah; Immam Al-Albani (Updated)

2011-03-17T10:16:00.000-07:00

Tape #1 Silsillat al-Huda wa-Nur

Contents of Tape

The foundations of al-Salafiya
The scholars
Knowledge is Allah Said, The Messenger Said, The Sahaba said
Principles of the Salaf

What is Salafiyah?
Part 1

Part 2

Part 3

Part 4

Part 5

The Shaykh began by reciting kutbat al-hajah

And it proceeds: Then he opened the floor to questions

A questioner (may Allah preserve him) asked the Sheikh (Rahimahu Allah):

There are of the people who read or hear about the call of “Assalafiya” and/or the “dawa Assalafiya” from its enemies, and they do not hear it from the callers of the dawa its self, nor do they hear it from the scholars. So we hope from you O’ Shaykh that you may make it clear to the people and explain to us, what is the dawa Assalafiya.

The Sheikh (Rahimahu Allah) answered:

I have answered this question more than once, but I will answer it once again since the question has been brought up. I say a word of truth when I say… No believer is able to contradict, nor refute after the guidance has been shown to him.

First of all, the name “Assalafiya” is an attribution to the “Salaf”, the predecessors or the ones who came before us. Therefore, it is obligatory that we know what is meant by Assalaf when the word is said or heard by the scholars. In the following, this attribution will be understood, and the weight it holds, and the true definition of it. The predecessors (As salaf) are the people, the family, and/or the first three generations that the Prophet (peace and blessings be upon him) testified to their virtue that has been narrated in the Ahadith that have come in an overwhelming amount. These Ahadith are narrated in the books of Assaheehyan and other than them.

The Prophet (peace and blessings be upon him) said: The best of people are the ones in my generation, and then the ones in the next generation after that, and then in the next generation after that.

The Sheikh continues on to say, the Salaf are these people of the first three generations. These are the Salaf that the Prophet (pbuh) testified to their goodness; these are the salaf that the Salafiya attributes its self to; these are the salaf that the people of the Salafy methodology attribute themselves to.

If we have understood what the Salafiya is, and what it is attributed to, then there is two points that they must be aware of:

- Salafiya is not attributed to a person(s) – It is not like the other sects that are present in the so called “field” of Islam today from attributing themselves to people and personalities. Therefore Salafiya is not attributed to a person or tens of people. Verily this attribution that the salafiya holds is an attribution to something that is free of mistakes and shortcomings and imperfections. It is impossible that the Salaf could come upon a misguidance, or that the Salaf can have consensus upon a misguidance.

In opposite to this are the Khalaf, the people who have come after, who do not use a clear proof or text from the Shariah. Therefore they can make a mistake, and there is no proof that they do not have shortcomings. This is testified to by the hadith of the Prophet (peace and blessings be upon him) in the completion of a hadith which proceeded, “…and after them, will come a people that will testify that were not asked to testify…”.

And this also is testified to in another hadith of the Prophet (peace and blessings upon him) where he praises a small group (Taa'ifa) of the believers yet he dispraises the majority of them, and this is found in the understanding of the hadith. The Prophet (Sallah allahu allayhi wa sallam) said:

"There will not cease to be a group (Taa'ifa) of my nation apparent upon the truth that will be harmed by those who oppose them until the order of Allah comes (in one narration) and in another narration, until the hour comes."

So this hadith has praised a small group (Taa'ifa) in the end of time. In the Arabic language Taa'ifa is used for a small number of people. If we have understood what has been said that: Assalafiya is an attribution to the righteous predecessors and an attribution to being free from shortcomings (Al-Issma). If this is understood, then we may come to the second point.

The second affair:

- If a Muslim comes to the understanding of what the Salafiya attributes itself to from the salaf, and what it represents and/or contains of "Al-issma", then I do not say that he opposes it for this is an opposition that would be impossible. Rather, I say it becomes impossible for him not to take it upon himself not become a Salafi.

Therefore, the Muslim should know that Assalafiya represents and attributes its self to the Al-issma (flawlessness).

Where do we get "Al-issma"? It comes from a hadith that even though some of the Khalaf, those who come after the Salaf, try to use in opposition to the truth. The Khalaf try to use this hadith to say it is upon the Muslims to take the opinion of what most of the scholars say (Al-akthariya) because they claim that, As the Prophet (sallah allahu alayhi wasalam) said that this nation will not come upon a misguidance. This hadith cannot and does not hold true concerning the khalaf, thus it cannot be established upon them. They have many disputes between them that cut directly into the fundamentals, foundations, and principles of each sect. Thus, the hadith will not hold true concerning them. Anyone who has studied the current affairs of today knows this, and the current state is not a good state.

And we add to this: The ahadith that have come as a clarification (concerning the splitting) and they are the ahadith of the Jews and the Christians that have fallen in to this splitting before us and what this Muslim nation will fall into as well.

The Prophet (saw) informed us of the splitting in the hadith in which he said peace be upon him "The jews split up into 71 sects, the Christians in 72 sects, and the Muslim ummah into 73 sects, all of them in the hellfire except for one. So who is it Oh Prophet of Allah? The Prophet (saw) said: The group (jamaa'a)."

This group (the jamaa’a) is the group of the Prophet peace be upon him, it is his companions (sahabah) may Allah be pleased with them. It is the group that we can have a clear undisputable understanding and agreement, that they are the ones mentioned in the previous hadith that “my Ummah will not make consensus upon a misguidance” it is understood that this hadith is meant concerning this group (the sahabah). So this mentioned group is the Prophets companions, the same people he notified as being the ones who the Prophet peace be upon him called the saved sect.

To be continued…………

Al Immam al-Albani