Imam Al-Albani Debates A Madhab Supporter (Wonderful Discussion)

[Pakistani1947]

Muhammad Nāṣir al-Dīn al-Albanī (1914 – October 2, 1999) was a Syrian-Albanian Islamic scholar who specialized in the fields of hadith and fiqh. For reader's convenience, I have typed below complete debate. It is a very logical thought provoking debate between a person who follows one of the four Sunni Madhabs. According to Imam Al-Albani, it is no problem that you follow the Hanafi school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Shafi'i, whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger.

Question: Why we should not follow one madhab (school of thought), and that the unity of all these madhabs are not possible. My opinion is that these madhabs are school of thoughts from the Salaf-us-Saalih whom tried to take from Sunnah of Rasool Allah ﷺ and each of them tried their best in seeking the truth and they see their opinions as the most correct. Therefore, I believe it is upon us Muslims to take from these madhabs; and for you scholars, to unify the madhabs or have consensus in the matters that are different upon, for example, the issue of wudu, so they should have consensus on a specific opinion, and not let every layman have free rein; as I see.
As I understand from your speech, Shaykh that every person should abandon the madhabs and do Ijtihad of the Sunnah by oneself), while this is only for you scholars:

Shaykh Albani answers: May Allah pardon you, who told you that while I have been refuting the doubts of what Al-Bouti said (of me) that any Muslim person would say that a french man who just converted, that it is upon him to do Ijtehad and take from the Book and the Sunnah (directly without scholars). I say something new to you; our Lord said: "Ask the people of Dhikr (knowledge) if you do not know." Our Lord divided the Islamic society into two sections in this verse; the scholars and the non-scholars (layman). So how can you say of me which is not true. I believe in that verse and every verse that clarify issues that the Muslim differ upon; from the old and present times.
We say it is upon every Muslim to go back to the Qur'an and Sunnah; and as we were saying to our teacher before, we differentiate blind-following (of a scholar) as it is sometimes a must to blind follow a scholar, versus blindly following religiously (all the time even if it is against the truth).
This what we say. For example, you are a doctor; you wouldn't know if a prayer is correct or not; so what should you do? It is not just enough to say I am Hanafi or Shafi'i and that's it; rather ask the people of knowledge that you trust; as this is what the Qur'an tells you. And I say to you the same, we do not say it is a must for you to learn the prayer and other issues through comparative fiqh as they say today and then knowledge of Hadith, and it's terms and Usool Al-Fiqh, until you are able to say what is correct regarding (for example) what nullifies wudoo and does not. If there was a doctor who was a medical student, would it be right for him to do a surgery? Likewise, is the knowledge of Shar'iah (Islamic Legislation). So how is it logical that we say that every Muslim should open and take ruling from the Qur'an even if he be cotton picker (factory person)? So he opens and sees the verse "Or you have touched women...." (Qur'an 4:43). Is the intent in the verse meaning intercourse or just touching? How can you logically think we would say this (that one can understand this without scholars), May Allah pardon you.
Madhab Supporter: So Shaykh, it is not upon us to say we are Hanbali or Shafi'i or Maliki, rather we should do away with these school of thoughts? These are questions....

Shaykh Al_Albani: Brother, ask whatever you like; but it is not allowed to accuse us of what we are not.

Madhab Supporter: I am not accusing Shaykh, Noble Shaykh it is a must for you to be more open hearted than that. I am asking based on what I understood from what you said.

Shaykh Al_Albani: You mean, after all this you do not deem me as open hearted? Have you said beforehand, what you heard from me?

Madhab Supporter: This is what I understood.

Shaykh Al_Albani: Then you did not understand; did the people in this sitting share your understanding? Ask whatever you please now.

Madhab Supporter: In regards to madhabs, according to your speech, it is a must for a person not to say I am Shafi'i, or Maliki or hanbali etc.

Shaykh Al_Albani: What is your opinion?

Madhab Supporter: Haha, Shaykh now I am confused, before you were saying ask the people of knowledge if you do not know, I ask you; not you ask me.

Shaykh Al_Albani: Did I tell you not to ask me? Even if I ask you to ask me, would it then not be allowed to ask you? I say to you, be assured that you can ask me whatever you want, but does that mean I cannot ask you?

Madhab Supporter: No.

Shaykh Al_Albani: Then why do you detest that I ask you, I answered you and said what is your opinion.

Madhab Supporter: My opinion, is like you said, you are a person from the people of knowledge, so it is a must to take from you, as I do not know; but I am asking why (do we reject Madhab labeling etc).

Shaykh Al_Albani: What do you think Abu Layla (recorder) about his previous sayings? Oh! Doctor you are contradicting your statements, as in the beginning you were saying the scholars must do this and that. And now he is saying, it is a must to ask the people of knowledge if you do not know. Oh! Doctor, I answered saying it is not obliged (to call yourself Hanbali etc) so if you are convinced, then we continue, if you want detailed explanation, then say so.

Madhab Supporter: I just wanted to know why we should not follow the madhabs, why can't we say I am Hanafi or Maliki?

Shaykh Al_Albani: Brother, do not repeat words may Allah bless you, if you want clarification; just say yes or no. Do you know the history of the madhabs, so we may save our-self from talking (much)?

Madhab Supporter: Yes, a little.

Shaykh Al_Albani: So you know in the time of Abu Bakr (RA) and Umer (RA), Uthman (RA) and Ali (RA), there were no madhabs?

Madhab Supporter: Yes.

Shaykh Al_Albani: So if one comes and say we do not want madhabs like how it was in the first age (of Islam), is that logically correct, in your view?

Madhab Supporter: Yes.

Shaykh Al_Albani: It is not obligatory to be Hanafi or Shafi'i or Maliki or Hanbali or a Shia or Zaydi. As the (first) Muslims died before these madhabs came about; did they die as Muslim or non-Muslim? No doubt they died as Muslims, so if we died how they died, not being tied to any madhab, would we die as Muslims? So when they say it si obligatory to follow a madhab, where did they get this ruling of 'obligatory'?

Madhab Supporter: I do not know the exact wording of the Hadith, but "It is upon you to follow my Sunnah and the Sunnah of the Caliphs after me".

Shaykh Al_Albani: May Allah guide you, Doctor is this talking about Madhabs? You are forgetting that I am asking about the 4 madhabs; are the Khulafa Rashideen the madhabs?

Madhab/ Supporter: The Khulafa did not have any madhabs.

Shaykh Al_Albani: OK then, why did you bring this hadith? As long as you can understand that before the madhabs they were Muslims, pious whom died upon piety and guidance etc.

Madhab Supporter: OK, so it is not obligation on a person to be upon a specific madhab, however at the same time, this person is on one madhab, based on this I want to know , is this correct or wrong.

Shaykh Al_Albani: I am speaking about you, and you speak about the people, Oh! beloved, you yourself are not sticking to a madhab, as for sticking to a madhab being obligatory, then you are abandoning this obligation, and if you do not deem this (obligatory) as we deem you to be, then you agree with us practically and ideologically. So you should line up your practical way with your ideological way, as you contradict yourself.

Madhab Supporter: I want to ask noble Shaykh, if a person sticks to a specific madhab from the 4 madhabs, then they are tied to one of the Scholars of the Muslims, as it is not possible for the layman who does not know fiqh, to be tied to a specific madhab even if he claims he follows that madhab, he might follow 1, 2 or 3 things but not follow a madhab (as a whole).

Shaykh Al_Albani: Did I understand from the speech of the Doctor, that it is not possible for a person to be on one madhab, so he asks, is it obligatory for a person to be upon what is not possible. In my dragging old age, I am willing to sit with you until Fajr, and you may ask what you want and I will answer to my ability. But I do not care if you are convinced or not, as this convincing is not in my hand, if Allah told his Prophet "Upon you is just conveying (the message)"; so guidance is in the hands of Allah; therefore I am very open in this regard. So the thing we understand from your speech, which differs from your current situation (of not following a madhab), is that which you clarified lastly, that one practically cannot stick to one madhab, so then you ask is it obligatory to stick to a thing that is not possible? This means you not firm ideologically or in your mind (regarding this matter).

Madhab Supporter: Perhaps, I could not articulate the question enough, I say that the reality is none who hold on to a specific madhab, except the scholars of teh Muslims as they are well-versed in these madhabs.

Shaykh Al_Albani: Now, I think you have articulated it well.

Shaykh Al_Albani: Previously, we divided the Muslims society into two; we put the scholars in the first section, now you stated the scholars in the 2nd section which is the layman; however we say the scholars are the ones who make Ijtihad, but now you are saying they should stick to the madhabs, as they are the ones well-versed in it.

Madhab Supporter: Oh! teacher, these (scholars) must take (directly) from the Qur'an and Sunnah not be Hanafi or Shafi'i, these (scholars) are not like the laymen.

Shaykh Al_Albani: These scholars that are well-versed in the madhabs, are Mujtahideen, they must take from what Alalh and the Messenger ﷺ said (Qur'an and hadith), not just say I am Hanafi and my Imam said this ; only the students of knowledge say such, as for laymen then we spoke of them earlier regarding the saying of Allah "ask the people of knowledge if you don't know". The scholars when they are asked, they respond with Allah said or the Messenger ﷺ said, as for the laymen they do not say such, as this they do not know/understand, but upon them is to ask so they may understand; from whom? The scholars. As Ibn Al-Qayyim (may Allah have mercy on him) said in a beautiful poem regarding what is knowledge: "Knowledge is Allah said, His Messenger said, this is not concealed (it is obvious). What is knowledge when you differ foolishly between the Prophet and the opinion of a Jurist". We know this well, when we say: " Brother, the Prophet said this, they reply with, my madhab says this". This is taking a madhab as a religion that is not allowed, as you go against what Allah and his Messenger ﷺ said due to what? Due to what your madhab says. If one does not know, then such is a calamity (مصیبت), and if one knows then it is greater (calamity), as any scholar rejects and does not take an ayah or hadith due to his madhab, then what a calamity it is? Oh! student of knowledge/fiqh, it is no problem that you follow the Shafi'i school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Hanafi whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger. This is what we teach the students of Shariah (Islamic law).

 

[Lord Commander John Snow]

No thank you. Keep that wahabi shite away from us.

I've studied Sheikh Albani thoroughly and he ain't no real Sheikh. This dude didn't have any formal education from any known scholar of Islam and he claiming out here that he's an expert in hadith's and fiqh.

I respect him because he's self taught like I am. But don't go out claiming you're an expert cause you taught yourself and then refute Great Scholars who have contributed 10 times you have in the fields of Islamic fiqh, madhab, Hadith, etc.

He should have stayed a watch expert and not pretended to be better than the great 4 imams or madhab and he thought he was more or an expert in hadith's than Imam Bukhari ?????

 

[There is only 1]

اختلاف احادیث کے وجوہ و اسباب اور رواۃِ حدیث کے اقسام

ایک شخص نے آپ سے من گھڑت اور متعارض حدیثوں کے متعلق دریافت کیا جو (عام طو ر سے ) لوگوں کے ہاتھوں میں پائی جاتی ہيں تو آپ 2نے فرمایا کہ :۔ لوگوں کے ہاتھوں میں حق او رباطل، سچ اور جھوٹ،ناسخ اور منسوخ،عام اور خاص،واضح اور مبہم،صحیح او رغلط سبھی کچھ ہے،خود رسو ل صلیٰ اللہ علیہ والہ وسلم کے دور میں آپ پر بہتان لگا ئے گئے یہاں تک کہ آپ کو کھڑے ہو کر خطبہ میں کہنا پڑا کہ جو شخص مجھ پر جان بو جھ کر بہتا ن باندھے گا تو وہ اپنا ٹھکا نہ جہنم میں بنا لے تمہارے پاس چار طرح کے لوگ حدیث لانے والے ہیں کہ جن کا پانچواں نہیں،

ایک تو وہ جس کا ظاہر کچھ ہے او ر باطن کچھ وہ ایمان کی نمائش کرتا ہے او رمسلمانوں کی سی وضع قطعہ بنا لیتا ہے۔نہ گناہ کرنے سے گھبراتا ہے اورنہ کسی افتاد میں پڑ نے سے جھجکتا ہے۔وہ جان بوجھ کر رسول صلیٰ اللہ علیہ وآلہٌ وسلم پر جھوٹ باندھتا ہے اگر لوگوں کو پتہ چل جاتا کہ یہ منافق اور جھوٹا ہے، تو اس سے نہ کوئی حدیث قبول کرتے اور نہ اس کی بات کی تصدیق کرتے لیکن وہ تو یہ کہتے ہیں کہ یہ رسول صلی اللہ علیہ وآلہ وسلم کا صحابی ہے اس نے آنحضرت کو دیکھا بھی ہے اور ان سے حدیثیں بھی سنیں ہیں اور آپ سے تحصیل علم بھی کی ہے چنانچہ وہ (بے سوچے سمجھے )اس با ت کو قبول کر لیتے ہیں۔ حالانکہ اللہ نے تمہیں منافقوں کے متعلق خبر دے رکھی ہے اور ان کے رنگ ڈھنگ سے بھی تمہیں آگا ہ کر دیا ہے پھر وہ رسول صلی اللہ علیہ وآلہ وسلم کے بعد بھی باقی و بر قرار رہے اور کذب او ر بہتان کے ذریعہ گمراہی کے پیشواؤں اور جہنم کا بلاوہ دینے والوں کے یہاں اثر و رسوخ پیدا کیا۔چنانچہ انہوں نے ان کو (اچھے اچھے ) عہدوں پر لگا یا اور حاکم بنا کر لو گو ں کی گردنوں پر مسلّط کر دیا او ران کے ذریعہ سے اچھی طرح دنیا کو حلق میں اتارا اور لو گوں کا تو یہ قاعدہ ہے ہی کہ وہ بادشاہو ں او ر دنیا (والوں )کا ساتھ دیا کرتے ہیں۔مگر سوا ان (محدودے چند افراد کے ) جنہیں اللہ اپنے حفظ و امان میں رکھے۔ چار میں سے ایک تو یہ ہوا

اور دوسرا شخص وہ ہے جس نے (تھوڑا بہت) رسول اللہ سے سنا لیکن جوں کا توں اسے یاد نہ رکھ سکا او راس میں اسے سہو ہو گیا۔یہ جان بوجھ کر جھوٹ نہیں بولتا یہی کچھ اس کے دسترس میں ہے اسے ہی دوسروں سے بیان کرتا ہے اور اسی پر خود بھی عمل پیرا ہوتا ہے اور کہتا بھی یہی ہے کہ میں نے رسول صلی اللہ علیہ وآلہ وسلم سے سنا ہے۔اگر مسلمانو ں کو یہ خبر ہو جاتی کہ اس کی یادداشت میں بھول چوک ہو گئی ہے تو و ہ اس کی بات کو نہ مانتے اور اگر خود بھی اسے اس کا علم ہو جاتا تو اسے چھوڑدیتا۔

تیسرا شخص وہ ہے کہ جس نے رسول صلی اللہ علیہ وآلہ وسلم کی زبان سے سنا آپ نے ایک چیز کے بجا لانے کاحکم دیا ہے۔پھر پیغمبر نے تو اس سے روک دیا۔لیکن یہ اسے معلوم نہ ہو سکا یا یوں کہ اس نے پیغمبر کو ایک چیز سے منع کرتے ہوئے سنا پھر آپ نے اس کی اجازت دے دی لیکن ا س کے علم میں یہ چیز نہ آسکی ا س نے (قول )منسوخ کو یاد رکھا اور (حدیث )ناسخ کو محفوظ نہ رکھ سکا۔اگر اسے خود معلوم ہو جاتا کہ یہ منسو خ ہے تو وہ اسے چھوڑ دیتا اور مسلمانوں کو بھی اس کے منسوخ ہو جانے کی خبر ہو تی تو وہ بھی اسے نظر انداز کر دیتے۔ ٍ

اور چوتھا شخص وہ ہے جو اللہ اور اس کے رسول پر جھوٹ نہیں باندھتا۔وہ خوف خدا اور عظمت رسول اللہ کے پیش نظر کذب سے نفرت کرتا ہے اس کی یاد داشت میں غلطی واقع نہیں ہو تی بلکہ جس طرح سنا اسی طرح اسے یاد رکھا اور اسی طرح اسے بیان کیا اور نہ اس میں کچھ بڑھایا۔نہ اس میں سے کچھ گھٹایا۔حدیث ناسخ کو یا د رکھا،تو اس پر عمل بھی کیا،حدیث منسوخ کو بھی اپنی نظر میں رکھا۔او ر اس سے اجتناب برتا،وہ اس حدیث کو بھی جانتا ہے جس کا دائرہ محدود اور اسے بھی جو ہمہ گیر اور سب کو شامل ہے اور ہر حدیث کو اس کے محل و مقام پر رکھتا ہے،اور یوں ہی واضح اور مبہم حدیثو ں کو پہچانتا ہے۔ ٍ کبھی رسول صلی اللہ علیہ وآلہ وسلم کا کلام دو رُخ ليےہو تا تھا،کچھ کلام وہ جو کسی وقت یا افراد سے مخصوص ہو تا تھا اور کچھ وہ جو تمام اوقات اور تمام افراد کو شامل ہو تا تھا او ر ایسے افراد بھی سن لیا کرتے تھے کہ جو سمجھ ہی نہ سکتے تھے،کہ اللہ نے اس سے کیا مراد لیا ہے۔او رپیغمبر صلی اللہ علیہ وآلہ وسلم کا ا س سے مقصد کیا ہے۔تو یہ سننے والے اسے سن تو لیتے تھے اور کچھ اس کا مفہوم بھی قرار دے لیتے تھے۔ مگر اس کے حقیقی معنی اور مقصد اور وجہ سے ناواقف ہو تے تھے اورا صحاب پیغمبر میں سب ایسے تھے کہ جنہیں آپ سے سوال کر نے کی ہمت ہو،بلکہ و ہ تو یہ چاہا کرتے تھے کہ کوئی صحرائی بدو یا پردیسی آجائے اور وہ کچھ پوچھیں تو یہ بھی سن لیں مگر میرے سامنے سے کوئی چیز نہ گزرتی تھی۔مگر یہ کہ میں اس کے متعلق پوچھتا تھا اور پھر اسے یا د رکھتا تھا۔یہ ہیں لوگوں کی احادیث و روایات میں اختلاف کی وجوہ و اسباب۔

سورس : نہج البلاغہ خطبہ نمبر دو سو آٹھ​

 

[Pakistani1947]

I've studied Sheikh Albani thoroughly and he ain't no real Sheikh. This dude didn't have any formal education from any known scholar of Islam and he claiming out here that he's an expert in hadith's and fiqh.

Albani was awarded the King Faisal International Prize in 1999 before his death for his contributions to Islamic studies. The award committee described him as "considered by many academics as probably the greatest Islamic scholar of the 20th Century."

He should have stayed a watch expert and not pretended to be better than the great 4 imams or madhab and he thought he was more or an expert in hadith's than Imam Bukhari

He never pretended or said that he is better than the great 4 Imams. All he is saying that a scholar knowingly should not give Fatwa based on his madhab even though the madhab's Fatwa is against Qur'an and authentic hadith. This is in alliance with what all 4 great imams said:

All the four great Imams said that if any of their Fatwas or teachings contradict Allah’s word, i.e. the Qur’an, or the sayings of the Prophet (pbuh) i.e. authentic Hadith, then that particulars Fatwa of theirs should be rejected, and the Sunnah of the Prophet should be followed.

Refer:
a. Eeqaadh al-Himam, Al Fulaanee (Imam Abu Hanifa)
b. Al-Majmoo’ of an-Nawawee (1/63) (Imam Shafi)
c. Jaami ‘Bayan al-Ilm, Ibn Abdul-Barr (Imam Malik)
d. Eeqaadh al-Himam (Imam Hanbal)

 

[There is only 1]

اختلاف احادیث کے وجوہ و اسباب اور رواۃِ حدیث کے اقسام



ایک شخص نے آپ سے من گھڑت اور متعارض حدیثوں کے متعلق دریافت کیا جو (عام طو ر سے ) لوگوں کے ہاتھوں میں پائی جاتی ہيں تو آپ 2نے فرمایا کہ :۔ لوگوں کے ہاتھوں میں حق او رباطل، سچ اور جھوٹ،ناسخ اور منسوخ،عام اور خاص،واضح اور مبہم،صحیح او رغلط سبھی کچھ ہے،خود رسو ل صلیٰ اللہ علیہ والہ وسلم کے دور میں آپ پر بہتان لگا ئے گئے یہاں تک کہ آپ کو کھڑے ہو کر خطبہ میں کہنا پڑا کہ جو شخص مجھ پر جان بو جھ کر بہتا ن باندھے گا تو وہ اپنا ٹھکا نہ جہنم میں بنا لے تمہارے پاس چار طرح کے لوگ حدیث لانے والے ہیں کہ جن کا پانچواں نہیں،



ایک تو وہ جس کا ظاہر کچھ ہے او ر باطن کچھ وہ ایمان کی نمائش کرتا ہے او رمسلمانوں کی سی وضع قطعہ بنا لیتا ہے۔نہ گناہ کرنے سے گھبراتا ہے اورنہ کسی افتاد میں پڑ نے سے جھجکتا ہے۔وہ جان بوجھ کر رسول صلیٰ اللہ علیہ وآلہٌ وسلم پر جھوٹ باندھتا ہے اگر لوگوں کو پتہ چل جاتا کہ یہ منافق اور جھوٹا ہے، تو اس سے نہ کوئی حدیث قبول کرتے اور نہ اس کی بات کی تصدیق کرتے لیکن وہ تو یہ کہتے ہیں کہ یہ رسول صلی اللہ علیہ وآلہ وسلم کا صحابی ہے اس نے آنحضرت کو دیکھا بھی ہے اور ان سے حدیثیں بھی سنیں ہیں اور آپ سے تحصیل علم بھی کی ہے چنانچہ وہ (بے سوچے سمجھے )اس با ت کو قبول کر لیتے ہیں۔ حالانکہ اللہ نے تمہیں منافقوں کے متعلق خبر دے رکھی ہے اور ان کے رنگ ڈھنگ سے بھی تمہیں آگا ہ کر دیا ہے پھر وہ رسول صلی اللہ علیہ وآلہ وسلم کے بعد بھی باقی و بر قرار رہے اور کذب او ر بہتان کے ذریعہ گمراہی کے پیشواؤں اور جہنم کا بلاوہ دینے والوں کے یہاں اثر و رسوخ پیدا کیا۔چنانچہ انہوں نے ان کو (اچھے اچھے ) عہدوں پر لگا یا اور حاکم بنا کر لو گو ں کی گردنوں پر مسلّط کر دیا او ران کے ذریعہ سے اچھی طرح دنیا کو حلق میں اتارا اور لو گوں کا تو یہ قاعدہ ہے ہی کہ وہ بادشاہو ں او ر دنیا (والوں )کا ساتھ دیا کرتے ہیں۔مگر سوا ان (محدودے چند افراد کے ) جنہیں اللہ اپنے حفظ و امان میں رکھے۔ چار میں سے ایک تو یہ ہوا



اور دوسرا شخص وہ ہے جس نے (تھوڑا بہت) رسول اللہ سے سنا لیکن جوں کا توں اسے یاد نہ رکھ سکا او راس میں اسے سہو ہو گیا۔یہ جان بوجھ کر جھوٹ نہیں بولتا یہی کچھ اس کے دسترس میں ہے اسے ہی دوسروں سے بیان کرتا ہے اور اسی پر خود بھی عمل پیرا ہوتا ہے اور کہتا بھی یہی ہے کہ میں نے رسول صلی اللہ علیہ وآلہ وسلم سے سنا ہے۔اگر مسلمانو ں کو یہ خبر ہو جاتی کہ اس کی یادداشت میں بھول چوک ہو گئی ہے تو و ہ اس کی بات کو نہ مانتے اور اگر خود بھی اسے اس کا علم ہو جاتا تو اسے چھوڑدیتا۔



تیسرا شخص وہ ہے کہ جس نے رسول صلی اللہ علیہ وآلہ وسلم کی زبان سے سنا آپ نے ایک چیز کے بجا لانے کاحکم دیا ہے۔پھر پیغمبر نے تو اس سے روک دیا۔لیکن یہ اسے معلوم نہ ہو سکا یا یوں کہ اس نے پیغمبر کو ایک چیز سے منع کرتے ہوئے سنا پھر آپ نے اس کی اجازت دے دی لیکن ا س کے علم میں یہ چیز نہ آسکی ا س نے (قول )منسوخ کو یاد رکھا اور (حدیث )ناسخ کو محفوظ نہ رکھ سکا۔اگر اسے خود معلوم ہو جاتا کہ یہ منسو خ ہے تو وہ اسے چھوڑ دیتا اور مسلمانوں کو بھی اس کے منسوخ ہو جانے کی خبر ہو تی تو وہ بھی اسے نظر انداز کر دیتے۔ ٍ



اور چوتھا شخص وہ ہے جو اللہ اور اس کے رسول پر جھوٹ نہیں باندھتا۔وہ خوف خدا اور عظمت رسول اللہ کے پیش نظر کذب سے نفرت کرتا ہے اس کی یاد داشت میں غلطی واقع نہیں ہو تی بلکہ جس طرح سنا اسی طرح اسے یاد رکھا اور اسی طرح اسے بیان کیا اور نہ اس میں کچھ بڑھایا۔نہ اس میں سے کچھ گھٹایا۔حدیث ناسخ کو یا د رکھا،تو اس پر عمل بھی کیا،حدیث منسوخ کو بھی اپنی نظر میں رکھا۔او ر اس سے اجتناب برتا،وہ اس حدیث کو بھی جانتا ہے جس کا دائرہ محدود اور اسے بھی جو ہمہ گیر اور سب کو شامل ہے اور ہر حدیث کو اس کے محل و مقام پر رکھتا ہے،اور یوں ہی واضح اور مبہم حدیثو ں کو پہچانتا ہے۔ ٍ کبھی رسول صلی اللہ علیہ وآلہ وسلم کا کلام دو رُخ ليےہو تا تھا،کچھ کلام وہ جو کسی وقت یا افراد سے مخصوص ہو تا تھا اور کچھ وہ جو تمام اوقات اور تمام افراد کو شامل ہو تا تھا او ر ایسے افراد بھی سن لیا کرتے تھے کہ جو سمجھ ہی نہ سکتے تھے،کہ اللہ نے اس سے کیا مراد لیا ہے۔او رپیغمبر صلی اللہ علیہ وآلہ وسلم کا ا س سے مقصد کیا ہے۔تو یہ سننے والے اسے سن تو لیتے تھے اور کچھ اس کا مفہوم بھی قرار دے لیتے تھے۔ مگر اس کے حقیقی معنی اور مقصد اور وجہ سے ناواقف ہو تے تھے اورا صحاب پیغمبر میں سب ایسے تھے کہ جنہیں آپ سے سوال کر نے کی ہمت ہو،بلکہ و ہ تو یہ چاہا کرتے تھے کہ کوئی صحرائی بدو یا پردیسی آجائے اور وہ کچھ پوچھیں تو یہ بھی سن لیں مگر میرے سامنے سے کوئی چیز نہ گزرتی تھی۔مگر یہ کہ میں اس کے متعلق پوچھتا تھا اور پھر اسے یا د رکھتا تھا۔یہ ہیں لوگوں کی احادیث و روایات میں اختلاف کی وجوہ و اسباب۔



سورس : نہج البلاغہ خطبہ نمبر دو سو آٹھ

اس خطبے سے یہ صاف ظاہر ہے کہ ان مذاہب کی بنیاد ہی کمزور ستونوں پر ہے یعنی منافقین ، بھوک چوک کرنے والوں ،کم علم لوگوں سے احادیث لی گئی ہیں اور عالم یعنی حضرت علی کو چھوڑ دیا ہے
کسی کو کیا پرواہ کہ ان میں سے کون سا مذھب نسبتا بہتر ہے اور کون سا بد تر ؟ جب بنیاد ہی غلط ہو تو تفصیل کا کیا مطلب ؟​

 

[Pakistani1947]

اختلاف احادیث کے وجوہ و اسباب اور رواۃِ حدیث کے اقسام

ایک شخص نے آپ سے من گھڑت اور متعارض حدیثوں کے متعلق دریافت کیا جو (عام طو ر سے ) لوگوں کے ہاتھوں میں پائی جاتی ہيں تو آپ 2نے فرمایا کہ :۔ لوگوں کے ہاتھوں میں حق او رباطل، سچ اور جھوٹ،ناسخ اور منسوخ،عام اور خاص،واضح اور مبہم،صحیح او رغلط سبھی کچھ ہے،خود رسو ل صلیٰ اللہ علیہ والہ وسلم کے دور میں آپ پر بہتان لگا ئے گئے یہاں تک کہ آپ کو کھڑے ہو کر خطبہ میں کہنا پڑا کہ جو شخص مجھ پر جان بو جھ کر بہتا ن باندھے گا تو وہ اپنا ٹھکا نہ جہنم میں بنا لے تمہارے پاس چار طرح کے لوگ حدیث لانے والے ہیں کہ جن کا پانچواں نہیں،

ایک تو وہ جس کا ظاہر کچھ ہے او ر باطن کچھ وہ ایمان کی نمائش کرتا ہے او رمسلمانوں کی سی وضع قطعہ بنا لیتا ہے۔نہ گناہ کرنے سے گھبراتا ہے اورنہ کسی افتاد میں پڑ نے سے جھجکتا ہے۔وہ جان بوجھ کر رسول صلیٰ اللہ علیہ وآلہٌ وسلم پر جھوٹ باندھتا ہے اگر لوگوں کو پتہ چل جاتا کہ یہ منافق اور جھوٹا ہے، تو اس سے نہ کوئی حدیث قبول کرتے اور نہ اس کی بات کی تصدیق کرتے لیکن وہ تو یہ کہتے ہیں کہ یہ رسول صلی اللہ علیہ وآلہ وسلم کا صحابی ہے اس نے آنحضرت کو دیکھا بھی ہے اور ان سے حدیثیں بھی سنیں ہیں اور آپ سے تحصیل علم بھی کی ہے چنانچہ وہ (بے سوچے سمجھے )اس با ت کو قبول کر لیتے ہیں۔ حالانکہ اللہ نے تمہیں منافقوں کے متعلق خبر دے رکھی ہے اور ان کے رنگ ڈھنگ سے بھی تمہیں آگا ہ کر دیا ہے پھر وہ رسول صلی اللہ علیہ وآلہ وسلم کے بعد بھی باقی و بر قرار رہے اور کذب او ر بہتان کے ذریعہ گمراہی کے پیشواؤں اور جہنم کا بلاوہ دینے والوں کے یہاں اثر و رسوخ پیدا کیا۔چنانچہ انہوں نے ان کو (اچھے اچھے ) عہدوں پر لگا یا اور حاکم بنا کر لو گو ں کی گردنوں پر مسلّط کر دیا او ران کے ذریعہ سے اچھی طرح دنیا کو حلق میں اتارا اور لو گوں کا تو یہ قاعدہ ہے ہی کہ وہ بادشاہو ں او ر دنیا (والوں )کا ساتھ دیا کرتے ہیں۔مگر سوا ان (محدودے چند افراد کے ) جنہیں اللہ اپنے حفظ و امان میں رکھے۔ چار میں سے ایک تو یہ ہوا

اور دوسرا شخص وہ ہے جس نے (تھوڑا بہت) رسول اللہ سے سنا لیکن جوں کا توں اسے یاد نہ رکھ سکا او راس میں اسے سہو ہو گیا۔یہ جان بوجھ کر جھوٹ نہیں بولتا یہی کچھ اس کے دسترس میں ہے اسے ہی دوسروں سے بیان کرتا ہے اور اسی پر خود بھی عمل پیرا ہوتا ہے اور کہتا بھی یہی ہے کہ میں نے رسول صلی اللہ علیہ وآلہ وسلم سے سنا ہے۔اگر مسلمانو ں کو یہ خبر ہو جاتی کہ اس کی یادداشت میں بھول چوک ہو گئی ہے تو و ہ اس کی بات کو نہ مانتے اور اگر خود بھی اسے اس کا علم ہو جاتا تو اسے چھوڑدیتا۔

تیسرا شخص وہ ہے کہ جس نے رسول صلی اللہ علیہ وآلہ وسلم کی زبان سے سنا آپ نے ایک چیز کے بجا لانے کاحکم دیا ہے۔پھر پیغمبر نے تو اس سے روک دیا۔لیکن یہ اسے معلوم نہ ہو سکا یا یوں کہ اس نے پیغمبر کو ایک چیز سے منع کرتے ہوئے سنا پھر آپ نے اس کی اجازت دے دی لیکن ا س کے علم میں یہ چیز نہ آسکی ا س نے (قول )منسوخ کو یاد رکھا اور (حدیث )ناسخ کو محفوظ نہ رکھ سکا۔اگر اسے خود معلوم ہو جاتا کہ یہ منسو خ ہے تو وہ اسے چھوڑ دیتا اور مسلمانوں کو بھی اس کے منسوخ ہو جانے کی خبر ہو تی تو وہ بھی اسے نظر انداز کر دیتے۔ ٍ

اور چوتھا شخص وہ ہے جو اللہ اور اس کے رسول پر جھوٹ نہیں باندھتا۔وہ خوف خدا اور عظمت رسول اللہ کے پیش نظر کذب سے نفرت کرتا ہے اس کی یاد داشت میں غلطی واقع نہیں ہو تی بلکہ جس طرح سنا اسی طرح اسے یاد رکھا اور اسی طرح اسے بیان کیا اور نہ اس میں کچھ بڑھایا۔نہ اس میں سے کچھ گھٹایا۔حدیث ناسخ کو یا د رکھا،تو اس پر عمل بھی کیا،حدیث منسوخ کو بھی اپنی نظر میں رکھا۔او ر اس سے اجتناب برتا،وہ اس حدیث کو بھی جانتا ہے جس کا دائرہ محدود اور اسے بھی جو ہمہ گیر اور سب کو شامل ہے اور ہر حدیث کو اس کے محل و مقام پر رکھتا ہے،اور یوں ہی واضح اور مبہم حدیثو ں کو پہچانتا ہے۔ ٍ کبھی رسول صلی اللہ علیہ وآلہ وسلم کا کلام دو رُخ ليےہو تا تھا،کچھ کلام وہ جو کسی وقت یا افراد سے مخصوص ہو تا تھا اور کچھ وہ جو تمام اوقات اور تمام افراد کو شامل ہو تا تھا او ر ایسے افراد بھی سن لیا کرتے تھے کہ جو سمجھ ہی نہ سکتے تھے،کہ اللہ نے اس سے کیا مراد لیا ہے۔او رپیغمبر صلی اللہ علیہ وآلہ وسلم کا ا س سے مقصد کیا ہے۔تو یہ سننے والے اسے سن تو لیتے تھے اور کچھ اس کا مفہوم بھی قرار دے لیتے تھے۔ مگر اس کے حقیقی معنی اور مقصد اور وجہ سے ناواقف ہو تے تھے اورا صحاب پیغمبر میں سب ایسے تھے کہ جنہیں آپ سے سوال کر نے کی ہمت ہو،بلکہ و ہ تو یہ چاہا کرتے تھے کہ کوئی صحرائی بدو یا پردیسی آجائے اور وہ کچھ پوچھیں تو یہ بھی سن لیں مگر میرے سامنے سے کوئی چیز نہ گزرتی تھی۔مگر یہ کہ میں اس کے متعلق پوچھتا تھا اور پھر اسے یا د رکھتا تھا۔یہ ہیں لوگوں کی احادیث و روایات میں اختلاف کی وجوہ و اسباب۔

سورس : نہج البلاغہ خطبہ نمبر دو سو آٹھ​

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جی ضرور
میں نے ایسی ہی ایک ویڈیو دیکھی تھی جس میں بولنے والے غلط باتیں کر رہے تھے
اتفاق سے ان بولنے والوں میں سے ایک ذاکر صاحب کو میں نے بہت سنا تھا اس لئے اس ویڈیو میں ان سے منسوب بیان سن کر میں حیران ہو گیا کہ یہ ذاکر صاحب تو ایسا بیان ہرگز نہیں دیتے ، یہ تو ہمیشہ خالص توحید بیان کرتے ہیں
پھر مجھے سمجھ آئی کہ یہ چار پانچ سیکنڈ کے ٹوٹے اصل میں آدھا سچ ہیں ، یعنی ان لوگوں کے بیانات کو سیاق و سباق سے ہٹ کر اور کاٹ کر پیش کیا جا رہا ہے
میں نے اس کے بعد ان ذاکر صاحب کی چند ایک پوری ویڈیو دوبارہ دیکھیں اور مشاہدہ کیا کہ ان کی ویڈیو میں ایسی باتیں موجود ہیں کہ جن کو سیاق و سباق کے بغیر پیش کیا جائے تو انتہائی غلط لگیں .
. . . . . .
میں نے محترمہ سٹیزن ایکس صاحبہ کو بھی کہا تھا اور آپ کو بھی کہتا ہوں کہ اگر ہمارے علما پر کوئی الزام لگانا ہے تو ان کی پوری ویڈیو لگایا کرو
ادھوری ویڈیو کی بنیاد پر انجنیئر صاحب بھی حوالات پوھنچ گئے تھے ، عمران خان سے کشمیر میں دہشت گردی کرنے کا بیان منسوب ہوا . . . اور آپ بھی ادھورا سچ بول کر فتنہ پھیلا رہے ہیں
. . . . . .
فورم ممبران کو بھی چاہیے کہ وہ پانچ دس سیکنڈ کے ٹوٹوں سے کسی بھی شخص کے بارے میں کوئی رائے نہ بنا لیا کریں . سیاق و سباق اور پوری بات سن کر ہی فیصلہ کیا کریں
نہ صرف مذہبی معملات میں بلکے سیاسی معملات میں بھی اس کا خیال رکھا کریں ​

 

[Pakistani1947]

جی ضرور
میں نے ایسی ہی ایک ویڈیو دیکھی تھی جس میں بولنے والے غلط باتیں کر رہے تھے
اتفاق سے ان بولنے والوں میں سے ایک ذاکر صاحب کو میں نے بہت سنا تھا اس لئے اس ویڈیو میں ان سے منسوب بیان سن کر میں حیران ہو گیا کہ یہ ذاکر صاحب تو ایسا بیان ہرگز نہیں دیتے ، یہ تو ہمیشہ خالص توحید بیان کرتے ہیں
پھر مجھے سمجھ آئی کہ یہ چار پانچ سیکنڈ کے ٹوٹے اصل میں آدھا سچ ہیں ، یعنی ان لوگوں کے بیانات کو سیاق و سباق سے ہٹ کر اور کاٹ کر پیش کیا جا رہا ہے
میں نے اس کے بعد ان ذاکر صاحب کی چند ایک پوری ویڈیو دوبارہ دیکھیں اور مشاہدہ کیا کہ ان کی ویڈیو میں ایسی باتیں موجود ہیں کہ جن کو سیاق و سباق کے بغیر پیش کیا جائے تو انتہائی غلط لگیں .
. . . . . .
میں نے محترمہ سٹیزن ایکس صاحبہ کو بھی کہا تھا اور آپ کو بھی کہتا ہوں کہ اگر ہمارے علما پر کوئی الزام لگانا ہے تو ان کی پوری ویڈیو لگایا کرو
ادھوری ویڈیو کی بنیاد پر انجنیئر صاحب بھی حوالات پوھنچ گئے تھے ، عمران خان سے کشمیر میں دہشت گردی کرنے کا بیان منسوب ہوا . . . اور آپ بھی ادھورا سچ بول کر فتنہ پھیلا رہے ہیں
. . . . . .
فورم ممبران کو بھی چاہیے کہ وہ پانچ دس سیکنڈ کے ٹوٹوں سے کسی بھی شخص کے بارے میں کوئی رائے نہ بنا لیا کریں . سیاق و سباق اور پوری بات سن کر ہی فیصلہ کیا کریں
نہ صرف مذہبی معملات میں بلکے سیاسی معملات میں بھی اس کا خیال رکھا کریں ​

These two are complete videos without editing:

In the first Video Horse Worshiping is going on:

In this video a Tahjeez/Takfeen/Matam of horse is going on:

 

[Lord Commander John Snow]

Albani was awarded the King Faisal International Prize in 1999 before his death for his contributions to Islamic studies. The award committee described him as "considered by many academics as probably the greatest Islamic scholar of the 20th Century."



He never pretend or said that he is better than the great 4 Imams. All he is saying that a scholar knowingly should not give Fatwa based on his madhab even though the madhab's Fatwa is against Qur'an and authentic hadith. This is in alliance with what all 4 great imams said:

All the four great Imams said that if any of their Fatwas or teachings contradict Allah’s word, i.e. the Qur’an, or the sayings of the Prophet (pbuh) i.e. authentic Hadith, then that particulars Fatwa of theirs should be rejected, and the Sunnah of the Prophet should be followed.

Refer:
a. Eeqaadh al-Himam, Al Fulaanee (Imam Abu Hanifa)
b. Al-Majmoo’ of an-Nawawee (1/63) (Imam Shafi)
c. Jaami ‘Bayan al-Ilm, Ibn Abdul-Barr (Imam Malik)
d. Eeqaadh al-Himam (Imam Hanbal)

So a wahabi country gave an award to a wahabi imam...... Oh wow, that's definitely has some merit.

Go to any wahabi website such as "salafitalk.net'
You'll never see once anyone ever talking about any Imam unless he's imam Albani, imam ibn Tamiya, or ibn wahab, or one of his successors.

You'll never see them talk about Imam Jafar as-sadiq, Imam Hanafi, Imam Maliki, Mufti Taqi Usmani, Imam Shafi, or any of the great imams from any of the 4 madhabs who gave their life for the deen.

That's why I will never trust wahabis because they are narrow-minded and would never respect to anyone unless he's a wahabi like them.

They preach morphism and claim Allah has a physical body and has a leg and arm and arse which he uses to sit on the throne.

I've spent 7 years studying them, I know what I'm talking about. I respect your opinions, but I won't fall into the dark hole of wahabis.

I pray in the manner of all 4 madhabs. I'll pray fajr the Hanafi way, dhuhur the Maliki, asr Shafi, maghreb hanbali and then Isha and fajr back in Hanafi. It I'll pray Hanafi all day and Malik next day.

 

[Lord Commander John Snow]

Muhammad Nāṣir al-Dīn al-Albanī (1914 – October 2, 1999) was a Syrian-Albanian Islamic scholar who specialized in the fields of hadith and fiqh. For reader's convenience, I have typed below complete debate. It is a very logical thought provoking debate between a person who follows one of the four Sunni Madhabs. According to Imam Al-Albani, it is no problem that you follow the Hanafi school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Shafi'i, whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger.

Question: Why we should not follow one madhab (school of thought), and that the unity of all these madhabs are not possible. My opinion is that these madhabs are school of thoughts from the Salaf-us-Saalih whom tried to take from Sunnah of Rasool Allah ﷺ and each of them tried their best in seeking the truth and they see their opinions as the most correct. Therefore, I believe it is upon us Muslims to take from these madhabs; and for you scholars, to unify the madhabs or have consensus in the matters that are different upon, for example, the issue of wudu, so they should have consensus on a specific opinion, and not let every layman have free rein; as I see.
As I understand from your speech, Shaykh that every person should abandon the madhabs and do Ijtihad of the Sunnah by oneself), while this is only for you scholars:

Shaykh Albani answers: May Allah pardon you, who told you that while I have been refuting the doubts of what Al-Bouti said (of me) that any Muslim person would say that a french man who just converted, that it is upon him to do Ijtehad and take from the Book and the Sunnah (directly without scholars). I say something new to you; our Lord said: "Ask the people of Dhikr (knowledge) if you do not know." Our Lord divided the Islamic society into two sections in this verse; the scholars and the non-scholars (layman). So how can you say of me which is not true. I believe in that verse and every verse that clarify issues that the Muslim differ upon; from the old and present times.
We say it is upon every Muslim to go back to the Qur'an and Sunnah; and as we were saying to our teacher before, we differentiate blind-following (of a scholar) as it is sometimes a must to blind follow a scholar, versus blindly following religiously (all the time even if it is against the truth).
This what we say. For example, you are a doctor; you wouldn't know if a prayer is correct or not; so what should you do? It is not just enough to say I am Hanafi or Shafi'i and that's it; rather ask the people of knowledge that you trust; as this is what the Qur'an tells you. And I say to you the same, we do not say it is a must for you to learn the prayer and other issues through comparative fiqh as they say today and then knowledge of Hadith, and it's terms and Usool Al-Fiqh, until you are able to say what is correct regarding (for example) what nullifies wudoo and does not. If there was a doctor who was a medical student, would it be right for him to do a surgery? Likewise, is the knowledge of Shar'iah (Islamic Legislation). So how is it logical that we say that every Muslim should open and take ruling from the Qur'an even if he be cotton picker (factory person)? So he opens and sees the verse "Or you have touched women...." (Qur'an 4:43). Is the intent in the verse meaning intercourse or just touching? How can you logically think we would say this (that one can understand this without scholars), May Allah pardon you.
Madhab Supporter: So Shaykh, it is not upon us to say we are Hanbali or Shafi'i or Maliki, rather we should do away with these school of thoughts? These are questions....

Shaykh Al_Albani: Brother, ask whatever you like; but it is not allowed to accuse us of what we are not.

Madhab Supporter: I am not accusing Shaykh, Noble Shaykh it is a must for you to be more open hearted than that. I am asking based on what I understood from what you said.

Shaykh Al_Albani: You mean, after all this you do not deem me as open hearted? Have you said beforehand, what you heard from me?

Madhab Supporter: This is what I understood.

Shaykh Al_Albani: Then you did not understand; did the people in this sitting share your understanding? Ask whatever you please now.

Madhab Supporter: In regards to madhabs, according to your speech, it is a must for a person not to say I am Shafi'i, or Maliki or hanbali etc.

Shaykh Al_Albani: What is your opinion?

Madhab Supporter: Haha, Shaykh now I am confused, before you were saying ask the people of knowledge if you do not know, I ask you; not you ask me.

Shaykh Al_Albani: Did I tell you not to ask me? Even if I ask you to ask me, would it then not be allowed to ask you? I say to you, be assured that you can ask me whatever you want, but does that mean I cannot ask you?

Madhab Supporter: No.

Shaykh Al_Albani: Then why do you detest that I ask you, I answered you and said what is your opinion.

Madhab Supporter: My opinion, is like you said, you are a person from the people of knowledge, so it is a must to take from you, as I do not know; but I am asking why (do we reject Madhab labeling etc).

Shaykh Al_Albani: What do you think Abu Layla (recorder) about his previous sayings? Oh! Doctor you are contradicting your statements, as in the beginning you were saying the scholars must do this and that. And now he is saying, it is a must to ask the people of knowledge if you do not know. Oh! Doctor, I answered saying it is not obliged (to call yourself Hanbali etc) so if you are convinced, then we continue, if you want detailed explanation, then say so.

Madhab Supporter: I just wanted to know why we should not follow the madhabs, why can't we say I am Hanafi or Maliki?

Shaykh Al_Albani: Brother, do not repeat words may Allah bless you, if you want clarification; just say yes or no. Do you know the history of the madhabs, so we may save our-self from talking (much)?

Madhab Supporter: Yes, a little.

Shaykh Al_Albani: So you know in the time of Abu Bakr (RA) and Umer (RA), Uthman (RA) and Ali (RA), there were no madhabs?

Madhab Supporter: Yes.

Shaykh Al_Albani: So if one comes and say we do not want madhabs like how it was in the first age (of Islam), is that logically correct, in your view?

Madhab Supporter: Yes.

Shaykh Al_Albani: It is not obligatory to be Hanafi or Shafi'i or Maliki or Hanbali or a Shia or Zaydi. As the (first) Muslims died before these madhabs came about; did they die as Muslim or non-Muslim? No doubt they died as Muslims, so if we died how they died, not being tied to any madhab, would we die as Muslims? So when they say it si obligatory to follow a madhab, where did they get this ruling of 'obligatory'?

Madhab Supporter: I do not know the exact wording of the Hadith, but "It is upon you to follow my Sunnah and the Sunnah of the Caliphs after me".

Shaykh Al_Albani: May Allah guide you, Doctor is this talking about Madhabs? You are forgetting that I am asking about the 4 madhabs; are the Khulafa Rashideen the madhabs?

Madhab/ Supporter: The Khulafa did not have any madhabs.

Shaykh Al_Albani: OK then, why did you bring this hadith? As long as you can understand that before the madhabs they were Muslims, pious whom died upon piety and guidance etc.

Madhab Supporter: OK, so it is not obligation on a person to be upon a specific madhab, however at the same time, this person is on one madhab, based on this I want to know , is this correct or wrong.

Shaykh Al_Albani: I am speaking about you, and you speak about the people, Oh! beloved, you yourself are not sticking to a madhab, as for sticking to a madhab being obligatory, then you are abandoning this obligation, and if you do not deem this (obligatory) as we deem you to be, then you agree with us practically and ideologically. So you should line up your practical way with your ideological way, as you contradict yourself.

Madhab Supporter: I want to ask noble Shaykh, if a person sticks to a specific madhab from the 4 madhabs, then they are tied to one of the Scholars of the Muslims, as it is not possible for the layman who does not know fiqh, to be tied to a specific madhab even if he claims he follows that madhab, he might follow 1, 2 or 3 things but not follow a madhab (as a whole).

Shaykh Al_Albani: Did I understand from the speech of the Doctor, that it is not possible for a person to be on one madhab, so he asks, is it obligatory for a person to be upon what is not possible. In my dragging old age, I am willing to sit with you until Fajr, and you may ask what you want and I will answer to my ability. But I do not care if you are convinced or not, as this convincing is not in my hand, if Allah told his Prophet "Upon you is just conveying (the message)"; so guidance is in the hands of Allah; therefore I am very open in this regard. So the thing we understand from your speech, which differs from your current situation (of not following a madhab), is that which you clarified lastly, that one practically cannot stick to one madhab, so then you ask is it obligatory to stick to a thing that is not possible? This means you not firm ideologically or in your mind (regarding this matter).

Madhab Supporter: Perhaps, I could not articulate the question enough, I say that the reality is none who hold on to a specific madhab, except the scholars of teh Muslims as they are well-versed in these madhabs.

Shaykh Al_Albani: Now, I think you have articulated it well.

Shaykh Al_Albani: Previously, we divided the Muslims society into two; we put the scholars in the first section, now you stated the scholars in the 2nd section which is the layman; however we say the scholars are the ones who make Ijtihad, but now you are saying they should stick to the madhabs, as they are the ones well-versed in it.

Madhab Supporter: Oh! teacher, these (scholars) must take (directly) from the Qur'an and Sunnah not be Hanafi or Shafi'i, these (scholars) are not like the laymen.

Shaykh Al_Albani: These scholars that are well-versed in the madhabs, are Mujtahideen, they must take from what Alalh and the Messenger ﷺ said (Qur'an and hadith), not just say I am Hanafi and my Imam said this ; only the students of knowledge say such, as for laymen then we spoke of them earlier regarding the saying of Allah "ask the people of knowledge if you don't know". The scholars when they are asked, they respond with Allah said or the Messenger ﷺ said, as for the laymen they do not say such, as this they do not know/understand, but upon them is to ask so they may understand; from whom? The scholars. As Ibn Al-Qayyim (may Allah have mercy on him) said in a beautiful poem regarding what is knowledge: "Knowledge is Allah said, His Messenger said, this is not concealed (it is obvious). What is knowledge when you differ foolishly between the Prophet and the opinion of a Jurist". We know this well, when we say: " Brother, the Prophet said this, they reply with, my madhab says this". This is taking a madhab as a religion that is not allowed, as you go against what Allah and his Messenger ﷺ said due to what? Due to what your madhab says. If one does not know, then such is a calamity (مصیبت), and if one knows then it is greater (calamity), as any scholar rejects and does not take an ayah or hadith due to his madhab, then what a calamity it is? Oh! student of knowledge/fiqh, it is no problem that you follow the Shafi'i school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Hanafi whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger. This is what we teach the students of Shariah (Islamic law).

Al-Albani Unveiled
An Exposition of His Errors
and other important issues
Compiled by Sayf ad-Din Ahmed ibn Muhammad

In the Name of Allah, Most Gracious, Most Merciful
PREFACE

All praise be to Allahu ta'ala. Peace and blessings be on His final Messenger, Sayyidina Muhammad. Auspicious salutations be on his pure Ahl al-Bayt (people of the Prophet's House) and on all his just and devoted Companions (may Allah be pleased with them all); and last but not least praise be upon the glorious pious predecessors (Salaf as-Salihin) and their successors who are the Ahl-as-Sunnah wa'l Jama'ah (People of the Sunnah and Community) of the four existing schools of Sacred Law (Fiqh).

O you who believe! What you are about to read is of dire importance to the believer who accepts the authority of the Noble Hadith, second only to the Holy Qur'an al-Karim. I here present to the open minded believer an exposition of the mistakes and contradictions of probably the foremost Hadith Shaykh of the 'Salafiyya' sect, by the name of Shaykh Muhammad Nasiruddeen al-Albani. I was asked by some brothers on the status and rank of al-Albani, and fearing the declaration of Allah's Messenger (Peace be upon him):

"He who is asked something he knows and conceals it will have a bridle of fire put on him on the Day of Resurrection" (Sunan Abu Dawood, 3/3650, English ed'n);

I decided to compile this short work. Let me stress at the outset, this work was primarily compiled to correct some notions held by al-Albani and secondarily the "Salafi" sect; hence the last part of this work has been entitled: "and Other Important issues."
This short piece of work has been edited and abridged from the four volume set which emphatically and clearly outlines al-Albani's mistakes, contradictions, slanders and even lies in the honourable and sacred Islamic Science of Hadith (Uloom al Hadith), by the well known scholar, Al-Shaykh Hasan ibn Ali al-Saqqaf (may Allah reward him for his effort) of Amman, Jordan; from his work entitled: "Tanaqadat al-Albani al-Wadihat" (The Clear Contradictions of al-Albani).

Shaykh Saqqaf is a contemporary Shafi'i scholar of Hadith and Fiqh. His Shaykh's include Hashim Majdhub of Damascus in Shafi'i Fiqh, Muti' Hammami in estate division, Muhammad Hulayyil of Amman in Arabic Grammar, and he has been given written authorization (Ijaza) in the field of Hadith from one of the greatest Hadith scholars of our time - Shaykh Abdullah Muhammad al-Ghimari (may the Mercy of Allah be upon him) of Tangiers, Morocco [born 1910 C.E; died Feb. 1413/1993 C.E]; an ex-Professor of Hadith at Al-Azhar University, author of nearly 150 works, his late brother: Ahmad ibn Muhammad (Allah's mercy be upon him) was a great Hafiz of Hadith, (see later for the definition of Hafiz of Hadith). Shaykh Ghimari has declared in one of his published Fatwa's that al-Albani is an innovator (mubtadi) in Islam, (al-Albani has criticised Shaykh Ghimari's classifications of Hadith in some of his works; but then contradicted himself in others - see the quotes from Shaykh Saqqaf later). Shaykh Saqqaf presently teaches a circle of students in Amman and has published over forty five books and treatises on Hadith, tenets of faith (Aqeeda), Fiqh and heresiology.

So as to enlighten the reader who is unaware of al-Albani's status, the following is a short biography as given in the inside back cover of the English translation of al-Albani's booklet by the title 'Adaab uz Zufaaf' (The Etiquettes of Marriage and Wedding) as published by his followers in England (viz.: "Jami'at Ihyaa Minhaj al Sunnah") :-

"Muhammad Naasir-ud-Deen Al-Albani was born in the city of Ashkodera, capital of Albania in 1914 CE. While he was young his parents migrated with him to Damascus, Syria. From an early age he became fascinated by the science of Hadith and thereafter spent his time devoted to seeking knowledge. In later life he was given Professorship of Hadith at the Islamic University of Madinah. He is well known to students and scholars for his knowledge and writings. He has many well known students and has visited places through out the Middle East and Europe. He was forced to migrate from Syria to Jordan. He has been of enormous service to the Prophetic Hadith, taking great pains to check and sort out the authentic from the weak and fabricated narrations. He has produced many pamphlets and books, some of them running into many volumes - on topics of great importance to the Muslims - and has fully checked many of the famous books of Hadith - the Sunan of Tirmidhi, Abu Dawood, An-Nasai and Ibn Majah, along with Suyooti's huge "Jami-us-Sagheer" and "Mishkat-ul Masabih". He is the foremost scholar of Hadith and related sciences of this age."

It is this last statement which is highly far-fetched, and it is the predominantly imaginary belief of his misguided followers in certain parts of the world. Since only Allah knows who is the "foremost scholar of Hadith and related sciences of this age." I say this because there are others who may well be the 'foremost scholar'. One thing that may be noticed from the above biography, is that al-Albani does not seem to have been given any authorization (ijaza) in Hadith from any recognised scholar of Hadith. I have read other biographies and asked some of his supporters in England to give me the name of al-Albani's Hadith Shaykh; but to no avail. It seems that al-Albani "taught" himself the science of Hadith by spending many hours in the famous library of Damascus - al-Maktabatuz Zahiriyyah. In the biography written in the preface of the English edition of his work - "Sifah salah an-Nabee", it was also stated that he was: "influenced by articles in 'al-Manaar' magazine." The last named magazine was edited by the notorious freemason - Muhammad Rashid Ridah (d.1935 CE)!

Al-Albani has not made a handful of forgivable errors, but rather well over 1200, which are only forgivable if he himself admits and corrects his mistakes by repenting in front of the People of Knowledge, as well as the sincere believers who may have been relying on his 'classifications of Hadith'. The selected contradictions from "Tanaqadat al-Albani al-Wadihat" have been derived for sake of brevity from volume's one and two only, and whenever the symbol * is indicated, this corresponds to the original reference to the Arabic edition. The reader should also remember that whenever anything appears in brackets, then these are usually my words and not that of Shaykh Saqqaf. It should also be said that Volume 1 of the original contains 250 ahadith, in which al-Albani has said Sahih (an authentic Hadith) in one of his books and then contradicted himself by saying Daeef (a weak Hadith) in another of his books, or similar mistakes and contradictions. Volume 2 contains 652 Ahadith of the same description as the above, or similar contradictions in individual rijal (biography of a Hadith narrator) of the Sanad (the chain of transmission of a specific Hadith) of the Hadiths in question. In some instances (e.g. Vol.2, pp. 63-64), Shaykh Saqqaf shows how a Hadith narrator is 'trustworthy' when al-Albani wants to use a Hadith to prove something, but becomes 'untrustworthy' when in a Hadith used by the person al-Albani is arguing against; an extremely embarrassing mistake for anyone of any scholarly integrity. These books by Shaykh Saqqaf have already done much to pull the rug from under 'Salafiyyism' in Jordan and even in 'Saudi' Arabia, where the first volume alone has seen no less than SIX reprints in a single year alone! These books are extremely hot property that any 'Salafi' (or anti-Salafi) who reads Arabic will want to buy. I ask you, how many times does an inept student of Hadith like al-Albani have to contradict himself before he ceases to be of authority? Can you find even ten such contradictions in the works of the traditional memorizers of Hadith (Huffaz), those who had memorized at least 100,000 Ahadith with their sanad's? The great scholars like Abu Hanifah, Malik, Shafi'i, Ibn Hanbal, Bukhari, Muslim, Abu Dawood, Tirmidhi, Ibn Maja, al-Nasai, Daraqutni, Hakim, Asqalani and so on . . . . Allah's mercy be upon them. The discerning believer should know that al-Albani has not in his memory anywhere near a 100,000 Ahadith in his memory, in fact as far as we know there is no one who is a Hafiz of Hadith today! If there is, we say please come forward and prove it, and only Allah knows best!

During the course of examining various Hadiths, Shaykh Saqqaf compared them to the written opinion of al-Albani. Eventually Shaykh Saqqaf began a compilation of al-Albani's mistakes. He came across contradictions, supposition, inadequate research and the blatant perversion of sayings quoted from the great scholars of Islam. He was especially worried by the fact that many students and members of the youth who do not have enough or no knowledge are simply not bothering to investigate the Hadiths classified by al-Albani, are being misled into blind ignorance; even though these very people are the one's calling staunchly and vociferously for the complete abandonment of taqleed (usually translated as "blind following" by the opponents, but in reality it is the following of qualified and verified scholarship of a Mujtahid Mutlaq [an absolutely independent scholar of the highest calibre] like the Imam's Abu Hanifah, Malik, Shafi'i, Ibn Hanbal (Allah's mercy be upon them) and the like, as well as the scholars who adhered to and promulgated a particular school of fiqh [Madhhab] for the greater part of Islam's history; taqleed in simple language is the following of one of the four existing schools of fiqh). These people seem to contradict themselves, as well as displaying hypocrisy when they go around making it a priority to attack the followers of the Hanafi, Maliki, Shafi'i or Hanbali schools of Sacred Law; even though they themselves are practising taqleed of an individual(s)!

Bearing in mind the Hadith reported by Abu Sa'eed al-Khudri (may Allah be pleased with him) from the Holy Prophet (Peace and blessings be upon him):

"Whoever sees an evil, he must prevent it with his hand, and if he has no power for this action, then he should prevent it with his tongue, and if he cannot do this, then he should at least consider it a vice in his heart, and this is a very low level of one's Iman (faith)." [see Sahih Muslim, Tirmidhi, Ibn Majah, Nasai - as recorded in Targheeb Wa'l-Tarheeb by Al-Hafiz Mundhiri, d. 1258 C.E; Rahimahumullah],

and even more explicitly from Imam al-Darimi (Rahimahullah) who reported Ziyad Ibn Hudair (Rahimahullah) saying:

"Umar (Allah be pleased with him) said to me: Do you know what can destroy Islam?" I said: "No." He said: "It is destroyed by the mistakes of scholars, the argument of the hypocrites about the book (of Allah), and the opinions of the misguided leaders." (see Mishkatul Masabih, 1/269, Trans. A.H. Siddiqui).

We took the liberty to forewarn and guide the many sincere believers who are turning to their faith from blundering into miscomprehension and wrong by translating selectively from Shaykh Saqqaf's books.

In order to safe keep today's youth from falling into heresy, Shaykh Saqqaf has embarked upon a quest to expose such a person who considers himself to be among the great scholars of Hadith like, Imam's al-Bukhari and Muslim (Rahimahumullah), to the extent that one of his deluded followers considered him to be in the rank of the Amir al-Mu'minin fil Hadith, Shaykh al-Islam al-Hafiz Ahmad Ibn Hajar al-Asqalani (the Shafi'i Imam who authored the most famous commentary of Sahih al-Bukhari and many other books, d. 852/1449 C.E; Rahimahullah).

As for Shaykh Saqqaf, the respected reader may get the impression that he has an uncompromising demeanour in some of his comments made straight after he exposes an error of al-Albani. I make no apology for his style of exposition, since many Allah fearing scholars have been uncompromising in the past when it comes to enjoining the Good and Forbidding the Evil as has been prescribed in the Qur'an and Sunnah (e.g. in the refutations against the heretical sects like the Khawarij, Mu'tazila, Shi'ah . . . . ), so long as it forewarns the general masses from accepting the falsities of the heretics and other like minded "scholars". May be Shaykh Saqqaf considers al-Albani to be an innovator, just as his late teacher - Shaykh Ghimari (Rahimahullah) considered him to be. There are many Hadith which command us to detest the Heretics. For example, Ibrahim ibn Maisara reported Allah's Messenger (Peace be upon him) as saying:

"He who showed respect to an innovator he in fact aided in the demolishing of Islam." (Bayhaqi - see Mishkatul Masabih, 1/189, English ed'n).

I hope the esteemed reader will read this short piece of work with vigilance and an open mind, especially those who have been loyal readers and supporters of al-Albani's books and decrees. I sincerely hope that this work will be of great benefit to all who read it and pray that Allah accept it as a good deed done purely for His pleasure. I would also like to thank all those brothers who assisted me in the compilation of this work, especially to the brother who supplied me with Shaykh Saqqaf's books.

May Allah forgive us for any shortcomings and errors. Amin.

 

[Lord Commander John Snow]

Muhammad Nāṣir al-Dīn al-Albanī (1914 – October 2, 1999) was a Syrian-Albanian Islamic scholar who specialized in the fields of hadith and fiqh. For reader's convenience, I have typed below complete debate. It is a very logical thought provoking debate between a person who follows one of the four Sunni Madhabs. According to Imam Al-Albani, it is no problem that you follow the Hanafi school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Shafi'i, whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger.

Question: Why we should not follow one madhab (school of thought), and that the unity of all these madhabs are not possible. My opinion is that these madhabs are school of thoughts from the Salaf-us-Saalih whom tried to take from Sunnah of Rasool Allah ﷺ and each of them tried their best in seeking the truth and they see their opinions as the most correct. Therefore, I believe it is upon us Muslims to take from these madhabs; and for you scholars, to unify the madhabs or have consensus in the matters that are different upon, for example, the issue of wudu, so they should have consensus on a specific opinion, and not let every layman have free rein; as I see.
As I understand from your speech, Shaykh that every person should abandon the madhabs and do Ijtihad of the Sunnah by oneself), while this is only for you scholars:

Shaykh Albani answers: May Allah pardon you, who told you that while I have been refuting the doubts of what Al-Bouti said (of me) that any Muslim person would say that a french man who just converted, that it is upon him to do Ijtehad and take from the Book and the Sunnah (directly without scholars). I say something new to you; our Lord said: "Ask the people of Dhikr (knowledge) if you do not know." Our Lord divided the Islamic society into two sections in this verse; the scholars and the non-scholars (layman). So how can you say of me which is not true. I believe in that verse and every verse that clarify issues that the Muslim differ upon; from the old and present times.
We say it is upon every Muslim to go back to the Qur'an and Sunnah; and as we were saying to our teacher before, we differentiate blind-following (of a scholar) as it is sometimes a must to blind follow a scholar, versus blindly following religiously (all the time even if it is against the truth).
This what we say. For example, you are a doctor; you wouldn't know if a prayer is correct or not; so what should you do? It is not just enough to say I am Hanafi or Shafi'i and that's it; rather ask the people of knowledge that you trust; as this is what the Qur'an tells you. And I say to you the same, we do not say it is a must for you to learn the prayer and other issues through comparative fiqh as they say today and then knowledge of Hadith, and it's terms and Usool Al-Fiqh, until you are able to say what is correct regarding (for example) what nullifies wudoo and does not. If there was a doctor who was a medical student, would it be right for him to do a surgery? Likewise, is the knowledge of Shar'iah (Islamic Legislation). So how is it logical that we say that every Muslim should open and take ruling from the Qur'an even if he be cotton picker (factory person)? So he opens and sees the verse "Or you have touched women...." (Qur'an 4:43). Is the intent in the verse meaning intercourse or just touching? How can you logically think we would say this (that one can understand this without scholars), May Allah pardon you.
Madhab Supporter: So Shaykh, it is not upon us to say we are Hanbali or Shafi'i or Maliki, rather we should do away with these school of thoughts? These are questions....

Shaykh Al_Albani: Brother, ask whatever you like; but it is not allowed to accuse us of what we are not.

Madhab Supporter: I am not accusing Shaykh, Noble Shaykh it is a must for you to be more open hearted than that. I am asking based on what I understood from what you said.

Shaykh Al_Albani: You mean, after all this you do not deem me as open hearted? Have you said beforehand, what you heard from me?

Madhab Supporter: This is what I understood.

Shaykh Al_Albani: Then you did not understand; did the people in this sitting share your understanding? Ask whatever you please now.

Madhab Supporter: In regards to madhabs, according to your speech, it is a must for a person not to say I am Shafi'i, or Maliki or hanbali etc.

Shaykh Al_Albani: What is your opinion?

Madhab Supporter: Haha, Shaykh now I am confused, before you were saying ask the people of knowledge if you do not know, I ask you; not you ask me.

Shaykh Al_Albani: Did I tell you not to ask me? Even if I ask you to ask me, would it then not be allowed to ask you? I say to you, be assured that you can ask me whatever you want, but does that mean I cannot ask you?

Madhab Supporter: No.

Shaykh Al_Albani: Then why do you detest that I ask you, I answered you and said what is your opinion.

Madhab Supporter: My opinion, is like you said, you are a person from the people of knowledge, so it is a must to take from you, as I do not know; but I am asking why (do we reject Madhab labeling etc).

Shaykh Al_Albani: What do you think Abu Layla (recorder) about his previous sayings? Oh! Doctor you are contradicting your statements, as in the beginning you were saying the scholars must do this and that. And now he is saying, it is a must to ask the people of knowledge if you do not know. Oh! Doctor, I answered saying it is not obliged (to call yourself Hanbali etc) so if you are convinced, then we continue, if you want detailed explanation, then say so.

Madhab Supporter: I just wanted to know why we should not follow the madhabs, why can't we say I am Hanafi or Maliki?

Shaykh Al_Albani: Brother, do not repeat words may Allah bless you, if you want clarification; just say yes or no. Do you know the history of the madhabs, so we may save our-self from talking (much)?

Madhab Supporter: Yes, a little.

Shaykh Al_Albani: So you know in the time of Abu Bakr (RA) and Umer (RA), Uthman (RA) and Ali (RA), there were no madhabs?

Madhab Supporter: Yes.

Shaykh Al_Albani: So if one comes and say we do not want madhabs like how it was in the first age (of Islam), is that logically correct, in your view?

Madhab Supporter: Yes.

Shaykh Al_Albani: It is not obligatory to be Hanafi or Shafi'i or Maliki or Hanbali or a Shia or Zaydi. As the (first) Muslims died before these madhabs came about; did they die as Muslim or non-Muslim? No doubt they died as Muslims, so if we died how they died, not being tied to any madhab, would we die as Muslims? So when they say it si obligatory to follow a madhab, where did they get this ruling of 'obligatory'?

Madhab Supporter: I do not know the exact wording of the Hadith, but "It is upon you to follow my Sunnah and the Sunnah of the Caliphs after me".

Shaykh Al_Albani: May Allah guide you, Doctor is this talking about Madhabs? You are forgetting that I am asking about the 4 madhabs; are the Khulafa Rashideen the madhabs?

Madhab/ Supporter: The Khulafa did not have any madhabs.

Shaykh Al_Albani: OK then, why did you bring this hadith? As long as you can understand that before the madhabs they were Muslims, pious whom died upon piety and guidance etc.

Madhab Supporter: OK, so it is not obligation on a person to be upon a specific madhab, however at the same time, this person is on one madhab, based on this I want to know , is this correct or wrong.

Shaykh Al_Albani: I am speaking about you, and you speak about the people, Oh! beloved, you yourself are not sticking to a madhab, as for sticking to a madhab being obligatory, then you are abandoning this obligation, and if you do not deem this (obligatory) as we deem you to be, then you agree with us practically and ideologically. So you should line up your practical way with your ideological way, as you contradict yourself.

Madhab Supporter: I want to ask noble Shaykh, if a person sticks to a specific madhab from the 4 madhabs, then they are tied to one of the Scholars of the Muslims, as it is not possible for the layman who does not know fiqh, to be tied to a specific madhab even if he claims he follows that madhab, he might follow 1, 2 or 3 things but not follow a madhab (as a whole).

Shaykh Al_Albani: Did I understand from the speech of the Doctor, that it is not possible for a person to be on one madhab, so he asks, is it obligatory for a person to be upon what is not possible. In my dragging old age, I am willing to sit with you until Fajr, and you may ask what you want and I will answer to my ability. But I do not care if you are convinced or not, as this convincing is not in my hand, if Allah told his Prophet "Upon you is just conveying (the message)"; so guidance is in the hands of Allah; therefore I am very open in this regard. So the thing we understand from your speech, which differs from your current situation (of not following a madhab), is that which you clarified lastly, that one practically cannot stick to one madhab, so then you ask is it obligatory to stick to a thing that is not possible? This means you not firm ideologically or in your mind (regarding this matter).

Madhab Supporter: Perhaps, I could not articulate the question enough, I say that the reality is none who hold on to a specific madhab, except the scholars of teh Muslims as they are well-versed in these madhabs.

Shaykh Al_Albani: Now, I think you have articulated it well.

Shaykh Al_Albani: Previously, we divided the Muslims society into two; we put the scholars in the first section, now you stated the scholars in the 2nd section which is the layman; however we say the scholars are the ones who make Ijtihad, but now you are saying they should stick to the madhabs, as they are the ones well-versed in it.

Madhab Supporter: Oh! teacher, these (scholars) must take (directly) from the Qur'an and Sunnah not be Hanafi or Shafi'i, these (scholars) are not like the laymen.

Shaykh Al_Albani: These scholars that are well-versed in the madhabs, are Mujtahideen, they must take from what Alalh and the Messenger ﷺ said (Qur'an and hadith), not just say I am Hanafi and my Imam said this ; only the students of knowledge say such, as for laymen then we spoke of them earlier regarding the saying of Allah "ask the people of knowledge if you don't know". The scholars when they are asked, they respond with Allah said or the Messenger ﷺ said, as for the laymen they do not say such, as this they do not know/understand, but upon them is to ask so they may understand; from whom? The scholars. As Ibn Al-Qayyim (may Allah have mercy on him) said in a beautiful poem regarding what is knowledge: "Knowledge is Allah said, His Messenger said, this is not concealed (it is obvious). What is knowledge when you differ foolishly between the Prophet and the opinion of a Jurist". We know this well, when we say: " Brother, the Prophet said this, they reply with, my madhab says this". This is taking a madhab as a religion that is not allowed, as you go against what Allah and his Messenger ﷺ said due to what? Due to what your madhab says. If one does not know, then such is a calamity (مصیبت), and if one knows then it is greater (calamity), as any scholar rejects and does not take an ayah or hadith due to his madhab, then what a calamity it is? Oh! student of knowledge/fiqh, it is no problem that you follow the Shafi'i school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Hanafi whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger. This is what we teach the students of Shariah (Islamic law).

Al-Albani Unveiled
Al-Albani's Weakening of Someof Imam Bukhari's and Muslim's Ahadith.

Al-Albani has said in "Sharh al-Aqeedah at-Tahaweeah, pg. 27-28" (8th edition, Maktab al-Islami) by Shaykh Ibn Abi al-Izz al-Hanafi (Rahimahullah), that any Hadith coming from the Sahih collections of al-Bukhari and Muslim is Sahih, not because they were narrated by Bukhari and Muslim, but because the Ahadith are in fact correct. But he clearly contradicts himself, since he has weakened Ahadith from Bukhari and Muslim himself! Now let us consider this information in the light of elaboration :- SELECTED TRANSLATIONS FROM VOLUME 1 No. 1: (*Pg. 10 No.1) Hadith: The Prophet (Peace and blessings be upon him) said: "Allah says I will be an opponent to 3 persons on the day of resurrection: (a) One who makes a covenant in my Name but he proves treacherous, (b) One who sells a free person (as a slave) and eats the price (c) And one who employs a laborer and gets the full work done by him, but doesn't pay him his wages." [Bukhari no 2114-Arabic version, or see the English version 3/430 pg 236]. Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 4/111 No.4054". Little does he know that this Hadith has been narrated by Ahmad and Bukhari from Abu Hurayra (Allah be pleased with him)!! No. 2: (*Pg. 10 No.2) Hadith: "Sacrifice only a grown up cow unless it is difficult for you, in which case sacrifice a ram." [Muslim No.1963-Arabic edition, or see the English version 3/4836 pg. 1086]. Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 6/64 No.6222." Although this Hadith has been narrated by Imam's Ahmad, Muslim, Abu Dawood, Nisai and Ibn Majah from Jaabir (Allah be pleased with him)!! No. 3: (*Pg. 10 No.3) Hadith: "Amongst the worst people in Allah's sight on the Day of Judgement will be the man who makes love to his wife and she to him, and he divulges her secret." [Muslim No.1437- Arabic edition]. Al-Albani claims that this Hadith is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/197 No.2005." Although it has been narrated by Muslim from Abi Sayyed (Allah be pleased with him)!! No. 4: (*Pg. 10 No.4) Hadith: "If someone woke up at night (for prayers) let him begin his prayers with 2 light rak'ats." [Muslim No.768]. Al-Albani stated that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 1/213 No.718." Although it is narrated by Muslim and Ahmad from Abu Hurayra (may Allah be pleased with him)!! No. 5: (*Pg. 11 No.5) Hadith: "You will rise with shining foreheads and shining hands and feet on the Day of Judgement by completing Wudhu properly. . . . . . . ." [Muslim No.246]. Al-Albani claims it is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/14 No.1425." Although it has been narrated by Muslim from Abu Hurayra (Allah be pleased with him)!! No. 6: (*Pg. 11 No.6) Hadith: "The greatest trust in the sight of Allah on the Day of Judgement is the man who doesn't divulge the secrets between him and his wife." [Muslim no's 124 and 1437] Al-Albani claims it is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/192 No.1986." Although it has been narrated by Muslim, Ahmad and Abu Dawood from Abi Sayyed (Allah be pleased with him)!! No. 7: (*Pg. 11 No.7) Hadith: "If anyone READS the last ten verses of Surah al-Kahf he will be saved from the mischief of the Dajjal." [Muslim No.809]. Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 5/233 No.5772." NB- The word used by Muslim is MEMORIZED and not READ as al-Albani claimed; what an awful mistake! This Hadith has been narrated by Muslim, Ahmad and Nisai from Abi Darda (Allah be pleased with him)!! (Also recorded by Imam Nawawi in "Riyadh us-Saliheen, 2/1021" of the English ed'n). No. 8: (*Pg. 11 No.8) Hadith: "The Prophet (Peace and blessings be upon him) had a horse called al-Laheef." [Bukhari, see Fath al-Bari of Hafiz Ibn Hajar 6/58 No.2855]. But Al-Albani said that this Hadith was DAEEF in "Daeef al-Jami wa Ziyadatuh, 4/208 No.4489." Although it has been narrated by Bukhari from Sahl ibn Sa'ad (Allah be pleased with him)!!! Shaykh Saqqaf said: "This is only anger from anguish, little from a lot and if it wasn't for the fear of lengthening and boring the reader, I would have mentioned many other examples from al-Albani's books whilst reading them. Imagine what I would have found if I had traced everything he wrote?" AL-ALBANI'S INADEQUACY IN RESEARCH (*Vol. 1 pg. 20) Saqqaf said: "The strange and amazing thing is that Shaykh al-Albani misquoted many great Hadith scholars and disregards them by his lack of knowledge, either directly or indirectly! He crowns himself as an unbeatable source and even tries to imitate the great scholars by using such terms like "Lam aqif ala sanadih", which means "I could not find the chain of narration", or using similar phrases! He also accuses some of the best memorizers of Hadith for lack of attention, even though he is the one best described by that!" Now for some examples to prove our point: No. 9 : (* Pg. 20 No. 1) Al-Albani said in "Irwa al-Ghalil, 6/251 No.1847" (in connection to a narration from Ali): "I could not find the sanad." Saqqaf said: "Ridiculous! If this al-Albani was any scholar of Islam, then he would have known that this Hadith can be found in "Sunan al-Bayhaqi, 7/121" :- Narrated by Abu Sayyed ibn Abi Amarah, who said that Abu al-Abbas Muhammad ibn Yaqoob who said to us that Ahmad ibn Abdal Hamid said that Abu Usama from Sufyan from Salma ibn Kahil from Mu'awiya ibn Soayd who said, 'I found this in my fathers book from Ali (Allah be pleased with him).'" No. 10 : (* Pg. 21 No.2) Al-Albani said in 'Irwa al-Ghalil, 3/283': Hadith of Ibn Umar 'Kisses are usury,' I could not find the sanad." Saqqaf said: "This is outrageously wrong for surely this is mentioned in 'Fatawa al-Shaykh ibn Taymiyya al-Misriyah (3/295)': 'Harb said Obaidullah ibn Mu'az said to us, my father said to me that Soayd from Jiballa who heard Ibn Umar (Allah be pleased with him) as saying: Kisses are usury.' And these narrators are all authentic according to Ibn Taymiyya!" No 11 : (* Pg. 21 No.3) Hadith of Ibn Mas'ud (Allah be pleased with him): "The Qur'an was sent down in 7 dialects. Everyone of its verses has an explicit and implicit meaning and every interdiction is clearly defined." Al-Albani stated in his checking of "Mishkat ul-Masabih, 1/80 No.238" that the author of Mishkat concluded many Ahadith with the words "Narrated in Sharh us-Sunnah," but when he examined the chapter on Ilm and in Fadail al-Qur'an he could not find it! Saqqaf said: "The great scholar has spoken! Wrongly as usual. I wish to say to this fraud that if he is seriously interested in finding this Hadith we suggest he looks in the chapter entitled 'Al-Khusama fi al-Qur'an' from Sharh-us-Sunnah (1/262), and narrated by Ibn Hibban in his Sahih (No.74), Abu Ya'ala in his Musnad (No.5403), Tahawi in Sharh al-Mushkil al-Athar (4/172), Bazzar (3/90 Kashf al-Asrar) and Haythami has mentioned it in Majmoo'a al-Zawaid (7/152) and he has ascribed it to Bazzar, Abu Ya'ala and Tabarani in al-Awsat who said that the narrators are trustworthy." No 12 : (* Pg. 22 No.4) Al-Albani stated in his "Sahihah, 1/230" while he was commenting on Hadith No.149: "The believer is the one who does not fill his stomach. . . . The Hadith from Aisha as mentioned by Al-Mundhiri (3/237) and by Al-Hakim from Ibn Abbas, I (Albani) could not find it in Mustadrak al-Hakim after checking it in his 'Thoughts' section." Saqqaf said: "Please don't encourage the public to fall into the void of ignorance which you have tumbled into! If you check Mustadrak al-Hakim (2/12) you will find it! This proves that you are unskilled at using book indexes and the memorization of Hadith!" No 13 : (* Pg. 23) Another ridiculous assumption is made by al-Albani in his "Sahihah, 2/476" where he claims that the Hadith: "Abu Bakr is from me, holding the position of (my) hearing" is not in the book 'Hilya'. We suggest you look in the book "Hilya , 4/73!" No 14 : (*Pg. 23 No.5) Al-Albani said in his "Sahihah, 1/638 No.365, 4th edition": "Yahya ibn Malik has been ignored by the 6 main scholars of Hadith, for he was not mentioned in the books of Tahdhib, Taqreeb or Tadhhib." Shaykh Saqqaf: "That is what you say! It is not like that, for surely he is mentioned in Tahdhib al-Tahdhib of Hafiz ibn Hajar al-Asqalani (12/19 Dar al-Fikr edition) by the nickname Abu Ayoob al-Maraagi!! So beware

 

[Lord Commander John Snow]

Muhammad Nāṣir al-Dīn al-Albanī (1914 – October 2, 1999) was a Syrian-Albanian Islamic scholar who specialized in the fields of hadith and fiqh. For reader's convenience, I have typed below complete debate. It is a very logical thought provoking debate between a person who follows one of the four Sunni Madhabs. According to Imam Al-Albani, it is no problem that you follow the Hanafi school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Shafi'i, whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger.

Question: Why we should not follow one madhab (school of thought), and that the unity of all these madhabs are not possible. My opinion is that these madhabs are school of thoughts from the Salaf-us-Saalih whom tried to take from Sunnah of Rasool Allah ﷺ and each of them tried their best in seeking the truth and they see their opinions as the most correct. Therefore, I believe it is upon us Muslims to take from these madhabs; and for you scholars, to unify the madhabs or have consensus in the matters that are different upon, for example, the issue of wudu, so they should have consensus on a specific opinion, and not let every layman have free rein; as I see.
As I understand from your speech, Shaykh that every person should abandon the madhabs and do Ijtihad of the Sunnah by oneself), while this is only for you scholars:

Shaykh Albani answers: May Allah pardon you, who told you that while I have been refuting the doubts of what Al-Bouti said (of me) that any Muslim person would say that a french man who just converted, that it is upon him to do Ijtehad and take from the Book and the Sunnah (directly without scholars). I say something new to you; our Lord said: "Ask the people of Dhikr (knowledge) if you do not know." Our Lord divided the Islamic society into two sections in this verse; the scholars and the non-scholars (layman). So how can you say of me which is not true. I believe in that verse and every verse that clarify issues that the Muslim differ upon; from the old and present times.
We say it is upon every Muslim to go back to the Qur'an and Sunnah; and as we were saying to our teacher before, we differentiate blind-following (of a scholar) as it is sometimes a must to blind follow a scholar, versus blindly following religiously (all the time even if it is against the truth).
This what we say. For example, you are a doctor; you wouldn't know if a prayer is correct or not; so what should you do? It is not just enough to say I am Hanafi or Shafi'i and that's it; rather ask the people of knowledge that you trust; as this is what the Qur'an tells you. And I say to you the same, we do not say it is a must for you to learn the prayer and other issues through comparative fiqh as they say today and then knowledge of Hadith, and it's terms and Usool Al-Fiqh, until you are able to say what is correct regarding (for example) what nullifies wudoo and does not. If there was a doctor who was a medical student, would it be right for him to do a surgery? Likewise, is the knowledge of Shar'iah (Islamic Legislation). So how is it logical that we say that every Muslim should open and take ruling from the Qur'an even if he be cotton picker (factory person)? So he opens and sees the verse "Or you have touched women...." (Qur'an 4:43). Is the intent in the verse meaning intercourse or just touching? How can you logically think we would say this (that one can understand this without scholars), May Allah pardon you.
Madhab Supporter: So Shaykh, it is not upon us to say we are Hanbali or Shafi'i or Maliki, rather we should do away with these school of thoughts? These are questions....

Shaykh Al_Albani: Brother, ask whatever you like; but it is not allowed to accuse us of what we are not.

Madhab Supporter: I am not accusing Shaykh, Noble Shaykh it is a must for you to be more open hearted than that. I am asking based on what I understood from what you said.

Shaykh Al_Albani: You mean, after all this you do not deem me as open hearted? Have you said beforehand, what you heard from me?

Madhab Supporter: This is what I understood.

Shaykh Al_Albani: Then you did not understand; did the people in this sitting share your understanding? Ask whatever you please now.

Madhab Supporter: In regards to madhabs, according to your speech, it is a must for a person not to say I am Shafi'i, or Maliki or hanbali etc.

Shaykh Al_Albani: What is your opinion?

Madhab Supporter: Haha, Shaykh now I am confused, before you were saying ask the people of knowledge if you do not know, I ask you; not you ask me.

Shaykh Al_Albani: Did I tell you not to ask me? Even if I ask you to ask me, would it then not be allowed to ask you? I say to you, be assured that you can ask me whatever you want, but does that mean I cannot ask you?

Madhab Supporter: No.

Shaykh Al_Albani: Then why do you detest that I ask you, I answered you and said what is your opinion.

Madhab Supporter: My opinion, is like you said, you are a person from the people of knowledge, so it is a must to take from you, as I do not know; but I am asking why (do we reject Madhab labeling etc).

Shaykh Al_Albani: What do you think Abu Layla (recorder) about his previous sayings? Oh! Doctor you are contradicting your statements, as in the beginning you were saying the scholars must do this and that. And now he is saying, it is a must to ask the people of knowledge if you do not know. Oh! Doctor, I answered saying it is not obliged (to call yourself Hanbali etc) so if you are convinced, then we continue, if you want detailed explanation, then say so.

Madhab Supporter: I just wanted to know why we should not follow the madhabs, why can't we say I am Hanafi or Maliki?

Shaykh Al_Albani: Brother, do not repeat words may Allah bless you, if you want clarification; just say yes or no. Do you know the history of the madhabs, so we may save our-self from talking (much)?

Madhab Supporter: Yes, a little.

Shaykh Al_Albani: So you know in the time of Abu Bakr (RA) and Umer (RA), Uthman (RA) and Ali (RA), there were no madhabs?

Madhab Supporter: Yes.

Shaykh Al_Albani: So if one comes and say we do not want madhabs like how it was in the first age (of Islam), is that logically correct, in your view?

Madhab Supporter: Yes.

Shaykh Al_Albani: It is not obligatory to be Hanafi or Shafi'i or Maliki or Hanbali or a Shia or Zaydi. As the (first) Muslims died before these madhabs came about; did they die as Muslim or non-Muslim? No doubt they died as Muslims, so if we died how they died, not being tied to any madhab, would we die as Muslims? So when they say it si obligatory to follow a madhab, where did they get this ruling of 'obligatory'?

Madhab Supporter: I do not know the exact wording of the Hadith, but "It is upon you to follow my Sunnah and the Sunnah of the Caliphs after me".

Shaykh Al_Albani: May Allah guide you, Doctor is this talking about Madhabs? You are forgetting that I am asking about the 4 madhabs; are the Khulafa Rashideen the madhabs?

Madhab/ Supporter: The Khulafa did not have any madhabs.

Shaykh Al_Albani: OK then, why did you bring this hadith? As long as you can understand that before the madhabs they were Muslims, pious whom died upon piety and guidance etc.

Madhab Supporter: OK, so it is not obligation on a person to be upon a specific madhab, however at the same time, this person is on one madhab, based on this I want to know , is this correct or wrong.

Shaykh Al_Albani: I am speaking about you, and you speak about the people, Oh! beloved, you yourself are not sticking to a madhab, as for sticking to a madhab being obligatory, then you are abandoning this obligation, and if you do not deem this (obligatory) as we deem you to be, then you agree with us practically and ideologically. So you should line up your practical way with your ideological way, as you contradict yourself.

Madhab Supporter: I want to ask noble Shaykh, if a person sticks to a specific madhab from the 4 madhabs, then they are tied to one of the Scholars of the Muslims, as it is not possible for the layman who does not know fiqh, to be tied to a specific madhab even if he claims he follows that madhab, he might follow 1, 2 or 3 things but not follow a madhab (as a whole).

Shaykh Al_Albani: Did I understand from the speech of the Doctor, that it is not possible for a person to be on one madhab, so he asks, is it obligatory for a person to be upon what is not possible. In my dragging old age, I am willing to sit with you until Fajr, and you may ask what you want and I will answer to my ability. But I do not care if you are convinced or not, as this convincing is not in my hand, if Allah told his Prophet "Upon you is just conveying (the message)"; so guidance is in the hands of Allah; therefore I am very open in this regard. So the thing we understand from your speech, which differs from your current situation (of not following a madhab), is that which you clarified lastly, that one practically cannot stick to one madhab, so then you ask is it obligatory to stick to a thing that is not possible? This means you not firm ideologically or in your mind (regarding this matter).

Madhab Supporter: Perhaps, I could not articulate the question enough, I say that the reality is none who hold on to a specific madhab, except the scholars of teh Muslims as they are well-versed in these madhabs.

Shaykh Al_Albani: Now, I think you have articulated it well.

Shaykh Al_Albani: Previously, we divided the Muslims society into two; we put the scholars in the first section, now you stated the scholars in the 2nd section which is the layman; however we say the scholars are the ones who make Ijtihad, but now you are saying they should stick to the madhabs, as they are the ones well-versed in it.

Madhab Supporter: Oh! teacher, these (scholars) must take (directly) from the Qur'an and Sunnah not be Hanafi or Shafi'i, these (scholars) are not like the laymen.

Shaykh Al_Albani: These scholars that are well-versed in the madhabs, are Mujtahideen, they must take from what Alalh and the Messenger ﷺ said (Qur'an and hadith), not just say I am Hanafi and my Imam said this ; only the students of knowledge say such, as for laymen then we spoke of them earlier regarding the saying of Allah "ask the people of knowledge if you don't know". The scholars when they are asked, they respond with Allah said or the Messenger ﷺ said, as for the laymen they do not say such, as this they do not know/understand, but upon them is to ask so they may understand; from whom? The scholars. As Ibn Al-Qayyim (may Allah have mercy on him) said in a beautiful poem regarding what is knowledge: "Knowledge is Allah said, His Messenger said, this is not concealed (it is obvious). What is knowledge when you differ foolishly between the Prophet and the opinion of a Jurist". We know this well, when we say: " Brother, the Prophet said this, they reply with, my madhab says this". This is taking a madhab as a religion that is not allowed, as you go against what Allah and his Messenger ﷺ said due to what? Due to what your madhab says. If one does not know, then such is a calamity (مصیبت), and if one knows then it is greater (calamity), as any scholar rejects and does not take an ayah or hadith due to his madhab, then what a calamity it is? Oh! student of knowledge/fiqh, it is no problem that you follow the Shafi'i school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Hanafi whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger. This is what we teach the students of Shariah (Islamic law).

FURTHER EXAMPLES OF AL-ALBANI'S CONTRADICTIONS

No 15 : (* Pg. 7)
Al-Albani has criticized the Imam al-Muhaddith Abu'l Fadl Abdullah ibn al-Siddiq al-Ghimari (Rahimahullah) for mentioning in his book "al-Kanz al-Thameen" a Hadith from Abu Hurayra (Allah be pleased with him) with reference to the narrator Abu Maymoona: "Spread salaam, feed the poor. . . ."

Al-Albani said in "Silsilah al-Daeefa, 3/492", after referring this Hadith to Imam Ahmad (2/295) and others: "I say this is a weak sanad, Daraqutni has said 'Qatada from Abu Maymoona from Abu Hurayra: Unknown, and it is to be discarded.'" Al-Albani then said on the same page: "Notice, a slapdash has happened with Suyuti and Munawi when they came across this Hadith, and I have also shown in a previous reference, No.571, that al-Ghimari was also wrong for mentioning it in al-Kanz."

But in reality it is al-Albani who has become slapdashed, because he has made a big contradiction by using this same sanad in "Irwa al-Ghalil, 3/238" where he says, "Classified by Ahmad (2/295), al-Hakim . . . from Qatada from Abu Maymoona, and he is trusted as in the book 'al-Taqreeb', and Hakim said: 'A Sahih sanad', and al-Dhahabi agreed with Hakim!

So, by Allah glance at this mistake! Who do you think is wrong, the Muhaddith al-Ghimari (also Suyuti and Munawi) or al-Albani?

No 16 : (* Pg. 27 No.3)
Al-Albani wanted to weaken a Hadith which allowed women to wear golden jewellery, and in the sanad for that Hadith there is Muhammad ibn Imara. Al-Albani claimed that Abu Haatim said that this narrator was: "Not that strong," see the book "Hayat al-Albani wa-Atharu. . . part 1, pg. 207."

The truth is that Abu Haatim al-Razi said in the book 'al-Jarh wa-Taadeel, 8/45': "A good narrator but not that strong. . ." So note that al-Albani has removed the phrase "A good narrator !"

NB-(al-Albani has made many of the Hadith which forbid Gold to women to be Sahih, in fact other scholars have declared these Hadith to be daeef and abrogated by other Sahih Hadith which allow the wearing of gold by women. One of the well known Shaykh's of the "Salafiyya" - Yusuf al-Qardawi said in his book: 'Islamic awakening between rejection and extremism, pg. 85: "In our own times, Shaykh Nasir al-Din al-Albani has come out with an opinion, different from the consensus on permitting women to adorn themselves with gold, which has been accepted by all madhahib for the last fourteen centuries. He not only believes that the isnad of these Ahadith is authentic, but that they have not been revoked. So, he believes, the Ahadith prohibit gold rings and earrings."

So who is the one who violates the ijma of the Ummah with his extreme opinions?!)

No 17 : (* Pg. 37 No.1)
Hadith: Mahmood ibn Lubayd said, "Allah's Messenger (Peace and blessings be upon him) was informed about a man who had divorced his wife 3 times (in one sitting), so he stood up angrily and said: 'Is he playing with Allah's book whilst I am still amongst you?' Which made a man stand up and say, 'O Allah's Messenger, shall I not kill him?'" (al-Nisai).

Al-Albani declared this Hadith to be Daeef in his checking of "Mishkat al-Masabih, 2/981, 3rd edition, Beirut, 1405 A.H; Maktab al-Islami", where he says: "This man (the narrator) is reliable, but the isnad is broken or incomplete for he did not hear it directly from his father."

Al-Albani then contradicts himself in the book "Ghayatul Maram Takhreej Ahadith al-Halal wal Haram, No.261, pg. 164, 3rd Edn, Maktab al-Islami, 1405 A.H"; by saying it is SAHIH!!!

No 18 : (* Pg. 37 No.2)
Hadith: "If one of you was sleeping under the sun, and the shadow covering him shrank, and part of him was in the shadow and the other part of him was in the sun, he should rise up." Al-Albani declared this Hadith to be SAHIH in "Sahih al-Jami al-Sagheer wa Ziyadatuh (1/266/761)", but then contradicts himself by saying it is DAEEF in his checking of "Mishkat ul-Masabih, 3/1337 No.4725, 3rd Ed" and he has referred it to the Sunan of Abu Dawood!"

No 19 : (* Pg. 38 No.3)
Hadith: "The Friday prayer is obligatory on every Muslim." Al-Albani rated this Hadith to be DAEEF in his checking of "Mishkat al-Masabih, 1/434", and said: "Its narrators are reliable but it is discontinuous as is indicated by Abu Dawood". He then contradicts himself in "Irwa al-Ghalil, 3/54 No. 592", and says it is SAHIH!!!

So beware o wise men!

No 20 : (* Pg. 38 No.4)
Al-Albani has made another contradiction. He has trusted Al-Muharrar ibn Abu Hurayra in one place and then weakened him in another. Al-Albani certifies in "Irwa al-Ghalil, 4/301" that Muharrar is a trustee with Allah's help, and Hafiz (Ibn Hajar) saying about him "accepted", is not accepted, and therefore the sanad is Sahih.

He then contradicts himself in "Sahihah 4/156" where he makes the sanad DAEEF by saying: "The narrators in the sanad are all Bukhari's (i.e.; used by Imam al-Bukhari) men, except for al-Muharrar who is one of the men of Nisai and Ibn Majah only. He was not trusted accept by Ibn Hibban, and that's why al-Hafiz Ibn Hajar did not trust him, Instead he only said 'accepted!'"

So beware of this fraud!

No 21 : (* Pg. 39 No.5)
Hadith: Abdallah ibn Amr (Allah be pleased with him): "The Friday prayer is incumbent on whoever heard the call" (Abu Dawood). Al-Albani stated that this Hadith was HASAN in "Irwa al-Ghalil 3/58", he then contradicts himself by saying it is DAEEF in "Mishkatul Masabih 1/434 no 1375"!!!

No 22 : (* Pg. 39 No.6)
Hadith: Anas ibn Malik (Allah be pleased with him) said that the Prophet (Peace and blessings be upon him) used to say : "Do not be hard on yourself, otherwise Allah will be hard on you. When a people were hard on themselves, then Allah was hard on them." (Abu Dawood)

Al-Albani stated that this Hadith was DAEEF in his checking of "Mishkat, 1/64", but he then contradicts himself by saying that this Hadith is HASAN in "Ghayatul Maram, pg. 141"!!

No 23: (* Pg. 40 No.7)
Hadith of Sayyida Aisha (Allah be pleased with her): "Whoever tells you that the Prophet (Peace be upon him) used to urinate while standing, do not believe him. He never urinated unless he was sitting." (Ahmad, Nisai and Tirmidhi)

Al-Albani said that this sanad was DAEEF in "Mishkat 1/117." He then contradicts himself by saying it is SAHIH in "Silsilat al-Ahadith al-Sahihah 1/345 No.201"!!!

So take a glance dear reader!

No 24 : (* Pg. 40 No.8)
Hadith: "There are three which the angels will never approach: The corpse of a disbeliever, a man who wears ladies perfume, and one who has had sex until he performs ablution" (Abu Dawood).

Al-Albani corrected this Hadith in "Sahih al-Jami al-Sagheer wa Ziyadatuh, 3/71 No.3056" by saying it was HASAN in the checking of "Al-Targhib 1/91" [Also said to be hasan in the English translation of 'The Etiquettes of Marriage and Wedding, pg. 11]. He then makes an obvious contradiction by saying that the same Hadith was DAEEF in his checking of "Mishkatul-Masabih, 1/144 No.464" and says that the narrators are trustworthy but the chain is broken between al-hasan al-Basri and Ammar (Allah be pleased with him) as al-Mundhiri had said in al-Targhib (1/91)!!

No 25 : (* Pg. 42 No.10)
It reached Malik (Rahimahullah) that Ibn Abbas (Allah be pleased with him) used to shorten his prayer, in distances such as between Makkah and Ta'if or between Makkah and Usfan or between Makkah and Jeddah. . . .

Al-Albani has weakened it in "Mishkat, 1/426 No.1351", and then contradicts himself by saying it is SAHIH in "Irwa al-Ghalil, 3/14"!!

No 26 : (* Pg. 43 No.12)
Hadith: "Leave the Ethiopians as long as they leave you, because no one takes out the treasure of the Ka'ba except the one with the two weak legs from Ethiopia." Al-Albani has weakened this Hadith in his checking of "Mishkat 3/1495 No.5429" by saying: "The sanad is DAEEF." But then he contradicts himself as is his habit, by correcting it in "Sahihah, 2/415 No.772."



An example of al-Albani praising someone in one place and then disparaging him in another place in his books

No 27 : (* Pg. 32)
He praises Shaykh Habib al-Rahman al-Azami in the book 'Sahih al Targhib wa Tarhib, page 63', where he says: "I want you to know one of the things that encouraged me to. . . . which has been commented by the famous and respected scholar Shaykh Habib al-Rahman al-Azami" . . . . And he also said on the same page, "And what made me more anxious for it, is that its checker, the respected Shaykh Habib al-Rahman al-Azami has announced. . . ."

Al-Albani thus praises Shaykh al-Azami in the above mentioned book; but then makes a contradiction in the introduction to 'Adaab uz Zufaaf (The Etiquettes of Marriage and Wedding), new edition page 8', where he said: "Al-Ansari has used in the end of his letter, one of the enemies of the Sunnah, Hadith and Tawhid, who is famous for that, is Shaykh Habib al-Rahman al-Azami. . . . . For his cowardliness and lack of scholarly deduction. . . . ."

NB - (The above quotation from Adaab uz Zufaaf is not found in the English translation by his supporters, which shows that they deliberately avoided translating certain parts of the whole work).

So have a glance at this!



SELECTED TRANSLATIONS FROM VOLUME 2

No 28 : (* Pg. 143 No.1)
Hadith of Abi Barza (Allah be pleased with him): "By Allah, you will not find a man more just than me" (Sunan al-Nisai, 7/120 No.4103).

Al-Albani said that this Hadith was SAHIH in "Sahih al-Jami wa Ziyadatuh, 6/105 No.6978", and then he astonishingly contradicts himself by saying it is DAEEF in "Daeef Sunan al-Nisai, pg. 164 No.287."

So beware of this mess!

No 29 : (* Pg. 144 No.2)
Hadith of Harmala ibn Amru al-Aslami from his Uncle: "Throw pebbles at the Jimar by putting the extremity of the thumb on the fore-finger." (Sahih Ibn Khuzaima, 4/276-277 No.2874)

Al-Albani acknowledged its weakness in "Sahih Ibn Khuzaima" by saying that the sanad was DAEEF, but then contradicts himself by saying it is SAHIH in "Sahih al-Jami wa Ziyadatuh, 1/312 No.923!"

No 30 : (* Pg. 144 No.3)
Hadith of Sayyidina Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (Peace be upon him) was asked about the sexually defiled [junubi]. . . can he eat, or sleep. . . He said :'Yes, when this person makes wudhu.'" (Ibn Khuzaima No.217 and Ibn Majah No.592).

Al-Albani has admitted its weakness in his comments on "Ibn Khuzaima, 1/108 No.217", but then contradicts himself by correcting the above Hadith in "Sahih Ibn Majah, 1/96 No.482 "!!

No 31 : (* Pg. 145 No.4)
Hadith of Aisha (Allah be pleased with her): "A vessel as a vessel and food as food" (Nisai, 7/71 No.3957).

Al-Albani said that it was SAHIH in "Sahih al-Jami wa Ziyadatuh, 2/13 No.1462", but then contradicts himself in "Daeef Sunan al-Nisai, No.263 pg. 157", by saying it is DAEEF!!!

No 32 : (* Pg. 145 No.5)
Hadith of Anas (Allah be pleased with him): "Let each one of you ask Allah for all his needs, even for his sandal thong if it gets cut."

Al-Albani said that the above Hadith was HASAN in his checking of "Mishkat, 2/696 No.2251 and 2252", but then contradicts himself in "Daeef al-Jami wa Ziyadatuh, 5/69 No.4947 and 4948"!!!

No 33 : (* Pg. 146 No.6)
Hadith of Abu Dharr (Allah be pleased with him): "If you want to fast, then fast in the white shining nights of the 13th, 14th and 15th."

Al-Albani declared it to be DAEEF in "Daeef al-Nisai, pg. 84" and in his comments on "Ibn Khuzaima, 3/302 No.2127", but then contradicts himself by calling it SAHIH in "Sahih al-Jami wa Ziyadatuh, 2/10 No.1448" and also corrected it in "Sahih al-Nisai, 3/902 No.4021"!!

So what a big contradiction!

NB- (Al-Albani mentioned this Hadith in 'Sahih al-Nisai' and in 'Daeef al-Nisai', which proves that he is unaware of what he has and is classifying, how inept!)

No 34 : (* Pg. 147 No.7)
Hadith of Sayyida Maymoonah (Allah be pleased with her): "There is nobody who has taken a loan and it is in the knowledge of Allah. . . ." (Nisai, 7/315 and others).

Al-Albani said in "Daeef al-Nisai, pg 190": "Sahih, except for the part al-Dunya." Then he contradicts himself in "Sahih al-Jami wa Ziyadatuh, 5/156", by saying that the whole Hadith is SAHIH, including the al-Dunya part. So what an amazing contradiction!

No 35 : (* Pg. 147 No.8)
Hadith of Burayda (Allah be pleased with him): "Why do I see you wearing the jewellery of the people of hell" (Meaning the Iron ring), [Nisai, 8/172 and others. . .].
Al-Albani has said that it was SAHIH in "Sahih al-Jami wa Ziyadatuh, 5/153 No.5540", but then contradicts himself by saying it is DAEEF in "Daeef al-Nisai, pg. 230"!!!

No 36 : (* Pg. 148 No.9)
Hadith of Abu Hurayra (Allah be pleased with him): "Whoever buys a carpet to sit on, he has 3 days to keep it or return it with a cup of dates that are not brownish in colour" (Nisai 7/254 and others).

Al-Albani has weakened it with reference to the '3 days' part in "Daeef Sunan al-Nisai, pg. 186", by saying: "Correct, except for 3 days." But the 'genius' contradicts himself by correcting the Hadith and approving the '3 days' part in "Sahih al-Jami wa Ziyadatuh, 5/220 No.5804".

So wake up (al-Albani)!!

No 37 : (* Pg. 148 No.10)
Hadith of Abu Hurayra (Allah be pleased with him): "Whoever catches a single rak'ah of the Friday prayer has caught (the whole prayer)." (Nisai 3/112, Ibn Majah 1/356 and others).

Al-Albani has weakened it in "Daeef Sunan al-Nisai, No.78 pg. 49", where he said: "Abnormal (shadh), where Friday is mentioned." He then contradicts himself by saying SAHIH, including the Friday part in "Irwa, 3/84 No.622 ."

May Allah heal you!

 

[Lord Commander John Snow]

Muhammad Nāṣir al-Dīn al-Albanī (1914 – October 2, 1999) was a Syrian-Albanian Islamic scholar who specialized in the fields of hadith and fiqh. For reader's convenience, I have typed below complete debate. It is a very logical thought provoking debate between a person who follows one of the four Sunni Madhabs. According to Imam Al-Albani, it is no problem that you follow the Hanafi school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Shafi'i, whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger.

Question: Why we should not follow one madhab (school of thought), and that the unity of all these madhabs are not possible. My opinion is that these madhabs are school of thoughts from the Salaf-us-Saalih whom tried to take from Sunnah of Rasool Allah ﷺ and each of them tried their best in seeking the truth and they see their opinions as the most correct. Therefore, I believe it is upon us Muslims to take from these madhabs; and for you scholars, to unify the madhabs or have consensus in the matters that are different upon, for example, the issue of wudu, so they should have consensus on a specific opinion, and not let every layman have free rein; as I see.
As I understand from your speech, Shaykh that every person should abandon the madhabs and do Ijtihad of the Sunnah by oneself), while this is only for you scholars:

Shaykh Albani answers: May Allah pardon you, who told you that while I have been refuting the doubts of what Al-Bouti said (of me) that any Muslim person would say that a french man who just converted, that it is upon him to do Ijtehad and take from the Book and the Sunnah (directly without scholars). I say something new to you; our Lord said: "Ask the people of Dhikr (knowledge) if you do not know." Our Lord divided the Islamic society into two sections in this verse; the scholars and the non-scholars (layman). So how can you say of me which is not true. I believe in that verse and every verse that clarify issues that the Muslim differ upon; from the old and present times.
We say it is upon every Muslim to go back to the Qur'an and Sunnah; and as we were saying to our teacher before, we differentiate blind-following (of a scholar) as it is sometimes a must to blind follow a scholar, versus blindly following religiously (all the time even if it is against the truth).
This what we say. For example, you are a doctor; you wouldn't know if a prayer is correct or not; so what should you do? It is not just enough to say I am Hanafi or Shafi'i and that's it; rather ask the people of knowledge that you trust; as this is what the Qur'an tells you. And I say to you the same, we do not say it is a must for you to learn the prayer and other issues through comparative fiqh as they say today and then knowledge of Hadith, and it's terms and Usool Al-Fiqh, until you are able to say what is correct regarding (for example) what nullifies wudoo and does not. If there was a doctor who was a medical student, would it be right for him to do a surgery? Likewise, is the knowledge of Shar'iah (Islamic Legislation). So how is it logical that we say that every Muslim should open and take ruling from the Qur'an even if he be cotton picker (factory person)? So he opens and sees the verse "Or you have touched women...." (Qur'an 4:43). Is the intent in the verse meaning intercourse or just touching? How can you logically think we would say this (that one can understand this without scholars), May Allah pardon you.
Madhab Supporter: So Shaykh, it is not upon us to say we are Hanbali or Shafi'i or Maliki, rather we should do away with these school of thoughts? These are questions....

Shaykh Al_Albani: Brother, ask whatever you like; but it is not allowed to accuse us of what we are not.

Madhab Supporter: I am not accusing Shaykh, Noble Shaykh it is a must for you to be more open hearted than that. I am asking based on what I understood from what you said.

Shaykh Al_Albani: You mean, after all this you do not deem me as open hearted? Have you said beforehand, what you heard from me?

Madhab Supporter: This is what I understood.

Shaykh Al_Albani: Then you did not understand; did the people in this sitting share your understanding? Ask whatever you please now.

Madhab Supporter: In regards to madhabs, according to your speech, it is a must for a person not to say I am Shafi'i, or Maliki or hanbali etc.

Shaykh Al_Albani: What is your opinion?

Madhab Supporter: Haha, Shaykh now I am confused, before you were saying ask the people of knowledge if you do not know, I ask you; not you ask me.

Shaykh Al_Albani: Did I tell you not to ask me? Even if I ask you to ask me, would it then not be allowed to ask you? I say to you, be assured that you can ask me whatever you want, but does that mean I cannot ask you?

Madhab Supporter: No.

Shaykh Al_Albani: Then why do you detest that I ask you, I answered you and said what is your opinion.

Madhab Supporter: My opinion, is like you said, you are a person from the people of knowledge, so it is a must to take from you, as I do not know; but I am asking why (do we reject Madhab labeling etc).

Shaykh Al_Albani: What do you think Abu Layla (recorder) about his previous sayings? Oh! Doctor you are contradicting your statements, as in the beginning you were saying the scholars must do this and that. And now he is saying, it is a must to ask the people of knowledge if you do not know. Oh! Doctor, I answered saying it is not obliged (to call yourself Hanbali etc) so if you are convinced, then we continue, if you want detailed explanation, then say so.

Madhab Supporter: I just wanted to know why we should not follow the madhabs, why can't we say I am Hanafi or Maliki?

Shaykh Al_Albani: Brother, do not repeat words may Allah bless you, if you want clarification; just say yes or no. Do you know the history of the madhabs, so we may save our-self from talking (much)?

Madhab Supporter: Yes, a little.

Shaykh Al_Albani: So you know in the time of Abu Bakr (RA) and Umer (RA), Uthman (RA) and Ali (RA), there were no madhabs?

Madhab Supporter: Yes.

Shaykh Al_Albani: So if one comes and say we do not want madhabs like how it was in the first age (of Islam), is that logically correct, in your view?

Madhab Supporter: Yes.

Shaykh Al_Albani: It is not obligatory to be Hanafi or Shafi'i or Maliki or Hanbali or a Shia or Zaydi. As the (first) Muslims died before these madhabs came about; did they die as Muslim or non-Muslim? No doubt they died as Muslims, so if we died how they died, not being tied to any madhab, would we die as Muslims? So when they say it si obligatory to follow a madhab, where did they get this ruling of 'obligatory'?

Madhab Supporter: I do not know the exact wording of the Hadith, but "It is upon you to follow my Sunnah and the Sunnah of the Caliphs after me".

Shaykh Al_Albani: May Allah guide you, Doctor is this talking about Madhabs? You are forgetting that I am asking about the 4 madhabs; are the Khulafa Rashideen the madhabs?

Madhab/ Supporter: The Khulafa did not have any madhabs.

Shaykh Al_Albani: OK then, why did you bring this hadith? As long as you can understand that before the madhabs they were Muslims, pious whom died upon piety and guidance etc.

Madhab Supporter: OK, so it is not obligation on a person to be upon a specific madhab, however at the same time, this person is on one madhab, based on this I want to know , is this correct or wrong.

Shaykh Al_Albani: I am speaking about you, and you speak about the people, Oh! beloved, you yourself are not sticking to a madhab, as for sticking to a madhab being obligatory, then you are abandoning this obligation, and if you do not deem this (obligatory) as we deem you to be, then you agree with us practically and ideologically. So you should line up your practical way with your ideological way, as you contradict yourself.

Madhab Supporter: I want to ask noble Shaykh, if a person sticks to a specific madhab from the 4 madhabs, then they are tied to one of the Scholars of the Muslims, as it is not possible for the layman who does not know fiqh, to be tied to a specific madhab even if he claims he follows that madhab, he might follow 1, 2 or 3 things but not follow a madhab (as a whole).

Shaykh Al_Albani: Did I understand from the speech of the Doctor, that it is not possible for a person to be on one madhab, so he asks, is it obligatory for a person to be upon what is not possible. In my dragging old age, I am willing to sit with you until Fajr, and you may ask what you want and I will answer to my ability. But I do not care if you are convinced or not, as this convincing is not in my hand, if Allah told his Prophet "Upon you is just conveying (the message)"; so guidance is in the hands of Allah; therefore I am very open in this regard. So the thing we understand from your speech, which differs from your current situation (of not following a madhab), is that which you clarified lastly, that one practically cannot stick to one madhab, so then you ask is it obligatory to stick to a thing that is not possible? This means you not firm ideologically or in your mind (regarding this matter).

Madhab Supporter: Perhaps, I could not articulate the question enough, I say that the reality is none who hold on to a specific madhab, except the scholars of teh Muslims as they are well-versed in these madhabs.

Shaykh Al_Albani: Now, I think you have articulated it well.

Shaykh Al_Albani: Previously, we divided the Muslims society into two; we put the scholars in the first section, now you stated the scholars in the 2nd section which is the layman; however we say the scholars are the ones who make Ijtihad, but now you are saying they should stick to the madhabs, as they are the ones well-versed in it.

Madhab Supporter: Oh! teacher, these (scholars) must take (directly) from the Qur'an and Sunnah not be Hanafi or Shafi'i, these (scholars) are not like the laymen.

Shaykh Al_Albani: These scholars that are well-versed in the madhabs, are Mujtahideen, they must take from what Alalh and the Messenger ﷺ said (Qur'an and hadith), not just say I am Hanafi and my Imam said this ; only the students of knowledge say such, as for laymen then we spoke of them earlier regarding the saying of Allah "ask the people of knowledge if you don't know". The scholars when they are asked, they respond with Allah said or the Messenger ﷺ said, as for the laymen they do not say such, as this they do not know/understand, but upon them is to ask so they may understand; from whom? The scholars. As Ibn Al-Qayyim (may Allah have mercy on him) said in a beautiful poem regarding what is knowledge: "Knowledge is Allah said, His Messenger said, this is not concealed (it is obvious). What is knowledge when you differ foolishly between the Prophet and the opinion of a Jurist". We know this well, when we say: " Brother, the Prophet said this, they reply with, my madhab says this". This is taking a madhab as a religion that is not allowed, as you go against what Allah and his Messenger ﷺ said due to what? Due to what your madhab says. If one does not know, then such is a calamity (مصیبت), and if one knows then it is greater (calamity), as any scholar rejects and does not take an ayah or hadith due to his madhab, then what a calamity it is? Oh! student of knowledge/fiqh, it is no problem that you follow the Shafi'i school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Hanafi whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger. This is what we teach the students of Shariah (Islamic law).

AL-ALBANI AND HIS DEFAMATION AND AUTHENTICATION OF NARRATORS AT WILL!

No 38 : (* Pg 157 no 1)
KANAAN IBN ABDULLAH AN-NAHMY :- Al-Albani said in his "Sahihah, 3/481" : "Kanaan is considered hasan, for he is attested by Ibn Ma'een." Al-Albani then contradicts himself by saying, "There is weakness in Kanaan" (see "Daeefah, 4/282")!!

No 39 : (* Pg. 158 No.2)
MAJA'A IBN AL-ZUBAIR :- Al-Albani has weakened Maja'a in "Irwa al-Ghalil, 3/242", by saying, "This is a weak sanad because Ahmad has said: 'There is nothing wrong with Maja'a', and Daraqutni has weakened him. . ."

Al-Albani then made a contradiction in his "Sahihah, 1/613" by saying: "His men (the narrators) are trusted except for Maja'a who is a good narrator of Hadith."

An amazing contradiction!

No 40 : (* Pg. 158 No.3)
UTBA IBN HAMID AL-DHABI :- Al-Albani has weakened him in "Irwa al-Ghalil, 5/237" by saying: "And this is a weak (Daeef) sanad which has three defects. . . . the second defect is the weakness of al-Dhabi, the Hafiz said: 'A truthful narrator with hallucinations'".

Al-Albani then makes an obvious contradiction in "Sahihah, 2/432", where he said about a sanad which mentions Utba: "And this is a good (hasan) sanad, Utba ibn Hamid al-Dhabi is trustworthy but has hallucinations, and the rest of the narrators in the sanad are trusted." !!

No 41 : (* Pg. 159 No.4)
HISHAM IBN SA'AD :- Al-Albani said in his "Sahihah, 1/325": "Hisham ibn Sa'ad is a good narrator of Hadith." He then contradicts himself in "Irwa al-Ghalil, 1/283" by saying: "But this Hisham has a weakness in memorizing"

So what an amazement!!

No 42 : (* Pg. 160 No.5)
UMAR IBN ALI AL-MUQADDAMI :- Al-Albani has weakened him in "Sahihah, 1/371", where he said: "He in himself is trusted but he used to be a very bad forger, which makes him undependable. . . ." Al-Albani then contradicts himself again in "Sahihah, 2/259" by accepting him and describing him as being trustworthy from a sanad which mentions Umar ibn Ali. Al-Albani says: "Classified by Hakim, who said: 'A Sahih Isnad (chain of transmission)', and al-Dhahabi went along with it, and it is as they have said."

So what an amazement !!!

No 43 : (* Pg. 160 No.6)
ALI IBN SA'EED AL-RAZI :- Al-Albani has weakened him in "Irwa, 7/13", by saying: "They have said nothing good about al-Razi." He then contradicts himself in another 'fantastic' book of his, "Sahihah, 4/25", by saying: "This is a good (hasan) sanad and the narrators are all trustworthy."

So beware !!!

No 44 : (* Pg. 165 No.13)
RISHDIN IBN SA'AD :- Al-Albani said in his "Sahihah, 3/79" : "In it (the sanad) is Rishdin ibn Sa'ad, and he has been declared trustworthy." But then he contradicts himself by declaring him to be DAEEF in "Daeefah, 4/53"; where he said: "And Rishdin ibn Sa'ad is also daeef." So beware!!

No 45 : (* Pg. 161 No.8)
ASHAATH IBN ISHAQ IBN SA'AD :- What an amazing fellow this Shaykh!! Al-Albani!! Proves to be. He said in "Irwa al-Ghalil, 2/228": "His status is unknown, and only Ibn Hibban trusted him." But then he contradicts himself by his usual habit! Because he only transfers from books and nothing else, and he copies without knowledge; this is proven in "Sahihah, 1/450", where he said about Ashaath: "Trustworthy". So what an amazement!!!

No 46 : (* Pg. 162 No.9)
IBRAHIM IBN HAANI :- The honourable!! The genius!! The copier!! Has made Ibrahim ibn Haani trustworthy in one place and has then made him unknown in another. Al-Albani said in 'Sahihah, 3/426': "Ibrahim ibn Haani is trustworthy", but then he contradicts himself in "Daeefah, 2/225", by saying that he is unknown and his Ahadith are refused!!

No 47 : (* Pg. 163 No.10)
AL-IJLAA IBN ABDULLAH AL-KUFI :- Al-Albani has corrected a sanad by saying it is good in "Irwa, 8/7", with the words: "And its sanad is good, the narrators are trustworthy, except for Ibn Abdullah al-Kufi who is truthful." He then contradicts himself by weakening the sanad of a Hadith where al-Ijlaa is found and has made him the reason for declaring it DAEEF (see 'Daeefah, 4/71'); where he said: "Ijlaa ibn Abdullah has a weakness." Al-Albani then quoted Ibn al-Jawzi's (Rahimahullah) words by saying: "Al-Ijlaa did not know what he was saying ."!!!

No 48 : (* Pg. 67-69)
ABDULLAH IBN SALIH : KAATIB AL-LAYTH :- Al-Albani has criticised Al-Hafiz al-Haythami, Al-Hafiz al-Suyuti, Imam Munawi and the Muhaddith Abu'l-Fadl al-Ghimari (Allah's mercy be upon them) in his book "Silsilah al-Daeefah, 4/302", when checking a Hadith containing the narrator Abdullah ibn Salih. He says on page 300: "How could Ibn Salih be all right and his Hadith be good, even though he has got many mistakes and is of little awareness, which also made some fraudulent Hadiths enter his books, and he narrates them without knowing about them!" He has not mentioned that Abdullah ibn Salih is one of Imam al-Bukhari's men (i.e. used by al-Bukhari), because it does not suit his mode, and he does not state that Ibn Ma'een and some of the leading critics of Hadith have trusted him. Al-Albani has contradicted himself in other places in his books by making Hadiths containing Abdullah ibn Salih to be good, and here they are :-

Al-Albani said in "Silsilah al-Sahihah, 3/229" : "And so the sanad is good, because Rashid ibn Sa'ad is trustworthy by agreement, and who is less than him in the men of Sahih, and there is also Abdullah ibn Salih who has said things that are unharmful with Allah's help!!" Al-Albani also said in "Sahihah, 2/406" about a sanad which contained Ibn Salih: "a good sanad in continuity." And again in "Sahihah, 4/647": "He's a proof with continuity."

NB- (Hasan al-Saqqaf then continued with some important advice, this has been left untranslated for brevity but one may refer to the Arabic for further elaboration).

By the grace of Allah, this is enough from the books of Shaykh Saqqaf to convince any seeker of the truth, let alone the common folk who have little knowledge of the science of Hadith. If anyone is interested for hundreds of other similar quotes from Shaykh Saqqaf, then I suggest you write to the following address to obtain his book Tanaqadat al-Albani al-Wadihat (The Clear Contradictions of al-Albani).

• THE IMAM AL-NAWAWI HOUSEPO BOX 925393AMMANJORDAN

[The cost for volume 1 is $4.00 US plus shipping and the cost for volume 2 is $7.00 plus shipping].
Allah knows best.

HERE ENDS THE QUOTATIONS FROM AL-SAQQAF



This has been just 48 selected contradictions from the works of al-Albani, as derived by Shaykh Saqqaf. During the course of my own research into al-Albani's works which have been translated into English by his followers in England, I myself came across some startling errors. I was given some publications coming from his supporters in England [Jami'at Ihyaa Minhaaj al-Sunnah]; one by the title: "Daeef Ahadith of Abu Dawud's Sunan (according to Shaikh al-Albaanee, No's according to the English Translation of Professor Ahmad Hasan, published in 1411/1991 C.E.)", and the other by the title: "Daeef Ahadith of an-Nawawi's Riyaad-us-Saaliheen (according to the checking of Naasir ud-Deen Al-Albani, No's according to the English Translation of S. M. Madni Abbasi)".

I found some serious contradictions when I cross-referenced the above named publications; but I content myself by quoting just two of the contradictions, so that a round figure of fifty errors is achieved! Besides these errors there are others which will be displayed in the following pages, from the one who claims to be giving us the most 'authentic' Sunnah through his 'classifications of Ahadith'! The main aim in carrying out the latter exercise is for the benefit of those believers who do not and can not read the Arabic works of al-Albani for one, and secondly to give the opportunity to any doubting "Thomas"; who may or may not be one of al-Albani's supporters at the time of reading this short exposition, to actually go along and check the references I have quoted from (mainly in English). By doing this, Insha'Allah, all doubts about the authenticity of this exposition will be alleviated and the hearts of those who doubt may become content! Allah knows best.

No 49 :-
Hadith: Aisha (Allah be pleased with her) reported the Apostle of Allah (Peace and blessings be upon him) as saying: "Allah and His Angels bless those who are on the right flanks of the rows (in prayer)." [See Sunan Abu Dawood, 1/676 pg. 175, English ed'n and Riyadh-us-Saliheen, 2/1094 pg. 548].

When I checked the authenticity of the above Hadith by using the list "Daeef Ahadith of Abu Dawud's Sunan", it was not counted amongst the daeef ones, which means to the user of this list that the above Hadith is SAHIH (or at least HASAN) according to the checking of al-Albani!

But, when I found the same Hadith in Riyadh-us-Saliheen, it was declared to be DAEEF by al-Albani. The actual words used by the author of "Daeef Ahaadith of an-Nawawi's Riyadh-us-Saliheen", was:- "Al-Albaanee brings a long note. . . . . . The wording ('upon those on the right rows') is Shaadh or Munkar - the correct narration being : ('upon those who join the rows') - see Mishkaat, No.1096, 'Daeef Abi Daud', No.153. . ."!!!

NB- al-Imam Nawawi (Allah's mercy be upon him) said that the above Hadith has been cited on the terms of Imam Muslim by Imam Abu Dawood (see the above reference in 'Riyadh').

No 50 :-
Hadith: Abu Umamah (Allah be pleased with him) says that the Holy Prophet (Peace be upon him) said: "A person who did not take part in jihad or failed to equip a fighter, or did not look well after the family of a fighter, would be severely punished by Allah before the day of judgement." ( Abu Dawood, 2/2497, pg. 693 and Riyadh-us-Saliheen, 2/1348, pg. 643)

When I checked the authenticity of the above Hadith by using the list 'Daeef Ahadith of Abu Dawud's Sunan', it was not listed as being DAEEF, hence it has been declared to be SAHIH (or at least HASAN) in al-Albani's checking of Abu Dawood! But when I found the above Hadith in Riyadh-us-Saliheen, al-Albani declared it to be DAEEF. The actual words used by the author of 'Da'eef Ahaadith of An-Nawawi's Riyaad-us-Saaliheen' was: "Its isnad contains al-Waleed ibn Muslim-a-mudallis - and he has used 'an'anah here('from. . .'). See 'at-Ta'leeq-ur-Ragheeb', 2/200."

NB- Imam an-Nawawi said that the above Hadith has been related with a Sahih isnad, besides that, according to Shaykh Shu'ayb al-Arnaoot's checking of the above Hadith in his edition of Riyadh-us-Saliheen, the above Hadith is not daeef (this information has been derived from another publication of 'Jami'at Ihyaa Minhaaj al- Sunnah, by the title "List of daeef ahadiths in Riyaad-as-Saliheen according to Shuaib Arnaoutt," but as for the lists authenticity, I say: it needs to be checked). I leave you to decide whose checking you will adopt.

Now that I have quoted you 50 mistakes of al-Albani in Hadith, I wish to delve into some rather important issues of fiqh, especially by comparing al-Albani's declarations with the views of other authors! For the record let me say at the outset, that most of the opinions that I will be quoting from al-Albani are sound and acceptable to one school of fiqh or another. But if the reader may sometimes get the feeling that I have inclined too much towards one particular school, then I have only done so to defend other sound and acceptable views which have been and are still being practised by large sections of the Ummah, indifference to the views of al-Albani and others. To all of us, more than one view should be acceptable if a Mujtahid has used his personal reasoning to extract a ruling from the sources of the Shari'ah; since this was the attitude of the glorious Salaf as-Salihin (pious predecessors of the first three generations of Islam), may Allah be pleased with them all. But as for al-Albani and the generality of his supporters they have adopted the tactless way of ejecting/criticising all other ways 'unacceptable' to their deductions from the Qur'an and Sunnah as you shall see below.

Allah knows best.

 

[Lord Commander John Snow]

Muhammad Nāṣir al-Dīn al-Albanī (1914 – October 2, 1999) was a Syrian-Albanian Islamic scholar who specialized in the fields of hadith and fiqh. For reader's convenience, I have typed below complete debate. It is a very logical thought provoking debate between a person who follows one of the four Sunni Madhabs. According to Imam Al-Albani, it is no problem that you follow the Hanafi school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Shafi'i, whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger.

Question: Why we should not follow one madhab (school of thought), and that the unity of all these madhabs are not possible. My opinion is that these madhabs are school of thoughts from the Salaf-us-Saalih whom tried to take from Sunnah of Rasool Allah ﷺ and each of them tried their best in seeking the truth and they see their opinions as the most correct. Therefore, I believe it is upon us Muslims to take from these madhabs; and for you scholars, to unify the madhabs or have consensus in the matters that are different upon, for example, the issue of wudu, so they should have consensus on a specific opinion, and not let every layman have free rein; as I see.
As I understand from your speech, Shaykh that every person should abandon the madhabs and do Ijtihad of the Sunnah by oneself), while this is only for you scholars:

Shaykh Albani answers: May Allah pardon you, who told you that while I have been refuting the doubts of what Al-Bouti said (of me) that any Muslim person would say that a french man who just converted, that it is upon him to do Ijtehad and take from the Book and the Sunnah (directly without scholars). I say something new to you; our Lord said: "Ask the people of Dhikr (knowledge) if you do not know." Our Lord divided the Islamic society into two sections in this verse; the scholars and the non-scholars (layman). So how can you say of me which is not true. I believe in that verse and every verse that clarify issues that the Muslim differ upon; from the old and present times.
We say it is upon every Muslim to go back to the Qur'an and Sunnah; and as we were saying to our teacher before, we differentiate blind-following (of a scholar) as it is sometimes a must to blind follow a scholar, versus blindly following religiously (all the time even if it is against the truth).
This what we say. For example, you are a doctor; you wouldn't know if a prayer is correct or not; so what should you do? It is not just enough to say I am Hanafi or Shafi'i and that's it; rather ask the people of knowledge that you trust; as this is what the Qur'an tells you. And I say to you the same, we do not say it is a must for you to learn the prayer and other issues through comparative fiqh as they say today and then knowledge of Hadith, and it's terms and Usool Al-Fiqh, until you are able to say what is correct regarding (for example) what nullifies wudoo and does not. If there was a doctor who was a medical student, would it be right for him to do a surgery? Likewise, is the knowledge of Shar'iah (Islamic Legislation). So how is it logical that we say that every Muslim should open and take ruling from the Qur'an even if he be cotton picker (factory person)? So he opens and sees the verse "Or you have touched women...." (Qur'an 4:43). Is the intent in the verse meaning intercourse or just touching? How can you logically think we would say this (that one can understand this without scholars), May Allah pardon you.
Madhab Supporter: So Shaykh, it is not upon us to say we are Hanbali or Shafi'i or Maliki, rather we should do away with these school of thoughts? These are questions....

Shaykh Al_Albani: Brother, ask whatever you like; but it is not allowed to accuse us of what we are not.

Madhab Supporter: I am not accusing Shaykh, Noble Shaykh it is a must for you to be more open hearted than that. I am asking based on what I understood from what you said.

Shaykh Al_Albani: You mean, after all this you do not deem me as open hearted? Have you said beforehand, what you heard from me?

Madhab Supporter: This is what I understood.

Shaykh Al_Albani: Then you did not understand; did the people in this sitting share your understanding? Ask whatever you please now.

Madhab Supporter: In regards to madhabs, according to your speech, it is a must for a person not to say I am Shafi'i, or Maliki or hanbali etc.

Shaykh Al_Albani: What is your opinion?

Madhab Supporter: Haha, Shaykh now I am confused, before you were saying ask the people of knowledge if you do not know, I ask you; not you ask me.

Shaykh Al_Albani: Did I tell you not to ask me? Even if I ask you to ask me, would it then not be allowed to ask you? I say to you, be assured that you can ask me whatever you want, but does that mean I cannot ask you?

Madhab Supporter: No.

Shaykh Al_Albani: Then why do you detest that I ask you, I answered you and said what is your opinion.

Madhab Supporter: My opinion, is like you said, you are a person from the people of knowledge, so it is a must to take from you, as I do not know; but I am asking why (do we reject Madhab labeling etc).

Shaykh Al_Albani: What do you think Abu Layla (recorder) about his previous sayings? Oh! Doctor you are contradicting your statements, as in the beginning you were saying the scholars must do this and that. And now he is saying, it is a must to ask the people of knowledge if you do not know. Oh! Doctor, I answered saying it is not obliged (to call yourself Hanbali etc) so if you are convinced, then we continue, if you want detailed explanation, then say so.

Madhab Supporter: I just wanted to know why we should not follow the madhabs, why can't we say I am Hanafi or Maliki?

Shaykh Al_Albani: Brother, do not repeat words may Allah bless you, if you want clarification; just say yes or no. Do you know the history of the madhabs, so we may save our-self from talking (much)?

Madhab Supporter: Yes, a little.

Shaykh Al_Albani: So you know in the time of Abu Bakr (RA) and Umer (RA), Uthman (RA) and Ali (RA), there were no madhabs?

Madhab Supporter: Yes.

Shaykh Al_Albani: So if one comes and say we do not want madhabs like how it was in the first age (of Islam), is that logically correct, in your view?

Madhab Supporter: Yes.

Shaykh Al_Albani: It is not obligatory to be Hanafi or Shafi'i or Maliki or Hanbali or a Shia or Zaydi. As the (first) Muslims died before these madhabs came about; did they die as Muslim or non-Muslim? No doubt they died as Muslims, so if we died how they died, not being tied to any madhab, would we die as Muslims? So when they say it si obligatory to follow a madhab, where did they get this ruling of 'obligatory'?

Madhab Supporter: I do not know the exact wording of the Hadith, but "It is upon you to follow my Sunnah and the Sunnah of the Caliphs after me".

Shaykh Al_Albani: May Allah guide you, Doctor is this talking about Madhabs? You are forgetting that I am asking about the 4 madhabs; are the Khulafa Rashideen the madhabs?

Madhab/ Supporter: The Khulafa did not have any madhabs.

Shaykh Al_Albani: OK then, why did you bring this hadith? As long as you can understand that before the madhabs they were Muslims, pious whom died upon piety and guidance etc.

Madhab Supporter: OK, so it is not obligation on a person to be upon a specific madhab, however at the same time, this person is on one madhab, based on this I want to know , is this correct or wrong.

Shaykh Al_Albani: I am speaking about you, and you speak about the people, Oh! beloved, you yourself are not sticking to a madhab, as for sticking to a madhab being obligatory, then you are abandoning this obligation, and if you do not deem this (obligatory) as we deem you to be, then you agree with us practically and ideologically. So you should line up your practical way with your ideological way, as you contradict yourself.

Madhab Supporter: I want to ask noble Shaykh, if a person sticks to a specific madhab from the 4 madhabs, then they are tied to one of the Scholars of the Muslims, as it is not possible for the layman who does not know fiqh, to be tied to a specific madhab even if he claims he follows that madhab, he might follow 1, 2 or 3 things but not follow a madhab (as a whole).

Shaykh Al_Albani: Did I understand from the speech of the Doctor, that it is not possible for a person to be on one madhab, so he asks, is it obligatory for a person to be upon what is not possible. In my dragging old age, I am willing to sit with you until Fajr, and you may ask what you want and I will answer to my ability. But I do not care if you are convinced or not, as this convincing is not in my hand, if Allah told his Prophet "Upon you is just conveying (the message)"; so guidance is in the hands of Allah; therefore I am very open in this regard. So the thing we understand from your speech, which differs from your current situation (of not following a madhab), is that which you clarified lastly, that one practically cannot stick to one madhab, so then you ask is it obligatory to stick to a thing that is not possible? This means you not firm ideologically or in your mind (regarding this matter).

Madhab Supporter: Perhaps, I could not articulate the question enough, I say that the reality is none who hold on to a specific madhab, except the scholars of teh Muslims as they are well-versed in these madhabs.

Shaykh Al_Albani: Now, I think you have articulated it well.

Shaykh Al_Albani: Previously, we divided the Muslims society into two; we put the scholars in the first section, now you stated the scholars in the 2nd section which is the layman; however we say the scholars are the ones who make Ijtihad, but now you are saying they should stick to the madhabs, as they are the ones well-versed in it.

Madhab Supporter: Oh! teacher, these (scholars) must take (directly) from the Qur'an and Sunnah not be Hanafi or Shafi'i, these (scholars) are not like the laymen.

Shaykh Al_Albani: These scholars that are well-versed in the madhabs, are Mujtahideen, they must take from what Alalh and the Messenger ﷺ said (Qur'an and hadith), not just say I am Hanafi and my Imam said this ; only the students of knowledge say such, as for laymen then we spoke of them earlier regarding the saying of Allah "ask the people of knowledge if you don't know". The scholars when they are asked, they respond with Allah said or the Messenger ﷺ said, as for the laymen they do not say such, as this they do not know/understand, but upon them is to ask so they may understand; from whom? The scholars. As Ibn Al-Qayyim (may Allah have mercy on him) said in a beautiful poem regarding what is knowledge: "Knowledge is Allah said, His Messenger said, this is not concealed (it is obvious). What is knowledge when you differ foolishly between the Prophet and the opinion of a Jurist". We know this well, when we say: " Brother, the Prophet said this, they reply with, my madhab says this". This is taking a madhab as a religion that is not allowed, as you go against what Allah and his Messenger ﷺ said due to what? Due to what your madhab says. If one does not know, then such is a calamity (مصیبت), and if one knows then it is greater (calamity), as any scholar rejects and does not take an ayah or hadith due to his madhab, then what a calamity it is? Oh! student of knowledge/fiqh, it is no problem that you follow the Shafi'i school (for example) and follow it for a period; but if a proof comes to you from the other schools like Maliki or Hanbaki or Hanafi whichever is stronger, then do not oppose it due to your madhab, as such is not a religion, the religion is Allah said, the Messenger of Allah said, so follow the other opinion as long as it is stronger. This is what we teach the students of Shariah (Islamic law).

Al-Albani Unveiled
Some Observations about the Salafi/Wahhabi sect
Many of us who are practising Muslims or otherwise, are familiar with the epithet 'Wahhabi'. The founder of this sect was Muhammad ibn Abdal Wahhab (d. 1206 AH), from the Najd area of 'Saudi' Arabia. He is also known as Shaykh an-Najdi by his opponents and his followers have been labelled as either 'Najdi's' or 'Wahhabi's' by the Ahl al-Sunnah. He claimed to be a Hanbali in Fiqh. It is well known that he fully digested the aqeedah and ideas of Ibn Taymiyya. The scholars of his time warned the Muslims to be on their guard from accepting his 'reformatory' ideas; and this work is still existent among the scholars of the Ahl al-Sunnah even today. The neo- 'Salafi's' of today respect Ibn Abdal Wahhab quite highly by bestowing upon him such great titles like 'Shaykh al-Islam'. I do not want to say much about his movement and activities, but a few quotes from three well known scholars should suffice for now.
(1) The foremost Hanafi scholar of his time, Imam Muhammad Amin ibn Abidin (d. 1252/1836 Rahimahullah) said in his celebrated work Hashiyya radd al-Mukhtar (vol. 3, pg. 309): "In our time Ibn Abdal Wahhab (Najdi) appeared, and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the Ahl as-Sunnah was permissible, until Allah destroyed them (Wahhabi's) in the year 1233 AH by way of the Muslim army."

(2) Shaykh Zayni Dahlan (Rahimahullah) said in his book Futuhat al-Islamiyya (vol. 2, pg. 268): "The sign of the Khawarij (the first deviant sect that appeared in the time of the Companions) concerning the shaving of the head, was not found in the Khawarij of the past, but only in the Najdi's of our time!"

(3) Shaykh al-Islam Hussain Ahmad al-Madani (Rahimahullah) said in his book ash-Shihab as-saqib (pg. 42): "Ibn Abdal Wahhab arose in the beginning of the thirteenth Islamic century in the Najd. His thinking was false, and his beliefs were corruptional; on these grounds he opened the way for killing the Ahl as-Sunnah."

(4) A more contemporary view on the Wahhabite sect has been expressed by Abdal-Hakim Murad in the journal Islamica (pg. 9): "Ibn Abdal Wahhab, however, went far beyond this (i.e; of Ibn Taymiyya). Raised in the wastelands of Najd in Central Arabia, he had little access to mainstream Muslim scholarship (I say: This may be disputed by his supporters). In fact, when his da'wah appeared and became notorious, the scholars and muftis of the day applied to it the famous hadith of Najd: Ibn Umar (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying: "Oh God, bless us in our Syria; O God, bless us in our Yemen." Those present said: "And in our Najd, O Messenger of God!" But he said, "O God, bless us in our Syria; O God, bless us in our Yemen." Those present said, "And in our Najd, O Messenger of God!" Ibn Umar said that he thought that he said on the third occasion: "Earthquakes and dissensions (fitnah) are there, and there shall arise the horn of the devil." (Sahih al-Bukhari). And it is significant that almost uniquely among the lands of Islam, Najd has never produced scholars of any repute.

The Najd-based da'wah of the Wahhabi's, however, began to be heard more loudly following the explosion of Saudi oil wealth. Many, even most, Islamic publishing houses in Cairo and Beirut are now subsidised by Wahhabi organisations, which prevent them from publishing traditional works on Sufism, and remove passages in other works considered unnacceptable to Wahhabist doctrine.

The neo-Kharijite nature of Wahhabism makes it intolerant of all other forms of Islamic expression. However, because it has no coherent fiqh of its own - it rejects the orthodox madhhabs - and has only the most basic and primitively anthropomorphic 'aqidah, it has a fluid, amoebalike tendency to produce divisions and subdivisions among those who profess it. No longer are the Islamic groups essentially united by a consistent madhhab and the Ash'ari 'aqidah (see later). Instead, they are all trying to derive the Shari'ah and the 'aqidah from the Qur'an and the Sunnah by themselves. The result is the appaling state of division and conflict which disfigures the modern salafi condition."

Another person who is a reference for today's neo-"Salafi's", is Muhammad ibn Ali al-Shawkani (d. 1250/1834). He was a leading scholar of the Zaydi (Shi'ah) sect found mainly in the Yemen. He claimed to have departed from his old Shi'ite ways and joined the Ahl al-Sunnah. He was attacked by the scholars of his day for saying Taqleed was completely haram, as well as other important issues. Some scholars had accused him of still holding on to his deviant Zaydiyyah-Mu'tazilite (rationalistic thinking that was propounded by one of the first deviant sects of Islam) thinking, while pretending to be within the fold of orthodox Sunni Islam; but Allah knows best! It is a well known fact that he denied the consensus of the Companions (Ijma as-Sahaba), as well as rejecting the validity of the Fatwa of a Companion! One may refer to Anwar Ahmad Qadri's book Islamic Jurisprudence in the Modern World (pg. 142) for a lenghthier discussion.

Many scholars have noticed the extreme tendencies within the "Salafiyya" sect around the world, for its lack of respect for the scholars of the four Madhhabs, its Aqeedah and some untenable juristic positions it has produced over a short period of Islam's history. The scholars have not been afraid of declaring the neo- "Salafi's" to be neo-Kharijites in their behaviour and attitude to other Muslims. Note, the scholars are not saying that the neo-"Salafi's" are Kharijites, but rather they seem to have certain traits which were only found amongst the Kharijites of the past. One of the most striking things I have noticed amongst these 'neo-Kharijites', is their direction of Qur'anic verses that were revealed specifically for the unbelievers, as referring to the believers who do not seem to have their way of thinking! This was a well known practise of the Kharijites of old; as we shall see below.

A well known scholar of the "Salafiyya", Dr. Yusuf al-Qardawi (who has himself been attacked by other members of the "Salafiyya", especially for holding some untenable positions in his book al-Halal wal Haram fil Islam) said in his book Islamic awakening between Rejection and Extremism (pg. 41-3): "Imam al-Shatibi (Rahimahullah) wrote (in his book al-I'tisam, 2. 182-4): 'Ibn Abbas (Allah be pleased with him) was right. When a person knows the reason behind a certain verse or surah, he knows how to interpret it and what its objectives are. However, ignorance of that leads people to misinterpret it and to have different opinions, without an insight and knowledge which could lead them to the truth, and prevent them from indulging ignorantly in such matters with no support or evidence from al Shari'ah, and therefore go astray and lead people astray. This can be demonstrated by what is reported by Ibn Wahab from Bakir who asked Nafi': What does Ibn Umar (Allah be pleased with him) think of al-Haruriyyah (i.e; al-Khawarij who were also called al-Haruriyyah after the place -Harawra- where they gathered and were found by Ali ibn Abu Talib and the Companions of the Prophet [may Allah be pleased with them all] who supported him)? Nafi' answered: He thinks they are the most evil of people. They applied the verses which pertain to the kuffar on the believers.' (NB- Imam al-Bukhari has recorded Ibn Umar as saying in his Sahih [vol.9, pg.50; English edn]: These people (the Khawarij and heretics ) took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers ).

Al-Qardawi also said (pg. 42): One of the causes of such shallowness is that extremists never listen to people who hold different views (and I can personally testify to that), never accept any dialogue with them or imagine that their own views could be tested in the light of others, and may thereby be either accepted or rejected. Most of them have not been taught by reliable Muslim ulama who are specialised in the field. Rather, they have received semi-knowledge directly from books and newspapers without any opportunity for revision or discussion which could test the learner's understanding and analyze the depth of his knowledge. They simply read, 'understand', then deduce what they wish. However, their reading, understanding, and deduction may well be wrong or deficient. There might be someone somewhere who opposes their opinions on stronger and more valid bases, but they are not aware of that because nobody has drawn their attention to such a possibility. These devout young people have ignored the facts that if they want to study al Shari'ah, they must seek the help of reliable Muslim scholars. They cannot venture into this extensive and entangled discipline without the guidance of reliable Muslim scholars who can interpret and explain obscurities, define terms, and point out the relationships between the parts and the whole and also equate similarities. Those who venture into it alone will meet with the same catastrophic results which could certainly befall the unskilled swimmer who ventures into dangerous waters. Proper knowledge of al Shari'ah cannot be perfected without practice and close contact with the experts, especially in those areas where opinions diverge, evidences seem to contradict each other, and certain matters seem to be under suspicion. This is why our venerable 'ulama' have warned us not to seek to study and understand al Qur'an al Karim through a person who has only memorized it without any knowledge of its contents, nor to seek knowledge through a person who has acquired his own "knowledge" from reading newspapers and journals only, without being properly instructed by reputable and qualified scholars."

This topic began with a brief discussion on Taqleed and I would like to finish with the following two questions for you to ponder over. (A) Would it not be classified as being Taqleed if one were to accept the classifications of Hadiths, exegesis of the Qur'an etc; by a renowned Islamic scholar, if one was not to go back to the original sources which are used to authenticate the Hadith and so on? (For example, if a scholar claimed that a Hadith found in the Sunan of Imam Abu Dawood was Sahih and you accepted it as being Sahih - since you trust him, then are you not practising Taqleed; if you, yourself do not go back to the original sources used to classify the Hadith in question, since sometimes a Hadith classified to be Sahih by one scholar can be classified as being Da'eef by another!). (B) Is it not true that those who are calling for the abandonment of Taqleed, are calling for the Taqleed of their own books and speeches; hence creating their own little 'Madhhabs'?

 

[There is only 1]

These two are complete videos without editing:

In the first Video Horse Worshiping is going on:

In this video a Tahjeez/Takfeen/Matam of horse is going on:

میں نے پہلی ویڈیو ایک منٹ تک دیکھی ہے اور اس میں بھی آپ لوگوں نے ویڈیو کو آگے پیچھے کیا ہے
. . . . .
شاید آپ میری بات درست طریقے سے سمجھے نہیں ہیں
اب سنیں
اگر آپ نے کوئی اعتراض کرنا ہے تو ہمارے علما کی پوری ویڈیو لگا دیں اور پھر اعتراض کریں کہ اس میں آپ کو کس بات پر اعتراض ہے
گھوڑے کی پوجا کا الزام تو اتنی بار رد ہو چکا ہے کہ مجھے گنتی بھی یاد نہیں ​

 

[Cheeko]

Pakistan has diplomatic relations with Saudi but please spare us the hypocrisy of Najdis when it comes to religious practice. The following videos should be enough to explain that the criticism of Najdis against Pakistanis practising our beliefs stands hollow.

But their beliefs change with the change of Kings. The Mullahs remain quiet.

So it turns out that this is also a western practice.

And not to forget the Oxford graduate leader of PTI pujaris ....

 

[Pakistani1947]

I've spent 7 years studying them, I know what I'm talking about. I respect your opinions, but I won't fall into the dark hole of wahabis.

Brother, I am not convincing anybody to become Wahabi. Creating sects in Islam is Haram as per Qur'an:

(Qur'an 30:31) مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ
(Qur'an 30:32) مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
Turn ye back in repentance to Him, and fear Him: establish regular prayers, and be not ye among those who join gods with Allah,- Those who split up their Religion, and become (mere) Sects,- each party rejoicing in that which is with itself!
اسی کی طرف رجوع کیے رہو اور اس سے ڈرو اور نماز قائم کرو اور مشرکوں میں سے نہ ہوجاؤ- جنہوں نے اپنے دین کو ٹکڑے ٹکڑے کر دیا اور کئی فرقے ہو گئے سب فرقے اسی سے خوش ہیں جو ان کے پا س ہے

The point is that you can not continue to follow ruling of a madhab as soon as you clearly find that it is against Qur'an and authentic Hadeeths:

(Qur'an 3:105) وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَـٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,-

ان لوگو ں کی طرح مت ہو جو متفرق ہو گئے بعد اس کے کہ ان کے پاس واضح احکام آئے انہوں نے اختلاف کیا اور ان کے لیے بڑا عذاب ہے​

 

[WatanDost]

جی ضرور
میں نے ایسی ہی ایک ویڈیو دیکھی تھی جس میں بولنے والے غلط باتیں کر رہے تھے
اتفاق سے ان بولنے والوں میں سے ایک ذاکر صاحب کو میں نے بہت سنا تھا اس لئے اس ویڈیو میں ان سے منسوب بیان سن کر میں حیران ہو گیا کہ یہ ذاکر صاحب تو ایسا بیان ہرگز نہیں دیتے ، یہ تو ہمیشہ خالص توحید بیان کرتے ہیں
پھر مجھے سمجھ آئی کہ یہ چار پانچ سیکنڈ کے ٹوٹے اصل میں آدھا سچ ہیں ، یعنی ان لوگوں کے بیانات کو سیاق و سباق سے ہٹ کر اور کاٹ کر پیش کیا جا رہا ہے
میں نے اس کے بعد ان ذاکر صاحب کی چند ایک پوری ویڈیو دوبارہ دیکھیں اور مشاہدہ کیا کہ ان کی ویڈیو میں ایسی باتیں موجود ہیں کہ جن کو سیاق و سباق کے بغیر پیش کیا جائے تو انتہائی غلط لگیں .
. . . . . .
میں نے محترمہ سٹیزن ایکس صاحبہ کو بھی کہا تھا اور آپ کو بھی کہتا ہوں کہ اگر ہمارے علما پر کوئی الزام لگانا ہے تو ان کی پوری ویڈیو لگایا کرو
ادھوری ویڈیو کی بنیاد پر انجنیئر صاحب بھی حوالات پوھنچ گئے تھے ، عمران خان سے کشمیر میں دہشت گردی کرنے کا بیان منسوب ہوا . . . اور آپ بھی ادھورا سچ بول کر فتنہ پھیلا رہے ہیں
. . . . . .
فورم ممبران کو بھی چاہیے کہ وہ پانچ دس سیکنڈ کے ٹوٹوں سے کسی بھی شخص کے بارے میں کوئی رائے نہ بنا لیا کریں . سیاق و سباق اور پوری بات سن کر ہی فیصلہ کیا کریں
نہ صرف مذہبی معملات میں بلکے سیاسی معملات میں بھی اس کا خیال رکھا کریں ​

Muhtaram
" Kuttay ki Dum " wala muhawara yeahan aap ki taweelat per sadiq aata hay

 

[There is only 1]

Muhtaram
" Kuttay ki Dum " wala muhawara yeahan aap ki taweelat per sadiq aata hay

سبحان الله
.
فورم ممبران کو بھی چاہیے کہ وہ پانچ دس سیکنڈ کے ٹوٹوں سے کسی بھی شخص کے بارے میں کوئی رائے نہ بنا لیا کریں . سیاق و سباق اور پوری بات سن کر ہی فیصلہ کیا کریں
نہ صرف مذہبی معملات میں بلکے سیاسی معملات میں بھی اس کا خیال رکھا کری
.
میں آپ کو حق کی جانب بلاتا ہوں اور آپ نفرت سے منہ پھیر لیتے ہیں ​

 

[Beef.Bhaijan]

good refutation brother ...this guy Pakistan194 whatever is a wahabi POS ..in the past he has been banned several times for spreading this wahabi biddah in Islam.

Al-Albani Unveiled
Some Observations about the Salafi/Wahhabi sect
Many of us who are practising Muslims or otherwise, are familiar with the epithet 'Wahhabi'. The founder of this sect was Muhammad ibn Abdal Wahhab (d. 1206 AH), from the Najd area of 'Saudi' Arabia. He is also known as Shaykh an-Najdi by his opponents and his followers have been labelled as either 'Najdi's' or 'Wahhabi's' by the Ahl al-Sunnah. He claimed to be a Hanbali in Fiqh. It is well known that he fully digested the aqeedah and ideas of Ibn Taymiyya. The scholars of his time warned the Muslims to be on their guard from accepting his 'reformatory' ideas; and this work is still existent among the scholars of the Ahl al-Sunnah even today. The neo- 'Salafi's' of today respect Ibn Abdal Wahhab quite highly by bestowing upon him such great titles like 'Shaykh al-Islam'. I do not want to say much about his movement and activities, but a few quotes from three well known scholars should suffice for now.
(1) The foremost Hanafi scholar of his time, Imam Muhammad Amin ibn Abidin (d. 1252/1836 Rahimahullah) said in his celebrated work Hashiyya radd al-Mukhtar (vol. 3, pg. 309): "In our time Ibn Abdal Wahhab (Najdi) appeared, and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the Ahl as-Sunnah was permissible, until Allah destroyed them (Wahhabi's) in the year 1233 AH by way of the Muslim army."

(2) Shaykh Zayni Dahlan (Rahimahullah) said in his book Futuhat al-Islamiyya (vol. 2, pg. 268): "The sign of the Khawarij (the first deviant sect that appeared in the time of the Companions) concerning the shaving of the head, was not found in the Khawarij of the past, but only in the Najdi's of our time!"

(3) Shaykh al-Islam Hussain Ahmad al-Madani (Rahimahullah) said in his book ash-Shihab as-saqib (pg. 42): "Ibn Abdal Wahhab arose in the beginning of the thirteenth Islamic century in the Najd. His thinking was false, and his beliefs were corruptional; on these grounds he opened the way for killing the Ahl as-Sunnah."

(4) A more contemporary view on the Wahhabite sect has been expressed by Abdal-Hakim Murad in the journal Islamica (pg. 9): "Ibn Abdal Wahhab, however, went far beyond this (i.e; of Ibn Taymiyya). Raised in the wastelands of Najd in Central Arabia, he had little access to mainstream Muslim scholarship (I say: This may be disputed by his supporters). In fact, when his da'wah appeared and became notorious, the scholars and muftis of the day applied to it the famous hadith of Najd: Ibn Umar (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying: "Oh God, bless us in our Syria; O God, bless us in our Yemen." Those present said: "And in our Najd, O Messenger of God!" But he said, "O God, bless us in our Syria; O God, bless us in our Yemen." Those present said, "And in our Najd, O Messenger of God!" Ibn Umar said that he thought that he said on the third occasion: "Earthquakes and dissensions (fitnah) are there, and there shall arise the horn of the devil." (Sahih al-Bukhari). And it is significant that almost uniquely among the lands of Islam, Najd has never produced scholars of any repute.

The Najd-based da'wah of the Wahhabi's, however, began to be heard more loudly following the explosion of Saudi oil wealth. Many, even most, Islamic publishing houses in Cairo and Beirut are now subsidised by Wahhabi organisations, which prevent them from publishing traditional works on Sufism, and remove passages in other works considered unnacceptable to Wahhabist doctrine.

The neo-Kharijite nature of Wahhabism makes it intolerant of all other forms of Islamic expression. However, because it has no coherent fiqh of its own - it rejects the orthodox madhhabs - and has only the most basic and primitively anthropomorphic 'aqidah, it has a fluid, amoebalike tendency to produce divisions and subdivisions among those who profess it. No longer are the Islamic groups essentially united by a consistent madhhab and the Ash'ari 'aqidah (see later). Instead, they are all trying to derive the Shari'ah and the 'aqidah from the Qur'an and the Sunnah by themselves. The result is the appaling state of division and conflict which disfigures the modern salafi condition."

Another person who is a reference for today's neo-"Salafi's", is Muhammad ibn Ali al-Shawkani (d. 1250/1834). He was a leading scholar of the Zaydi (Shi'ah) sect found mainly in the Yemen. He claimed to have departed from his old Shi'ite ways and joined the Ahl al-Sunnah. He was attacked by the scholars of his day for saying Taqleed was completely haram, as well as other important issues. Some scholars had accused him of still holding on to his deviant Zaydiyyah-Mu'tazilite (rationalistic thinking that was propounded by one of the first deviant sects of Islam) thinking, while pretending to be within the fold of orthodox Sunni Islam; but Allah knows best! It is a well known fact that he denied the consensus of the Companions (Ijma as-Sahaba), as well as rejecting the validity of the Fatwa of a Companion! One may refer to Anwar Ahmad Qadri's book Islamic Jurisprudence in the Modern World (pg. 142) for a lenghthier discussion.

Many scholars have noticed the extreme tendencies within the "Salafiyya" sect around the world, for its lack of respect for the scholars of the four Madhhabs, its Aqeedah and some untenable juristic positions it has produced over a short period of Islam's history. The scholars have not been afraid of declaring the neo- "Salafi's" to be neo-Kharijites in their behaviour and attitude to other Muslims. Note, the scholars are not saying that the neo-"Salafi's" are Kharijites, but rather they seem to have certain traits which were only found amongst the Kharijites of the past. One of the most striking things I have noticed amongst these 'neo-Kharijites', is their direction of Qur'anic verses that were revealed specifically for the unbelievers, as referring to the believers who do not seem to have their way of thinking! This was a well known practise of the Kharijites of old; as we shall see below.

A well known scholar of the "Salafiyya", Dr. Yusuf al-Qardawi (who has himself been attacked by other members of the "Salafiyya", especially for holding some untenable positions in his book al-Halal wal Haram fil Islam) said in his book Islamic awakening between Rejection and Extremism (pg. 41-3): "Imam al-Shatibi (Rahimahullah) wrote (in his book al-I'tisam, 2. 182-4): 'Ibn Abbas (Allah be pleased with him) was right. When a person knows the reason behind a certain verse or surah, he knows how to interpret it and what its objectives are. However, ignorance of that leads people to misinterpret it and to have different opinions, without an insight and knowledge which could lead them to the truth, and prevent them from indulging ignorantly in such matters with no support or evidence from al Shari'ah, and therefore go astray and lead people astray. This can be demonstrated by what is reported by Ibn Wahab from Bakir who asked Nafi': What does Ibn Umar (Allah be pleased with him) think of al-Haruriyyah (i.e; al-Khawarij who were also called al-Haruriyyah after the place -Harawra- where they gathered and were found by Ali ibn Abu Talib and the Companions of the Prophet [may Allah be pleased with them all] who supported him)? Nafi' answered: He thinks they are the most evil of people. They applied the verses which pertain to the kuffar on the believers.' (NB- Imam al-Bukhari has recorded Ibn Umar as saying in his Sahih [vol.9, pg.50; English edn]: These people (the Khawarij and heretics ) took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers ).

Al-Qardawi also said (pg. 42): One of the causes of such shallowness is that extremists never listen to people who hold different views (and I can personally testify to that), never accept any dialogue with them or imagine that their own views could be tested in the light of others, and may thereby be either accepted or rejected. Most of them have not been taught by reliable Muslim ulama who are specialised in the field. Rather, they have received semi-knowledge directly from books and newspapers without any opportunity for revision or discussion which could test the learner's understanding and analyze the depth of his knowledge. They simply read, 'understand', then deduce what they wish. However, their reading, understanding, and deduction may well be wrong or deficient. There might be someone somewhere who opposes their opinions on stronger and more valid bases, but they are not aware of that because nobody has drawn their attention to such a possibility. These devout young people have ignored the facts that if they want to study al Shari'ah, they must seek the help of reliable Muslim scholars. They cannot venture into this extensive and entangled discipline without the guidance of reliable Muslim scholars who can interpret and explain obscurities, define terms, and point out the relationships between the parts and the whole and also equate similarities. Those who venture into it alone will meet with the same catastrophic results which could certainly befall the unskilled swimmer who ventures into dangerous waters. Proper knowledge of al Shari'ah cannot be perfected without practice and close contact with the experts, especially in those areas where opinions diverge, evidences seem to contradict each other, and certain matters seem to be under suspicion. This is why our venerable 'ulama' have warned us not to seek to study and understand al Qur'an al Karim through a person who has only memorized it without any knowledge of its contents, nor to seek knowledge through a person who has acquired his own "knowledge" from reading newspapers and journals only, without being properly instructed by reputable and qualified scholars."

This topic began with a brief discussion on Taqleed and I would like to finish with the following two questions for you to ponder over. (A) Would it not be classified as being Taqleed if one were to accept the classifications of Hadiths, exegesis of the Qur'an etc; by a renowned Islamic scholar, if one was not to go back to the original sources which are used to authenticate the Hadith and so on? (For example, if a scholar claimed that a Hadith found in the Sunan of Imam Abu Dawood was Sahih and you accepted it as being Sahih - since you trust him, then are you not practising Taqleed; if you, yourself do not go back to the original sources used to classify the Hadith in question, since sometimes a Hadith classified to be Sahih by one scholar can be classified as being Da'eef by another!). (B) Is it not true that those who are calling for the abandonment of Taqleed, are calling for the Taqleed of their own books and speeches; hence creating their own little 'Madhhabs'?