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----- Original Message -----
From: GF Haddad <[EMAIL PROTECTED]>
To: SRI <[EMAIL PROTECTED]>; msa_ec mailing list <[EMAIL PROTECTED]>
Sent: Saturday, June 17, 2000 11:25 AM
Subject: Al-Albani
> MSA-EC - http://sunnah.org
>
> AL-ALBANI
> A Concise Guide to the Chief Innovator of Our Time
>
> by GF Haddad
> [EMAIL PROTECTED]
>
>
> Nasir al-Albani is the arch-innovator of the Wahhabis and "Salafis" in our
> time. A watch repairman by trade, al-Albani is a self-taught claimant to
> hadith scholarship who has no known teacher in any of the Islamic sciences
> and has admitted not to have memorized the Book of Allah nor any book of
> hadith, fiqh, `aqîda, usûl, or grammar. He achieved fame by attacking the
> great scholars of Ahl al-Sunna and reviling the science of fiqh with
> especial malice towards the school of his father who was a Hanafi jurist.
> A rabid reviler of the Friends of Allah and the Sufis, he was expelled
> from Syria then Saudi Arabia and lived in Amman, Jordan under house arrest
> until his death in 1999. He remains the qibla of the people of Innovation,
> self-styled re-formers of Islam, and other "Salafi" and Wahhabi
> sympathizers, and the preferred author of book merchants and many
> uneducated Muslims. Most of the contemporary Sunni scholars warned of his
> heresy and many of them wrote articles or full-length works against him
> such as:
>
> - The Indian hadith scholar Habib al-Rahman al-A`zami who wrote al-Albani
> Shudhudhuh wa Akhta'uh ("Al-Albani's Aberrations and Errors") in four
> volumes.
>
> - The Syrian scholar Muhammad Sa`id Ramadan al-Buti who wrote the two
> classics al-Lamadhhabiyya Akhtaru Bid`atin Tuhaddidu al-Shari`a
> al-Islamiyya ("Not Following A School of Jurisprudence is the Most
> Dangerous Innovation Threatening Islamic Sacred Law") and al-Salafiyya
> Marhalatun Zamaniyyatun Mubaraka La Madhhabun Islami ("The `Way of the
> Early Muslims' Was A Blessed Historical Epoch, Not An Islamic School of
> Thought")
>
> - The Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiq
> al-Ghumari who wrote Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi
> al-Nabi fi al-Radd `ala al-Albani al-Wabi ("The Coercion of the
> Unintelligent Innovator with the Licitness of Using the Prophet - Allah
> bless and greet him - as an Intermediary in Refutation of al-Albani the
> Baneful"), al-Qawl al-Muqni` fi al-Radd `ala al-Albani al-Mubtadi` ("The
> Persuasive Discourse in Refutation of al-Albani the Innovator"), and Itqan
> al-Sun`a fi Tahqiq Ma`na al-Bid`a ("Precise Handiwork in Ascertaining the
> Meaning of Innovation").
>
> - The Moroccan hadith scholar `Abd al-`Aziz ibn Muhammad ibn al-Siddiq
> al-Ghumari who wrote Bayan Nakth al-Nakith al-Mu`tadi ("The Exposition of
> the Treachery of the Rebel").
>
> - The Syrian hadith scholar `Abd al-Fattah Abu Ghudda who wrote Radd `ala
> Abatil wa Iftira'at Nasir al-Albani wa Sahibihi Sabiqan Zuhayr al-Shawish
> wa Mu'azirihima ("Refutation of the Falsehoods and Fabrications of Nasir
> al-Albani and his Former Friend Zuhayr al-Shawish and their Supporters").
>
> - The Egyptian Hadith scholar Muhammad `Awwama who wrote Adab al-Ikhtilaf
> ("The Proper Manners of Expressing Difference of Opinion").
>
> - The Egyptian hadith scholar Mahmud Sa`id Mamduh who wrote Wusul
> al-Tahani bi Ithbat Sunniyyat al-Subha wa al-Radd `ala al-Albani ("The
> Alighting of Mutual Benefit and Confirmation that the Dhikr-Beads are a
> Sunna in Refutation of al-Albani") and Tanbih al-Muslim ila Ta`addi
> al-Albani `ala Sahih Muslim ("Warning to the Muslim Concerning al-Albani's
> Attack on Sahih Muslim").
>
> - The Saudi hadith scholar Isma`il ibn Muhammad al-Ansar who wrote
> Ta`aqqubat `ala "Silsilat al-Ahadith al-Da`ifa wa al-Mawdu`a" li al-Albani
> ("Critique of al-Albani's Book on Weak and Forged Hadiths"), Tashih Salat
> al-Tarawih `Ishrina Rak`atan wa al-Radd `ala al-Albani fi Tad`ifih
> ("Establishing as Correct the Tarawih Salat in Twenty Rak`as and the
> Refutation of Its Weakening by al-Albani"), and Ibahat al-Tahalli bi
> al-Dhahab al-Muhallaq li al-Nisa' wa al-Radd `ala al-Albani fi Tahrimih
> ("The Licitness of Wearing Gold Jewelry for Women Contrary to al-Albani's
> Prohibition of it").
>
> - The Syrian scholar Badr al-Din Hasan Diab who wrote Anwar al-Masabih
> `ala Zulumat al-Albani fi Salat al-Tarawih ("Illuminating the Darkness of
> al-Albani over the Tarawih Prayer").
>
> - The Director of Religious Endowments in Dubai, `Isa ibn `Abd Allah ibn
> Mani` al-Himyari who wrote al-I`lam bi Istihbab Shadd al-Rihal li Ziyarati
> Qabri Khayr al-Anam - Allah bless and greet him - ("The Notification
> Concerning the Recommendation of Travelling to Visit the Grave of the Best
> of Creation - Allah bless and greet him -) and al-Bid`a al-Hasana Aslun
> Min Usul al-Tashri` ("The Excellent Innovation Is One of the Sources of
> Islamic Legislation").
>
> - The Minister of Islamic Affairs and Religious Endowments in the United
> Arab Emirates Shaykh Muhammad ibn Ahmad al-Khazraji who wrote the article
> al-Albani: Tatarrufatuh ("Al-Albani's Extremist Positions").
>
> - The Syrian scholar Firas Muhammad Walid Ways in his edition of Ibn
> al-Mulaqqin's Sunniyyat al-Jumu`a al-Qabliyya ("The Sunna Prayers That
> Must Precede Salat al-Jumu`a").
>
> - The Syrian scholar Samer Islambuli who wrote al-Ahad, al-Ijma`,
> al-Naskh.
>
> - The Jordanian scholar As`ad Salim Tayyim who wrote Bayan Awham al-Albani
> fi Tahqiqihi li Kitab Fadl al-Salat `ala al-Nabi - Allah bless and greet
> him -.
>
> - The Jordanian scholar Hasan `Ali al-Saqqaf who wrote the two-volume
> Tanaqudat al-Albani al-Wadiha fi ma Waqa`a fi Tashih al-Ahadith wa
> Tad`ifiha min Akhta' wa Ghaltat ("Albani's Patent Self-Contradictions in
> the Mistakes and Blunders He Committed While Declaring Hadiths to be Sound
> or Weak"), Ihtijaj al-Kha'ib bi `Ibarat man Idda`a al-Ijma` fa Huwa Kadhib
> ("The Loser's Recourse to the Phrase: `Whoever Claims Consensus Is a
> Liar!'"), al-Qawl al-Thabtu fi Siyami Yawm al-Sabt ("The Firm Discourse
> Concerning Fasting on Saturdays"), al-Lajif al-Dhu`af li al-Mutala`ib bi
> Ahkam al-I`tikaf ("The Lethal Strike Against Him Who Toys with the Rulings
> of I`tikaf), Sahih Sifat Salat al-Nabi Sallallahu `alayhi wa Sallam ("The
> Correct Description of the Prophet's Prayer - Allah bless and greet
> him -"), I`lam al-Kha'id bi Tahrim al-Qur'an `ala al-Junub wa al-Ha'id
> ("The Appraisal of the Meddler in the Interdiction of the Qur'an to those
> in a State of Major Defilement and Menstruating Women"), Talqih al-Fuhum
> al-`Aliya ("The Inculcation of Lofty Discernment"), and Sahih Sharh
> al-`Aqida al-Tahawiyya ("The Correct Explanation of al-Tahawi's Statement
> of Islamic Doctrine").
>
> Among Albani's innovations in the Religion:
>
> 1- In his book Adab al-Zafaf he prohibits women from wearing gold
> jewelry - rings, bracelets, and chains - despite the Consensus of the
> Ulema permitting it.
>
> 2- He claims that 2.5% zakât is not due on money obtained from commerce,
> i.e. the main activity whereby money circulates among Muslims.
>
> 3- He absolutely prohibits fasting on Saturdays.
>
> 4- He prohibits retreat (i`tikaf) in any but the Three Mosques.
>
> 5- He claims that it is lawful to eat in Ramadan before Maghrib as defined
> by the Law, and similarly after the true dawn.
>
> 6- He compares Hanafi fiqh to the Gospel.1
>
> 7- He calls people to imitate him rather than the Imams of the Salaf such
> as the founders of the Four Schools, and his followers invalidate the
> hadiths that contradict his views.
>
> 8- He prohibits the make-up performance of prayers missed intentionally.
>
> 9- He claims that it is permissible for menstruating women and those in a
> state of major defilement (junub) to recite, touch, and carry the Qur'an.
>
> 10- He claims over and over that among the innovations in religion
> existent in Madina is the persistence of the Prophet's - Allah bless and
> greet him - grave in the mosque.
>
> 11- He claims that whoever travels intending to visit the Prophet - Allah
> bless and greet him - or to ask him for his intercession is a misguided
> innovator.
>
> 12- He claims that whoever carries dhikr-beads in his hand to remember
> Allah Most High is misguided and innovating.
>
> 13- He invented a location to Allah Most High above the Throne which he
> named al-makân al-`adamî - "the non-existent place."
>
> 14- He claims in Tamam al-Minna that masturbation does not annul one's
> fast.
>
> 15- He published "corrected" editions of the two Sahihs of al-Bukhari and
> Muslim, which he deceitfully called "Abridgments" (mukhtasar) in violation
> of the integrity of these motherbooks.
>
> 16- He published newly-styled editions of the Four Sunan, al-Bukhari's
> al-Adab al-Mufrad, al-Mundhiri's al-Targhib wa al-Tarhib, and al-Suyuti's
> al-Jami` al-Saghir, each of which he split into two works, respectively
> prefixed Sahih and Da`if in violation of the integrity of these
> motherbooks.
>
> 17- He said: "Many of those who interpret figuratively [the Divine
> Attributes] are not heretics (zanâdiqa), but they say what heretics say,"
> and "figurative interpretation is the very same as nullification
> (al-ta'wîl `ayn al-ta`tîl)."2
>
> 18- He suggests that al-Bukhari is a disbeliever for interpreting the
> Divine Face as dominion or sovereignty (mulk) in the verse (Everything
> will perish save His countenance( (28:88) in the book of Tafsir in his
> Sahih: "Except His wajh means except His mulk, and it is also said: Except
> whatever was for the sake of His countenance." Albani blurts out: "No true
> believer would say such a thing" and "We should consider al-Bukhari
> innocent of that statement."3
>
> 19- In imitation of the Mu`tazila, tawassul (seeking means), istighâtha
> (asking for help), and tashaffu` (seeking intercession) through the
> Prophet - Allah bless and greet him - or one of the Awliyâ' he declared
> prohibited acts in Islam (harâm) tantamount to idolatry (shirk) in his
> booklet al-Tawassul as did his friends Bin Baz and those who obey them
> such as al-Qahtani in al-Wala' wa al-Bara' and others, in flat rejection
> of the numerous sound and explicit narrations to that effect, such as
> al-Bukhari's narration of the Prophet - Allah bless and greet him - from
> Ibn `Umar - Allah be well-pleased with him -: "Truly the sun shall draw so
> near on the Day of Resurrection that sweat shall reach to the mid-ear,
> whereupon they shall ask (istaghâthû) help from Adam - upon him peace -,
> then from Musa - upon him peace - , then from Muhammad - Allah bless and
> greet him - who will intercede (fa yashfa`u)... and that day Allah shall
> raise him to an Exalted Station, so that all those who are standing
> [including the unbelievers] shall glorify him (yahmaduhu ahlu al-jam`i
> kulluhum)."
>
> 20- He denies that the name of the Angel of death is `Azrâ'îl and claims
> such a name has no basis other than Israelite reports, although `Iyad
> reports the Consensus on the Umma on it in al-Shifa'.
>
> 21- Like the rest of Wahhabi and "Salafi" innovators he declares Ash`aris,
> Maturidis, and Sufis to be outside the fold of Ahl al-Sunna and even
> outside the fold of Islam, although Allah Most High and His Prophet -
> Allah bless and greet him - praised them! Upon revelation of the verse
> (Allah shall bring a people whom He loves and who love Him( (5:54), the
> Prophet - Allah bless and greet him - pointed to Abu Musa al-Ash`ari -
> Allah be well-pleased with him - and said: "They are that man's People."4
> Al-Qushayri, Ibn `Asakir, al-Bayhaqi, Ibn al-Subki, and others said that
> the followers of Abu al-Hasan al-Ash`ari - i.e. Ash`aris who were mostly
> Sufis - are included among Abu Musa's People for in every place that a
> people are affiliated to a Prophet, what is meant is the followers of that
> Prophet. As for Maturidis, they are referred to in the narration of the
> Prophet - Allah bless and greet him - from Bishr al-Khath`ami or
> al-Ghanawi with a sound (sahîh) chain according to al-Hakim, al-Dhahabi,
> al-Suyuti, and al-Haythami: "Truly you shall conquer Constantinople and
> truly what a wonderful leader will her leader be [Mehmet Fatih Sultan -
> Allah be well-pleased with him -], and truly what a wonderful army will
> that army be!" Both the leader and his army were classic Hanafi Maturidis
> and it is known that Mehmet Fatih loved and respected Sufis, practiced
> tawassul, and followed a Shaykh. Moreover, enmity against Ash`aris,
> Maturidis, and Sufis, is nifâq and enmity against the Umma of Islam as
> most of the Ulema of Islam are thus described.
>
> 22- In at least five of his books5 he calls for the demolition of the
> Green Dome of the Prophet's Mosque in al-Madina al-Munawwara and for
> taking the Prophet's grave outside the Mosque.
>
> 23- He states: "I have found no evidence for the Prophet's - Allah bless
> and greet him - hearing of the salaam of those who greet him at his grave"
> and "I do not know from where Ibn Taymiyya took his claim6 that he - Allah
> bless and greet him - hears the salaam from someone near." This and the
> previous item are among his greater enormities and bear the unmistakable
> signature of innovation and deviation.7
>
> 24- He considers it an innovation to visit relatives, neighbors, or
> friends on the day of `Eid and prohibits it.8
>
> 25- He gave the fatwa that Muslims should exit Palestine en masse and
> leave it to the Jews as it is part the Abode of War (dâr al-harb).9
>
> 26- He advocates in his Salat al-Nabi - Allah bless and greet him -, the
> formula "Peace and blessings upon the Prophet" instead of "upon you, O
> Prophet" in the tashahhud in contradiction of the Four Sunni Schools, on
> the basis of a hadith of Ibn Mas`ud whereby the Companions used the
> indirect-speech formula after the passing of the Prophet - Allah bless and
> greet him -. But the Prophet - Allah bless and greet him - himself
> instructed them to pray exactly as he prayed saying: "Peace and blessings
> upon you, O Prophet" without telling them to change it after his death,
> nor did the major Companions (whose Sunna we were ordered to imitate
> together with that of the Prophet - Allah bless and greet him -), such as
> Abu Bakr and `Umar, teach the Companions and Successors otherwise!
>
> 27- He prohibits praying more than 11 rak`as in Tarawih prayers on the
> grounds that the Prophet - Allah bless and greet him - never did and in
> blatant rejection of his explicit command to follow the Sunna of the
> well-guided Caliphs after him.
>
> 28- He declares that adding more to 11 supererogatory rak`as in the late
> night prayer (tahajjud) is an innovation rather than an act of obedience
> on the grounds that the Prophet - Allah bless and greet him - "never ever
> prayed one hundred rak`as in his whole lifetime"10 although the Ulema
> agree that there is no prescribed limit to something which the Prophet -
> Allah bless and greet him - commanded without specifically quantifying it,
> and he - Allah bless and greet him - said in three authentic narrations:
> "Know that the best of your good deeds is prayer,"11 "Prayer is a
> light,"12 and "The night prayer is in cycles of two [rak`as] and when one
> of you fears the rising of the dawn, let him pray a single one."13 It is
> also established in many authentic narrations collected by Imam `Abd
> al-Hayy al-Lacknawi in the second part of his Iqamat al-Hujja `ala anna
> al-Ikthar min al-Ta`abbudi Laysa bi Bid`a that the Companions and Salaf
> prayed hundreds if not thousands of rak`as in every twenty-four hours!
>
> 29- He considers it an innovation to pray four rak`as between the two
> adhâns of Jumu`a and before Salat, although it is authentically narrated
> that "the Prophet - Allah bless and greet him - prayed four rak`as before
> Jumu`a and four rak`as after it."14
>
> 30- He declares it prohibited (harâm) and an innovation to lengthen the
> beard over a fistful's length although there is no proof for such a claim
> in the whole Law and none of the Ulema ever said it before him.15
>
> 31- He gives free rein to his propensity to insult and vilify the Ulema of
> the past as well as his contemporaries. As a result it is difficult to
> wade through his writings without being affected by the nefarious spirit
> that permeates them. For example, he considers previous editors and
> commentators of al-Bukhari's al-Adab al-Mufrad ("Book of Manners"!)
> "sinful," "unbearably ignorant," and even "liars" and "thieves." Of one he
> says: "There are so many weak hadiths [in his choice]... that it is an
> unislamic practice"; of another: "It is ignorance which must not be
> tolerated"; of another: "Forgery and open lie... His edition is stolen
> [from a previous one]."16 Such examples actually fill a book compiled by
> Shaykh Hasan `Ali al-Saqqaf and titled Qamus Shata'im al-Albani wa
> Alfazihi al-Munkara al-Lati Yatluquha `ala `Ulama' al-Umma ("Dictionary of
> al-Albani's Insults and the Heinous Words He Uses Against the Scholars of
> the Muslim Community").
>
> 32- He revived Ibn Hazm's anti-madhhabî claim that differences can never
> be a mercy in any case but are always a curse on the basis of the verse
> (If it had been from other than Allah they would have found therein much
> discrepancy( (4:82).17 Imam al-Nawawi long since refuted this view in his
> commentary on Sahih Muslim where he said: "If something is a mercy, it is
> not necessary for its opposite to be the opposite of mercy. No-one makes
> this binding and no-one even says this, except an ignoramus or one who
> affects ignorance." Similarly, al-Munawi said in Fayd al-Qadir: "This is a
> contrivance that showed up on the part of some of those who have sickness
> in their heart."
>
> 33- He expresses hatred for those who read Imam al-Busiri's masterpiece,
> Qasidat al-Burda, and calls them cretins (mahâbîl),18 i.e. millions of
> Muslims past and present including the likes of Imams Ibn Hajar
> al-`Asqalani, al-Sakhawi, and al-Suyuti who all included it as required
> reading in the Islamic curriculum.19
>
> 34- He perpetuates lies if they detract from Ash`aris, such as his remark
> that Imam Sayf al-Din al-Amidi did not pray,20 although Dr. Hasan
> al-Shafi`i in his massive biography entitled al-Amidi wa Ara'uhu
> al-Kalamiyya showed that the story that al-Amidi did not pray was a
> forgery put into circulation during the campaign waged by Imam Ibn
> al-Salah against him for teaching logic and philosophy in Damascus.
>
> 35- He perpetuates the false claim first made by Munir Agha the founder of
> the Egyptian Salafiyya Press, that Imam Abu Muhammad al-Juwayni - the
> father of Imam al-Haramayn - "repented" from Ash`ari doctrine and
> supposedly authored a tract titled Risala fi Ithbat al-Istiwâ' wa
> al-Fawqiyya ("Epistle on the Assertion of Establishment and Aboveness").21
> This spurious attribution continues to be promoted without verification -
> for obvious reasons - by modern-day "Salafis" who adduce it to forward the
> claim that al-Juwayni embraced anthropomorphist concepts. The Risala in
> question is not mentioned in any of the bibliographical and biographical
> sources nor does al-Dhahabi cite it in his encyclopedia of
> anthropomorphist views entitled al-`Uluw. More conclusively, it is written
> in modern argumentative style and reflects typically contemporary
> anthropomorphist obsessions.
>
> 36- He derides the fuqahâ' of the Umma for accepting - in their massive
> majority - the hadith of Mu`adh ibn Jabal on ijtihâd as authentic then
> rejects the definition of knowledge (`ilm) in Islam as pertaining to fiqh
> but claims that it pertains only to hadith,22 although the Ulema of the
> Salaf explicitly said that a hadith master without fiqh is a misguided
> innovator! And he defines the `âlim as "meaning, of course, the `Salafi'
> `âlim, not the `Khalafi [late Egyptian Shaykh] Ghazali'!"23 Al-Qurtubi
> said: "One of the knowers of Allah said: A certain group that has not yet
> come up in our time but shall show up at the end of time, will curse the
> scholars and insult the jurists."24
>
>
> NOTES
>
> 1In his commentary on al-Mundhiri's Mukhtasar Sahih Muslim, 3rd ed.
> (Beirut: al-Maktab al-Islami, 1977, p. 548). This phrase was removed from
> later editions.
>
> 2Fatawa (p. 522-523) and Mukhtasar al-`Uluw (p. 23f.).
>
> 3Fatawa (p. 523).
>
> 4Narrated from `Iyad by Ibn Abi Shayba and al-Hakim who said it is sahîh
> by Muslim's criterion, and by al-Tabarani with a sound chain as stated by
> al-Haythami.
>
> 5Ahkam al-Jana'iz wa Bida`uha, Talkhis Ahkam al-Jana'iz, Tahdhir al-Sajid,
> Hijjat al-Nabi, and Manasik al-Hajj wa al-`Umra.
>
> 6In Majmu`a al-Fatawa (27:384).
>
> 7In his notes on Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 80) and his
> Silsila Da`ifa (#203).
>
> 8Fatawa (p. 61-63).
>
> 9Fatawa (p. 18).
>
> 10Fatawa (p. 315-316).
>
> 11Narrated as part of a longer hadith from Thawban with sound chains by
> Ibn Majah and Ahmad. Malik cites it in his Muwatta'.
>
> 12Part of a longer hadith narrated from Abu Malik al-Ash`ari (Ka`b ibn
> `Asim) by Muslim, al-Tirmidhi (hasan sahîh), al-Nasa'i, Ibn Majah, Ahmad,
> and al-Darimi.
>
> 13Narrated from Ibn `Umar in the Nine Books.
>
> 14With a fair chain from `Ali and Ibn `Abbas as stated by al-`Iraqi in
> Tarh al-Tathrib (3:42), Ibn Hajar in Talkhis al-Habir (2:74), and
> al-Tahanawi in I`la' al-Sunan (7:9).
>
> 15Fatawa (p. 53).
>
> 16Sahih al-Adab al-Mufrad (Introduction, p. 15, 20, 26).
>
> 17Al-Silsila al-Da`ifa (1:76 #57).
>
> 18Introduction to al-San`ani's Raf` al-Astar (p. 24-25).
>
> 19Cf. al-Suyuti, Husn al-Muhadara (Cairo 1293 ed. 1:260) and al-Sakhawi,
> in A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab.
> 773 (London: Emery Walker Ltd., 1951, p. 5-9).
>
> 20In his notes to Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 88).
>
> 21Mukhtasar al-`Uluw (p. 277).
>
> 22In his notes on al-Qasimi's al-Mash `ala al-Jawrabayn (p. 38). On the
> hadith of Mu`adh see our May 1999 post titled, "[4] Probativeness of the
> Sunna" and Note 5 in that post.
>
> 23Tahrim Alat al-Tarab (p. 160).
>
> 24Al-Qurtubi, Tafsir (7:191).
>
>
> Wal-'Aqibatu lil-Muttaqin.
>
>
> GF Haddad
> [EMAIL PROTECTED]
>
>
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