AL-ALBANI

His concubines produced no healthy sons to carry on his line, and being now an older man, chose at this time to take as a concubine a woman of Zou. She soon gave birth to Confu-cius. Three years later, Confucius’s father died, and Confucius apparently grew up with his mother’s family in the border region between Lu and Zou. This article reconsiders the domestic history of St. Albans abbey, known as the Gesta Abbatum Monasterii Sancti Albani, and concludes that the monks resorted to the fabrication of history in compiling a chronicle that rebutted the hostile claims of the monks of Ely and the bishop of Lincoln. The night prayer in Ramadhan by Shaykh Naseeruddin Albani(pdf) Download ( right click and ‘save link as’ or ‘save target as’ ) A most rewarding and fulfilling part of a Muslim’s worship are those blessed moments that he spends praying in the depth of the night, privately addressing his Great Lord, sincerely glorifying Him, humbly. Name Reading Comprehension Read the short passage and answer the questions. © Kaitlynn Albani Leon loves his new pet. He is big and has brown fur.

Concise Guideto
the Chief Innovator of Our Time

by Sh. G F Haddad
[with a typical reaction to the text]:[his deviant approach to hadith]:
Nasir al-Albani is the arch-innovator of the Wahhabis and 'Salafis' in ourtime. A watch repairman by trade, al-Albani is a self-taught claimant tohadith scholarship who has no known teacher in any of the Islamic sciencesand has admitted not to have memorized the Book of Allah nor any book ofhadith, fiqh, `aqîda, usûl, or grammar. He achieved fame by attacking thegreat scholars of Ahl al-Sunna and reviling the science of fiqh withespecial 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 expelledfrom Syria then Saudi Arabia and lived in Amman, Jordan under house arrestuntil his death in 1999. He remains the qibla of the people of Innovation,self-styled re-formers of Islam, and other 'Salafi' and Wahhabisympathizers, and the preferred author of book merchants and manyuneducated Muslims. Most of the contemporary Sunni scholars warned of hisheresy and many of them wrote articles or full-length works against himsuch as:
- The Indian hadith scholar Habib al-Rahman al-A`zami who wrote al-AlbaniShudhudhuh wa Akhta'uh ('Al-Albani's Aberrations and Errors') in fourvolumes.

- The Syrian scholar Muhammad Sa`id Ramadan al-Buti who wrote the twoclassics al-Lamadhhabiyya Akhtaru Bid`atin Tuhaddidu al-Shari`aal-Islamiyya ('Not Following A School of Jurisprudence is the MostDangerous Innovation Threatening Islamic Sacred Law') and al-SalafiyyaMarhalatun Zamaniyyatun Mubaraka La Madhhabun Islami ('The `Way of theEarly Muslims' Was A Blessed Historical Epoch, Not An Islamic School ofThought')

- The Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiqal-Ghumari who wrote Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bial-Nabi fi al-Radd `ala al-Albani al-Wabi ('The Coercion of theUnintelligent Innovator with the Licitness of Using the Prophet ﷺ as an Intermediary in Refutation of al-Albani theBaneful'), al-Qawl al-Muqni` fi al-Radd `ala al-Albani al-Mubtadi` ('ThePersuasive Discourse in Refutation of al-Albani the Innovator'), and Itqanal-Sun`a fi Tahqiq Ma`na al-Bid`a ('Precise Handiwork in Ascertaining theMeaning of Innovation').

- The Moroccan hadith scholar `Abd al-`Aziz ibn Muhammad ibn al-Siddiqal-Ghumari who wrote Bayan Nakth al-Nakith al-Mu`tadi ('The Exposition ofthe Treachery of the Rebel').

- The Syrian hadith scholar `Abd al-Fattah Abu Ghudda who wrote Radd `alaAbatil wa Iftira'at Nasir al-Albani wa Sahibihi Sabiqan Zuhayr al-Shawishwa Mu'azirihima ('Refutation of the Falsehoods and Fabrications of Nasiral-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 Wusulal-Tahani bi Ithbat Sunniyyat al-Subha wa al-Radd `ala al-Albani ('TheAlighting of Mutual Benefit and Confirmation that the Dhikr-Beads are aSunna in Refutation of al-Albani') and Tanbih al-Muslim ila Ta`addial-Albani `ala Sahih Muslim ('Warning to the Muslim Concerning al-Albani'sAttack on Sahih Muslim').

- The Saudi hadith scholar Isma`il ibn Muhammad al-Ansar who wroteTa`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 Salatal-Tarawih `Ishrina Rak`atan wa al-Radd `ala al-Albani fi Tad`ifih('Establishing as Correct the Tarawih Salat in Twenty Rak`as and theRefutation of Its Weakening by al-Albani'), and Ibahat al-Tahalli bial-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'sProhibition 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 ofal-Albani over the Tarawih Prayer').

- The Director of Religious Endowments in Dubai, `Isa ibn `Abd Allah ibnMani` al-Himyari who wrote al-I`lam bi Istihbab Shadd al-Rihal li ZiyaratiQabri Khayr al-Anam ﷺ ('The NotificationConcerning the Recommendation of Travelling to Visit the Grave of the Bestof Creation ﷺ) and al-Bid`a al-Hasana AslunMin Usul al-Tashri` ('The Excellent Innovation Is One of the Sources ofIslamic Legislation').

- The Minister of Islamic Affairs and Religious Endowments in the UnitedArab Emirates Shaykh Muhammad ibn Ahmad al-Khazraji who wrote the articleal-Albani: Tatarrufatuh ('Al-Albani's Extremist Positions').

- The Syrian scholar Firas Muhammad Walid Ways in his edition of Ibnal-Mulaqqin's Sunniyyat al-Jumu`a al-Qabliyya ('The Sunna Prayers ThatMust 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-Albanifi Tahqiqihi li Kitab Fadl al-Salat `ala al-Nabi ﷺ.

- The Jordanian scholar Hasan `Ali al-Saqqaf who wrote the two-volumeTanaqudat al-Albani al-Wadiha fi ma Waqa`a fi Tashih al-Ahadith waTad`ifiha min Akhta' wa Ghaltat ('Albani's Patent Self-Contradictions inthe Mistakes and Blunders He Committed While Declaring Hadiths to be Soundor 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 aLiar!'), al-Qawl al-Thabtu fi Siyami Yawm al-Sabt ('The Firm DiscourseConcerning Fasting on Saturdays'), al-Lajif al-Dhu`af li al-Mutala`ib biAhkam al-I`tikaf ('The Lethal Strike Against Him Who Toys with the Rulingsof I`tikaf), Sahih Sifat Salat al-Nabi Sallallahu `alayhi wa Sallam ('TheCorrect Description of the Prophet's Prayer ﷺ '), 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 thosein a State of Major Defilement and Menstruating Women'), Talqih al-Fuhumal-`Aliya ('The Inculcation of Lofty Discernment'), and Sahih Sharhal-`Aqida al-Tahawiyya ('The Correct Explanation of al-Tahawi's Statementof Islamic Doctrine').

Among Albani's innovations in the Religion:

1- In his book Adab al-Zafaf he prohibits women from wearing goldjewelry - rings, bracelets, and chains - despite the Consensus of theUlema 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 definedby 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 suchas the founders of the Four Schools, and his followers invalidate thehadiths 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 astate of major defilement (junub) to recite, touch, and carry the Qur'an.

10- He claims over and over that among the innovations in religionexistent in Madina is the persistence of the Prophet's ﷺ grave in the mosque.

11- He claims that whoever travels intending to visit the Prophet ﷺ or to ask him for his intercession is a misguidedinnovator.

12- He claims that whoever carries dhikr-beads in his hand to rememberAllah Most High is misguided and innovating.

13- He invented a location to Allah Most High above the Throne which henamed al-makân al-`adamî - 'the non-existent place.'

14- He claims in Tamam al-Minna that masturbation does not annul one'sfast.

15- He published 'corrected' editions of the two Sahihs of al-Bukhari andMuslim, which he deceitfully called 'Abridgments' (mukhtasar) in violationof the integrity of these motherbooks.

16- He published newly-styled editions of the Four Sunan, al-Bukhari'sal-Adab al-Mufrad, al-Mundhiri's al-Targhib wa al-Tarhib, and al-Suyuti'sal-Jami` al-Saghir, each of which he split into two works, respectivelyprefixed Sahih and Da`if in violation of the integrity of thesemotherbooks.

17- He said: 'Many of those who interpret figuratively [the DivineAttributes] 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 theDivine Face as dominion or sovereignty (mulk) in the verse { Everythingwill perish save His countenance }(28:88) in the book of Tafsir in hisSahih: 'Except His wajh means except His mulk, and it is also said: Exceptwhatever was for the sake of His countenance.' Albani blurts out: 'No truebeliever would say such a thing' and 'We should consider al-Bukhariinnocent of that statement.'3

19- In imitation of the Mu`tazila, tawassul (seeking means), istighâtha(asking for help), and tashaffu` (seeking intercession) through theProphet ﷺ or one of the Awliyâ' he declaredprohibited acts in Islam (harâm) tantamount to idolatry (shirk) in hisbooklet al-Tawassul as did his friends Bin Baz and those who obey themsuch as al-Qahtani in al-Wala' wa al-Bara' and others, in flat rejectionof the numerous sound and explicit narrations to that effect, such asal-Bukhari's narration of the Prophet ﷺ fromIbn `Umar - Allah be well-pleased with him -: 'Truly the sun shall draw sonear 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 ﷺ who will intercede (fa yashfa`u)... and that day Allah shallraise him to an Exalted Station, so that all those who are standing[including the unbelievers] shall glorify him (yahmaduhu ahlu al-jam`ikulluhum).'

20- He denies that the name of the Angel of death is `Azrâ'îl and claimssuch a name has no basis other than Israelite reports, although `Iyadreports 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 evenoutside the fold of Islam, although Allah Most High and His Prophet ﷺ praised them! Upon revelation of the verse { Allah shall bring a people whom He loves and who love Him }(5:54), theProphet ﷺ 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 thatthe followers of Abu al-Hasan al-Ash`ari - i.e. Ash`aris who were mostlySufis - are included among Abu Musa's People for in every place that apeople are affiliated to a Prophet, what is meant is the followers of thatProphet. As for Maturidis, they are referred to in the narration of theProphet ﷺ from Bishr al-Khath`ami oral-Ghanawi with a sound (sahîh) chain according to al-Hakim, al-Dhahabi,al-Suyuti, and al-Haythami: 'Truly you shall conquer Constantinople andtruly what a wonderful leader will her leader be [Mehmet Fatih Sultan -Allah be well-pleased with him -], and truly what a wonderful army willthat army be!' Both the leader and his army were classic Hanafi Maturidisand it is known that Mehmet Fatih loved and respected Sufis, practicedtawassul, and followed a Shaykh. Moreover, enmity against Ash`aris,Maturidis, and Sufis, is nifâq and enmity against the Umma of Islam asmost of the Ulema of Islam are thus described.

22- In at least five of his books5 he calls for the demolition of theGreen Dome of the Prophet's Mosque in al-Madina al-Munawwara and fortaking the Prophet's grave outside the Mosque.

23- He states: 'I have found no evidence for the Prophet's ﷺ 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 ﷺ hears the salaam from someone near.' This and theprevious item are among his greater enormities and bear the unmistakablesignature of innovation and deviation.7

24- He considers it an innovation to visit relatives, neighbors, orfriends on the day of `Eid and prohibits it.8

25- He gave the fatwa that Muslims should exit Palestine en masse andleave it to the Jews as it is part the Abode of War (dâr al-harb).9

26- He advocates in his Salat al-Nabi ﷺ, theformula 'Peace and blessings upon the Prophet' instead of 'upon you, OProphet' in the tashahhud in contradiction of the Four Sunni Schools, onthe basis of a hadith of Ibn Mas`ud whereby the Companions used theindirect-speech formula after the passing of the Prophet ﷺ. But the Prophet ﷺ himselfinstructed them to pray exactly as he prayed saying: 'Peace and blessingsupon you, O Prophet' without telling them to change it after his death,nor did the major Companions (whose Sunna we were ordered to imitatetogether with that of the Prophet ﷺ), such asAbu Bakr and `Umar, teach the Companions and Successors otherwise!

27- He prohibits praying more than 11 rak`as in Tarawih prayers on thegrounds that the Prophet ﷺ never did and inblatant rejection of his explicit command to follow the Sunna of thewell-guided Caliphs after him.

28- He declares that adding more to 11 supererogatory rak`as in the latenight prayer (tahajjud) is an innovation rather than an act of obedienceon the grounds that the Prophet ﷺ 'never everprayed one hundred rak`as in his whole lifetime'10 although the Ulemaagree that there is no prescribed limit to something which the Prophetﷺ commanded without specifically quantifying it,and he ﷺ said in three authentic narrations:'Know that the best of your good deeds is prayer,'11 'Prayer is alight,'12 and 'The night prayer is in cycles of two [rak`as] and when oneof you fears the rising of the dawn, let him pray a single one.'13 It isalso established in many authentic narrations collected by Imam `Abdal-Hayy al-Lacknawi in the second part of his Iqamat al-Hujja `ala annaal-Ikthar min al-Ta`abbudi Laysa bi Bid`a that the Companions and Salafprayed 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 twoadhâns of Jumu`a and before Salat, although it is authentically narratedthat 'the Prophet ﷺ prayed four rak`as beforeJumu`a and four rak`as after it.'14

30- He declares it prohibited (harâm) and an innovation to lengthen thebeard over a fistful's length although there is no proof for such a claimin 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 ofthe past as well as his contemporaries. As a result it is difficult towade through his writings without being affected by the nefarious spiritthat permeates them. For example, he considers previous editors andcommentators of al-Bukhari's al-Adab al-Mufrad ('Book of Manners'!)'sinful,' 'unbearably ignorant,' and even 'liars' and 'thieves.' Of one hesays: 'There are so many weak hadiths [in his choice]... that it is anunIslamic practice'; of another: 'It is ignorance which must not betolerated'; of another: 'Forgery and open lie... His edition is stolen[from a previous one].'16 Such examples actually fill a book compiled byShaykh Hasan `Ali al-Saqqaf and titled Qamus Shata'im al-Albani waAlfazihi al-Munkara al-Lati Yatluquha `ala `Ulama' al-Umma ('Dictionary ofal-Albani's Insults and the Heinous Words He Uses Against the Scholars ofthe Muslim Community').

32- He revived Ibn Hazm's anti-madhhabî claim that differences can neverbe 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 muchdiscrepancy }(4:82).17 Imam al-Nawawi long since refuted this view in hiscommentary on Sahih Muslim where he said: 'If something is a mercy, it isnot necessary for its opposite to be the opposite of mercy. No-one makesthis binding and no-one even says this, except an ignoramus or one whoaffects ignorance.' Similarly, al-Munawi said in Fayd al-Qadir: 'This is acontrivance that showed up on the part of some of those who have sicknessin 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 ofMuslims past and present including the likes of Imams Ibn Hajaral-`Asqalani, al-Sakhawi, and al-Suyuti who all included it as requiredreading in the Islamic curriculum.19

34- He perpetuates lies if they detract from Ash`aris, such as his remarkthat Imam Sayf al-Din al-Amidi did not pray,20 although Dr. Hasanal-Shafi`i in his massive biography entitled al-Amidi wa Ara'uhual-Kalamiyya showed that the story that al-Amidi did not pray was aforgery put into circulation during the campaign waged by Imam Ibnal-Salah against him for teaching logic and philosophy in Damascus.

35- He perpetuates the false claim first made by Munir Agha the founder ofthe Egyptian Salafiyya Press, that Imam Abu Muhammad al-Juwayni - thefather of Imam al-Haramayn - 'repented' from Ash`ari doctrine andsupposedly authored a tract titled Risala fi Ithbat al-Istiwâ' waal-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 theclaim that al-Juwayni embraced anthropomorphist concepts. The Risala inquestion is not mentioned in any of the bibliographical and biographicalsources nor does al-Dhahabi cite it in his encyclopedia ofanthropomorphist views entitled al-`Uluw. More conclusively, it is writtenin modern argumentative style and reflects typically contemporaryanthropomorphist obsessions.

36- He derides the fuqahâ' of the Umma for accepting - in their massivemajority - the hadith of Mu`adh ibn Jabal on ijtihâd as authentic thenrejects the definition of knowledge (`ilm) in Islam as pertaining to fiqhbut claims that it pertains only to hadith,22 although the Ulema of theSalaf explicitly said that a hadith master without fiqh is a misguidedinnovator! And he defines the `âlim as 'meaning, of course, the `Salafi'`âlim, not the `Khalafi [late Egyptian Shaykh] Ghazali'!'23 Al-Qurtubisaid: 'One of the knowers of Allah said: A certain group that has not yetcome up in our time but shall show up at the end of time, will curse thescholars and insult the jurists.'24
NOTES

1 In his commentary on al-Mundhiri's Mukhtasar Sahih Muslim, 3rd ed.(Beirut: al-Maktab al-Islami, 1977, p. 548). This phrase was removed fromlater editions.

2 Fatawa (p. 522-523) and Mukhtasar al-`Uluw (p. 23f.).

3 Fatawa (p. 523).

4 Narrated from `Iyad by Ibn Abi Shayba and al-Hakim who said it is sahîhby Muslim's criterion, and by al-Tabarani with a sound chain as stated byal-Haythami.

5 Ahkam al-Jana'iz wa Bida`uha, Talkhis Ahkam al-Jana'iz, Tahdhir al-Sajid,Hijjat al-Nabi, and Manasik al-Hajj wa al-`Umra.

6 In Majmu`a al-Fatawa (27:384).

7 In his notes on Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 80) and hisSilsila Da`ifa (#203).

8 Fatawa (p. 61-63).

9 Fatawa (p. 18).

10 Fatawa (p. 315-316).

11 Narrated as part of a longer hadith from Thawban with sound chains byIbn Majah and Ahmad. Malik cites it in his Muwatta'.

12 Part 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.

13 Narrated from Ibn `Umar in the Nine Books.

14 With a fair chain from `Ali and Ibn `Abbas as stated by al-`Iraqi inTarh al-Tathrib (3:42), Ibn Hajar in Talkhis al-Habir (2:74), andal-Tahanawi in I`la' al-Sunan (7:9).

15 Fatawa (p. 53).

16 Sahih al-Adab al-Mufrad (Introduction, p. 15, 20, 26).

17 Al-Silsila al-Da`ifa (1:76 #57).

18 Introduction to al-San`ani's Raf` al-Astar (p. 24-25).

19 Cf. 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).

20 In his notes to Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 88).

21 Mukhtasar al-`Uluw (p. 277).

22 In his notes on al-Qasimi's al-Mash `ala al-Jawrabayn (p. 38). On thehadith of Mu`adh see our May 1999 post titled, '[4] Probativeness of theSunna' and Note 5 in that post.

23 Tahrim Alat al-Tarab (p. 160).

Albani And His Friends Pdf Full

24 Al-Qurtubi, Tafsir (7:191).

Wal-'Aqibatu lil-Muttaqin.

GF Haddad ©

Typical response by H.A.M., a 'Salafiy',
not caring much about the evidence put forward, as above:

Salaam,

What is all this nonsense on your website about refuting so andso??? Since when did the Prophet or his companions sit back behind theveil and slander their muslims brothers and sisters??? Where did youget this nonsense?

Fear Allah brother. A muslim does not attack his muslimbrother/sister. Didn't the Prophet say the one who testifies there isno god except Allah his life is sacred? So if his life is sacred, whatmakes you think you can sit up and slander him? In the grave, will notAllah punish those who slandered/backbited? So what makes you slanderthe righteous scholars of the ummah?

Do you know their relationship with Allah? It maybe so that theirrelationship with Allah is far more firmer than yours or mine, so holdthat tongue brother and Fear Allah.

Wa salaamu alaykum,

We are convinced that it is not slandering to say where one scholar has failed and iswrong andthat it is our duty to warn the Muslims about it
for the safeguarding of our doctrin and our dîn.

Concerning this typical reaction Shaykh Gibril F Haddad wrote the following:

“There are notable exceptions in the Law to the prohibitionof slander, i.e. of saying something unpleasant but true.

From the strictest viewpoint of the Law, the Prophet ﷺ upon himblessings and peace, did mention someone's bad characteristics to warnothers of the danger they represented. Another time he was reportedto say: 'Until when will you refrain from mentioning the wrongdoer[for the wrong they do]? Mention them so people can protect themselvesfrom them!' or something to that effect.

So the prohibition of slander and backbiting excludes those thatmake no effort whatsoever to hide their transgressions nor arethey repentent.

Furthermore, Allah Most High said:

{ Allah does not like the announcing of evil in public speech except by one who has been wronged; and Allah is Hearing, Knowing. }(4:148)

So the prohibition of slander and backbiting also excludeswarning about a wrongdoer by someone that has been wronged.

Most relevantly here, such prohibition also excludes warningabout innovators. As Imam Ahmad said, this is not backbiting norslander but obligatory nasiha by and for those that truly fearAllah Most High, was-Salam.”

Hajj Gibril
*The above text is further elaborated in
Shaykh Gibril F Haddad's book: 'Albani and His Friends',
• aqsapublications.com -- New revised edition, checked 2009-07-22
• xL =broken link 2020-10-01: http://www.bokus.com; /bok/9780954754006/albani-and-his-friends/'>bokus.com/bok/ from 2004-05-01
see also:
• Al-Albani's Revolutionary Approach to Hadith (pdf), S. Lacroix

Albani And His Friends Pdf Book

TRANSCRIPT

Albani & his FriendsA Concise Guide to the Salafi MovementGibril Fouad Haddad

SEcONd REvISEd EdITION

AQ S A P U B L I cAT I O NS

Al-Albn & His FriendsA concise Alphabetical Guide(1) Abd al-Khliq, Abd al-Ra^mn (2) Abd al-Salm, Mu^ammad A^mad (3) Ab Zayd, Bakr ibn Abd Allh (4) Al-Albn, N|ir (5) Al-An|r, ammd (6) Dimashqiyya, Abd al-Ra^mn (7) Harrs, Mu^ammad Khall (8) Al-Hill, Salm (9) Ibn Bz, Abd al-Azz (10) Al-Jazir, Ab Bakr (11) Al-Khumayyis, Mu^ammad ibn Abd al-Ra^mn (12) Al-Madkhal, Ma^md (13) Al-Madkhal, Rab (14) Al-Qa^tn, Mu^ammad (15) Salmn, Mashhr asan (16) Al-Shuqayr, Mu^ammad (17) Al-Tuwayjir, amd (18) Al-Uthaymn, Mu^ammad li^ (19) Al-Wdi, Muqbil (20) ln (d. 953) in al-Fihrist al-Awsa~, are narrated with their chains by the following: (1) al-fi Ab Mu^ammad Abd Allh ibn Mu^ammad ibn Yaqb al-rith al-Bukhr.206 (2) al-fi Ab al-Qsim >al^a ibn Mu^ammad ibn Jafar alShhid. (3) Ab al-asan Mu^ammad ibn al-Muaffar ibn Ms. (4) al-fi Ab Nuaym A^mad ibn Abd Allh ibn A^mad alA|bahn al-Shfi. (5) Ab Bakr Mu^ammad ibn Abd al-Bq al-An|r Q Mristn. (6) al-fi Ab A^mad Abd Allh ibn Ad al-Jurjn al-Shfi the author of al-Kmil fl-uaf. (7) Ab al-asan Mu^ammad ibn Ibrhm ibn ubaysh from alasan ibn Ziyd al-Lulu. (8) Q Ab al-asan Umar ibn al-asan al-Ashnn. (9) Ab Bakr A^mad ibn Mu^ammad ibn Khlid al-Kal. (10) al-fi Ab Abd Allh al-usayn ibn Mu^ammad ibn Khusr al-Balkh. (11) al-fi Q Ab Ysufs thr. (12) Mu^ammad ibn al-asan al-Shaybns sam. (13) ammd ibn Ab anfa. (14) Mu^ammad ibn al-asan al-Shaybns thr. (15) Q Ab al-Qsim Abd Allh ibn Mu^ammad ibn Ab alAwwm. (16) al-fi Ab Bakr ibn al-Muqri. (17) al-fi Ab Al al-Bakr.

Albani And His Friends Pdf Free

206

Ab Zura said he was weak. 161

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Each one of the narrators between each of the above scholars and Imm Ab anfa is mentioned by name though not documented by al-Khwrizm, al-li^, and Ibn >ln. Yet anti-anafs muqallids cling to the ijml disparagement they find in the Tankl without firsthand knowledge of the narrators. In addition, Imm al-Kawthar and his editor in the Tanb, A^mad Khayr, also mention five more Masnd which, unlike the foregoing ones, are no longer extant except for Zufars, narrated by the following: (18) al-fi al-Draqu~n, which al-Kha~b said he had in his possession in Shm. (19) al-fi Ibn Shhn, which al-Kha~b said he had in his possession in Shm. (20) al-fi Ibn Uqda, mentioned by al-Badr al-Ayn in his Trkh al-Kabr and containing 1,000+ ^adths. (21) Mu^ammad ibn Makhlad al-Dr al-Bazzz, mentioned in al-Kha~bs Trkh Baghdd. (22) al-fi Ab al-Hudhayl Zufar ibn al-Hudhayl al-Anbars thr. - Al-Khumayyis claims that none of the doctrinal texts attributed to Ab anfa are authentically his except the Aqda of Imm al>a^w. This is originally an orientalist speculation which Wahhbs are only glad to endorse since it suits their haw. Al-Khumayyis himself shows that early anaf doctrinal works all have well-known chains of transmission but he chooses to discard them on the basis of his own specious discreditation of the narrators: I. Al-Fiqh al-Akbar. It is narrated by Na|r or Nusayr ibn Ya^y . al-Balkh (d. 268), from Mu^ammad ibn Muqtil al-Rz, from I|m ibn Ysuf ibn Maymn al-Balkh, from ammd ibn Ab anfa, from his father. The above narrators are all truthful. Al-Bukhr alone declared Ibn Muqtil weak as mentioned by al-Khall in al-Irshd but without explanation, hence Ibn ajar dismisses this weakening as162

Al-Khumayyis, Muammad ibn Abd al-Ramn based on a difference in Madhhab and the fact that Ibn Muqtil, like all anafs, was considered a Murji.207 Ibn Sad declared I|m weak but this is also rejected as unconfirmed since Ibn Sads severity against the Kufans is known, and Ibn ibbn, although a rabid enemy of anafs, declared him highly reliable despite occasional errors while al-Khall graded him truthful (|adq). As for mmd, al-Uqayl declared him weak then Ibn Ad but their case is the same as Ibn ibbn and Ibn Sad regarding anafs. Hence, Ab al-Muzaffar al-Isfaryn declared this chain . sound in al-Tab|ira fl-Dn. II. Al-Fiqh al-Absa~. Its text is in catechetical format and differs from the first in content as well. Its chain contains al-usayn ibn Al al-Alma al-Kshghar and Ab Mut. al-akam ibn Abd Allh ibn Muslim al-Balkh who are both weak although their religion is beyond reproach according to al-Simn and Ibn alMubrak respectively. Al-Khumayyis confuses Ab Mu~ with Ab Salama al-akam ibn Abd Allh ibn Kha~~f, whom Ab tim accused of lying, while he only declared Ab Mu~ weak.208 III. Al-lim wal-Mutaallim. Its text contains a noted emphasis on the necessity of learning kalm for the protection of ones faith and the defense of religion, identical to Isti^sn al-Khaw f Ilm al-Kalm, which Imm al-Ashar wrote after the anbal Ab Mu^ammad al-Barbahr slighted his Ibna. It is at the very least a work by the student of Imm Ab anfa, Ab Muqtil af| ibn Salm al-Samarqand, and the first of its two chains adduced by alKhumayyis is impeccable and formed of Imms of fiqh up to Ab Muqtil who is upright but weak as a narrator.See our documentation of Sunni versus non-Sunni irj in our Four Imms and Their Schools. 208 Al-Dhahab in al-Ulw attributes al-Fiqh al-Akbar to Ab Mu~ al-Balkh as mentioned by Shaykh Shuayb al-Arna~ in his edition of Aqwl al-Thiqt (p. 63) but he means the version known as al-Fiqh al-Absa~. The orientalists name the two versions respectively Fiqh al-Akbar I and Fiqh al-Akbar II cf. Watts Islamic Creeds.207

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IV. Risla il Uthmn al-Batt.209 Undoubtedly written by the Imm and narrated from Ab Ysuf, its chain is impeccable and comes through al-Marghnn the author of the Hidya (misspelled as Marghiyn), Ab al-Mun al-Nasaf the Mutakallim, and other Imms. V. Al-Wa|iyya. The chain adduced by al-Khummayis is similar to the previous one but he shows no knowledge that there are several Wa|iyyas attributed to the Imm, not just one. The same Khumayyis also produced two books against the Ashars and the Mturds, respectively entitled Manhaj al-Ashariyya flAqid and Manhaj al-Mturdiyya fl-Aqid, which the Jordanian researcher Ustadh Sad Fawda in his al-Naqd wal-Taqwm said were characterized by the following flaws: - deep ignorance of the doctrines of Ahl al-Sunna wal-Jama; - inability to probe the issues in the way of the great mujtahid Imms of kalm; - confinement to taqld without real understanding of Sunni aqda; - sanctification of Ibn Taymiyya and his followers as part of the said taqld. The same Khumayyis also produced a thirty-five page libel he named al-Tanbht al-Saniyya al al-Hafawt f Kitb al-Mawhib alLduniyya published by the same house, which he begins with an epigraph from another zealot of Wahhbism, Ma^md Shukr alAlss (d. 1342) Ghyat al-Amn (2:14): Al-Qas~alln was among the extremists of the tomb lovers (al-qubriyya) [!]. He affirms the intermediary of the polytheistic type (al-wsi~at al-shirkiyya) [!!] by making an analogy between Allh Most High and the kings of this world. In addition to heinous envy of the Friends of Allh, such a charge exhibits a Mutazil type of disavowal of intercession and, what is worse, materialist disbelief in the realities of Barzakh established209

We translated this letter in full in our Four Imms and Their Schools.

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Al-Khumayyis, Muammad ibn Abd al-Ramn from the Prophetic reports through mass transmission.210 {And you will find them greediest of mankind for life and greedier than the idolaters} (2:96). Khumayyis then proceeds to list what he claims are mistakes Imm al-Qas~alln, Allh be well-pleased with him, committed, in which list he himself reveals his ignorance of Qurn, Sunna, and Consensus. For example: - He takes al-Qas~alln to task for mentioning the ^adths in support of the desirability of visiting the Prophet in Madna and the ruling that it is among the acts most pleasing to Allh (min aam al-qurubt). We have documented the former in our Four Imms (Muslim Academic Trust) and our introduction to Imm Ibn Jahbals refutation of A^mad ibn Taymiyya (AQSA Publications). As for the latter, al-Qas~alln is only expressing the Consensus of Ahl al-Sunna, in addition to his remark that some Mliks held the ziyra to be obligatory, whether the materialists and intercession-deniers like it or not! - He says that Imm al-Qast. alln, Allh be well-pleased with him, said l ya|i^^ of the hadth Whoever makes pilgrimage and does . not visit me, has been rude to me then, despite this admission, he builds on this hadth his claim that the visit of the Prophets grave . is obligatory... how can they build their minor and major analogies and its results on a ^adth they admit to be a falsehood (b~il)?? This criticism shows ignorance of the difference between the fiqh application to a hadth of the expression it is not |a^^ such as the . identical expression of Imm A^mad concerning the Basmala before wu whose ^adths are only ^asan and its preclusion from being used in absolute terms as if it were forged and a falsehood! As for the hadth Whoever makes pilgrimage and does not visit me, has . been rude to me, al-Draqu~n narrated it in his Sunan and ImmSee our translation of Shaykh al-Islm fl-Balad al-arm Sayyid Mu^ammad ibn Alaw al-Mliks writings on the topic entitled The Life of the Prophets in Their Graves.210

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al-Lacknaw in his marginalia on Imm Muhammads Muwa~~a . (chapter 49: On the Prophets grave) said: It is not forged as Ibn al-Jawz and Ibn Taymiyya said, rather, a number of scholars consider its chain fair, and a number consider it weak. - He takes to task Imm al-Qas~alln, Allh be well-pleased with him, for adducing the saying of Allh Most High {If they had only, when they wronged themselves, come unto you and asked the forgiveness of Allh, and the Messenger had asked forgiveness for them, they would have found Allh indeed Oft-Returning, Most Merciful} (4:64) as a proof for the obligatoriness of