Shaykh Al Albanl's Views On Different Issues

Chapter IV
Shaykh al Albanl's
Views on Different Issues
Chapter IV
Shaykh al Albanfs
Views on Different Issues
My advice to the students of knowledge is not to proceed to

preach to the people something that may lead them to great
misguidance {dalal\. He should check it with the people of
knowledge before he jumps to conclusion. It is one of the
disasters of the Muslim youth today that they quickly adopt
opinions without looking into the opinions of the Salaf and
Khulafrc^dV(\\n% these issues.
(Shaykh Muhammad Nasir al Din al AlbanT)
S haykh al AibanTs views in some particular matters or his

opinions on some controversial issue is actually based on the
Qur'an and the authentic hadlth. His views and opinions are
actually an unparallel contribution in the field of hadith literature
in the recent past. He has a peculiar way of deduction from the
huge corpus of hadith literature. He derives the conclusion with
the vehement references from the old and rare manuscripts and
discusses a single hadith from various forgotten sources. He
forcefully uses the sayings of earlier and skilled scholars of 'ilm
al Qur'an, 'ilm al hadith^ 'ilm al usUl (jurisprudence) etc. and he
has unusual views in some particular matters which are
commonly know as his tafarrudat (uniqueness).
"A Clarification of the Requirements oi Jihad' from the tape Munazarah

ma'a Tanzim al Jihad al Islaml.
268
His views and opinions have always caught him into the
controversies, but instead of that, he did not retreat in most of his
opinions. In contrary to it, he came out with the books and
booklets and put his views more clear and more explicit which
can be taken not only as an excellent contribution in the Islamic
religious sciences and thought in general, but also as a qualitative
addition to the hadith literature, in particular. The reason for this
is his great reliability on the religious sciences and hadith corpus.
Some of his views and opinions on different issues and matters
are as under:
1. TaqlTd
(Imitation)
Taqlid (lit. to hang around the neck), originally, it meant a
practice, now extinct, of designating an animal destined for
sacrifice by hanging a marker around its neck so that it would not
be used for any purpose that could render it ritually unsuitable. A
related meaning was to appoint persons to a public duty by
hanging a badge or chain of oflTice around the necks; from this
there evolved now the more general meaning of "public
acceptance", "tradition", or the received way of doing things in
human affairs, from crafts to religion. In religious matters, it is the
opposite of ijtihdd, the pursuit of original solutions to questions;
in law, it is the reliance upon the decisions and precedents set in
the past. In many modernizing Islamic societies today, the word
269
has become pejorative, implying what is old-fashioned and
retrogressive.
As discussed in chapter two, Shaykh Nasir al Dm al AlbanT was
bom in a staunch Hanafl family. His father, al Haj Nuh NajatT al
AlbanT, was a great and staunch Hanafl scholar. Shaykh al AlbanT
got his fundamental religious education from his father and from
his father's friends who used to teach him the fundamental books
of HanaiT school of thought. But with the influence of al Manor
magazine and the articles of Sayyid RashTd Rida, he got inclined
towards the science of hadlth and adopted the way of pious
predecessors, as he himself declared it.^ To carry his research and
studies further in 'Urn al hadlth, he had to visit the Zahiriyyah
Library of Damascus where he came in direct contact with the
books and manuscripts of the great scholars of Islam like Ahmad
ibn Hanbal, Ibn Taymiyyah, Ibn Qayyim, Ibn Hazm, Jalal al DTn
al SuyutT, Ibn al Salah, Imam DhahabT, Imam Shafi'T etc. This is
what influenced the Shaykh most and he denounced the taqlld of

al a'immah al arha'ah (four Imams of the fiqh) in an intellectual
and balanced way. His refutation of taqlid is reasonable and
contains some scholarly and salient features. The great fact to be
noticed is that he supports his opinion by the excerpts from the
"Taqlld", Cyril Glasse, The Concise Encyclopaedia of Islam, London,

Stacey International, 1989, p. 397.
Al Shaybani, op. cit., vol. i, p, 401.
270
books of both, pro-taqlicl and 3011-^(7/7^ scholars and maintains a
balance in his view without going to the extremes. Shaykh al
AlbanT says about his methodology and himself:
It is enough for me that I believe that this is the most upright
way, which Allah has commanded the believers to take; which
our Prophet Muhammad, Chief of the Messengers, has
explained. This is the path which was trodden by the Pious
Predecessors [al salf al sdlih]: the Companions, their
Followers and those after them, including the four a'immah to
whose madhahib the majority of Muslims today attribute
themselves. All of them were agreed on the obligation to stick
lo (he SiiHiKih and lo refer (o il; to ignore every view
eoiUradictory lo il, no matter how great the holder or
proponent of that view is, for the status of the Messenger of
Allah is far greater, and his example is far truer. Because of
this, I have acted on their guidance, followed their footsteps
and carried out their commands to stick to the authentic
hadith, even if this opposes their view. These commands of
theirs have influenced me greatly in my perusal of this path,
and my rejection of blind taqlid. 1 ask Allah, the Exalted to
reward them greatly."*
He quotes from all the four a'immah—Imam Abu HanTfah,
Imam Malik ibn Anas, Imam al Shafi'T and Imam Ahmad ibn
Hanbal—that the taqlid of any one of them is not permitted. He
proves by their sayings that it is necessary to follow the Sunnah

and ignore their views if contradictory to it.^ The Shaykh further
adds that due to this reason the disciples of the a'immah would
\ Si/ah Salah al Nabl, p. 45.

IhiJ, pp. 45-55.
271
not accept all of their I/fuim's views; they actually ignored many
when they found them to be clearly against the Sunnah. Even the
two a'immah, Muhammad ibn al Hasan and Abu Yusuf differed
from their teacher, Abu HanTfah in about one third of the

madhhab.
Difference of Opinion among Ummah
Shaykh al AlbanT rejects a famous hadith, "the difference of
opinion {ikhtilaf) among my Ummah is a mercy (rahmah)" which
is often quoted by the muqallidun scholars. He says this hadJth is
not authentic; in fact, it is false and without foundation. Shaykh al

AlbanT refers 'Allamah SubkT who says, "I have not come across
any authentic or weak or fabricated chain of narration for it", i.e.
no chain of narrators exists for this ''hadith.'"
He says further that this hadith also contradicts the holy Qur'an,
for the verses forbidding division in the Din and enjoining unity
are too well known to need reminding. Allah says:
" . . . and fall into no disputes lest ye lose heart and your
power depart."
". . . 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!"^
" . . . but they will not cease to dispute, except those on whom
Ihid, p. 55.
Ibid., p. 59.
Al Qur'an, 8 : 46.
Al Qur'an, 1,0 •.2\-32.
in
1 Ic hatli bestowed I lis Mercy."'"
In this context, Shaykh al Albanl says if those upon whom
Allah has bestowed His mercy do not differ and the people of
falsehood differ. Then how is this differing a mercy?
h is for this reason Shaykh al Albanl himself did not joined any
of the organizations or the groups of the Muslim world. He says
that this grouping has divided the Jama 'ah, shattered our union
and departed our strength.
Misconceptions of Miiqallidun
Shaykh al AlbanT says that all that he is calling to is to stop
treating the Madhhab as a Din, placing it in the position of the
Qur'an and the Sunnah, such that it is referred to in the case of
dispute or when extracting a new judgment for unexpected
circumstances. He accuses that the so-called jurists of his age do
the same when they set new rules for personal matters, marriage,
divorce, etc, instead of referring to the Qur'an and the Sunnah to
distinguish the right from the wrong, the truth from falsehood—
all of this on the basis of their "Differing is a mercy" and their
idea of pursuing every concession, ease and convenience!'^
Accepting the views of a'immah on some conditions balances the
view of Shaykh al AlbanT about taqlid, he says:
1^ Ibid., II : 118-119.
Silsilah al Ahadith al Sahihah, vol. vii, p. 541.
'- Sifah Salah al Nabl p. 69.
273
As for referring to the a'immah's views, benefiting from
them, and being helped by them in understanding the truth
where they have differed and there is no text in the Qur'an
and the Sunnah, or when there is need for clarification, we do
not reject it [taqlid\. In fact, we enjoin it and stress upon it,
for there is much benefit expected in this for whoever treads
the path of being guided by the Qur'an and the SunnahP
According to the Shaykh there exists some common

misconception among muqallidim which bars them from
practicing the Sunnah in which it is apparent to them that their
madhhah is different to it in that issue; they think that practicing
that Sunnah entails faulting the founder of the madhhah. lo them,
finding fauU means insulting the Imam; if it is not allowed to
insult any individual Muslim, how can they insult one of their
a 'immahl
Shaykh al AlbanT refutes this view as totally fallacious, and
borne of not understanding the S'wwwa/z. He says that the
Messenger of Allah has himself said, "When the one making a
judgment strives his outmost and arrives at the correct result, he
has two rewards; but if he judges, striving his utmost and passes
the wrong judgment, he has one reward."''' He claims that this
hadith refutes the above mentioned argument and explains lucidly
and without any obscurity that if someone says, "So-and-so was

wrong", its meaning under the Shan'ah is "so-and-so has one
Idem.
274
reward." The Shaykh say that there is a doubt that this type of
accusation is baseless and anyone who makes it must retract it,
otherwise, it is he who is insulting Muslims, not just ordinary
individuals among them, but their great a'immah among the
Companions, Successors the subsequent mujtahid a'immah and
others. The Shaykh says that this is because we know for sure that
these illustrious personalities used to fault and refiite each other;
He quotes a hadith where it is reported that the Messenger of
Allah himself faulted Abu Bakr in his interpretation of a man's
dream, saying to him, "You were right in some of it and wrong in
some of it."'^ So the Shaykh raises the question that did he insult
Abu Bakr by these words!'^
Therefore, it seems that Shaykh Nasir al Din al AlbanT neither
blindly rejected and nor blindly accepted the taqlTd. His view is
the balanced one. He gives the due respect to the a'immah and
accepts their views whenever he feels that there is no clear text in
the Qur'an and hadith about any problem, he takes the explanation
of the great scholars as a guide in the better understanding of the
Qur'an and the hadith.
14
Al Bukhari and Muslim quoted in Sifah Salah al Nahi by Muhammad
IJ Nasir al Din al AlbanT, pp. 70-71.
Al Bukhari and Muslim and Silsilah al Ahadith al Sahihah, vol. i, p.
240, h. 121.
'^ Sifah Salah al Nabi, p. T' 1.
115
2. Jihad in Present Times
Shaykh Muhammad Nasir al Din al AlbanT was bitterly
criticized by the different groups and organization, which are
involved in the armed struggle against the different rulers in
different countries, for his views about jihad in present times and
the its conditions. He was many times dubbed as an anti-Jihdd and
was labeled as an "agent" of the different tyrant rulers. But a deep
study of his views reveal that there is a logic in the Shaykh's stand.
Shaykh al AlbanT says that Jihad^^ is, without any doubt the pride
and among the basis (arkan) of Islam; and the dydt of the Qur'an
and ahadith regarding this are known to everybody. However, this
jihad has its own conditions.

In his Silsilah al Ahddlth al Sahihah, Shaykh al AlbanT urges
and binds the hope of the Muslims and says that indeed, there is no
doubt that the Muslims will return to spiritual, material and armed
strength, so that they are able to overcome the might of kufr
I O
(disbelief) and suppression.

Shaykh al AlbanT says that without Amir Muslims do jihad in a
big disorganized mess. Muslims cannot imaginey/Tza^? without an
Amir. It is also impossible to have an Islamic banner without an
17
Almost all the portion dealing with the Jihad has been taken from the
discussion between the Shaykh and a Mujahidfrom alJihadal Islami.
This discussion is recorded on an audfio cassette. The title of the
cassette is;
"A Clarification of the Requirements of Jihad' from the tape
Munazarah ma'a Tanzim al Jihad al Islami
276
AmTr. He further says that Jihad is of two kinds, Fard Ki/dyah,
which only a small group of Muslims can do, and if a group
performs it, the rest of the Muslims are not questioned about it.
The individuals on their own can do this kind of jihad. That jihad
becomes Fard 'Ayn, which all the Muslims have to do in a
specific area. To do this kind of jihad, Muslims need an Amir to
lead them.
The Shaykh adds further that in a case of jihad Fard al
Kifdyah it is allowed for a small group to gather and do it. For
Fard al 'Ayn Muslims need the whole group. He asks how can
Muslims move the whole group if they do not have a unified

leadership!
It is worthy to mention here that Shaykh Nasir al Din al AlbanT
refuted the existence of parties or groups in Islam and believed

only in Jama 'ah and Khildfah. He establishes a complete chapter
in Sahihah where he discusses this issue.'^ He quotes a long
liadJth from different channels in this chapter. Here, only the gist
of the hadlth is given:
Hudhayfah ibn al Yaman says when people were asking the
Prophet about the goodness, I was asking about the evil in fear
that it may get to me, so I asked, "Oh Prophet of Allah we
were mjahiliyyah then Allah brought this goodness, will there
be any evil after it?" The Prophet said, "Yes there will be", I
19
Idem.
Silsilah al Ahadlth al Sahihah, vol. vii, pp. 539-547.
277
said. "Will there be goodness ailer it?" He said, "Yes and it
has some impurities." I asked, "What are its impurities?" He
[the Prophet] said, "People who guide without my guidance,
you know of them and deny." 1 asked, "Is there evil after this
goodness?" He said, "Yes, there will be preachers who preach
for the doors of hellfire, whoever answers them they throw him
into hellfire." So I said, "Oh Prophet of Allah, describe them
for us." He [the Prophet] said, "They are from you and they
speak from our language." So I asked, "What should I do if 1
witness that?" The Prophet said, "Stick with the group of
Muslims and their leader [Imam]." I asked, "What if they had
no leader?" He said, "If they had no leader or Imam, then leave
all these groups even if you had to bite on a tree until your
death."^" '
From this hadith he wishes to prove that the Prophet answered

that he (Hudhayfah) must stick to the Imam of the group, if there
is no Imam then let him stay away from every jama 'ah. The
Shaykh further says that these conditions apply today. There are
the people who claim to be Muslims yet they are callers to
hellfire.
He further discusses the present political situation of the
Muslim world. He says that he is in agreement about calling for
jihad. He agree that jihad is an obligation {Fard 'Ayn) today, what
he disagrees is that Muslims need a Khalifah first. He stresses the

need of a Khalifah to start it.
This is what Shaykh al Albanl calls for. Jihad is fard, but right
now it is not the time for it. He says Muslims need the Imam first
20 f I
Idem.
278
and that the Prophet ordered Muslims to follow and stick with his
group. The Shaykh claims that as per Islam Muslims have only
one banner, one group and one leader {Imam). Muslims do need
this one group to start the fard al 'Ayn jihad.
The Shaykh further says that there are many groups that fight
like the Afghanis or those in Syria, if they want to fight they must
be under the leadership of one Amir. He denounces that it does
not mean that Syrians fight in Afghanistan and Afghanis' in Syria.
It means that both fighting groups must be under the supervision
of one Imam and one KhalTfah. If there was no single Imam and
no smgle Jama'ah (not in the meaning of two fighting groups, but
in the meaning of one group in their unity of leadership, but could
be more than one group of fighters each fighting in a part of the
Islamic world), both groups would be operating on their own. He
says that to do this fard 'Ayn jihad the Muslims need unity, the
unity needs a KhalTfah. To establish Khildfah Muslims must start

with purification and education {al Tasfiyyah wa al Tarbiyyah).
They cannot start with j/âc/right now.

Shaykh al Albanl further explains his theory he says that
history repeats itself. Everybody claims that the Prophet is his or
her role model. The Prophet spent the first half of his prophethood
in making Da 'wah, and he started with it and not With jihad. The
Prophet first raised his Companions' Islamic education, for
279
example, he educated them to say the truth and not be afraid of it.
The Shaykh advises to Muslims to study the issues that concern
the jihad groups. He says that the group that performs it must
agree to return to the Qur'an and the Sunnah in its rulings
(ahkam). This in fact needs education, purification and the
association of scholars and preachers, as the Prophet educated his
Companions. He claims that he noticed that Mujahidun call for
every Muslims to join in the fight, and when they go to fight they
find disagreement among themselves in the matters of their faith.
He expresses surprise and says how do these people get ready to
go for Jihad when they are yet to understand what is obligatory
on them, i.e. 'Aqidahl This leads Muslims to understand that
Jihad is not to be discussed, but Muslims must discuss its
conditions.
Shaykh al AlbanT says if the Umara' (sing. Amir) exist today
and the bond he talked about (conmion understanding of Islam)
does not exist among them then they (mujahidun) will turn
against one another and fight each other. They must follow one
methodology and should have one understanding. He, therefore,
advises every Muslim to work in the light of the hadlth of Ibn al
Yaman, leave all the groups and stay by yourself. Moreover he
clears that this is not to mean to live in isolation but it means not
to join one or another group.
280
In short, the Shaykh says that the jihad in present times is
obligatory but due to the absence of the KhalTfah one has to wortc
to establish the institution of the Khilafah first. This absence of
the Khalifah makes a void in the Ummah and there is no one who
can declare j//z<5c/. Therefore, iht jihad going on in the world is a
Fard Kifayah and needs a Khalifah to convert it in Fard 'Ayn.
3. Al Tasfiyyah wa al Tarbiyyah
(Purification and Education)
It is the gist of the whole activities and works of Shaykh al
Albanl. According to the Shaykh, a very important question,
which many of the groups and parties neglect is how one obtains
the knowledge of understanding and the practical application of
the Sunnah.
The Shaykh himself answers to this question that there is no
way in obtaining this knowledge, except by returning to 'ilm al
hadith, 'ilm al musfalah and the science of al Jarah wa al Ta 'dil -
applying its principles and its terms so that the scholars are able to
distinguish authentic from unauthentic.
The Shaykh says who wish to bring back to Islam its honour,
strength, supremacy and rule must carry out two works:
1. To bring back to the minds of the Muslims the knowledge

of the Shan'ah (Law) of Islam; purified from all the
281
deviations that have crept into it, which were not a part of it
upon the day when Allah completed His Din.
2. It is necessary that this purified knowledge be coupled with

constant and steadfast action. Thus, when the Muslims will
return to act upon this purified Islam they will rejoice at the
help of Allah and His victory.
Therefore, according to the Shaykh, the key to return the glory

of Islam is implementation of beneficial knowledge and
establishing righteous and correct actions, and this is a very great
affair which the Muslims cannot reach except through the manhaj
(methodology) of tasfiyyah (purification or correction) and
tarbiyyah (education and cultivation). These are two very great

obligations.^'
According to the Shaykh, the Tasfiyyah means to present Islam
to the young Muslims free from all those things, which have crept
into it for the long centuries from the different creeds, khurafat,
deviations and misguidings. Some of which entered from the
backdoor of fabricated ahadith. So it is must to work for this
tasfiyyah because with out this it is totally impossible to live up to
Shaykh Muhammad Nasir al DTn al AlbanT, Fiah al Waqi', pp. 49-51

quoted in the Creed of The Imaam of Haaeeth: Abu 'Abdullaah
Muhammad bin Ismaa'eel al-Bukhari & of the Great Scholars from
whom he narrated translated by Aboo 'lyyaad Amjad ibn Muhammad
Rafiq & Aboo Talha Daawood ibn Ronald Burbank, Birmingham, Al-
Maktabah as-Salafiyyah, 1417/1997, pp. 45-46.
282
the aspirations of those MusMtns who take them {Da 7s) as the
selected people in the vast Muslim world. So the tasfiyyah means
to give the remedy or solution, and that treatment is only Islam. It
is this Islam, which cured the same diseases when the Arabs were
downtrodden and were subjugated by the powerful people like
Persian, Romans, and Abyssinians etc.
The Shaykh argues that this Islam is the only remedy for the
salvation of Arabs as they are entangled in the evil. It is said that
the history repeats itself; therefore, the remedy is same that was in
previous times, because the problem is same as was in the past.
Therefore, the remedy is only Islam. This is the point on which all
the Muslim organizations never disputed and are unanimous.
Shaykh al AlbanT further says that in the present times the
Muslim organizations disputed greatly in the domains of the
reformations, efforts of restoring the Islamic life, returning back
to Islamic living and establishing the Islamic state.^'^ He expresses
his concern over this grave dispute and refutes the views of all the
organizations on this point and stresses that it is must to begin
with tasfiyyah and tarbiyyah simultaneously. The Shaykh says
that the Muslims start with the political affairs and those who
indulge in the politics are sometimes weak in their 'aqa'id and
their behavior remains far from Shan'ah (law). They keep
l^ Al ShaybanT, op. cit., vol. i, p. 378.

Idem.
283
themselves busy in gathering the people around them and
generally bring them together on the Kalimah of Islam. But they
have no clear understanding of the Islam like the present Du 'ah
(preachers). Therefore, this Islam shows not influence on their
lives.^^
The Shaykh says that in this time these people call that the
Hukm (Judgment) rests with none but Allah, and it is must that the
judgment should rest with the Qur'an and it is the Truth {al
llaqq). In the present times, there are the Muslims who do not
establish Allah's Hukm on their lives but ask the others to

establish it in their states. They never made themselves capable
for it and in the meantime they are deprived from it because these
rulers are among this Ummah. Thus, the Shaykh says that it is a
duty of the rulers and the ruled to know the causes of this
weakness in which they are entangled. The Shaykh asks that
before asking others to establish Islam in your own lands, it is
obligatory to know first why not the Muslim rulers today judge
according to Islam? Why do not these du'ah implement Islam on
their own lives?
The Shaykh himself answers these questions and says that there
is only one reason that is either they do not know Islam, they do
;* Ihid., pp. 378-379.

^^ Ibid., p. 379.
Idem.
284
not understand it except in a general fashion or they do not have
command of this Islam on their lives, morals, actions etc.
After this, Shaykh al Albanl quotes a hadlth and says that this
is all because of love of the world and dislike of the death:
The Prophet said, "The people will soon summon one another
to attack you as people when eating invite others to share their
dish." Someone asked, "Will that be because of our small
numbers at that time?" He replied, "No, you will be numerous
at that time: but you will be scum and rubbish like that carried
down by a torrent, and Allah will take fear of you from the
breasts of your enemy and last Wahn [enervation] into your
hearts." Someone asked, "What is WahnT' He repMed, "Love
of the world and dislike of the death."^**
Therefore, to guide the Muslims in general and bring out them
from the slumber and miserable conditions Shaykh al Albanl calls
for tasfiyyah and tarbiyyah. By the first of these two terms the
following^*^ is intended:
1. Purifying the Islamic 'Aqidah (creed) from that which is
alien to it, such as shirk, ta 'til, ta 'wTl.
2. Purifying the Islamic fiqh from erroneous judgments, which

are contrary to tlie Qur'an and the Sunnah, freeing the
27
2X
Idem.
29
Silsilah al Ahadlth al Sahlhah, vol. ii, p. 647, h. 958.
30
Al ShaybanT, op. cit., vol. i, p. 381.
Shaykh Muhammad Nasir al DTn al AlbanT, Fiqh al Waqi', pp. 49-51
quoted in 77?^ Creed of The Imaam of Haaeeth: Abu 'Abdullaah
Rafiq & Aboo Talha Daawood ibn Ronald Burbank, pp. 45-46.
285
minds from the fetters of blind-following {taqlid) and the
darkness of sectarianism and party spirit.
3. Purifying the books of tafsir, fiqh and raqa'iq (matters

concerning the heart) from those ahadith which are weak
and fabricated, or the unsupported narrations from the
people of the Book.
According to the Shaykh the Sunnah which has an important

role on Islamic law is only the Sunnah confirmed by scientific
channels {al turuq al 'ilmiyyah). It is not the one that is found in
different works of Tqfasir (sing. Tafsir) and Islamic jurisprudence
(fiqh), and in different writings of al targhib wa al tarhib,
advices, and admonitions etc."^'
The Shaykh claims that these books contain weak, spurious,
and fabricated ahadith, of which Islam absolves, like the story of
Harut and Marut, and the story of Gharamq. He makes it
obligatory on the learned, especially those who spread the
knowledge of fiqh and legal opinions among the public that they
should not dare to argue with a hadith unless it is well attested.
Books of jurisprudence, which they refer to, are normally filled
with ahadith which are not well-attested.''"^
Muhammad Nasir al Din al Albani, Manzilah al Sunnah fi al Islam, p.

" Idem.
Idem.
286
In case orjurisprudenlial books he himself tried to analyze the
ahadith used in major fiqh works of different fiqhi schools.
Moreover, he started to work on this project under the title al
Ahadith al Da'ifah wa al Mawdu'ah fi Umahat al Kutub al
Fiqhiyyah but could not complete it. The major jurisprudential

books in his view are:
1. Al Hidayah by al Marghlnanl, in HanaiT fiqh
2. Al Mudawwanah by Ibn al Qasim, in Malik! fiqh

3. Shark al Wajiz by al Rafi'T, in Shafi'T fiqh
4. Al Mughril by Ibn Quddamah, in HanbalT fiqh
5. Biddyah al Mujtahid by Ibn Rushd al AndalusT, in

comparative fiqh.^'^
As 7/w is a medium of 'amal (action),^^ therefore, these
sources of '/7w, according to the Shaykh, should be purified and
this purification is called tasfiyyah.
Regarding the second obligation—tarbiyyah—Shaykh al
AlbanT meant cultivating the young generation upon this purified
Islam, providing them correct Islamic education from the start—
without any influence from the disbelieving Western education.
34
Idem.
Muhammad Nasir al DTn al AlbanT, al Tasfiyyah wa al Tarbiyyah wa
Hajah al Muslimin, Ilayhima, Amman, al Maktabah ai Islamiyyah,
36
1421 H,p. 30.
Shaykh Muhammad Nasir al Din a! Albani, Fiah al Waqi\ pp. 49-51
quoted in the Creed of The Imaam of Haaeeth: Abu 'Abdullaah
287
Shaykh al Albani says that the education of Muslims should be
on the bases which does not seduce them. He quotes a hadith in
which the Prophet has said:
I am not afraid of your poverty but I am afraid that you will
lead a life of luxury as past nations did, whereupon you will
compete with each other for it, as they competed for it, and it
will destroy you as it destroyed them."'
The Shaykh says that for this reason the young Muslims
especially those who have been greatly bestowed with the
Bounties and Blessings by Allah must be fortified from this
disease i.e. 'Love of the world and dislike of the death.' It is
must to educate and cultivate the people so that they can be
rescued from this disease."*
Coming to the first part of it i.e. al Tasfiyyah, the Shaykh
insists on its importance. He says that it is must to begin with al
Tasfiyyah coupled with al Tarbiyyah. He quotes a hadith and
claims that this hadith points towards the Tasfiyah-^^
When you enter into the 'Jnah transaction, hold the tails of
oxen, arc pleased with agriculture, and give up conducting

37
Rafiq & Aboo Taiha Daawood ibn Ronald Burbank, p. 46.
38
Al SnaybanT, op. cit., p. 381.
39
Sahih al Jami al Saghir wa Ziyadatuh, p. 237, h. 1036.
40
Sibilah alAhadith at Sahihah, vol. ii, p. 647, h.'958.
4!
Al Shaybani, op. cit., p. 381.
Ibid
288
jihad. Allah will make disgrace prevail over you, and will not
withdraw it until you return to your Religion.'*
In this above quoted hadith, Shaykh al AlbanT claims that there
is the description of the disease and also its remedy/"^ That is,
when disgrace prevails Muslims them it will not be cleared unless
and until they return to their religion/"* The Shaykh further says
that there is no way for the salvage and that is the Qur'an and the
Sunnah and al Tasfiyyah wa al Tarbiyyah are the ways towards
it/^ It, therefore, can be summed up as the purified education {al
Tarbiyyah al sahihah) on the authentic knowledge {al 'Ilm al
sahih).
Shaykh al AlbanT accepts that there is no doubt that bringing
these two obligations require huge efforts and sincere cooperation
between all Muslims, individuals and groups/^
He cites a famous saying, "establish the state of Islam in your
hearts it will establish it on your lands." He refutes those who say
that it is not the time for al tasfiyyah and al tarbiyyah but the time
for getting together and united. Shaykh al AlbanT asks how is the
42
43
Silsilah al Ahadith al Sahihah, vol. i, p. 42, h. 11.
44
Al ShaybanT, op. cit., p. 382.
45
Ibid., p. 383.
46
Ibid., p. 390.
47
Al Tasfiyyah wa al Tarbiyyah, p. 31.
Shaykh Muhammad Nasir al Din al AlbanT, Fiqh al Waqi', pp. 49-51
quoted in The Creed of The Imaam of Haaeeth: Abu 'Abdullaah
Rafiq & Aboo Taiha Daawood ibn Ronald Burbank, p. 46.
289
unity possible when there is discord in al U?ul and al Faru'\ He
claims that it is the weakness and dispute which spread

dangerously in the Muslims and there is only one remedy which
can save one from the failure of faultless return towards authentic
Islam and that is al tasfiyyah wa al tarhiyyah.
4. Tafarrudat al Shaykh
(Uniqueness of the Shaykh)
No one except prophets and is infallible. However, in case of
mujtahiddun the matter is different. When a mujtahid making a
judgment strives his utmost and arrives at the correct result, he
has two rewards; but if he judges, striving his utmost and passes
the wrong judgment, he has one reward.'*^ Shaykh al AlbanT like
other great scholars errs in some matters and in some matters, he
has a unique opinion. These unique opinions are called
Tafarrudat of the Shaykh. Some of the famous and most
controversial unique opinions of the Shaykh are:
I. Ihe circular golden ornaments are prohibited for women folk.

This is the most controversial issue raised by the Shaykh. He
has quoted those rare ahddlth in his support, which he had
come across in different rare manuscripts and books in his fifty

years study career.
4X
Al Shaybanl, op. cit., p. 391.
290
Many of the great scholars tried to refute the view of the
Shaykh but all of them were unable to convince the Shaykh.
The most famous refutation of the Shaykh in this controversy
was that of the Saudi hadith scholar Shaykh Isma'Tl ibn
Muhammad al Ansarl. However, the Shaykh refuted the
arguments of Shaykh al AnsarT in a humble and scholarly
manner. Books and views of both the shayukh are discussed in

chapter five.
2. Face of women is not included in the awrah and, therefore, it is
not wajib (obligatory) to veil it. Shaykh al Albanl has based his
argument on an authentic hadith narrated by Asma' bint Abu
Bakr. Shaykh Hamud al TawTjirT has refuted this opinion in his
book, al Sarim al Mashhur 'ala Ahl al Tabarruj wa al Sufur.
3. Men can trim beard after leaving one handful untouched.

4. It is prohibited to offer Jandzah and burry the dead in the night.
5. To stress on the line or the word in writing, Shaykh al AlbanT
insists to over-line that portion of the writing instead of
underlining it. He says that it is the methodology adopted by
the 'ulamd' and muhaddithun of early times and needs to be
followed by the present generation of the Muslims. While
Al Bukhari and Muslim quoted in Sifah Salah al Nabi by Muhammad

Nasir al Din al AlbanT, pp. 70-71.
291
criticizing the underline method he called it the way of Western
writers and urges the Muslims to go against them.
6. Shaykh al AlbanT used colon ( : ) to separate two reporters in a
chain of a hadlth. In the way he introduced a new method of
punctuating the ahadith chains. The earlier scholars used
nothing between the two reporters in a single chain, while as
the later scholars use coma ( , ) instead of colon.^' Therefore,
this is the uniqueness of the Shaykh in writing down the chains
of the ahddlth.
7. Shaykh al AlbanT used to say "al Salam 'ala al NabJ" instead oi'
"al Salam 'alayka Ayyuha al Nabi" in the tashahhud of salah.
He preached the same in his different works and particularly in
his famous book Sifah Salah al Nabi. The Shaykh quotes
'A'ishah and Ibn Mas'ud in his support and also claims to
ascribe the same from Imam al Subkl, 'Allamah Ibn Hajar al
'Asqalanl, 'Allamah al Qastalanl, 'Allamah al ZarqanT,
'Allamah 'Abd al Hayy of Lucknow etc.
50
Al Shaybani, op. cit., vol. ii, p. 465.
Ibid., pp. 465-466.
Sifah Salah al Nahl, pp. 161 -164.
292
5. Five major Principles of Shaykh al Albanl's Da'tvah
Almost all the books and lectures of the Shaykh are revolving
round the five basic principles of his da 'wah. These five basic
principles of Da 'wah of the Shaykh are:
1. Return to the Qur'an and the authentic Sunnah and base the
understanding of the both on the methodology of the pious
predecessor {al Salfal Salih). In his support, Shaykh al Albanl,
produces a Qur'anic ayah and discusses it in the light of a
couple of ahadith.
2. Introducing the true Din to the Muslims and call them towards
'amal (actions) on its teachings and rulings. Embellish this
Da'wah with its virtues ifaâ'iJ) and properties (dddb) which
guarantee them the favour of Allah and make them eligible for
bliss (sa 'ddah) and honour (majd).
3. Cautioning the Muslims from Shirk with reference to its
various manifestations like deviations (bid'ah), ideologies,
mimkar and mawdii' ahadith, which distorted the face of
Ummah and stopped the advancement of the Muslims.

4. Restoration of the free Islamic thought in the limits of Islamic
principles, and dispelling of stagnation of thought, which has
54
Al ShaybanT, op. cit., pp. 491-492.
Muhammad Nasir al DlnAlbanT et al, SalafiDa'wat: Ayk Ta'aruf, tr.
Muhammad MuqTm Faydi, Mumbai, Markaz al Ihya' 11 al Da'wah wa
al Irshad, n.d., p.48-50.
293
seized the thinking power of many of the Muslims, and has
taken them far from the pure fountainhead of Islam.
5. Launching a struggle towards returning to the Islamic way of
life, establishing the Islamic community and applying Allah's
rule on earth.
These are the basic five principles of Shaykh al Albanfs
Da 'wah and all of his energy was utilized to move towards them.
6. Future for Islam

Shaykh Muhammad Nasir al Din al AlbanT is the first
muhaddith in the history of Islam who has introduced new
jurisprudential chapters in his books of ahadith. In his famous two
separate series on authentic and weak ahadith he has introduced
many new chapters, which were unknown to the world prior to
him. Al Mustaqbal li al Islam (Future for Islam) is one of such
novel chapters, which is the first opening chapter of Silsilah al
Ahadith al Sahihah.^^ It can be said that it was the out come of the
miserable political and social conditions of the Ummah during
few centuries which influenced the Shaykh and he began to
rethink and reinterpret the huge corpus of hadlth literature so that
its applicability can be ascertained in the practical world.

While discussing an ayah of the holy Qur'an—"It is He Who
has sent His al Rusul with Guidance and the Din of Truth that he
Silsilah al Ahadith al Sahihah, vol. i, p. 31
294
may proclaim it over all religion even though the Pagans may
detest (it)"^^—Shaykh al Albanl says that the Ummah is given the
good tiding in this ayah that the future is for Islam, which will
gain dominance, ascendancy and rule over all other religions.
Some people may think that this was fulfilled in the time of the
Prophet and the rightly guided khulqfa' (sing. Khalifah) and the
righteous kings but that is not the case. Rather, only a part of this
true promise was fulfilled then as the Prophet has indicated it:
The Prophet said, "Night and day will not pass away until al
Lat and al 'Uzza are worshipped." So 'A'ishah asked, "O
Messenger of Allah! I thought that when Allah sent down, 'it
is He Who has sent His al Rasul with Guidance and the Din of
Truth that he may proclaim it over all religion even though the
CO
Pagans may detest [it], that it would be complete.'" He [the

Prophet] said, "There will be of that what Allah wishes."^'
The Shaykh claims that there are other ahadlth which show
how far Islam will reach and dominate and how far it will spread,
such that there is no doubt that the future is for Islam.^*'
Therefore, the shaykh quotes, what he was able to collect from
these ahadlth, to strengthen the determination of the workers for
Islam; and be a proof against those who are indifferent and those
56
57
AlQur'an, 61:9.
58
Silsilah al Ahadlth al Sahlhah, vol. i, p. 31.
59
AlQur'an, 6]-.9.
Silsilah al Ahadlth al Sahihah, vol. i, p. 31, h. 1 and
60
Tahdhlr al Sajid pp. 158- \ 60.
Silsilah al Ahadlth al Sahlhah, vol. i, p. 31.
295
armed strength, so that they are able to overcome the might of
kufr (disbelief) and suppression.^^
iii. This good tiding is given in one more hadith:
From Abu QabTl who said, "We were with 'Abd Allah ibn
'Amr ibn al 'As and he was asked which city will be
conquered first Constantinople or Rome? So 'Abd Allah called
for a sealed trunk and he said, Take out a book from it.' Then
'Abd Allah said, 'Whilst we were with the Messenger of Allah
writing, The Messenger of Allah was asked, 'Which city will
be conquered first, Constantinople or Rome? So Allah's
Messenger said, 'the city of Heracilius will be conquered first'
meaning Constantinople.'"
Shaykh al AlbanT explains the contents of this hadith and

writes that the first conquest mentioned above occurred at the
hands of Muhammad al Fatih al 'Uthmanl as is well known and it
occurred more than eight hundred years after the Prophet foretold
it. Therefore, the second conquest will take place, by the
permission of Allah and it is certain, and you will hear of it after a
time. There is also no doubt that the fijlfillment of the second
conquest necessitates the return of the rightly guided Khildfah to
the Muslim Ummah, which is what the Prophet foretold.^^
iv. The hadith of this above-mentioned subject is:

Prophethood [al Nabuwwah] will remain amongst you for as
long as Allah wishes it to, then Allah will raise it up when He
wishes to raise it up. Then there will be Khildfah upon the
manhaj of Prophethood and it will remain amongst you for as
65
66
Silsilah al A hadith al SahJhah, vol. i, p. 32.
67
Ihid, p. 33, h. 4.
Ibid, p. 33. '
297
who awaits il.^' He asks the Muslims to be optimists and quotes
an ayah in the rejection of the pessimism—"truly no one despairs
of Allah's Soothing Mercy except those who have no faith."''^
7. Hadith Ahad as an Authority in *Aqa'id and Ahkam

It is a well-known fact that among the earlier scholars some
held the view that hadith ahdd (single report) is a hujjah in
Ahkam only and not an authority in the field of 'aqa'id, faith.
They came out with the view that it is incorrect to base the faith
on such a hadith which has no support by any other narrator
despite of the fact it is an authentic one. They projected their view
as the authentic one and dubbed the one who goes against this
view as Fasiq and sinner. Ibn Hazm and Ibn Qayyim strongly
criticized this view in their books, al Ihkamfl Usui al Ihkam and

Mukhtasar al Sawa'iq al Mursalah 'aid al Jahmiyyah wa al
Mu'attalah respectively. Similarly, Shaykh al Albani wrote a
strong refutation on the above mentioned views and held that
hadith ahdd is an authority in both ahkam and 'aqa'id. He has few
booklets on this issue which are in print, as discussed in chapter 11
of this research work.
The Shaykh says that Islamic Shari'ah is not the Qur'an only,
but it encompasses both the Qur'an and the Sunnah. Therefore a
'' Ibid., p. 36.

Al Qur'an, \2:%1.
299
long as Allah wishes it to, then Allah will raise it up when He
wishes to raise it up. I'hen there will be harsh kingship, whieh
will remain amongst you for as long as Allah wishes it to, and
then Allah will raise it up when He wishes to raise it up. Then
there will be tyrannical kingship and it will remain amongst
you for as long as Allah wishes it to, then Allah will raise it up
when He wishes to raise it up. Then there will be Khilafah
upon the manner of Prophethood [Khilafah 'ala Minhdj al
Nabuwwah].^^
Shaykh al AlbanT says that from the good tidings of the return
of strength to the Muslims, and having the ability to utilize the
earth to attain their goals, and that they have a bright future even
in the economic and agricultural spheres, is the Prophet's
prediction.
V. The fifth hadlth which also gives the good tidings of the
renascence of Islam is:
The Hour [al Sa 'ah] will not be established until the land of
the Arabs returns to being pastures and rivers.
The Shaykh comments on this hadlth and says that the first
signs of the fulfillment of this hadlth have begun to appear in
some parts of the Arab lands, upon which Allah has poured forth
His blessings and great favors such that plentiful water is
extracted from the desert, and tomorrow is very near for the one
6S
69
Ibid., p. 34. h. 5.
70
Ibid., p. 36:
Ibid, p. 36, h. 6.
298
person who takes only one of them as applicable is the denier of
the both, as both of them instruct to follow the duo.''^ He further
says that it is impossible to understand the Qur'an on the basis of
Arabic language and one cannot escape from the need of the
ahadith.^'^ He further rules out the opinion of some of the scholars
that the Qur'an should be first explained by the Qur'an and then by
the ahadithJ^ He calls it as a duty of all Muslims not to make
difference between the Qur'an and the Surmah in the field of itiba''
(following), istidlal (deduction) and in the establishment and
foundation of the Shan'ah'^ because the Qur'an and the Sunnah is
77
a single source and to divide them is batil.

Defending Ahad, Shaykh al Albanl says that the Prophet sent
many teachers to different areas to teach and preach the people.
He quotes the name of a famous teacher who was sent to Yemen
to teach the populace. He was the single teacher to go to Yemen.
He taught them both 'aqd'id and ahkdm. If it would have not been
permissible the Prophet would have not sent Ma'adh only.^^ From
this argument the Shaykh arrives on two hypotheses which would
have been acceptable only to those who do not accept the
Shaykh's argument:
'Allamah Muhammad Nasir al Dm al AlbanT et al, Hujjiyati Hadith,
74
Varanasi, Idarah al Buhuth al Islamiyyah, 1405/1985, p. 10.
75
Ibid., pp. \2-\3.
76
Ibid. p. 13.
77
Ibid., p. 14.
78
Ibid, p. 17.
Idem.
300
1. One should either say that the preachers of the Prophet
were not imparting the knowledge of 'aqa'id as the Prophet
had not ordered them to impart it. They were allowed to
preach ahkdm only. But this hypothesis contradicts with the
episode of Ma'adh.
2. Or one should say that they preached 'aqa'id also including
this 'aqidah that the Khabr Ahad does not prove the
'aqa'id. They would call people to accept the 'aqa'idXaughX
by them, and would also tell them to reject these '(Kjd'id i\s
•7(1
they were Khabri A had.

The Shaykh insists that the 'aqa'id deal with the personal life of
a Muslim while as the ahkdm have a direct influence on the
society. Therefore, the Shaykh supposes it would have been
"better" if someone says that the Ahdd are not authority in ahkam
than the 'aqa'id. The Shaykh claims that the ahdd have been
accepted by the Ummah, they provide the knowledge and if the
matter is so it also proves the 'aqidah.^^
2 Ibid, pp. 30-31

;" /A/4, pp. 41-42
Ibid, p. 48.
301
Chapter V
Evaluation of the Criticism of

Shaykh al AlbanT's Works
Chapter V
Evaluation of the Criticism of

Shaykh al Albani*s Works
When I adopted these principles for myself—i.e. to adhere to

the authentic Sunnah—and to implement them [in my
books]..., I knew for sure that this would not satisfy every
group of people or sect; in fact, it would result in some, if not
most of them, insulting or criticizing me. This does not matter
to me, for I also know that to please everyone is an
unattainable notion, and that, as the Messenger of Allah has
said, 'He who pleases the people by angering Allah, Allah will
entrust him to the people.''. . .'Nor could I ever escape from
abuse, even were I in a cave in a rugged mountain; for who can
escape from the people unharmed. Even if he hides behind the
eagle's wings?'
(Shaykh Muhammad Nasir al Din al AlbanT)
L ike many other 'ulama', Shaykh al AlbanT was also

criticized by some of the contemporary scholars of the
Muslim world, in general, and from the Arab states in particular.
Most of the criticism depicts the sectarian bias and displays the
polemical approach. However, some scholars have done justice
with their job and have checked the Shaykh on some crucial
issues. Shaykh al AlbanT has many times changed his views and
adopted the views of his opponent. The best example of this
approach of the Shaykh can be seen in his most famous book,
Sifah Salah al Nabi, where the Shaykh thanks Shaykh al TawTjirT
Silsilah al Ahadith alSahihah. vol. v, p.392, h. 231

Sifah Salah al Nahl, pp. •44-4.5.
303
lor criticizing and revealing four issues to him in which Shaykh al
AlbanT had mistaken earher.^ Similarly, in the same book he
blesses Shaykh Bakr ibn ' Abd Allah Abu Zayd for cautioning him
to correct a mistake in a hadith quoted by him."*
Misconceptions about the Shaykh

There were some people particularly in Arabia who tried hard to
tarnish the image of Shaykh al AlbanT. These people troubled the
Shaykh most. He was often caught into controversies. Many a
times Shaykh al AlbanT was imprisoned^ and was sent on the exile
but the Shaykh continued his research and Da'wah programme in
every worst condition.
Many a times he had to migrate from one place to another,
which affected his studies to a great degree, and many of his
manuscripts were lost. Once, during his migration in 1399/1979,
he along with his few family members narrowly escaped the
bullets from a sniper.^ Some of his opponents used to create
ripples into the minds of the people so that they may not attract
towards his books and lectures. To carry out their programme they
aired rumors and misquoted the Shaykh. They many a times over
highlighted his tawhTdic views and left no stone unturned to dub
' Ibid, pp. 32-33.

^ /hid, p. 149.
^ Al Shaybanl, op. cil., vol. i, pp. 55-56 & vol. ii, p. 774.
Ghayah al Maram, p. 13.
304
him as a "WahhabT."^ Some of the famous confusions created
about the Shaykh, which entangled many in misunderstandings,
and provided the reasons for the Shaykh's malevolent criticism,
are:
1. Jihad in Afghanistan and the Shaykh

It was widely circulated that Shaykh al Albanl decreed Muslims
not to donate and contribute in the Afghan Jihad against Russia.
Reacting to this rumor the Shaykh cleared his stand and stated that
he has been misquoted in this issue. He reaffirmed that the
Muslims should pay their donations for the dislodged and
oppressed MujahidUn of Afghanistan. He further added that it is
not commendable to include all types of philanthropic enterprises
o
in the meaning of the Qur'anic command, wa fi sabTl Allah

{Sadaqat are for...those in the cause of Allah.).^ He suggested the
Afghan MujdhidUn to uphold the unity. "^
2. Shaykh as an *AHm and a Faqih
Some of the opponents claimed that the Shaykh is only an 'Alim
of hadlth and not a jurist and tried to undermine the fast spreading
influence of Shaykh al AlbanT in the field of fiqh also. This seems
absurd because the Shaykh has already proven his metal in the
^ Al Shaybani, op. cit., vol. I, p. 54.

^ Al Qur'an 9: 60
' Ibid., 9:60.
'° A! ShaybanT , op. cit., vol. ii, pp. 501-502.
305
field offiqh. Ihc books of the Shaykh, like Tamam al Mannah Jl
al Ta 'liq 'aid Fiqah al Sunnah, Silsilah al Ahadlth al Sahihah wa
Shay' min Fiqhiha, Ahkam al Jana'iz, al Thamr al Mustatdb ji
Fiqh al Sunnah wa al Kitdb, Sifah Saldh Nahi etc., on different
juristic subjects are enough to refute the claim.
3. Holy Relics and the Shaykh

It has been widely highlighted that the Shaykh held the view
not to preserve the relics and the monuments of the holy Prophet.
No doubt, it is true but this was so much hyped that it created
confusion and chaos in many innocent minds and they
misunderstood the Shaykh and rejected his research without
giving a serious thought to it. It was not the Shaykh alone in this
matter but prior to him Shaykh Imam Ibn Taymiyyah, Shaykh Ibn
Qayyim, and many other great Muslim scholars held the same
view. Similarly, the contemporaries of the Shaykh like 'Allamah
'Abd al "AzTz ibn 'Abd Allah ibn Baz, Shaykh Ibn 'Uthaymayn
and Shaykh Ibn Hamid etc. also shared the Shaykh's views." It
was widely circulated by the critics of the Shaykh that he claims

repeatedly that among the deviations in religion is the persistence
of the Prophet's grave in the mosque. In at least five of his
books—Ahkdm al Jana'iz wa Bid'atuhd, Talkhis Ahkdm alJand'iz,
306
Tahdhir al Sa/iJ, IJajjah al Nabi, and Manasik al Hajj wa al
'Umrah—he calls for the "demolition" of the Green Dome of the

Prophet's Mosque in al Madlnah al Munawwarah and for "taking
the Prophet's grave outside the Mosque."
4. Ijazah in Hadith and His non-Arab Genealogy

The people who criticized the Shaykh tried to make propaganda
that the Shaykh is neither formally educated in any Islamic
Seminary nor has he acquired Ijazah in hadith from any of the
scholars of the Islamic world. In addition to it, they tried to raise
questions on his command on Arabic language as by genealogy
the Shaykh was a non-Arab.
However, the reality is not so. As has been mentioned earlier in
the second chapter of this Research Work, Shaykh initially studied
fundamental books of Islamic sciences from his father, Shaykh al
Haj Nuh NajatT al Albanl, who was the great Hanafi scholar of his
times and also from the friend of his father, Shaykh Sa'Td al
BurhanT. Among his other teachers Shaykh Raghib al Tabbakh,
Shaykh Ahmad Shakir, Shaykh Hasan al Bana are worthwhile to
mention here. He had the Ijazah in hadith from Shaykh Raghib al
Tabbakh (1877-1951) of Aleppo. Similarly, his non-Arabic
genealogy cannot question his credibility because he wrote
hundreds of books in Arabic and delivered thousands of lectures in
" //)/J„ pp. 503-504.
307
the same language. It is a proven fact that the great scholars of
Islam were mostly non-Arabs. Some of them are:
• Shaykh Ibn Faras

• Shaykh al ZijajT
• 'Allamah al Zamakhshirl
• Imam al GhazalT etc.
5. Shaykh's View about Ahnaf

It was widely propagated that the Shaykh declares Ahnaf (sing.
Hanafi) as Kafir (nonbelievers) and did not make any difference
between Ahnaf and Christians and Jews. The charge is based on a
sentence present in the footnote of Mukhtasar Sahih Muslim,
where the Shaykh explains the meaning of a hadith which
describes the descend of 'Isa (Jesus), son of Maryam, from the

heavens and the establishment of the Qur'an and Sunnah of
Prophet Muhammad by him. The Shaykh writes:
This is evident that 'Tsa, upon him be the blessings of Allah,

will order according to our SharTah and will judge in
accordance with the Book and the Sunnah and not by other
than these two like Injil [the Gospel] or HanafT Fiqh etc.
Shaykh Nasir al DTn al AlbanT, Mukhtasar SahJh Muslim, ed. 11, Beirut,
al Maktab ai IslamT, 1393 /1973, p. 548.
308
It is clear enough that actually the Shaykh did not meant to put
the HanafT fiqh and the Christian Gospel at a par but he only
meant to make it clear to the biased sectarians that the sects have
no value in comparison to the Qur'an and the Sunnah. He further
tried to refute a fable that 'Isa will reestablish Islam by reviving
the fiqh of Hanaff school of thought, as the books of this school
would be preserved in a box in river Jayhun. This fable has been
recorded in many Hanaff books including in the preface of a/ Durr

al Mukhtar. However, in later editions the Shaykh removed the
above-quoted phrase to reduce the pressure created by his
criticizers.
6. Shaykh*s Stand on Political Issues

The controversies around the Shaykh piled up very seriously
with his statements on political armed struggles against the
tyrannical Muslim rulers. It was rumored that the Shaykh did not
support the political activities and did not dissent from the
tyrannical rulers.
About the armed uprising, Shaykh al Albanl had his own view.
He says that it is not a single way for establishing the Law on
earth, and stresses more on al Tasfiyyah wa al Tarbiyyah
(Purification and Education). He says that one has to purify his

faith and thought first, as many of the deviations have crept into
309
Ihcm.'' Shaykh al AlbariT stresses on Sabr (patience) and says that
the Muslim organizations, not to speak of persons, are void of this
quality. He rejects the shortcuts followed by the Muslims to
establish the rule of Islam, and says that these shortcuts lead to the
devil and quotes a famous hadith in his support."'' Shaykh al
AlbanT did not approve the Guerilla warfare tactics and says that
this sort of uprising is the outcome of the impact of the West on
Muslims.'^ But at the same time he is worried about the future of
the Islam and Muslim Ummah. He writes on the restoration of the
Khilafah and believes in its restoration. He asks Muslims to make
themselves ready in both, material and arms.
7. Shaykh as an AnW-TaqlTd
Shaykh Nasir al Dm al AlbanT was dubbed as an a.nX\-A 'immah
and the total denouncer of taqlJd, This earned a bitter hostility for
the Shaykh and was labeled as a Ghayr Muqallid.
If seen meticulously, one comes to know that the Shaykh highly
regards not only the four A 'immah but he also gives due reverence
to other A 'immah and scholars of the Islam. This can be depicted
by the scholarly preface of the Sifah Salah al Nabi, where he
vehemently quotes not only the views of four A 'immah but also the
opinion of other scholars of Islam. He did not totally denounce the
13
14
AI Shaybanl, op. cit., p. 515.
15
Ibid, pp. 522-523.
Ibid, p. 524.
310
faq/id, as is said by his criticizers, but he only rejects it in the
presence of nusiis (texts) of the Qur'an and Hadlth. Shaykh al
AlbanT says:
As for referring to the Imam's views, benefiting from them,
and being helped by them in understanding the truth where
they have differed and there is no text in the Qur'an and the
Sunnah, or when there is a need for clarification, we do not
reject it. In fact, we enjoin it and stress upon it, for there is
much benefit expected in this for whoever treads the path of
17
being guided by the Qur'an and the Sunnah.

8 Tafarrudat of the Shaykh
The bitterness against the Shaykh was highly fanned by his
contrary views on some debatable issues like veil of women, use
of golden rings and other ornaments by them etc. These views of
the Shaykh are known as Tafarrudat al Shaykh. Shaykh al AlbanT
has tried to his views by quoting the Qur'an, Hadlth and the views
of other scholars in his support. Nevertheless, his opponents
worked hard to highlight them, which resulted in the grave
criticism of the Shaykh. These issues are discussed thoroughly in
chapter four.
Some more accusations, charges and out of context quotations
cited by the detractors of the Shaykh led to the unexpected and
unneeded bitterness and grave criticism of the Shaykh. Some of
these accusations are given below without any comment. These
Silsilah al A hadlth al Sahihah, vol. i, p. 32.

Sifah Salah al Nabi, p.69.
311
charges are taken from different polemical or imbalanced criticism
works against the Shaykli, which are found either baseless or out
of context, hence no further critical evaluation of these charges is
needed. Some of the most absurd and out of context charges
against the Shaykh are as follows:
1. He claims that 2.5 percent zakah is not due on money
obtained from commerce, i.e. the main activity whereby
money circulates among Muslims.
2. He absolutely prohibits fasting on Saturdays.
3. He claims that it is lawful to eat in Ramadan before Maghrib
as defined by the Law, and similarly after the true dawn.
4. He calls people to imitate him rather than the a'immah of the
Salaf such as the founders of the Four Schools, and his
followers invalidate the ahadlth that contradict his views.
5. He prohibits the make-up performance of salah missed
intentionally.
6. 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.
7. He claims that whoever travels intending to visit the Prophet
or to ask him for his intercession is a "misguided innovator."
8. He claims that whoever carries dhikr-heads (rosary) in his
hand to remember Allah is "misguided and innovating."
9. He "invented" a location to Allah, Most High, above the
312
Throne, which he named al Makdn al 'Adamt^ (the non-
existent place).
10. He claims in Tamam al Mannah that masturbation does not
annul one's fast.
11. He published "corrected" editions of the two Sahihan of Imam
al Bukharl and Imam Muslim, which he deceitfully called
"Abridgments" (mukhtasar) in violation of the integrity of
these mother books.
12. He published "newly-styled" editions of the Four Sunan,
Imam al BukharTs al Adah al Mufrad, al MundhirT's al
TarghJb wa al Tarhih, and al Suyutts al Jami' al Saghir, each
of which is split into two parts, respectively prefixed Sahih
and Da'Tf in violation of the integrity of these mother books.

13. He said, "Many of those who interpret figuratively [the Divine
Attributes] are not heretics [zanadiqah]."^'^
14. He denies that the name of the Angel of death is 'Azra'Tl and
claims that such a name has no basis other than Israelite
reports, although 'lyad reports the consensus of the Ummah
on it in al Shi/a'.
15. Like the rest of "WahhabT" and "SalafT innovators" he declares
IX
Muhammad Nasir al Dm al Aibani, Mukhtasar Kitab al 'Ulirww HI
'Aliyy al Ghqffar, Beirut, al Maktab al IslamT, 1412/1992, pp. 69-70.
Ihid, p. 23.
313
Ash'arTs, MaturidTs, and Sufts to be outside the fold oi'Ahl al
Sunnah and even "outside the fold of Islam."
16. He states, "I have found no evidence for the Prophet's hearing
of the salam of those who greet him at his grave" and "I do
not know from where Ibn Taymiyyah took his claim^° that he
hears the saldm from someone near."
17. He considers it a deviation to visit relatives, neighbors, or
friends on the day of Id and prohibits it.
18. He gave the fatwa that Muslims should exit Palestine en
masse and leave it to the Jews as it is a part of the Abode of
War {Dar al Harb)?^
19. He considers it an innovation to pray four units between the
two adhans of Jumu'ah and before Salah, although it is
narrated "the Prophet prayed four units before Jumu'a and

four units after it."
20. He declares it prohibited (hardm) and a "deviation" 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
20
'Allamah Ibn Taymiyyah, Ma/mii' al Fatawa, al 'Abikan, Saudi Arabia,
1997, vol. 27, p. 384.
21
Fatawa, pp. 61-63.
Ibid., p. 18.
With a fair chain from 'AIT and ibn 'Abbas as stated by al 'Iraqi in Tarh
al Tathrib, vol. 3, p. 42, Ibn Hajar in Talkhis al Hahir, vol. 2, p. 74, and
al Tahanawi in Fla' al Sunan, vol. 7 p. 9.
314
'iilamcl' ever said it before him. "^
21. He revived Ibn Hazm's imti-madhhabi claim that differences
can never be a mercy in any case but are always a curse on the
basis of the ayah—If it had been from other than Allah they
would have found therein much discrepancy. ' Imam al
NawawT long since refuted this view in his commentary on
SahJh 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
Munawl 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."
Criticizers and Supporters of the Shaykh

Based on these above discussed irrational reasons, unauthentic,
baseless and t)ut of context quotations many of the writers in the
Muslim world bitterly criticized the works of the Shaykh without
going through them completely. Even most of the contemporary
writers warned of Shaykh Nasir al Dm al Albanfs "heresy" and
many of them wrote pamphlets or flill-length works against him,
among which only few are commendable and most of them depict
Futawa, p. 53,
'' Al Qur'an. 4:82. & Silsilah al Ahadlth al Da 'ifah, vol. i, pp. 141 -144.
315
the sectarian bias of their respective authors. Here we evaluate
some of the scholarly and polemical criticisms against the Shaykh
Nasir a! Din al AlbanT along with their respective authors:
I. Shaykh Habib al Rahman al A^zamT

The Indian hadith scholar Habfb al Rahman al A'zamT was
born in India in 1319/1901. He was a staunch follower of the
Hanafi School of though and wrote a good number of books on
hadith. Some of his most famous books are as follows:
Musnaf 'Ahd a/ Razdq, eleven volumes

AI Matdlih al 'Aliyyah bi Zawa'id al Masdnid al
Thamaniyyah, four volumes
Miisnad al Imam al Humaydi, two volumes
Kitdb al Zuhd, single volume
Sunan Sa 'Id ibn Mansur, two volumes
Talkhls Khawdtim Jawdmi' al Usui It Ibn al Athir, single
volume
hath al Mii^hJth, single volume
Mukhtasar al Targhib wa al Tarhib, single volume
Thiqdt Ibn Shdhin, single volume
Nusrah al Hadith, single volume (Urdu)
Al Haw I li Rijdl al TahdwT, single volume
Musnad Ishdq ibn Rdhiiyah, two volumes etc.
316
licsides these marvelous seholarly endeavors he has written
few critiques, among which his criticism on the great
muhaddithun Shaykh Ahmad Shakir and Shaykh Muhammad
Nasir al Din al AlbanT are worthwhile to mention here. The
former included his criticism in the 15th volume of his book
Musnad Ahmad which also contains the footnotes by Shaykh
Ahmad Shakir. As far as the book written in the refutation of
Shaykh al AlbanT is concerned, h is titled as al Albam
Shiidhudhuhu wa Akhta'uhu (al AlbanTs Aberrations and Errors)
and is in four small volumes.
Al Alhani Shudhudhuhu wa Akhta'uhu

In 1398/1978 Shaykh Habib al Rahman al A'zaml vished
Damascus and stayed in the house of Shaykh Muhammad Nasir al

Din al AlbanT as a guest. Shaykh al AlbanT treated him well,
showed him the manuscripts of al Maktabah al Zahiriyyah, and
arranged his meetings with different shayukh of Damascus.
However, when Shaykh al A"zamT returned to India he wrote al
Albam Shudhudhuhu wa Akhta'uhu in his refutation. When the
Shaykh was asked about his comments on the book he told that
during Shaykh al A'zarars stay at his house, it was tried to
discuss some of the controversial issues with him but he preferred
to be tight-lipped which made the Shaykh to take him as less-
317
speaking, elderly and exhausted with the journey.
The book was first published in India, then in Egypt and then
reprinted in Beirut and Amman. However the name of the author,
Shaykh HabTb al Rahman al A'zamT, was concealed and
published under the pseudonym "Arshad al SalafT." In 1404/1984

the book was republished by Maktabah Dar al 'Urubah, Kuwait
with an excuse that in the former prints the name "Arshad SalafT"
was actually the name of the katib (scribe) to whom Shaykh al
A'zamT had dictated it.^^
Shaykh al AlbanT wrote a refutation of the book under the title
a/ Radd 'aid Risdlah Arshad Salafi. The reason why Shaykh al
AlbanT titled his critical evaluation as "the refutation of the
booklet of Arshad al SalafT," is its pseudonym, discussed above.
This booklet of Shaykh al AlbanT is incorporated into the
refutation of SalTm al HilalT and 'AlT Hasan, entitled al Radd al
'llmJ did HahJh al Rahman al A 'zamT al Mudda 7 hi annahu

Arshad al Salafifi Raddihl 'aid al Albdniwa Iftird'ihi 'alayhi. Dr.
'Asiin al QuryCitT wrote an article in two parts in al Majallah al
Salafiyyah titled as "Nazrah ila al Shaykh HabTb al Rahman fT
KitabihT al AlbanT Shudhudhuhu wa Akhta'uhu" in which he has
'^ A1 Shaybanl, op. cit., pp.679-683.

-^ HabTb al Rahman al A'zamT, al Albam Shudhudhuhu wa Akhta'uhu,
Kuwait, Daral 'Urubah, 1'404/I983, vol. i, p. 8.
318
critically evaluated the book of Shaykh a) A'zamT.
The refutation of Shaykh HabTb al Rahman is divided into four
small volumes. The first volume has four chapters including the
introduction by the publisher on four pages.
The second volume of the book contains four chapters, which
discuss the tafarnidat of Shaykh al Albanl. The Shaykh has
answered these tafarrudat many a times in his different writings.
The third volume again contains four chapters while as the last
volume is not divided into any chapter, but is completely in the
aefense of a great Imam of the Ummah, Nu'man ibn Thabit
commonly known as Imam Abu Hanlfah. The total number of
pages of the four volume book is 172.
Opening of the Book

The book opens with the discussion on the amount of V7w of
Shaykh al AlbanT. It discusses briefly the sources of the 'Urn of
the Shaykh and highlights that the Shaykh is only the expert in
repairing the watches. After mocking at the Shaykh, Shaykh
HabTb al Rahman makes a question mark on Shaykh al Albanfs
expertise in Arabic language. He refers to a quote from Silsilah al

Ahadith al Sahihah of the Shaykh and tries to prove his claim."*"
Al Majallah al Salafiyyah, file no. 16, vol. 10 & II, 11-1404 H & 03-
,^^ 1405 H, pp. 52-74.
HabTb 3I Rahman op. cil., p. 9.
^" 'fhid,p.\0.'
319
rhc beginning of the book appears to be unscholarly and need not
to be discussed further.
Sighah al TamrJd and the Shaykh

Shaykh al A'zamT further claims that Shaykh al Albanl has
little knowledge about the 'Urn al hadith. According to him
Shaykh al Albanl insists on the weakness of all those ahadith
which are reported with the sighah al tamrid. He claims that the
Shaykh has taken it in the general sense. He denounces this claim

of the Shaykh vehemently and says that there are many ahddlth
which are reported with the sighah al tamrid, but they are sound
and authentic. To prove his claim he quotes 23 ahadith from

SahJh al Bukhdrl and Jdmi' TirmidhJ which are reported with
sighah al tamrid and according to Shaykh al A'zamI are Sahih:'
After quoting these 23 examples Shaykh al A'zamT says that

one should be careful while writing ?Tghah aljazam and sighah al
tamrid. He insists that one should not report a weak hadith with
the sighah al jazam and a sound one with the sighah al tamrid.
However, he further says that the authors, jurists and

muhaddithfm did not maintain the proper care in this matter as
^' /A/V/., pp. 16-19.
320
reported by Ibn Hajar al 'Asqalanl.
As per Shaykh al A'zamT, the passive verbs are for the ailment
but whenever these passive verbs are used they do not always
mean weakness unless and until any author, like al MundhirT in al
Targhib, makes it specific for the weakness of the ahadith.
Similarly, Imam al Bukhari sometimes uses the sighah al tamrid
which does not always mean the weakness of the ahadith. It can
be either weak or hasan or sahih as said by Ibn Hajar. At last
Shaykh al A'zamT says that the reporting with the sighah al

tamrid does not in any way mean that the hadlth is sound but at
the same time it does not mean the weakness of the hadith. As
far as Shaykh al Albanfs view in this matter is concerned, it has

been thoroughly discussed in chapter three of this research work.
Inconsistency in Shaykh al Albani's Methodology

As per Shaykh al A'zamT, Shaykh al AlbanT has weakened all
those ahadith which establish the sunan ?aldh before the Friday
prayers. While dealing with this issue Shaykh al A'zamT charges

Shaykh al AlbanT of hiding the truth and quotes all those six
ahadith among which according to him some are Sahih, some are
Hasan, some are Da 'if and only the last one is a Da 'Jfun jidan.
^~ Ibid, p. 19.
321
Shaykh al A'zamT insists that even if it is supposed that these
ahadJth are weak then by the rule of strengthening these weak
ahddlth will strengthen each other as Shaykh al AlbanT himself
practiced it in many cases.^"*
After quoting many excerpts from the different books of
Shaykh al AlbanT which prove the strengthening of weak ahddlth
in view of Shaykh al AlbanT, Shaykh al A'zamT claims that there
is much contradiction in the views of the Shaykh. He says that
there are many cases where in al Sahihah the Shaykh declares a
hadith an authentic and in al Da'ifah he denounces the same.

Similarly, in al Sahihah he follows one set of rules while as he
declares the same set unreliable in al Da'Tfah. He further claims

that this contradiction is only because Shaykh al AlbanT always
follows his own view and self in declaring the ahddlth weak or
sound. When he makes himself to authenticate any of the ahddlth
—so that he can contradict the Mujtahidun and deviate from the
path of the Masters—he uses any of the rules and when he wishes
to declare any liadlth weak he neglects them out rightly.^^
Clearance of Jahalah
In case of a hadith which according to Shaykh al A'zamT is
declared weak by Shaykh al AlbanT on the basis that its one of the
I] Ibid, pp. 19-20.

"* Ibid. pp. 23-27.
322
narrators—al Haytham—is majhul in view of Kiiatib al Baghdadi,
he says that this narrator has been mentioned by Imam al Bukharl

in his book, Tarikh. Besides this, he has also been mentioned by
Ibn Abu Hatim in his book. Shaykh al A'zaml further says that
both of them declare that the other two narrators have reported on
his authority. According to Shaykh al A'zamT any shaykh on
whose authority two more narrators make a report, his jahdlah is
cleared.^^
Shaykh al AlbanT has cleared his position on this issue in the
preface of Tamam al Mannah and is discussed thoroughly in
chapter three of this work.
Dispute among 'Ulama'

Shaykh Hablb al Rahman says that Shaykh al AlbanT has
quoted Ibn Hazm in his famous book Silsilah al Ahadlth al
Da'Jfah saying that it is our duty to act on the Qur'an and the
sayings of the Prophet. Ibn Hazm further quotes the Qur'anic ayah
in which Allah forbids the dispute {Ikhtildf) and orders "not to fall
into disputes."^^
According to Shaykh al A'zamT, Shaykh al AlbanT says that it
'" Ibid., pp. 27-30.

^^ Ihid, p. 20.
323
is impossible that the Rasul Allah would order to follow all the
Companions as there are contradictions among them. One of the
Companions permits a particular thing and the other prohibits the
same.
As per the quotes of Shaykh al A'zamT it is evident that he
wants to prove that Shaykh al AlbanT views 'the Companions as a
cause for increase in the disagreement', while as the pursuing of
the Qur'an and the Sunnah will put an end to the disagreement.
Therefore, Shaykh al A'zamT raises the question of the
disagreement between Shaykh al AlbanT and Imam Ibn Hazm. At
the same time, he highlights the dispute among Imam Ibn

Taymiyyah, Imam Ibn Qayyim and the Shaykh on different
39
issues.
Shaykh al A'zamT vehemently contradicts the Shaykh, and says
that the cause of the dispute is not the deviation from the Qur'an
and the Sunnah of the Prophet and insists that no one deviates
from these fundamental sources. He provides the cause for the
dispute as under:
There is only one cause for the dispute and that is the
difference between the people in their reason and
understanding. They differ from each other as they vary from
each other in the deepness of insight, swiftness of the mind and
Al Qur'an, 8:46, quoted in al AlbanT Shudhudhuhu wa Akhta'uhu by
HabTb ai Rahman al A'zamT, Kuwait, Dar al 'UrObah, 1404/1983, vol. ii,
38
^^
fe
•^•75-
-HabTb al Rahman op. cit., vol. ii, p. 75.
ibid., pp. 75-78.
324
the availability of the conditions of Ijtihdd. I'his variation is
the fi/rah of Allah, and the people are created on this Jhrah and
it cannot be changed. Allah knows the interests of his servants
better.'"
Visit to the Prophet's Grave

Shaykh al A'zaml quotes a statement of Shaykh al Albanl's
first volume of Silsilah al Ahadith al Da'ifah which states that
'Allamah Ibn Taymiyyah accepts the lawfulness and appreciates

the visit to the Prophet's grave, unless there is nothing against the
Shan'ah. The reason for this restriction is the general saying of
the Prophet, "You should not undertake a special journey to visit
any place other than the three Mosques...."""
Shaykh al AlbanT says that the exception is not limited only to
the mosques but all those place are included in it where one visits
for the sake of taqarub, whether that is a mosque or a grave or
anything else. Shaykh al A'zaml says to call the visit to the
grave of the Prophet as bid'ah is a new trend. He says that it is
among those opinions of Imam Ibn Taymiyyah which are called
as his shadhudh and tafarrudat. He further denounces the opinion
of the Imam and declares him erroneous in this matter. He also
deprecates all those who, according to him, follow Ibn Taymiyyah
40
41
Ibid., p. 78.
Ibid., vol. ill, p. 113.
Silsilah al Ahadith, al Da'Tfah wa al MawdQ'ah, vol. i, p. 124, quoted in
al Albarii Shudhudhuhu wa Akhta'uhU by HabTb al Rahman al A'zami,
vol. iii, p. 113.
325
blindly.''
Shaykh al A'zami says that it is completely against the reason
to suppose the specific orders in the general sense. If this would
have been the case then the journey taken for education, y/72a<i or
to visit friends should have been prohibited. But it is categorical
that the journey for these objectives is either simply permissible
or awardable.'*'* He quotes some ahadith in his support and
declares that the meaning of the restriction taken in general sense,
as supposed by Shaykh al AlbanT, is not correct.''^
Quoting few more ahadith he tries to prove that journey
towards any other mosque except these three mosques is not void
of the blessings even if to visit these three mosques is more
preferable."*^
There are also other topics in the book of Shaykh al A'zamT
some of which are either directly based on the difference between
the school of thought of the two shayukh and are hence avoided or
are the critique of Shaykh al Albanfs tafarrudat which are already
discussed in chapter four. In short, this critique as compared to
other refutations of Shaykh al Albanl is of good merit but, to
some extent exhibits the sectarian bias of the author.
^^ Habib al Rahman op. cil., vol. iii, pp. 113-114.

Ihid,p.\]4:
^^ /*/W., pp. 114-115.
'' lhid.p.\]6.
326
2. Shaykh Hasan ibn 'AIT al Saqqaf
The Jordanian scholar Shaykh Hasan ibn 'All al Saqqaf, is a
contemporary Shafi'T scholar of hadlth and fiqh. He has been

given the written Ijazah in hadlth by Shaykh 'Abd Allah ibn
Muhammad ibn al Siddlq al Ghumari (1328/1910 to 1413/1993)
of Tangiers. Shaykh al Saqqaf presently teaches a circle of
students in Amman and has published over forty-five books and
treatises on hadlth, tenets of faith and fiqh.
He wrote Qamiis Alfaz al Albdnl {\QXicon of al AlbanTs words)
and a two-volume Tanaqudat al Albdril al Wddihdt fimd Waqaâ
lahii ji Tashih al A hadlth wa Tad'ifihd min Akhtd' wa Ghaltat
(Albants Patent Self-Contradictions in the Mistakes and Blunders

he Committed while declaring Ahddlth to be Sound or Weak) in
the refutation of Shaykh al Albanl. The first one was rebutted by

Shaykh 'AlT Hasan al Halbl who wrote Al Iqdf 'aid Abdtll Qdmus
Shatd'im al /S'a^^q/published by Dar al Asalah.

Ihc later two-volume refutation of Shaykh al Saqqaf was
published by Dar Imam al NawawT, Amman Jordan in 1413/1993,
and got much fame. The first volume of the book contains 250
ahddlth which Shaykh al Albanl has declared as sahlh in one of
Sayf ad-Din Ahmed ibn Muhammad, Al-Albani Unveiled, N. Delhi,

Ml Hat Book Center, 2001, p. 2.
327
his books and then, according to Shaykh al Saqqaf, contradicted
himself by saying Dalf to the same in another book. The second
volume contains 652 ahadith of the same nature as mentioned
above. The book was widely circulated in Jordan and Saudi
Arabia where the first volume has seen not less than six reprints
in a year only.
Shaykh Muhammad Nasir al Din al Albanl has not taken him
seriously and mentioned him as a pseudo-scholar in the preface of
his book, Tahrlm al Alat al Tarb!^^ In the preface of Silsilah al
Sahlhah, the Shaykh discusses his other books and calls him very
near to the Mu 'tazillah and finds him to be a sufi.'^'^ The selected
portions from the first two volumes of Shaykh al Saqqaf s book

have been edited and abridged by Sayf ad-Din Ahmed Ibn
Muhammad [Sayf al Din Ahmad ibn Muhammad] of London.
The abridged version clearly exhibits its unscholarly essence,

sectarian bias and speaks ill of the great scholars like Muhammad
RashTd Rida."'
Weakening of al BukharT and Muslim's AhddTth

Shaykh al Saqqaf quotes eight ahadith from Da'if al Jami' al
Saghir wa Zayadatuh of Shaykh al Albanl and tries to prove that
^g Tahnm al Alat al Tarb, n.31.

jj^ Silsilah al Ahadith Sahmah, vol. i, part I, pp. 4-11.
Sayf ad-Din Ahmed ibn Muhammad, op. cit., p. 3.
328
the Shaykh has weakened the authentic and sound ahadith of
SahTh al Bukhan and Sahih Muslim. For example, he refers to a
hadith of al Bukhdn which is declared weak by Shaykh al AlbanT
in his Da If a IJ ami' al SaghJr wa Zayadatuh:

The Prophet said, "Allah says, 'I will be against three persons
on the Day of Resurrection:
1. One who makes a covenant in My Name, but he proves
treacherous.
2. One who sells a free person [as a slave] and eats the
price,
3. And one who employs a laborer and gets the full work
done by him but does not pay him his wages.'"
He mocks at Shaykh al AlbanT and says that little does Shaykh

al AlbanT know that this hadith has been narrated by Imam
Ahmad and Imam al BukharT from Abu Hurayrah. Similarly, he
quotes a hadith from Sahih Muslim, which has been labeled as
weak by the Shaykh:

The most wicked among the people in the eye of Allah on the
Day of Judgment is the man who goes to his wife and she
comes to him, and then he divulges her secret.^^
If evaluated critically, it is evident that Shaykh al AlbanT has
followed his predecessors in the opinion about these ahadith. He
has discussed the reasons of declaring these ahadith weak in his
Da Ifal Jami' al SaghJr wa Ziyadatuh, h. 4050, quoted in Tanaqudat by

j^ Shaykh Hasan ibn 'AIT al Sacjgaf, vol. i, p. 10.
Da ifal Jami' al SaghJr wa Ziyadatuh, h. 1988, quoted in Tanaqudat by
Shaykh Hasan ibn 'All al Saqqaf, vol. i, p. 11.
329
different books, other than Jami' al Saghir, and has referred them
to the books of great scholars like Imam Ibn Hajar al 'Asqalanl.''
It seems unjust to neglect the other books of the Shaykh and

evaluate him critically only on the basis of the single book, which
is very brief in case oitakhrij.
Inadequacy in Research
Shaykh al Saqqaf has very acrimoniously highlighted Shaykh
al Albanfs methodology in all his books in general and in Irwa' al
GhalJl in particular, where Shaykh al Albanl has clearly declared
that he could not find the sanad of few ahddith. He uses
unscholarly words, ridicules the Shaykh, and comes out with the
chain, which the Shaykh could not find.^'*
'Abd al 'Aziz ibn Marzuq al TarlfT has recently published a
book entitled al TahjTlfi Takhrij ma lamYakhruju min al Ahddith
wa a I Atharfi Irwa' al Ghalil, which includes the takhrij of all
those ahddith which were included by Shaykh al Dawyan in his
book ol Mandr al SahTl, and were skipped by Shaykh al AlbanT in
his book Irwa' al Ghalil.^^ This addition to al Irwa' is based on
600 pages. Similarly, those ahddith about whose chains Shaykh al
AlbanT has declared unawareness, most of it are discussed by the
_^ Da Ifal Jami' al Saghir wa Ziyadatuh, p. 289.

Shaykh Hasan ibn 'AlTal Saqqaf, Tanaqudat, vol. i, pp. 20-23.
330
other great scholar Salih ibn 'Abd al 'Aziz Al al Shaykh in his
book al Takmil lima Fat TakhrTjihi min Irwa' al Ghalil.
Contradictions of Shaykh al AlbanT

In this bdb Shaykh al Saqqaf discusses the contradictions of the
Shaykh and quotes the tafarrud of the Shaykh in prohibiting
women to use golden rings and earrings. This issue is dealt and
discussed in chapter four.
He further quotes those opinions of the Shaykh about a
particular hadlth from v/hich he had later retreated. For example,
he mentions the opinion of the Shaykh about a hadith referred to

Siman al Nasd'i. According to Shaykh al Saqqaf, in Mishkah al
MasdhJh the Shaykh declared this hadith Da 'if while in Ghdyah
al Mardm the same hadith is declared sahih. ^
There is a salient feature in the books of Shaykh al AlbanT,

which has been neglected by most of the critics of the Shaykh.
Shaykh al AlbanT sometimes retreats his previous judgments on
any particular hadith and mentions the reasons for his retrieval.
This exhibits the courage of the Shaykh and his sincerity and
55
'Abd al 'Aziz ibn Marûq al TarTfi, al Tahjilfi Takhrij ma lamYakhruju
min al Ahadiih wa al Athar ft Irwa' al Gnalil, Riyadh, Maktabah al
56
Rushud,2001,p.7.
57
Ibid., p. 8.
58
Shavkn Hasan ibn 'Alia! Saqqaf, Tanaqudat, vol. i, p. 27.
Muhammad Nasir al DTn a! AlbanT, Mishkah al MasahJh, ed. Ill, Beirut,
59
al Maktab al IslamT, 1405/1985, vol. ii, h. 3292.
Ghdyah al Mardm, p. 133, h. 261.
33!
honesty in his research. He knew that this retreat can open the
floodgate for his detractors and they can slander and criticize him,
he did not cared for it, declared it as his religious duty, and hoped
for the reward in the Court of Allah.^^ He provides many reasons
for his retrievals, some of which are as under:
• The 'Urn does not accept stagnation.^' It is a binding upon a
Muslim that when he gets aware about his fault he should
turn back. It is among the practices oi a'immah not to insist
on a fault.^'^
• Appearance of some new publications and books of the
hadith, which were not in knowledge before few years.
These sources open new horizons for the Shaykh. These new
sources provided many channels, shawdhid, and mutabi'dt
for many ahddlth.
• As far as the opinion and thought of a man is concerned, he
is created weak. He tends to increase in gains {al khayr). For
this reason, he renews his thought and adds to his
knowledge. Among the 'ilm there is also 'Urn al lladTth
which is based on the biographies of the thousands of the
narrators. There are thousands of the chains and channels.
There is no surprise if one hdfiz differs from the other in his
60
61
Silsilah al Ahddith Sahihah, vol. ii, p. 190.
Muhammad Nasir al Dm al AlbanT, Sahih Targhib wa al Tarhih, ed.
62
Riyadh, Maktabah al Ma'arif, p. 4.
Silsilah al Ahadith al Da 'ifah wa al Mawdii 'ah, vol. v, p. II.
332
view on a particular narrator in a single hadith.^'^
The retraction is not only present in his decisions on the

ahddith, but also in explanations of the words of ahadlth, views
about the different hadith narrators and about the Shaykh's
contemporaries. Recently a new two-volume book compiled by
Abu al Hasan Muhammad Hasan al Shaykh entitled Tardju' al
'Alldmah al AlbdnT has appeared in print. This book contains
those decisions and views of Shaykh al Albam on different
ahddith and persons respectively from which the Shaykh has later
retreated.^'^
As far as the above-mentioned hadith is concerned, which
Shaykh al Saqqaf has quoted in his book, Shaykh al Albanl has
retreated from this decision in his other book Da'if Sunan Nasal
and has declared this particular hadith weak, but Shaykh al
Saqqaf, like other criticizers of the Shaykh, is unaware about it.
Similarly, there are other quotations from Shaykh al AlbanTs
books in Shaykh al Saqqaf s refutation but most of them are the
retractions of the Shaykh.
The criticism of Shaykh al Saqqaf on Shaykh al Albanl has
been rebutted by Khalid al 'AnbarT in his book entitled, Iftird'at al
63
64
Sahih Targhib \va al Tarhih, p. 4.
65
Idem.
Abu al Hasan Muhammad Hasan al Shaykh, Taraju' al 'Allamah al
66
Alham, Riyadh, Maktabah al Ma'arif, 1423/2002.
Muhammad Nasir al Din al Albanl, Da'if Sunan al Nasal, Beirut, a!
Maktab al Islamt, p. 122, h. 221.
333
S(i(j(](il (il AI him 'did al AlhdnJ Shaykh al Muhaddithln.
Some of the scholars of the present times have denounced the
works of Shaykh al Saqqaf and have written rebuts to his other
polemical works. Some of these scholars and their books are:
i. S h a y k h S u l a y m a n N a s i r al 'Ulwan
• Al Kashdf 'an Daldldt Hasan al Saqqaf, Riyadh, Dar al

Manar.
• Al Qawl al Mub'in ft Ithbdt al $urah li Rabb al 'Alamln,
BarTdah, Dar al Ansar.

• ItihdfAhl al Fadl wa al Insafbi Naqd Kitdb Daf Shubah
al Tashbiyyah wa Ta 'liqdt al Saqqaf.
ii. Shaykh 'All Hasan al Halabi
• AI Anwar al Kdshifah li Tanaquddt al Khassdfal Zd'iffah

wa Kashf ma fiha min Zaygh wa Tahrifwa al Mujazafah,
Dar al Asalah.
iii. S h a y k h ' A b d al Karim ibn Saiih al HamTd
• AI Itihdf bi Aqidah al Islam wa al Tahdhir min

Jahmiyyah al Saqqaf
3 S h a y k h ' A b d Allah Ibn M u h a m m a d Ibn al Siddiq

al GhumarT
The Moroccan hadith scholar Shaykh 'Abd Allah ibn
334
Muhammad ibn al SiddTq al GhumarT (1328/1910 to 1413/1993)
of Tangiers, was an ex-professor of hadlth at al Azhar University,
Egypt. He is the author of almost 150 works. He wrote Irghdm al

Mubtadi' al GhabJ bi Jawdz al Tawassul bi al NabJ Jl al Radd
âla al Albani al Wabi (The Coercion of the Unintelligent
Innovator with the Licitness of Using the Prophet as an
Intermediary in Refutation of al Albani, the Baneful), al Qawl al
Miiqni' jt al Radd 'ala al Albdm al Mubtadi' (The Persuasive
Discourse in Refutation of al Albani the Innovator), and Itqdn al
Sim\i fi Tahq'iq Mam al Bld'ah (Precise Handiwork in
Ascertaining the Meaning of Innovation). He also wrote Baydn
Nakth al Nakith al Mu 'tadi (The Exposition of the Treachery of
the Rebel). Among his refutations al Qawl al Muqni' is the
famous one and is briefly evaluated below:
Al Qawl al Muqni' fi al Radd 'ala al Albani al

Mubtadi'
This book is actually the reftitation of Shaykh al Albanl's
criticism on Bidayah al Sidfi TafdTl al Rasiil authored by Shaykh
al Izz ibn 'Abd al Salam. Al Ghumari uses polemical approach to
discuss some juristic issues with Shaykh al Albani like the
omission of word sayyidand from al $alawdt al Ibrdhimiyyah. He
calls Shaykh al Albani harsh, ignorant, stupid, rude etc. He dubs

him as a biased WahhabI and charges him that he divides the
335
Muslim Ummah. He also accuses the Shaykh that he had decreed
Muslims not to pay zakdh to the Afghan Mujahidun. In short, this
book is an unscholarly work by the writer and need not to discuss
further.
4. Isma^Tl ibn M u h a m m a d al AnsarT
The Saudi hadlth scholar Shaykh Isma'Il ibn Muhammad al
AnsarT wrote Ta'aqqiibcit 'aid Silsilah al A hadlth a I Da'Tfah wa
al Mawdu'ah li al AlbdnJ (Critique of al AlbanTs Book on Weak
and Forged AhddJth), Tashih Saldh al TardwTh 'Ishrina Rak'atan
wa al Radd 'aid al AI bam fi Tad'ifihi (Establishing as Correct
the TardwJh Saldh is Twenty units and the Refutation of its
Weakening by al Albanl), and Ihdhah al Tahalld hi al Dhah al
Muhllaq li al Nisd' wa al Radd 'aid al Albdmfi TahrJmih (The
Lawfulness of Wearing Golden Jewelry for Women Contrary to al

Albanfs Prohibition of it). Shaykh Nasir al Din al AlbanT has
refuted the last one in a humble and scholarly manner. The title of
his refutation is al Radd 'aid Ibdhah al Tahalld bi al Dahb al
Muhallaq.
As discussed in chapter II, this is actually the refutation of
Shaykh Isma'Tl ibn Muhammad al AnsarT's above-mentioned
336
book. Ihahah al Tahalla hi al Dahh al Muhallaq li al Nisa' wci al
Radd 'aid al Albdrii fi Tahrimih. This book of Shaykh al AnsarT

critically deals with the arguments of Shaykh al AlbanT which the
later has presented in his book, Addb al Zifdf that all those golden
ornaments are forbidden for women folk which are in circular
shape e.g. bracelets, bangles, necklaces, rings etc.^^ Shaykh
Isma'Tl ibn Muhammad reflites these arguments of Shaykh al
AlbanT. In its response, Shaykh al AlbanT wrote a treatise and
critically evaluated the arguments of his critic. Shaykh al AlbanT
left his manuscript unpublished for a long time, and when he
migrated from Syria to Amman, he lost a portion of it in the
migration. However when in 1407/1987 Shaykh al AlbanT's
student Shaykh Muhammad ibn Ibrahim al ShaybanT compiled a
descriptive biography of his teacher he incorporated this
manuscript in the first volume of his book from page number 117
to 228.''*^
The refutation of Shaykh al AnsarT revolves round two factors:

1. The cihddJth used by Shaykh al AlbanT in his favour arc all
weak.
2. If these ahddith are supposed to be authentic then these are
Mamukh or can be interpreted in a different way.
67
Adah al Zifaffi Sunnah aI Muiaharah, p. 175.
68
Al ShaybanT, o/?. c/V., vol. i, pp. 117-228.
337
In the rebut on Shaykh al Ansari, Shaykh al Albani tries to
argue about his stand and discusses the authenticity of all these
ahadlth which the former has referred as weak. He discusses
those interpretations, which were given by Shaykh al AnsarT
about those ahddith which seem to support Shaykh al Albanfs

view. This refutation also contain some of the vital related issues.
Shaykh al AlbanT has used the humble tone while refuting Shaykh
al AnsarT and completed this refutation in Damascus on
22/02/1379.
5. Abu 'Abd Allah Mustafa ibn al 'AdawT

Abu 'Abd Allah Mustafa ibn al 'AdawT is an Egyptian scholar
and is very much impressed by Shaykh Nasir al Din al Albani. He

wrote a small booklet of 63 pages about the lawfulness of golden
rings and other ornaments for women folk. The title of this
booklet is al Mu'annaq fiIbahah Tahalla al Nisd' bi al Dhahah al
MuhiilUuj wci (iluiyr al Muhallaq, and is pubhshcd from
Maktabah al Harmayn li al 'Ulum al Nafi'ah, Cairo in 1409/1989.
In the preface of the book, the author expresses his concern on

the "strange fatwd" of Shaykh Nasir al Din al AlbanT about the
use of the golden round-shaped ornaments by women folk. He

says that he do not know any one among the earlier scholars and
338
'uidind' and anyone among the Companions who support this
view, rhe writer hopes that the Shaykh may rethink about his
verdict and will retreat from this strange view.*'^
The writer of this book uses those ahadith for the refutation of
Shaykh al Albanfs view which were already declared sound by
the Shaykh. The writer quotes the views of different 'ulama' in
his favour with long footnotes. In these footnotes the writer
proves that the other 'ulama' have also discussed these ahddith
which were discussed by the Shaykh but they did not derived
from them what the Shaykh has derived.^" The writer has also
listed in brief the views and the sayings of different scholars in
this matter.
In short, the booklet is a balanced critique of Shaykh al
Albanfs view in the above-discussed problem and is
comparatively sound in its arguments. The writer has gone
through the refutation written by the other scholar, Shaykh Isma'Tl
al AnsarT and appreciates his book with some reservations.
6. Shaykh Mahniud Sa'Td Mamduh

The Egyptian hadith scholar Shaykh Mahmud Sa'Td Mamduh
al Shafi'T al MisrT wrote Wtisiil al Tahani bi Ithbat Sunniyyat al
69
Abu 'Abd Allah Mustafa ibn al 'AdawT, al Mu'annaa fi Ibdhah Tahalla
al Nisa' hi al Dhahab al Muhallaq wa Ghayr at Muhallaq, Cairo,
70
Maktabah al Harmayn 11 al 'Ulum al Nafi'ah, 1409/1989, pp. 4-5.
Ibid., pp. 25-49.
Ihid., p. 5.
3.39
Suhha wa al Radd 'aid a! AlbdnJ (The Alighting of Mutual
Benefit and Confirmation that the Dhikr-Beads are a Sunnah in
Refutation of al-Albani) and Tanbih al Muslim ild Ta'addi al
Albdnl 'aid Sahlh Muslim (Warning to the Muslim Concerning al
Albanfs Attack on Sahih Muslim).
Shaykh al AlbanT has briefly evaluated the last book of Shaykh

Mahmud Sa'Td in his book Adah al Zijdf. In it Shaykh MahmOd
has criticized the weakening of few ahddith by Shaykh AlbanT,

which were reported with the chain of Abu al Zubayr from Jabir
and others. There are many books which rebut the refutation of
Shaykh Mahmud Sa'Td Mamduh some of which are:
• Kalimah Haqq fi Dija' 'an 'Ilm al Ummah Muhammad Ndsir
al Din al Albdnl hy al Shaykh 'Abd al Razaq ibn KhalTfah al

ShayajT. This book has been published by Jam'iyyah Ihya' al
Turath, Kuwait in 1409/1989.
• Rad' al Jdnl al Muta 'add! 'aid al AlbdnJ by Shaykh Tariq ibn
'Awd Allah ibn Muhammad. This book has been published
by Maktabah al Tarbiyyah al Islamiyyah, Egypt in 1411/1991.
• Dirdsdt 'Jlmiyyah fi Sahih Muslim or Kashf al Mu 'allim bi
Abdtil Kitdb Tanbihi al Muslim by Shaykh 'AlT ibn Hasan ibn
'Abd al HamTd al HalabT. The book is published by Dar al
340
Hijrah, Dammam in 1412/1992.
All these above-mentioned books and others which are not
mentioned here, prove that Shaykh Mahmud Sa'Td Mamduh's
approach is void of the scholarly research and his book is full of
abuses and accusations. These books stress that Shaykh Mahmud
Sa'Td Mamduh has a poor way of discussing the chains and the
texts of ahadlth and has a poor knowledge about the biographies
of the narrators.
7 Ahmad 'Abd al Ghufur 'Attar

Ahmad 'Abd al Ghufur 'Attar is not considered among the
worthy writers in the academic circles. He wrote a book Kitab
Waylaka Am in, Tafriid Ba'd Abdtil Ndsir al Albaril in the
refutation of Shaykh al Albanl. The book has 117 pages which
was published by Dar Thaqlf, Ta'if. This book is full of abuses
and void from the knowledge. The book charges many false
accusations on the Shaykh and dubs him as the refuter of the
Companions in general and the rightly guided caliphs in
particular.
8 Shaykh 'Abd al Fattah Abu Ghuddah

The Syrian hadith scholar 'Abd al Fattah Abu Ghuddah who
wrote Radd " 'aid AbdtTl wa Iftira'dt Ndsir al Albdni wa Sdhibihi
Sabiqan Zuhayr al Shdwish wa Mu'azirihima (Refutation of the
Falsehoods and Fabrications of Nasir al Albanl and his Former
341
I'riend Zuhayr al Shawlsh and their Supporters).
Kashfal Niqab 'Amaji Kalimat Abu Ghuddah min al Abdtil wa
al Iftira afis a book which is a critical response to the accusations

of Abu Ghuddah who had criticized Shaykh al AlbanT without any
sound reason. Many times Shaykh al AlbanT tried to have a
dialogue with Shaykh Abu Ghuddah, but every time Shaykh Abu
Ghuddah turned down the proposal. The book was written in
1395/1975.
9. Samir Islambfilf
The Syrian scholar SamTr IslambulT wrote al Ahad, al ljmd\ al
Naskh. In this book he discussed the views of the Shaykh about

these three subjects discussed in the title of the book and
evaluates them critically.
Almost all other scholars who have criticized the Shaykh's
works seem to safeguard the identities of their respective schools
and most of the contemporary criticizers of the Shaykh are jealous
of the fame and (he works of the Shaykh. This is the reason that
the books of the Shaykh are not evaluated in the way in which
these need to be evaluated. It seems necessary to mention here
that the books of the Shaykh must be taken in collection and
evaluated as a whole rather than picking up a sentence from the
multi-voluminous book and building the edifice of rejection of the
Shaykh on the single sentence and ignoring the main and
342
principal works of this great legendry scholar. One finds that
these rebuts and their counters have contributed largely to hadith
literature and have also helped to explore the new dimensions of
the Shaykh's contribution.
343

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Chapter IV

My advice to the students of knowledge is not to proceed to

S haykh al AibanTs views in some particular matters or his

"A Clarification of the Requirements oi Jihad' from the tape Munazarah

what influenced the Shaykh most and he denounced the taqlld of

"Taqlld", Cyril Glasse, The Concise Encyclopaedia of Islam, London,

He quotes from all the four a'immah—Imam Abu HanTfah,

Hanbal—that the taqlid of any one of them is not permitted. He

proves by their sayings that it is necessary to follow the Sunnah

\ Si/ah Salah al Nabl, p. 45.

from their teacher, Abu HanTfah in about one third of the

Difference of Opinion among Ummah

Shaykh al AlbanT rejects a famous hadith, "the difference of

opinion {ikhtilaf) among my Ummah is a mercy (rahmah)" which

is often quoted by the muqallidun scholars. He says this hadJth is

not authentic; in fact, it is false and without foundation. Shaykh al

According to the Shaykh there exists some common

hadith refutes the above mentioned argument and explains lucidly

and without any obscurity that if someone says, "So-and-so was

jihad has its own conditions.

(disbelief) and suppression.

The Shaykh adds further that in a case of jihad Fard al

Kifdyah it is allowed for a small group to gather and do it. For

Muslims move the whole group if they do not have a unified

It is worthy to mention here that Shaykh Nasir al Din al AlbanT

refuted the existence of parties or groups in Islam and believed

From this hadith he wishes to prove that the Prophet answered

he disagrees is that Muslims need a Khalifah first. He stresses the

unity needs a KhalTfah. To establish Khildfah Muslims must start

They cannot start with j/^ac/right now.

1. To bring back to the minds of the Muslims the knowledge

2. It is necessary that this purified knowledge be coupled with

Therefore, according to the Shaykh, the key to return the glory

tarbiyyah (education and cultivation). These are two very great

Shaykh Muhammad Nasir al DTn al AlbanT, Fiah al Waqi', pp. 49-51

l^ Al ShaybanT, op. cit., vol. i, p. 378.

establish Allah's Hukm on their lives but ask the others to

;* Ihid., pp. 378-379.

2. Purifying the Islamic fiqh from erroneous judgments, which

3. Purifying the books of tafsir, fiqh and raqa'iq (matters

According to the Shaykh the Sunnah which has an important

Muhammad Nasir al Din al Albani, Manzilah al Sunnah fi al Islam, p.

Fiqhiyyah but could not complete it. The major jurisprudential

1. Al Hidayah by al Marghlnanl, in HanaiT fiqh

2. Al Mudawwanah by Ibn al Qasim, in Malik! fiqh

5. Biddyah al Mujtahid by Ibn Rushd al AndalusT, in

Coming to the first part of it i.e. al Tasfiyyah, the Shaykh

insists on its importance. He says that it is must to begin with al

Tasfiyyah coupled with al Tarbiyyah. He quotes a hadith and

claims that this hadith points towards the Tasfiyah-^^

Muhammad bin Ismaa'eel al-Bukhari & of the Great Scholars from

In this above quoted hadith, Shaykh al AlbanT claims that there

claims that it is the weakness and dispute which spread

I. Ihe circular golden ornaments are prohibited for women folk.

come across in different rare manuscripts and books in his fifty

Muhammad al Ansarl. However, the Shaykh refuted the

arguments of Shaykh al AnsarT in a humble and scholarly

manner. Books and views of both the shayukh are discussed in

book, al Sarim al Mashhur 'ala Ahl al Tabarruj wa al Sufur.