9 Top Accusations against Imaam al-Albaani

[bamalli]

9 Top Accusations against Imaam al-Albaani

And their Rebuttal

By: Shaykh Muhammad `Umar Bazmool

In the Name of Allaah, Most Merciful, the Giver of Mercy, and the
peace and blessings be upon the Messenger of Allaah
As to what follows:

Al-Albaani, may Allaah have mercy upon him, is the Shaykh of Hadeeth
in this time; he is called the Muhaddith (Hadeeth Scholar) of
ash-Shaam (Palestine, Syria, Jordan, Lebanon), and if it was said he
was the, 'The Muhaddith of the World', he would have deserved it. I
do not praise anyone above Allaah; he, may Allaah have mercy upon him,
faced â€" as many other `Ulamaa' â€" many defamation of character and lies
about him. These nine points summarize what they say about him:

1. He is a Hadeeth scholar, not a Jurist
2. He has no knowledge in the Fundamentals [of Islaam]
3. He has no teachers (Shuyookh)
4. He holds unconventional opinions which are contrary to the
opinions of others
5. He does not respect the Scholars and does not know their place
6. His Math-hab is Dhaahiri
7. He is Lenient when authenticating Ahadeeth
8. He is contradictory in his judgment of Ahadeeth
9. He does not analyze the text [of the Hadeeth]
These matters â€" most of the time â€" are accused and put forth against
the People of Hadeeth in every time. I believe that I should present
them â€" as well as refute them as a defense and protection of him.
Presented is what I am able to say, introducing this chapter â€" as
being dutiful to the scholars, may Allaah have mercy upon them all.

1. He is a Hadeeth scholar, not a Jurist

This phrase, used to define him, totally, as being from the people of
Hadeeth. It meant that he is intelligent and brilliant in it and that
he did not involve in work, anything from the blessings of Fiqh. This
is not objectionable, since Imaam al-Albaani, may Allaah have mercy
upon him, is from the A'immah of Hadeeth in our times; we witness his
knowledge and capability therein, that is witnessed for him. This,
and praise is to Allaah, no two would differ on, nor would two goats
butt-heads with each other regarding this, to the best of my
knowledge. As for this phrase being used to nullify al-Albaani's
understanding of Hadeeth, his clarification of their meanings, and his
choosing and giving predominance to matters of knowledge, then in this
sense it is false and Baatil, and, in actuality, this is what is
wanted.
It is said to them: What is Fiqh to you? Did you mean by Fiqh,
memorizing rulings and texts and sinking into assumptions, without
establishing the origin of the authentic proof? As for this, then
al-Imaam al-Albaani is most far from doing so.
However, if what is meant by Fiqh is understanding and analyzing the
texts of the Noble Book and Pure Sunnah, with the understanding of the
Sahaabah, may Allaah be pleased with them, and their followers,
without Ta`assub (bigotry; fanaticism) towards anyone, except to the
proof, then we ask for one proof that the Imaam was not like that!
As for the words: 'That he is a Hadeeth Scholar and not a Jurist',
with these [former] meanings is a false demonic statement, and the
goal behind it is to take away from the ability and place [of
importance] of the People of Hadeeth and that the Jurist can do
without the Hadeeth.
As for these statements, the first of them is a mistake and
innovation, and the end of it is heresy. As for it being a Bid`ah, it
is deemed such because we do not know of this stance from as-Salaf
as-Saalih. As for it being a heresy, it is because it alludes to
throwing away all of the speech of Ahl al-`Ilm, and then seceding the
laws, and nullification of rulings. When it is said, 'He is a Jurist
and not a Muhaddith', then it is not accepted! The end would be
disregarding the rulings of religion.

2. He has no knowledge in the Fundamentals [of Islaam]

This is an allegation, but where is the proof? It is apparent from
the books of the Shaykh that this is a contradiction. Rather, it is
known from the biography of the Shaykh, may Allaah have mercy upon
him, that he taught two classes each week, attended by Students of
Knowledge and some professors of Universities and from the books that
he would teach from in his knowledge circles was, Kitaab Usool
al-Fiqh, by `Abdul-Wahhaab Khallaaf.
This allegation, nullifying his knowledge in the Fundamentals of Fiqh,
is rumored as a means of disparaging the People of Hadeeth, so they
are accuse of this.
To those I say: It is important to note the following points:
i. That the Prophetic Sunnah is the Proofs of the Qur'an, as al-Imaam
Ahmad bin Hanbal, may Allaah have mercy upon him, said in his letter
about the Sunnah, from the narration of `Abdoos. So every ruling in
the Qur'an is connected to the Sunnah, and it clarifies it and alludes
to what is wanted therewith. With it, knowledge of what is wanted is
acquired.
ii. That knowledge in Fundamentals is based upon the proofs of the
Great Qur'an and Prophetic Sunnah, according to the Arabic Language as
well as, observing the knowledge of the time of legislation, and
knowledge in the circumstances of legislation; this matter was
presented to the Companions, and no one takes part with them in its
knowledge and understanding and there is no way to reach this
comprehension, except through them

If that is affirmed, then know that the People of Hadeeth are the most
blessed in this regard, for there is no one more knowledgeable than
them regarding what has come from the Messenger, salla-llaahu `alaihi
wa sallam, and there is none more knowledgeable than them regarding
what has come from the Companions, radiya-llaahu `alaihim, for they
are â€" in reality â€" the people of Fundamentals, and from their Manhaj,
the texts of the Qur'an and Sunnah are used as the Fundamental that is
based upon. Did the Scholars of Fundamentals strive to achieve
anything except this?
From that, know that the Scholars of the People of Hadeeth are the
scholars of the Religious Fundamentals, and the Fundamentals of
Extraction, relying on their predecessors, that which has come from
the Companions and their Taabi`een.

3. He has no teachers (Shuyookh)

This is a hasty statement, for ash-Shaykh al-Albaani, may Allaah have
mercy upon him, studied the sciences of machine, such as money
exchange, from his father. In addition, he studied the books of
Hanafee Fiqh, such as, Mukhtasar al-Qadoori, the recitation of the
Noble Qur'an with his father, and completed it with him, with the
recitation of Hafs' Tajweed.
Regarding the Hanafee Fiqh, he also studied, Muraaqi al-Falaah, with
Shaykh Sa`eed al-Burhaani, as well as, Shuthoor ath-Thahab, in
language, and some books of eloquence.
He used to attend the meetings of the `Allaamah, Bahjat al-`Ataar, may
Allaah have mercy upon him, along with some of the professors of,
al-Majma` al-`Ilmi Bi Dimashq, amongst them being `Izz ad-Deen
at-Tanookhi, when they were reading, al-Hamaasah, of Abee Tammaam.
In his prime, Al-Albaani, may Allaah have mercy upon him, met Shaykh
Muhammad Raaghib at-Tabbaakh, may Allaah have mercy upon him.
Ash-Shaykh at-Tabbaakh expressed admiration for al-Albaani and gave
him his list, called, al-Anwaar al-Jaliyyah Fee Mukhtasar al-Athbaat
al-Hanbaliyyah. So if this information is known, it is clear the
extent of the weight of their statement, 'He has no Shuyookh'; it
contradicts the reality.

His lack of teachers would not harm him, anyway. How many Scholars
had few teachers, yet it left no deficit in his knowledge. Rather, the
amount of narrators that they narrated from would only be except two
or three, or even one, yet the A'immah witnessed their trustworthiness
and memorization and skill, and it did not prevent them from taking
knowledge from them and listening to them.
One person named Abu `Amr Ahmad bin `Abdullaah bin Muhammad
al-Lakhmee, who is known by Ibn al-Baaji (he died around the year 400
Hijri), was from the people of Ashbeeliyyah, was well known and the
Jurist of his time. He collected Hadeeth and Fiqh, as well being noble
and used to memorize some of the books of Sunnah. It was written
that he had a good memory.

4. He holds unconventional opinions which are contrary to the
opinions of others

This is a worthless allegation, for indeed the People of Hadeeth, and
al-Albaani, may Allaah have mercy upon him â€" and I do not praise
anyone above Allaah â€" are from the Ghurabaa' (strangers), those who
revive the Sunnah of the Prophet, peace and blessings be upon him,
that has been eradicated by people.
Their statement, 'so and so is alone in this opinion', does not negate
anything from his Fiqh and does not ascribe him to being contrary in
opinions.
Abu Muhammad Ibn Hazm, may Allaah have mercy upon him, said in,
al-Ahkaam Fee Usool al-Ahkaam, 5/661-2, that, "The boundary of
irregularity is that it be contrary to the truth, so whoever
contradicts the correctness is any matter, then he is irregular in
that, regardless if they were the whole world, all of them or some of
them. The Jamaa`ah and totality are the people of the truth, even if
there is no one in the world except one; then he is the Jamaa`ah and
the totality. Indeed Abu Bakr and Khadeejah, may Allaah be pleased
with them, were the only ones who became Muslim, so they were the
Jamaa`ah, and the rest of the world besides them and the Messenger of
Allaah, peace and blessings be upon him, were the people of
irregularity and separation." So, irregularity (Shuthooth) is not one
Scholar contradicting the majority of them, and irregularity is not
being contradictory to the actions that people have adopted or the
separation between the people.
How many matters did the Great Scholars such as Abu Haneefah,
ash-Shafi`ee, Maalik, and Ahmad single out,? It is by no means
shameful in their right and does not negate the quality of their Fiqh.
We would not prohibit their Fiqh because of it, and there is no one
who will ascribe to them, may Allaah have mercy upon them,
irregularity or being single in an opinion! How is it, that one is
attributed with irregularity, the one who is following the one who is
unerring, peace and blessings be upon him? Rather, some of the
A'immah contradicted the Sunnah and Athar, yet people of knowledge did
not call them irregular or single.
Al-Haafidh Ibn Abee Shayba (d. 235 Hijri) wrote a book called,
as-Musannaf and had a chapter therein called, 'The Response to Abee
Haneefah'. He released it saying, 'This is what Abu Haneefah has
contradicted, from the Athar that came from the Messenger of Allaah,
peace and blessings be upon him." Further, al-Layth Ibn Sa`d, may
Allaah have mercy upon him, said, "I counted seventy matters from
Maalik bin Anas, all of them contradictory to the Sunnah of the
Prophet, peace and blessings be upon him, among them is what Maalik
said in his opinion." Al-Layth said, "And I have written to him
regarding that"; this statement is found in Jaami` Bayaan al-`Ilm wa
Fadhluh, 2/148. Furthermore, when did the flow of the peoples actions
become a thing of absolute proof in the religion of Allaah, while the
texts are wanted [as proofs]?
Which sin did the People of Hadeeth or al-Albaani commit if they
stopped and discontinued to seek proofs when the degree of
authentication became clear to them, and no clear contradiction became
apparent to him, so they acted upon that, and they called the people
to act upon reviving a Sunnah that thr Hadeeth implies, subhaanallaah
(Allaah be Glorified)! Rather than thanking them for this action, they
belittle them, and ascribe them to irregularity and being single in an
opinion!

5. He does not respect the scholars and does not know their place

This accusation is void of any kind of Daleel (proof). Instead, what
is occurring is contradictory. What this matter entails is that some
people had delusions that ash-Shaykh al-Albaani, may Allaah have mercy
upon him, when he acted upon an authentic narration that was known to
be contradicted by a respected person, that he, by doing this action,
ostracized those `Ulamaa who did not act according to the narration,
and that he does not respect their status. This is a delusion, and it
has two faces.
i. There is a difference between not following anyone except the only
one who is unerring, peace and blessings be upon him, and between
outlawing the statements of the Scholars.
ii. As for denying any obedience except to him: No statement, from
anyone, should be given more priority than what he (�) has come with,
regardless of whom it may be; rather, you must look into the
authenticity of the narration first; if it authentic, then you look at
the meaning. If it becomes clear to you, then you do not alter it,
even if it contradicts you as far as the east and west.
iii. From among the gems of the speech of al-Imaam al-Albaani, may
Allaah have mercy upon him, is in, as-Silsilah as-Saheehah, while he
was commenting on Hadeeth number 221. He said, "Adhere to it â€"
meaning the Hadeeth â€" and bite onto it with the molars, and keep away
from the opinions of men, for indeed if the Athar is narrated, then
the opinion becomes invalidate, and if the river of Allaah is
narrated, then the river of the fortress becomes invalidate."
iv. Knowledge: There is not â€" as far as I know â€" an issue that
al-Imaam al-Albaani, may Allaah have mercy upon him, made a statement
about that no person from the people of knowledge had said before him;
and he, may Allaah have upon him, would strive to mention his
predecessors regarding the actions that he chose to act upon, so that
their positions in contrast to the texts have become clear
The Shaykh, may Allaah have mercy upon him, goes back to the
statements of the Scholars and considers them and benefits from them,
without Ta`assub or Taqleed (blind-following) . He said in the
introduction to his book, Sifatu Salaat an-Nabi salla-llaahu `alaihi
wa sallam, "As for returning to their statements â€" meaning the Ulamaa,
and benefiting from them, and utilizing them to understand the truth
of what they differed upon, meaning that which has no text supporting
any view â€" neither in the Qur'an nor the Sunnah, or that which is in
need of clarification, then that is a matter that we do not negate;
rather, we order that, and we urge that, because the manifestations
from that is hoped for, for whoever treads the path of guidance with
the Book and Sunnah."
The issue still points to the aim of the Shaykh's harshness to those
who contradict him, and the fact is that, that statement is relative;
it varies from one person to another, some of them call it objectivity
in search and devotion to the seeker of the truth without courtesy,
others call it harshness and lack of kindness. In any case, it is
paramount that the following points not be ignored:
i. Some of them ask kindness from the Shaykh when he is responding to
them, even though they do not show that kindness in their responses.
They ask him to treat them, in his responses to them, in a way which
they do not comply with when they are responding to their
contradictors.
ii. Harshness, when establishing the truth, does not mean that it is
false, and it is not permitted to forbid one from accepting it.
iii. Kindness, when establishing the falsehood, does not mean that it
is the truth.
iv. Harshness, sometimes, could be from wisdom when making Da`wah.

The Shaykh, rahimahullaah, has commented on what is attributed to him
regarding harshness, in, as-Silsilah adh-Dha`eefah, volume one, page
27.