“It was narrated that Talhah bin Musarrif said, ‘I asked ’Abdullah ibn Abi Awfa, ‘Did the Messenger of Allaah ﷺ leave a will?’ He said, ‘No.’ I said, ‘Why is making a will prescribed for the Muslims, or why are they commanded to make wills?’ He said, ‘His final will was to adhere to the Book of Allaah.’’” [Muslim, The Book of Wills, no. 4227]
“I [i.e., al-Albaani] say: i.e., to act according to what is in it and to judge by it when disputes occur, and this great will has become virtually nullified amongst the masses of Muslims today—as for their rulers, then they have turned away from acting according to it and have followed the laws laid down by the disbelievers, and as for their public, then they refuse to judge according to it in disputed issues and have [instead] taken to the opinions of men and their madhhabs, becoming content with reciting it in their houses and over the graves of their deceased, for blessing.
So to Allaah we complain and from Him do we seek aid.”
Mukhtasar Saheeh Muslim, p. 259.
Questioner: A brother says, I missed the ’asr prayer and maghrib time started, which of the two should I pray? Ya’ni, he went to the mosque and they were about to pray maghrib?
Al-Albaani: If he missed ’asr because of one of the two legislated reasons, i.e., sleep or having forgotten, then he prays ’asr before maghrib. As for if he missed ’asr without one of these two excuses, then there is no place for him to pray it, neither before maghrib or after it.
Questioner: But what’s meant, O Shaikh, ya’nee, that he prays maghrib [with the Jamaa’ah] with the intention of ’asr?
Al-Albaani: What else? I’ve already answered you, may Allaah bless you, he prays it before maghrib. When I say: he prays it before maghrib it’s obvious that [I meant that] he prays ’asr, but with the condition that he had forgotten to pray it or overslept—as for if he was preoccupied with his business and merchandise, or [absorbed in] play and amusement and so on, then he has missed the prayer and there is no chance for him to repeat it, neither before maghrib or after it.
Al-Hudaa wan-Noor, 259.
Questioner: A father who doesn’t pray, he wants to force his daughter who is practicing to marry a guy who doesn’t pray, so the daughter went ahead and disobeyed her father and left the home and married a practising man with the agreement of, ‘the person charged with authority over the affairs of the Muslims [‘Walee Amr al-Muslimeen’],’ in that area, so what is the ruling about that marriage?
Al-Albaani: How is, ‘the person charged with authority over the affairs of the Muslims [‘Walee Amr al-Muslimeen’],’ her walee? Is it possible for you to explain the picture further?
Questioner: It’s about Britain, O Shaikh of Ours.
Al-Albaani: The, ‘Walee Amr al-Muslimeen,’ in Britain.
Questioner: There are people in authority [umaraa], O Shaikh of Ours, in different areas in the UK, they undertake the supervision of the affairs of the Muslims as regards Islamic centres and marriage contracts and affairs such as these, so she got married through this man and refused to marry through her father who doesn’t pray to someone who doesn’t pray.
Al-Albaani: We like this refusal and hold it to be incumbent—but the other problem is [still] there, which is for her to marry without the permission of her walee when the Prophet ﷺ said, “And if there is any dispute then the ruler is the guardian of the one who does not have a guardian.”
So I want to see the, ‘Walee al-Muslimeen,’ [of Britain] as you termed him—and [when you said that] the mind wandered off thinking, ‘Where is this Walee al-Muslimeen and in which country?’
And lo [and behold] he is in Britain.
So these people who are there, who have propped themselves up as those in authority [umaraa]—in your opinion are they scholars?
Questioner: Students of knowledge, O Shaikh.
Al-Albaani: In this situation I say that a Muslim girl must ask someone whose knowledge she trusts, presenting her story to that scholar, whether he [i.e., that scholar] is in the east or the west, [asking], ‘What is the solution that you have? My father wants me to marry a non-Muslim man or someone who is a faasiq at the very least, and a religious, practicing person has proposed to me …’ and so on, ‘What should I do?’
So this scholar who [really] is a scholar and who is from those people who are in authority according to the text of the Noble Quran [see Surah Nisaa 4:59], it is possible that he can permit her to marry—[but] I fear about those who you initially referred to with that inflated statement [of yours, i.e., when he called them, ‘the person charged with authority over the affairs of the Muslims [‘Walee Amr al-Muslimeen’]] and then you brought it down a little by saying they were ‘those in authority’ … and these ones ‘in authority’ have propped themselves up, no one put them there—and such a situation results in many evils and much fitnah.
And I am virtually certain that they speak about many issues which they come across there without knowledge—because they, as you said, are students of knowledge—and what knowledge have they acquired? Maybe he has a degree or a doctorate in some sciences—and then he goes and sits in those alien lands and lands of disbelief, expanding what he knows a little.
So what is important is that this issue needs caution and restraint and that it is not rushed, such that we get rid of one problem only to fall into another, ‘We were in the rain and then ended up under the drain,’ as they say—the father orders her to marry a disbeliever or a faasiq, it isn’t allowed for her to obey him but it also isn’t allowed for her to marry herself off. She must take her case to a Muslim ruler/judge [haakim], and it is this haakim who will marry her off—and these people [you mentioned] are not haakims.
Questioner: If they got someone to write to you, O Shaikh of ours, if they wrote to you, so that you could write an answer for them, inshaa Allaah.
Al-Albaani: No. I’m not from them, they write to the one who judges and passes judgement between the people—I can give a fatwa but I do not adjudicate.
Al-Hudaa wan-Noor, 542.
Questioner: A person who doesn’t pray walks past you and says, ‘As-Salaamu ’alaikum,’ do you reply to his salaam?
Al-Albaani: Yes, you give salaam back, but when you accompany him you admonish him.
Al-Hudaa wan-Noor, 97.
Questioner: I have a brother who doesn’t pray, is it allowed for me to eat and drink with him?
Al-Albaani: Is he older than you or younger?
Al-Albaani: Has he reached the age where he is held responsible for his actions?
Al-Albaani: If you don’t eat and drink with him, where will you eat and drink from?
Questioner: From the food which he eats from …
Al-Albaani: If I were to say to you, ‘Don’t eat or drink with him,’ where will you then eat and drink from since he is older than you?
Questioner: I will eat, ya’ni, alone.
Al-Albaani: Alone, outside or inside the house?
Al-Albaani: Is your father alive? [Lit: do you have a father?]
Al-Albaani: Is your mother alive? [Lit: do you have a mother?]
Al-Albaani: They pray, inshaa Allaah?
Al-Albaani: Do you eat with them?
Al-Albaani: And your brother who doesn’t pray, doesn’t he eat with them [too]?
Questioner: He eats with us.
Al-Albaani: If you leave your brother that means that you will leave your father and mother, thus in this situation it is not allowed for you to say that you will leave your brother, because if you do you will leave your father and mother.
If you have some knowledge and can give some advice and direct your brother in a good way, especially since he is older than you, then do that in a manner that is best—not with harshness or coarseness.
Al-Hudaa wan-Noor, 93.
The Imaam said, “Every Muslim must be sincerely devoted in following his Prophet ﷺ just as he is sincerely devoted in worshipping his Lord, for that reason on an occasion such as this I say—and this is terminology which goes without saying, especially when what is intended by using it is to remind the people about what they are heedless of, so I say—there are two tawheeds … terminology, just now you heard that the tawheed of Allaah is split into three categories, ruboobiyyah, al-’uboodiyyah and tawheed as-sifaat.
Now I say: there are two tawheeds, one of them is to do with Allaah [i.e., the three categories just mentioned above] and the other is to do with Allaah’s Messenger, you know the detailed elaboration of the tawheed of Allaah عزوجل—as for the tawheed of the Prophet, [then it is] singling him out to be followed such that no one but him is followed, you don’t take anyone else along with the Messenger as someone who is followed, so there is no Prophet after the Prophet of Allaah ﷺ, emphasising this meaning he ﷺ said in a long hadith [and] the part from it which demonstrates [the point I’m making] is his saying, ‘If Moses were alive, he would have no choice but to follow me,’ Moses is the one Allaah spoke to directly, if he were alive he would not add anything to what the Prophet ﷺ did—so what is wrong with us Muslims today who don’t care about singling the Prophet out as the only one who is followed?
We now follow our desires, our customs, our fathers and fore-fathers and so on …”
Al-Hudaa wan-Noor, 744.
Read these articles here about Al-Albaani’s criticism of those who go to extremes and his warning against worshipping personalities.
Questioner: Is it allowed to talk about worldly things in-between the adhaan and the iqaamah in the mosque?
Al-Albaani: There’s some elaboration to the answer—it’s allowed and not allowed. If it is incidental, for example, a person enters the mosque and sees a friend of his who he hasn’t seen in a long time, ‘As-Salaamu alaikum,’ ‘Wa alaikum salaam, how are you, akhi? How is your family?’ and so on, this is worldly, naturally, and it is allowed. But for them to sit in the mosque and have a sitting where they discuss currency rates and the prices of goods and so on, then, as the Prophet ﷺ said concerning a different incident, ‘The mosques have not been built for this.’
So, if it is normal speech then there is no objection, but as for talk about the transient things of the world, then that is not allowed.
Al-Hudaa wan-Noor, 54.
Questioner: Regarding the prostrations for forgetfulness, O Shaikh, and the [brief] sitting between both of them, is there a [specific] dhikr [to be said there] or is it the normal dhikr?
Al-Albaani: Same as the normal one.
Questioner: Like Subhaana Rabbi al-A’laa, Rabbighfirli ….
Al-Abaani: Yes, ya’ni, there is nothing specific …
Al-Hudaa wan-Noor, 406.
Questioner: A person catches one rak’ah of Fajr prayer, but he forgetfully gives salaam along with the Imaam, should the prostrations for forgetfulness be done before or after the salaam?
Al-Albaani: [Firstly] he doesn’t prostrate for forgetfulness until he has separated from the Imaam. When he forgets if he wants to he can prostrate before the salaam or after it, the well-known elaboration that if he added something to the prayer then it is … after and vice-versa, some of the hadiths serve as evidence for this elaboration but when all of them are brought together it becomes clear that the person who is forgetful in his prayer has the option of either giving salaam [and then prostrating] and that is better outright, or if he wants to he can give salaam after he finishes the prostrations for forgetfulness.
Al-Hudaa wan-Noor, 259.
Questioner: O Shaikh of ours! Actually I don’t remember (maybe it’s in) the hadith about, ‘The One who Prayed Badly,’ that in some of its paths of narration, he ﷺ said, “When you stand to pray, then give the call to prayer, then stand, then say, ‘Allaahu Akbar.’”
Al-Albaani: Yes, this is in Sunan Abu Dawud, authenticated.
Questioner: And it is authentic?
Questioner: And this is something which confirms that the adhaan is prescribed for the person who prays alone and the one who doesn’t [pray alone but prays in a Jamaa’ah]?
Al-Hudaa wan-Noor, 179.