“Those who busy themselves with the hadiths of the Prophet ﷺ, it is as though they are living with him.”
Al-Hudaa wan-Noor, 203.
The quote below can be found on the internet and is referenced as being from Shaikh Al-Albaani’s Silsilah as-Saheehah, hadith no. 554, vol. 2, p. 86, but after checking Silsilah, under hadith no. 554 all that can be found is the actual text of the hadith, “Eemaan is patience and tolerance,” and no explanation, along with the fact that hadith no. 554 is on p. 94 and not p. 86 as is referenced, and there is also nothing explaining the hadith on p. 86, unless this was taken from a different print than the one it was just checked against. Allaah knows best but the entire paragraph preceding the hadith below is not in Silsilah and shouldn’t be attributed to the Shaikh.
Maybe someone meant to reference the hadith alone as being from Al-Albaani’s Silsilah and not the paragraph preceding it and then it may have been incorrectly copied and pasted and so on until it seemed as though the entire paragraph was from Silsilah. And Allaah knows best.
Here is the text of what is being circulated on the internet, attributed to Al-Albaani:
“Symptoms of weak faith
Shaykh Al Albani رحمه الله
Tightness in the chest, mood swings and depression,which weigh a man down and make him quick to complain about the slightest thing, these all are symptoms of weak faith. A person easily gets upset with the people around him, and no longer has any tolerance. The Prophet (peace and blessings of Allaah be upon him) described faith when he said, “Eemaan is patience and tolerance”
Shaykh Al-Albani Al-Silsilah al-Saheehah, no. 554, 2/86.”
Questioner: Regarding the prayer in the second rak’ah, if, ya’ni, for example, you’re sitting, or you stood up from rukoo’ in the second rak’ah of [your] Sunnah prayers, and the iqaamah for the [fard] prayer has been said, should you cut off your prayer or complete it, [a prayer of which you are in] the second rak’ah after rukoo’ or you just stood up from rukoo’?
Al-Albaani: … if you think that you will be able to catch the opening takbeer [of the fard prayer] with the Imaam [even] if you complete your prayer, then you complete it, and if not then you break it.
Al-Hudaa wan-Noor, 529.
Also refer to this post.
Questioner: As regards the Jumu’ah prayer, the mu’addhin gives the adhaan, then one prays the two rak’ah Sunnahs of Jumu’ah, is that allowed or not?
Al-Albaani: [You said], ‘Is it allowed?’ what are you referring to?
Questioner: The two rak’ahs …
Al-Albaani: There are no Sunnah [rak’ahs] for Jumu’ah [prayer], Yaa akhi. The Jumu’ah Sunnah prayers which are well-known today amongst many people have no basis in the Sunnah, why?
I will relate a hadith from Sahih Bukhaari to you, the most authentic book after the Book of Allaah, with an authentic chain of narration from as-Saa’ib ibn Yazeed who said the adhaan in the time of the Prophet ﷺ was the first adhaan only, when the Prophet ﷺ would ascend the minbar the mu’addhin would give the adhaan, when he finished the Prophet ﷺ would stand up and deliver the sermon. There was no room for Sunnah prayers before Jumu’ah …
… the Sunnah on Jumu’ah that a Muslim must stick to is to go to the mosque early, the earlier the better, due to his saying ﷺ, “Whoever goes during the first hour, then it is as though he has offered a camel as a sacrifice to seek the Pleasure of Allah, and he who goes at the second hour is like one who offers a cow to win the Pleasure of Allah, and he who comes at the third hour is like one who offers a ram with horns (in sacrifice) and he who comes at the fourth hour is like one who offers a hen, and he who comes at the fifth hour is like one who offers an egg,” so the earlier he is the better.
[So when he does finally] enter the mosque, whether it is early or later, he prays two rak’ahs, four, six, eight, without a limit, because these are called optional prayers [naafilah], these are not Sunnah prayers which the Prophet ﷺ specified, no, and that’s why he ﷺ said in an authentic hadith, “Whoever takes a bath on Friday, and bathes completely, and goes early, arriving early, and then prays as much as he wants, then sits close to the Imaam, and listens to him … except that he is forgiven whatever was between that Jumu’ah and the one after it.”
So this person who enters the mosque on Friday can pray as much as he is able to and according to how much energy he has, and how much time.
But as for what happens nowadays then that has no basis in the Sunnah at all. And that which happens nowadays … how did two adhaans come about?
In the time of ’Uthmaan ibn ’Affaan, Medinah expanded as its residents increased. When the Prophet ﷺ first migrated to Medinah it was like a village/small town naturally, Islaam spread and the Companions started to come and take up residence there bit by bit. In the time of ’Uthmaan, may Allaah be pleased with him, ya’ni, during his khilaafah, Medinah, maa shaa Allaah, became a city, the capital of the Islamic state, and an idea came to him, and how good an idea it was, considering that even until today, as you know, Jumu’ah is only prayed in the Prophet’s Mosque, [this has changed now], they were like that in the time of the Prophet ﷺ, and Abu Bakr and ’Umar and ’Uthmaan … but due to the the expansion of the buildings in Medinah the people who were outside Medinah and in the market called Az-Zawraa couldn’t hear the adhaan in the Prophet’s Mosque, so he made an adhaan there, so let us now [for argument’s sake] call this, ‘The second adhaan.’
… the first adhaan is the one which the Prophet ﷺ established, and this [other] one is called the second adhaan because ’Uthmaan brought it after the first but he didn’t do so except for the people in the market to be able to hear that Jumu’ah prayer’s time has arrived, and that yallah, ‘Come to prayer,’—[so to reiterate] where did ’Uthmaan place this second adhaan? In the market, a well-known place in the books of hadith called, ‘Az-Zawraa.’
It carried on like this up until the time of Hishaam ibn ’Abdul-Malik al-Amawi, it seemed an idea to him to move the adhaan from Az-Zawraa to the mosque, and from that day the situation changed.
And as time passed, a gap appeared between the two adhaans and the people filled it with what they call, ‘The Sunnah prayers anterior to Jumu’ah,’ and these Sunnah prayers done before Jumu’ah have no validity, because in his time, the Prophet, as I told you occurs in Saheeh al-Bukhaari, used to leave his home and ascend the minbar and Bilaal would give the adhaan and when he would finish the adhaan the Prophet ﷺ would start the khutbah, there was no place for two Sunnah rak’ahs let alone four …
Al-Hudaa wan-Noor, 3.
Questioner: … but today I prayed in a mosque in Al-Ashrafiyyah by my father’s house, everyone got up to pray except me, I stayed sitting, I stayed sitting and everyone else got up to pray, I had [already] prayed six rak’ahs … ya’ni before Jumu’ah and then sat down, [but] when they gave the adhaan all of them stood up and prayed [what they incorrectly think are the two Sunnah rak’ahs that one does after the adhaan] except me, they found what I did strange …
Al-Albaani: Inshaa Allaah, you’ll have been added to the strangers [al-ghurabaa] …
Al-Hudaa wan-Noor, 253.
Questioner: In the eed and janaazah prayers, is it prescribed to raise one’s hands with the takbeers?
Al-Albaani: No, it’s not legislated.
Al-Hudaa wan-Noor, 428.
The Imaam said, “It is not allowed for an individual Muslim to take it upon himself to execute a ruling which is not under the jurisdiction of individuals but rather that of the rulers, and if the rulers fall short—as, unfortunately, is the case in this time—in carrying out this obligation, then that does not permit an individual Muslim to go and carry it out.”
Al-Hudaa wan-Noor, 282.
Questioner: The Sunnah prayer before Jumu’ah?
Al-Albaani: There’s no basis for it.
Al-Hudaa wan-Noor, 253.
Please read this post for a detailed explanation.
Questioner: O Shaikh, for example, a person who declares the Companions to be disbelievers, for example, he says that Yazeed ibn Mu’aawiyah is a faasiq or a faajir and likewise his father, ya’ni, is such a person a disbeliever [due to what he said] or a faajir or a faasiq?
Al-Albaani: It differs, Yaa akhi, according to the person: is he ignorant, is he a scholar, has the proof been established against him from the Book of Allaah and the Sunnah of Allaah’s Prophet ﷺ, is he someone who is obstinate [in his opinion], is he someone who has misinterpreted [the texts]? All of these things prevent the people of knowledge from [both] rushing to call him a disbeliever or from rushing to state that he is not a disbeliever. All of these checks have to be implemented so that after them we will have the ability to state whether he is a disbeliever or not.
Al-Hudaa wan-Noor, 342.
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The Imaam said, “… as for the person who clings to the Sunnah, new doubts [that arise] don’t affect him.”
Al-Hudaa wan-Noor, 6.
Questioner: Up until when is ishaa time?
Al-Albaani: Up until half of the night [has passed], since that has been clearly stated in Sahih Muslim, from the hadith of ’Abdullah ibn ’Amr ibn al-’Aas, who said, “Allaah’s Prophet ﷺ said, ‘And the time for al-Ishaa is until half the night has passed.’”
[It’s time] is not until the true fajr appears for there is no proof for that even if some of the Imaams say so, because that goes against this authentic hadith, “And the time for al-Ishaa is until half the night has passed.”
Al-Hudaa wan-Noor, 97.
Questioner: In Leningrad there are about four months where the night is very long, it goes to about twenty hours, and the day is about four hours long, and vice versa, so how is the prayer [to be performed]?
Al-Albaani: They estimate the prayer times in accordance with the closest city/country to them in which the sun rises and sets in a normal manner.
But I will say something [to clarify the above]: the answer [I just gave] is for a country where it’s not possible for the five [prayer] times to be expected to be seen even if they are close—if these five prayer times cannot be realised then the answer is as I mentioned just now, they estimate the five times in accordance with the closest city/country to them in which the five times are [clearly] present.
Al-Hudaa wan-Noor, 57.
“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.