Wahhabis are divided into many Sects
Madhkhalee, Qutubis and
Jihadists ...etc
The Wahabis who are blind supporters of Kingdom of Saudi Arabia's illegitimate rule and its policies are called:
The Madhkhalees:
^They do not want to talk about any changes in Saudi Kingdom. They support all policies of Saudi Kingdom like their support to the USA, inviting the US Army in the past to attack Iraq. In short, they are blind supporters of Saudi Government and use personal interpretation of Quranic verses and hadith to prove their point.They follow a Scholar called Raabee ibn Haadee Al-Maadkhaalee.
The Qutbis:
^ Are the Wahabis who want a change in Kingdom of Saudi Arabia and use a Qauranic verse( Anyone who rules by other than what Allah has revealed) to call all rulers of Saudi Arabia as Kafir. The "Qutubi Salafi" faction who like Syed Qutb, who to my knowledge was an Islamic activist who was executed by the Egyptian Govt.
The Salafi Jihadist:
^ "Yes, right away my lord"
There are many branches of Wahhabi Evil
The Ahle Hadis:
Also ...not to forget their Sisters:
^ The Deobandis which are of Two Twins:
^ Hayati and Mamati
Hold on...they also have a young brother called:
The Tableeghi Jamaat:
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I know what you are thinking!
... anyway, we will come back to them some other time!
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For Ahlus Sunnah all these Wahabi/Salafi Sects are deviated
We do not show any preferences when the choice is between:
Cow Dung and Buffalo dung!
The common thing between them is that they are:
Mujassima (Anthropomorphist) and ascribe Human attributes to Allah (SWT), they have the concept of Triple Tawheed in Islam and these Wahabi sects follow only recent scholars.
Munāfiq Hypocrite
Gustakh e Rasool
*They we’re in the habit of insulting and degrading the dignity of Allah’s Beloved Messenger (Sallallahu Alayhi Wasallam).
*They considered the Prophet (Sallallahu Alayhi Wasallam) as an ordinary man like themselves and that he was completely powerless.
*They were strongly opposed to the intercession (Shafa’at) of the Holy Prophet (Sallallahu
Alayhi Wasallam).
*They out rightly rejected the Wasila (medium) of the Prophet (Sallallahu Alayhi Wasallam).
*They laughed and jeered at the Prophet’s (Sallallahu Alayhi Wasallam) knowledge of the
Unseen.
*They were in the habit of sitting amongst themselves in groups in the Prophet’s (Sallallahu
Alayhi Wasallam) Mosque, perpetually creating mischief and disunity amongst the Believers.
...etc
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The Salafi Clock-Master
On the first of October 1999
Sheikh Mu-hammed Nasir al-Din al-Albani
^...passed away at the age of 85-
he was mourned by
virtually everyone in the world of Salafi Islam,
he represented its third main contemporary reference, after
‘Abd al-’Aziz bin Baz:
^who himself had died a few months before
&
Mu-hammad bin ‘Uthaymin:
^who would pass away in January 2001
leading figures of the Saudi Religious Establishment.
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The Clockmakers Son
"The Birth"
Salafi Newspapers, Journals, and Websites
celebrated this Syrian son of an Albanian clock-maker
Whose family left Albania in 1923, when he was nine years old, and re-established itself in Damascus—who had become known as the muhaddith al-’asr (traditionist of the era), that is, the greatest hadith scholar of his generation.
^How did al-Albani, with his undistinguished social and ethnic origins, come to occupy such a prestigious position in a field long monopolized by a religious elite from the Saudi region of Najd—The answer is, as we shall see through the example of al-Albani himself and some of his disciples, lies in his revolutionary approach to hadith.
The Wahhabi paradox
Common knowledge considers Shaykh Nasir al-Din al-Albani to be staunch proponent of Wahhabism, the discourse produced and upheld by the official Saudi religious establishment.This is undoubtedly true in terms of ‘aqidah (creed), yet al-Albani strongly disagrees with the Wahhabis—and especially with their chief representatives, the ulama of the Saudi religious establishment—when it comes to fiqh (law).
There, al-Albani points to a fundamental contradiction within the Wahhabi tradition: the latter’s proponents have advocated exclusive reliance on the Quran, the Sunna, and the consensus of al-salaf al-salih (the pious ancestors), yet they have almost exclusively relied on Hanbali jurisprudence for their fatwas—acting therefore as proponents of a particular school of jurisprudence, namely Hanbalism.
According to al-Albani, this also applies to Mu-hammad bin ‘Abd al-Wahhab whom he describes as “salafi in creed, but not in fiqh.”
For al-Albani, moreover, being a proper “salafi in fiqh” implies making hadith the central pillar of the juridical process, for hadith alone may provide answers to matters not found in the Quran without relying on the school of jurisprudence.
For al-Albani, moreover, being a proper “salafi in fiqh” implies making hadith the central pillar of the juridical process, for hadith alone may provide answers to matters not found in the Quran without relying on the school of jurisprudence.
The mother of all religious sciences therefore becomes the “science of hadith,” which aims at re-evaluating the authenticity of known hadiths. According to al-Albani, hoever, independent reasoning must be excluded from the process: the critique of the matn (the content of the hadith) should be exclusively formal, i.e. grammatical or linguistic; only the sanad (the hadith’s chain of transmitters) may be properly put into question.
As a consequence, the central focus of the science of hadith becomes ‘ilm al-rijal (the science of men), also known as ‘ilm al-jarh wa-l-ta’dil (the science of critique and fair evaluation), which evaluates the morality—deemed equivalent to the reliability—of the transmitters. At the same time—and contrary to earlier practices—al-Albani insists that the scope of this re-evaluation must encompass all existing hadiths, even those included in the canonical collections of Bukhari and Muslim, some of which al-Albani went so far as to declare weak.
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Revolutionary interpretations
As a consequence of the peculiarirty of this method, al-Albani ended up pronouncing fatwas that ran counter to the wider Islamic consensus and more specifically to Hanbali/Wahhabi jurisprudence. For instance, he wrote a book in which he redefined the proper gestures and formulae that constitute the Muslim prayer ritual “according to the Prophet’s practice”—and contrary to the prescriptions of all established schools of jurisprudence.
As a consequence of the peculiarirty of this method, al-Albani ended up pronouncing fatwas that ran counter to the wider Islamic consensus and more specifically to Hanbali/Wahhabi jurisprudence. For instance, he wrote a book in which he redefined the proper gestures and formulae that constitute the Muslim prayer ritual “according to the Prophet’s practice”—and contrary to the prescriptions of all established schools of jurisprudence.
Also, he stated that mihrabs—the niche found in a mosques indicating the direction of Mecca were bid’a (an innovation)
and declared licit to pray in a mosque with one’s shoes...etc
Palestinians to leave the occupied territories since, he claimed, they were unable to practice their faith there as they should—something which is much more important than a piece of land.
Nasir-al Bani, has issued a Fatawa stating that:
“The Intifada (Uprising) movement of the Palestinian Muslims is absolutely Haraam.” The Fatawa also said that:
“If the Palestinian Muslims did not stop the Intifada Movement and move out of the Israeli occupied land, then they would be classed as sinners.” (Minarul Huda, Vol.34)
Grand Mufti, Abdul Aziz bin Baaz had issued a Fatawa (Judicial Decree) stating that:
“It is absolutely Ja'iz (permissable) for Palestinians to reconcile with Israel without any prior conditional arrangements.” (Reported in the Arabic magazine "Minarul Huda", published in Beirut)
The presence of al-Albani in Saudi Arabia—where he was invited in 1961 by his good friend Shaykh ‘Abd al-’Aziz bin Baz to teach at the Islamic University of Medina—prompted embarrassed reactions from the core of the Wahhabi establishment, who disagreed with him but could hardly attack him because of his impeccable Wahhabi credentials in terms of creed.
The controversy sparked by his book The Veil of the Muslim Woman, in which he argued that Muslim women should not cover their face
a position unacceptable by Saudi standards—, finally gave the Wahhabi establishment:
the justification needed to get him out of the Kingdom in 1963.
He then re-established
himself in his country of birth, Syria, before leaving for Jordan in 1979.
However, the opposition al-Albani encountered from the Wahhabi religious establishment was not merely intellectual:
By putting into question the methodological foundations upon which the Wahhabis had built their legitimacy, he was also challenging their position in the Saudi religious field.
From its inception, Wahhabism had established itself as a religious tradition—at the core of which laid a number of key books, both in creed and law. This tradition had been monopolized by a small religious aristocracy from Najd, first centered around Mu-hammad bin ‘Abd al-Wahhab and his descendants (known as the Al al-Shaykh)
From its inception, Wahhabism had established itself as a religious tradition—at the core of which laid a number of key books, both in creed and law. This tradition had been monopolized by a small religious aristocracy from Najd, first centered around Mu-hammad bin ‘Abd al-Wahhab and his descendants (known as the Al al-Shaykh)
before opening up to a small number of other families. In the Saudi system as it took shape, the members of aristocracy would become the only legitimate transmitters of the Wahhabi tradition; in this context independent scholars were excluded because they had not received “proper ‘ilm” from “qualified” ulama.
Traditional Wahhabi ‘ilm, therefore, was the fruit of a process of transmission and depended on the number of ijazas—a certificate:
by which a scholar acknowledges the transmission of his knowledge (or part of it) to one of his pupils, and authorizes him to transmit it further—given by respected Wahhabi scholars.
This is the very logic of al-Albani—who, himself, owned very few of these certificates—would challenge by promoting his critical approach. As a matter of fact, according to al-Albani, transmission has no importance whatsoever, because, every hadith being suspect, the fact that it was narrated by a respected scholar cannot guarantee its authenticity.
On the contrary, the important process of accumulation—a good scholar of hadith being someone who has memorized a large sum of hadith and, more importantly, the biographies of a large number of transmitters. Thus, the science of hadith can be measured according to the objective criteria unrelated to family, tribe, or regional descent, allowing for a previously absent measure of meritocracy.
More importantly, al-Albani claims of being more faithful to the spirit of Wahhabism than ‘Abd al-Wahhab himself made the former’s ideas very popular among Salafi youth:
Religious entrepreneursFor all these reasons, al-Albani’s ideas would rapidly become a means for Salafi religious entrepreneurs from outside the Wahhabi aristocracy to challenge the existing hierarchy.
Al-Albani himself quickly gathered a large following, in Saudi Arabia and beyond. He would soon have to be recognized, despite the initial hostility of the Wahhabi religious establishment, as one of the leading figures in Salafism.
In the mid-1960s, a number of al-Albani’s disciples in Medina founded al-Jamaa al-Salafiyya al-Muhtasiba (The Salafi Group which Commands Good and Forbids Evil), a radical faction of which, led by Juhayman al-’Utaybi, would storm the grand mosque in Mecca in November 1979.
In the mid-1960s, a number of al-Albani’s disciples in Medina founded al-Jamaa al-Salafiyya al-Muhtasiba (The Salafi Group which Commands Good and Forbids Evil), a radical faction of which, led by Juhayman al-’Utaybi, would storm the grand mosque in Mecca in November 1979.
Many of the group’s members—and especially its scholars—were either of Bedouin descent or non-Saudi residents, and were thus marginalized in the religious field. Their activism came, in part at least, as a response to their marginalization.
One of the main religious figures of this group—who was “lucky” enough to have been thrown out of the Kingdom in 1978 and therefore did not take part in the 1979—was Muqbil al-Wadi’i, who subsequently re-established himself in his native Yemen and became the country’s most prominent Salafi scholar.
In the late 1980s, some of al-Albani’s pupils, led by Medinan shaykh called Rabi’ al-Madkhali, formed an informal religious network generally referred to as al-Jamiyya (”the Jamis”, named after one of their key members, Muhammad Aman al-Jami).
Beyond their focus on hadith, the Jamis became known as emphasizing al-Albani’s calls not to indulge in politics and for denouncing those who did. Again, many of the Jamis were peripheral origin (al-Madkhali was from Jazan, on the Yemeni border, while al-Jami was from Ethiopia) and had therefore been excluded from all leading positions in the religious field. They would finally gain prominence in the early 1990s, when the Saudi government supported them financially and institutionally, in the hope of creating an apolitical ideological counterweight to the Islamist opposition led by the al-Sahwa al-Islamiyya (the Islamic Awakening), an informal religio-political movement which appeared in Saudi Arabia in the 1960s as the result of a hybridization between Wahhabism, on religious issues, and on the ideas of the Muslim Brotherhood, on political issues.
In the 1990s, a few students of al-Albani would go so far as to challenge both the Wahhabi religious aristocracy and al-Albani himself.
In the 1990s, a few students of al-Albani would go so far as to challenge both the Wahhabi religious aristocracy and al-Albani himself.
Following the teachings of an Indian shaykh called Hamza al-Milibari, they would promote the centrality of hadith, while criticizing al-Albani for relying, in his critique of hadith, on the methods used by late traditionists—at least so they claimed.
On the contrary, they would pride themselves for relying exclusively on the methodology of the early traditionists (that is those anterior to al-Dar Qutni (917-995)) and would therefore name their approach manhaj al-mutaqad-dimin (the methodology of the early ones).
Again, most of these scholars were peripheral figures, such as Sulayman al-’Alwan, a very young—al-’Alwan was born in 1970 and started to become known as a scholars while he was in his twenties—shaykh of non-tribal descent, and ‘Abdallah al-Sa’d, whose family had come from the city of Zubayr in Modern Iraq.
The two of them would later become key figures in the Saudi Jihadi trend, challenging the political order after they had challenged the religious order. As a consequence, they would be arrested and jailed after the May 2003 bombings.
Mu-hammad Nasir al-Din al-Albani’s denunciation of the “Wahhabi paradox” and his promotion of a new approach to the critique of hadtih as the pillar of religious knowledge have prompted a revolution within Salafism, challenging the very monopoly of the Wahhabi religious aristocracy.
Mu-hammad Nasir al-Din al-Albani’s denunciation of the “Wahhabi paradox” and his promotion of a new approach to the critique of hadtih as the pillar of religious knowledge have prompted a revolution within Salafism, challenging the very monopoly of the Wahhabi religious aristocracy.
As a consequence, al-Albani’s ideas have given independent Salafi religious entrepreneurs a weapon with which to fight their way into previously closed circles. Although none have yet achieved al-Albani’s prestige, some have become recognized scholars.
Interestingly enough, al-Albani’s rise to prominence as a de facto part of an establishment he once rejected has encouraged some of disciples, proponents of the “methodology of the early ones,” to call—along al-Albani’s earlier line—for an even “purer” approach to the critique of hadith. As this shows, the revolutionary power of his methods remains intact.
This man who said:
"the dome over the Prophets grave should be destroyed"!
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But, hold on... he wrote a 'will' to preserve his own grave?
Al-Albani wrote in his wasiyya (will): " I ask that the graveyard (for my burial) be an old one, to ensure that its graves will not be exhumed (leveled to the ground)". (Ma'a Shaykhinaa Naasiris-Sunnah wad-Deen - pages 27-31).
Similarly, when the Sufi cemetery was razed by Syrian Salafis to make way for the University of Damascus and its campus in that city, King Abd al-Aziz Ibn Sa`ud of Saudi Arabia intervened personally, on the advise of Wahhabi clergy, to preserve intact the graves and tombs of Ibn Taymiyya and his student Ibn Kathir.
""To add more insult to the wounds of humiliation of Prophet Mohammad (صلى الله عليه و آله وسلم) Salafis built a Public Toilet on his house in Makka where he lived and prayed with his family for 28 years.
Millions of people are made to shit, urinate and spit on this sacred place, 24 hours of the day. When Prophet Mohammad (صلى الله عليه و آله وسلم) migrated to Makka, Paagans did not destroy his house and built a public toilet on it.
This kind of torture and humiliation was not done even by Makkan Mushrikeen.
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"The Ijazas"
?
The Ijazas of bin Baz and al-Albani
A self proclaimed Scholar:
Quote, wahabi/Salafi:
"Shaykh Al-Albani has Ijaza in hadith from the late Allamah Shaykh Muhammad Raghib at-Tabaagh with whom he studied hadith sciences, gaining authority to transmit from him. The Shaykh himself refers to this Ijaza in Mukhtasar al-Uluw (p.72) and in Tahdir as-Sajid (p.63). He has a further Ijaza from Shaykh Bahjatul Baitaa (through whom his isnad stretches back to Imam Ahmad). These are mentioned in the book Hayat Al-Albani (the Life of Al-Albani) by Muhammad ash- Shaibaani. This sort of Ijaza is given only to those who have excelled in hadith and can be trusted to accurately convey a hadith. A copy of the Ijaza is in the possession of his student, Ali Hassan al-Halabi. So it is not correct to say that the Shaykh is self- taught from books, without authority and without Ijaza."
[end of quote]
Answer/Response:
Muhammad Raghib al-Tabbakh (1293-1370) had many Shaykhs, among them al-Nabhani and some of the other Shuyukh of Sayyid Muhammad ibn `Alawi, and was a great Hanafi historian and `alim of hadith with whom Abu Ghudda read, among other things, al-Qari's al-Asrar al-Marfu`a, but Abu Ghudda said Tabbakh raised Ibn Taymiyya almost to the rank of a prophet.
There are three reasons why this ijaza fails to prove anything new about Albani:
1. Albani only had ijaza from Tabbakh and no one else to my knowledge.
2. Albani calls Tabbakh "Shaykhi fil-ijaza" which means he did not read anything with him.
3. Albani was known to denigrate the ijaza system as "worthless in our times," which automatically makes any ijaza he might have invalid.
Hence, this entire aspect of his life definitely fits his profile as "self-taught from books."
Muhammad Bahjat al-Baytar (1311-1396) was Albani's friend and taught `aqida in Saudi Arabia for years but in Syria he was asked only to teach Tafsir and hadith.
Both Tabbakh and Baytar were run-of-the-mill Wahhabis.
The remark "through whom his isnad stretches back to Imam Ahmad" shows ignorance of isnad on the part of the speaker as [1] the same can be said of all possessors of isnad, so it does not confer any particular distinction; and [2] the greatness of isnad is the fact that it rises back up to the Prophet, upon him blessings and peace, not just the Successors of the Successors.
Sources consulted:
Albani, Mukhtasar al-`Uluw (p. 72). Al-Hafiz, Muti`. Tarikh Ulama' Dimashq fil-Qarn al-Rabi` Ashar (2:918- 925) [on Baytar]. Rashid, Muhammad `Abd Allah. Imdad al-Fattah (p. 307-312) [on Tabbakh].
Was-Salam,
gibril
[2006-07-29]
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Al-Albaani was in charge of the teaching of the subject of Mustalalhahul Hadeeth (the science of Hadeeth) for three years at the Islamic University of Madinah in Saudi Arabia.
And these are some of misadventures of He published “corrected” editions of the two Sahihs of al-Bukhari and Muslim,which he deceitfully called “Abridgments” (mukhtasar)
in violation of the integrity of these motherbooks.
He published newly-styled editions of the Four Sunan, al-Bukhari’s al-Adab al-Mufrad, al-Mundhiri’s al-Targhib wa al-Tarhib, and al-Suyuti’s al-Jami` al-Saghir, each of which he split into two works, respectively prefixed Sahih and Da`if in violation of the integrity of these motherbooks.
He said: “Many of those who interpret figuratively [the Divine Attributes] are not heretics (zanâdiqa), but they say what heretics say,” and “figurative interpretation is the very same as nullification (al-ta’wîl `ayn al-ta`tîl).”
al Albani
^He suggests that Imam al-Bukhari
( ALLAH FORBID NAUZ BILLAH)
is a disbeliever for interpreting the Divine Face as dominion or sovereignty (mulk) in the verse { Everything will perish save His countenance } (28:88) in the book of Tafsir in his Sahih: “Except His wajh means except His mulk, and it is also said: Except whatever was for the sake of His countenance.”
Albani blurts out: “No true believer would say such a thing” and “We should consider al-Bukhari innocent of that statement."
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These questions just baffle the Innocent unsuspecting Muslims for answers from the Wahhabi Salafi Saudi Governament ,
who’s faith this evil scholar has robbed
by preaching them THEIR fancy lies and error filled views about SAHI HADITH .
!
of
Mu-hammed [Nasir] Al-Albani
video
-------------------
also
see this
article as well that contains the download to Shaykh Mamduh’s
refutation of al-Albani on this issue.
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Fatwa of self proclaimed Muhadith called
Nasir ud-din Albani:
وذكر الألباني في كتابه "حجة النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ" (ص185) أن من بدع زيارة المدينة النبوية "التزام زوار المدينة الإقامة فيها أسبوعا حتى يتمكنوا من الصلاة في المسجد النبوي أربعين صلاة ، لتكتب لهم براءة من النفاق وبراءة من النار
Translation: Albani mentioned in his book "Hujjat al-Nabi (Peace be upon him) Page # 185: it is an innovation (bid’ah) to visit Madeenah and tell the visitors to Madeenah to stay there for a week so that they will be able to offer forty prayers in the Prophet’s Mosque so that they will be free from hypocrisy and saved from the Fire.".
[Fatawa al Islam (1/3480) given by Wahabi Sheikh Salih al-Munajjad of islam-qa.com website, Online Question # 34752]
Actually the hadith of 40 prayers in Masjid an-Nabwi is authentic and it is Dajl/lie of Albani to call it weak.
Actually the hadith of 40 prayers in Masjid an-Nabwi is authentic and it is Dajl/lie of Albani to call it weak.
None of the classical Muhaditheen called this report as weak rather they called it "SAHIH/HASAN"
عن أنس بن مالك ، عن النبي صلى الله عليه وسلّم قال: «مَنْ صَلَّى في مَسْجِدِي أَرْبَعينَ صَلاةً لا تَفُوْتُهُ صَلاةٌ كَتَبَ له بَرَاءَةً مِنَ النَّارِ وَبَرَاءَةً مِنَ العَذَابِ، وَبَرِىءَ مِنَ النِّفَاقِ».
قلت: روى الترمذي بعضه.
رواه أحمد والطبراني في الأوسط ورجاله ثقات.
Translation: Narrated by Anas bin Malik (ra) that the Prophet (Peace be upon him) said: Anyone who prays 40 prayers in my Mosque without missing a single one, then for him is freedom from hell fire, freedom from torment and freedom from Nifaaq
Imam al-Haythami said: Some part of it is narrated in Tirmidhi. This one is narrated by Imam Ahmed, Tabarani in his al-Awsat and the Rijaal of it are “(ALL) THIQA” [Majma az-Zawaid 3/667, Hadith # 5878]
Imam al-Mundhiri (rah) said in his Targheeb wa Tarheeb:
رواه أحمد، ورواته رواة الصحيح،
Translation: It is narrated by Ahmed and It is amongst Sahih narrations [Targheeb wa Tarheeb 2/139]
to be continued...
