Shaykh al-Albaani: Is a muhaddith also a faqeeh? And what exactly is fiqh?

IS A MUHADDITH ALSO A FAQEEH? AND WHAT EXACTLY IS FIQH?
al-asalaah 7, p. 71/3
asaheeha translations

Q: “What relation does the science of fiqh have with the science of hadeeth? And is it necessary for a muhaddith (scholar of hadeeth) to be a faqeeh (scholar of fiqh), or just a muhaddith?”

Shaykh al-Albaani:

A faqeeh must be a muhaddith, but a muhaddith does not have to be a faqeeh because a muhaddith is naturally a faqeeh. Did the Companions of the Prophet (sallAllaahu ‘alayhi wa sallam) used to study fiqh or not? And what was the fiqh that they used to study? It was what they used to take from the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), hence they would study hadeeth.

As for these fuqahaa who study the statements of the scholars and their fiqh, but don’t study the hadeeth of their Prophet who is the very source of fiqh, then it is said to such individuals: it is obligatory for you to study the science of hadeeth as we truly cannot imagine sound fiqh without knowledge of hadeeth in terms of hifdh, and knowing that which is authentic and that which is inauthentic; and at the same time we cannot imagine a muhaddith who is not a faqeeh.

So the Qur’aan and the Sunnah are the source of fiqh – all fiqh. As for the fiqh that is common these days, then this is the fiqh of the scholars and not the fiqh of the Book and the Sunnah. Yes, some of this fiqh is taken from the Book and the Sunnah, and some of it is merely opinions and ijtihaads, but in much of these (opinions and ijtihaads) they oppose the hadeeth because they did not have comprehensive knowledge of it.”

Shaykh al-Albaani: Is a muhaddith also a faqeeh? And what exactly is fiqh?

the most beloved names


THE MOST  BELOVED NAMES
source: nudhum al-faraaid, 202
asaheeha translations

Jaabir bin ‘Abdillaah (radhiAllaahu ‘anhu) narrated: “A son was born to a man amongst us, so they said: ‘What shall we name him?’ And the Prophet (sallAllaahu ‘alayhi wa sallam) replied: ‘Give him the name that is most beloved to me: Hamza bin ‘Abdil-Muttalib.'”
Hasan. As-Saheehah no. 2878

Shaikh al-Albaani (rahimahullaah):

“This (being said), his statement ‘the name that is most beloved to me’ was before he received revelation of the hadeeth: ‘The most beloved of names to Allaah are ‘Abdullaah and ‘Abdurrahmaan.'”

the most beloved names

the meaning of ‘actions are only judged by intentions’


THE MEANING OF ‘ACTIONS ARE ONLY JUDGED BY INTENTIONS’
sources: silsilat ul-hudaa wa nnoor, 340/8 & nudhum al-faraaid, 21
asaheeha translations

~ Explanation of the hadeeth: ‘Actions are only judged by intentions’
[Saheeh al-Bukhaari #1] ~

Shaikh al-Albaani (rahimahullaah):

“This hadeeth means that righteous actions are only (sound/accepted/rewarded) by sincere intentions, not that actions opposing the Legislation turn into righteous legislated actions due to coupling them with righteous intentions. No one will say that except someone ignorant or pursuing his own interests!

Many people know this hadeeth in wording but don’t understand its meaning. Why? Because oftentimes we turn (to some people) and say: ‘Yaa akhi, this action that you are doing, or this statement that you are uttering, is not a righteous action.’ What is the answer? ‘Yaa akhi, the Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘Actions are only judged by intentions’ and my intention is good! My intention is righteous!’

So what is the meaning of the hadeeth? Does the hadeeth mean that evil actions are only (sound/accepted/rewarded) by righteous intentions? Or does it mean that righteous actions are only (sound/accepted/rewarded) by righteous intentions? This latter statement is the meaning. As for if one’s actions are not righteous but intention is righteous – this is not enough. Likewise it is also not enough if it is vice versa: i.e. if one’s actions are righteous but intention is not righteous. So the hadeeth gives us two opposites: just like it is a condition for righteous action that there be righteous intention, it is likewise a condition for righteous intention that there be righteous action. So either one is not enough without the other.

You hear many people nowadays swearing by their fathers for example, saying: ‘Yaa akhi, by Allaah, my intention is good.’ Sometimes you may find a person coming to a grave and praying there – a grave of a prophet or righteous person or the like – then when they are prohibited from that, he tells you: ‘My intention is not to worship him, my intention is to seek nearness to Allaah (tawassul) through him.’ Ok, your coming to this grave – granted that the intention is righteous – is an action, so is this a righteous action? The answer is no, because the Messenger (‘alayhi ssalaam) used to say: ‘Don’t sit on the graves nor pray toward them.’ And du’aa is part of prayer, in fact du’aa is worship as he (‘alayhi ssalaam) said. Hence turning to the grave with du’aa is like turning to it with prayer: it is an action that is not righteous, and this unrighteous action is not justified by the intention being righteous, if we grant that the intention is righteous.

Thus, for our actions to be righteous, they must be in agreement with the Legislation. This is what our Lord (‘azza wa jal) pointed to with His Statement in the Noble Qur’aan: {whoever hopes for the meeting with his Lord, let him do righteous work and not associate any partner in the worship of his Lord}.”

the meaning of ‘actions are only judged by intentions’

being excluded from the manhaj


BEING EXCLUDED FROM THE MANHAJ
source: silsilat ul-hudaa wa nnoor, 727/1
asaheeha translations

Q: “Imaam Ibn Hajar had some mistakes in ‘aqeedah (creed), so does that exclude him from being upon the correct manhaj?”

Shaikh al-Albaani (rahimahullaah):

“If we all remember that ‘every human being errs much and the best of them are those who repent,’[1] and that infallibility is not for anyone after the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), then there is nothing odd about the fact that one who was an Imaam of the True Da’wah made a mistake. So if he made a mistake in an issue or two or three or more, that does not exclude him from the True Da’wah if he had adopted it. Haafidh bin Hajar was like Imaam an-Nawawi and others who made mistakes in some affairs of ‘aqeedah, but that does not exclude them from being among Ahlus-Sunnah wal-Jamaa’ah, because the crucial factor is the correct ideology or righteous actions being predominant in a person.

When is a Muslim righteous? Is it a condition, in order for him to be righteous, that he does not commit any sin or act of disobedience? The answer is no. Rather, it is part of human nature that he would commit sins and acts of disobedience over and over again. So when is a slave righteous? When his good prevails over his evil, his righteousness over his misguidance, and so on. Exactly the same thing is said about knowledge-based affairs, whether they pertain to ‘aqeedah or fiqh. So if this scholar is predominantly upon correct knowledge, he is saved. As for him having a mistake or some mistakes in fiqh or ‘aqeedah, this does not exclude him from the correct ‘aqeedah that he is predominantly upon. So what you mentioned about Ibn Hajar having these errors, that does not mean that we shouldn’t benefit from his book or that we don’t ask Allaah to have mercy on him or that we don’t include him among the Muslim scholars adhering to the Book and the Sunnah…”

To Be Continued InshaaAllaah


[1] Saheeh Ibn Maajah #3447

being excluded from the manhaj

obeying the parents in taking off the niqaab


OBEYING THE PARENTS IN TAKING OFF THE NIQAAB
source: silsilat ul-hudaa wa nnoor, tape no. 1/4
asaheeha translations

Questioner: “What is the ruling on a woman choosing to cover her face and hands if she feels there is fitnah, but her family – particularly her mother – is refusing? What should she do?”

Shaykh al-Albaani: “If the refusal is restricted to her face and hands, it is obligatory to obey the parents. But if the refusal includes more than that, then ‘there is no obedience to the creation in disobedience to the Creator’ [Saheeh al-Jaami’ #7520]. I.e. it is obligatory upon a woman to cover all of her body except the face and hands, as covering them is not obligatory but mustahabb (recommended). So if the parents are not pleased with their daughter covering her face and hands, there is nothing to prevent her from obeying them nor is there any sin in that – as opposed to if they wanted her to uncover other than her face and hands, then it is not upon her to obey them because that (i.e. uncovering other than the face and hands) is a sin.”

obeying the parents in taking off the niqaab

mentioning the name of Allaah in the bathroom


MENTIONING THE NAME OF ALLAAH IN THE BATHROOM
source: silsilat ul-hudaa wa nnoor, 224/4
asaheeha translations

 

Questioner: “What is the ruling on mentioning the name of Allaah before wudhoo in the bathroom?”

Shaikh al-Albaani: “You mean for example in a small room, two by two meters, with a toilet on one corner and a washbasin on the other side in which you make wudhoo?”

Questioner: “Yes.”

Shaikh al-Albaani: “There is no problem with that at all, because the problem is only with mentioning Allaah (‘azza wa jal) during the time he is sitting to relieve himself. This is the forbidden thing. But if he has finished and cleaned himself, and goes to the washstand and must mention the name of Allaah at that time, then there is nothing (wrong) in that, because this place is not the toilet, (rather) it is the bathroom. The toilet is in the corner; so if one sits there to relieve himself, then during this sitting it is forbidden for him to mention Allaah (‘azza wa jal). Otherwise, just before that – before raising his garment – he must mention the name of Allaah, he must seek refuge in Allaah. So if he sits to relieve himself, it is forbidden for him to mention Allaah (‘azza wa jal). When he finishes, what does he say? ‘Ghufraanaka.’ When he has said that and steps toward the other side of the bathroom, then he can mention Allaah and say whatever adhkaar he wants.”

mentioning the name of Allaah in the bathroom

the prostration of thankfulness


THE PROSTRATION OF THANKFULNESS
source: silsilat ul-hudaa wa nnoor, 97/6
asaheeha translations

 

Q: “How does one perform sujood ash-shukr (the prostration of thankfulness)?”

Shaykh al-Albaani (rahimahullaah):

“It comprises of one prostration, and none of the preconditions needed for prayer are stipulated for it. So it is like sujood at-tilaawah, they both have the same ruling. Neither of them have a precondition such as being in a state of purification, facing the qiblah, making the takbeer, making the tasleem, and so on. Rather, if he is surprised by some blessing, he prostrates immediately the way he is and praises Allaah with whatever (words) he can for that blessing that He gave him, out of thanks to Him. Likewise if he recites a verse of prostration from the Book of Allaah (‘azza wa jal), he prostrates immediately, whether he has wudhoo or not, whether he is facing the qiblah or not, without making takbeer al-ihraam and without making any tashahhud or salaam.”

the prostration of thankfulness