Kesesatan Albany/wahaby dalam ilmu hadits (tarjamah)

Kesesatan Nashiruddin Al-bany (wahaby – salafy) Dalam Ilmu Hadits

Judul asli : Tanaqudlaat Albany al-Waadlihah fiima waqo’a fi tashhihi al-Ahaadiits wa tadl’iifiha min akhtho’ wa gholath (Kontradiksi Al-Albani yang nyata terhadap penshahihan hadits-hadits dan pendhaifannya yang salah dan keliru).

Penulis : Syaikh Hasan Ali Assegaf

Penerbit : Imam Al-Nawawi House Postbus 925393 Amman Jordan

Siapakah Syekh Muhammad Nashirudin al- Albani?

Pada akhir-akhir ini diantara ulama yang dibanggakan dan dijuluki oleh sebagian golongan Wahabi/Salafi sebagai Imam Muhadditsin (Imam para ahli hadits) yaitu Syeikh Muhammad Nashiruddin al-Albani karena menurut mereka ilmunya tentang hadits bagaikan samudera tanpa bertepi. Beliau lahir dikota Ashkodera, negara Albania tahun 1914 M. Begitu juga Syekh Abdul Aziz bin Abdullah Bin Baz di Saudi Arabia. Ada juga dari golongan Salafi ini berkata bahwa al-Albani sederajad dengan Imam Bukhori pada zamannya. Sehingga semua hadits bila telah dishohihkan atau dilemahkan dan sebagainya, oleh beliau ini, sudah pasti lebih mendekati kebenaran.

Buat ulama-ulama madzhab sunnah selain madzhab Wahabi, julukan dan pujian golongan Wahabi/Salafi terhadap ulama mereka Al-Albani semacam itu tidak ada masalahnya. Hanya sekarang yang dimasalahkan adalah penemuan ulama-ulama ahli hadits dari berbagai madzhab diantaranya dari Jordania yang bernama Hasan Ali Assegaf tentang banyaknya kontradiksi dari hadits-hadits dan catatan-catatan yang dikemukakan oleh al-Albani ini jumlahnya lebih dari 1200 hadits. Judul bukunya yang mengeritik Al-Albani ialah: Tanaqudlaat Albany al-Waadlihah fiima waqo’a fi tashhihi al-Ahaadiits wa tadl’iifiha min akhtho’ wa gholath (Kontradiksi Al-Albani yang nyata terhadap penshahihan hadits-hadits dan pendhaifannya yang salah dan keliru).

Sebagian isi buku itu telah diterjemahkan dalam bahasa Inggris yang saya akan mengutipnya dibawah ini beserta terjemahan bahasa Indonesianya sekali. Bagi para pembaca yang ingin membaca seluruh isi buku Syeikh Seggaf ini dan berminat untuk memiliki buku aslinya bisa menulis surat pada alamat: IMAM AL-NAWAWI HOUSE POSTBUS 925393 AMMAN, JORDAN. (Biaya untuk jilid 1 ialah US$ 4,00 belum termasuk ongkos pengiriman (via kapal laut) dan biaya untuk jilid 2 ialah US$ 7, 00 belum termasuk ongkos pengiriman (via kapal laut). Biaya bisa selalu berubah.

Kami mengetahui setiap manusia tidak luput dari kesalahan walaupun para imam atau ulama pakar kecuali Rasulallah saw. yang maksum. Tujuan kami mengutip kesalahan-kesalahan Syeikh Al-Albani ini bukan untuk memecah belah antara muslimin tapi tidak lain adalah untuk lebih meyakinkan para pembaca bahwa Syeikh ini sendiri masih banyak kesalahan dan belum yakin serta masih belum banyak mengetahui mengenai hadits karena masih banyak kontradiksi yang beliau kutip didalam buku-bukunya. Dengan demikian hadits atau riwayat yang dilemahkan, dipalsukan dan sebagainya oleh Syeikh ini serta pengikut-pengikutnya tidak bisa dipertanggung jawab- kan kebenarannya, harus diteliti dan diperiksa lagi oleh ulama madzhab lainnya.

Contoh-contoh kesalahan

Syeikh Albani ini yaitu umpamanya disatu halaman atau bukunya mengatakan hadits ..Lemah tapi dihalaman atau dibuku lainnya mengatakan hadits (yang sama itu) ….Shohih atau Hasan. Begitu juga beliau disatu buku atau halaman mengatakan bahwa perawi…. adalah tidak Bisa Dipercaya banyak membuat kesalahan dan sebagainya, tapi dibuku atau halaman lainnya beliau mengatakan bahwa perawi (yang sama ini) Dapat Dipercaya dan Baik. Begitu juga beliau disatu halaman atau bukunya memuji-muji perawi… atau ulama… tapi dibuku atau halaman lainnya beliau ini mencela perawi atau ulama (yang sama tersebut).

Juga diantara ulama-ulama pengeritik Al-Albani ini ada yang berkata; Kontradiksi tentang hadits Nabi saw. itu atau perubahan pendapat terdapat juga pada empat ulama pakar yang terkenal (Imam Hanafi, Imam Maliki, Imam Syafii dan Imam Hanbali) atau ulama lainnya ! Perubahan pendapat empat ulama ini biasanya yang berkaitan dengan pendapat atau ijtihadnya sendiri. Misalnya; Disalah satu kitab mereka membolehkan suatu masalah sedangkan pada kitab lainnya memakruhkan atau mengharamkan masalah ini atau sebaliknya. Perubahan pendapat ulama ini kebanyakan tidak ada sangkut pautnya dengan hadits yang mereka kemukakan sebelum dan sesudahnya, tapi kebanyakan yang bersangkutan dengan pendapat atau ijtihadnya sendiri waktu mengartikan hadits yang bersangkutan tersebut.

Dan seandainya diketemukan adanya kontradiksi mengenai hadits yang disebutkan ulama ini pada kitabnya yang satu dengan kitabnya yang lain, maka kontradiksi ini tidak akan kita dapati melebihi dari 10 hadits. Jadi bukan ratusan yang diketemukan !

Tapi yang lebih aneh lagi ulama golongan Salafi (baca:Wahabi) tetap mempunyai keyakinan tidak ada kontradiksi atau kesalahan dalam hadits yang dikemukakan oleh al-AlBani tersebut tapi lebih merupakan ralat, koreksi atau rujukan. Sebagaimana alasan yang mereka ungkapkan sebagai berikut; umpama al-Albani menetapkan dalam kitabnya suatu hadits kemudian dalam kitab beliau lainnya menyalahi dengan kitab yang pertama ini bisa dikatakan bahwa dia meralat atau merujuk hal tersebut!

Alasan ini baik oleh ulama maupun awam (bukan ulama) tidak bisa diterima baik secara aqli (akal) maupun naqli (menurut nash). Seorang yang dijuluki ulama pakar oleh sekte Wahabi dan sebagai Imam Muhadditsin karena ilmu haditsnya seperti samudra yang tidak bertepian, seharusnya sebelum menulis satu hadits, beliau harus tahu dan meneliti lebih dalam apakah hadits yang akan ditulis tersebut shohih atau lemah, terputus dan sebagai- nya. Sehingga tidak memerlukan ralatan yang begitu banyak lagi pada kitabnya yang lain. Apalagi ralatan tersebut yang diketemukan para ulamabukan puluhan tapi ratusan!!

Sebenarnya yang bisa dianggap sebagai ralatan yaitu bila sipenulis menyatakan dibukunya sebagai berikut; hadits ..…yang saya sebutkan pada kitab .… sebenarnya bukan sebagai hadits …..(dhoif, maudhu’ dan sebagainya) tapi sebagai hadits…… ( shohih dan sebagainya). Dalam kata-kata semacam ini jelas si penulis telah mengakui kesalahannya serta meralat pada kitabnya yang lain. Selama hal tersebut tidak dilakukan maka ini berarti bukan ralatan atau rujukan tapi kesalahan dan kekurang telitian si penulis.

Golongan Salafi/Wahabi ini bukan hanya tidak mau menerima keritikan ulama-ulama yang tidak sependapat dengan keyakinan ulama mereka, malah justru sebaliknya mengecam pribadi ulama-ulama yang mengeritik ini sebagai orang yang bodoh, golongan zindik, tidak mengerti bahasa Arab, dan lain sebagainya. Mereka juga menulis hadits-hadits Nabi saw. dan wejangan ulama-ulamanya untuk menjawab kritikan ini tetapi sebagian isinya tidak ada sangkut pautnya dengan kritikan yang diajukan oleh para ulama madzhab, selain madzhab Salafi (baca:Wahabi) ini!!

Alangkah baiknya kalau golongan Salafi ini tidak mencela siapa/ bagaimana pribadi ulama pengeritik itu, tapi mereka langsung membahas atau menjawab satu persatu dengan dalil yang aqli dan naqli masalah yang dikritik tersebut. Sehingga bila jawabannya itu benar maka sudah pasti ulama-ulama pengeritik ini dan para pembaca akan menerima jawaban golongan Wahabi dengan baik. Ini tidak lain karena ke egoisan dan kefanatikan pada ulamanya sendiri sehingga mereka tidak mau terima semua keritikan-keritikan tersebut, dan mereka berusaha dengan jalan apapun untuk membenarkan riwayat-riwayat atau nash baik yang dikutip oleh al-Albani maupun ulama mereka lainnya. Sayang sekali golongan Salafi ini merasa dirinya yang paling pandai memahami ayat al-Qur’an dan Sunnah Rasulallah saw., paling suci, dan merasa satu-satunya golongan yang memurnikan agama Islam dan sebagainya. Dengan demikian mudah mensesatkan, mensyirikkan sesama muslimin yang tidak sepaham dengan pendapatnya.

Mari kita sekarang meneliti sebagian pilihan/seleksi isi buku Syeikh Segaf tentang kesalahan-kesalahan al-Albani. Setiap nomer yang dalam bahasa Inggris selesai langsung kami terjemahkan (kurang lebih artinya) kedalam bahasa Indonesia, insya Allah buat pembaca mudah untuk menelitinya.

AL-ALBANI’S WEAKENING OF SOME OF IMAM BUKHARI AND MUSLIM’S AHADITH.

Al-Albani melemahkan beberapa hadits dari Imam Bukhori dan Imam Muslim.

Al-Albani has said in “Sharh al-Aqeedah at-Tahaweeah, pg. 27-28″ (8th edition, Maktab al-Islami) by Shaykh Ibn Abi al-Izz al-Hanafi (Rahimahullah), that any Hadith coming from the Shohih collections of al-Bukhari and Muslim is Shohih, not because they were narrated by Bukhari and Muslim, but because the Ahadith are in fact correct. But he clearly contradicts himself, since he has weakened Ahadith from Bukhari and Muslim himself! Now let us consider this information in the light of elaboration :

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Syekh Al-Albani telah berkata didalam Syarh Al-Aqidah at-Tahaweeah hal.27-28 cet.ke 8 Maktab Al-Islami oleh Sjeik Ibn Abi Al-Izz Al-Hanafi (Rahimahullah). “Hadits-hadits shohih yang dikumpulkan oleh Bukhori dan Muslim bukan karena diriwayatkan oleh mereka tapi karena hadits-hadits tersebut sendiri shohih”. !

Tetapi dia (Albani) telah nyata berlawanan dengan omongannya sendiri karena pernah melemahkan hadits dari dua syeikh tersebut. Mari kita lihat beberapa hadits dari Imam Bukhori dan Imam Muslim yang dilemahkan oleh Syekh al-Albani keterangan berikut ini :

Selected translations from volume 1.

Terjemahan-terjemahan yang terpilih dari jilid (volume) 1.

No.1: (*Pg. 10 no. 1 ) Hadith: The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said: “Allah says I will be an opponent to 3 persons on the day of resurrection: (a) One who makes a covenant in my Name but he proves treacherous, (b) One who sells a free person (as a slave) and eats the price (c) And one who employs a laborer and gets the full work done by him, but doesn’t pay him his wages.” [Bukhari no 2114-Arabic version, or see the English version 3/430 pg 236]. Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Z iyadatuh, 4/111 no. 4054″. Little does he know that this Hadith has been narrated by Ahmad and Bukhari from Abu Hurayra (Allah be pleased with him)!!

No.1: (Hal. 10 nr.1) Sabda Rasulallah saw. bahwa Allah swt.berfirman: Aku musuh dari 3 orang pada hari kebangkitan ; a) Orang yang mengadakan perjanjian atas NamaKu, tetapi dia sendiri melakukan pengkhianatan atasnya b) Orang yang menjual orang yang merdeka sebagai budak dan makan harta hasil penjualan tersebut c) orang yang mengambil buruh untuk dikerjakan dan bekerja penuh untuk dia, tapi dia tidak mau membayar gajihnya. (Bukhori no.2114 dalam versi bahasa Arab atau dalam versi bahasa Inggris 3/430 hal. 236). Al-Albani berkata dalam Dhaif Al-jami wa Ziyadatuh 4/111 nr. 4054. bahwa hadits ini lemah. Dia (Al-Albani) memahami hanya sedikit tentang hadits, hadits diatas ini diriwayatkan oleh Ahmad dan Bukhori dari Abu Hurairah ra.

No.2: (*Pg. 10 no. 2 ) Hadith: “Sacrifice only a grown up cow unless it is difficult for you, in which case sacrifice a ram.” [Muslim no. 1963-Arabic edition, or see the English version 3/4836 pg. 1086]. Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 6/64 no. 6222.” Although this Hadith has been narrated by Imam’s Ahmad, Muslim, Abu Dawood, Nisai and Ibn Majah from Jaabir (Allah be pleased with him)!!

No.2: (Hal. 10 nr.2) Hadits : “Korbanlah satu sapi muda kecuali kalau itu sukar buatmu maka korbanlah satu domba jantan” ( Muslim nr.1963 dalam versi bahasa Arab yang versi bahasa Inggris 3/4836 hal.1086). Al-Albani berkata Daeef Al-Jami wa Ziyadatuh, 6/64 nr. 6222 bahwa hadits ini lemah. Walaupun hadits ini diriwayatkan oleh Imam Ahmad, Muslim, Abu Daud, Nasa’i dan Ibnu Majah dari Jabir ra.

No.3: (*Pg. 10 no. 3 ) Hadith: “Amongst the worst people in Allah’s sight on the Day of Judgement will be the man who makes love to his wife and she to him, and he divulges her secret.” [Muslim no. 1437- Arabic edition]. Al-Albani claims that this Hadith is DAEEF in “Daeef al-Jami wa Ziyadatuh, 2/197 no. 2005.” Although it has been narrated by Muslim from Abi Sayyed (Allah be pleased with him)!!

No.3: (Hal.10 nr.3) Hadits: ‘Termasuk orang yang paling buruk dan Allah swt. akan mengadilinya pada hari pembalasan yaitu suami yang berhubung- an dengan isterinya dan isteri berhubungan dengan suaminya dan dia menceriterakan rahasia isterinya (pada orang lain) (Muslim nr.1437 penerbitan dalam bahasa Arab). Al-Albani menyatakan dalam Daeef Al-Jami wa Ziyadatuh, 2/197 nr. 2005 bahwa hadits ini lemah. Walaupun hadits ini diriwayatkan oleh Muslim dari Abi Sayyed ra.

No.4: (*Pg. 10 no. 4 ) Hadith: “If someone woke up at night (for prayers) let him begin his prayers with 2 light rak’ats.” [Muslim no. 768]. Al-Albani stated that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 1/213 no. 718.” Although it is narrated by Muslim and Ahmad from Abu Hurayra (may Allah be pleased with him)!!

No.4: (Hal.10 nr.4) Hadits: “Bila seorang bangun malam (untuk sholat), maka mulailah sholat dengan 2 raka’at ringan” (Muslim nr. 768). Al-Albani dalam Daeef Al-Jami wa Ziyadatuh, 1/213 nr. 718 menyatakan bahwa hadits ini lemah. Walaupun hadits ini diriwayatkan oleh Muslim dan Ahmad dari Abu Hurairah.

No.5: (*Pg. 11 no. 5 ) Hadith: “You will rise with shining foreheads and shining hands and feet on the Day of Judgement by completing Wudhu properly. . . . . . . .” [Muslim no. 246]. Al-Albani claims it is DAEEF in “Daeef al-Jami wa Ziyadatuh, 2/14 no. 1425.” Although it has been narrated by Muslim from Abu Hurayra (Allah be pleased with him)!!

No.5: (Hal.11 nr. 5) Hadits: ‘Engkau akan naik keatas dihari kiamat dengan cahaya dimuka, cahaya ditangan dan kaki dari bekas wudu’ yang sempurna’ (Muslim nr 246). Al-Albani dalam Daeef Al-Jami wa Ziyadatuh, 2/14 nr. 1425 menyatakan bahwa hadits ini lemah. Walaupun hadits ini diriwayatkan oleh Muslim dari Abu Hurairah.

No.6: (*Pg. 11 no. 6 ) Hadith: “The greatest trust in the sight of Allah on the Day of Judgement is the man who doesn’t divulge the secrets between him and his wife.” [Muslim no’s 124 and 1437] Al-Albani claims it is DAEEF in “Daeef al-Jami wa Ziyadatuh, 2/192 no. 1986.” Although it has been narrated by Muslim, Ahmad and Abu Dawood from Abi Sayyed (Allah be pleased with him)!!

No.6: (Hal.11 nr. 6) Hadits: ‘orang yang dimuliakan disisi Allah pada hari pembalasan (kiamat) ialah yang tidak membuka rahasia antara dia dan isterinya’. (Muslim nr.124 dan 1437). Al-Albani dalam Dhaeef Al-Jami wa Ziyadatuh, 2/192 nr. 1986 menyatakan bahwa hadits ini lemah. Walaupun hadits ini diriwayatkan oleh Muslim, Ahmad dan Abu Daud dari Abi Sayyed.

No.7: (*Pg. 11 no. 7 )Hadith: “If anyone READS the last ten verses of Surah al-Kahf he will be saved from the mischief of the Dajjal.” [Muslim no. 809]. Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 5/233 no. 5772.”

NB- The word used by Muslim is MEMORIZED and not READ as al-Albani claimed; what an awful mistake! This Hadith has been narrated by Muslim, Ahmad and Nisai from Abi Darda (Allah be pleased with him)!! (Also recorded by Imam Nawawi in “Riyadh us-Saliheen, 2/1021″ of the English ed’n).

No.7: (Hal.11 nr.7) Hadits: ‘Siapa yang membaca 10 surah terakhir dari Surah Al-Kahfi, akan dilindungi dari kejahatan Dajjal ‘ (Muslim nr. 809). Al-Albani dalam Daeef Al-Jami wa Ziyadatuh, 5/233 nr. 5772 menyatakan hadits ini lemah. Walaupun hadits ini diriwayatkan oleh Muslim, Ahmad dan Nasa’i dari Abi Darda ra. juga dikutip oleh Imam Nawawi dalam Riyadhos Sholihin 2/1021 dalam versi Inggris).

NotaBene: Didalam riwayat Muslim disebut Menghafal (10 surat terakhir Al-Kahfi) bukan Membaca sebagaimana yang dinyatakan Al-Albani, ini adalah kesalahan yang nyata !

No.8: (*Pg. 11 no. 8 ) Hadith: “The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) had a horse called al-Laheef.” [Bukhari, see Fath al-Bari of Hafiz Ibn Hajar 6/58 no. 2855]. But Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 4/208 no. 4489.” Although it has been narrated by Bukhari from Sahl ibn Sa’ad (Allah be pleased with him)!!! Shaykh Saqqaf said: “This is only anger from anguish, little from a lot and if it wasn’t for the fear of lengthening and boring the reader, I would have mentioned many other examples from al-Albani’s books whilst reading them. Imagine what I would have found if I had traced everything he wrote?”

AL-ALBANI’S INADEQUACY IN RESEARCH (* Vol. 1 pg. 20) Shaykh Saqqaf said: “The strange and amazing thing is that Shaykh l-Albani misquoted many great Hadith scholars and disregards them by his lack of knowledge, either directly or indirectly! He crowns himself as an unbeatable source and even tries to imitate the great scholars by using such terms like “Lam aqif ala sanadih”, which means “I could not find the chain of narration”, or using similar phrases! He also accuses some of the best memorizers of Hadith for lack of attention, even though he is the one best described by that!”

No. 8 (Hal.11 nr. 8)Hadits: Rasulallah saw. mempunyai seekor kuda bernama Al Laheef’’ (Bukhori, lihat Fath Al-Bari oleh Hafiz ibn Hajar 6/58 nr.2855). Tapi Al-Albani dalam “Daeef Al-Jami wa Ziyadatuh, 4/208 nr. 4489 berkata bahwa hadits ini lemah. Walaupun diriwayatkan oleh Bukhori dari Sahl Ibn Sa’ad ra.

Syeikh Segaf berkata : Ini hanya marah dari sakit hati ! Kalau tidak karena takut terlalu panjang dan pembaca menjadi bosan karenanya saya akan sebutkan banyak contoh-contoh dari buku-buku Al-Albani …………..)

AL-ALBANI TIDAK SESUAI DALAM PENYELIDIKANNYA (jilid 1 hal.20) Syeikh Seggaf berkata: ‘ Sangat heran dan mengejutkan, bahwa Syeikh Al-Albani menyalahkan dan menolak hadits-hadits yang banyak diketengahkan oleh ulama-ulama pakar ahli hadits baik secara langsung atau tidak secara langsung, tidak lain semuanya ini karena kedangkalan ilmu Al-Albani ! . Dia mendudukkan dirinya sebagai sumber yang tidak pernah dikalahkan. Dia sering meniru kata-kata para ulama pakar (dalam menyelidiki suatu hadits) ‘Lam aqif ala sanadih’ artinya ‘ Saya tidak menemukan rantaian sanadnya’ atau dengan kata-kata yang serupa. Dia juga menyalahkan beberapa ulama pakar penghafal Hadits yang terbaik untuk kurang perhatian, karena dia sendiri merasa sebagai penulis yang paling baik.

Now for some examples to prove our point:

Beberapa contoh-contoh bukti yang dimaksud berikut ini :

No.9: (* Pg. 20 no. 1 ) Al-Albani said in “Irwa al-Ghalil, 6/251 no. 1847″ (in connection to a narration from Ali): “I could not find the sanad.” Shaykh Saqqaf said: “Ridiculous! If this al-Albani was any scholar of Islam, then he would have known that this Hadith can be found in “Sunan al-Bayhaqi, 7/121″ :- Narrated by Abu Sayyed ibn Abi Amarah, who said that Abu al-Abbas Muhammad ibn Yaqoob who said to us that Ahmad ibn Abdal Hamid said that Abu Usama from Sufyan from Salma ibn Kahil from Mu’awiya ibn Soayd who said, ‘I found this in my fathers book from Ali (Allah be pleased with him).’”

No.9: (Hal. 20 nr.1) Al-Albani dalam “Irwa Al-Ghalil, 6/251 nr. 1847″ berkata: (riwayat dari Ali): ‘ Saya tidak menemukan sanadnya”.

Syeikh Seggaf berkata: ‘Menggelikan! Bila Al-Albani ini orang yang terpelajar dalam Islam maka dia akan tahu bahwa hadits ini ada dalam Sunan Al-Baihaqi 7/121 diriwayatkan dari Abi Sayyed ibn Abi Amarah yang katanya bahwa Abu Al-Abbas Muhammad ibn Yaqub berkata pada kami bahwa Ahmad ibn Abdal Hamid berkata, bahwa Abu Usama dari Sufyan dari Salma ibn Kahil dari Mu’awiyah ibn Soayd berkata, Saya menemukan ini dalam buku ayah saya dari Ali kw.

No.10: (* Pg. 21 no. 2 ) Al-Albani said in ‘Irwa al-Ghalil, 3/283′: Hadith of Ibn Umar ‘Kisses are usury,’ I could not find the sanad.” Shaykh Saqqaf said: “This is outrageously wrong for surely this is mentioned in ‘Fatawa al-Shaykh ibn Taymiyya al-Misriyah (3/295)’: ‘Harb said Obaidullah ibn Mu’az said to us, my father said to me that Soayd from Jiballa who heard Ibn Umar (Allah be pleased with him) as saying: Kisses are usury.’ And these narrators are all authentic according to Ibn Taymiyya!”

No.10: (Hal.21 nr.2) Al-Albani dalam ‘Irwa Al-Ghalil, 3/283′ berkata; Hadits dari Ibn Umar (Ciuman-ciuman adalah bunga yang tinggi [riba’) Saya tidak menemukan sanadnya.

Syeikh Seggaf berkata: Ini kesalahan yang sangat aneh ! Ini sudah ada didalam Fatwa Syeikh Ibn Taimiyya Al-Misriyah 3/295: “Harb berkata bahwa Ubaidullah ibn Mu’az berkata pada kita; ayah saya berkata bahwa Suaid dari Jiballa mendengar dari Ibn Umar ra berkata: ‘ Ciuman-ciuman itu adalah (bunga?) yang tinggi ‘ Dan perawi-perawi dapat dipercaya menurut Ibn Taimiyyah !

No.11: (* Pg. 21 no. 3 ) Hadith of Ibn Masood (Allah be pleased with him): “The Qur’an was sent down in 7 dialects. Everyone of its verses has an explicit and implicit meaning and every interdiction is learly defined.” Al-Albani stated in his checking of “Mishkat ul-Masabih, 1/80 no. 238″ that the author of Mishkat concluded many Ahadith with the words “Narrated in Sharh us-Sunnah,” but when he examined the chapter on Ilm and in Fadail al-Qur’an he could not find it! Shaykh Saqqaf said: “The great scholar has spoken! Wrongly as usual. I wish to say to this fraud that if he is seriously interested in finding this Hadith we suggest he looks in the chapter entitled ‘Al-Khusama fi al-Qur’an’ from Sharh-us-Sunnah (1/262), and narrated by Ibn Hibban in his Shohih (no. 74), Abu Ya’ala in his Musnad (no.5403), Tahawi in Sharh al-Mushkil al-Athar (4/172), Bazzar (3/90 Kashf al-Asrar) and Haythami has mentioned it in Majmoo’a al-Zawaid (7/152) and he has ascribed it to Bazzar, Abu Ya’ala and Tabarani in al-Awsat who said that the narrators are trustworthy.”

No.11: (Hal.21 nr.3) Hadits dari Ibn Mas’ud ra : ‘Al-Qur’an diturunkan dalam tujuh (macam) bahasa, setiap ayat ada yang jelas dan ada yang kurang jelas dan setiap larangan itu jelas ….(ada batasnya) ‘ Al-Albani dalam Mishkat ul-Masabih, 1/80 nr. 238 menyatakan menurut penyelidikannya bahwa pengarang/penulis Mishkat memutuskan banyak hadits dengan kata-kata “diceriterakan/diriwayatkan dalam Syarh As Sunnah” tapi waktu dia (Albani) menyelidiki bab masalah Ilmu dan Keutamaan Al-Qur’an tidak menemukan hal itu !

Syeikh Seggaf berkata: ‘Ulama yang paling pandai telah berbicara kesalahan yang sudah biasa. Dengan kebohongan itu saya ingin mengata= kan, bila dia benar-benar tertarik untuk menemukan ini hadits, kami mengusulkan agar dia melihat dalam bab yang berjudul ‘Al-Khusama fi Al-Qur’an van Sharh-us-Sunnah (1/262) dan diriwayatkan oleh Ibn Hibban dalam shohihnya nr. 74, Abu Ya’la dalam Musnadnya nr. 5403, Tahawi dalam Sharh Al Mushkil Al-Athar 4/172, Bazzar dalam Kash Al-Asrar 3/90, Haitami telah menyatakan dalam Majmu’a Al-Zawaid 7/152 dan dia merujuk kepada Bazzar, Abu Ya’la dan Tabrani dalam Al-Awsat yang berkata bahwa semua perawinya bisa dipercayai.

No.12: (* Pg. 22 no. 4 ) Al-Albani stated in his “Shohihah, 1/230″ while he was commenting on Hadith no. 149: “The believer is the one who does not fill his stomach. . . . The Hadith from Aisha as mentioned by Al-Mundhiri (3/237) and by Al-Hakim from Ibn Abbas, I (Albani) could not find it in Mustadrak al-Hakim after checking it in his ‘Thoughts’ section.” Shaykh Saqqaf said: “Please don’t encourage the public to fall into the void of ignorance which you have tumbled into! If you check Mustadrak al-Hakim (2/12) you will find it! This proves that you are unskilled at using book indexes and the memorization of Hadith!”

No.12: (hal.22 nr.4) Al-Albani berkata dalam Shahiha, 1/230 waktu dia memberi komentar tentang hadits nr. 149; “ Orang yang beriman ialah orang yang perutnya tidak kenyang… “ hadits ini dari Aisyah yang disebutkan dalam Al-Mudhiri 3/237 dan Al-Hakim dari Ibn Abbas. Saya (Albani) tidak menemukan dalam Mustadrak Al-Hakim setelah penyelidikannya dan menurut pasal pikirannya.

Syeikh Seggaf berkata: Tolong jangan berani menjatuhkan masyarakat kepada kebodohan yang sia-sia, yang mana engkau sudah terperosok didalamnya! Kalau engkau akan mencari dalam Mustadrak Al-Hakim 2/12 maka dia akan engkau dapati ! Ini membuktikan bahwa engkau sendiri tidak ahli menggunakan buku index dan memberitakan dari Hadits.

No.13: (* Pg. 23 ) Another ridiculous assumption is made by al-Albani in his “Shohihah, 2/476″ where he claims that the Hadith: “Abu Bakr is from me, holding the position of (my) hearing” is not in the book ‘Hilya’. We suggest you look in the book “Hilya , 4/73!”

No.13: (Hal.23) Lebih menggelikan lagi dugaan yang dibuat oleh Al-Albani dalam Shohihah, 2/476 yang mana dia menyatakan bahwa hadits: ‘Abu Bakar dari saya dan dia menempati posisi saya’ tidak ada didalam ‘Hilya’. Saya usulkan agar anda melihat didalam “Hilya, 4/73 ” !

No.14: (*Pg. 23 no. 5 )Al-Albani said in his “Shohihah, 1/638 no. 365, 4th edition”: “Yahya ibn Malik has been ignored by the 6 main scholars of Hadith, for he was not mentioned in the books of Tahdhib, Taqreeb or Tadhhib.” Shaykh Saqqaf: “That is what you say! It is not like that, for surely he is mentioned in Tahdhib al-Tahdhib of Hafiz ibn Hajar al-Asqalani (12/19 Dar al-Fikr edition) by the nickname Abu Ayoob al-Maraagi!! So beware!

No.14 (Hal.23 nr. 5) Al-Albani dalam “Shohihah, 1/638 nr. 365, cet.ke 4″ mengatakan : Yahya Ibn Malik tidak dikenal/termasuk 6 ahli hadits karena dia ini tidak tercatat Tahdzib, Taqreeb dan Tadzhib.

Syeikh Seggaf berkata: ‘Itu menurut anda! Sebenarnya bukan begitu, nama julukannya ialah Abu Ayub Al-Maraagi dan ini ada didalam Tahdzib, Al-Tahdzib disebutkan oleh Hafiz ibn Hajar Al-Asqalani 12/19 cet.Dar Al-Fikr ! Hati-hatilah!

FURTHER EXAMPLES OF AL-ALBANI’S CONTRADICTIONS

MASIH BANYAK CONTOH KONTRADIKSI DARI AL-ALBANI !

No 15 : (* Pg. 7 )Al-Albani has criticized the Imam al-Muhaddith Abu’l Fadl Abdullah ibn al-Siddiq al-Ghimari (Rahimahullah) for mentioning in his book “al-Kanz al-Thameen” a Hadith from Abu Hurayra (Allah be pleased with him) with reference to the narrator Abu Maymoona: “Spread salaam, feed the poor. . . .”

Al-Albani said in “Silsilah al-Daeefa, 3/492″, after referring this Hadith to Imam Ahmad (2/295) and others: “I say this is a weak sanad, Daraqutni has said ‘Qatada from Abu Maymoona from Abu Hurayra: Unknown, and it is to be discarded.'” Al-Albani then said on the same page: “Notice, a slapdash has happened with Suyuti and Munawi when they came across this Hadith, and I have also shown in a previous reference, no. 571, that al-Ghimari was also wrong for mentioning it in al-Kanz.” But in reality it is al-Albani who has become slapdashed, because he has made a big contradiction by using this same sanad in “Irwa al-Ghalil, 3/238″ where he says, “Classified by Ahmad (2/295), al-Hakim . . . from Qatada from Abu Maymoona, and he is trusted as in the book ‘al-Taqreeb’, and Hakim said: ‘A Shohih sanad’, and al-Dhahabi agreed with Hakim! So, by Allah glance at this mistake! Who do you think is wrong, the Muhaddith al-Ghimari (also Suyuti and Munawi) or al-Albani?

No.15. (Hal.7) Al-Albani mengeritik Imam Al-Muhaddith Abu’l Fadl Abdullah ibn Al-Siddiq Al-Ghimari (Rahimahullah) waktu mengetengahkan hadits dari Abu Hurairah ra. dalam kitabnya Al-Kanz Al-Thameen yang bertalian dengan perawi Abu Maymuna ; ‘Sebarkan salam, beri makan orang-orang miskin..’

” Al-Albani berkata dalam Silsilah Al-Daifa, 3/492 setelah merujuk hadits ini pada Imam Ahmad 2/295 dan lain-lain : Saya berkata bahwa sanadnya lemah, Daraqutni juga berkata ‘Qatada dari Abu Maymoona dari Abu Hurairah tidak dikenal dan itu harus dikesampingkan “. Al-Albani berkata pada halaman yang sama; ‘Pemberitahuan, pukulan bagi Suyuti dan Munawi, waktu mereka menemukan hadits ini, dan saya juga telah menunjuk kan dalam referensi yang lalu nr. 571 bahwa Al-Ghimari itu telah salah menyebutkan (hadits) itu dalam Al-kanz.

Tetapi sebenarnya Al-Albani-lah yang terkena pukulan, sebab sangat bertentangan dengan perkataannya dalam Irwa Al-Ghalil, 3/238 yang meng gunakan sanad yang sama, katanya: ‘ Diklasifikasikan oleh Ahmad (2/295), al-Hakim….dari Qatada dari Abu Maymuna dan orang mepercayainya sebagaimana yang disebutkan didalam buku Al-Taqreeb dan Hakim berkata; Sanad yang shohih dan Al-Dhahabi sepakat dengan Hakim !

Begitulah Allah langsung melihatkan kesalahan tersebut ! Sekarang siapa- kah yang selalu salah; Ahli hadits( Al-Ghimari, Suyuti, Munawi) atau Al-Albani ?

No 16 : (* Pg. 27 no. 3 ) Al-Albani wanted to weaken a Hadith which allowed women to wear golden jewellery, and in the sanad for that Hadith there is Muhammad ibn Imara. Al-Albani claimed that Abu Haatim said that this narrator was: “Not that strong,” see the book “Hayat al-Albani wa-Atharu. . . part 1, pg. 207.” The truth is that Abu Haatim al-Razi said in the book ‘al-Jarh wa-Taadeel, 8/45′: “A good narrator but not that strong. . .” So note that al-Albani has removed the phrase “A good narrator !”

NB-(al-Albani has made many of the Hadith which forbid Gold to women to be Shohih, in fact other scholars have declared these Hadith to be daeef and abrogated by other Shohih Hadith which allow the wearing of gold by women. One of the well known Shaykh’s of the “Salafiyya” – Yusuf al-Qardawi said in his book: ‘Islamic awakening between rejection and extremism, pg. 85: “In our own times, Shaykh Nasir al-Din al-Albani has come out with an opinion, different from the consensus on permitting women to adorn themselves with gold, which has been accepted by all madhahib for the last fourteen centuries. He not only believes that the isnad of these Ahadith is authentic, but that they have not been revoked. So, he believes, the Ahadith prohibit gold rings and earrings.” So who is the one who violates the ijma of the Ummah with his extreme opinions?!)

No 16 (Hal.27 nr. 3) Al-Albani mau melemahkan hadits yang membolehkan wanita memakai perhiasan emas dan dalam sanad hadits itu ada Muhammad ibn Imara. Al-Albani menyatakan bahwa Abu Haatim berkata perawi ini ” tidak kuat “, lihat buku Hayat Al-Albani wa-Atharu ..jilid 1 hal.207.

Yang benar ialah bahwa Abu Haatim Al-Razi dalam buku ‘Al-Jarh wa-Taadeel, 8/45 berkata: “ Perawi yang baik tapi tidak sangat kuat….” Jadi lihat pada catatan Al-Albani bahwa kalimat “Perawi yang baik “ dibuang !

NotaBene: Al-Albani telah membuat/menulis banyak hadits yang menyata- kan larangan emas (dipakai) untuk wanita menjadi Shohih, padahal kenyataannya para Ulama lain menyatakan hadits-hadits ini lemah dan berlawanan dengan hadits Shohih yang memperbolehkan pemakaian (perhiasan) emas oleh kaum wanita. Salah seorang Syeikh ‘Salafiah’ terkenal, Yusuf Al-Qardawi berkata dalam bukunya Islamic awakening between rejection and extremism, halaman 85 : “Dalam zaman kita sendiri Syeikh Nasir al-Din telah muncul dengan suatu pendapat yang bertentangan dengan kesepakatan tentang pembolehan wanita-wanita menghias diri mereka dengan emas, yang telah diterima/ disetujui oleh semua madzhab selama empat belas abad terakhir. Dia tidak hanya mempercayai bahwa sanad dari hadits-hadits ini dapat dipercaya, tapi bahwa hadits-hadits ini belum dicabut/dihapus. Maka dia percaya hadits-hadits tersebut melarang cincin dan anting-anting emas “. Lalu siapa yang merusak kesepakatan (ijma’) ummat dengan pendapat-pendapatnya yang ekstrem ?

No 17: (* Pg. 37 no. 1 )Hadith: Mahmood ibn Lubayd said, “Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) was informed about a man who had divorced his wife 3 times (in one sitting), so he stood up angrily and said: ‘Is he playing with Allah’s book whilst I am still amongst you?’ Which made a man stand up and say, ‘O Allah’s Messenger, shall I not kill him?'” (al-Nisai). Al-Albani declared this Hadith to be Daeef in his checking of “Mishkat al-Masabih, 2/981, 3rd edition, Beirut, 1405 A.H; Maktab al-Islami”, where he says: “This man (the narrator) is reliable, but the isnad is broken or incomplete for he did not hear it directly from his father.” Al-Albani then contradicts himself in the book “Ghayatul Maram Takhreej Ahadith al-Halal wal Haram, no. 261, pg. 164, 3rd Edn, Maktab al-Islami, 1405 A.H”; by saying it is SHOHIH!!!

No 17 (Hal. 37 nr. 1) Hadits : Mahmud ibn Lubayd berkata; ‘Rasulallah saw. telah diberitahu mengenai seorang yang telah mencerai isterinya 3x dalam satu waktu, oleh karena itu dia berdiri dengan marah dan berkata; ‘Apakah dia bermain-main dengan Kitabullah, sedangkan aku masih berada dilingkungan engkau ? Yang mana berdiri seorang untuk berkata ; Wahai Rasulallah, apakah dia tidak saya bunuh saja ? (Al-Nisa’i).

Al-Albani menyatakan hadits ini lemah menurut penyelidikannya dari kitab ‘Mishkat Al-Masabih 2/981 cet.ketiga, Beirut 1405 A.H. de Maktab Al-Islami ‘ yang mengatakan “ Perawinya bisa dipercaya tapi isnadnya terputus atau tidak komplit, karena dia tidak mendengar langsung dari ayahnya”. Al-Albani berkata berlawanan dengan dirinya sendiri dalam buku Ghayatul Maram Takhreej Ahadith Al-Halal wal-Haram, nr. 261, hal. 164, cet.ketiga Maktab Al-Islami, 1405 A.H” telah mengatakan bahwa hadits itu Shohih !!

No 18 : (* Pg. 37 no. 2)Hadith: “If one of you was sleeping under the sun, and the shadow covering him shrank, and part of him was in the shadow and the other part of him was in the sun, he should rise up.” Al-Albani declared this Hadith to be SHOHIH in “Shohih al-Jami al-Sagheer wa Ziyadatuh (1/266/761)”, but then contradicts himself by saying it is DAEEF in his checking of “Mishkat ul-Masabih, 3/1337 no. 4725, 3rd Ed” and he has referred it to the Sunan of Abu Dawood!”

No 18 (Hal.37 nr.2) Hadits; “Bila salah satu dari engkau tidur dibawah sinar matahari dan bentuk naungan telah menutupinya dan sebagian darinya didalam naungan dan sebagiannya lagi dibawah sinar matahari, maka dia harus bangun” . Al-Albani menyatakan hadits ini shohih dalam Shohih Al-Jami Al-Sagheer wa Ziyadatuh (1/266/761) tapi perkataannya berlawanan dengannya karena mengatakan hadits ini lemah dalam penyelidikannya dari Mishkat ul-Masabih 3/1337 nr.4725 cet.ketiga dan dia merujuk hadits ini pada Sunan Abu Daud.

No 19 : (* Pg. 38 no. 3 )Hadith: “The Friday prayer is obligatory on every Muslim.” Al-Albani rated this Hadith to be DAEEF in his checking of “Mishkat al-Masabih, 1/434″, and said: “Its narrators are reliable but it is discontinuous as is indicated by Abu Dawood”. He then contradicts himself in “Irwa al-Ghalil, 3/54 no. 592″, and says it is SHOHIH!!! So beware o wise men!

No. 19 (Hal.38 nr. 3) Hadits : “Sholat Jum’at itu wajib bagi setiap Muslim” Al-Albani menganggap hadits ini lemah dalam penyelidikannya dari De Mishkat Al-Masabih, 1/434 dan katanya; Perawi dari hadits ini bisa dipercaya, tetapi terputus sebagaimana yang dijelaskan oleh Abu Daud. Kalau begitu dia bertentangan dengan perkataannya dalam’ Irwa Al-Ghalil 3/54 nr. 592’ dan mengatakan hadits ini Shohih ! Hati-hatilah sedikit, wahai orang bijaksana !

No 20 : (* Pg. 38 no. 4 ) Al-Albani has made another contradiction. He has trusted Al-Muharrar ibn Abu Hurayra in one place and then weakened him in another. Al-Albani certifies in “Irwa al-Ghalil, 4/301″ that Muharrar is a trustee with Allah’s help, and Hafiz (Ibn Hajar) saying about him “accepted”, is not accepted, and therefore the sanad is Shohih. He then contradicts himself in “Shohihah 4/156″ where he makes the anad DAEEF by saying: “The narrators in the sanad are all Bukhari’s (i.e.; used by Imam al-Bukhari) men, except for al-Muharrar who is one of the men of Nisai and Ibn Majah only. He was not trusted accept by Ibn Hibban, and that’s why al-Hafiz Ibn Hajar did not trust him, Instead he only said ‘accepted!'” So beware of this fraud!

No.20 (Hal. 38 nr. 4). Al-Albani membuat lagi kontradiksi. Dia disatu tempat mempercayai Al-Muharrar ibn Abu Huraira kemudian ditempat lain dia melemahkannya. Al-Albani menerangkan dalam Irwa Al-Ghalil 4/301 bahwa Al-Muharrar dengan bantuan Allah seorang yang dapat dipercayai dan Hafiz (Ibnu Hajar) berkata mengenai dia “dapat diterima”, tidak dapat diterima, dan oleh karenanya sanadnya Shohih.

Maka dia (Albani) berlawanan dengan omongannya dalam Shohihah 4/156 yang mana dia melemahkan sanad sambil mengatakan: ‘Perawi-perawi dalam sanad ialah semua orang-orang didalam Bukhori (lain kata orang-orang yang dicantumkan oleh Imam Bukhori) kecuali Al-Muharrar dia hanya salah satu dari orang-orang Nasa’i dan Ibn Majah . Dia tidak dipercaya oleh Ibn Hibban dan oleh karenanya Al Hafiz Ibn Hajar tidak mempercayainya, daripada itu dia hanya mengatakan “dapat diterima” .Hatilah-hatilah dari kebohongan !

No 21 : (* Pg. 39 no. 5 ) Hadith: Abdallah ibn Amr (Allah be pleased with him): “The Friday prayer is incumbent on whoever heard the call” (Abu Dawood). Al-Albani stated that this Hadith was HASAN in “Irwa al-Ghalil 3/58″, he then contradicts himself by saying it is DAEEF in “Mishkatul Masabih 1/434 no 1375″!!!

No.21 (Hal. 39 nr. 5) Hadits: Abdullah ibn Amr ra. “ Sholat Jumat wajib bagi orang yang sudah mendengar panggilan (adzan)” (Abu Daud). Al-Albani menyatakan hadits ini Hasan dalam “Irwa Al-Ghalil 3/58”, dan dia berlawanan dengan perkataannya yang menyatakan hadits ini lemah dalam Mishkatul Masabih 1/434 nr. 1375 !

No 22 : (* Pg. 39 no. 6 ) Hadith: Anas ibn Malik (Allah be pleased with him) said that the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) used to say : “Do not be hard on yourself, otherwise Allah will be hard on you. When a people were hard on themselves, then Allah was hard on them.” (Abu Dawood) Al-Albani stated that this Hadith was DAEEF in his checking of “Mishkat, 1/64″, but he then contradicts himself by saying that this Hadith is HASAN in “Ghayatul Maram, pg. 141″!!

No.22 (Hal. 39 nr. 6) Hadits : Anas ibn Malik ra. berkata bahwa Rasulallah saw. telah bersabda: “Janganlah keras terhadap dirimu, dengan demikian Allah juga akan keras terhadapmu, bilamana manusia keras terhadap dirinya maka Allah akan keras juga terhadap mereka”. (Abu Daud). Al-Albani menurut penyelidikannya di Mishkat 1/64, mengatakan bahwa hadits ini lemah. Tapi dia lalu berlawanan dengan perkataannya di “Ghayatul Maram, hal. 141 bahwa hadits ini Hasan !!

No 23: (* Pg. 40 no. 7 ) Hadith of Sayyida Aisha (Allah be pleased with her): “Whoever tells you that the Prophet (Peace be upon him) used to urinate while standing, do not believe him. He never urinated unless he was sitting.” (Ahmad, Nisai and Tirmidhi ) Al-Albani said that this sanad was DAEEF in “Mishkat 1/117.” He then contradicts himself by saying it is SHOHIH in “Silsilat al-Ahadith al-Shohihah 1/345 no. 201″!!! So take a glance dear reader!

No.23 (Hal.40 nr. 7) Hadits dari ‘Aisyah ra : “Siapapun yang mengatakan bahwa Rasulallah saw biasa kencing dengan berdiri, janganlah dipercayai. Beliau tidak pernah kencing kecuali dengan duduk” (Ahmad,Nasa’i dan Tirmidzi). Al-Albani dalam Mishkat 1/117 mengatakan sanad hadits ini lemah. Dia bertentangan dengan perkataannya di “Silsilat Al-Ahadits al-Shohihah 1/345 nr.201” bahwa hadits ini Shohih !

No 24 : (* Pg. 40 no. 8 ) Hadith “There are three which the angels will never approach: The corpse of a disbeliever, a man who wears ladies perfume, and one who has had sex until he performs ablution” (Abu Dawood). Al-Albani corrected this Hadith in “Shohih al-Jami al-Sagheer wa Ziyadatuh, 3/71 no. 3056″ by saying it was HASAN in the checking of “Al-Targhib 1/91″ [Also said to be Hasan in the English translation of ‘The Etiquettes of Marriage and Wedding, pg. 11]. He then makes an obvious contradiction by saying that the same Hadith was DAEEF in his checking of “Mishkatul-Masabih, 1/144 no. 464″ and says that the narrators are trustworthy but the chain is broken between Al-Hasan al-Basri and Ammar (Allah be pleased with him) as al-Mundhiri had said in al-Targhib (1/91)!!

No.24 (Hal.40 nr.8) Hadits : “Tiga macam orang yang malaikat tidak mau mendekatinya : Mayit orang kafir, lelaki yang memakai minyak wangi wanita dan orang yang telah berhubungan sex (junub) sampai dia bersuci ” (Abu Daud). Al-Albani telah membenarkan hadits ini dalam Shohih Al-Jami Al-Sagheer wa Ziyadatuh 3/71 nr. 3056 dengan mengatakan hadits itu Hasan dalam penyelidikan dari Al-Targhib 1/91 (juga mengatakan Hasan dalam Terjemahannya kedalam bahasa Inggris “The Etiquettes of Marriage and Wedding, page 11). Dia membuat kontradiksi yang nyata dalam penyelidikannya dalam Mishkatul-Masabih 1/144 nr. 464 mengatakan hadits yang sama ini Lemah, dan dia berkata bahwa perawi-perawinya patut di- percaya tapi rantai sanadnya terputus antara Hasan Basri dan Ammar sebagaimana yang disebutkan juga oleh Al-Mundhiri dalam Al-Targhib 1/91 !!

No 25 : (* Pg. 42 no. 10 ) It reached Malik (Rahimahullah) that Ibn Abbas (Allah be pleased with him) used to shorten his prayer, in distances such as between Makkah and Ta’if or between Makkah and Usfan or between Makkah and Jeddah. . . . Al-Albani has weakened it in “Mishkat, 1/426 no. 1351″, and then contradicts himself by saying it is SHOHIH in “Irwa al-Ghalil, 3/14″!!

No.25 (Hal. 42 nr. 10) Telah sampai (riwayat) dari Malik rh “bahwa Ibn Abbas ra. biasa menyingkat (menggashor) sholatnya dalam jarak antara Makkah dan Ta’if atau antara Makkah dan Usfan atau antara Makkah dan Jeddah…..” Al-Albani telah melemahkannya dalam Mishkat, 1/426 nr.1351, dan dia bertentangan dengan perkataannya di Irwa al-Ghalil 3/14 yang mengatakan ini Shahih !

No 26 : (* Pg. 43 no. 12 ) Hadith: “Leave the Ethiopians as long as they leave you, because no one takes out the treasure of the Ka’ba except the one with the two weak legs from Ethiopia.” Al-Albani has weakened this Hadith in his checking of “Mishkat 3/1495 no. 5429″ by saying: “The sanad is DAEEF.” But then he contradicts himself as is his habit, by correcting it in “Shohihah, 2/415 no. 772.”

No. 26. (Hal.43 nr.12) Hadits : “Tinggalkan orang-orang Ethiopia selama mereka meninggalkanmu, sebab tidak ada orang yang mengambil barang berharga dari Ka’bah kecuali seorang Ethopia yang dua kakinya lemah” . Al-Albani dalam penyelidikannya di Mishkat 3/1495 nr. 5429 mengatakan sanadnya Lemah. Tapi sebagaimana biasa dia bertentangan dengan perkata- annya dengan membenarkannya dalam Shahihah 2/415 nr. 772 !

An example of al-Albani praising someone in one place and then disparaging him in another place in his books

Contoh (Sifat) dari Al-Albani ialah pertama memuji seseorang disatu tempat dibukunya dan dilain tempat mengecilkan orang tersebut.!!

No 27 : (* Pg. 32 ) He praises Shaykh Habib al-Rahman al-Azami in the book ‘Shohih al Targhib wa Tarhib, page 63′, where he says: “I want you to know one of the things that encouraged me to. . . . which has been commented by the famous and respected scholar Shaykh Habib al-Rahman al-Azami” . . . . And he also said on the same page, “And what made me more anxious for it, is that its checker, the respected Shaykh Habib al-Rahman al-Azami has announced. . . .” Al-Albani thus praises Shaykh al-Azami in the above mentioned book; but then makes a contradiction in the introduction to ‘Adaab uz Zufaaf (The Etiquettes of Marriage and Wedding), new edition page 8′, where he said: “Al-Ansari has used in the end of his letter, one of the enemies of the Sunnah, Hadith and Tawhid, who is famous for that, is Shaykh Habib al-Rahman al-Azami. . . . . For his cowardliness and lack of scholarly deduction. . . ..”

No.27 (Hal. 32) Dia (Albani) memuji Syeikh Habib al-Rahman al-Azami didalam Shahih al Targhib wa Tarhib hal. 63 yang mana katanya ; “Saya ingin agar engkau mengetahui satu dari beberapa hal bahwa saya memberanikan diri untuk….yang dikomentari oleh ulama yang terkenal dan terhormat Syeikh Habib al-Rahman al-Azami “…. dan dia (Albani) mengatakan pada halaman yang sama “Dan apa yang membuat saya rindu untuknya, orang yang menyelidiki sesuatu dan mengumumkannya yaitu yang terhormat Syeikh Habib al-Rahman al-Azami “. Al-Albani memuji Syeikh al-Azami dalam buku yang tersebut diatas. Tapi kemudian membuat penyangkalan dalam ‘Adaab uz Zufaaf (Akhlak Perkawinan dan Pernikahan), edisi baru hal.8 yang dia berkata; Al-Ansari telah membiasakan akhir dari tulisannya, salah satu musuh dari Sunnah, Hadits dan Tauhid, yang cukup terkenal , ialah Syaikh Habib al-Rahman al-Azami……karena ketakutan dan kekurangan ilmunya….””

NB – (The above quotation from Adaab uz Zufaaf is not found in the English translation by his supporters, which shows that they deliberately avoided translating certain parts of the whole work). So have a glance at this!

NB: (Kutipan diatas dari ‘Adaab uz Zufaaf , tidak terdapat didalam terjemahan bahasa Inggris oleh pendukung-pendukungnya yang mana menunjukkan bahwa mereka dengan sengaja tidak mau menterjemahkan bagian-bagian tertentu). Ini perlu diperhatikan !

SELECTED TRANSLATIONS FROM VOLUME 2

Terjemahan-terjemahan pilihan dari jilid (volume) 2

No 28 : (* Pg. 143 no. 1 ) Hadith of Abi Barza (Allah be pleased with him): “By Allah, you will not find a man more just than me” (Sunan al-Nisai, 7/120 no. 4103). Al-Albani said that this Hadith was SHOHIH in “Shohih al-Jami wa Ziyadatuh, 6/105 no. 6978″, and then he astonishingly contradicts himself by saying it is DAEEF in “Daeef Sunan al-Nisai, pg. 164 no. 287.” So beware of this mess!

No.28 (Hal.143 nr.1) Hadits dari Abi Barza ra: “ Demi Allah, Engkau tidak akan menemukan seorang lebih benar dari saya “(Sunan Al-Nisai 7/120 nr. 4103) Al-Albani berkata bahwa hadits ini Shohih dalam Shohih Al-Jami wa Ziyadatuh 6/105 nr.6978 dan kemudian lebih mengherankan dia bertentang- an dengan perkataannya dalam Daeef Sunan Al-Nisai hal. 164 nr. 287 yang mengatakan itu Lemah. HATI-HATILAH DARI PENGACAUAN INI !

No 29 : (* Pg. 144 no. 2 ) Hadith of Harmala ibn Amru al-Aslami from his Uncle: “Throw pebbles at the Jimar by putting the extremity of the thumb on the fore-finger.” (Shohih Ibn Khuzaima, 4/276-277 no. 2874) Al-Albani acknowledged its weakness in “Shohih Ibn Khuzaima” by saying that the sanad was DAEEF, but then contradicts himself by saying it is SHOHIH in “Shohih al-Jami wa Ziyadatuh, 1/312 no. 923!”

No 29 (Hal. 144 nr. 2) Hadits dari Harmala ibn Amru al-Aslami dari pamannya: “Letakkanlah batu kerikil pada ujung ibu jari diatas jari depan (telunjuk) pada lemparan jumrah “ (Shohih Ibn Khuzaima, 4/276-277 nr.2874). Al-Albani memberitahu kelemahan ini (hadits) dalam Shohih Ibn Khuzaima sambil mengatakan sanad hadits ini Lemah, tapi kemudian dia bertentangan sendiri yang mengatakan Shohih dalam “Shohih al-Jami wa Ziyadatuh, 1/312 no. 923 !”

No 30 : (* Pg. 144 no. 3 ) Hadith of Sayyidina Jabir ibn Abdullah (Allah be pleased with him): “The Prophet (Peace be upon him) was asked about the sexually defiled [junubi]. . . can he eat, or sleep. . . He said :’Yes, when this person makes wudhu.’” (Ibn Khuzaima no. 217 and Ibn Majah no. 592). Al-Albani has admitted its weakness in his comments on “Ibn Khuzaima, 1/108 no. 217″, but then contradicts himself by correcting the above Hadith in “Shohih Ibn Majah, 1/96 no. 482 “!!

No 30 (Hal. 144 nr.3) Hadits dari Sayyidina Jabir ibn Abdullah ra. : “Rasulallah saw. ditanyai tentang Junub (orang yang belum suci setelah bersetubuh) …apa boleh dia makan atau tidur…Beliau saw. bersabda : Boleh, bila orang ini wudu dahulu “ (Ibn Khuzaima nr. 217 dan Ibn Majah nr.592). Al-Albani telah mengikrarkan kelemahannya didalam komentarnya di Ibn Khuzaima 1/108 nr. 217, Tetapi kemudian kontradiksi sendiri dengan membenarkan hadits tersebut dalam Shohih Ibn Majah 1/96 nr. 482).

No 31 : (* Pg. 145 no. 4 ) Hadith of Aisha (Allah be pleased with her): “A vessel as a vessel and food as food” (Nisai, 7/71 no. 3957). Al-Albani said that it was SHOHIH in “Shohih al-Jami wa Ziyadatuh, 2/13 no. 1462″, but then contradicts himself in “Daeef Sunan al-Nisai, no. 263 pg. 157″, by saying it is DAEEF!!!

No. 31 (Hal.145 nr.4) Hadits dari Aisyah ra ; “ Perahu sebagai perahu (berlayar) dan makanan sebagai makanan “ (Nasai 7/71 nr. 3957). Al-Albani mengatakan hadits ini Shohih dalam Shohih al-Jami wa Ziyadatuh 2/13 nr.1462, tetapi kemudian menyangkal sendiri dengan mengatakan Lemah dalam Daeef Sunan al-Nisai nr. 263 hal. 157. !!

No 32 : (* Pg. 145 no. 5 ) Hadith of Anas (Allah be pleased with him): “Let each one of you ask Allah for all his needs, even for his sandal thong if it gets cut.” Al-Albani said that the above Hadith was HASAN in his checking of “Mishkat, 2/696 no. 2251 and 2252″, but then contradicts himself in “Daeef al-Jami wa Ziyadatuh, 5/69 no. 4947 and 4948″!!!

No 32 (Hal.145 nr. 5) Hadits dari Anas ra : “Mintalah setiap kamu pada Allah semua yang engkau butuhkan walaupun mengenai tali sandalnya bila telah putus” Al-Albani mengatakan bahwa hadits ini Hasan dalam penyelidik- annya di Mishkat 2/696 nr. 2251 dan 2252, tetapi kemudian dia bertentangan sendiri dalam Daeef al-jami wa Ziyadatuh 5/69 nr. 4947 dan 4948 !!

No 33 : (* Pg. 146 no. 6 ) Hadith of Abu Dharr (Allah be pleased with him): “If you want to fast, then fast in the white shining nights of the 13th, 14th and 15th.” Al-Albani declared it to be DAEEF in “Daeef al-Nisai, pg. 84″ and in his comments on “Ibn Khuzaima, 3/302 no. 2127″, but then contradicts himself by calling it SHOHIH in “Shohih al-Jami wa Ziyadatuh, 2/10 no. 1448″ and also corrected it in “Shohih al-Nisai, 3/902 no. 4021″!! So what a big contradiction!

NB- (Al-Albani mentioned this Hadith in ‘Shohih al-Nisai’ and in ‘Daeef al-Nisai’, which proves that he is unaware of what he has and is classifying, how inept!).

No. 33 (Hal.146 nr.6) Hadits dari Abu Dzar ra : “Bila engkau ingin berpuasa, maka puasalah pada bulan purnama tanggal 13, 14 dan 15 “ . Al-Albani menyatakan hadits ini Lemah dalam Daeef al-Nisai hal. 84 dan dalam komentarnya di Ibn Khuzaima 3/302 nr. 2127. Tetapi kemudian kontradiksi sendiri yang menyebutnya Shohih dalam Shohih al-Jami wa Ziyadatuh 2/10 nr. 1448 dan pula membenarkan itu dalam Shohih al-Nisai 3/902 nr. 4021 !! Ini adalah kontradiksi yang besar !

NB: (Al-Albani menyebutkan hadits ini dalam Shohih al-Nisai dan dalam Daeef al-Nisai, ini semua menunjukkan bahwa dia tidak hati-hati/ceroboh atas apa yang telah dia perbuat, semuanya tidak layak)

No 34 : (* Pg. 147 no. 7 )Hadith of Sayyida Maymoonah (Allah be pleased with her): “There is nobody who has taken a loan and it is in the knowledge of Allah. . . .” (Nisai, 7/315 and others). Al-Albani said in “Daeef al-Nisai, pg 190″: “Shohih, except for the part al-Dunya.” Then he contradicts himself in “Shohih al-Jami wa Ziyadatuh, 5/156″, by saying that the whole Hadith is SHOHIH, including the al-Dunya part. So what an amazing contradiction!

No.34 (Hal. 147 nr.7) Hadits dari Siti Maymunah ra ; “ Tidak seorangpun yang menerima pinjaman dan itu (selalu)dalam pengetahuan Allah” (Nisai, 7/315 dan lain-lain). Al-Albani berkata dalam Daeef al-Nisai hal.190 ; ‘Shohih, kecuali bagian al-Dunya’. Kemudian dia menayangkal sendiri dalam Shohih al Jami wa Ziyadatuh 5/156, dengan mengatakan bahwa semua Hadits ini Shohih termasuk bagian al-Dunya. Ini kontradiksi yang sangat menakjubkan !

No 35 : (* Pg. 147 no. 8 )Hadith of Burayda (Allah be pleased with him): “Why do I see you wearing the jewellery of the people of hell” (Meaning the Iron ring), [Nisai, 8/172 and others. . .]. Al-Albani has said that it was SHOHIH in “Shohih al-Jami wa Ziyadatuh, 5/153 no. 5540″, but then contradicts himself by saying it is DAEEF in “Daeef al-Nisai, pg. 230″!!!

No.35 (Hal. 147 nr. 8)Hadits dari Buraidah ra: “Mengapa saya melihat engkau memakai perhiasan dari penghuni neraka (Maksudnya cincin besi)”. (Nisai 8/172 dan lain-lainnya….). Al-albani telah mengatakan hadits in Shohih dalam Shahih al-jami wa Ziyadatuh 5/153 nr. 5540. Tetapi kemudian dia menyangkal sendiri dengan mengatakan Lemah dalam Daeef al-Nisai hal.230) !

No 36 : (* Pg. 148 no. 9 )Hadith of Abu Hurayra (Allah be pleased with him): “Whoever buys a carpet to sit on, he has 3 days to keep it or return it with a cup of dates that are not brownish in colour” (Nisai 7/254 and others). Al-Albani has weakened it with reference to the ‘3 days’ part in “Daeef Sunan al-Nisai, pg. 186″, by saying: “Correct, except for 3 days.” But the ‘genius’ contradicts himself by correcting the Hadith and approving the ‘3 days’ part in “Shohih al-Jami wa Ziyadatuh, 5/220 no. 5804″. So wake up (al-Albani)!!

No.36 (Hal.148 nr. 9) Hadits dari Abu Huraira ra ; “ Siapapun membeli permadani untuk diduduki, dia mempunyai waktu tiga hari untuk menyimpan- nya atau mengembalikannya dalam beberapa waktu selama warnanya tidak menjadi coklat (karena kotor) ”. (Nisai 7/254 dan lain-lainya). Al-Albani telah melemahkan hadits ini pada bagian “tiga hari” dengan menyebut referensi- nya dalam Daeef Sunan al-nisai hal. 186, sambil katanya “Benar/Shohih kecuali kata-kata tiga hari”.Tetapi ‘orang cerdik ini’ menyangkal sendiri dengan membenarkan hadits itu dan termasuk bagian kata-kata “tiga hari” dalam Shohih al-jami wa Ziyadatuh 5/220 nr. 5804“. Bangunlah hai al-Albani!

No 37 : (* Pg. 148 no. 10 )Hadith of Abu Hurayra (Allah be pleased with him): “Whoever catches a single rak’ah of the Friday prayer has caught (the whole prayer).” (Nisai 3/112, Ibn Majah 1/356 and others). Al-Albani has weakened it in “Daeef Sunan al-Nisai, no. 78 pg. 49″, where he said: “Abnormal (shadh), where Friday is mentioned.” He then contradicts himself by saying SHOHIH, including the Friday part in “Irwa, 3/84 no. 622 .” May Allah heal you!

No.37 (Hal. 148 nr.10) Hadits Abu Hurairah ra : “Siapapun yang mendapati satu raka’at dari Sholat Jum’at itu telah memadainya (untuk semua sholat)”. (Nisai 3/112, Ibn Majah 1/356 dan lain-lainnya). Al-Albani telah melemahkan ini dalam Daeef Sunan al-Nisai, nr. 78 hal. 49, dimana dia telah berkata; ‘Luar biasa (shadh), bilamana disitu disebutkan hari jumat’. Kemudian dia kontradiksi sendiri dengan mengatakan Shohih termasuk bagian hari Jum’at dalam Irwa, 3/84 nr. 622 !! Semoga Allah menyembuhkanmu !

AL-Albani and his Defamation and Authentication of Narrators at will !

Al-Albani dan Fitnahannya Dan Perawi-perawi yang dipercaya kesenangannya !

No 38 : (* Pg 157 no 1 ) KANAAN IBN ABDULLAH AN-NAHMY :- Al-Albani said in his “Shohihah, 3/481″ : “Kanaan is considered Hasan, for he is attested by Ibn Ma’een.” Al-Albani then contradicts himself by saying, “There is weakness in Kanaan” (see “Daeefah, 4/282″)!!

No 38 (Hal. 157 nr.1) Kanan Ibn Abdullah An-Nahmy : Al-Albani berkata dalam Shohihah, 3/481 ; “Kanaan telah dianggap sebagai Hasan, untuk itu telah dinyatakan oleh Ibn Ma’een. Kemudian Al-Albani menyangkal sendiri dengan katanya “ Ada kelemahan pada Kanaan” (lihat Daeefah, 4/282) !!

No 39 : (* Pg. 158 no. 2 )MAJA’A IBN AL-ZUBAIR :- Al-Albani has weakened Maja’a in “Irwa al-Ghalil, 3/242″, by saying, “This is a weak sanad because Ahmad has said: ‘There is nothing wrong with Maja’a’, and Daraqutni has weakened him. . .” Al-Albani then made a contradiction in his “Shohihah, 1/613″ by saying: “His men (the narrators) are trusted except for Maja’a who is a good narrator of Hadith.” An amazing contradiction!

No 39 (Hal.158. nr.2) Maja’a Ibn Al-Zubair : Al-Albani telah melemahkan Maja’a dalam Irwa al-Ghalil, 3/242, dengan katanya. “ Ini adalah sanad yang lemah sebab Ahmad telah berkata ‘ Tidak ada kesalahan dengan Maja’a, dan Daraqutni telah melemahkan dia…’“. Al-Albani telah membuat kontradiksi dalam bukunya Shohihah 1/613 dengan mengatakan “ Perawi-perawinya bisa dipecaya kecuali Maja’a, itu seorang perawi hadits yang baik“. Suatu pertentangan yang menakjubkan !!!

No 40 : (* Pg. 158 no. 3 ) UTBA IBN HAMID AL-DHABI :- Al-Albani has weakened him in “Irwa al-Ghalil, 5/237″ by saying: “And this is a weak (Daeef) sanad which has three defects. . . . the second defect is the weakness of al-Dhabi, the Hafiz said: ‘A truthful narrator with hallucinations’”. Al-Albani then makes an obvious contradiction in “Shohihah, 2/432″, where he said about a sanad which mentions Utba: “And this is a good (Hasan) sanad, Utba ibn Hamid al-Dhabi is trustworthy but has hallucinations, and the rest of the narrators in the sanad are trusted.” !!

No 40 (Hal. 158 nr.3) Utba Ibn Hamid Al-Dhabi; Al-Albani telah melemahkan dia dalam Irwa al-Ghalil 5/237 sambil katanya ; “ Dan ini adalah sanad lemah yang mempunyai tiga kekeliruan….kekeliruan kedua ialah kelemahan dari al- Dhabi, Hafiz berkata ; ‘ Seorang perawi jujur dengan khayalan’ . Kemudian Al-Albani membuat kontradiksi yang nyata dalam Shohihah 2/432, dimana dia ber- kata tentang sanad yang menyebut Utba; ”Dan ini sanad yang baik (Hasan), Utba ibn Hamid al-Dhabi dapat dipercaya…..tapi mempunyai khayalan, dan lain daripada sanad perawi itu semuanya dapat dipercaya”.

No 41: (* Pg. 159 no. 4 )HISHAM IBN SA’AD :- Al-Albani said in his “Shohihah, 1/325″: “Hisham ibn Sa’ad is a good narrator of Hadith.” He then contradicts himself in “Irwa al-Ghalil, 1/283″ by saying: “But this Hisham has a weakness in memorizing” So what an amazement !!

No 41 (Hal. 159 nr. 4) Hisham Ibn Sa’ad ; Al-Albani berkata dalam Shohihah 1/325; “ Hisham ibn sa’ad ialah perawi hadits yang baik”. Kemudian dia bertentangan sendiri dalam Irwa al-Ghalil 1/283 sambil katanya ; “Tapi Hisham ini lemah dalam hafalan”. Sesuatu yang mengherankan !!

No 42 : (* Pg. 160 no. 5 )UMAR IBN ALI AL-MUQADDAMI :- Al-Albani has weakened him in “Shohihah, 1/371″, where he said: “He in himself is trusted but he used to be a very bad forger, which makes him undependable. . . .” Al-Albani then contradicts himself again in “Shohihah, 2/259″ by accepting him and describing him as being trustworthy from a sanad which mentions Umar ibn Ali. Al-Albani says: “Classified by Hakim, who said: ‘A Shohih Isnad (chain of transmission)’, and al-Dhahabi went along with it, and it is as they have said.” So what an amazement !!!

No 42 (Hal.160 nr. 5) Umar Ibn Ali Al-Muqaddami ; Al-albani telah melemahkan dia dalam Shohihah 1/371, dimana dia berkata ; “ Dia merasa dirinya bisa dipercaya, tapi dia sebagai Pemalsu yang sangat jelek, dengan menjadikan dirinya tidak dipercayai…” Al-Albani membuat kontradiksi baru lagi dalam Shohihah 2/259 mengakui dia (Umar ibn Ali) dan mengatakan bila ada sanad yang menyebut Umar Ibn Ali maka bisa dipercayainya. Al-Albani berkata “ Diklasifikasikan oleh Hakim yang mana berkata : “Shohih isnadnya” (rantaian perawinya) dan Al-Dhahabi mengakuinya juga dan mereka (berdua) mengatakan demikian adalah benar “. Itu sangat mengherankan !

No 43: (* Pg. 160 no. 6 )ALI IBN SA’EED AL-RAZI :- Al-Albani has weakened him in “Irwa, 7/13″, by saying: “They have said nothing good about al-Razi.” He then contradicts himself in another ‘fantastic’ book of his, “Shohihah, 4/25″, by saying: “This is a good (Hasan) sanad and the narrators are all trustworthy.” So beware !!!

No 43 (Hal. 160. nr. 6) Ali Ibn Sa’eed Al-Razi ; Al-Albani telah melemahkan dia dalam Irwa 7/13, dengan katanya : “Mereka telah mengatakan tidak ada yang benar tentang al-Razi” Dia kemudian menyangkal sendiri dalam ‘buku lainnya yang ‘indah/hebat’ Shohihah, 4/25, sambil mengatakan “Ini adalah baik (Hasan) sanadnya dan perawi-perawinya semua bisa dipercaya”. Berhati-hatilah !!

No 44: (* Pg. 165 no. 13 )RISHDIN IBN SA’AD :- Al-Albani said in his “Shohihah, 3/79″ : “In it (the sanad) is Rishdin ibn Sa’ad, and he has been declared trustworthy.” But then he contradicts himself by declaring him to be DAEEF in “Daeefah, 4/53″; where he said: “And Rishdin ibn Sa’ad is also daeef.” So beware!!

No 44: (Hal. 165 nr. 13) Rishdin Ibn Sa’ad : Al-Albani berkata dalam Shohihah 3/79 : “ Ada dalam sanad Rishdin ibn Sa’ad, dan dia telah menyatakan bisa dipercaya”. Tetapi kemudian dia bertentangan sendiri dalam penyataannya yang mengatakan Lemah tentang dia (Rishdin) dalam Daeefah 4/53, dimana dia berkata : “dan Rishdin ibn Sa’ad ini juga lemah “. BERHATI-HATILAH !!

No 45: (* Pg. 161 no. 8 ) ASHAATH IBN ISHAQ IBN SA’AD :- What an amazing fellow this Shaykh!! Al-Albani!! Proves to be. He said in “Irwa al-Ghalil, 2/228″: “His status is unknown, and only Ibn Hibban trusted him.” But then he contradicts himself by his usual habit! Because he only transfers from books and nothing else, and he copies without knowledge; this is proven in “Shohihah, 1/450″, where he said about Ashaath: “Trustworthy”. So what an amazement !!!

No 45 (Hal. 161 nr. 8)Ashaath Ibn Ishaq Ibn Sa’ad : Betapa mengherankan lelaki (Al-Albani) ini !! Terbukti, dia berkata dalam Irwa al-Ghalil 2/228, “Keadaannya/statusnya tidak dikenal, dan hanya Ibn Hibban mempercayai dia”. Tetapi kemudian dia bertentangan sendiri, seperti kebiasaannya! Karena dia hanya mengalihkan/menyalin dari buku-buku dan tidak ada lain- nya, dan dia mengutip/menyalin tanpa adanya ilmu pengetahuan. Ini dibukti- kan dalam Shohihah 1/450, dimana dia berkata tentang Ashaath : “Dapat dipercaya”. Keajaiban yang luar biasa!!

Nr.46: (* Pg. 162 no. 9 )IBRAHIM IBN HAANI :- The honourable!! The genius!! The copier!! Has made Ibrahim ibn Haani trustworthy in one place and has then made him unknown in another. Al-Albani said in ‘Shohihah, 3/426′: “Ibrahim ibn Haani is trustworthy”, but then he contradicts himself in “Daeefah, 2/225″, by saying that he is unknown and his Ahadith are refused!!

No 46: (Hal.162 nr.9) Ibrahim Ibn Haani : “Paling terhormat ! Paling Pandai ! Tukang Menyalin ! Dia (Albani) telah membuat Ibn Haani ‘dapat dipercaya‘ disatu tempat dan membuat dia ‘tidak dikenal’ ditempat lainnya.. Al-Albani berkata dalam Shohihah 3/426; “ Ibrahim ibn Haani ialah dapat dipercaya”, tetapi kemudian dia bertentangan sendiri dalam Daeeah, 2/225 dengan katanya “bahwa dia itu tidak dikenal dan haditsnya itu tertolak ! “.

No 47: (* Pg. 163 no. 10 ) Al-Ijlaa Ibn Abdullah Al-Kufi : Al-Albani has corrected a sanad by saying it is good in “Irwa, 8/7″, with the words: “And its sanad is good, the narrators are trustworthy, except for Ibn Abdullah al-Kufi who is truthful.” He then contradicts himself by weakening the sanad of a Hadith where al-Ijlaa is found and has made him the reason for declaring it DAEEF (see ‘Daeefah, 4/71′); where he said: “Ijlaa ibn Abdullah has a weakness.” Al-Albani then quoted Ibn al-Jawzi’s (Rahimahullah) words by saying: “Al-Ijlaa did not know what he was saying .”!!!

No 47: (Hal. 163 nr. 10) Al-Ijlaa Ibn Abdullah Al-Kufi ; Al-Albani memperbaiki sanad sambil mengatakan itu baik dalam Irwa 8/7, dengan kata-kata : “ Dan sanad tersebut adalah baik , perawi-perawi semua dapat dipercaya, kecuali Ibn Abdullah al-Kufi dia adalah jujur “. Dia kemudian kontradiksi sendiri dengan melemahkan sanad dari hadits yang diketemukan al-Ijlaa dan dia membuat alasan baginya untuk menyatakannya lemah (lihat Daeefah 4/71) , dimana dia berkata: “ Ijlaa ibn Abdullah mempunyai kelemahan “ Al-Albani menukil kata-kata Ibn al-Jawzi’s (Rahimahullah) yang berkata ; “ Al-Ijlaa tidak mengetahui apa yang dia katakan “ !!!

No 48: (* Pg. 67-69 )ABDULLAH IBN SALIH : KAATIB AL-LAYTH :- Al-Albani has criticised Al-Hafiz al-Haythami, Al-Hafiz al-Suyuti, Imam Munawi and the Muhaddith Abu’l-Fadl al-Ghimari (Allah’s mercy be upon them) in his book “Silsilah al-Daeefah, 4/302″, when checking a Hadith containing the narrator Abdullah ibn Salih. He says on page 300: “How could Ibn Salih be all right and his Hadith be good, even though he has got many mistakes and is of little awareness, which also made some fraudulent Hadiths enter his books, and he narrates them without knowing about them!” He has not mentioned that Abdullah ibn Salih is one of Imam al-Bukhari’s men (i.e. used by al-Bukhari), because it does not suit his mode, and he does not state that Ibn Ma’een and some of the leading critics of Hadith have trusted him. Al-Albani has contradicted himself in other places in his books by making Hadiths containing Abdullah ibn Salih to be good, and here they are :- Al-Albani said in “Silsilah al-Shohihah, 3/229″ : “And so the sanad is good, because Rashid ibn Sa’ad is trustworthy by agreement, and who is less than him in the men of Shohih, and there is also Abdullah ibn Salih who has said things that are unharmful with Allah’s help!!”.”

Al-Albani also said in “Shohihah, 2/406″ about a sanad which contained Ibn Salih: “a good sanad in continuity.” And again in “Shohihah, 4/647″: “He’s a proof with continuity”

NB- (Shaykh Saqqaf then continued with some important advice, this has been left untranslated for brevity but one may refer to the Arabic for further elaboration). By the grace of Allah, this is enough from the books of Shaykh Saqqaf to convince any seeker of the truth, let alone the common folk who have little knowledge of the science of Hadith. If anyone is interested for hundreds of other similar quotes from Shaykh Saqqaf, then I suggest you write to the following address to obtain his book Tanaqadat al-Albani al-Wadihat (The Clear Contradictions of al-Albani).

No 48: (Hal. 67-69) Abdullah Ibn Salih: Kaatib Al-Layth: Al-albani telah mengeritik Al-Hafiz al-Haitami, Al-Hafiz al-Suyuti, Imam Munawi dan ahli hadits Abu’l-Fadzl al-Ghimari (rh) dalam bukunya Silsilah al-Daeefah 4/302, waktu mengontrol hadits yang didalamnya ada perawi Abdullah ibn Salih. Dia (Albani) berkata pada halaman 300 ; “Bagaimana dapat Ibn Salih menjadi benar dan haditsnya menjadi baik, dia sendiri sangat banyak membuat kesalahan dan yang mana juga memasukkan beberapa hadits palsu didalam bukunya, dan dia meyebutkan sanad-sanadnya tapi dia sendiri tidak mengenal mereka.”

Dia (Albani) tidak menyebutkan bahwa Abdullah Ibn Salih ialah salah satu orang dari orang-orangnya Imam Bukhori (yaitu dipakai oleh Bukhori), karena (Albani) tidak cocok dengan caranya (Albani) dan dia (Albani) tidak menyebutkan bahwa Ibn Ma’een dan beberapa kritikus dari hadits telah mempercayai dia (Abdullah Ibn Salih). Al-Albani telah berlawanan dengan perkataannya sendiri, dalam tempat lain dibuku-bukunya telah mengatakan bahwa semua hadits yang diketengahkan Abdullah ibn Salih adalah baik, sebagai berikut :

Al-Albani berkata dalam de Silsilah Al-Shohihah, 3/229 : “ Dan sanad itu baik, karena Rashid ibn Saad telah disepakati dapat dipercaya dan lebih rendah dari dia dalam lingkungan orang-orang yang Shohih dan juga Abdullah ibn Salih telah mengatakan sesuatu yang tidak bahaya dengan bantuan Allah “Al-Albani juga berkata dalam Shohihah 2/406 mengenai sanad yang didalamnya ada Ibn Salih “sanad berkesinambungan yang baik” Dan lagi dalam Shohihah 4/647; “Dia adalah bukti dalam berkesinambung an”

NB: (kemudian Syeikh Seggaf meneruskan dengan beberapa wejangan yang penting, demi keringkasan sengaja tidak diterjemahkan , tetapi bila orang ingin merujuknya bisa lihat bahasa Arabnya). Dengan karunia Allah, ini telah cukup dari buku-buku Syeikh Seggaf untuk meyakinkan siapa saja yang mencari kebenaran, biarkan orang-orang itu sendiri bersama-sama mengetahui sedikit tentang ilmu hadits. Bila ada orang tertarik untuk mendapatkan buku yang didalamnya ada ratusan kutipan yang serupa (tentang Al-Albani) yang berjudul Tanaqadat Al-Albani Al-Wadihat silahkan anda menulis kealamat dibawah ini :

IMAM AL-NAWAWI HOUSE POSTBUS 925393 AMMAN JORDAN

(Biaya untuk jilid 1 ialah US$ 4,00 belum termasuk ongkos pengiriman (via kapal laut) dan biaya untuk jilid 2 ialah US$ 7,00 belum termasuk ongkos pengiriman -via kapal laut- dan biaya bisa berubah setiap waktu). ALLAH MAHA MENGETAHUI.

Demikianlah sebagian kecil (seleksi) isi buku Syeikh Segaf tentang kesalah an-kesalahan Al-Albani yang telah diterjemahkan kedalam bahasa Inggris.

Nama-nama sebagian ulama pengeritik Al-Albani

Syekh Al-Albani sering juga mengeritik para ulama lainnya diantaranya beliau juga mengeritik buku Fiqih Sunnah oleh Sayyid Sabiq dan buku At-Tajj Al Jaami’ Lil Ushuuli Fii Ahadadiitsir Rasuuli oleh Syeikh Manshur Ali Nashif Al-Husaini. Al-Albani sering menyalahkan dan menolak hadits-hadits yang banyak diketengahkan oleh ulama-ulama pakar ahli hadits baik secara langsung maupun tidak langsung. Dia mendudukkan dirinya sebagai sumber yang tidak pernah dikalahkan. Dia selalu meniru kata-kata ulama pakar dalam menyelidiki suatu hadits yaitu Lam aqif ala sanadih artinya saya tidak menemukan rantaian sanadnya atau kata-kata yang serupa !

Disamping kritikan diatas ini, tidak kurang para ulama-ulama lainnya yang mengeritik Syekh Al-Albani ini yang saya dapati dari internet diantaranya adalah sebagai berikut :

Sarjana ahli hadits India yang bernama Habib al-Rahman al-A`zami telah menulis buku yang berjudul al-Albani Shudhudhuh wa Akhta’uh (Kekhilafan dan Kesalahan Al-Albani) dalam empat jilid.

Sarjana Syria yang bernama Muhammad Sa`id Ramadan al-Buuti menulis dalam dua buku klasiknya yang berjudul al-Lamadhhabiyya Akhtaru Bid`atin Tuhaddidu al-Shari`a al-Islamiyya (”Not Following A School of Jurisprudence is the Most Dangerous Innovation Threatening Islamic Sacred Law”) dan al-Salafiyya Marhalatun Zamaniyyatun Mubaraka La Madhhabun Islami (”The `Way of the Early Muslims’ Was A Blessed Historical Epoch, Not An Islamic School of Thought”).

Sarjana hadits dari Marokko yang bernama `Abd Allah ibn Muhammad ibn al-Siddiq al-Ghumari buku-bukunya yang berjudul e Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi al-Nabi fi al-Radd `ala al-Albani al-Wabi; (”The Coercion of the Unintelligent Innovator with the Licitness of Using the Prophet as an Intermediary in Refutation of al-Albani the Baneful”), al-Qawl al-Muqni` fi al-Radd `ala al-Albani al-Mubtadi` (”The Persuasive Discourse in Refutation of al-Albani the Innovator”), dan Itqan al-Sun`a fi Tahqiq Ma`na al-Bid`a (”Precise Handiwork in Ascertaining the Meaning of Innovation”).

Sarjana hadits dari Marokko yang bernama `Abd al-`Aziz ibn Muhammad ibn al-Siddiq al-Ghumari bukunya berjudul Bayan Nakth al-Nakith al-Mu`tadi (”The Exposition of the Treachery of the Rebel”).

Sarjana Hadits dari Syria yang bernama `Abd al-Fattah Abu Ghudda bukunya yang berjudul Radd `ala Abatil wa Iftira’at Nasir al-Albani wa Sahibihi Sabiqan Zuhayr al-Shawish wa Mu’azirihima (”Refutation of the Falsehoods and Fabrications of Nasir al-Albani and his Former Friend Zuhayr al-Shawish and their Supporters”).

Sarjana hadits dari Mesir yang bernama Muhammad `Awwama bukunya berjudul Adab al-Ikhtilaf (”The Proper Manners of Expressing Difference of Opinion”).

Sarjana Mesir yang bernama Mahmud Sa`id Mamduh buku-bukunya berjudul Wusul al-Tahani bi Ithbat Sunniyyat al-Subha wa al-Radd `ala al-Albani (”The Alighting of Mutual Benefit and Confirmation that the Dhikr-Beads are a Sunna in Refutation of al-Albani”) dan Tanbih al-Muslim ila Ta`addi al-Albani `ala Shohih Muslim (”Warning to the Muslim Concerning al-Albani’s Attack on Shohih Muslim”).

Sarjana hadits dari Saudi Arabi yang bernama Isma`il ibn Muhammad al-Ansar buku-bukunya yang berjudul Ta`aqqubat `ala “Silsilat al-Ahadith al-Da`ifa wa al-Mawdu`a” li al-Albani (”Critique of al-Albani’s Book on Weak and Forged Hadiths”), Tashih Sholat al-Tarawih `Ishrina Rak`atan wa al-Radd `ala al-Albani fi Tad`ifih (”Establishing as Correct the Tarawih Sholat in Twenty Rak`as and the Refutation of Its Weakening by al-Albani”), dan Ibahat al-Tahalli bi al-Dhahab al-Muhallaq li al-Nisa’ wa al-Radd `ala al-Albani fi Tahrimih (”The Licitness of Wearing Gold Jewelry for Women Contrary to al-Albani’s Prohibition of it”). –

Sarjana Syria Badr al-Din Hasan Diab bukunya berjudul Anwar al-Masabih `ala Zulumat al-Albani fi Sholat al-Tarawih (”Illuminating the Darkness of al-Albani over the Tarawih Prayer”). —– Direktur dari Pensubsidian Keagamaan (The Director of Religious Endowments) di Dubai, yang bernama `Isa ibn `Abd Allah ibn Mani` al-Himyari buku bukunya yang berjudul al-I`lam bi Istihbab Shadd al-Rihal li Ziyarati Qabri Khayr al-Anam (”The Notification Concerning the Recommendation of Travelling to Visit the Grave of the Best of Creation) dan al-Bid`a Al-Hasana Aslun Min Usul al-Tashri` (”The Excellent Innovation Is One of the Sources of Islamic Legislation”). – Menteri Agama dan Subsidi dari Arab Emiraat (The Minister of Islamic Affairs and Religious Endowments in the United Arab Emirates) yang bernama Shaykh Muhammad ibn Ahmad al-Khazraji yang menulis artikel al-Albani: Tatarrufatuh (”Al-Albani’s Extremist Positions”).

Sarjana dari Syria yang bernama Firas Muhammad Walid Ways dalam edisinya yang berjudul Ibn al-Mulaqqin’s Sunniyyat al-Jumu`a al-Qabliyya (”The Sunna Prayers That Must Precede Sholat al-Jumu`a”).

Sarjana Syria yang bernama Samer Islambuli bukunya yang berjudul al-Ahad, al-Ijma`, al-Naskh.

Sarjana Jordania yang bernama As`ad Salim Tayyim bukunya yang berjudul Bayan Awham al-Albani fi Tahqiqihi li Kitab Fadl al-Sholat `ala al-Nabi.

Sarjana Jordania Hasan `Ali al-Saqqaf menulis dua jilid yang berjudul Tanaqudat al-Albani al-Wadiha fi ma Waqa`a fi Tashih al-Ahadith wa Tad`ifiha min Akhta’ wa Ghaltat (”Albani’s Patent Self-Contradictions in the Mistakes and Blunders He Committed While Declaring Hadiths to be Sound or Weak”), dan tulisan-tulisannya yang lain ialah Ihtijaj al-Kha’ib bi `Ibarat man Idda`a al-Ijma` fa Huwa Kadhib (”The Loser’s Recourse to the Phrase: `Whoever Claims Consensus Is a Liar!’”), al-Qawl al-Thabtu fi Siyami Yawm al-Sabt (”The Firm Discourse Concerning Fasting on Saturdays”), al-Lajif al-Dhu`af li al-Mutala`ib bi Ahkam al-I`tikaf (”The Lethal Strike Against Him Who Toys with the Rulings of I`tikaf), Shohih Sifat Sholat al-Nabi Sallallahu `alayhi wa Sallam (”The Correct Description of the Prophet’s Prayer “), I`lam al-Kha’id bi Tahrim al-Qur’an `ala al-Junub wa al-Ha’id (”The Appraisal of the Meddler in the Interdiction of the Qur’an to those in a State of Major Defilement and Menstruating Women”), Talqih al-Fuhum al-`Aliya (”The Inculcation of Lofty Discernment”), dan Shohih Sharh al-`Aqida al-Tahawiyya (”The Correct Explanation of al-Tahawi’s Statement of Islamic Doctrine”).

Dan masih banyak ulama berbeda madzhab yang mengeritik kekhilafan dan kesalahan Syekh Al-Albani dan pengikut madzhab Wahabi ini yang tidak tercantum disini. Kalau kita baca diatas, banyak ulama dari bermacam-macam madzhab (Hanafi, Maliki, Syafii dan Hanbali) mengeritik kekhilafan dan kesalahan ulama madzhab Wahabi, khususnya Syeikh al-Albani, maka kita akan bertanya sendiri apakah bisa beliau ini dikatagorikan sebagai Imam Muhadditsin (Imamnya para ahli hadits) pada zaman sekarang ini sebagaimana yang dijuluki oleh sebagian golongan Salafi/Wahabi ? Memang ada ulama-ulama yang memuji Syekh Al-Albani ini dan memuji ulama gologan Salafi/Wahabi lainnya, tapi ulama-ulama yang memuji ini semua- nya semadzhab dan sejalan dengan golongan Wahabi/Salafi !

Sudah tentu kita tidak jujur kalau mengatakan bahwa semua pendapat/ faham golongan Salafi/Wahabi yang mengaku sebagai penerus akidah dari Ibnu Taimiyyah atau Muhammad Ibnul Wahhab ini salah dan disangkal oleh ulama-ulama pakar lainnya, tapi ada juga pendapat-pendapat beliau dan pengikutnya mengenai syariat Islam yang sefaham dengan ulama-ulama madzhab lainnya. Yang sering disangkal tidak lain pendapatnya mengenai tajsim dan tasybih Allah swt.(akidah tauhid) dengan makhluk-Nya, yang mana hal ini bertentangan dengan firman-firman Allah swt. dan sunnah Rasulallah saw.

Disamping itu yang sering disangkal juga oleh para ulama madzhab sunnah mengenai akidah dan pendapat mereka yang membid’ahkan sesat, sampai-sampai berani mensyirikkan tawassul, tabarruk pada pribadi orang baik yang masih hidup maupun yang telah wafat, ziarah kubur, peringatan keagamaan, kumpulan majlis dzikir dan sebagainya (baca keterangan tersendiri mengenai bab-bab ini). Padahal semuanya ini baik untuk diamalkan serta tidak keluar dari syariat agama malah banyak dalil shohih baik secara langsung maupun tidak secara langsung yang menganjurkan amalan-amalan tersebut diatas.

Setiap Muslim boleh memohon pertolongan dan bertawassul, bertabarruk kepada para Nabi, wali Allah didalam setiap urusan, baik yang gaib maupun yang materi, dengan menjaga dan memperhatikan syarat-syarat sebagai- mana yang telah diuraikan sebelumnya.

Sekali lagi kami cantumkan sebagian kecil judul-judul buku dan nama-nama ulama diatas yang mengeritik akidah atau keyakinan golongan Wahabi/Salafi dan pengikutnya, bukan ingin mencari kesalahan lawan atau ingin membongkar rahasia kekurangannya, tapi ingin menjelaskan para pembaca mengapa golongan Wahabi/Salafi selalu berani mensesatkan, mencela madzhab selain madzhabnya yang tidak sependapat dengan faham mereka. Tidak lain karena akidah atau keyakinan mereka ini berbeda dengan madzhab-madzhab lainnya !

Sebenarnya berbeda pendapat antara madzhab atau golongan muslimin atau antara para ulama itu selalu ada, karena masing-masing mempunyai sudut pandang yang tersendiri. Umpamanya satu hadits didhoifkan oleh satu ulama, tapi hadits ini bisa juga oleh ulama’ lainnya dishohihkannya. Yang kita sesalkan dan sayangkan golongan Salafi/Wahabi dan pengikutnya sering menyalahkan, mensesatkan sampai-sampai berani mengafirkan golongan muslimin lainnya karena tidak sepaham atau sependapat dengan mereka ini dan mereka merasa yang paling pandai, murni dan…..dalam syari’at Islam !.

Kita cukupkan sampai di sini pembahasan mengenai seputar akidah/ keyakinan golongan Wahabi/Salafi. Diskusi dengan mereka memerlukan waktu yang panjang dan membutuhkan kitab yang tersendiri. Para ulama telah membantah ajaran golongan Wahabi/Salafi didalam berpuluh-puluh kitab dan makalah yang mereka tulis. ‘Allamah Muhsin Amin telah mem- bantah keyakinan keyakinan Wahabi melalui syairnya yang panjang, yang terdiri dari 546 bait. Silahkan Anda rujuk di dalam kitabnya yang berjudul Kasyf al-Irtiyab fi atba ‘i Muhammad bin Abdul Wahhab.

Banyak sekali kitab-kitab ulama dari berbagai madzhab (Hanafi, Malik Syafii dan lain lain) yang menyangkal golongan Wahabi/Salafi. Mengenai sanggah- an para ulama mengenai akidah ulama-ulama golongan Wahabi/ Salafi dan pengikutnya para pembaca bisa membaca sendiri dan memilih judulnya yang bersangkutan dengan akidah golongan ini dan pengikutnya dalam website bahasa Indonesia :

www.abusalafy.wordpress.com atau dalam bahasa Inggris: www.ummah.net/Al_adaab/radd_ul_salafiyya.html

Sebagian isi makalah dari bab ini kami kutip dan kumpulkan dari website-website mengenai akidah Wahabi/Salafi dan juga dari website abusalafy.

Semoga kita semua diberi hidayah dan taufiq oleh Allah swt.Amin

http://www.everyoneweb.com/tabarruk/#Dalildalillaranganmensesatkanmengkafirkansesamamuslimin

Buku baru yang berjudul Telaah kritis atas doktrin faham Salafi/Wahabi belum beredar merata pada toko-toko buku di Indonesia. Bagi peminat bisa langsung hubungi toko-toko di jalan Sasak. Surabaya-Indonesia.

Atas izin dan Rahmat Allah, Semoga Jadi asbab Hidayah Keseluruh Alam!

Abu Haidar

Alumni Ponpes Darussa’adah – Jl Purnawirawan 7

Tanjung Karang Barat

Bandar Lampung – Indonesia

http://salafytobat.wordpress.com

Al-Albani Unveiled – An Exposition of His Errors and other important issues

Syeikh Nashirudin Al-Albani telah dikaji oleh segelintir penyelidik bahawa dia dikatakan sebenarnya mengkaji hadits di perpustakaan, yakni tiada penerimaan dari Syeikh hadits sebagaimana yang sepatutnya. Juga apabila ditanyakan sanadnya, dia tidak dapat menjawabnya.

Di bawah ini adalah bahan yang menjelaskan perkara ini (dalam bahasa Inggeris, minta maaf – tak sempat terjemah.) Dalam bahan ini dijelaskan kedudukan Albani dan disenaraikan 50 kesalahannya dalam perkara hadits Rasul saw. Kalau tak silap dalam buku yang lengkap, 1200 kesalahan yang dilakukan sebagaimana yang disebutkan dalam bahan petikan itu.

Wassalam.

Al-Albani Unveiled – An Exposition of His Errors and other important issues
Compiled by Sayf ad-Din Ahmed ibn Muhammad

In the Name of Allah, Most Gracious, Most Merciful

PREFACE

All praise be to Allahu Ta’ala. Peace and blessings be on His final Messenger, Sayyidina Muhammad. Auspicious salutations be on his pure Ahl al-Bayt (people of the Prophet’s House) and on all his just and devoted Companions (may Allah be pleased with them all); and last but not least praise be upon the glorious pious predecessors (Salaf as-Salihin) and their successors who are the Ahl-as-Sunnah wa’l Jama’ah (People of the Sunnah and Community) of the four existing schools of Sacred Law (Fiqh).

O you who believe! What you are about to read is of dire importance to the believer who accepts the authority of the Noble Hadith, second only to the Holy Qur’an al-Karim. I here present to the open minded believer an exposition of the mistakes and contradictions of probably the foremost Hadith Shaykh of the ‘Salafiyya’ sect, by the name of Shaykh Muhammad Nasiruddeen al-Albani. I was asked by some brothers on the status and rank of al-Albani, and fearing the declaration of Allah’s Messenger (Peace be upon him):

“He who is asked something he knows and conceals it will have a bridle of fire put on him on the Day of Resurrection” (Sunan Abu Dawood, 3/3650, English ed’n);

I decided to compile this short work. Let me stress at the outset, this work was primarily compiled to correct some notions held by al-Albani and secondarily the “Salafi” sect; hence the last part of this work has been entitled: “and Other Important issues.”

This short piece of work has been edited and abridged from the four volume set which emphatically and clearly outlines al-Albani’s mistakes, contradictions, slanders and even lies in the honourable and sacred Islamic Science of Hadith (Uloom al Hadith), by the well known scholar, Al-Shaykh Hasan ibn Ali al-Saqqaf (may Allah reward him for his effort) of Amman, Jordan; from his work entitled: “Tanaqadat al-Albani al-Wadihat” (The Clear Contradictions of al-Albani).

Shaykh Saqqaf is a contemporary Shafi’i scholar of Hadith and Fiqh. His Shaykh’s include Hashim Majdhub of Damascus in Shafi’i Fiqh, Muti’ Hammami in estate division, Muhammad Hulayyil of Amman in Arabic Grammar, and he has been given written authorization (Ijaza) in the field of Hadith from one of the greatest Hadith scholars of our time – Shaykh Abdullah Muhammad al-Ghimari (may the Mercy of Allah be upon him) of Tangiers, Morocco [born 1910 C.E; died Feb. 1413/1993 C.E]; an ex-Professor of Hadith at Al-Azhar University, author of nearly 150 works, his late brother: Ahmad ibn Muhammad (Allah’s mercy be upon him) was a great Hafiz of Hadith, (see later for the definition of Hafiz of Hadith).

Shaykh Ghimari has declared in one of his published Fatwa’s that al-Albani is an innovator (mubtadi) in Islam, (al-Albani has criticised Shaykh Ghimari’s classifications of Hadith in some of his works; but then contradicted himself in others – see the quotes from Shaykh Saqqaf later). Shaykh Saqqaf presently teaches a circle of students in Amman and has published over forty five books and treatises on Hadith, tenets of faith (Aqeeda), Fiqh and heresiology.

So as to enlighten the reader who is unaware of al-Albani’s status, the following is a short biography as given in the inside back cover of the English translation of al-Albani’s booklet by the title ‘Adaab uz Zufaaf’ (The Etiquettes of Marriage and Wedding) as published by his followers in England (viz.: “Jami’at Ihyaa Minhaj al Sunnah”) :-

• “Muhammad Naasir-ud-Deen Al-Albani was born in the city of Ashkodera, capital of Albania in 1914 CE. While he was young his parents migrated with him to Damascus, Syria. From an early age he became fascinated by the science of Hadith and thereafter spent his time devoted to seeking knowledge. In later life he was given Professorship of Hadith at the Islamic University of Madinah. He is well known to students and scholars for his knowledge and writings. He has many well known students and has visited places through out the Middle East and Europe. He was forced to migrate from Syria to Jordan. He has been of enormous service to the Prophetic Hadith, taking great pains to check and sort out the authentic from the weak and fabricated narrations. He has produced many pamphlets and books, some of them running into many volumes – on topics of great importance to the Muslims – and has fully checked many of the famous books of Hadith – the Sunan of Tirmidhi, Abu Dawood, An-Nasai and Ibn Majah, along with Suyooti’s huge “Jami-us-Sagheer” and “Mishkat-ul Masabih”. He is the foremost scholar of Hadith and related sciences of this age.”

It is this last statement which is highly far-fetched, and it is the predominantly imaginary belief of his misguided followers in certain parts of the world. Since only Allah knows who is the “foremost scholar of Hadith and related sciences of this age.” I say this because there are others who may well be the ‘foremost scholar’. One thing that may be noticed from the above biography, is that al-Albani does not seem to have been given any authorization (ijaza) in Hadith from any recognised scholar of Hadith. I have read other biographies and asked some of his supporters in England to give me the name of al-Albani’s Hadith Shaykh; but to no avail. It seems that al-Albani “taught” himself the science of Hadith by spending many hours in the famous library of Damascus – al-Maktabatuz Zahiriyyah. In the biography written in the preface of the English edition of his work – “Sifah salah an-Nabee”, it was also stated that he was: “influenced by articles in ‘al-Manaar’ magazine.” The last named magazine was edited by the notorious freemason – Muhammad Rashid Ridah (d.1935 CE)!

Al-Albani has not made a handful of forgivable errors, but rather well over 1200, which are only forgivable if he himself admits and corrects his mistakes by repenting in front of the People of Knowledge, as well as the sincere believers who may have been relying on his ‘classifications of Hadith’. The selected contradictions from “Tanaqadat al-Albani al-Wadihat” have been derived for sake of brevity from volume’s one and two only, and whenever the symbol * is indicated, this corresponds to the original reference to the Arabic edition. The reader should also remember that whenever anything appears in brackets, then these are usually my words and not that of Shaykh Saqqaf. It should also be said that Volume 1 of the original contains 250 ahadith, in which al-Albani has said Sahih (an authentic Hadith) in one of his books and then contradicted himself by saying Daeef (a weak Hadith) in another of his books, or similar mistakes and contradictions.

Volume 2 contains 652 Ahadith of the same description as the above, or similar contradictions in individual rijal (biography of a Hadith narrator) of the Sanad (the chain of transmission of a specific Hadith) of the Hadiths in question. In some instances (e.g. Vol.2, pp. 63-64), Shaykh Saqqaf shows how a Hadith narrator is ‘trustworthy’ when al-Albani wants to use a Hadith to prove something, but becomes ‘untrustworthy’ when in a Hadith used by the person al-Albani is arguing against; an extremely embarrassing mistake for anyone of any scholarly integrity. These books by Shaykh Saqqaf have already done much to pull the rug from under ‘Salafiyyism’ in Jordan and even in ‘Saudi’ Arabia, where the first volume alone has seen no less than SIX reprints in a single year alone! These books are extremely hot property that any ‘Salafi’ (or anti-Salafi) who reads Arabic will want to buy. I ask you, how many times does an inept student of Hadith like al-Albani have to contradict himself before he ceases to be of authority? Can you find even ten such contradictions in the works of the traditional memorizers of Hadith (Huffaz), those who had memorized at least 100,000 Ahadith with their sanad’s? The great scholars like Abu Hanifah, Malik, Shafi’i, Ibn Hanbal, Bukhari, Muslim, Abu Dawood, Tirmidhi, Ibn Maja, al-Nasai, Daraqutni, Hakim, Asqalani and so on . . . . Allah’s mercy be upon them. The discerning believer should know that al-Albani has not in his memory anywhere near a 100,000 Ahadith in his memory, in fact as far as we know there is no one who is a Hafiz of Hadith today! If there is, we say please come forward and prove it, and only Allah knows best!

During the course of examining various Hadiths, Shaykh Saqqaf compared them to the written opinion of al-Albani. Eventually Shaykh Saqqaf began a compilation of al-Albani’s mistakes. He came across contradictions, supposition, inadequate research and the blatant perversion of sayings quoted from the great scholars of Islam. He was especially worried by the fact that many students and members of the youth who do not have enough or no knowledge are simply not bothering to investigate the Hadiths classified by al-Albani, are being misled into blind ignorance; even though these very people are the one’s calling staunchly and vociferously for the complete abandonment of taqleed (usually translated as “blind following” by the opponents, but in reality it is the following of qualified and verified scholarship of a Mujtahid Mutlaq [an absolutely independent scholar of the highest calibre] like the Imam’s Abu Hanifah, Malik, Shafi’i, Ibn Hanbal (Allah’s mercy be upon them) and the like, as well as the scholars who adhered to and promulgated a particular school of fiqh [Madhhab] for the greater part of Islam’s history; taqleed in simple language is the following of one of the four existing schools of fiqh). These people seem to contradict themselves, as well as displaying hypocrisy when they go around making it a priority to attack the followers of the Hanafi, Maliki, Shafi’i or Hanbali schools of Sacred Law; even though they themselves are practising taqleed of an individual(s)!

Bearing in mind the Hadith reported by Abu Sa’eed al-Khudri (may Allah be pleased with him) from the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim):

• “Whoever sees an evil, he must prevent it with his hand, and if he has no power for this action, then he should prevent it with his tongue, and if he cannot do this, then he should at least consider it a vice in his heart, and this is a very low level of one’s Iman (faith).” [see Sahih Muslim, Tirmidhi, Ibn Majah, Nasai – as recorded in Targheeb Wa’l-Tarheeb by Al-Hafiz Mundhiri, d. 1258 C.E; Rahimahumullah],
and even more explicitly from Imam al-Darimi (Rahimahullah) who reported Ziyad Ibn Hudair (Rahimahullah) saying:

• “Umar (Allah be pleased with him) said to me: Do you know what can destroy Islam?” I said: “No.” He said: “It is destroyed by the mistakes of scholars, the argument of the hypocrites about the book (of Allah), and the opinions of the misguided leaders.” (see Mishkatul Masabih, 1/269, Trans. A.H. Siddiqui).

We took the liberty to forewarn and guide the many sincere believers who are turning to their faith from blundering into miscomprehension and wrong by translating selectively from Shaykh Saqqaf’s books.
In order to safe keep today’s youth from falling into heresy, Shaykh Saqqaf has embarked upon a quest to expose such a person who considers himself to be among the great scholars of Hadith like, Imam’s al-Bukhari and Muslim (Rahimahumullah), to the extent that one of his deluded followers considered him to be in the rank of the Amir al-Mu’minin fil Hadith, Shaykh al-Islam al-Hafiz Ahmad Ibn Hajar al-Asqalani (the Shafi’i Imam who authored the most famous commentary of Sahih al-Bukhari and many other books, d. 852/1449 C.E; Rahimahullah).

As for Shaykh Saqqaf, the respected reader may get the impression that he has an uncompromising demeanour in some of his comments made straight after he exposes an error of al-Albani. I make no apology for his style of exposition, since many Allah fearing scholars have been uncompromising in the past when it comes to enjoining the Good and Forbidding the Evil as has been prescribed in the Qur’an and Sunnah (e.g. in the refutations against the heretical sects like the Khawarij, Mu’tazila, Shi’ah . . . . ), so long as it forewarns the general masses from accepting the falsities of the heretics and other like minded “scholars”. May be Shaykh Saqqaf considers al-Albani to be an innovator, just as his late teacher – Shaykh Ghimari (Rahimahullah) considered him to be. There are many Hadith which command us to detest the Heretics. For example, Ibrahim ibn Maisara reported Allah’s Messenger (Peace be upon him) as saying:

• “He who showed respect to an innovator he in fact aided in the demolishing of Islam.” (Bayhaqi – see Mishkatul Masabih, 1/189, English ed’n).

I hope the esteemed reader will read this short piece of work with vigilance and an open mind, especially those who have been loyal readers and supporters of al-Albani’s books and decrees. I sincerely hope that this work will be of great benefit to all who read it and pray that Allah accept it as a good deed done purely for His pleasure. I would also like to thank all those brothers who assisted me in the compilation of this work, especially to the brother who supplied me with Shaykh Saqqaf’s books.
May Allah forgive us for any shortcomings and errors. Amin.

AL-ALBANI’S WEAKENING OF SOME OF IMAM BUKHARI AND MUSLIM’S AHADITH.

Al-Albani has said in “Sharh al-Aqeedah at-Tahaweeah, pg. 27-28″ (8th edition, Maktab al-Islami) by Shaykh Ibn Abi al-Izz al-Hanafi (Rahimahullah), that any Hadith coming from the Sahih collections of al-Bukhari and Muslim is Sahih, not because they were narrated by Bukhari and Muslim, but because the Ahadith are in fact correct. But he clearly contradicts himself, since he has weakened Ahadith from Bukhari and Muslim himself! Now let us consider this information in the light of elaboration :-
________________________________________

SELECTED TRANSLATIONS FROM VOLUME 1

No 1: (*Pg. 10 no. 1 )
Hadith: The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said: “Allah says I will be an opponent to 3 persons on the day of resurrection: (a) One who makes a covenant in my Name but he proves treacherous, (b) One who sells a free person (as a slave) and eats the price (c) And one who employs a laborer and gets the full work done by him, but doesn’t pay him his wages.” [Bukhari no 2114-Arabic version, or see the English version 3/430 pg 236].

Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 4/111 no. 4054″. Little does he know that this Hadith has been narrated by Ahmad and Bukhari from Abu Hurayra (Allah be pleased with him)!!

No 2: (*Pg. 10 no. 2 )
Hadith: “Sacrifice only a grown up cow unless it is difficult for you, in which case sacrifice a ram.” [Muslim no. 1963-Arabic edition, or see the English version 3/4836 pg. 1086].

Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 6/64 no. 6222.” Although this Hadith has been narrated by Imam’s Ahmad, Muslim, Abu Dawood, Nisai and Ibn Majah from Jaabir (Allah be pleased with him)!!

No 3: (*Pg. 10 no. 3 )
Hadith: “Amongst the worst people in Allah’s sight on the Day of Judgement will be the man who makes love to his wife and she to him, and he divulges her secret.” [Muslim no. 1437- Arabic edition].
Al-Albani claims that this Hadith is DAEEF in “Daeef al-Jami wa Ziyadatuh, 2/197 no. 2005.” Although it has been narrated by Muslim from Abi Sayyed (Allah be pleased with him)!!

No 4: (*Pg. 10 no. 4 )
Hadith: “If someone woke up at night (for prayers) let him begin his prayers with 2 light rak’ats.” [Muslim no. 768]. Al-Albani stated that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 1/213 no. 718.” Although it is narrated by Muslim and Ahmad from Abu Hurayra (may Allah be pleased with him)!!

No 5: (*Pg. 11 no. 5 )
Hadith: “You will rise with shining foreheads and shining hands and feet on the Day of Judgement by completing Wudhu properly. . . . . . . .” [Muslim no. 246].
Al-Albani claims it is DAEEF in “Daeef al-Jami wa Ziyadatuh, 2/14 no. 1425.” Although it has been narrated by Muslim from Abu Hurayra (Allah be pleased with him)!!

No 6: (*Pg. 11 no. 6 )
Hadith: “The greatest trust in the sight of Allah on the Day of Judgement is the man who doesn’t divulge the secrets between him and his wife.” [Muslim no’s 124 and 1437]
Al-Albani claims it is DAEEF in “Daeef al-Jami wa Ziyadatuh, 2/192 no. 1986.” Although it has been narrated by Muslim, Ahmad and Abu Dawood from Abi Sayyed (Allah be pleased with him)!!

No 7: (*Pg. 11 no. 7 )
Hadith: “If anyone READS the last ten verses of Surah al-Kahf he will be saved from the mischief of the Dajjal.” [Muslim no. 809].
Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 5/233 no. 5772.” NB- The word used by Muslim is MEMORIZED and not READ as al-Albani claimed; what an awful mistake! This Hadith has been narrated by Muslim, Ahmad and Nisai from Abi Darda (Allah be pleased with him)!! (Also recorded by Imam Nawawi in “Riyadh us-Saliheen, 2/1021″ of the English ed’n).

No 8: (*Pg. 11 no. 8 )
Hadith: “The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) had a horse called al-Laheef.” [Bukhari, see Fath al-Bari of Hafiz Ibn Hajar 6/58 no. 2855]. But Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 4/208 no. 4489.” Although it has been narrated by Bukhari from Sahl ibn Sa’ad (Allah be pleased with him)!!!
Shaykh Saqqaf said: “This is only anger from anguish, little from a lot and if it wasn’t for the fear of lengthening and boring the reader, I would have mentioned many other examples from al-Albani’s books whilst reading them. Imagine what I would have found if I had traced everything he wrote?”

AL-ALBANI’S INADEQUACY IN RESEARCH (* Vol. 1 pg. 20)

Shaykh Saqqaf said: “The strange and amazing thing is that Shaykh al-Albani misquoted many great Hadith scholars and disregards them by his lack of knowledge, either directly or indirectly! He crowns himself as an unbeatable source and even tries to imitate the great scholars by using such terms like “Lam aqif ala sanadih”, which means “I could not find the chain of narration”, or using similar phrases! He also accuses some of the best memorizers of Hadith for lack of attention, even though he is the one best described by that!” Now for some examples to prove our point:

No 9 : (* Pg. 20 no. 1 )
Al-Albani said in “Irwa al-Ghalil, 6/251 no. 1847″ (in connection to a narration from Ali): “I could not find the sanad.”
Shaykh Saqqaf said: “Ridiculous! If this al-Albani was any scholar of Islam, then he would have known that this Hadith can be found in “Sunan al-Bayhaqi, 7/121″ :- Narrated by Abu Sayyed ibn Abi Amarah, who said that Abu al-Abbas Muhammad ibn Yaqoob who said to us that Ahmad ibn Abdal Hamid said that Abu Usama from Sufyan from Salma ibn Kahil from Mu’awiya ibn Soayd who said, ‘I found this in my fathers book from Ali (Allah be pleased with him).'”

No 10 : (* Pg. 21 no. 2 )
Al-Albani said in ‘Irwa al-Ghalil, 3/283′: Hadith of Ibn Umar ‘Kisses are usury,’ I could not find the sanad.”
Shaykh Saqqaf said: “This is outrageously wrong for surely this is mentioned in ‘Fatawa al-Shaykh ibn Taymiyya al-Misriyah (3/295)': ‘Harb said Obaidullah ibn Mu’az said to us, my father said to me that Soayd from Jiballa who heard Ibn Umar (Allah be pleased with him) as saying: Kisses are usury.’ And these narrators are all authentic according to Ibn Taymiyya!”

No 11 : (* Pg. 21 no. 3 )
Hadith of Ibn Masood (Allah be pleased with him): “The Qur’an was sent down in 7 dialects. Everyone of its verses has an explicit and implicit meaning and every interdiction is clearly defined.” Al-Albani stated in his checking of “Mishkat ul-Masabih, 1/80 no. 238″ that the author of Mishkat concluded many Ahadith with the words “Narrated in Sharh us-Sunnah,” but when he examined the chapter on Ilm and in Fadail al-Qur’an he could not find it!

Shaykh Saqqaf said: “The great scholar has spoken! Wrongly as usual. I wish to say to this fraud that if he is seriously interested in finding this Hadith we suggest he looks in the chapter entitled ‘Al-Khusama fi al-Qur’an’ from Sharh-us-Sunnah (1/262), and narrated by Ibn Hibban in his Sahih (no. 74), Abu Ya’ala in his Musnad (no.5403), Tahawi in Sharh al-Mushkil al-Athar (4/172), Bazzar (3/90 Kashf al-Asrar) and Haythami has mentioned it in Majmoo’a al-Zawaid (7/152) and he has ascribed it to Bazzar, Abu Ya’ala and Tabarani in al-Awsat who said that the narrators are trustworthy.”

No 12 : (* Pg. 22 no. 4 )
Al-Albani stated in his “Sahihah, 1/230″ while he was commenting on Hadith no. 149: “The believer is the one who does not fill his stomach. . . . The Hadith from Aisha as mentioned by Al-Mundhiri (3/237) and by Al-Hakim from Ibn Abbas, I (Albani) could not find it in Mustadrak al-Hakim after checking it in his ‘Thoughts’ section.”
Shaykh Saqqaf said: “Please don’t encourage the public to fall into the void of ignorance which you have tumbled into! If you check Mustadrak al-Hakim (2/12) you will find it! This proves that you are unskilled at using book indexes and the memorization of Hadith!”

No 13 : (* Pg. 23 )
Another ridiculous assumption is made by al-Albani in his “Sahihah, 2/476″ where he claims that the Hadith: “Abu Bakr is from me, holding the position of (my) hearing” is not in the book ‘Hilya’.
We suggest you look in the book “Hilya , 4/73!”

No 14 : (*Pg. 23 no. 5 )
Al-Albani said in his “Sahihah, 1/638 no. 365, 4th edition”: “Yahya ibn Malik has been ignored by the 6 main scholars of Hadith, for he was not mentioned in the books of Tahdhib, Taqreeb or Tadhhib.”
Shaykh Saqqaf: “That is what you say! It is not like that, for surely he is mentioned in Tahdhib al-Tahdhib of Hafiz ibn Hajar al-Asqalani (12/19 Dar al-Fikr edition) by the nickname Abu Ayoob al-Maraagi!!
So beware!

FURTHER EXAMPLES OF AL-ALBANI’S CONTRADICTIONS

No 15 : (* Pg. 7 )
Al-Albani has criticized the Imam al-Muhaddith Abu’l Fadl Abdullah ibn al-Siddiq al-Ghimari (Rahimahullah) for mentioning in his book “al-Kanz al-Thameen” a Hadith from Abu Hurayra (Allah be pleased with him) with reference to the narrator Abu Maymoona: “Spread salaam, feed the poor. . . .”

Al-Albani said in “Silsilah al-Daeefa, 3/492″, after referring this Hadith to Imam Ahmad (2/295) and others: “I say this is a weak sanad, Daraqutni has said ‘Qatada from Abu Maymoona from Abu Hurayra: Unknown, and it is to be discarded.'” Al-Albani then said on the same page: “Notice, a slapdash has happened with Suyuti and Munawi when they came across this Hadith, and I have also shown in a previous reference, no. 571, that al-Ghimari was also wrong for mentioning it in al-Kanz.”

But in reality it is al-Albani who has become slapdashed, because he has made a big contradiction by using this same sanad in “Irwa al-Ghalil, 3/238″ where he says, “Classified by Ahmad (2/295), al-Hakim . . . from Qatada from Abu Maymoona, and he is trusted as in the book ‘al-Taqreeb’, and Hakim said: ‘A Sahih sanad’, and al-Dhahabi agreed with Hakim!
So, by Allah glance at this mistake! Who do you think is wrong, the Muhaddith al-Ghimari (also Suyuti and Munawi) or al-Albani?

No 16 : (* Pg. 27 no. 3 )
Al-Albani wanted to weaken a Hadith which allowed women to wear golden jewellery, and in the sanad for that Hadith there is Muhammad ibn Imara. Al-Albani claimed that Abu Haatim said that this narrator was: “Not that strong,” see the book “Hayat al-Albani wa-Atharu. . . part 1, pg. 207.”
The truth is that Abu Haatim al-Razi said in the book ‘al-Jarh wa-Taadeel, 8/45′: “A good narrator but not that strong. . .” So note that al-Albani has removed the phrase “A good narrator !”

NB-(al-Albani has made many of the Hadith which forbid Gold to women to be Sahih, in fact other scholars have declared these Hadith to be daeef and abrogated by other Sahih Hadith which allow the wearing of gold by women. One of the well known Shaykh’s of the “Salafiyya” – Yusuf al-Qardawi said in his book: ‘Islamic awakening between rejection and extremism, pg. 85: “In our own times, Shaykh Nasir al-Din al-Albani has come out with an opinion, different from the consensus on permitting women to adorn themselves with gold, which has been accepted by all madhahib for the last fourteen centuries. He not only believes that the isnad of these Ahadith is authentic, but that they have not been revoked. So, he believes, the Ahadith prohibit gold rings and earrings.”

So who is the one who violates the ijma of the Ummah with his extreme opinions?!)

No 17 : (* Pg. 37 no. 1 )
Hadith: Mahmood ibn Lubayd said, “Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) was informed about a man who had divorced his wife 3 times (in one sitting), so he stood up angrily and said: ‘Is he playing with Allah’s book whilst I am still amongst you?’ Which made a man stand up and say, ‘O Allah’s Messenger, shall I not kill him?'” (al-Nisai).
Al-Albani declared this Hadith to be Daeef in his checking of “Mishkat al-Masabih, 2/981, 3rd edition, Beirut, 1405 A.H; Maktab al-Islami”, where he says: “This man (the narrator) is reliable, but the isnad is broken or incomplete for he did not hear it directly from his father.”
Al-Albani then contradicts himself in the book “Ghayatul Maram Takhreej Ahadith al-Halal wal Haram, no. 261, pg. 164, 3rd Edn, Maktab al-Islami, 1405 A.H”; by saying it is SAHIH!!!

No 18 : (* Pg. 37 no. 2)
Hadith: “If one of you was sleeping under the sun, and the shadow covering him shrank, and part of him was in the shadow and the other part of him was in the sun, he should rise up.” Al-Albani declared this Hadith to be SAHIH in “Sahih al-Jami al-Sagheer wa Ziyadatuh (1/266/761)”, but then contradicts himself by saying it is DAEEF in his checking of “Mishkat ul-Masabih, 3/1337 no. 4725, 3rd Ed” and he has referred it to the Sunan of Abu Dawood!”

No 19 : (* Pg. 38 no. 3 )
Hadith: “The Friday prayer is obligatory on every Muslim.” Al-Albani rated this Hadith to be DAEEF in his checking of “Mishkat al-Masabih, 1/434″, and said: “Its narrators are reliable but it is discontinuous as is indicated by Abu Dawood”. He then contradicts himself in “Irwa al-Ghalil, 3/54 no. 592″, and says it is SAHIH!!!
So beware o wise men!

No 20 : (* Pg. 38 no. 4 )
Al-Albani has made another contradiction. He has trusted Al-Muharrar ibn Abu Hurayra in one place and then weakened him in another. Al-Albani certifies in “Irwa al-Ghalil, 4/301″ that Muharrar is a trustee with Allah’s help, and Hafiz (Ibn Hajar) saying about him “accepted”, is not accepted, and therefore the sanad is Sahih.

He then contradicts himself in “Sahihah 4/156″ where he makes the sanad DAEEF by saying: “The narrators in the sanad are all Bukhari’s (i.e.; used by Imam al-Bukhari) men, except for al-Muharrar who is one of the men of Nisai and Ibn Majah only. He was not trusted accept by Ibn Hibban, and that’s why al-Hafiz Ibn Hajar did not trust him, Instead he only said ‘accepted!'”
So beware of this fraud!

No 21 : (* Pg. 39 no. 5 )
Hadith: Abdallah ibn Amr (Allah be pleased with him): “The Friday prayer is incumbent on whoever heard the call” (Abu Dawood). Al-Albani stated that this Hadith was HASAN in “Irwa al-Ghalil 3/58″, he then contradicts himself by saying it is DAEEF in “Mishkatul Masabih 1/434 no 1375″!!!

No 22 : (* Pg. 39 no. 6 )
Hadith: Anas ibn Malik (Allah be pleased with him) said that the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) used to say : “Do not be hard on yourself, otherwise Allah will be hard on you. When a people were hard on themselves, then Allah was hard on them.” (Abu Dawood)
Al-Albani stated that this Hadith was DAEEF in his checking of “Mishkat, 1/64″, but he then contradicts himself by saying that this Hadith is HASAN in “Ghayatul Maram, pg. 141″!!

No 23: (* Pg. 40 no. 7 )
Hadith of Sayyida Aisha (Allah be pleased with her): “Whoever tells you that the Prophet (Peace be upon him) used to urinate while standing, do not believe him. He never urinated unless he was sitting.” (Ahmad, Nisai and Tirmidhi )

Al-Albani said that this sanad was DAEEF in “Mishkat 1/117.” He then contradicts himself by saying it is SAHIH in “Silsilat al-Ahadith al-Sahihah 1/345 no. 201″!!!
So take a glance dear reader!

No 24 : (* Pg. 40 no. 8 )
Hadith “There are three which the angels will never approach: The corpse of a disbeliever, a man who wears ladies perfume, and one who has had sex until he performs ablution” (Abu Dawood).
Al-Albani corrected this Hadith in “Sahih al-Jami al-Sagheer wa Ziyadatuh, 3/71 no. 3056″ by saying it was HASAN in the checking of “Al-Targhib 1/91″ [Also said to be hasan in the English translation of ‘The Etiquettes of Marriage and Wedding, pg. 11]. He then makes an obvious contradiction by saying that the same Hadith was DAEEF in his checking of “Mishkatul-Masabih, 1/144 no. 464″ and says that the narrators are trustworthy but the chain is broken between al-hasan al-Basri and Ammar (Allah be pleased with him) as al-Mundhiri had said in al-Targhib (1/91)!!

No 25 : (* Pg. 42 no. 10 )
It reached Malik (Rahimahullah) that Ibn Abbas (Allah be pleased with him) used to shorten his prayer, in distances such as between Makkah and Ta’if or between Makkah and Usfan or between Makkah and Jeddah. . . .
Al-Albani has weakened it in “Mishkat, 1/426 no. 1351″, and then contradicts himself by saying it is SAHIH in “Irwa al-Ghalil, 3/14″!!

No 26 : (* Pg. 43 no. 12 )
Hadith: “Leave the Ethiopians as long as they leave you, because no one takes out the treasure of the Ka’ba except the one with the two weak legs from Ethiopia.” Al-Albani has weakened this Hadith in his checking of “Mishkat 3/1495 no. 5429″ by saying: “The sanad is DAEEF.” But then he contradicts himself as is his habit, by correcting it in “Sahihah, 2/415 no. 772.”

An example of al-Albani praising someone in one place and then disparaging him in another place in his books

No 27 : (* Pg. 32 )
He praises Shaykh Habib al-Rahman al-Azami in the book ‘Sahih al Targhib wa Tarhib, page 63′, where he says: “I want you to know one of the things that encouraged me to. . . . which has been commented by the famous and respected scholar Shaykh Habib al-Rahman al-Azami” . . . . And he also said on the same page, “And what made me more anxious for it, is that its checker, the respected Shaykh Habib al-Rahman al-Azami has announced. . . .”

Al-Albani thus praises Shaykh al-Azami in the above mentioned book; but then makes a contradiction in the introduction to ‘Adaab uz Zufaaf (The Etiquettes of Marriage and Wedding), new edition page 8′, where he said: “Al-Ansari has used in the end of his letter, one of the enemies of the Sunnah, Hadith and Tawhid, who is famous for that, is Shaykh Habib al-Rahman al-Azami. . . . . For his cowardliness and lack of scholarly deduction. . . . .”

NB – (The above quotation from Adaab uz Zufaaf is not found in the English translation by his supporters, which shows that they deliberately avoided translating certain parts of the whole work).
So have a glance at this!

SELECTED TRANSLATIONS FROM VOLUME 2

No 28 : (* Pg. 143 no. 1 )
Hadith of Abi Barza (Allah be pleased with him): “By Allah, you will not find a man more just than me” (Sunan al-Nisai, 7/120 no. 4103).
Al-Albani said that this Hadith was SAHIH in “Sahih al-Jami wa Ziyadatuh, 6/105 no. 6978″, and then he astonishingly contradicts himself by saying it is DAEEF in “Daeef Sunan al-Nisai, pg. 164 no. 287.”
So beware of this mess!

No 29 : (* Pg. 144 no. 2 )
Hadith of Harmala ibn Amru al-Aslami from his Uncle: “Throw pebbles at the Jimar by putting the extremity of the thumb on the fore-finger.” (Sahih Ibn Khuzaima, 4/276-277 no. 2874)
Al-Albani acknowledged its weakness in “Sahih Ibn Khuzaima” by saying that the sanad was DAEEF, but then contradicts himself by saying it is SAHIH in “Sahih al-Jami wa Ziyadatuh, 1/312 no. 923!”

No 30 : (* Pg. 144 no. 3 )
Hadith of Sayyidina Jabir ibn Abdullah (Allah be pleased with him): “The Prophet (Peace be upon him) was asked about the sexually defiled [junubi]. . . can he eat, or sleep. . . He said :’Yes, when this person makes wudhu.'” (Ibn Khuzaima no. 217 and Ibn Majah no. 592).
Al-Albani has admitted its weakness in his comments on “Ibn Khuzaima, 1/108 no. 217″, but then contradicts himself by correcting the above Hadith in “Sahih Ibn Majah, 1/96 no. 482 “!!

No 31 : (* Pg. 145 no. 4 )
Hadith of Aisha (Allah be pleased with her): “A vessel as a vessel and food as food” (Nisai, 7/71 no. 3957).
Al-Albani said that it was SAHIH in “Sahih al-Jami wa Ziyadatuh, 2/13 no. 1462″, but then contradicts himself in “Daeef Sunan al-Nisai, no. 263 pg. 157″, by saying it is DAEEF!!!

No 32 : (* Pg. 145 no. 5 )
Hadith of Anas (Allah be pleased with him): “Let each one of you ask Allah for all his needs, even for his sandal thong if it gets cut.”
Al-Albani said that the above Hadith was HASAN in his checking of “Mishkat, 2/696 no. 2251 and 2252″, but then contradicts himself in “Daeef al-Jami wa Ziyadatuh, 5/69 no. 4947 and 4948″!!!

No 33 : (* Pg. 146 no. 6 )
Hadith of Abu Dharr (Allah be pleased with him): “If you want to fast, then fast in the white shining nights of the 13th, 14th and 15th.”
Al-Albani declared it to be DAEEF in “Daeef al-Nisai, pg. 84″ and in his comments on “Ibn Khuzaima, 3/302 no. 2127″, but then contradicts himself by calling it SAHIH in “Sahih al-Jami wa Ziyadatuh, 2/10 no. 1448″ and also corrected it in “Sahih al-Nisai, 3/902 no. 4021″!!
So what a big contradiction!
NB- (Al-Albani mentioned this Hadith in ‘Sahih al-Nisai’ and in ‘Daeef al-Nisai’, which proves that he is unaware of what he has and is classifying, how inept!)

No 34 : (* Pg. 147 no. 7 )
Hadith of Sayyida Maymoonah (Allah be pleased with her): “There is nobody who has taken a loan and it is in the knowledge of Allah. . . .” (Nisai, 7/315 and others).
Al-Albani said in “Daeef al-Nisai, pg 190″: “Sahih, except for the part al-Dunya.” Then he contradicts himself in “Sahih al-Jami wa Ziyadatuh, 5/156″, by saying that the whole Hadith is SAHIH, including the al-Dunya part. So what an amazing contradiction!

No 35 : (* Pg. 147 no. 8 )
Hadith of Burayda (Allah be pleased with him): “Why do I see you wearing the jewellery of the people of hell” (Meaning the Iron ring), [Nisai, 8/172 and others. . .]. Al-Albani has said that it was SAHIH in “Sahih al-Jami wa Ziyadatuh, 5/153 no. 5540″, but then contradicts himself by saying it is DAEEF in “Daeef al-Nisai, pg. 230″!!!

No 36 : (* Pg. 148 no. 9 )
Hadith of Abu Hurayra (Allah be pleased with him): “Whoever buys a carpet to sit on, he has 3 days to keep it or return it with a cup of dates that are not brownish in colour” (Nisai 7/254 and others).
Al-Albani has weakened it with reference to the ‘3 days’ part in “Daeef Sunan al-Nisai, pg. 186″, by saying: “Correct, except for 3 days.” But the ‘genius’ contradicts himself by correcting the Hadith and approving the ‘3 days’ part in “Sahih al-Jami wa Ziyadatuh, 5/220 no. 5804″.
So wake up (al-Albani)!!

No 37 : (* Pg. 148 no. 10 )
Hadith of Abu Hurayra (Allah be pleased with him): “Whoever catches a single rak’ah of the Friday prayer has caught (the whole prayer).” (Nisai 3/112, Ibn Majah 1/356 and others). Al-Albani has weakened it in “Daeef Sunan al-Nisai, no. 78 pg. 49″, where he said: “Abnormal (shadh), where Friday is mentioned.” He then contradicts himself by saying SAHIH, including the Friday part in “Irwa, 3/84 no. 622 .”
May Allah heal you!

AL-ALBANI AND HIS DEFAMATION AND AUTHENTICATION OF NARRATORS AT WILL!

No 38 : (* Pg 157 no 1 )
KANAAN IBN ABDULLAH AN-NAHMY :- Al-Albani said in his “Sahihah, 3/481″ : “Kanaan is considered hasan, for he is attested by Ibn Ma’een.” Al-Albani then contradicts himself by saying, “There is weakness in Kanaan” (see “Daeefah, 4/282″)!!

No 39 : (* Pg. 158 no. 2 )
MAJA’A IBN AL-ZUBAIR :- Al-Albani has weakened Maja’a in “Irwa al-Ghalil, 3/242″, by saying, “This is a weak sanad because Ahmad has said: ‘There is nothing wrong with Maja’a’, and Daraqutni has weakened him. . .”
Al-Albani then made a contradiction in his “Sahihah, 1/613″ by saying: “His men (the narrators) are trusted except for Maja’a who is a good narrator of Hadith.”
An amazing contradiction!

No 40 : (* Pg. 158 no. 3 )
UTBA IBN HAMID AL-DHABI :- Al-Albani has weakened him in “Irwa al-Ghalil, 5/237″ by saying: “And this is a weak (Daeef) sanad which has three defects. . . . the second defect is the weakness of al-Dhabi, the Hafiz said: ‘A truthful narrator with hallucinations'”.
Al-Albani then makes an obvious contradiction in “Sahihah, 2/432″, where he said about a sanad which mentions Utba: “And this is a good (hasan) sanad, Utba ibn Hamid al-Dhabi is trustworthy but has hallucinations, and the rest of the narrators in the sanad are trusted.” !!

No 41 : (* Pg. 159 no. 4 )
HISHAM IBN SA’AD :- Al-Albani said in his “Sahihah, 1/325″: “Hisham ibn Sa’ad is a good narrator of Hadith.” He then contradicts himself in “Irwa al-Ghalil, 1/283″ by saying: “But this Hisham has a weakness in memorizing”
So what an amazement!!

No 42 : (* Pg. 160 no. 5 )
UMAR IBN ALI AL-MUQADDAMI :- Al-Albani has weakened him in “Sahihah, 1/371″, where he said: “He in himself is trusted but he used to be a very bad forger, which makes him undependable. . . .” Al-Albani then contradicts himself again in “Sahihah, 2/259″ by accepting him and describing him as being trustworthy from a sanad which mentions Umar ibn Ali. Al-Albani says: “Classified by Hakim, who said: ‘A Sahih Isnad (chain of transmission)’, and al-Dhahabi went along with it, and it is as they have said.”
So what an amazement !!!

No 43 : (* Pg. 160 no. 6 )
ALI IBN SA’EED AL-RAZI :- Al-Albani has weakened him in “Irwa, 7/13″, by saying: “They have said nothing good about al-Razi.” He then contradicts himself in another ‘fantastic’ book of his, “Sahihah, 4/25″, by saying: “This is a good (hasan) sanad and the narrators are all trustworthy.”
So beware !!!

No 44 : (* Pg. 165 no. 13 )
RISHDIN IBN SA’AD :- Al-Albani said in his “Sahihah, 3/79″ : “In it (the sanad) is Rishdin ibn Sa’ad, and he has been declared trustworthy.” But then he contradicts himself by declaring him to be DAEEF in “Daeefah, 4/53″; where he said: “And Rishdin ibn Sa’ad is also daeef.” So beware!!

No 45 : (* Pg. 161 no. 8 )
ASHAATH IBN ISHAQ IBN SA’AD :- What an amazing fellow this Shaykh!! Al-Albani!! Proves to be. He said in “Irwa al-Ghalil, 2/228″: “His status is unknown, and only Ibn Hibban trusted him.” But then he contradicts himself by his usual habit! Because he only transfers from books and nothing else, and he copies without knowledge; this is proven in “Sahihah, 1/450″, where he said about Ashaath: “Trustworthy”. So what an amazement!!!

No 46 : (* Pg. 162 no. 9 )
IBRAHIM IBN HAANI :- The honourable!! The genius!! The copier!! Has made Ibrahim ibn Haani trustworthy in one place and has then made him unknown in another. Al-Albani said in ‘Sahihah, 3/426′: “Ibrahim ibn Haani is trustworthy”, but then he contradicts himself in “Daeefah, 2/225″, by saying that he is unknown and his Ahadith are refused!!

No 47 : (* Pg. 163 no. 10 )
AL-IJLAA IBN ABDULLAH AL-KUFI :- Al-Albani has corrected a sanad by saying it is good in “Irwa, 8/7″, with the words: “And its sanad is good, the narrators are trustworthy, except for Ibn Abdullah al-Kufi who is truthful.” He then contradicts himself by weakening the sanad of a Hadith where al-Ijlaa is found and has made him the reason for declaring it DAEEF (see ‘Daeefah, 4/71′); where he said: “Ijlaa ibn Abdullah has a weakness.” Al-Albani then quoted Ibn al-Jawzi’s (Rahimahullah) words by saying: “Al-Ijlaa did not know what he was saying .”!!!

No 48 : (* Pg. 67-69 )
ABDULLAH IBN SALIH : KAATIB AL-LAYTH :- Al-Albani has criticised Al-Hafiz al-Haythami, Al-Hafiz al-Suyuti, Imam Munawi and the Muhaddith Abu’l-Fadl al-Ghimari (Allah’s mercy be upon them) in his book “Silsilah al-Daeefah, 4/302″, when checking a Hadith containing the narrator Abdullah ibn Salih. He says on page 300: “How could Ibn Salih be all right and his Hadith be good, even though he has got many mistakes and is of little awareness, which also made some fraudulent Hadiths enter his books, and he narrates them without knowing about them!” He has not mentioned that Abdullah ibn Salih is one of Imam al-Bukhari’s men (i.e. used by al-Bukhari), because it does not suit his mode, and he does not state that Ibn Ma’een and some of the leading critics of Hadith have trusted him. Al-Albani has contradicted himself in other places in his books by making Hadiths containing Abdullah ibn Salih to be good, and here they are :-
Al-Albani said in “Silsilah al-Sahihah, 3/229″ : “And so the sanad is good, because Rashid ibn Sa’ad is trustworthy by agreement, and who is less than him in the men of Sahih, and there is also Abdullah ibn Salih who has said things that are unharmful with Allah’s help!!” Al-Albani also said in “Sahihah, 2/406″ about a sanad which contained Ibn Salih: “a good sanad in continuity.” And again in “Sahihah, 4/647″: “He’s a proof with continuity.”

NB- (Shaykh Saqqaf then continued with some important advice, this has been left untranslated for brevity but one may refer to the Arabic for further elaboration).

By the grace of Allah, this is enough from the books of Shaykh Saqqaf to convince any seeker of the truth, let alone the common folk who have little knowledge of the science of Hadith. If anyone is interested for hundreds of other similar quotes from Shaykh Saqqaf, then I suggest you write to the following address to obtain his book Tanaqadat al-Albani al-Wadihat (The Clear Contradictions of al-Albani).

THE IMAM AL-NAWAWI HOUSE
PO BOX 925393
AMMAN
JORDAN

[The cost for volume 1 is $4.00 US plus shipping and the cost for volume 2 is $7.00 plus shipping].

Allah knows best.

HERE ENDS THE QUOTATIONS FROM SHAYKH SAQQAF

This has been just 48 selected contradictions from the works of al-Albani, as derived by Shaykh Saqqaf. During the course of my own research into al-Albani’s works which have been translated into English by his followers in England, I myself came across some startling errors. I was given some publications coming from his supporters in England [Jami’at Ihyaa Minhaaj al-Sunnah]; one by the title: “Daeef Ahadith of Abu Dawud’s Sunan (according to Shaikh al-Albaanee, No’s according to the English Translation of Professor Ahmad Hasan, published in 1411/1991 C.E.)”, and the other by the title: “Daeef Ahadith of an-Nawawi’s Riyaad-us-Saaliheen (according to the checking of Naasir ud-Deen Al-Albani, No’s according to the English Translation of S. M. Madni Abbasi)”.

I found some serious contradictions when I cross-referenced the above named publications; but I content myself by quoting just two of the contradictions, so that a round figure of fifty errors is achieved! Besides these errors there are others which will be displayed in the following pages, from the one who claims to be giving us the most ‘authentic’ Sunnah through his ‘classifications of Ahadith’! The main aim in carrying out the latter exercise is for the benefit of those believers who do not and can not read the Arabic works of al-Albani for one, and secondly to give the opportunity to any doubting “Thomas”; who may or may not be one of al-Albani’s supporters at the time of reading this short exposition, to actually go along and check the references I have quoted from (mainly in English). By doing this, Insha’Allah, all doubts about the authenticity of this exposition will be alleviated and the hearts of those who doubt may become content! Allah knows best.

No 49 :-
Hadith: Aisha (Allah be pleased with her) reported the Apostle of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) as saying: “Allah and His Angels bless those who are on the right flanks of the rows (in prayer).” [See Sunan Abu Dawood, 1/676 pg. 175, English ed’n and Riyadh-us-Saliheen, 2/1094 pg. 548].

When I checked the authenticity of the above Hadith by using the list “Daeef Ahadith of Abu Dawud’s Sunan”, it was not counted amongst the daeef ones, which means to the user of this list that the above Hadith is SAHIH (or at least HASAN) according to the checking of al-Albani!
But, when I found the same Hadith in Riyadh-us-Saliheen, it was declared to be DAEEF by al-Albani. The actual words used by the author of “Daeef Ahaadith of an-Nawawi’s Riyadh-us-Saliheen”, was:- “Al-Albaanee brings a long note. . . . . . The wording (‘upon those on the right rows’) is Shaadh or Munkar – the correct narration being : (‘upon those who join the rows’) – see Mishkaat, no. 1096, ‘Daeef Abi Daud’, no.153. . .”!!!

NB- al-Imam Nawawi (Allah’s mercy be upon him) said that the above Hadith has been cited on the terms of Imam Muslim by Imam Abu Dawood (see the above reference in ‘Riyadh’).

No 50 :-
Hadith: Abu Umamah (Allah be pleased with him) says that the Holy Prophet (Peace be upon him) said: “A person who did not take part in jihad or failed to equip a fighter, or did not look well after the family of a fighter, would be severely punished by Allah before the day of judgement.” ( Abu Dawood, 2/2497, pg. 693 and Riyadh-us- Saliheen, 2/1348, pg. 643)
When I checked the authenticity of the above Hadith by using the list ‘Daeef Ahadith of Abu Dawud’s Sunan’, it was not listed as being DAEEF, hence it has been declared to be SAHIH (or at least HASAN) in al-Albani’s checking of Abu Dawood! But when I found the above Hadith in Riyadh-us-Saliheen, al-Albani declared it to be DAEEF. The actual words used by the author of ‘Da’eef Ahaadith of An-Nawawi’s Riyaad-us-Saaliheen’ was: “Its isnad contains al-Waleed ibn Muslim-a-mudallis – and he has used ‘an’anah here (‘from. . .’). See ‘at-Ta’leeq-ur-Ragheeb’, 2/200.”

NB- Imam an-Nawawi said that the above Hadith has been related with a Sahih isnad, besides that, according to Shaykh Shu’ayb al-Arnaoot’s checking of the above Hadith in his edition of Riyadh-us-Saliheen, the above Hadith is not daeef (this information has been derived from another publication of ‘Jami’at Ihyaa Minhaaj al- Sunnah, by the title “List of daeef ahadiths in Riyaad-as-Saliheenaccording to Shuaib Arnaoutt,” but as for the lists authenticity, I say: it needs to be checked). I leave you to decide whose checking you will adopt.

Now that I have quoted you 50 mistakes of al-Albani in Hadith, I wish to delve into some rather important issues of fiqh, especially by comparing al-Albani’s declarations with the views of other authors! For the record let me say at the outset, that most of the opinions that I will be quoting from al-Albani are sound and acceptable to one school of fiqh or another. But if the reader may sometimes get the feeling that I have inclined too much towards one particular school, then I have only done so to defend other sound and acceptable views which have been and are still being practised by large sections of the Ummah, indifference to the views of al-Albani and others. To all of us, more than one view should be acceptable if a Mujtahid has used his personal reasoning to extract a ruling from the sources of the Shari’ah; since this was the attitude of the glorious Salaf as-Salihin (pious predecessors of the first three generations of Islam), may Allah be pleased with them all. But as for al-Albani and the generality of his supporters they have adopted the tactless way of ejecting/criticising all other ways ‘unacceptable’ to their deductions from the Qur’an and Sunnah as you shall see below.

Allah knows best.

_________________

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