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Stated the Muhaddith of his era, Imaam Muhammad Naasirud-Deen al-Albaanee:

The Messenger of Allaah (e) said, “The best of people are my generation, then those who follow them.”

So these were the followers in the first generation, the generation of the righteous and pure Companions (y). Then there were those who came after them saying,

“Our Lord, forgive us and our brothers who preceded us in eemaan.”

[Sooratul-Hashr 59:10]

So it is obligatory for the one who wishes to be from amongst the Saved Sect, that he must act in accordance to what these Companions and the taabi’een were upon. And they were the Salafus-Saalih whom we must take as an example.

No part of this book may be reprinted or reproduced or utilized in any form, or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, without prior permission from the publisher.

The Difference between Affiliating Oneself to the Book and the Sunnah and Acting upon Them

Examples of Opposition to the Manhaj of the Salaf in Favour of the Manhaj of the Khalaf

Distinguishing between the Ahaadeethul-Aahaad and the Ahaadeethut-Tawaatur and the Ruling upon That

The Need for Knowing the Methodology of the Salaf along with Studying the Book and the Sunnah

Establishing Evidence against the Khalafiyyeen Concerning the Ahaadeeth-Aahaad Which Include Ahkaam and ‘Aqaa’id

The Position of the Salaf and Four Imaams Concerning the Aforementioned Issues

The Opposition of the Khalaf towards the Madhab of the Salaf Concerning the Attributes

Ta’teel According to the People of Innovation from the Rawaafid, Ashaa’irah, Maatureediyyah and Mu’tazilah

The Confusion of the Ashaa’irah and the Maatureediyyah Concerning the Attributes

The Present-Day Reality of Many of the Callers in Opposing the Madhab of the Salaf

Refutation upon the One who States al-Istiwaa’ with the meaning al-Isteelaa’

The Difference between the Graduate upon the Madhab of the Salaf and the Graduate upon the Madhab of the Khalaf

There Can Be No Agreement upon the Means before Agreement upon the Goal—Islaam

Tantaawee’s Agreement with the Callers to the Sunnah in Abandonment of the Madhaahib in Adherence to the Sunnah

An Introduction to Taqleed and a Clarification of What is Prohibited and What is Obligatory from It?

Appendix II: Uncovering the Hallmarks of the People of Innovation against Ahlus-Sunnah with Regards to the Attributes

Biography: A Glimpse into the Life of Imaam Muhammad Naasirud-Deen al-Albaanee¹

He is Muhammad Naasirud-Deen Ibn Nooh Ibn Aadam an-Najaatee. He was born in Ashkodera, the capital of Albania, in the year 1332H/1914CE. He was a muhaddith (scholar of hadeeth), a faqeeh (scholar of jurisprudence), and a caller to the Book and the Sunnah. He was upon the methodology of the Salafus-Saalih and a precise writer and Scholar, capable of issuing fataawaa. His father, al-Haaj Nooh was from the major scholars of the Hanafiyyah in his country.

Then came the era of the rule of the destroyed secularist, Ahmad Zooghoo² of Albania. Hence, there was extreme oppression upon the Muslims, so al-Haaj Nooh migrated for this reason, along with all of his children and from them was Muhammad Naasirud-Deen. He fled for the sake of his Religion to the land of Shaam due to what had been mentioned about it from virtues and outstanding traits in the Sunnah of the Prophet (sallallaahu ‘alayhi wa sallam). So he settled over there with them. After approximately fifteen years, the Shaykh migrated from there to ’Ammaan, the capital of Jordan, and it is there that he resided for the rest of his life, as a Scholar, teacher, faqeeh (jurist) and educator.

He received his foundational studies in Damascus, the capital of Syria, an asylum of knowledge for bygone generations. He benefited from a number of scholars and people of knowledge, such as his father, al-Haaj Nooh, Shaykh Sa’eed al-Burhaanee³ and other than them.

Allaah the Glorified, made the science of Prophetic Hadeeth beloved to him in the early part of his life and during his youth. And that was when he read the knowledge-based articles of Shaykh Muhammad Rasheed Ridaa in the al-Manaar magazine, in refutation of the baseless narrations that Aboo Haamid al-Ghazzaalee (d.550H) quoted in his book, Ihyaa‘ ’Uloomud-Deen.

He received an ijaazah (letter of permission) from Shaykh Muhammad Raaghib at-Tabbaakh—the historian and muhaddith of Aleppo—to narrate the narrations found in his collection called, al-Anwaarul-Jaliyyah fee Mukhtasaril-Ithbaatil-Halabiyyah. That was when he recognised his exceptional talent, sagacity, brilliant mind, understanding, and ardent desire to attain the Islaamic sciences and the knowledge of hadeeth. He began to write in his early twenties. So the first of his writings was built upon fiqh (jurisprudence), recognition of evidence, and comparative fiqh; it was the book, Tahdheerus-Saajid min Ittikhaadhil-Quboor Masaajid. It has been published a number of times. And from the first of his writings concerning history and the methodology of hadeeth was the book ar-Rawdatun-Nadeer fee Tarteeb wa Takhreej Mu’jamit-Tabaraaniyyil-Kabeer, and it remains in unpublished form.⁴

He was called upon from many directions by Islaamic universities and institutes of education and learning to take high-ranking positions in them. However, he respectfully excused himself due to his many knowledge-related activities. He was appointed a teacher in the Department of Prophetic Hadeeth at the Islaamic University of al-Madeenatul-Munawwarah at the time of its opening. He was there for a period of three years, beginning from the year 1381H.

From that which occurred as a result of him was the beginning of a large revival in the knowledge of hadeeth, which became widespread, reaching all of the areas of the earth. And it also enjoyed resurgence upon a conventional level when the universities gave general importance to it by introducing hundreds of textbooks specializing in the science of hadeeth. And it enjoyed resurgence as a field of study when a large number of students of knowledge turned their attention towards the study of the knowledge of hadeeth and became specialized in it. And there was other than this from that which occurred after him, through his influence. And the greatest evidence for this is that so many books of hadeeth have been checked, and so many indexes have been written for hadeeth from that which was practically unknown prior to him. So this particular influence—due to its greatness and clarity—cannot be denied by anyone, not even the opponents of our Shaykh who oppose him in his manhaj (methodology).

The major scholars and knowledgeable people of our age have praised him, asked him, received him, issued rulings from him, and written to him. If we were to count them—may Allaah preserve the living from amongst them and bestow mercy upon the dead from amongst them—we would not be able to number them. And at the head of them is the Noble Shaykh, al-’Allaamah, ’Abdul-’Azeez Ibn ’Abdullaah Ibn Baaz (d.1420H). So he was held in high esteem and admiration by him—may Allaah the Exalted bestow mercy upon them both.⁵ And the students of the Shaykh, whether they received knowledge from him in the university, or in his circles of study, or merely from reading his writings—many of which have been published, and the praise is for Allaah—are found in all areas of the earth, spreading authentic knowledge and calling to the purified manhaj with strength and steadfastness.

The Shaykh (rahimahullaah) remained a caller to Allaah, the Exalted, upon baseerah (insight) for the entirety of his life. His call was founded upon the methodology of at-Tasfiyyah wat-Tarbiyyah (purification and education).⁶ It was built upon knowledge and cultivation taught by a noble teacher and a truthful educator.⁷ By Allaah, he taught us many things with his manhaj, positions, manners, lofty morals, character, and soft heart.

The Shaykh (rahimahullaah) had many praiseworthy characteristics, from the clearest and most apparent of them were: his precision, seriousness, zeal, perseverance, and steadfastness in reaching the truth and returning to the correct position.⁸ And he was patient with the hardship that came along with knowledge and da’wah (calling to Islaam), and he endured suffering in that path, being patient and hoping for reward all the while. From amongst the greatest things that distinguish the Shaykh (rahimahullaah) over his brothers from amongst the people of knowledge was his service for the Sunnah and its people, and his refutations upon the deviants with clear explanations and anecdotes with respect to their variant levels.

Indeed, the righteous Muslims all around the world wrote about the Shaykh (rahimahullaah) with great acceptance, and fame was presented to him in all areas of the world, though he never sought it, nor did he go to it. Rather, he would flee and try to escape it. And he would continuously say, “The love to be seen breaks one’s back.” And there has not been anyone from amongst the creation of Allaah upon whom He bestowed excellence, that he has not been benevolent in any affair from the affairs of the world. So his knowledge was his vehicle, and his patience was his guiding principle; so he became distinguished due to his own merits, patient perseverance, hard work, brilliance, and intelligence. So the Shaykh (rahimahullaah) never ceased to go after knowledge; he was patient upon writing it, attaining it diligently until he became eighty six years of age. He did not stop authoring, writing and, checking until the last two months of his life, due to loss of strength—despite his heart still being attached to that—until he left to meet Allaah, the Glorified, shortly before sunset on Saturday with eight days remaining in Jumaadal-Aakhirah of the year 1420H, corresponding to 10/2/1999 C.E.

Indeed, the people prayed over the Shaykh in the evening of the same day on which he died; they numbered over five thousand. Despite this, his preparation, prayer and burial was completed in the shortest amount of time possible, in accordance to his will in which he stressed conformity to the Prophetic Sunnah and implementation of it. Indeed, the scholars, students of knowledge and the common-folk were affected by his passing. So he was mentioned and praised by the distinguished people of knowledge upon reaching the place of his death; from them were his eminence, Shaykh ’Abdul-’Azeez Ibn ’Abdullaah aalush-Shaykh, the grand muftee of the Kingdom of Saudi Arabia and the Noble Shaykhs, Muhammad Ibn Saalih al-’Uthaymeen and Saalih Ibn ’Abdul- ’Azeez Ibn Muhammad aalush-Shaykh and other than them.

¹ Taken from Ma’a Shaykhunaa Naasirus-Sunnah (p. 5-11) of Shaykh ’Alee al-Atharee.

² The Noble Shaykh (rahimahullaah) said, “The one whose heart was (azaaghah) deviated by Allaah.” For a biography of Ahmad Zooghoo, refer to al-Mawsoo’atul-’Arabiyyatil-Muyassirah (1/733).

³ So this is a refutation upon the one who says that ‘al-Albaanee had no teachers,’ or that ‘he studied by himself.’

⁴ Translator’s Note: This is because Shaykh al-Albaanee wrote the following upon it, “The author does not desire for this book to be published, because it is from his early works. Naasir.”

⁵ Dr. Muhammad Lutfee as-Sabbaagh— may Allaah grant him success – quoted Shaykh Ibn Baaz, after hearing him directly, saying about Shaykh al-Albaanee, and “I do not know of anyone under the sky more knowledgeable about the Hadeeth of the Messenger of Allaah sallallaahu alayhi wa sallam) than Shaykh Naasir. Refer to ad-Dustoorul-Urduniyyah (8/10/1999).

Therefore, the key to a return of the glory of Islaam means implementation of beneficial knowledge and establishing righteous and correct actions, and this is a very great affair which the Muslims cannot reach, except through the methodology (manhaj) of tasfiyyah (purification and correction) and tarbiyyah (education and cultivation). These two are very great obligations. By the first of these (tasfiyyah), the following is intended:

With regards to the second obligation (tarbiyyah), then by it I mean: cultivating the young generation upon this Islaam, purified from all that we have mentioned, and giving them a correct Islaamic education from the start—without any influence from the disbelieving western education. There is no doubt that bringing these two obligations about requires huge efforts and sincere cooperation among all Muslims, individuals, and groups, from all those who are truly concerned with establishing the desired Islaamic society, each one working in his own field and specialty.” Refer to Fiqhul-Waaqi’ (p. 49-51).

⁷ As for those who quote from him (rahimahullaah) that he said, “I learnt, but I did not teach,” then he only said it out of humility and not to oppress his soul. So is it anything other than knowledge that he taught? Was it merely words and sentiments or perhaps it was just violent fanaticism?!

⁸ There is no contradiction between the two as will become clear with careful consideration. By Allaah, how many times have we seen Shaykh al-Albaanee listening to one below him – out of humility – in his sittings. Rather, he would ask his younger students and question them about whatever troubles him from research in knowledge. And he would accept the truth with gratefulness when he was in a debate and the result was not in his favour. He felt no pride, nor superiority. O Allaah, rectify our hearts and grant us refuge from the evils of our own souls.

A Word About at-Tasfiyyah wat-Tarbiyyah⁹

The Imaam, the Muhaddith of Shaam, al-’Allaamah Muhammad Naasirud-Deen al-Albaanee, rahimahullaah, (d.1420H) said,

It is inevitable that we must begin with at-tasfiyyah wat-tarbiyyah (purification and education). So any movement that has not been established upon this foundation, there is no benefit in it at all. So in order to prove the soundness of the view that we have adopted concerning this manhaj, we return to the Noble Book of Allaah. So in it is an aayah that proves the error of everyone who does not agree with us that in the origin must be at-tasfiyyah and then at-tarbiyyah. Allaah the Exalted said,

This is the intended aayah. And all of the mufassireen have agreed that the meaning of helping (nasr) Allaah here is to act in accordance to His ahkaam (rules and regulations). From that as well is to have eemaan with respect to the ghayb (unseen) which Allaah, the Glorified and Exalted, made the first condition for the Believers.

So therefore, one cannot help Allaah in reality unless he carries out the commandments of Allaah. So how is it possible for us to enter into Jihaad with knowledge when we have not helped Allaah, nor have we agreed upon what the mufassireen agreed?

How can we enter into Jihaad when our ’aqeedah is divided and destroyed? How can we perform Jihaad when our akhlaaq (manners) goes together with corruption? Therefore, it is inevitable that the rectification of the ’aqeedah and the education of the individual must take place before beginning the Jihaad. I know that the affair shall not remain safe from opposition to our manhaj of at-tasfiyyah wat-tarbiyyah. So there shall emerge one who will say, “The establishment of at-tasfiyyah wat-tarbiyyah is an affair that requires many long years!”¹⁰ However, I say: This is not what is important with regards to the affair. Rather, the important thing is that we must carry out what our Religion and our Magnificent Lord has commanded us with. The important thing is that we must begin by gaining an understanding of our Religion first. After that, one must realize that the important thing is not how long or short the path will be. Indeed, I direct my words towards the men of the da’wah amongst the Muslims, the scholars, and the opponents. And I shall call them to be upon complete knowledge concerning the authentic Islaam. And I call for war against every act of negligence and heedlessness and against every opposition or disagreement.

“And do not disagree, or you will become weak and your strength will depart.”

So when we have cleared up this disagreement and negligence and put them in their proper places, the return, the unity and the agreement will result in actualizing materialistic strength.

And prepare against them whatever you are able to of power and steeds of war by which you may terrify the enemy of Allaah and your enemy.”

So the actualization of material power is an affair that is taken for granted. Therefore, there is no escape from building factories, arms factories, and other than them. However, it is inevitable that before all of this, there must be a return to the correct practice of the Religion as it was practiced by the Messenger (sallallaahu ‘alayhi wa sallam) and his Companions, in ’aqeedah, worship, dealings, and everything else related to the affairs of the Sharee’ah. You will not find anyone from amongst the Muslims carrying this out except the Salafiyyeen.¹¹ So they are the ones who place the diacritical marks upon the letters. They (the Salafiyyeen) are the only Muslims who have aided Allaah by carrying out what He commanded them with of tasfiyyah and tarbiyyah. They (the Salafiyyeen) are the only ones who resemble the one sect that is saved from the Fire out of the seventy-three sects which the Prophet (sallallaahu ‘alayhi wa sallam) was asked about so he said, “They are in the Fire.”¹²

Due to this, I return back to my original statement: There is nothing in the sincere path besides the Book and the Sunnah and at-tasfiyyah wat-tarbiyyah with the two of them. This calls for gaining an understanding of the science of hadeeth and distinguishing the saheeh (authentic) from the da’eef (weak), so that we do not base our worship upon faulty ahkaam, which many of the Muslims have fallen into because they relied upon weak ahaadeeth.

This must occur upon the plateau of knowledge. So when we head towards tarbiyyah, we find severe errors. So the akhlaaq of the Muslims in tarbiyyah is divided and destroyed. There is no escape from at-tasfiyyah wat-tarbiyyah and a correct return to Islaam. How many times have I been amazed with regards to this issue by the statement of one of the callers to Islaam who is not from amongst the Salafiyyeen. However, his companions did not act upon this statement, “Establish the Islaamic state in your heart, it will be established for you upon your earth.”

Indeed, many of the Muslim callers have erred when they neglected this starting point of ours, and when they said, “These times are not times for at-tasfiyyah wat-tarbiyyah; these are times for unity and gathering together.” Then how will this unity come about when differing is found throughout the usool (foundations) and furoo’ (branches)? Indeed, it is weakness and division that is spreading dangerously amongst the Muslims. And its sole medicine is found in what we have discussed previously about the safe return to the sound Islaam or about implementing our manhaj of at-tasfiyyah wat-tarbiyyah. So perhaps there is sufficiency in this account, and the praise is for Allaah, Lord of the worlds. End of al-Albaanee’s words.¹³

⁹ This section is an introductory addition from the publisher to enable the readers to understand the Salafee methodology of purification and education; it is not part of the original work.

¹⁰ Ibn Sa’d (rahimahullaah) relates in at-Tabaqaat (7/163-165), “A group of Muslims came to al-Hasan al-Basree (d.110H) seeking a verdict for rebelling against al-Hajjaaj. So they said, “O Abaa Sa’eed! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and did this and did that?” So, al-Hasan said, “I say not to fight him. If this is a punishment from Allaah then you will not be able to remove it with your swords. If this is a trial from Allaah, then be patient until Allaah’s judgement comes, and He is the best of judges.” So they left al-Hasan and disagreed with him and rebelled against al-Hajjaaj, so he killed them all. And about this, al-Hasan used to say, “If only the people had patience when they are being tested by their unjust ruler, it would not be long before Allaah would give them a way out. However, they always rush for their swords, so they are left to their swords. By Allaah! Not for even a single day did they bring about any good.”

Ibn Abil-’Izz, rahimahullaah, (d.792H) said, “Indeed, in patiently bearing their tyranny lies the wiping away of sins and a great reward. Since Allaah has not given them authority over us except due to the corruption of our own actions—and the reward is of the same type as the action. So we should strive hard in seeking the forgiveness of Allaah, repent to Him and correct our actions… So if the subjects desire an end to the oppression of the oppressive rulers, then let them also cease oppressing themselves (through sins and disobedience). Refer to Sharhul-’Aqeedatit-Tahaawiyyah (p. 382).

¹¹ In the verdict of the Permanent Committee, (no. 1361), (1/165) there occurs, “Salafiyyah is an ascription to the Salaf, and the Salaf are the Companions of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) and the Imaams of Guidance from the first three generations (radiyallaahu ’anhum), those whose goodness has been testified for by the Messenger of Allaah (sallallaahu ‘alayhi wa sallam),

The best of people are my generation, then those who follow after them, then those who follow after them, then there will come a people whose testimony will precede their oath and their oath will precede their testimony.” And ‘the Salafiyyeen’ is the plural of ‘Salafee,’ which is an ascription to the Salaf, and its meaning has already preceded. And they are the ones who traverse upon the minhaaj of the Salaf, from amongst the followers of the Book and the Sunnah. They are those who call to them both (the Book and the Sunnah) and to acting upon them. And because of this they are from Ahlus-Sunnah wal-Jamaa’ah.

¹² Here, the author is referring to the famous hadeeth: From ’Abdullaah Ibn ’Amr Ibnul-’Aas (radiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, “There will come upon my Ummah what came upon the Children of Israa’eel, hand span by hand-span, to the extent that if one of them fornicated openly with his mother, there would be someone from my Ummah who would be like this. Verily, the Children of Israa’eel split into seventy-two sects, and my Ummah will split up into seventy-three sects, all of them being in the Fire, except one.”

They said, ‘And which one is that O Messenger of Allaah?’ He said, “That which I am upon today and my Companions.”

Stated Shaykhul-Islaam Ibn Taymiyyah, (d.728H), rahimahullaah, “However, when the Prophet (sallallaahu ‘alayhi wa sallam) informed us that this Ummah would split into seventy-three sects, all of them being in the Fire except one and it is the Jamaa’ah, there occurs in a hadeeth from him (sallallaahu ‘alayhi wa sallam) that he said, ‘They are upon the likeness of what I am upon today, and my Companions.’ It refers to those who hold fast to Islaam, the descent and pure from defilement. They are Ahlus-Sunnah wal-Jamaa’ah, and from amongst them are the Saadiqeen (truthful ones), and the Shuhadaa‘ (martyrs), and the Saalihoon (righteous ones). And amongst them are those who know the guidance, the illuminators of darkness, and those whose great deeds have been narrated and whose virtues have been mentioned. And amongst them are the abdaal, and amongst them are the scholars of the Religion, and they are the Victorious Group about whom the Prophet (sallallaahu ‘alayhi wa sallam) said, “There shall always remain a group from my Ummah, victorious upon the truth. Those who forsake them or oppose them will not be able to harm them until the Hour is established.” We ask Allaah to make us from them, and not to allow our hearts to deviate after He has guided us.” Refer to Majmoo’ul-Fataawaa (1/411).

¹³ Taken from Hayaatul-Albaanee (1/388-391) of Muhammad Ibn Ibraaheem ash-Shaybaanee, slightly abridged

The Text – Fundamentals of the Salafee Methodology¹⁴

All praise is due to Allaah; we praise Him, we seek His aid and we seek His forgiveness. We seek refuge with Allaah from the evils of our souls and the evils of our actions. Whomsoever Allaah guides there is none to misguide and whomsoever Allaah misguides there is none to guide. I bear witness that there is no deity worthy of worship besides Allaah, alone, without any partners and I bear witness that Muhammad is His servant and Messenger.

“O you who believe! Fear Allaah as He should be feared, and die not except in a state of Islaam (as Muslims) with complete submission to Allaah.”

“O mankind! Be dutiful to your Lord, Who created you from a single person (Aadam), and from him (Aadam) He created his wife (Hawwaa, Eve), and from them both He created many men and women and fear

Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allaah is Ever an All-Watcher over you.”

“O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger, he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise).”¹⁵

To Proceed: Verily the best speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (sallallaahu ‘alayhi wa sallam). And the worst of affairs are the newly-invented matters every newly-invented matter is an innovation, every innovation is misguidance and all misguidance is in the Fire.¹⁶ As for what proceeds:¹⁷ So indeed the best of that with which we can open up our speech is the statement of Allaah the Blessed and Exalted,

“And the first to embrace Islaam from the emigrants and the helpers and those who followed them in goodness, Allaah is pleased with them and they are pleased with Him. He has prepared for them gardens underneath which rivers flow, to dwell therein forever. That is the greatest achievement.”

Indeed, this noble aayah is the foundation of that which is befitting for every Muslim to take as a starting point to attain knowledge of the da’wah.

¹⁴ In front of you lies an abridged translation of the book entitled, Usoolud-Da’watis-Salafiyyah. The book consists of the transcription of the lecture Usoolud-Da’watis-Salafiyyah delivered by Imaam Muhammad Naasirud-Deen al-Albaanee (rahimahullaah). Explanatory comments were added to this transcription from its commentary entitled, at-Ta’leeqaatus-Sunniyyahat-Tasfiyyah wat-Tarbiyyah

Table Of Contents

Biography: A Glimpse into the Life of Imaam Muhammad Naasirud-Deen al-Albaanee¹

A Word About at-Tasfiyyah wat-Tarbiyyah⁹

**The Text – Fundamentals of the Salafee Methodology**¹⁴

Table Of Contents

Biography: A Glimpse into the Life of Imaam Muhammad Naasirud-Deen al-Albaanee1

A Word About at-Tasfiyyah wat-Tarbiyyah9

The Text – Fundamentals of the Salafee Methodology14

Biography: A Glimpse into the Life of Imaam Muhammad Naasirud-Deen al-Albaanee¹

A Word About at-Tasfiyyah wat-Tarbiyyah⁹

**The Text – Fundamentals of the Salafee Methodology**¹⁴