The Shaykh’s comments on Khalid al-'Arfaj’s input of *al-Jami' al-Saghir wa Ziyadatuhi* into a computer program, including the comments, corrections, and improvements of Shaykh al-Albani

The questioner : There is a young man named "Khalid al-'Arfaj" in the Eastern Province.

The Shaykh : Khalid what?

The questioner : Al-'Arfaj.

The Shaykh : Al-'Arifi?

The questioner : Al-'Arfaj.

The Shaykh : Al-'Arfaj?

The questioner : Khalid al-'Arfaj, yes. He is a young man who appears to be good and a Salafi. He input *al-Jami' al-Saghir wa Ziyadatuhi* into a computer with your comments, corrections, improvements, and weak hadith assessments. I have a copy of this program. If you wish to look at it, if Allah wills, and if you find the opportunity, I will show it to you, because he is selling it now. He mentioned, meaning he quoted things from you; it seems he spoke to you by telephone?

The Shaykh : I do not agree to anything that some people do unless I have looked at it; because I feel that these books, every time they are reprinted, need to be reviewed, because knowledge is advancing and being renewed. Therefore, I do not allow anyone to come and do something on their own without me being aware of it. However, my ability to look at it is not available at these times due to the tightness of time. So, what some people are doing today of collecting tapes and fatwas and the like and recording them, and then perhaps wanting to print them, if I had the time, I would find it a great service to knowledge, on the condition that I look at it and correct some things, but this is not available.

The questioner : He has finished it, and now he is selling it, on the computer. I bought a copy, I have it here.

The Shaykh : I am not in control of it, but this is my word and this is my advice.

The questioner : Okay, I understood from his intention that it is not printing on paper, but on the computer, so you can output any hadith.

The Shaykh : This is the first stage, but another will follow it.

Another questioner : Another on paper.

The Shaykh : Of course.

Another questioner : Therefore, our Shaykh, we are presenting it to you.

The Shaykh : Yes, that is correct, but this, in truth, if you had brought this to Oman, I would have excused you; because I have no free time.

Another questioner : By Allah, in truth, we sent it to Oman, but it did not arrive. And Allah willed that we send it a second time in the month of Ramadan, and you were here in the hospital—may Allah heal you—we were unable to meet you. And this time the brother informed us, and I was eager because I will give it to Shaykh Ibn Baz to give it to the Ifta department to print it.

The Shaykh : Look here.

Another questioner : This is from the printing, I did not print it.

The Shaykh : No, I do not think it is from the printing, because there are many things like this.

Another questioner : May Allah reward you with good. Yes, that is right.

The Shaykh : "That there be no severance between them" severance!! Here is something I do not know where you got it from. Al-Nasa'i narrated it, then you added and said "or a person in a state of major ritual impurity," a person in a state of major ritual impurity, its evidence is coming, or a menstruating woman or a woman with post-natal bleeding, where did you get this from?

Another questioner : I just exerted my effort and said we would analogize a menstruating woman to a person in a state of major ritual impurity, but now I realized after looking at it, so I said a person in a state of major ritual impurity can remove his state of major ritual impurity.

The Shaykh : That is it.

Another questioner : But... Subhan Allah!

The Shaykh : Therefore, it is not permissible.

Another questioner : Therefore, sitting with the scholars means there is much good in it.

The Shaykh : We come to this.

Another questioner : Some righteous scholars come to my mind now.

The Shaykh : Where did you get this from? Is this from the Sunnah?

Another questioner : Absolutely not. What happened is that a person at the end of his life needs a deed in which he is involved.

The Shaykh : This is philosophy, O Shaykh, fear Allah!

Another questioner : May Allah reward you with good.

The Shaykh : This is philosophy. When we said earlier, when we spoke about the unlegislated public interest and we detailed the statement in it, was the requirement present or not?

The questioner : Correct, correct.

The Shaykh : Was the requirement not present for the Messenger to bring some readers and read? The requirement was present; did he do it?

The questioner : Not at all.

The Shaykh : So this is deleted, but this is not struck through, be careful, it is not struck through as you did here in some issues with the Christian crucifixion.

Another questioner : What do you mean by Christian crucifixion?! Here, a question mark is placed on it, meaning some wrong things, one is crucified for them.

The Shaykh : Where did you see this? And this is a general affliction among the Muslims, they do not pay attention! And you are not the first one who was deceived by the moon.

Another questioner : The first time I have heard of it, I think it is at "A'jirna" or something like that.

The Shaykh : Yes, yes, yes, yes. Where is this? It might be here, do you see? Is this the cross?

Another questioner : Yes!

The Shaykh : And this is the mark of striking through and the mark of addition, and I have innovated a good innovation, do you have a good innovation or not? Look, this is the addition, in the European way.

Another questioner: Yes.

The Shaykh : And this is the mark of striking through or an X or call it what you want, have we dealt with it?

Another questioner : Okay, yes, correct, the shape is gone.

The Shaykh : As for doing it like this, head-on like this, this is not permissible! The Messenger (peace and blessings be upon him), as in *Sahih al-Bukhari*, used to bite it when he saw a cross.

Another questioner : Bite it?

The Shaykh : Bite it.

Another questioner : Bite it?

The Shaykh : Ah, biting is similar to gnawing. The important thing is that this passage must be deleted. This hamza was placed between the alif and the nun, and the correct thing is to delete it and place the hamza under the alif, because this is a typographical error we forgive. Okay, as for this, we do it like this.

Another questioner : Then we do, if Allah wills.

The Shaykh : Okay, here is an issue that also has precision, "They teach me the two testimonies gently so that my last word is La ilaha illa Allah." There is no necessity here, and even though it is the completion of the testimony, "Muhammad is the Messenger of Allah" is not said here, because first it is contrary to the Sunnah.

Another questioner : And the hadith only restricted it to: .

The Shaykh : This is a statement that has no place in grammar, because I tell you this did not come in the hadith, and this is what you said about it, so it is deleted. The point is that the deceased should be directing his entire heart to the worship of Allah alone, having no partner. Correct, the faith of a believer is not completed except by adding the second testimony to the first. Correct, this is in terms of teaching and life. But at the presence of death, only the testimony of the oneness of Allah is taught, as you know in the many hadiths. Say: "La ilaha illa Allah" only!

Another questioner : There is no god but Allah.

The Shaykh : Here, look at the error. If my soul departs, then close my eyes. How "my eyes"?

Another questioner : My eyes?

The Shaykh : My eyes. You made a large yaa here for me.

Another questioner : May Allah preserve you.

The Shaykh : Okay, what else did we manage to read in other than that... yes, why did you combine and the hadith is singular?

Another questioner : O Allah, reward us in his calamity?

The Shaykh : Yes.

Another questioner: Correct.

The Shaykh : Correct, or are you speaking in something other than authentic? .

Another questioner : What do you think, should I read to you or do you read?

The Shaykh : No, I will read.

Another questioner : May Allah assist you.

The Shaykh : Here there is a great consideration. You are commanding here; is this command effective in the Shari'ah? "Hasten to pay my debts from my personal wealth," okay, or else from my children's wealth, okay, . But as for this and my relatives, how do you have authority over the relatives? Meaning, if one of them volunteers, may Allah reward him with good, but you are commanding? It is not permissible.

Another questioner : Okay, so you restricted your command to...?

The Shaykh : It is not permissible. You have authority over him, but you do not have authority over these people; okay?

Another questioner: Yes.

The Shaykh : If you verify my death, do you want a medical committee or what?

Another questioner : Some people faint for more than an hour or two in a state of fainting, so it is not known . Therefore, once, I think it was strange in Oman, they mentioned that a person.

Another questioner : A story happened in Madinah, O Shaykh.

The Shaykh : May Allah bless you! Do not tire yourselves with the details, because one, two, or three details do not form a rule. Does the meaning of this word imply that they brought the doctor to rule on his death? Perhaps you say as I think, good for you, no, it does not mean this. So what does it mean? Because people today do it this way, meaning they are not buried.

The questioner : Until the doctor gives them the report.

The Shaykh : That is it, ah. .

The questioner : What is the ruling if I die in a land of disbelief and there is no Islamic cemetery there?

The Shaykh : He is transferred.

Another questioner : He is transferred. He is not to his country.

The Shaykh : No, just to save him from the non-Muslim environment.
...

The Shaykh : That you place, these are all martyms by ruling and not in reality; because the martyr in reality is the first one who died in the battle.
...

The Shaykh : This is exempt from declension, is it not?

Another questioner: All right.
...

Another questioner : What is it?

The Shaykh : It is a summary of the book "The Description of Prayer."

The questioner : That is what we intended with it.

The Shaykh : But who reads this will?

The questioner : Only this, meaning every Muslim receives it and reads it once, so that when the one who wraps the body dies, we read to him what he should do; the one who washes the body is read to what he should do; the one who buries is read to what he should do.

The Shaykh : This is a summary of the book "The Description of Prayer," but what is the will? How many pages is this?

The questioner : .

The Shaykh : The will will be , who reads it? And who executes it?

Another questioner : We summarized it in seven pages, meaning without mentioning the chain of narration and...
...

The Shaykh : ... those who pray for me, how is this abundance?

Another questioner : He is prayed for—for example—in the mosque, there are many praying, and he is not prayed for in the cemetery.

The Shaykh : No, praying in the cemetery is prohibited. I am asking how the abundance is achieved. Does not the announcement fall within the concept of abundance? Yes?

Another questioner : The funeral procession, the announcement of death.

Another questioner : The announcement and the delay.

The Shaykh : Does it not fall within the concept of abundance?

Another questioner : Yes, it falls within it.

The Shaykh : And is it permissible?

Another questioner : Not at all.

The Shaykh : So then?

Another questioner : It is corrected.
...

The Shaykh : In several phrases, it is possible—for example—to say: that he is prayed for in a place where a large gathering is present, and the like. As for you making it abundant?

Another questioner : And the matter is not in their hands.

The Shaykh : It is not in their hands. Why did you not say here "the opening of the book and a surah"? What is correct with you and a surah?

Another questioner : It is correct, it passed with us.

The Shaykh : What is correct with you, or is it correct?

Another questioner : Correct.

The Shaykh : Why did you not say?
...

Another questioner : Silently.

The Shaykh : Why?

Another questioner : I am saying now, if there is a large gathering, I am just raising the idea to you, that is why I left it like this.

The Shaykh : Do you remember the uncodified public interest? How was the Messenger (peace and blessings be upon him) in the mosque, was there not a large gathering?

The questioner : Yes, correct, but now, like the Sacred Precinct—for example—there are crowds, so if he said the taslim in a low voice, it would not be possible for the others to hear the sound.

The Shaykh: May Allah forgive you.

Another questioner : May Allah bless you.

The Shaykh : If the imam says like this: "Peace be upon you and Allah's mercy" [in a low voice]; what will those behind him do?

Another questioner : They will say the taslim.

The Shaykh : And those behind them?

Another questioner : They will say the taslim, they will say the taslim.

The Shaykh : So the taslim here must be like the waves of the sea, what is the obstacle?

Another questioner : And who are those outside?

The Shaykh : Which outside?

The questioner : Outside the mosque; because the mosque is not all the same.

The Shaykh : Meaning, is there a barrier like the barrier of Dhul-Qarnayn between them and those who said the taslim?

Another questioner : This can be implemented in a mosque if this is the case.

The Shaykh : No, do not repeat your words.

Another questioner : ... .

The Shaykh : Do not repeat your words, because your words are not in a foreign language, it is understood, but I am telling you.

Another questioner : It is possible that the taslim...

The Shaykh : Meaning, what is the obstacle? I see you—and forgive me—as one of the people of opinion.

Another questioner: There is no power nor strength except with Allah.

The Shaykh : Perhaps you were a Hanafi from the people of opinion, like my story, so old remnants remained in you.

Another questioner : We grew up in the Hanafi school until Allah granted us the Islamic University.

The Shaykh : So why do you judge the Sunnah by your opinion?

Another questioner : May Allah will that we do not judge it, and if it happens, it is due to remnants.

The Shaykh : Our Lord, do not hold us accountable if we forget or make a mistake.
...

The Shaykh : Is the ruling correct for the man?

Another questioner : By Allah, I do not know.

The Shaykh : Look at what the hadith says, "We witnessed"; read now?

The questioner : .

The Shaykh : Ah, so he descended into her grave, likewise he descended into his grave?

Another questioner : The man descends, the man.

The Shaykh : And he must not have had intercourse that night?

Another questioner : Here the ruling differs, yes, correct, correct.

The questioner : Meaning this condition is?

The Shaykh : Specific to women, of course. Generally? Where does the generality come from? Is the text general or specific?

Another questioner : I do not know.

The Shaykh : How do you not know, my brother? Is this a specific case, does it have generality?

Another questioner : I do not think it has generality.

The Shaykh : How?

Another questioner : I do not think it has generality.

The Shaykh : That is enough, you know, so adhere to it. But I will tell you something else, for the sake of precision in research and knowledge: it has generality and it does not have generality. Do you know how?

Another questioner: No.

The Shaykh : It has generality regarding anyone other than Zaynab and Abu Talhah, so it includes every woman and every man who wants to lower a woman into the grave. From this perspective, it is not specific. But it is not general such that this ruling is applied to a man who wants to lower a man into his grave. It is required of this one who lowers that he has not had intercourse with his wife that night. No, this has no generality. Is it clear?

Another questioner : Is that clear?

Another questioner : Does the fact that the Prophet (peace and blessings be upon him) buried men from the Companions and did not require that a man who had not had intercourse lower them indicate the absence of this generality?

The Shaykh : Of course, it is so.
...

The Shaykh : In my copy of "Rulings on Funerals," which will be printed correctly later—may Allah will it—because is not in al-Bukhari, in al-Bukhari it is , this is the narration of Muslim. When visiting graves, make this supplication, whether the one visited is a man or a woman? Or does the university study not help you?

The questioner : The visitor or the one visited?

The Shaykh : I say: and when visiting graves, whether the one visited is a man or a woman? Or do you mean if you are a man?

Another questioner : I mean the man.

The Shaykh : And the woman?

Another questioner : And what do we do for the woman? Do we make this supplication for her or not?

The Shaykh : And when visiting graves, make this supplication. Excuse me, I made a mistake, whether the visitor is a man.

The questioner : Yes, a man.

The Shaykh : Ah, a man, and not a woman, but here there is a contradiction.

Another questioner : What is it?

The Shaykh : Look at what the Messenger of Allah (peace and blessings be upon him) taught to the Mother of the Believers, A'ishah.

Another questioner : I mean by that the wording...

The Shaykh : I am not asking you what you intend, I asked you what you intend?! So why do you answer me about something I did not ask you about? I say you have a contradiction. When visiting graves, meaning: when a man visits graves, he makes this supplication which the Messenger of Allah (peace and blessings be upon him) taught to the Mother of the Believers, A'ishah. Why did he teach A'ishah this supplication which is used when visiting graves? And she is a woman? And you say women do not visit graves. Take it and reflect.

Another questioner : She asked him, and said to him: How do I say it?

The Shaykh : You are answering about something that tires you.

Another questioner : Correct, ... how do I say it to them, O Messenger of Allah?

The Shaykh : Even your wording is consistent if you add the following addition, otherwise you are contradictory. And when visiting graves, whether by a man or a woman, he makes this supplication which the Messenger taught A'ishah. And when a man visits graves, he makes this supplication which the Messenger taught A'ishah.

The questioner : There is a contradiction!

The Shaykh : So either you remove the evidence.

The questioner: Yes!

The Shaykh : Because it contradicts your claim. The evidence... indicates that it is permissible for a woman to visit graves and say what the Messenger taught A'ishah. Or you correct your wording here at the beginning of the paragraph and say: And when visiting graves, whether by a man or a woman, he makes this supplication to the end of it.

Another questioner : And when men visit graves, he makes this supplication which the Messenger (peace and blessings be upon him) taught A'ishah.

The Shaykh : Contradiction!

The questioner : Which the Messenger (peace and blessings be upon him) taught, or we mention the hadith without mentioning...

The Shaykh : Now the research moves from the compiler of the treatise to those present. Did you understand what I am saying?

Another questioner : Yes, yes.

The Shaykh: All right.

Another questioner : The research now with us is the issue that it is not valid for women to visit graves.

The Shaykh : This statement is not valid.

Another questioner : We have, we women do not visit graves.

The Shaykh : The hadith, you brought it.