Discussion of "Ahmad al-Ghumari" and the story of "Al-Albani" with "Abdullah al-Habashi"
Machine translationRead the Arabic original
The Shaykh : And among his wonders is that he contradicts in this action his older brother, who is older and more knowledgeable, namely Ahmad, Ahmad ibn Abdullah ibn Sadiq al-Ghumari.
The questioner : Is Ahmad still alive?
The Shaykh : No, he died. He died many years ago. He was the first of these al-Ghumari family members I got to know, because he had come to Damascus and visited the Zahiriyyah Library. At that time, I was in a debate and exchange of responses with the Shaykh "Abdullah al-Habashi," who now, I mean, we receive very bad news about him in Lebanon. They enter mosques and beat the worshippers, and, and it is a terrible thing. It is as if he is a spy under the name of Shaykh "Abdullah al-Habashi al-Harari."
In that period, Shaykh "Ahmad al-Ghumari" came, so I presented to him some of the words of "Abdullah al-Habashi," and lo and behold, he responded to them just as I respond to him. This increased my certainty in the correctness of my response to Abdullah al-Habashi. Then, about a year ago, one of our Moroccan brothers there sent me two letters in the handwriting of "Ahmad al-Ghumari," writing to one of his friends about his trip to Damascus. He says that he met so-and-so and so-and-so there, and met with Shaykh Muhammad Nasir al-Din al-Albani. He tells, "Professor, words praising al-Albani in the science of hadith." And he says—and this is according to his madhhab: "If it were not for the fact that he is a Wahhabi and a Taymiyyi more than the Taymiyyis, he would be unique in his era in the science of hadith..." Al-Ghumari is our brother in this regard. Recently, we obtained a copy in which he traced the book "Al-Bidaya wa al-Nihaya," excuse me, "Bidayat al-Mujtahid wa Nihayat al-Muqtasid" by "Ibn Rushd al-Andalusi."
The questioner : He is a Maliki, of course.
The Shaykh : He is a Maliki, so he named his book "Al-Hidayah fi Takhrij Ahadith al-Bidaya," by Ibn Rushd.
The questioner : Is it a manuscript or printed?
The Shaykh : No, it is printed. We obtained a copy of eight volumes, but it is a print of the original, meaning "Al-Bidaya" by Ibn Rushd is a commentary on it; therefore.
The questioner : It is not as...
The Shaykh: Yes.
The point is: Ibn Rushd—may Allah have mercy on him—says: This hadith is agreed upon to be a sound hadith, the one that Abdullah weakened.
The questioner : Which is the hadith of...
The Shaykh: And upon you peace.
Yes?
Another questioner: A hadith of al-Bukhari.
The Shaykh : The hadith of al-Bukhari and Muslim, agreed upon. Shaykh "Ahmad al-Ghumari" traces it to al-Bukhari and Muslim and so on, and he authenticates it!
The questioner : And his brother contradicts him.
The Shaykh : Welcome.
And this wicked brother contradicts him. He has very strange contradictions, as if this person is afflicted with a love of showing off. "And the love of showing off cuts off showing off." Among the things he did in responding to the hadith of Lady Aisha, he says: That it is established from Lady Aisha that she completed the prayer. So if her hadith were: "The prayer was prescribed as two rak'ahs, two rak'ahs," she would not have completed it. In the hadith: "The prayer was prescribed as two rak'ahs, two rak'ahs" from Lady Aisha in "The Two Sahihs," it was said to the narrator of the hadith from Aisha, and he is Urwah ibn...
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh : Yes.
It was said to him: What is the matter that she used to complete it?
The questioner : ... .
The Shaykh : Yes, as long as, no, as long as she narrates that the prayer was prescribed as two rak'ahs, two rak'ahs; what is the matter that she completes it? Urwah said—and he is the most knowledgeable of people about her: She interpreted it as Uthman interpreted it.
Ibn Taymiyyah—may Allah have mercy on him—from his precision, and likewise Ibn al-Qayyim says: If the hadith that al-Daraqutni and others narrated from Aisha—also—that the Messenger used to shorten and complete when traveling, if this hadith were authentic from Aisha, Urwah would not have said about her that she interpreted it; because when Uthman interpreted it, he did not say the Messenger completed it, but rather some known excuses were brought for him, as you know. Also, Lady Aisha did not say: He completed it, but rather she interpreted it as Uthman interpreted it.
The point is: This wicked one—also—among his wickedness and cunning, what does he want to tell the readers? Something, something, I don't know if these people will die as Muslims or disbelievers or hypocrites. The hadith of Aisha that he weakens, he does not clarify to the readers that it is agreed upon. He does not say: It was narrated by al-Bukhari and Muslim.
The questioner : ... the hadith of Aisha.
The Shaykh : Yes, meaning he weakens it to the point that it does not occur to the reader how he weakens it when al-Bukhari and Muslim narrated it? Yes, at least... if he is one of the people of scrutiny, then scrutiny, otherwise he will doubt that Imam al-Bukhari and Muslim or so-and-so, he does not trace it!!
Likewise, he weakened the hadith of Ibn Abbas in "Sahih Muslim": "Indeed, Allah prescribed a prayer in travel of two rak'ahs, two rak'ahs." He also weakens it; because all these authentic hadiths contradict what? His five weak hadiths. He came to the hadith of Aisha in "Sunan al-Daraqutni" that the Messenger used to shorten and complete when traveling. Ibn Taymiyyah weakened it, Ibn al-Qayyim weakened it, Ibn Hajar al-Asqalani weakened it. All of them, he responds to them, he responds to them. His brother Ahmad quotes this hadith and says: "Everyone who has studied the biography of the Messenger—peace and blessings be upon him—and his travels knows that this hadith is false and has no basis, as Ibn Taymiyyah said." And I know between them "what the blacksmith made," meaning between the al-Ghumari family in general and Ibn Taymiyyah and Ibn al-Qayyim, but they cannot help but acknowledge their knowledge first.
The questioner : ... .
The Shaykh : Yes, so this Ahmad follows Ibn Taymiyyah in denying the hadith of al-Daraqutni. This one authenticates it in order to respond to the hadith of Lady Aisha whose authenticity is agreed upon. So it is very strange cunning, meaning a hadith that is agreed upon, he conceals its tracing, he does not trace it. A weak hadith, he tells you: So-and-so narrated it and so-and-so narrated it, and so on.
The questioner : ... and he conceals defects.
The Shaykh : He conceals defects in strange and very odd ways. So these people, meaning the Najdis, these are like al-Tuwajiri and others, when they follow the method of interpretation like these people, meaning in the result, so here is the lesson in the matter!
The questioner : No, I, the hadith—Glory be to Allah!—that I was surprised by—also—how the Shaykh, I mean... actually I don't know, may Allah forgive him, the Shaykh...
The Shaykh : The Shaykh—may Allah bless you—and I hope it is not backbiting, but rather it is in the category of identification, as you know:
"Criticism is not backbiting in six cases: *** The complainant, the identifier, and the warner."
So the Shaykh, despite the goodness of his heart and the sincerity of his intention and his eagerness to benefit the Muslims, he has something of...
The questioner : Is Ahmad still alive?
The Shaykh : No, he died. He died many years ago. He was the first of these al-Ghumari family members I got to know, because he had come to Damascus and visited the Zahiriyyah Library. At that time, I was in a debate and exchange of responses with the Shaykh "Abdullah al-Habashi," who now, I mean, we receive very bad news about him in Lebanon. They enter mosques and beat the worshippers, and, and it is a terrible thing. It is as if he is a spy under the name of Shaykh "Abdullah al-Habashi al-Harari."
In that period, Shaykh "Ahmad al-Ghumari" came, so I presented to him some of the words of "Abdullah al-Habashi," and lo and behold, he responded to them just as I respond to him. This increased my certainty in the correctness of my response to Abdullah al-Habashi. Then, about a year ago, one of our Moroccan brothers there sent me two letters in the handwriting of "Ahmad al-Ghumari," writing to one of his friends about his trip to Damascus. He says that he met so-and-so and so-and-so there, and met with Shaykh Muhammad Nasir al-Din al-Albani. He tells, "Professor, words praising al-Albani in the science of hadith." And he says—and this is according to his madhhab: "If it were not for the fact that he is a Wahhabi and a Taymiyyi more than the Taymiyyis, he would be unique in his era in the science of hadith..." Al-Ghumari is our brother in this regard. Recently, we obtained a copy in which he traced the book "Al-Bidaya wa al-Nihaya," excuse me, "Bidayat al-Mujtahid wa Nihayat al-Muqtasid" by "Ibn Rushd al-Andalusi."
The questioner : He is a Maliki, of course.
The Shaykh : He is a Maliki, so he named his book "Al-Hidayah fi Takhrij Ahadith al-Bidaya," by Ibn Rushd.
The questioner : Is it a manuscript or printed?
The Shaykh : No, it is printed. We obtained a copy of eight volumes, but it is a print of the original, meaning "Al-Bidaya" by Ibn Rushd is a commentary on it; therefore.
The questioner : It is not as...
The Shaykh: Yes.
The point is: Ibn Rushd—may Allah have mercy on him—says: This hadith is agreed upon to be a sound hadith, the one that Abdullah weakened.
The questioner : Which is the hadith of...
The Shaykh: And upon you peace.
Yes?
Another questioner: A hadith of al-Bukhari.
The Shaykh : The hadith of al-Bukhari and Muslim, agreed upon. Shaykh "Ahmad al-Ghumari" traces it to al-Bukhari and Muslim and so on, and he authenticates it!
The questioner : And his brother contradicts him.
The Shaykh : Welcome.
And this wicked brother contradicts him. He has very strange contradictions, as if this person is afflicted with a love of showing off. "And the love of showing off cuts off showing off." Among the things he did in responding to the hadith of Lady Aisha, he says: That it is established from Lady Aisha that she completed the prayer. So if her hadith were: "The prayer was prescribed as two rak'ahs, two rak'ahs," she would not have completed it. In the hadith: "The prayer was prescribed as two rak'ahs, two rak'ahs" from Lady Aisha in "The Two Sahihs," it was said to the narrator of the hadith from Aisha, and he is Urwah ibn...
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh : Yes.
It was said to him: What is the matter that she used to complete it?
The questioner : ... .
The Shaykh : Yes, as long as, no, as long as she narrates that the prayer was prescribed as two rak'ahs, two rak'ahs; what is the matter that she completes it? Urwah said—and he is the most knowledgeable of people about her: She interpreted it as Uthman interpreted it.
Ibn Taymiyyah—may Allah have mercy on him—from his precision, and likewise Ibn al-Qayyim says: If the hadith that al-Daraqutni and others narrated from Aisha—also—that the Messenger used to shorten and complete when traveling, if this hadith were authentic from Aisha, Urwah would not have said about her that she interpreted it; because when Uthman interpreted it, he did not say the Messenger completed it, but rather some known excuses were brought for him, as you know. Also, Lady Aisha did not say: He completed it, but rather she interpreted it as Uthman interpreted it.
The point is: This wicked one—also—among his wickedness and cunning, what does he want to tell the readers? Something, something, I don't know if these people will die as Muslims or disbelievers or hypocrites. The hadith of Aisha that he weakens, he does not clarify to the readers that it is agreed upon. He does not say: It was narrated by al-Bukhari and Muslim.
The questioner : ... the hadith of Aisha.
The Shaykh : Yes, meaning he weakens it to the point that it does not occur to the reader how he weakens it when al-Bukhari and Muslim narrated it? Yes, at least... if he is one of the people of scrutiny, then scrutiny, otherwise he will doubt that Imam al-Bukhari and Muslim or so-and-so, he does not trace it!!
Likewise, he weakened the hadith of Ibn Abbas in "Sahih Muslim": "Indeed, Allah prescribed a prayer in travel of two rak'ahs, two rak'ahs." He also weakens it; because all these authentic hadiths contradict what? His five weak hadiths. He came to the hadith of Aisha in "Sunan al-Daraqutni" that the Messenger used to shorten and complete when traveling. Ibn Taymiyyah weakened it, Ibn al-Qayyim weakened it, Ibn Hajar al-Asqalani weakened it. All of them, he responds to them, he responds to them. His brother Ahmad quotes this hadith and says: "Everyone who has studied the biography of the Messenger—peace and blessings be upon him—and his travels knows that this hadith is false and has no basis, as Ibn Taymiyyah said." And I know between them "what the blacksmith made," meaning between the al-Ghumari family in general and Ibn Taymiyyah and Ibn al-Qayyim, but they cannot help but acknowledge their knowledge first.
The questioner : ... .
The Shaykh : Yes, so this Ahmad follows Ibn Taymiyyah in denying the hadith of al-Daraqutni. This one authenticates it in order to respond to the hadith of Lady Aisha whose authenticity is agreed upon. So it is very strange cunning, meaning a hadith that is agreed upon, he conceals its tracing, he does not trace it. A weak hadith, he tells you: So-and-so narrated it and so-and-so narrated it, and so on.
The questioner : ... and he conceals defects.
The Shaykh : He conceals defects in strange and very odd ways. So these people, meaning the Najdis, these are like al-Tuwajiri and others, when they follow the method of interpretation like these people, meaning in the result, so here is the lesson in the matter!
The questioner : No, I, the hadith—Glory be to Allah!—that I was surprised by—also—how the Shaykh, I mean... actually I don't know, may Allah forgive him, the Shaykh...
The Shaykh : The Shaykh—may Allah bless you—and I hope it is not backbiting, but rather it is in the category of identification, as you know:
"Criticism is not backbiting in six cases: *** The complainant, the identifier, and the warner."
So the Shaykh, despite the goodness of his heart and the sincerity of his intention and his eagerness to benefit the Muslims, he has something of...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.