20 Points Regarding Shaykh al-Albaanee by Abu Hudhayfah
as-salaamu 'alaykum wa rahmatullaahi wa barakaatuhu...
[1] Shaykh Al-Albani has Ijaza in hadith from the late Allamah Shaykh Muhammad Raghib at-Tabaagh with whom he studied hadith sciences, gaining authority to transmit from him. The Shaykh himself refers to this Ijaza in Mukhtasar al-Uluw (p.72) and in Tahdir as-Sajid (p.63). He has a further Ijaza from Shaykh Bahjatul Baitaar(through whom his isnad stretches back to Imam Ahmad). These are mentioned in the book Hayat Al-Albani (the Life of Al-Albani) by Muhammad ash-Shaibaani. This sort of Ijaza is given only to those who have excelled in hadith and can be trusted to accurately convey a hadith. A copy of the Ijaza is in the possession of his student, Ali Hassan al-Halabi. So it is not correct to say that the Shaykh is self-taught from books, without authority and without Ijaza.
Whilst we are on the subject, I think it would not be out of place here to mention a few snippets from Shaykh Al-Albani's life and career to further emphasise his great standing in the field of hadith science as well as the respect shown to him by other scholars. One cannot really do the subject justice in one or two brief emails, however, I hope the readers will find this information both encouraging and interesting:
[1] Shaykh Al-Albani was born in 1914 in Ashkodera, the former capital of Albania.
[2] His first shaykh was his father, Al-Haaj Nuh Najjatee, who himself had completed Shariah studies in Istanbul, returning to Albania as one of its Hanafi scholars. Under his father's guidance, Shaykh Al-Albani studied Qur'an, tajwid, Arabic language as well as Hanafi fiqh.
[3] He further studied Hanafi fiqh and Arabic language under Shaykh Sa'eed al-Burhan.
[4] He would attend the lectures of Imam Abdul-Fattaah and Shaykh Tawfiq al-Barzah.
[5] The Shaykh met the late hadith master, Ahmad Shakir, with whom he participated in knowledge based discussions on hadith and its research.
[6] He met the late Indian hadith scholar, Shaykh Abdul-Samad Sharf ad-Deen, who himself had referenced the hadith to the first volume of An-Nasa'ee's Sunan al-Kubra as well as Al-Mizzi's monumental Tuhfatul-Ashraf, and they continued to exchange letters on matters of knowledge. In one such letter, Shaykh Abdul-Samad expressed his belief that Shaykh Al-Albani was the greatest hadith scholar of the time.
[7] In recognition of his knowledge of hadith, he was commissioned as far back as 1955 by the Faculty of Shariah at Damascus University to carry out detailed analysis and research into hadith related to buying and selling and other business related transactions.
[8] Shaykh Al-Albani began his formal work in the field of hadith by transcribing Al-Hafidh al-Iraqi's monumental Al-Mughni 'an Hamlil Asfar, being a study of the various hadith and narrations contained in Al-Ghazali's famous Ihya Ulum ad-Din. This work alone contains some 5000 hadith.
[9] The Shaykh was famous for attending the Zahiriyyah library in Damascus, and was eventually given his own set of keys due to his frequent and lengthy study there. On one such occasion, an important folio was missing from a manuscript in use by the Shaykh and this led Shaykh Al-Albani to painstakingly catalogue all the hadith manuscripts in the library in an endeavour to locate the missing folio. Consequently, he gained in-depth knowledge of 1000s of hadith manuscripts, something that was attested to years later by Dr. Muhammad Mustafa Azami in the introduction to Studies in Early Hadith Literature where he said: 'I wish to express my gratitude to Shaikh Nasir al-Din al-Albani, who placed his extensive knowledge of rare manuscripts at my disposal.'
[10] Shaykh Al-Albani would sometimes mention his extreme poverty during his early life. He said he would be reduced to picking up scraps of paper from the street, often discarded wedding cards, and use them to write his hadith notes on. Often, he would purchase scrap paper in bulk from the rubbish dump and take it home to use.
[11] He would correspond with numerous scholars, particularly those from India and Pakistan, discussing matters related to hadith and the religion in general, including Shaykh Muhammad Zamzami from Morocco and Ubaydullah Rahman, the author of Mirqat al-Mafatih Sharh Mushkila al-Masabih.
[12] His skill in hadith is attested to by a host of qualified scholars, past and present, including Dr. Amin al-Misri, head of Islamic Studies at Madinah University who considered himself to be one of the Shaykh's students; also Dr. Subhi as-Salah, former head of Hadith Sciences at the University of Damascus; Dr. Ahmad al-Asaal, head of Islamic Studies at Riyadh University; the late Pakistani hadith scholar, Allamah Badiudeen Shah as-Sindee; Shaykh Muhammad Tayyib Awkeej, former head of Tafsir and Hadith at the University of Ankarah in Turkey; not to mention the likes of Shaykh Ibn Baz, Ibn al-Uthaymeen, Muqbil ibn Hadee and many others in later times.
[13] After a number of his works appeared in print, the Shaykh was chosen to teach hadith at the new Islamic University of Madinah for three years from 1381 to 1383H where he was also a member of University board. After this he returned to his former studies and work in the Zahiriyyah library. His love for Madinah University is evidenced by the fact that he bequeathed his entire personal library to the University.
[14] He would hold study circles twice a week whilst in Damascus which were attended by numerous students and university lecturers. In this way, the Shaykh completed instruction in the following classical and modern works:
Fathul-Majid of Abdur-Rahman ibn Husain ibn Muhamamd ibn Abdul-Wahhab
Rawdah an-Nadiyah of Siddiq Hasan Khan
Minhaj al-Islamiyyah of Muhammad Asad
Usul al-Fiqh of Al-Khallal
Mustalah at-Tarikh of Asad Rustum
Al-Halal wa al-Haram fil-Islam of Yusuf al-Qardawi
Fiqh as-Sunnah of Sayyid Sabiq
Bath al-Hathith of Ahmad Shakir
At-Targhib wa at-Tarhib of Al-Hafidh al-Mundhiri
Riyadh as-Saliheen on Imam an-Nawawi
Al-Imam fi Ahadith al-Ahqam of Ibn Daqeeq al-Eid
[15] After carrying out an analysis of the hadith in Ibn Khuzaymah's Sahih, the Indian hadith scholar, Muhamamd Mustafa Azami (head of Hadith Science in Makkah), chose Shaykh Al-Albani to verify and re-check his analysis and the work is currently published in 4 volumes containing both their comments. This is an indication of the level of trust placed in Shaykh Al-Albani's hadith ability by other scholars.
[16] In their edition of the well known hadith compilation, Mishkat al-Masabih, the Maktaba al-Islamee publishing house requested Shaykh Al-Albani to edit the work before publication.The publisher wrote in the introduction: 'We requested that the great hadith scholar, Shaykh Muhammad Nasir ad-Deen al-Albani, should help us in the checking of Mishkat and take responsibility for adding footnotes for any ahadith needing them, and researching and reproducing their sources and authenticity where needed, and correcting any deficiences'
[17] The Shaykhs printed works, mainly in the field of hadith and its sciences, number some 112 books. I personally have 17 of these books and these alone run into 45 volumes! He left behind him in manuscript form at least a further 70 works.
[18] It is recorded on one occasion (and this incident is available on two tape cassettes - his students were in the habit of recording his teaching sessions), that a man visited Shaykh Al-Albani in his home in Jordan claiming to be a prophet! How would we have reacted when faced with such a situation? Shaykh Al-Albani sat the man down and discussed his claims at length (as I said, covering two tape cassettes) and in the end the visitor made tawba from his claim and all present, including the Shaykh, were overcome with tears. In fact, how often is Shaykh Al-Albani heard on tape bursting into tears when speaking about Allah, His Messenger and the affairs of the Muslims?
[19] On another occasion (and I was told this by a Shaykh who was present in the gathering) he was visited by three men all claiming that Shaykh Al-Albani was a kafir. When it came time to pray they refused to pray behind him, saying it is not possible for a kafir to lead the prayer. The Shaykh accepted this, saying that in his eyes the three of them were Muslims so one of them should lead the prayer. Afterwards, they discussed their differences at length and when it came time for the following prayer, all three men insisted on praying behind Shaykh Al-Albani!
[20] During the course of his life the Shaykh has researched and commented on over 30,000 individual chains of transmission (isnad) for countless hadith, having spent 60 years in the study of the books of the Sunnah and being in the company of, and in contact with, its scholars.
Abu Hudhayfah
Member of - LI's MTL™crew (Marriage thread lovers)-
Sorry for the late reply. Where did I get WHAT from?
Wa aleykum salam wa rhametulah wa berekatu,
I have that book, the etiquette of marriage!
I also have this book called 'The book of knowledge' by an-Nasaa'ee, and some notes by shaykh Albaanee. I've got the Prophet's prayer described, and 'The night prayer in Ramadan' Hmmm I think that's all.
The ones underlined.
The path is long but I hope we meet,
After the grave and the Day, in paradise in bliss upon a reclined seat.
A traveler traveling - travelled from shirk to tawheed,
If I'm remembered for anything - let it be the Mercy I seek.
I just read a transcript of his on a debate with someone about Jihad, I thougth I'd share it.
Jihad
DEBATE BY SHAIKH NAASIR-UD-DEEN ALBAANI The discussion starts With a supporter of The Islamic Jihad Organization (IJO) From the tape of Sheikh Naasir-Ud-Deen Al-Albaanee Rahimahullah "Munatharah ma' tantheem al-jihad al-islami." in two tapes
I.J.O Supporter: We have no doubt that you are one of the first of the scholars in the century to call for the return to the understanding of the Salaf. There is no doubt that the issue of jihad is an issue of disagreement among those who follow the Manhaj of the Salaf-us-Saalih. In the issue of jihad, we call the people to fight jihad under two conditions : The first is that it has to be done in pure intention for the sake of Allah. The second that it has to be under the banner of Islam. However we hear from the devout Muslim youth other conditions that they narrate from you which we never heard about in Ahaadeeth, such conditions are Islamic knowledge (or Education and purification - Tasfiyah wa Tarbiyah) and having Khalifa or an Islamic state. These conditions we hear a lot from the brothers who follow manhaj as-Salaf, and I am among those who follow this manhaj INSHAALLAH. My Question is : do these conditions have any reference in the Sunnah ? or are they only an ijtihaad regarding the current situation and\or conditions? and before that do you really call for these conditions? Al-Albaanee: First of all, we agreed to discuss this issue with you to find out about your Da'waah.
I.J.O Supporter: I told you about it. Al-Albaanee: Then, explain your da'wa. Your questions are premature now, I want to understand what your da'wa is for.
I.J.O Supporter: My da'wa is clear, to do jihad according to the conditions I mentioned. Intention because the Prophet Muhammad (salallaahu'alayheewasallam) said "whoever fought for the word of Allah to be supreme, (that is) FISABILILLAH (for the sake of Allah)". Under the banner of Islam because the Prophet (salallaahu'alayheewasallam) said "whoever fought for the sake of 'asabiyah (partisanship) supporting one group or fighting another and died, he died the death of Jaahiliyyah (days of Ignorance)."
Al-Albaanee: OK. Do we need an Ameer to do jihad ?
I.J.O Supporter: No.
Al-Albaanee: So we do jihad in a big disorganized mess ? (Arabic : Fawda)
I.J.O Supporter: No ... but
Al-Albaanee: Also, your first condition which is the pure intention. This condition is for every worship, so we are done with it. Your second, under the Islamic banner, do you imagine jihad without an Ameer? How can we have an Islamic banner without an Ameer for that banner?
I.J.O Supporter: We can do jihad in a manner like: if a Muslim goes to a kafir enemy leader, and kills him.
Al-Albaanee: But we were talking about the jihad of a group. Jihad under an Islamic banner is it the jihad of one person or the jihad of a group? Also, a group of Muslims that leave for jihad, do they not need an Ameer to lead them?
I.J.O Supporter: Yes, yes of course. A group of Muslims who travel or leave for jihad need an Ameer. and If a group of Muslims of more than 3 leave for Jihad they need an Ameer.
Al-Albaanee: Then why did you not mention this as a condition?
I.J.O Supporter: Well, Okay, let us make it a third condition.
Al-Albaanee: Okay for the Fard 'Ayn jihad (compulsory on all Muslims), do we need a jama'a (group) for it or can it be done as individuals ?
I.J.O Supporter: Either case.
Al-Albaanee: This is not an answer.
I.J.O Supporter: Why is that?
Al-Albaanee: We said that jihad is two kinds : Fard Kifayah, which only a small group of Muslims can do, and if a group do it, the rest of the Muslims are not questioned about it. This kind of jihad individuals can do on their own. Fard 'Ayn which ALL the Muslims have to do it in a specific area. To do this kind of jihad, do we not need an Ameer to lead the Muslims?
I.J.O Supporter: Yes we need an Ameer for this group if it fights or if it doesn't fight. Al-Albaanee: Good Good, we return to say Ameer to mean a Khalifah of the Muslims.
I.J.O Supporter: No not a Khalifah.
Al-Albaanee: Why? is it dangerous to say Khalifah?
I.J.O Supporter: Yes of course, because this means we want to reap the fruit before we plant the trees.
Al-Albaanee: This is what I see you doing. You say you want an Ameer for the whole group of Muslims to lead jihad and at the same time you don't want him to be the Khalifah! Is this what you want?
I.J.O Supporter: Well, yes.
Al-Albaanee: !! Okay then where is this Ameer? and who is this Ameer? and can we have more than one Ameer? We are now on the condition we agreed on before, which is that we need an Ameer, and you claim that we need an Ameer to lead this group jihad without him being the Khalifah. Which do we get first, the Ameer or the jihad? this is like asking do we pray before the adhan or after. which comes first ? [after a while of arguing around]
I.J.O Supporter: Okay we do need an Ameer for the Fard 'ayn jihad before we start the jihad.
Al-Albaanee: Excellent. Then do we call to have an Ameer first, or do we call for the jihad first.
I.J.O Supporter: Well, both at the same time.
Al-Albaanee: Lahawlawalaquwataillabillaah (There is no might nor power except with Allah). We just agreed that we need an Ameer for Jihad al-'Ayn before we start the jihad. The next question is do we call for an Ameer First or do we call for the jihad first? This group, all kinds of groups need an Ameer. To call for this kind of jihad we do need an Ameer first, the Ameer will call for the Mujahideen and send those here and those there.
I.J.O Supporter: Okay, what if a group of Muslims read in the Qur'an about jihad and want to do jihad, so they gather for jihad and then appoint an Ameer on them.
Al-Albaanee: Ya akhi what you are describing is a case of jihad Fard al-Kifayah. For Fard Al-Kifayah it is okay for a small group to gather and go do jihad. For Fard al-'ayn we need the whole group of Muslims. How can we have the whole group of Muslims if we don't have a unified leadership for this kind for jihad? This kind of Ameer, I do not see any of the Mujahideen calling for it. Why do you not call for that Ameer?
I.J.O Supporter: Okay then let us call for this Ameer.
Al-Albaanee : OK, then what are the characteristics for this Ameer, in your opinion?
I.J.O Supporter: [some characteristics]
Al-Albaanee: And do you see an Ameer with these qualities ?
I.J.O Supporter: Yes, many.
Al-Albaanee: Where?
I.J.O Supporter: Everywhere.
Al-Albaanee: We said that we need an Ameer for the whole group, i.e. for all the Muslims. How can we have more than one Ameer for all the Muslims?
I.J.O Supporter: ... [arguing around]
Al-Albaanee: Do you know what does the Ahaadeeth of Huthayfah bin yaman (radiallaahu'anhu) [fa in lam yakun lahom jama'a wa la imam (If there is no jamah and no leader)] say about this, does it lead to the conclusion that this jihad needs a Khalifah, or otherwise? Ahaadeeth narrated in Bukhaaree , Kitaab Al-Manaqib, Ahaadeeth #3338 Ahaadeeth says:When people were asking the Prophet Muhammad (salallaahu'alayheewasallam) about the goodness, I was asking about the evil in fear that it may get to me, so I asked "O prophet of Allah (salallaahu'alayheewasallam) we were in Jaahiliyyah then Allah brought this goodness, will there be any evil after it?" The Prophet Muhammad (salallaahu'alayheewasallam) said "yes there will", I said "will there be goodness after it?" he (salallaahu'alayheewasallam) said "yes and it has some impurities" I asked "and what are its impurities?" he (salallaahu'alayheewasallam) said "People who guide without my guidance, you know of them and deny." I asked "Is there evil after this goodness?" he (salallaahu'alayheewasallam) said "Yes, there will be preachers who preach for the doors of hellfire, whoever answers them they throw him into hellfire" so I said "O Prophet of Allah(salallaahu'alayheewasallam) ,describe them for us" he (salallaahu'alayheewasallam) said "they are from you and they speak from our language." so I asked "what should I do if I witness that?" the prophet (salallaahu'alayheewasallam) said "stick with the group of Muslims and their leader" I asked "what if they had no leader?" he (salallaahu'alayheewasallam) said "if they had no leader or imam, then leave all these groups even if you had to bite on a tree until your death."
I.J.O Supporter: What does this Ahaadeeth have to do with our discussion?
Al-Albaanee: Did Hudhayfah (radiallaahu'anhu) not ask the Prophet (salallaahu'alayheewasallam) about what to do when there are callers to the doors of hellfire? The Prophet (salallaahu'alayheewa- sallaam) answered that he must stick to the imam of the jama'a, if there is no imam then let him stay away from every jama'a. Do these conditions apply to today? Do we not have people who claim to be Muslims yet they are callers to hellfire? Is Khalifah not missing?
I.J.O Supporter: I prefer to to discuss other Ahaadeeths, like "there is still a portion of my nation fighting for the right, they do not care whoever disagreed with them or let them down." Al-Albaanee: What does this have to do with our discussion? We are not in disagreement about calling for jihad. We are in agreement that jihad is a an obligation (Fard 'Ayn) today, what we disagree on is that do we need a Khalifah first or not. What you quoted adds nothing to the argument. We both agree that jihad is a Fard. Do you understand? What we disagree about is the issue of needing a Khalifah to start this jihad.
I.J.O Supporter: OK.
Al-Albaanee: Notice that the Prophet (salallaahu'alayheewasallam) advised Hudhayfah (radiallaahu'anhu) to stick with the imam of the Muslims and their main group. You have that all the conditions in that Ahaadeeth are true today ..
I.J.O Supporter: True ...
Al-Albaani: and the Prophet (salallaahu'alayheewasallam) said if the Muslims had no imam or jama'a, to leave all the groups. so what do you do now?
I.J.O Supporter: Well, we try to look for the group of Muslims and find an imam for it.
Al-Albaanee: This is what we call for! jihad is fard, but right now is not the time for it. We need the imam first and that the Prophet Muhammad (salallaahu'alayheewasallam) ordered you to follow and stick with his group.
I.J.O Supporter: How do we know that we cannot do jihad until we get this Khalifah that is indeed necessary?
Al-Albaanee: The Ahaadeeth says if the Muslims had no one leader then leave all the groups. And we already said before that the jihad for fard al-'ayn has to be done the jama'a led by a leader to all the Muslims, an Ameer. If the Muslims had no leader they stay away from ALL groups. How can they do group jihad if they should at the same time stay away from all groups??? you are contradicting what you already agreed on. Islamically we have only one banner, one group and one leader. We do need this one group to start the fard al-'Ayn jihad.
I.J.O Supporter: ...
Al-Albaanee: Now what I want to do is prove to you that this Ameer of the fard 'Ayn jihad must be a Khalifah, not just an Ameer. The Dalleel (proof) is the Ahaadeeth of Hudhayfah (radiallaahu'anhu) again. Sometimes as you know the evidence is clear and sometimes not very, (qat'i al-dilalah, or thahiri al-dilalah). Let us consider an example of a Sheikh advising his student on the guidelines of this hadith. The student asks his Sheikh what to do to to avoid the evil, the Sheikh says stick with the imam of the Muslims. The student answers that the Muslims have no khalifah, so the Sheikh advises him to stay away from all the groups. This student is obedient to his Sheikh and this Sheikh that is following his Prophet (salallaahu'alay- heewasallaam). What would this student do? He would go ahead living his life in a valley looking after his sheep or whatever, worshiping Allah. Where is jihad? If it was a Waajib on this Muslim to fight then the Sheikh would tell him to fight, and not to stay away from every group. Is there a jihad here? As long as there is no imam then there is no jihad. This evidence is Qat'i al-Dilalah (clear evidence). Jihaad must be in the supervision of an Imam, or Khalifah. But let me tell you about some thing that troubles many of the students of knowledge, that there are many groups that fight like the Afghan or those in Syria a decade or more ago. Those people, if they want to fight they must be under the leadership of one Ameer, that doesn't mean that Syrians fight in Afghanistan and Afghanis in Syria, no. It means that both fighting groups must be under the supervision on one Imam and one khalifah. If there was no one imam and no one jama'a (not in the meaning of two fighting groups, but in the meaning of one group in their unity of leadership, but could be more than one group of fighters each fighting in a part of the Islamic world), both groups would be operating on their own.
To do this fard 'ayn jihad, the Waajib of the Muslims is unity, the unity needs a Khalifah. To establish this thing, we must start with education and purification (Tasfiyah wa Tarbiyah). We can not start with jihad right now. You say that there are many groups for jihad, yet all these groups are in disagreement and as Allah said in Qur'aan "wa la tanaza'o fa tafshalu wa thahaba ree'okum". We are today many like the flowing of the river, what you want to do is give legitimacy to these ghutha' groups.
I.J.O Supporter: Okay then how does this education and purification (Tasfiyah wa Tarbiyah) lead to Khalifah?
Al-Albaanee: History repeats itself. Everybody claims that the prophet is their role model. Our Prophet (salallaahu'alayheewasallam) spent the first half of his message in making da'wa, and he started with it not with jihad. The prophet (salallaahu'alayheewasallam) first raised his companions with Islamic education like he educated them to say the word of truth and not be afraid of it, he (salallaahu'alayheewasallam) also taught them the Islamic teachings. We know that our Islam today is not like it was when Allah revealed "today I have completed your religion", many things have indeed been added to Islam, do you not agree?
I.J.O Supporter: Yes I fully agree. but there are many Qur'ânic proofs that jihad is an important obligation!
Al-Albaanee: I do not deny that, but ya akhi the question is "where do we start from?" My da'wa is : To do this jihad we need an Ameer, to get this Ameer we must work on the Tasfiyah and Tarbiyah. Think about this on your own, by considering the Ahaadeeth of Hudhayfah (radiallaahu'anhu) which do we need first jihad or the Ameer?
I.J.O Supporter: Has anyone before called for Tasfiyah and Tarbiyah before jihad?
Al-Albaanee: May Allah be merciful with you. Tell me when did the Muslims not have a unified Khalifah?
I.J.O Supporter: What about the time of Ali (radiallaahu'anhu) and Mu'awiyah (radiallaahu'anhu)?
Al-Albaanee: You mean you have a doubt that Ali (radiallaahu'anhu) was right, and that Mu'awiyah (radiallaahu'anhu) was wrong?
I.J.O Supporter: No ... but
Al-Albaanee: No "but"s. How many khulafaa were there? [after a while of discussion]
I.J.O Supporter: OK, OK, one.
A listener: To be frank my Sheikh, this discussion is going nowhere. If one does not make his intention and mind pure he will never understand.
Al-Albaani: This is indeed a good advice. We live in an age where one of the fatal characters is spread, which is everyone liking his own opinion. Today everybody who reads a bit of Qur'aan or learns a bit of Ahkaam (rulings) and Ahaadeeths, he thinks he is something in 'ilm (knowledge) although he can not read the Ahaadeeths without errors, and then he wants to argue everything he sees ...
I.J.O Supporter: .. trying to interrupt ...
Al-Albaani: The time for discussion is over. I will take the advice of the brother.My advice to the students of knowledge is not proceed to preach to the people something that may lead them to great misguidance (Dalal). He should check with the people of knowledge before he jumps to conclusions. It is one of the disasters of the Muslim youth today to quickly adopt opinions without looking into the opinions of the Salaf and khalaf with regards to these issues.
I advise Muslims to research this especially in the issues that concern the group such as Jihad. Jihad is, without doubt the pride of Islam and of the basis of Islam (arkaan - basis or pillar) and the verses and Ahaadeeths regards this are known to everybody Insha'allah.
But this jihad has its conditions and introductions. From its basic conditions that the group that does it must be in agreement to return to Qur'aan and Sunnah in their rulings (Ahkaam). This in fact needs a great time of education, purification and of scholars and preachers, like the Prophet (salallaahu'alayheewa- sallaam) educated his companions. We notice that Mujaahids call for whatever of the Muslims to join in the fight, and when they go to fight they find disagreement among themselves in matters of their faith and the basics of Islam. How do these people get ready to go for Jihad when they are yet to understand what is obligatory on them of Aqeedah ??!!This my brother, leads us to understand that Jihad is not to be discussed, but we must discuss its pre-requisites.The first introduction is, as we attest before Allah, the Khalifah.Because if the Ameers exist today and the bond I talked about (common understanding of Islam) does not exist among them then they will turn against one another and fight each other. They must be all for one methodology and one understanding (the Manhaj of the Salaf).I therefore advise every Muslim to work by the Ahaadeeth of Ibn al-yaman (radiallaahu'anhu), leave all the groups and stay by yourself. And this is not to mean to live in isolation, no it means not to join one or another group.You can do yourself and all the Muslims good with your knowledge.
This is a reminder, and the reminder benefits the believers.
Pray:
Our Lord! we have heard the call of one calling (Us) to Faith, 'Believe ye in the Lord,' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous.
3:193
Al-‘Allaamah Al-Albaanee – rahimahullaah – teaches ‘Aqeedah (creed of belief) from beneath the overturned car!!
Aboo Waa’il ‘Umar bin Ahmad: Ash-Shaikh ‘Alee Khashshaan said in his printed statement “Naasir ul-Hadeeth (Supporter of the Hadeeth), and Mujaddid us-Sunnah (Reviver of the Sunnah), Al-Albaanee: He Lived as the Alone Person of the Time, and He Became the Lost Person of the Time.”
This statement was published in the magazine Ash-Shaqaa’iq, and he (‘Alee Khashshaan) spoke about Ash-Shaikh Muhammad Naasir ud-Deen Al-Albaanee (saying): “I swear by Allaah, my eyes did not see anyone, as far as I know, who was more eager about the Sunnah, and more severe in aiding it, and who followed it more than Al-Albaanee. Indeed a car overturned with him inside of it between Jeddah and Al-Madinah Al-Munawwarah, and the people rushed (to it) saying, ‘O Sattaar, O Sattaar!’ (meaning O Protector). So the Supporter of Hadeeth (Al-Albaanee) said to them while he was under the overturned car, ‘Say O Sateer, and don’t say O Sattaar, for As-Sattaar is not from the Most High’s names.’ And in the Hadeeth (the Prophet said), ‘Verily Allaah is Living (Hayy), Sateer (Concealer); He loves sitr (covering, concealing or protecting).’”
The Creed of Imaam al-Albani on the Issues of Takfir and Apostasy - 42p.pdf
An explanation of the deception of the Qutubiyyah, in their bid to revile and defame the Inheritors of the Prophets, accusing them of deviation and misguidance.This article is about the misconceptions about the Scholars of the Salaf
Al-Adab al-Mufrad - HTML Frames Version - Imam Al-Bukhari [ .chm file download ] - A code For Everyday Living: The Example of the Early Muslims Imam al-Bukhari is world-renowned for his major work, "al Jami' al Sahih" ("Sahih al Bukhari"), but he has also produced a number of other works, including "Al-Adab al-Mufrad", here translated into English. This book is a compilation of ahadith on Islamic morals and manners from various sources.
Weak Ahadeeth in Adab al-Mufrad - Shaykh Muhammad Nasir-ud-Deen al-Albani
Numbers according to Eng. Trans. Of Y. DeLorenzo. - Translation by Abu Rumaysah
Tawassul : Its types and Rulings - Naasiruddin Al-Albaanee, Al Hidaayah Publishers [Book]
The people are in great confusion about the matter of Tawassul and its rulings in the religion, and they greatly differ concerning it, some declaring it lawful and others prohibiting it, some going to extremes and other being over-lenient. Also, a large number of the Muslims have been used to saying in their supplications for centuries such things as: ‘O Allah by the right of your Prophet …,’ or by the right of the sacred house… forgive me.’ `O Allah by the right of me Awliyaa and the pious, and so and so, etc.’ Or `O Allah by the honor of the men of Allah to you, and by the honor of those in whose presence we are, and under whose assistance we exist, relief us and the distressed from all distress’… “So what is Tawassul? What are its types? What is the meaning of the Aayaat and the ahaadeeth, which mention it? And what is the correct ruling for it in Islam?”
Notes on Fiqhus-Sunnah of as-Sayyid Sabiq
Analysis of the hadiths found in the opening sections of the first volume of this work as well as corrections to some of the viewpoints found in this work.
SHEIKH NASIR UD-DEEN AL-ALBANEE: MY FIRST ENCOUNTER WITH A SCHOLAR WHO MAY NOT BE SUBSTITUTED
By Mahmoud Ridha Murad
All praise is due to Allah Who made the scholars the heirs of the Prophets, and all praise is due to Him who made us of Ahlus-Sunnah wal-Jama’ah. Revivalists are rare breeds who come one at a time at the top of every hundred years. Therefore, the whole Ummah feels the loss of one, particularly by the students of knowledge and scholars.
Although the death of scholars like Bin Baz and Nasirud-Deen al-Albani, may Allah admit them into Jannat al-Firdaws, is grave calamity, yet it does not mean the end of the Muslim Ummah. Their death however is not like the death of an ordinary man regardless how influential or powerful he may be. The death of a scholar leaves behind a vacuum that is not easy to fill. The time will come when Muslims realize that Shaikh Nasirud-Deen al-Albani was a genuine revivalist, and a specialist in a science which is nowadays shun by many students because it requires endurance, perseverance and an amazing memory to retain texts and chains of narrators in correct and chronological order. Even those who take the chance and study it, many of them are content with the university curriculum, and do not pursue further studies of their own. Rather, they rely on researches that were made by scholars of the past. And when it comes to narrating a hadeeth, some of them do not retain the precise text, rather, they narrate its meaning or miss or change one word here and another there. When one of them is asked about the source of a hadeeth, he would say after some ‘ahm, ahm. I think this or that Imam compiles it!
Shaikh Nasir did not attend regular schools or universities; he acquired his education studying under scholars and through his own research and studies, just like the Pious Predecessors. Yet he dwarfed doctoral Graduates who could not stand the chance of debating with him.
The arguments of those who differed with the Shaikh on certain Fiqh issues, such as the prohibition of wearing circular gold jewelry by women, and other issues, are too weak to stand the scrutiny of the Shaikh and his scholarly counter arguments.
About 17 years ago, I brought back with me from Kuwait a large number of cassette tapes of the Shaikh’s lectures. I passed the time during the flight listening to them, one after another with full concentration. At times I used to rewind the tape more than once to make sure I did not miss even a word from his lecture.
Besides his warm voice that reaches the listener’s heart, the Shaikh had a unique scientific method in subdividing the topic into various issues. He would handle each issue separately without straying from the main topic regardless how long it took him to elaborate on that issue. This is indicative of his vast knowledge, and powerful memory retention. He would entertain a question from one of the listeners during the course of the lecture, and he would answer it in details, and then go back to the very point where he left off before answering the question. There is no doubt that that was a trait of a genuine scholarship.
At times he would be deeply involved in a certain issue in his research, when suddenly a caller phones in to inquire about one particular hadeeth or seek a fatwa. The Shaikh would leave his work, and provide a detailed answer and give the caller the name of the reference, the name of the compiler, and even the page number. He would not give up until the caller is satisfied.
On the other hand, dealing with the Manhaj (methodology) issues was not common at that time. Scholars in Saudi and elsewhere restricted themselves to Aqeedah, Fiqh, or Targheeb and Tarheeb (making people hopeful of the mercy and His reward, and making them fearful of Allah and His punishment.) There was not a single scholar who discussed Manhaj issues. In fact it was the first time I heard someone not only making a reference to it, but also discussing it in detail. Having lived in variant Muslim societies, Shaikh Nasir stressed on the importance of combining between the sound Manhaj and the sound Aqeedah. This combination was clearly noticed in his lectures.
There was one particular lecture to which I listened many times. I consider it as a model-lecture to prove the significance of the Manhaj. The Shaikh in that lecture explains the Hadeeth of al-Eenah (Eenah transaction. He said that it is selling a commodity for a certain price to be paid at a certain period, and then buying it for less than the price for ready money.) That hadeeth is compiled by Abu Dawood and narrated by Ibn Umar, may Allah be pleased with them, who said: I heard the Messenger of Allah say: “If you deal with Eenah, and hold the cows' tails, and become content (with employing yourselves) with agriculture, and abandon jihad in the cause of Allah, Allah would permit your humiliation, and would not relieve you of it until you return to your Deen.”
This means that all of the ailments to which the Prophet, may Allah exalt his mention, referred in the above hadeeth are the consequences of one root problem; the departure from methodology of applying Islam, and the only remedy is the return to it.
Returning to Islam necessitates returning to its pure sources, the Book of Allah and the Sunnah of His Messenger, may Allah exalt his mention, and understanding them as the Pious Predecessors understood them.
Due to the fact that the majority of the Muslims are ignorant of the Manhaj of the deviant sects, many of them are easily deceived by them believing they are good Muslims. Had they learnt the proper Manhaj, they would have realized that the only Muslim sect that will be delivered on the Day of Resurrection is Ahlus-Sunnah wal-Jama’ah.
It did not take me long before I listened to every tape of the Shaikh. I listened to some more than three or four times. Needless to say that afterwards, I bought or borrowed many other tapes of the Shaikh. Beside the science of hadeeth, the Shaikh dealt with the issues of Aqeedah, fundamentals of jurisprudence, Fiqh, Qur’anic commentary, Sirah, Arabic grammar, comparative studies of the madthahib, sectarian and many other issues of variant sciences.
The Shaikh encouraged students of knowledge to research and study on their own, and not to be content with school or university curricula. He also warned against following blindly one particular madth-hab, rather, one should follow the daleel (textual proof). He summed up his methodology in this regard in a beautiful manner in his book Sifat Salat an-Nabi. He said:
Since the main objective of this book is to show the format of the Prophet’s prayer, then it is obvious that I do not restrict myself to one particular madth’hab. Rather, I quote only the authentic proofs, in conformity with the methodology of the traditionists in the past and present. Hence, this book will in sha Allah, assemble pieces of relevant information that I have collected from various reference book of Hadeeth and Fiqh regardless of their schools of Fiqh. He who follows this book (Sifat Salat an-Nabi, or the Format of the Prophet’s Salah) will in sha Allah is among those whom Allah has guided ‘to the truth over which they dispute, with His leave, and Allah guides whoever He pleases to the straight path.’
Having restricted myself to this methodology, i.e., adhering to the authentic Sunnah which I have pursued in this as well as in other books of mine which will be circulated by the Muslims, in sha Allah, I knew that it will not meet the satisfaction of all sects and madthahib. Rather, some or most of them will censure me verbally as well as in writing. But there is no harm in that; because I know that pleasing all people is an unattainable aim. But I also know that “he who pleases people through displeasing Allah, Allah would commit his affairs to people.” (At-Tirmidthi)
It is enough for me to know that this is the right path that Allah has commanded the believers to pursue. Our Prophet, Muhammad, the best of all Messengers defined it. It is the same path that was pursued by the pious Predecessors of the Companions, the Tabi’een and those who followed them including the Four Imams to whose madthahib the assembly of believers adhere. All of the Four Imams are agreed that it is imperative to adhere to the Sunnah and to hold it as a term of reference, and reject everything, which opposes it regardless of how great, is the one who issues it. Because the Messenger of Allah is greater, and his methodology is the best. That is why I have pursued their guidance, followed their footsteps, and observed their command of adhering to the authentic hadeeth even if it contradicts their statements. Such commands have influenced me greatly in choosing this straight path, and turning away from blind taqleed (imitation.) May Allah reward them greatly on my behalf.
I was anxious to talk to this scholar, let alone seeing him. This finally took place when I made another trip to Kuwait, and visited the Society of Ihya’ at-Turath al-Islami. I was very happy when one of its officials gave me the Shaikh’s telephone number. At the time I had begun abridging and translating Ibn Katheer’s exegeses, which required scrutinizing the Prophet’s ahadeeth in it and pointing out their categories. I had to consult an authority on both, exegetical as well as hadeeth sciences.
Although it was costly to make overseas calls from Canada, yet it was greatly rewarding when I consulted the Grand mufti of Saudi Arabia, at the time, Shaikh Bin Baz, may Allah grant him mercy, and Shaikh Nasirud-Deen, may Allah grant him mercy, on the science of Hadeeth. From then on I communicated with Shaikh Nasir on regular bases.
During those calls, the Shaikh used to ask me about the Da’wah activities in N. America of which I briefed him, and of course I used to ask him questions and used to tape his answers and comments. Once I read to him the constitution of the Qur’an & Sunnah Society when I was its chairman, just to make sure that there were no violations in the Society’s Manhaj. He listened patiently and commented on certain points without showing any sign of boredom.
I used to visit Saudi frequently. So I asked the Shaikh if he was going for Umrah so that I could adjust my itinerary to meet each other in Makkah. But he suggested that I visit him first. I was not able that year to stop in Amman. In fact it was only two or three years after when I managed to do so. He asked me to give him the date and time of my arrival. I did so and expected that he would send someone to the airport to receive me. This was honoring enough for me. I felt excited about the idea. I also gave the same information to his eminence, Sh. Muhammad Shaqrah.
I had never seen any picture of the Shaikh, so I could only imagine him as a dignified gray haired old man. Had I remembered that he was an Albanian, I would have probably envisaged a picture of his closer to reality.
I felt as if the flight took longer time than usual, and I wished the pilot would double the speed of the plane. When finally it landed, I felt like dashing through the passport point in the airport into the meeting hall. Alas! I had to wait for long before I reached that hall. There was Sh. Muhammad Shaqrah, whom I met for the first time, Ali Abdulhameed al-Halabi and another brother.
I thanked them for taking the trouble of coming to receive me, and I asked them about the Shaikh. Ali al-Halabi said: “The Shaikh is waiting for us.” The first thing came to my mind was that the Shaikh was waiting for us in his residence. All I said was, ‘Alhamdu lillah.’ Having expected my reaction, Shaikh Ali looked at me and said: “The Shaikh is waiting for us outside in his car, for he could not bear standing for a long period of time.” I looked at Ali back to make sure I heard him right. He looked at me as though he knew the effect of the surprise on me and said smiling. ‘Yes, he is outside.’ I was about to break in tears, but managed to control myself, and did not know what to say.
Soon as the Shaikh saw us coming out of the hall, he opened his car door to come towards us. But I rushed to him to save him the trouble of walking. I looked at his shiny face and green eyes, his white straight haired beard and mustaches, and opened my arms to hug him. My arms could not encircle him for he was large. He then asked the brothers with an air of command to put my luggage in his car, and they did so obediently.
The excitement of being driven by a scholar made it difficult for me to carry on a long conversation with him. I remembered he was asking me questions about my family, my activities in the Society, and other questions of that nature. When we finally reached his house, which was on top of a hill, I was amazed of how he maneuvered the car through the narrow driveway and then into the car park. I took out my luggage, and went up the stairs while he took a simple electric lift that he later on told me that he designed and built because it was difficult for him to mount the stairs.
His study door was opened, and I went inside to see that there were other students of the Shaikh waiting for us. Someone made the introductions. I was asked about the da’wah in N. America, and activities of the Salafis, and the other sects. I gave them a brief account because I was anxious to hear the comments of the Shaikh, and his answers to their questions. That was my main concern.
I spent about a week in the Shaikh’s resident, which I consider as a condensed course in the science of hadeeth and fiqh. In deed it was a rare opportunity, at least for a person like me who at the time was living about 15,000. miles away from this renowned scholar.
Due to the fact that there was no mosque nearby, I would call the adthan for Fajr prayer, and he would lead the Salah then we would move into the library where the Shaikh began his work. Two hours later, the breakfast would be ready which we shared with two of the Shaikh’s aides. He used to talk while eating or listen to what they had to say.
Then the Shaikh would return to the library to resume his work until around 10 o’clock when he retired to his family’s apartment. He would remain there until Dthuhr prayer followed by lunch and siesta.
After Asr prayer, the Shaikh stayed in the library and remained there until around midnight. That was the best part of the day. Some of his close students would come in and join us for the rest of the evening. Due to certain reasons that were beyond his will, the Shaikh’s house was open only to his relatives and close students, not to visitors, let alone to public. They did not waste his time by idle talk or anything of that nature.. They would bring their questions concerning biographies of hadeeth narrators, their classifications and the hadeeth standards, and other issues on aqeedah or jurisprudence. He would answer them as if he was reading from a book.
There was another interesting period of that part of the day when the Shaikh began taking telephone calls and answering the questions of callers from all over the world. The phone never stopped ringing. As soon as one call was over, another would be waiting on line. We used to listen to the questions through a speakerphone. The topics varied widely.
He would give his answers according to the level of understanding of the caller. But he would not answer the question before he completely understood it, nor would he move from one point to another before he was sure that the caller understood the previous one. At times, he would repeat the point more than once without showing signs of frustration. He always used to ask the caller after answering his question whether he understood the answer.
One day the phone rang when the Shaikh was sitting in his library with some of his students. It was a female student of knowledge from Algeria, who used to call the Shaikh frequently. She said to him: Shaikh, I saw a dream last night. The Shaikh did not usually care much about interpreting dreams. But since he knew who she was, he allowed her to report to him her dream. She said: ‘I saw the Prophet (saws) walking while there was an old man with white beard sitting on the side of the road. I asked the Prophet, may Allah exalt his mention, who that man was, and he said: This is Shaikh Nasirud-Deen al-Albani.” At that point, the Shaikh broke in tears, and so did his students. In the meantime, the caller kept asking: ‘Shaikh are you there? Are you there?’ The Shaikh hung up, and gave his student a short speech about that fact that no one should take things for granted, for no one knows where will he end up. Or words to that effect.
Once the telephone period was over, he would listen to the comments or inquiries of his students on one of his answers, or would ask him questions relevant to some issues that were raised by callers. All of the questions and answers along with the comments of his students were taped. But unfortunately, the Shaikh did not keep the original tapes, and that was why he could not retrieve them from the fellow who was taping his sessions.
Knowing the Shaikh’s love of the Sunnah of the Prophet (saws), it was not surprising to know that he listened to his students’ funny incidents that occurred to them during the day. He himself would share with them an incident of his own. His Damascene dialect made his narrative more interesting.
Besides being a specialist in the science of hadeeth, the Shaikh, may Allah grant him mercy, also designed quite a few things in his home. One of them was the solar water-heater, which he showed me the next day of my arrival. He also designed an elevator for himself because it was difficult for him to climb up the stairs. He also devised a sundial that he placed on the roof of his house to show the exact prayer times, and other things.
There were other occasions that I really enjoyed. We used to receive invitations from his students for lunch, dinner, or even breakfast. He never refused any of them unless it was break fast, or when he was tied up with some important occupation. I enjoyed those occasions because they were attended by a large number of guests, which meant more questions and discussions.
One day we were invited for lunch by sh. Hassan al-Awaysheh. Among the guests was a young man who brought a message from Hikmatyar to Shaikh Naseruddeen al-Albani concerning the assassination of Shaikh Jamilur-Rahman, may Allah grant him mercy. The discussion was about the war in Afghanistan, and the assassination of Jamil Arrahman which was the topic of the hour. After the Shaikh opened the discussion and made his point, I asked his permission to share my views on the issue. The Shaikh looked at me in the face and noticed that I was irritated by Hikmatyar’s representative, and said: ‘In sha Allah.’ I waited long hoping that he would give me the chance to speak.
The time for Asr prayer was due, so we went to the masjid to perform Salah, and then we returned to our host’s house. When every one took his seat, the Shaikh looked at me and said, ‘I think you have something to say.’ I was just waiting for that moment, and did not hesitate to say: ‘Certainly.’
Having said what I had in my mind, I felt relieved. Later on, I realized that the Shaikh had a valid reason for not giving me the chance to speak when first I asked his permission. He knew that the statements of the guest irritated me, and he wanted me to calm down before I uttered any word.
On the way home, I apologized to him for being unable to hide my emotion while making my point. Although he agreed that it was valid point, but he said: “As you know, it is hard for the ego to accept the truth. It is more so to accept it when it is presented in a sharp manner.” I looked at him while he was driving, and gave him a smile tinted with a sense of guilt. I was unable to utter a word in response. I said to myself if these were the only words of wisdom I learnt from this great scholar during my stay with him, they would have been more than sufficient for me to take home.
One evening Shaikh Muhammad Shaqrah, may Allah preserve him, invited us for dinner. That night I felt sorry for having forgotten to bring along my tape recorder. The Shaikh at that night was in a good mood. There were only few of his devoted students with us, when he talked about his suffering in his life, and how he had to leave his father’s residence with little amount of money and be on his own. His recollection moved him to tears, and we cried along with him. I hope some day I will be able to write about that part of the Shaikh’s life which is not recorded in books.
Needless to say the duration of my visit flashed by when all of a sudden I realized that I had to pack for the return trip. The Shaikh insisted to take me to the airport, and I insisted that he should stay home. But he ignored my objection. Although I enjoyed his uninterrupted company for more than forty minutes, yet I felt guilty for taking him away from his work.
Shaikh Nasir did not attend regular schools or universities; he acquired his education studying under scholars and through his own research and studies, just like the Pious Predecessors. Yet he dwarfed doctoral Graduates who could not stand the chance of debating with him.
^ Allahu Akbar, that gives me so much hope... may Allah be pleased with the sheikh.
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My tears testify that i have a heart
yet i feel me and shaytan never part
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Shaikh Nasir did not attend regular schools or universities; he acquired his education studying under scholars and through his own research and studies, just like the Pious Predecessors. Yet he dwarfed doctoral Graduates who could not stand the chance of debating with him.
^ Allahu Akbar, that gives me so much hope.
Agreed. Me too. I hope Allah gives us the tawfeeq to persevere with this mission of seeking knowledge.
Sometimes i read or come across accounts of how much hardship the salaf had to go through and the sacrifices they made, and this compared with our own lives... astaghfirAllah.
Amazing thread... Reading this its hard not to love him, rahimahuAllah, and to be saddened by the loss of our beloved scholars, rahimahumAllah.. it is indeed a calamity.
MashAllaah tabarakAllaah Indeed everything which is good is from Allaah subhanawatallaah.
BarakaAllaah feekum
wasallam alaikum
In the Name of Allaah, the Most Merciful, the Bestower of Mercy. By the time! Verily mankind is at loss – except for those who believe and perform righteous deeds, and advise one another towards the truth and advise one another towards patience.’
one thing, i think its ridiculious people say he didnt have ijazah, even though he did. you dont need no ijazah to teach islam!
sheikh al albani, bless him he used to spend hours in the library learnin about islam and eventually the library saw how committed to islam he was they gave him his own room lol, i think thats sweet
may Allah (swt) grant him and all other scholars jannah
Jaa-Ro-Nee-Mo!!!
"they ask you when will the help of Allah (swt) come! Certainly Allah (Swt) help is always near"
sheikh al albani, bless him he used to spend hours in the library learnin about islam and eventually the library saw how committed to islam he was they gave him his own room lol, i think thats sweet
LOL yeah, I read that bit in a book and thought it sounded well cool. Like they gave him his own room to use whenever he wanted. MashaAllaah.
The Great Scholar; Sheikh Muhammad Nasir ud deen al-Albaanee
“I have not seen under the surface of the sky a person knowledgeable of the Hadeeth in our current time the likes of the great scholar, Muhammad Nasir-ud-Deen Al-Albaanee.” Ibn Baaz--may Allah have mercy on him
His Birth and Upbringing He was born into a poor family in the city of Shkodra, then the capital of Albania in the 1914 (1332 AH). His father, Haaj Nooh Najati al-Albaanee, had completed Shariah (Islamic law) studies in Istanbul and returned to Albania as a scholar. During the reign of secularist Ahmet Zogu, Albania suffered oppression of all religious expression, including Islam, forcing the family to make hijrah (immigration) to Damascus.
In Damascus, Sheikh al-Albaanee completed his early education, and was then taught the Quran, tajweed, Arabic linguistic sciences, Hanafi fiqh and further branches of the religion by various sheikhs and friends of his father.
Sheikh al-Albaanee also learned from his father clock and watch repair practice, becoming highly skilled in the trade.
Delving into the Science of Hadeeth
By the age of 20, he began specializing in the field of Hadeeth and its related sciences, becoming influenced by articles in Al-Manaar magazine which was edited by Muhammad Rashid Ridah. He began work in this field by transcribing Hafiz al-Iraqi's monumental Al-¬Mughnee 'an-hamlil-Asfar fil-Asfar fee takhreej maa fil-lhyaa minal-Akhbar'.
He delved further into the Hadeeth sciences despite discourage¬ment from his father, who hoped he would pursue easier fields of study. Unable to afford many of the required books, he often borrowed them from the famous Az-Zahiriyah library in Damascus. He became engrossed with his studies to the extent that he sometimes closed his shop and remained in the library for up to twelve hours - breaking only for prayer - not even leaving to eat, preferring to—instead—take light snacks with him.
Eventually the library authorities granted him a special room for his studies, and his own key for access to the library before normal opening time. Often he would remain at work from early morning until after 'Isha prayers in the evening. During this time he produced many useful works - some of which have yet to be printed.
His Da'wah
After some time he started giving two weekly classes attended by university students and professors, teaching various books of 'Aqeedah, Fiqh, Usool and Hadeeth. He also began organizing monthly journeys for da'wah to various cities in Syria and Jordan.
After a number of his works appeared in print, the Sheikh was chosen to teach Hadeeth at the Islamic University of Madeenah, for three years (from 1381 to 1383H) where he was also a member of the University board. Later he would return to his studies and work in Az-Zahiriyah library, leaving his shop in the hands of one of his brothers.
He visited various countries for preaching and lectures - amongst them Qatar, Egypt, Kuwait, the United Arab Emirates, Spain and the United Kingdom. His works—mainly in the field of Hadeeth and its sciences—number over 200.
His Hijrah and patience over the Difficulties of Da'wah
Sheikh al-Albaanee was a subject to numerous emigrations. After the first coercive hijrah that his family made from Albania, he was also forced to emigrate a number of times moving from Syria to Jordan, then Syria again, then Beirut, then the UAE, then again to 'Amman, Jordan.
He was arrested for twice in the sixties in Damascus, although he was completely away from politics; the first time was before 1967, where he was arrested to the Castle of Damascus for a month, and this was the same prison that Sheikh al-Islaam, Ibn Taymiyyah was arrested to. He was released at the time when the Arabian-Jewish war of 1967 started. He was arrested again when the war became hotter between the two parties; this time he was not taken to the Castle of Damascus, rather he was taken to the prison of Hasakah, northern east of Damascus, where he was locked up for eight months during which he abridged Saheeh Muslim. Therein, He also met a number of notable persons.
His Students
His students were numerous and include many Sheikhs of the present day, including: Sheikh Hamdee 'Abdul-Majeed, Sheikh Muhammad 'Eed 'Abbasi, Dr. Umar Sulayman al-Ashqar, Sheikh Muqbil ibn Hadi al-Wadi'i, Sheikh 'Alee Khashaan, Sheikh Muhammad Jameel Zaynu, Sheikh 'Abdur-Rahman Abdus-Samad, Sheikh 'Alee Hasan 'Abdul-Hameed al-Halabee, Sheikh Saleem al-Hilalee, Sheikh Mashhoor aal-Salmaan, Sheikh Muhammad Moosaa aal-Nasr, and others.
Collected Excerpts of the Scholars' Praise on him
Sheikh al-Albaanee is considered as being perhaps the greatest Islamic scholar of the twentieth century:
The Great Scholar, Sheikh 'Abd-ul-'Aziz Ibn Baaz said
“I have not seen under the surface of the sky a person knowledgeable of the Hadeeth in our current time the likes of the great scholar, Muhammad Nasir-ud-Deen Al-Albaanee.”
Further on he considered him the mujaddid of his period.
The Great Scholar, Sheikh Muhammad Ibn 'Uthaimeen said about him:
“al-Albaanee is a man who belongs to Ahlus-Sunnah and the Consensus—May Allah have mercy on him—a man who defends it (i.e. the Sunnah), an Imaam whom we do not know any one—nowadays—who can compete with him regarding the science of Hadeeth.”
The scholar, Sheikh Zayd Ibn Fayyad said about him:
“Indeed, Sheikh Muhammad Nasir-ud-Deen Al-Albaanee is from the most prominent and distinguished personalities of this era. He had great concern for the Hadeeth - its paths of transmission, its reporters and its levels of authenticity or weakness. This is an honorable task from the best things in which hours can be spent and efforts can be made. And he was like any other of the scholars - those who may be correct in some matters and wrong in others. However, his devotion to this great science is from that which requires that his prestige be acknowledged and his endeavors in it be appreciated. ”
Another great scholar, the teacher, Muhibb-ud-Deen Al-Khateeb said:
“And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad Nasir-ud-Deen Nooh Najaati Al-Albaanee.”
Sheikh Wasiyyullaah al-‘Abbaas, teacher at Umm al-Qura university, said about Albanee:
“It is almost as if Allaah created Imaam al-Albaanee to be in this era in order for him to take care of the sunnah of the Prophet (sallallaahu alayhi wassallam) by authenticating narrations, classifying others to be weak, conducting much in the way of tahqeeq (verification) of many issues, and we do not know of anyone in this era other than Imaam al-Albaanee who spread the sunnah in these times as he did (rahimahullaah). Therefore, I do not think that it will be an exaggeration to say that he is the Mujaddid of the era, who revived the deen for the people.”
Some of the Notable Publications of the ImaamSheikh al-Albaanee wrote more than two hundred works, many of which were translated into many languages. Among his works:
1.At-Targheeb wa't-Tarheeb (Volumes 1-4)
2.At-Tasfiyyah wa't-Tarbiyyah
3.At-Tawsulu: Anwau'hu wa Ahkamuhu
4.Irwaa al-Ghaleel (Volumes 1-9)
5.Talkhees Ahkam al-Jana'iz
6.Saheeh wa Da'eef Sunan Abu Dawood (Volumes 1-4)
7.Saheeh wa Da'eef Sunan at-Tirmidhi (Volumes 1-4)
8.Saheeh wa Da'eef Sunan ibn Majah (Volumes 1-4)
9.Sharh al-Aqeedah at-Tahawiyyah
10. Sifatu Salati An-Nabiyy
11. Silsalat al-Ahaadeeth ad-Da'eefa (Volumes 1-14)
12. Silsalat al-Ahaadeeth as-Saheeha (Volumes 1-11)
13. Salatut-Tarawih (later an abridgement of this book was published by al-Albanee - Qiyamu Ramadhan)
His Passing
Sheikh al-Albaanee passed away on October 2, 1999 (22 Jumada ath-Thaniyah 1420 AH) at 87 years of age—may Allah have mercy on him and reward him for the good in the Firdawsul-A'laa in Jannah. Ameen!
I've listened to that. SubhanAllah... he got arrested twice?oh: I didn't know that! And the first time it was in the same prison as IBN TAYMIYYAH! SubhanAllah, that is so amazing!
Al-hamdulilah, the sheikh is not the only Albanian who is into the science of hadith although he is the foremost of them all. Amongst the other Albanians who are muhadiths are Sheikh Abdul-Qadir Arnaut and Sheikh Shuayb Arnaut. By the way Arnaut was a term used by the turks in particular for the Albanians. You will see inded that most of the Albanians love the Ahadith. May Allah reward all the muhadiths and join us with them in Jannah. (amin)
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Amazing thread... Reading this its hard not to love him, rahimahuAllah, and to be saddened by the loss of our beloved scholars, rahimahumAllah.. it is indeed a calamity.
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oh: I didn't know that! And the first time it was in the same prison as IBN TAYMIYYAH! SubhanAllah, that is so amazing!
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