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Al-Albani

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Sheikh Muhammad Nasiruddin Al-Albani
Personal
Born
Muhammad Nasir al-Din

c. 1914
Shkodër,Albania
Died2 October 1999(1999-10-02)(aged 85)
Amman,Jordan
ReligionIslam
NationalityAlbanian
EraModern
DenominationSunni
JurisprudenceAhl al-Hadith
CreedAthari
MovementSalafi
Main interest(s)
Occupation
Muslim leader
Influenced by
Influenced
AwardsKing Faisal International Prize(in 1999)

Muhammad Nasir al-Din(1914 – 2 October 1999), known by hisnisbaal-Albani(theAlbanian), was an Albanian Islamic scholar known for being a famousmuhaddith.A major figure of theSalafimethodology ofIslam,he established his reputation inSyria,where his family had moved and where he was educated as a child.

Al-Albani did not advocate violence, preferring obedience to established governments. Awatchmakerby trade, Al-Albani was active as a writer, publishing chiefly onhadith and its sciences.He also lectured widely in theMiddle East,Spain and the United Kingdom on the Salafist movement.

Early life and education

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Muhammad Nasir al-Din was born in 1914 inShkodër,Albania.[1]His father,Nuh Najai,was a scholar of theHanafimadhhab(school of thought) ofSunni Islamwho learnedIslamic studiesinIstanbul.[2]Fearing the rise ofsecularismduring the rule ofAhmed Muhtar Zogu,Nuh detached his son from school in Albania.[3]At the age of nine in 1923, al-Albani and his family moved toDamascus,then underFrench occupied-Syria.[1]

In Damascus, he was taught theQur'an,the Hanafifiqh,and other topics by his father and several localshaykhs.[2]He learned theArabic languagefromal-Is'af,a non-profit civil school where he was known as theArna'ut.[4][a]He became known by thenisbaal-Albani( "the Albanian" ) only after he dropped out of school and began to write.[4]Afterward, he studied the renowned Hanafi bookMaraqi al-Falahofal-Shurunbulali(d. 1659) with his teacher,Sa'id al-Burhani.[7]

He studied numerous books such asMukhtasar al-Quduri,also helped by native Syrian scholars.[8]: 63 In the meantime, he earned a modest living as acarpenterbefore joining his father as awatchmaker.[citation needed][9]

Study

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Despite his father's discouragement against hadith studies, al-Albani became interested in the Hadith, therefore he learned the Hadith at about twenty years of age, influenced by theal-Manarmagazinefounded byMuhammad Rashid Rida.Though he was taught by Muhammad Bahjat al-Baytar, 'Izz al din al tanoukhi,Shaykh Sa'id al-Burhani,Ibn al Baghi etc.[8]: 63 [10]: 119 [11]he transcribed and commented onAbd al-Rahim ibn al-Husain al-'Iraqi'sAl-Mughnee 'an-hamlil-Asfar fil-Asfar fee takhrej maa fil-lhyaa min al-Akhbar.He followed this writing a series of lectures and books, as well as publishing articles in theal-Manarmagazine.[9]That work was the beginning of al-Albani's scholarly career, and for this book he became known in the scholarly circles of Damascus, and library allocated him a special room to carry out his research, and gave him a duplicate key of the library. After a while, he began teaching two lessons per week about doctrine, Fiqh and Hadith. His lessons were attended by students and university professors. He also began organizing advocacy trips to various cities of Syria andJordan.Then, he obtained a leave from Muhammad Rabegh Al Tabakh, to profess Hadith inIslamic University of Madinahfrom 1381 until 1383AH,and then he returned to Damascus to complete his studies, and to his work in the library, where he left his place for one of his brothers.[citation needed]

His teachers

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The most important teacher of al-Albani was his father. Moreover, he studied under Muhammad Saeed Al Burhani; where he studied a book named 'Maraqi Al Falah' on Hanafi Jurisprudence, and 'Shadoor Al Dhahab', a book onArabic Grammar,and some other contemporary books on rhetoric. He also used to attend the lessons of Muhammad Bahjat Al Atar, scholar oflevant.His other teachers were 'Izz al Din al Tanoukhi and Ibn al Baghi.

Later life and death

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Starting in 1954, al-Albani began delivering informal weekly lessons. By 1960, his popularity began to worry the government, and he was placed under surveillance. He was imprisoned twice in 1969.[12]He was placed under house arrest more than once in the 1970s by theBa'athregime ofHafiz al-Asad.[12][13]The Syrian government prisoned al-Albani of "promoting theSalafida'wa, which distorted Islam and confused Muslims. "[13][additional citation(s) needed]

At the foundation of theIslamic University of Madinahin 1961, al-Albani received an invitation to teach hadith either byIbn Baz,the university's vice president, or byMuhammad ibn Ibrahim,the grand mufti of Saudi Arabia.[14][3]Shortly upon his arrival, al-Albani angered the Hanbali Scholars in Saudi Arabia, who did not like his anti-traditionalist stances in Muslim jurisprudence. They were alarmed by al-Albani's intellectual challenges to the rulingHanbalischool of law but were unable to challenge him openly due to his popularity. Al-Albani wrote a book supporting his view that theniqab,or full face-veil, was not a binding obligation upon Muslim women.[8]: 66 

In 1963, al-Albani left Saudi Arabia and returned to his studies and work in theAz-Zahiriyah libraryin Syria. He left his watch shop in the hands of one of his brothers.

Al-Albani visited various countries for preaching and lectures – amongst themQatar,Egypt,Kuwait,theUnited Arab Emirates,Spain, and the United Kingdom. He moved a number of times between Syria and a couple of cities in Jordan. He also lived in the UAE.[citation needed]After Bin Baz's intervention with Saudi educational management, al-Albani was invited to Saudi Arabia a second time in order to serve as the head of higher education inIslamic lawinMecca.[8]: 67 This did not last due to controversy among the Saudi establishment regarding al-Albani's views.

Al-Albani returned to Syria, where he was briefly jailed again in 1979. He moved to Jordan, living there for the remainder of his time. He died in 1999 at the age of 85.[9]Al-Albani's wife was Umm al-Fadl.[15]

Views

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Al-Albani was a proponent of Salafism, and is considered one of the movement's primary figureheads in the 20th century. Al-Albani criticized the four mainstream schools ofIslamic lawand rejected the traditional Sunni view that Muslims should automatically turn to amadhhabforfiqh(jurisprudence).[16][17]Instead, he spent much of his life critically re-evaluatinghadithliterature and felt that numerous previously accepted hadiths were unsound.[17]This led him to produce rulings that were at odds with the Islamic majority.[17]Although Salafism has frequently been associated withWahhabism,al-Albani distinguished between the two movements, and he criticized the latter while supporting the former. He had a complex relationship to each movement.[8]: 68 [10]: 220 

Al-Albani was amongst some leading Salafi scholars who were preaching for decades against what they considered the warped literalism of extremists. They believed that Muslims should focus on purifying their beliefs and practice and that, in time, "God would bring victory over the forces of falsehood and unbelief."[18]

Al-Albani's own views on jurisprudence and dogma have been a matter of debate and discussion. During a 1989 visit to Saudi Arabia, Al-Albani was asked if he adhered to the lesser-knownZahirischool of Islamic law; he responded affirmatively.[19]Al-Albani's opponents among the mainstream have affirmed this as a point of criticism. A number of al-Albani's students have denied his association with any formal school of jurisprudence.[citation needed]

Al-Albani openly criticizedSayyid Qutbafter the leader was executed. He claimed that Qutb had deviated in creed and held the belief ofOneness of Being.Further, al-Albani accusedHassan al-Banna,the leader of theMuslim Brotherhood,of not being a religious scholar and holding "positions contrary to theSunna".[10]: 86 

Formula forSalah(Prayer)

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Al-Albani wrote a book in which he redefined the proper gestures and formula that constitute the Muslim prayer ritual "According to the Prophet's sallallahu 'alayhi wa sallams practice." These were contrary to the prescriptions of all established schools of jurisprudence.[20]

As he argued that several details of the concrete prayer that have been taught from generation to generation were based on dubious hadith, his book caused considerable controversy.[11]Al-Albani's descriptions for the performance of theTahajjudandTaraweehprayers deviated considerably from established practice.[11]

Controversies

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Al-Albani held a number of controversial views that ran counter to the wider Islamic consensus, and more specifically toHanbalijurisprudence.[20] These include:

  • his view thatmihrabs– the niche found in mosques indicating the direction ofMecca– werebid'ah(innovation).[20]
  • his view that it was permissible to pray in a mosque with one's shoes.[20]
  • his call for Palestinians to leave the occupied territories since, according to him, they were unable to practice their faith there as they should.[10]: 87 [20]This view was also controversial within the Salafi movement.[21]
  • his view that it is prohibited for women to wear gold bracelets.[22]
  • his view that it was not necessary for women to cover their faces.[22]It was controversial specifically within the Salafi community. "However, wearing the Niqab is better". Sheikh Al-Albani said: "Whoever adheres to the obligation, it is good enough; and whoever does the recommendation, it is better." (Jilbab Ul-Mar’at Il-Muslimah, p. 28, which is a Preface to the 2nd Edition)[23]
  • his view that theMuslim ruler must be from the tribe ofQuraysh.[24]

Assessment and legacy

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Al-Albani has been regarded as one of the leading Islamic scholars of the 20th-century.[25][26][27][28][29][30]Al-Albani's revaluation of thekutub al-sittagained him criticism amongst a number of Sunni Muslim scholars. Al-Albani's critics amongst the clerical and intellectual classes consisted of various theological and political opponents. These included:

  • In the early 1970s, Syrian hadith scholarAbd al-Fattah Abu Ghudda(d. 1997) published a tract against al-Albani's revaluation ofSahih al-BukhariandSahih Muslim.[31]
  • The Egyptian hadith scholar Mahmud Sa'id Mamduh, who studied with 'Abd al-Fattah Abu Ghudda and 'Abdallah b. al-Siddiq al-Ghumari. Mamduh has written at least four rebuttals of al-Albani's work on different subjects. In 1987, published a work entitledAlerting the Muslim to al-Albani's Transgression upon Sahih Muslim.[31]He stated that:[32]

Indeed, I have concluded that his methods disagree with those of the jurists and hadith scholars, and that his methods are creating great disarray and evident disruption in the proofs of jurisprudence both generally and specifically. He lacks trust in the Imams of law and hadith, as well as in the rich hadith and law tradition handed down to us, in which theummahas taken great pride.[32]

Works

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Emad Hamdeh has described al-Albani as a "prolific scholar". He was the author of 217 books on various topics; such ashadith,fiqh,andcreed.[39]

Al-Albani's works in Fields ofhadithandits sciences
Title Volumes Description
At-Targhib wa't-Tarhib Volumes 1–4
At-Tasfiyah wa't-Tarbiyah
At-Tawassulu: Anwa'uhu wa Ahkamuhu Tawassul:Its Types & Its Rulings)(link to english translation)
Irwa al-Ghalil Volumes 1–9
Talkhis Ahkam al-Jana'iz
Sahih wa Da'ifSunan Abu Dawood Volumes 1–4
Sahih wa Da'ifSunan at-Tirmidhi Volumes 1–4
Sahih wa Da'ifSunan Ibn Majah Volumes 1–4
Al-Aqidah at-Tahawiyyah Sharh wa Ta'liq
Sifatu Salati An-Nabiyy (link to English translation)
Silsalat al-Hadith ad-Da'ifah Volumes 1–14
Silsalat al-Hadith as-Sahihah Volumes 1–11
Salat ut-Tarawih Later an abridgment of this book was published by al-Albani –Qiyamu Ramadhan

Notes

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  1. ^The Arabic wordArna'utusually refers to an Albanian, though the usage is sometimes extended to a Bosnian, Serbian, Yugoslavian,[5]and sometimes to Albanian communities that settled in the Levant during the Ottoman era onward, especially for those residing in Syria.[6]

References

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  1. ^abWagemakers 2016,p. 100.
  2. ^abThurston 2016,p. 59.
  3. ^abLav 2012,p. 108.
  4. ^abHamdeh 2016,pp. 9–10.
  5. ^Hamdeh 2016,p. 10.
  6. ^Norris 1993,pp. 209–210.
  7. ^Hamdeh 2016,pp. 10–11.
  8. ^abcdeMeijer, Roel (October 1, 2009).Global Salafism: Islam's new religious movement.New York,theUSA:C. Hurst & Co.,Columbia University Press.pp. 63–68.ISBN9781850659792.In this way he became a self-taught expert on Islam, learning from the books rather than the ulema. One of his biographers even states that al-Albani was distinguished in religious circles by how fewijazats(certificates) he possessed.
  9. ^abcSheikh Mohammad Nasir Ad-Din Al-Albani,King Faisal International Prizeofficial website. Accessed November 26, 2014.
  10. ^abcdLacroix, Stephane; Holoch, George (August 15, 2011).Awakening Islam.Harvard University Press.pp. 68–220.ISBN978-0-6740-6107-1.
  11. ^abcBruinessen, Martin van; Allievi, Stefano (June 17, 2013).Producing Islamic Knowledge: Transmission and Dissemination in Western Europe.Routledge.p. 5.ISBN978-1-1369-3286-1.
  12. ^abOlidort, Jacob (February 2015)."The Politics of" Quietist "Salafism".Analysis Paper.Brookings Institution.p. 14.
  13. ^abAbu Rumman, Mohammad; Abu Hanieh, Hassan (2011).Jordanian Salafism: A Strategy for the "Islamization of Society" and an Ambiguous Relationship with the State(PDF).Friedrich-Ebert-Stiftung.p. 43.ISBN978-0-6740-4964-2.
  14. ^Hegghammer & Lacroix 2007.
  15. ^لقاء مع أم الفضل زوجة الشيخ الألباني رحمه الله[A Sitting with Umm al-Fadl, Wife of Shaikh al-Albaani (May Allaah have mercy on him)](PDF).The Albaani Site.Archived fromthe original(PDF)on November 8, 2020.
  16. ^Hamdeh, Emad (June 9, 2017)."Qurʾān and Sunna or the Madhhabs?: A Salafi Polemic Against Islamic Legal Tradition".Islamic Law and Society.24(3): 211–253.doi:10.1163/15685195-00240A01.ISSN1568-5195.
  17. ^abcInge, Anabel (January 1, 2016).The Making of a Salafi Muslim Woman: Paths to Conversion.Oxford University Press.p. 25.ISBN9780-1-9061-1675.
  18. ^A. C. Brown, Jonathan (2014).Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy.Oneworld Publications.p.129.ISBN978-1780744209.
  19. ^Al-Albani (1989),Shareet al-Khobar,Khobar,Saudi Arabia{{citation}}:CS1 maint: location missing publisher (link)
  20. ^abcdeStephane Lacroix (Spring 2008),Al-Albani's Revolutionary Approach to Hadith(PDF),Leiden University's ISIM Review, p. 6, archived fromthe original(PDF)on October 10, 2017,retrievedFebruary 13,2013
  21. ^Batrawi, Samar (October 28, 2015)."What ISIS Talks About When It Talks About Palestine".Foreign Affairs. Foreign Affairs.RetrievedJune 5,2016.
  22. ^abBrown, Jonathan (June 5, 2007).The Canonization of Al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon.Brill.p. 325.ISBN978-9004158399.
  23. ^"Niqab Sunnah or Wajib – Face Cover Mandatory or Prescribed – Can I Take My Niqab off – PDF".July 2020.
  24. ^Kahn, Jonathan; Lloyd, Vincent (March 22, 2016).Race and Secularism in America.Columbia University Press.p. 130.ISBN978-0-2315-4127-5.
  25. ^Haykel, Bernard (2009). "Salafī Groups". In John L. Esposito (ed.).The Oxford Encyclopedia of the Islamic World.Oxford: Oxford University Press.doi:10.1093/acref/9780195305135.001.0001.ISBN9780195305135.
  26. ^Adis Duderija (January 2010)."Constructing the religious Self and the Other: neo-traditional Salafi manhaj".Islam and Christian–Muslim Relations.Vol. 21, no. 1. pp. 75–93.RetrievedMay 23,2019.In addition, Salafism is a term that has a broader base in Islamic tradition and is more encompassing than Ahl-Hadith, which has more sectarian implications. Among the most influential exponents of NTS are some contemporary Middle Eastern Muslim scholars such as Muhammad Nasir al-Din al-Albani (d. 1999), 'Abd al-'Aziz bin Baz (d. 1999), Muhammad Salih al-'Uthaymin (d. 2001), and Yahya al-Hajuri, to name but a few, who held senior positions on religious councils responsible for issuing fatwas (legal opinions) and/or were lecturers in Islamic sciences at traditional Islamic institutions such as the Universities of Medina and Riyadh.
  27. ^Lauzière, Henri (2015)."Islamic Reform in the Twentieth Century".The Making of Salafism: Islamic Reform in the Twentieth Century.Columbia University Press.p. 10.ISBN9780231540179.JSTOR10.7312/lauz17550– viaDe Gruyter.
  28. ^Gauvain, Richard (2015).Salafi Ritual Purity.Routledge.ISBN9780710313560.
  29. ^Mustafa, Abdul-Rahman, and Mustafa Abdul Rahman. On Taqlid: Ibn Al Qayyim's Critique of Authority in Islamic Law. Oxford University Press, 2013. p.10
  30. ^Ayd al-Hilali Abu Usamah, Selim Ibn (2012).Al-Imam al-Albani Shaykh al-Islam wa Imam Ahl al-Sunnah wal Jama'ah Fee 'Ayoon A'alaam al-'Ulamaa' wa Fahool al-Adabaa'[Imam Al-Albani, Sheikh al-Islam and Imam of Ahlus-Sunnah wal-Jama’ah, in the eyes of notable scholars and virtuous writers]. Dar Al-Imaam Ahmad. Archived fromthe originalon October 16, 2021.
  31. ^abcBrown, Jonathan (June 5, 2007).The Canonization of Al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon.Brill.p. 327.ISBN978-9004158399.
  32. ^abBrown, Jonathan (June 5, 2007).The Canonization of Al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon.Brill.p. 328.ISBN978-9004158399.
  33. ^Cook, David (September 1, 2015).Understanding Jihad.University of California Press.p. 123.ISBN978-0-5209-6249-1.
  34. ^abPierret, Thomas (March 25, 2013).Religion and State in Syria: The Sunni Ulama from Coup to Revolution.Cambridge University Press.p. 106.ISBN978-1-1070-2641-4.
  35. ^Jonathan Brown(2007).The Canonization of Al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon.Brill Publishers.p. 325.ISBN978-9004158399.
  36. ^Jocelyne Cesari (2007).Encyclopedia of Islam in the United States, Volume 1.Greenwood Press.p. 25.ISBN9780313336263.
  37. ^Lav 2012,p. 117.
  38. ^Brachman, Jarret M. (September 3, 2008).Global Jihadism: Theory and Practice.Routledge.p. 33.ISBN978-1-1340-5541-8.
  39. ^Hamdeh, Emad (2021).Salafism and Traditionalism: Scholarly Authority in Modern Islam.Cambridge University Press.p. 41.ISBN978-1-108-61836-6.A prolific scholar, he authored 217 books on various topics such as ḥadīth,fiqh,and creed.

Sources

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