Al-Albani
Albanian Islamic scholar (1914–1999) From Wikipedia, the free encyclopedia
Muhammad Nasir al-Din[a] (Albanian: Muhamed Nazir ed-Din el-Albani; Arabic: محمد ناصر الدين الألباني), commonly known as al-Albani,[b] was an Albanian Islamic scholar. A leading figure of Salafism, he is commemorated for his works on revaluation of hadith studies.
Al-Albani | |
|---|---|
| Title | Al-Muhaddith al-'Alami |
| Personal life | |
| Born | Ebu Abdurrahman Muhamed bin el-Haxh Nuh bin Nexhati bin Adem Shkodrrani Arnauti 16 August 1914 |
| Died | 2 October 1999 (aged 85) |
| Nationality | Albanian |
| Parent | Nuh Najati |
| Era | Modern |
| Main interest(s) | |
| Notable work(s) | Silsalat al-Hadith as-Sahiha |
| Occupation | |
| Religious life | |
| Religion | Islam |
| Jurisprudence | Ahl al-Hadith |
| Creed | Athari |
| Movement | Salafi |
| Muslim leader | |
Influenced by
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Born in Shkodër, al-Albani began his journey in Syria, where his family had moved prior and where he was educated as a child. Al-Albani had emphasised that in some cases, Islam allows obedience to the government of the country that a Muslim resides in. His profession was as a watchmaker. In his free time, he studied Islam. He became an expert in Hadith. He then lectured widely in the Middle East, Spain and the United Kingdom on the Salafi movement consequently.
Early life and education
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Muhammad Nasir al-Din was born in 1914 in Shkodër, Albania.[1] His father, Nuh Najati, was a jurist of the Hanafi school of jurisprudence of Sunni Islam who had been trained in Istanbul.[2] Fearing the rise of secularism during the rule of Zog I, Najati separated his son from school in Albania.[3] At the age of nine in 1923, al-Albani and his family moved to Damascus, then found himself under French-occupied Syria.
In Damascus, he was taught the Qur'an and other topics by his father and several local shaykhs.[2] He learned the Arabic language from al-Is'af, a non-profit civil school where he was to be known as al-Albani ("the Albanian") just after he dropped out of school and began to write.[4] Afterwards, he studied the renowned Hanafi book, Maraqi al-Falah of al-Shurunbulali (d. 1659) with his teacher, Sa'id al-Burhani.[5]
He studied the book Mukhtasar al-Quduri, which his native Syrian teachers helped to accomplish .[6]: 63 In the meantime, he earned a modest living as a carpenter before joining his father as a watchmaker.[citation needed][7]
Study
Despite his father's discouragement against hadith studies, al-Albani became interested in the Hadith, learning it at about twenty years of age, influenced by Muhammad Rashid Rida. Al-Albani's other teachers were Muhammad Bahjat al-Baytar, 'Izz al din al tanoukhi,Shaykh Sa'id al-Burhani,Ibn al Baghi etc.[6]: 63 [8]: 119 [9] who collectively led him to comment on Abd al-Rahim ibn al-Husain al-'Iraqi's Al-Mughnee 'an-hamlil-Asfar fil-Asfar fee takhrej maa fil-lhyaa min al-Akhbar. Following this, he wrote a series of lectures and books, and published as well articles in the al-Manar magazine.[7] This work was the beginning of his career as a scholar, and for this book, he became known among the scholarly circles of Damascus. After a while, he began teaching two lessons per week about doctrine, Fiqh and Hadith, which were attended by students and university professors. Additionally, he began organizing advocacy trips to various cities of Syria and Jordan. Then, he obtained a leave from Muhammad Rabegh Al Tabakh, to profess Hadith in Islamic University of Madinah from 1381 until 1383 AH, subsequently returning to Damascus.
Later life and death
In 1963, al-Albani left Saudi Arabia due to the hostility he felt and returned to his studies and work in the Az-Zahiriyah library in Syria. He left his watch shop in the hands of one of his brothers.
Al-Albani visited various countries for preaching and lectures – amongst them Qatar, Egypt, Kuwait, the United 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 in Islamic law in Mecca.[6]: 67
Al-Albani returned to Syria, and sometime later moved to Jordan, living there for the remainder of his time. He died in 1999 at the age of 85.[7] Al-Albani's wife was Umm al-Fadl.[10]
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 legal schools, Hanafi, Hanbali, Maliki and Shafi'i, and rejected the traditional Sunni view that Muslims should automatically turn to a madhhab for fiqh (jurisprudence).[11][12] Instead, he spent much of his life critically re-evaluating hadith literature and felt that numerous previously accepted hadiths were unsound.[12] This led him to produce rulings that were at odds with the Islamic majority.[12] Al-Albani praised Muhammad ibn Abd al-Wahhab, though criticized him for imitating the Hanbali school.[6]: 68 [8]: 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."[13]
Al-Albani openly criticized Sayyid Qutb. He claimed that Qutb had deviated in creed and held the belief of Oneness of Being. Further, al-Albani accused Hassan al-Banna, the leader of the Muslim Brotherhood, of not being a religious scholar and holding "positions contrary to the Sunna".[8]: 86
Formula for Salah (Prayer)
Al-Albani wrote a book in which he redefined the proper gestures and formula that constitute the Muslim prayer ritual abiding by the prophet Muhammad's teachings. These were contrary to the prescriptions of all established schools of jurisprudence.[14]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.[9]
Controversies
Al-Albani held a number of controversial views that ran counter to the wider Islamic consensus.[14] These include his view that mihrabs were bid'ah (innovation),[14] that it is prohibited for women to wear gold bracelets,[15] that it is permissible to pray in a mosque with shoes,[14] and most prominently, his call for Palestinians to leave the occupied territories since, according to him, they were unable to practice their faith there as they should.[8]: 87 [14] This latter view was also controversial within the Salafi movement.[16]
Criticism
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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 scholar Abd al-Fattah Abu Ghudda (d. 1997) published a tract against al-Albani's revaluation of Sahih al-Bukhari and Sahih Muslim.[17]
- 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 entitled Alerting the Muslim to al-Albani's Transgression upon Sahih Muslim.[17] He stated that:[18]
The Syrian Ash'ari scholar Muhammad Said Ramadan al-Bouti, took issue with al-Albani's well-known call for all Palestinians to leave Israel, the West Bank, and Gaza.[19] He wrote two rebuttals of al-Albani entitled Anti-Madhabism: the dangers of an innovation that threaten the Sharia and Salafiyya: a blessed historical period, not a school of fiqh.[20]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 the umma has taken great pride.[18]
- Syrian hadith scholar Nur al-Din 'Itr rebutted some of al-Albani's views.[20]
- Lebanese Sufi scholar Gibril Fouad Haddad dubbed al-Albani "the chief innovator of our time" and accused him of bid'ah.[17]
- The Jordanian theologian, Hasan b. Ali al-Saqqaf, composed a book entitled ("Dictionary of al-Albani's Slanderings").[21]
Works
Emad Hamdeh has described al-Albani as a "prolific scholar". He was the author of 217 books on various topics; such as hadith, fiqh, and creed.[22]
| 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'if Sunan Abu Dawood | Volumes 1–4 | |
| Sahih wa Da'if Sunan at-Tirmidhi | Volumes 1–4 | |
| Sahih wa Da'if Sunan 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-Sahiha | Volumes 1–11 | |
| Salat ut-Tarawih | Later an abridgment of this book was published by al-Albani – Qiyamu Ramadhan |
Notes
References
Sources
External links
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