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A Note On The Ijaazaat Of Shaykh Muhammad Naasirud-deen Al-albaanee by Nobody: 11:31pm On Nov 07, 2015 |
Shaykh al-Albaanee has ijaazah in hadeeth from
the late ’Allaamah Shaykh Muhammad Raaghib
at-Tabbaagh with whom he studied hadeeth
sciences, gaining authority to transmit from
him. The Shaykh himself refers to this ijaazah
in Mukhtasarul-’Uluww (p. 72) and in
Tahdeerus-Saajid (p. 63). He has a further
ijaazah from Shaykh Bahjatul-Baytaar (through
whom his isnaad stretches back to Imaam
Ahmad). These are mentioned in the book
Hayaatul-Albaanee (the Life of al-Albaanee) by
Muhammad ash-Shaybaanee. This sort of
ijaazah is given only to those who have excelled
in hadeeth and can be trusted to accurately
convey a hadeeth. A copy of the ijaazah is in
the possession of his student, ’Alee Hasan al-
Halabee. So it is not correct to say that the
Shaykh is self-taught from books, without
authority and without ijaazah.
Whilst we are on the subject, I think it would
not be out of place here to mention a few
snippets from Shaykh al-Albaanee’s life and
career to further emphasize his great standing
in the field of hadeeth 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-Albaanee was born in 1914CE in
Ashkodera, the former capital of Albania.
[2] His first Shaykh was his father, al-Haaj Nooh
an-Najjaatee, who himself had completed
Sharee’ah studies in Istanbul, returning to
Albania as one of its Hanafee scholars. Under
his father’s guidance, Shaykh al-Albaanee
studied Qur‘aan, tajweed, Arabic language as
well as Hanafee fiqh.
[3] He further studied Hanafee fiqh and Arabic
language under Shaykh Sa’eed al-Burhaan.
[4] He would attend the lectures of Imaam
’Abdul-Fattaah and Shaykh Tawfeeq al-Barzah.
[5] The Shaykh met the late hadeeth master,
Ahmad Shaakir, with whom he participated in
knowledge based discussions on hadeeth and
its research.
[6] He met the late Indian hadeeth scholar,
Shaykh ’Abdus-Samad Sharfud-Deen, who
himself had referenced the hadeeth to the first
volume of an-Nisaa‘ee’s Sunanul-Kubraa as well
as al-Mizzee’s monumental Tuhfatul-Ashraaf,
and they continued to exchange letters on
matters of knowledge. In one such letter,
Shaykh ’Abdus-Samad expressed his belief that
Shaykh al-Albaanee was the greatest hadeeth
scholar of the time.
[7] In recognition of his knowledge of hadeeth,
he was commissioned as far back as 1955CE by
the Faculty of Sharee’ah at Damascus University
to carry out detailed analysis and research into
hadeeth related to buying and selling and other
business related transactions.
[8] Shaykh al-Albaanee began his formal work
in the field of hadeeth by transcribing al-
Haafidh al-’Iraaqee’s monumental al-Mughnee
’an Hamlil-Asfaar, being a study of the various
hadeeth and narrations contained in al-
Ghazaalee’s famous Ihyaa‘ ’Uloomud-Deen. This
work alone contains some 5000 hadeeth.
[9] The Shaykh was famous for attending the
Zaahiriyyah 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-Albaanee to painstakingly catalogue
all the hadeeth manuscripts in the library in an
endeavour to locate the missing folio.
Consequently, he gained in-depth knowledge of
1000’s of hadeeth 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-Albaanee 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 hadeeth 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 hadeeth
and the Religion in general, including Shaykh
Muhammad Zamzamee from Morocco and
’Ubaydullaah Rahmaan, the author of Mirqaatul-
Mafaateeh Sharh Mushkilatil-Masaabeeh.
[12] His skill in hadeeth is attested to by a host
of qualified scholars, past and present,
including Dr. Ameen al-Misree, head of
Islaamic Studies at al-Madeenah University who
considered himself to be one of the Shaykh’s
students; also Dr. Subhee as-Salaah, former
head of Hadeeth Sciences at the University of
Damascus; Dr. Ahmad al-Asaal, head of
Islaamic Studies at Riyaad University; the late
Pakistani hadeeth scholar, ’Allaamah Badee’ud-
Deen Shaah as-Sindee; Shaykh Muhammad
Tayyib Awkeej, former head of Tafseer and
Hadeeth at the University of Ankarah in Turkey;
not to mention the likes of Shaykh Ibn Baaz,
Ibnul-’Uthaymeen, Muqbil Ibn Haadee and
many others in later times.
[13] After a number of his works appeared in
print, the Shaykh was chosen to teach hadeeth
at the new Islaamic University of al-Madeenah
for three years from 1381H to 1383H where
he was also a member of University board.
After this he returned to his former studies
and work in the Zaahiriyyah library. His love for
al-Madeenah 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-Majeed of ’Abdur-Rahmaan Ibn Husayn
Ibn Muhammad Ibn ’Abdul-Wahhaab
Rawdatun-Nadiyyah of Siddeeq Hasan Khaan
Minhaajul-Islaamiyyah of Muhammad Asad
Usoolul-Fiqh of al-Khallaal
Mustalahut-Taareekh of Asad Rustum
Al-Halaal wal-Haraam fil-Islaam of the
innovator Yoosuf al-Qardaawee
Fiqhus-Sunnah of Sayyid Saabiq
Baa’ithul-Hatheeth of Ahmad Shaakir
At-Targheeb wat-Tarheeb of al-Haafidh al-
Mundhiree
Riyaadus-Saaliheen on Imaam an-Nawawee
Al-Imaam fee Ahaadeethil-Ahkaam of Ibn
Daqeeq al-’Eed
[15] After carrying out an analysis of the
hadeeth in Ibn Khuzaymah’s Saheeh, the Indian
hadeeth Scholar, Muhammad Mustafa Azami
(head of Hadeeth Science in Makkah), chose
Shaykh al-Albaanee to verify and re-check his
analysis and the work is currently published in
four volumes containing both their comments.
This is an indication of the level of trust placed
in Shaykh al-Albaanee’s hadeeth ability by other
scholars.
[16] In their edition of the well known hadeeth
compilation, Mishkaatul-Masaabeeh, the
Maktabatul-Islaamee publishing house
requested Shaykh al-Albaanee to edit the work
before publication. The publisher wrote in the
introduction, ‘We requested that the great
hadeeth scholar, Shaykh Muhammad Naasirud-
Deen al-Albaanee, should help us in the
checking of Mishkaat and take responsibility for
adding footnotes for any ahaadeeth needing
them, and researching and reproducing their
sources and authenticity where needed, and
correcting any deficiencies…’
[17] The Shaykh’s printed works, mainly in the
field of hadeeth and its sciences, number some
one hundred and twelve books. Seventeen of
these books alone run into forty five volumes!
He left behind him in manuscript form at least
a further seventy 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-
Albaanee in his home in Jordan claiming to be
a prophet! How would we have reacted when
faced with such a situation? Shaykh al-Albaanee
sat the man down and discussed his claims at
length (as I said, covering two tape cassettes)
and in the end the visitor made tawbah from
his claim and all present, including the Shaykh,
were overcome with tears. In fact, how often is
Shaykh al-Albaanee heard on tape bursting into
tears when speaking about Allaah, His
Messenger and the affairs of the Muslims?
[19] On another occasion he was visited by
three men all claiming that Shaykh al-Albaanee
was a kaafir. When it came time to pray they
refused to pray behind him, saying it is not
possible for a kaafir 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-
Albaanee!
[20] During the course of his life the Shaykh
has researched and commented on over
30,000 individual chains of transmission
(isnaad) for countless hadeeth, having spent
sixty years in the study of the books of the
Sunnah and being in the company of, and in
contact with, its scholars. |
Re: A Note On The Ijaazaat Of Shaykh Muhammad Naasirud-deen Al-albaanee by Nobody: 11:32pm On Nov 07, 2015 |
3 Likes 1 Share |
Re: A Note On The Ijaazaat Of Shaykh Muhammad Naasirud-deen Al-albaanee by MrOlai: 12:33am On Nov 08, 2015 |
^^° Nice one! However, always try to present lengthy write-ups in paragraphs. This would encourage the readers to read. 1 Like |
Re: A Note On The Ijaazaat Of Shaykh Muhammad Naasirud-deen Al-albaanee by wallmosh: 6:06pm On Nov 08, 2015 |
MrOlai: I read a post of yours and was surprise seeing "nairalanders" defending what is glaring the opinions of some sects. You mean #thisguysareactivelyonnairaland |
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