the Ijāzāt of Shaykh al-Albānī

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*”A Reply to the Infamous age-old argument that Imām al-Albānī does not have any recommendations from the people of knowledge.*

Rather, he has recommendations and even the enemies of this great muḥaddith have been forced to testify to his knowledge.”

● *”Imaam al-Albānī has _Ijāzāh in ḥadīth from the late ’Allāmah Shaykh Muḥammad Rāghib at-Tabbaagh_ with whom he studied ḥadīth sciences, gaining authority to transmit from him.* The Shaykh himself refers to this Ijāzāh in Mukhtasarul-’Uluww (p. 72) and in Tahdeerus-Saajid (p. 63).

● *He has a further _Ijāzāh from Shaykh Bahjatul-Baytaar_ (through whom _his isnād stretches back to Imām Aḥmad)_.* These are mentioned in the book ḥayātul-Albānī (the Life of al-Albānī) by Muḥammad al-Shaybānī.

● *This sort of _Ijāzāh is given only to those who have excelled in ḥadīth and can be trusted to accurately convey a ḥadīth.”_*

● *”Under _his father’s guidance,_ Shaykh al-Albānī studied Qurʾān, tajweed, al-ʿArabīc language as well as Hanafī fiqh.”*

● *”He further studied _Hanafī fiqh and al-ʿArabīc language under Shaykh Saʿīd al-Burhān._*

● He would _*attend the lectures of Imām ʿAbd al Fattaah and Shaykh Tawfīq al-Barzah.*_

● *The Shaykh met the _late ḥadīth master, Aḥmad Shākir, with whom he participated in knowledge based discussions on ḥadīth and its research.”_*

● *”He _met the late Indian ḥadīth scholar, Shaykh ʿAbd al-Samad Sharfud-Dīn,_ who himself had referenced the ḥadīth to the first volume of Sunan al-Kubrā as well as al-Mizzī’s monumental Tuhfatul-Ashraaf, and they continued to exchange letters on matters of knowledge. In one such letter, _Shaykh ʿAbd al-Samad expressed his belief that Shaykh al-Albānī was the greatest ḥadīth scholar of the time.”_*

● “In recognition of his knowledge of ḥadīth, he was commissioned as far back as 1955CE by the Faculty of Sharīʿah at Damascus University to carry out detailed analysis and research into ḥadīth related to buying and selling and other business related transactions.”

● “Shaykh al-Albānī 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 ḥadīth notes on.* Often, he would purchase scrap paper in bulk from the rubbish dump and take it home to use.”

● *”He would correspond with numerous scholars, particularly those from India and Pakistan, discussing matters related to ḥadīth and the Religion in general, including Shaykh Muḥammad Zamzamī from Morocco and ʿʿUbaydullāh Raḥmān, the author of Mirqaatul-Mafaateeh Sharḥ Mushkilatil-Masaabeeh.*

● *His skill in ḥadīth is attested to by a host of qualified scholars, past and present, including Dr. Amīn al-Miṣrī, head of Islamic Studies at al-Madīnah University who considered himself to be one of the Shaykh’s students; also Dr. Subhee al-Ṣalāh, former head of Ḥadīth Sciences at the University of Damascus; Dr. Aḥmad al-Asaal, head of Islamic Studies at Rīyaḍ University; the late Pakistani ḥadīth scholar, ’Allāmah Badee’ud-Dīn Shāḥ as-Sindee; Shaykh Muḥammad Tayyib Awkeej, former head of Tafsīr and Ḥadīth at the University of Ankarah in Turkey; not to mention the likes of Shaykh Ibn Bāz, Ibn al-ʿUthaymīn, Muqbil Ibn Hādī and many others in later times.”*

● *”After carrying out an analysis of the ḥadīth in Ibn Khuzaymah’s Ṣaḥīḥ, the Indian ḥadīth Scholar, Muḥammad Mustafa Azami (head of Ḥadīth Science in Makkah), chose Shaykh al-Albānī 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-Albānī’s ḥadīth ability by other scholars.*

● In their edition of the well known ḥadīth compilation, Mishkaatul-Masaabeeh, the Maktabah al-Islāmī publishing house requested Shaykh al-Albānī to edit the work before publication. The publisher wrote in the introduction, *‘We requested that the great ḥadīth scholar, Shaykh Muḥammad Nāṣir al-Dīn al-Albānī, should help us in the checking of Mishkāt and take responsibility for adding endnotes for any aḥādīth needing them, and researching and reproducing their sources and authenticity where needed, and correcting any deficiencies…’*

● *The Shaykh’s printed works, _mainly in the field of ḥadīth 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.”*

● *”During the course of his life the _Shaykh has researched and commented on over 30,000 individual chains of transmission (isnād) for countless ḥadīth,_ 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.”*

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