Al-Kutub al-Sittah

References
[1] (http:/
 
/
 
www.
 
bin-baz.
 
org.
 
sa/
 
aboutbinbaz2.
 
asp)
[2]
[2] "Ad-Da'wah Ilallah wa Akhlaaqud-Du'aat" (pp. 37-43)
[3] Main Page (http:/
 
/
 
www.
 
bin-baz.
 
org.
 
sa/
 
aboutbinbaz3.
 
asp)
[4]
[4] "Words of Advice Regarding Da'wah" by 'Abdul 'Azeez ibn 'Abdullaah ibn Baaz (translated by Bint Feroz Deen and Bint 'Abd al-Ghafoor),
Al-Hidaayah Publishing and Distribution, Birmingham: 1998, Page 9-10
[5]
[5] "Words of Advice Regarding Da'wah" by 'Abdul 'Azeez ibn 'Abdullaah ibn Baaz (translated by Bint Feroz Deen and Bint 'Abd al-Ghafoor),
Al-Hidaayah Publishing and Distribution, Birmingham: 1998, Page 10-11
[6] Saudi Gazette 14 May 1999
[7] Saudi Gazette (http:/
 
/
 
www.
 
bin-baz.
 
org.
 
sa/
 
aboutbinbaz4.
 
asp)
[8] AbuKhalil, Asʻad (2004). The battle for Saudia Arabia: royalty, fundamentalism, and global power. p. 66. ISBN 978-1-58322-610-0.
[9] ﺓﻮﻋﺪﻟﺎﺑ ﺮﻀﻳ ﻒﻨﻌﻟﺍ (http:/
 
/
 
www.
 
bin-baz.
 
org.
 
sa/
 
Display.
 
asp?f=bz01531.
 
htm)
[10] ﺔﻣﻷﺍ ﻰﻠﻋ ﺭﻮﻣﻷﺍ ﺓﻻﻭ ﻕﻮﻘﺣ (http:/
 
/
 
www.
 
bin-baz.
 
org.
 
sa/
 
Display.
 
asp?f=bz01709.
 
htm)
[11] Main Page (http:/
 
/
 
www.
 
bin-baz.
 
org.
 
sa/
 
aboutbinbaz8.
 
asp)
[12] "New Saudi Grand Mufti" (http:/
 
/
 
news.
 
bbc.
 
co.
 
uk/
 
2/
 
hi/
 
middle_east/
 
345082.
 
stm), BBC News, May 16, 1999.
[13] Kepel, The War for Muslim Minds, 2004, p.186
[14] "Obituary: Sheikh Abdul Aziz bin Baz" (http:/
 
/
 
www.
 
independent.
 
co.
 
uk/
 
arts-entertainment/
 
obituary-sheikh-abdul-aziz-bin-baz-1093400.
html). The Independent. 14 May 1999. . Retrieved 8 August 2011.
[15] "Sheikh Bin Baz" (http:/
 
/
 
www.
 
economist.
 
com/
 
node/
 
207229). The Economist. May 20th 1999. . Retrieved 7 August 2011.
[16] Brachman, Jarret (2008). Global jihadism: theory and practice (http:/
 
/
 
books.
 
google.
 
com/
 
?id=D_L5iDSTt9EC&
 
pg=PA27&
 
dq="bin+
baz"+
 
criticized+
 
troops#v=onepage&
 
q&
 
f=false). p. 27. ISBN 978-0-415-45241-0. . Retrieved 7 August 2011.
[17] Watson, Mark (2008). Prophets and princes: Saudi Arabia from Muhammad to the present. p. 196. ISBN 978-0-470-18257-4.
[18] Ruthven, Malise (2004). A fury for God: the Islamist attack on America. p. 148. ISBN 978-1-86207-573-3.

Abd al-Aziz ibn Abd Allah ibn Baaz
106
[19] Ruthven, Malise (2004). A fury for God: the Islamist attack on America. p. 149. ISBN 978-1-86207-573-3.
[20] AbuKhalil, Asʻad (2004). The battle for Saudia Arabia: royalty, fundamentalism, and global power. p. 147. ISBN 978-1-58322-610-0.
[21] Marshall, Paul A. (2005). Radical Islam's rules: the worldwide spread of extreme Shari'a law. p. 33. ISBN 978-0-7425-4362-1.
[22] "Sheik Abdelaziz bin Baz, Senior Saudi Cleric and Royal Ally" (http:/
 
/
 
www.
 
nytimes.
 
com/
 
1999/
 
05/
 
14/
 
world/
sheik-abdelaziz-bin-baz-senior-saudi-cleric-and-royal-ally.
 
html). The New York Times. May 14, 1999. . Retrieved 9 August 2011.
[23] Kepel, The War for Muslim Minds, 2004, p.184
[24] Messages to the World, The Statements of Osama Bin Laden, Edited and Introduced by Bruce Lawrence, Translated by James Howarth,
Verso, 2005
[25] al-Muslimoon Magazine, 21st Rajab 1415 AH
[26]
[26] at-Tawheed Magazine, vol. 23, Issue #10
External links
• The Official Site of 'Abd al-'Aziz ibn Baaz (http:/
 
/
 
www.
 
binbaz.
 
org.
 
sa/
 
) 
(Arabic)
• Some videos of bin Baaz (http:/
 
/
 
ulamaa.
 
com/
 
index.
 
php?/
 
category/
 
3)
• Biography of Ibn Baaz (http:/
 
/
 
www.
 
fatwa-online.
 
com/
 
scholarsbiographies/
 
15thcentury/
 
ibnbaaz.
 
htm)
• Biography of Ibn Baaz – 2 (http:/
 
/
 
replay.
 
waybackmachine.
 
org/
 
20080208125541/
 
http:/
 
/
 
www.
 
theclearpath.
com/
 
viewtopic.
 
php?t=11)
• Assorted Images and Press Clippings Regarding the Death of Ibn Baaz (http:/
 
/
 
www.
 
fatwa-online.
 
com/
scholarsbiographies/
 
15thcentury/
 
ibnbaaz_whatthepaperssay.
 
htm)
• Jewels of Guidance (selected words and incidents from the life of Abdul-Aziz ibn Baaz) (http:/
 
/
 
www.
fatwa-online.
 
com/
 
jewelsofguidance/
 
ibnbaaz/
 
index.
 
htm)
• Fatawa of Bin Baz (http:/
 
/
 
alifta.
 
com/
 
Fatawa/
 
FatawaChapters.
 
aspx?MenuID=0&
 
View=tree&
 
NodeID=1&
PageNo=1&
 
BookID=14&
 
Rokn=false)

Muhammad Nasiruddin al-Albani
107
Muhammad Nasiruddin al-Albani
See Albani for other uses of that name.
Islamic scholar
Muhammad Naasiruddeen al-Albani
Title
Shaykh
Born
1914
Shkodër, Albania
Died
October 4, 1999 (aged 85)
Amman, Jordan
Ethnicity
Albanian
Region
Middle Eastern Scholar, originally from Europe
School tradition Sunni Islam
Main interests
Hadith, Hadith sciences
Influences
Ahmad bin Hanbal, Dawud al-Zahiri, Ibn Hazm, Ibn Taymiyyah, Al-Dhahabi
Influenced
Rabee Al-Madkhali, Umar Sulayman al-Ashqar, Muqbil al-Wadi'i, Muhammad bin Jamil Zeno
Muhammad Nasiruddin al-Albani (Arabic: ﻲﻧﺎﺒﻟﻷﺍ ﻦﻳﺪﻟﺍ ﺮﺻﺎﻧ ﺪﻤﺤﻣ) (1914 – October 2, 1999) was an influential
Albanian Sunni Islamic scholar of the 20th Century; he specialised in the fields of hadith and fiqh. He was also a
prolific writer and speaker.
Biography
Early life
Al-Albani was born into a poor family in the city of Shkodër. His father, Nasserudin, had completed Sharia studies
in Istanbul and returned to Albania. During the reign of secularist Ahmet Zogu, al-Albani's family disagreed with the
Western-influenced views of the government and migrated to Damascus. In Damascus, he completed his early
education, and taught himself the Quran, Tajwid, Arabic linguistic sciences, Hanafi Fiqh and further branches of the
religion with the help of native scholars.
[1] 
In the meantime, he used to earn his living by working as a watchmaker, a
trade he learned from his father.
[1]

Muhammad Nasiruddin al-Albani
108
Beginning of hadith studies
By the age of twenty al-Albani began specializing in the field of hadith and its related sciences, becoming influenced
by articles in Al-Manaar magazine. He began work in this field by transcribing Abd al-Rahim ibn al-Husain
al-'Iraqi's monumental Al-Mughnee 'an-hamlil-Asfar fil-Asfar fee takhrej maa fil-lhyaa min al-Akhbar.
[1]
Scholastic career
After some time he started giving two weekly classes attended by university students, teaching various books of
Aqidah, Fiqh, Usul and Hadith. 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, Al-Albani started to teach Hadith at the Islamic University of
Madinah, for three years where he was also a member of the University board. Later he would return to his studies
and work in the Az-Zahiriyah library, leaving his shop in the hands of one of his brothers.
[1]
He visited various countries for preaching and lectures – amongst them Qatar, Egypt, Kuwait, the United Arab
Emirates, Spain and the United Kingdom. He was 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.
[1]
Views
The scholar Zayd Ibn Fayad said about him:
[2]
Indeed, Sheikh Muhammad Nasiruddin Al-Albani is from the most prominent and distinguished personalities
of this era. He had great concern for the Hadith – 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 are correct in some matters and err
in other matters. 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 scholar and teacher, Muhibb-ud-Deen Al-Khatib, said:
[2][3]
And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad
Nasiruddin Nooh Najati Al-Albani.
Dr. Muied-uz-Zafar of Indian administrated Kashmir has recently been awarded PhD on the contributions of Shaykh
Nasir al-Din al-Albani by the Aligarh Muslim University (AMU) India. Zafar's research speaks about many novel
aspects of al-Albani. The dissertation deals with the life and contribution of the Shaikh to hadith literature at length.
The last chapter of the work is exclusively based on the evaluation of the criticism written against Albani and
attempts to deal with the issue in a balanced manner.
[4]
Works
His works, mainly in the field of Hadith and its sciences, number over 100 and include:
[1]
1. At-Targhib wa't-Tarhib (Volumes 1–4)
2.
2. At-Tasfiyyah wa't-Tarbiyya
3. At-Tawassulu: Anwau'hu wa Ahkamuhu (Tawassul: Its Types & Its Rulings) (link to english translation) 
[5]
4. Irwa al-Ghalil (Volumes 1–9)
5.
5. Talkhis Ahkam al-Janaez
6. Sahih wa Da'if Sunan Abu Dawood (Volumes 1–4)
7. Sahih wa Da'if Sunan at-Tirmidhi (Volumes 1–4)
8. Sahih wa Da'if Sunan ibn Majah (Volumes 1–4)
9.
9. al-Aqidah at-Tahawiyyah Sharh wa Ta'liq

Muhammad Nasiruddin al-Albani
109
10. Sifatu Salati An-Nabiyy (link to English translation) 
[6]
11. Silsalat al-Hadith ad-Da'ifa (Volumes 1–14)
12. Silsalat al-Hadith as-Sahiha (Volumes 1–11)
13. Salat ut-Tarawih (later an abridgement of this book was published by al-Albani – Qiyamu Ramadhan)
14. Salat an-Nabawi (the prayer of the prophet in the light of authentic hadiths) (link to english translation) 
[7]
References
[1]
[1] A Brief Biography of Ash-Shaikh Al-Muhaddith Abu 'Abdir-Rahmaan Muhammad Naasir-ud-Deen Al-Albaani by Dr. 'Aasim 'Abdullaah
al-Qaryooti
[2] al-Asalaah, Issue #23, Pg. 76–77
[3]
[3] Biography of Shaikh Muhammad Naasiruddin al-Albaani by Shaykh 'Ali Hasan al-Halabi
[4]
[4] "Contribution of Shaykh Nasir al Din Albani to Hadith Literature",PhD thesis of Dr. Muied-uz-Zafar, Department of Islamic Studies, AMU,
Aligarh, India, Supervisor: Professor Muhammad Mazhar Yasin Siddiqui, 2005)
[5] http:/
 
/
 
abdurrahman.
 
org/
 
tawheed/
 
tawassul-albaani.
 
htm
[6] http:/
 
/
 
www.
 
usc.
 
edu/
 
dept/
 
MSA/
 
fundamentals/
 
pillars/
 
prayer/
 
albaani/
 
prayer_1.
 
html
[7] http:/
 
/
 
www.
 
qibla.
 
org/
 
pray.
 
htm
External links
• Jewels of Guidance (selected words and incidents from the life of Shaykh al-Albani) (http:/
 
/
 
www.
 
fatwa-online.
com/
 
jewelsofguidance/
 
alAlbani/
 
index.
 
htm)
• Imam Al-Albani's Subjugation Of Al-Buti (http:/
 
/
 
www.
 
islamicweb.
 
com/
 
beliefs/
 
misguided/
 
buti_albani.
 
htm)
• Comprehensive collection of al-Albani articles and books in English (http:/
 
/
 
abdurrahman.
 
org/
 
scholars/
Albanee.
 
html)
• Al-Albani website (Arabic language) (http:/
 
/
 
www.
 
alalbany.
 
net/
 
)
• The Authoratative Guide to Shaikh al-Albaani, Updated Regularly (http:/
 
/
 
www.
 
alalbaani.
 
com/
 
)
• Refutation of the book 'Al-Albani Unveiled' (http:/
 
/
 
www.
 
islaam.
 
net/
 
main/
 
display.
 
php?category=36)
• An Albanian fervent scholar of Prophetic Tradition (http:/
 
/
 
www.
 
yementimes.
 
com/
 
defaultdet.
aspx?SUB_ID=28799)
• Immam al-Albani English site (http:/
 
/
 
www.
 
twtpubs.
 
com/
 
web/
 
index.
 
php?option=com_content&
task=blogsection&
 
id=11&
 
Itemid=49)

Ibn Taymiyyah
110
Ibn Taymiyyah
Islamic scholar
Ibn Taymiyyah
Title
Sheikh ul-Islam
Born
661 AH, or 1263 CE [1]
Harran[2]
Died
728 AH, or 1328 (aged 64–65)[1]
Damascus[2]
Region
Middle Eastern Scholar
Maddhab
Hanbali
School tradition Ahl al-Hadith
Notable ideas
Return to Tawhid, Mill's theory, inductive logic, analogical reasoning, critique of syllogism
Influenced
Ibn al-Qayyim (d 721 AH / 1350 CE),
al-Mizzi (d 1341 CE),
al-Dhahabi (d 1347 CE),[3]
Ibn Muflih (d 1361 CE),
Ibn Kathir (d 1373 CE),[4]
Ibn Abi al-Izz (d 1390 CE),
Ibn Abd al Wahhab (d 1792 CE)[1]
Taqi ad-Din Ahmad ibn Taymiyyah (January 22, 1263–1328 CE), full name: Taqī ad-Dīn Abu 'l-ʿAbbās Aḥmad
ibn ʿAbd al-Ḥalīm ibn ʿAbd as-Salām Ibn Taymiya al-Ḥarrānī (Arabic: ﻪﻠﻟﺍ ﺪﺒﻋ ﻦﺑ ﻡﻼﺴﻟﺍ ﺪﺒﻋ ﻦﺑ ﺪﻤﺣﺃ ﺱﺎﺒﻌﻟﺍ ﻮﺑﺃ ﻦﻳﺪﻟﺍ ﻲﻘﺗ
ﻲﻧﺍﺮﺤﻟﺍ ﺔﻴﻤﻴﺗ ﻦﺑﺍ
), was an Islamic scholar (alim), theologian and logician born in Harran, located in what is now Turkey,
close to the Syrian border. He lived during the troubled times of the Mongol invasions. He was considered by his
followers to be a member of the school founded by Ahmad ibn Hanbal and sought the return of Islam to what he
viewed as earlier interpretations of the Qur'an and the Sunnah.

Ibn Taymiyyah
111
Biography
Image of Ghazan Khan, a historical figure harshly
rebuked by Ibn Taymiyyah, mainly due to his
constant state of hostility towards the Mamluks of
Egypt.
Ibn Taymiyyah witnessed conversions to Islam as a
growing trend among many Mongols.
Ibn Taymiyya was born in 1263 at Harran into a well-known
family of theologians and died in Damascus, Syria, outside of the
Muslim cemetery. His grandfather, Abu al-Barkat Majd ad-deen
ibn Taymiyyah al-Hanbali (d. 1255) was a reputable teacher of the
Hanbali school of law. Likewise, the scholarly achievements of
ibn Taymiyyah's father, Shihab al-deen 'Abd al-Haleem ibn
Taymiyyah (d. 1284) were well known. Because of the Mongol
invasion, ibn Taymiyyah's family moved to Damascus in 1268,
which was then ruled by the Mamluks of Egypt. It was here that
his father delivered sermons from the pulpit of the Umayyad
Mosque, and ibn Taymiyyah followed in his footsteps by studying
with the scholars of his time. Although some claim that he was of
Kurdish origin there seems to be no evidence indicating such
claim.
Ibn Taymiyyah acquainted himself with the secular and religious
sciences of his time. He devoted attention to Arabic literature and
lexicography as well as studying mathematics and calligraphy.
As for the religious sciences, he studied jurisprudence from his
father and became a representative of the Hanbali school of
thought. Though he remained faithful throughout his life to that
school, whose doctrines he had mastered, he also acquired a
knowledge of the Islamic disciplines of the Qur'an and the Hadith.
He also studied theology (kalam), philosophy, and Sufism.
[5] 
He
was known for his refutations of the excesses of many Sufis, the
Shia and the Christians. His student Ibn Qayyim Al-Jawziyya
wrote the famous poem "O Christ-Worshipper" which examined
the dogma of the Trinity propounded by many Christian sects.
His troubles with government began when he went with a
delegation of ulama to talk to Ghazan Khan, the Khan of the
Mongol Ilkhans in Iran, to stop his attack on the Muslims. It is
reported that none of the ulama dared to say anything to the Khan
except Ibn Taymiyyah who said:
"You claim that you are Muslim and you have with
you Mu'adhdhins, Muftis, Imams and Shaykhs but
you invaded us and reached our country for what?
While your father and your grandfather, Hulagu were
non-believers, they did not attack and they kept their promise. But you promised and broke your
promise."
[6]
Ibn Taymiya was imprisoned several times for conflicting with the ijma of jurists and theologians of his day. He
spent his last fifteen years in Damascus. The most famous of his students, Ibn Qayyim, was to share in Ibn
Taymiyyah's renewed persecutions. From August 1320 to February 1321 Ibn Taymiyyah was imprisoned on orders
from Cairo in the citadel of Damascus for supporting a doctrine that would curtail the ease with which a Muslim man
could divorce his wife.

Ibn Taymiyyah
112
Death
When he was ultimately banned from having any books, papers and pens during the latter stage of his final
imprisonment, Ibn Taymiyyah devoted all of his time to worship and reciting the Qur'an.
[7] 
Ibn Taymiyyah died in
prison on 22 Dhu al-Qi'dah, 728 AH (27 September 1328). Al-Bazzar says, 'Once the people had heard of his death,
not a single person in Damascus who was able to attend the prayer and wanted to, remained until he appeared and
took time out for it. As a result, the markets in Damascus were closed and all transactions of livelihood were
stopped. Governors, heads, scholars, jurists came out. They say that none of the majority of the people failed to turn
up, according to my knowledge - except three individuals; they were well known for their enmity for Ibn Taymiyyah
and thus, hid away from the people out of fear for their lives."
Views
God's attributes
Ibn Taymiyyah rejected the recourse to kalam towards understanding the Asma Wa Sifat (Divine Names and
Attributes of God) as that was not the precedence established by the salaf. He argued that the companions and the
early generations didn't resort to philosophical explanations towards understanding the Divine Names and Attributes.
He further argued that had salaf found any benefit in resorting to kalam they would have done it and encouraged it.
Therefore, Ibn Taymiyyah was accused by his opponents that he was anthropomorphic in his stance towards Names
and Attributes of God.
In fact, in his book Kitabul Wasitiyyah, Ibn Taymiyyah refutes the stance of the Mushabbihah (those who liken the
creation with God: anthropomorphism) and those who deny, negate, and resort to allegorical/metaphorical
interpretations of the Divine Names and Attributes. He contends that the methodology of the salaf is to take the
middle path between the extremes of anthropomorphism and negation/distortion. He further states that salaf affirmed
all the Names and Attributes of God without tashbih (establishing likeness), takyeef (speculating as to "how" they are
manifested in the divine), ta'teel (negating/denying their apparent meaning) and without ta'weel (giving it
secondary/symbolic meaning which is different from the apparent meaning). Iby Taymiyyah's highly intellectual
discourse at explaining "The Wise Purpose of God, Human Agency, and the Problems of Evil & Justice" using God's
attributes as a means has been illustrated by Dr. Jon Hoover in his work "Ibn Taymiyyah's Theodicy of Perpetual
Optimism".
[8] 
Although famous for polemic against Islamic philosophy, theology and rationalizing mysticism, Ibn
Taymiyyah's positive theological contribution has not been well understood. Exposition and analysis of Ibn
Taymiyya's writings on God's justice and wise purpose, divine determination and human agency, the problem of evil,
and juristic method in theological doctrine show that he articulates a theodicy of optimism in which God in His
essence perpetually wills the best possible world from eternity. This sets Ibn Taymiyya's theodicy apart from Ash'ari
divine voluntarism, the free-will theodicy of the Mu'tazilis, and the essentially timeless God of other optimists like
Ibn Sina and Ibn Arabi.
Mongol invasion and other struggles
What has been called Ibn Taymiyyah's "most famous" fatwā
[9] 
was issued against the Mongols (or Tatars), in the
Mamluk's war. Ibn Taymiyyah declared that jihad upon the Mongols was not only permissible, but obligatory. He
based this ruling his argument that the Mongols could not, in his opinion, be true Muslims despite the fact that they
had converted to Sunni Islam because they ruled using what he considered 'man-made laws' (their traditional Yassa
code) rather than Islamic law or Sharia. Because of this, he reasoned they were living in a state of jahiliyyah, or
pre-Islamic pagan ignorance.
[10][11]
Apart from that, he led the resistance of the Mongol invasion of Damascus in 1300. In the years that followed, Ibn
Taymiyyah was engaged in intensive polemic activity against:
1. the Kasrawan Shi'a in Lebanon,

Ibn Taymiyyah
113
2. the Rifa'i Sufi order,
3. the ittihadiyah school, a school that grew out of the teaching of Ibn Arabi, whose views were widely denounced
as heretical.
In 1306 Ibn Taymiyyah was imprisoned in the citadel of Cairo for eighteen months on the charge of
anthropomorphism. He was incarcerated again in 1308 for several months.
In 2010 a group of Islamic Scholars in Mardin argued that Ibn Taymiyya's fatwa was misprinted into an order to
"fight" the ruler who is not applying Islamic law, but rather it means to "treat".
[12] 
They have based their
understanding on the original manuscript in the Zaheer Library, and the transmission by Ibn Taymiyya's student Ibn
Muflih.
[13]