Karatu Da Nasihu Daga Sheikh Muhammad Awwal Adam Albani Zaria Audio Offline
Ash-sheikh albaniy zaria ya na cikin 'kabarinshi amma manufofinshi suna nan a hankali 'dalibanshi suna ta aiwatarwa.! Wannan bidiyon wata katafariyar dandalin musulunci ne Wanda 'daliban Ash-Sheikh Albaniy Zaria suke ginawa. THE NOI MADE SURE THE MOB LEFT MUHAMMAD ALI ALONE-- MELCHISEDEK - Duration: 12:44. Laugh At First Site Recommended for you.
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Wannan application na dauke da wasu zababu daga lectures da Sheikh Muhammad Awwal Adam Albani zaria yayi alokacin da yake raye. Sheikh Muhammad Awwal Adam Albani na daya daga cikin manyan malaman ahlussuna wanda yayi ficce wajen koyarwa da kuma yada addinin Allah a gida nigeria dakuma wasu daga cikin makotan nigeria.Muna aduar Allah ubangji ya jikan Sheikh Muhammad Awwal Adam Albani ya kuma kai haske da rahama kabarin sa, muku Allah ya bamu ikon ji da kuma amfani da abin da muka saurara.A cikin wannna man haja in an duba akwai wasu lectures da kuma karatuttukan na Sheikh Muhammad Awwal Adam Albani kamar
Sheikh Muhammad Awwal Adam Albani karatun karshe audio.
Sheikh Muhammad Awwal Adam Albani karshen alewa kasa.
Sheikh Muhammad Awwal Adam Albani karen bana da sauran su .
Bayan karatutuka na Sheikh Albani Zaria Audio mp3 za iya samun wasu karatuttukan da tafsirai na wasu daga cikin manya-manya malamun kasar hausa,idan aka yi searchin (adamsdut) a play store, karatuttukan sune kamar haka
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Brief history about Sheikh Albani Zaria
The father of Sheikh Muhammad Awwal Adam Albani, Abu Abdurrahman, hails from Kano but the Sheikh was born and bred in Muchia Sabon Gari, Zaria. He had his primary education in the area before he moved to Barewa College. He obtained his first degree on Information Technology from the Federal University of Technology Yola, Adamawa State. Before his death, he was an M.Sc student of Electrical and Electronic Engineering at the Ahmad Bello University (ABU), Zaria. Sheikh Albani is survived by three wives and over 20 children. He was the proprietor of the Albaniy Science Academy in the Gaskiya layout, Zaria. He was also the leader of Daarul Hadeethis-Salafiyyah School and delivered weekly lectures at Markazu-Salafiyya Centre in Tudun Wada, Zaria. Apart from his teaching in Zaria, Sheikh Albani used to visit other states and countries for preaching.His burial has been attended by many Islamic scholars from across Nigeria. Among them were Sheikh Muhammad Bn Uthman, Sheikh Aminu Ibrahim Daurawa, Sheikh Aliyu Abdullahi Telex, Sheikh Salihu Abubakar, Sheikh Tukur Almannar among hundreds.
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Wannan application na dauke da wasu zababu daga lectures da Sheikh Muhammad Awwal Adam Albani zaria yayi alokacin da yake raye. Sheikh Muhammad Awwal Adam Albani na daya daga cikin manyan malaman ahlussuna wanda yayi ficce wajen koyarwa da kuma yada addinin Allah a gida nigeria dakuma wasu daga cikin makotan nigeria.Muna aduar Allah ubangji ya jikan Sheikh Muhammad Awwal Adam Albani ya kuma kai haske da rahama kabarin sa, muku Allah ya bamu ikon ji da kuma amfani da abin da muka saurara.
A cikin wannna man haja in an duba akwai wasu lectures da kuma karatuttukan na Sheikh Muhammad Awwal Adam Albani kamar
Sheikh Muhammad Awwal Adam Albani karatun karshe audio.
Sheikh Muhammad Awwal Adam Albani karshen alewa kasa.
Sheikh Muhammad Awwal Adam Albani karen bana da sauran su .
Bayan karatutuka na Sheikh Albani Zaria Audio mp3 za iya samun wasu karatuttukan da tafsirai na wasu daga cikin manya-manya malamun kasar hausa,idan aka yi searchin (adamsdut) a play store, karatuttukan sune kamar haka
sheikh Jafar Mahmud Adam lecture mp3
sheikh Jafar Mahmud Adam riyadussaliheen
sheikh Jafar Mahmud Adam umdatul ahkam
sheikh Jafar Mahmud Adam tafser
sheikh Mohammmad Abani Zaria audio mp3
sheikh Mohammmad Abani Zaria lectures
sheikh Ali Isah Fantami mp3
sheikh Ali Isah Fantami husnil muslim
sheikh Ali Isah Fantami lectures
sheikh Ahmad sulaiman quran recitation
sheikh Ahmad sulaiman juz amma mp3
sheikh Hafiz Yahuza Bauchi Quran recitation
Sheikh ibrahim Aminu daurawa lectures
Sheikh ibrahim Aminu daurawa kundun tarihi
sheikh mohammad bin usaman kano lectures
sheikh Dr sani rijiyar lemo da dai sauransu
sheikh haruna kabiru gombe
sheikh Abubakar Gumi
sheikh Abdulrazak Yahya Haifan
sheikh Bin Usman kano
sheikh Ahmad BUK
Sheikh Abdullahi Usman Gadon Kaya.
Adamsdut.
Za kuma a iya samun Karatun quran na wasu daga cikin manyan makaranta quran na duniya irin su
Sheikh Abdul Basit Quran mp3
Sheikh Maher Al Mueaqly
Sheikh Abdurrahman Sudais
Sheikh Saud Shuraim
Sheikh Abdullah Ali Jabir
Sudais Audio Quran Offline
Sheikh Mishary bin Rashid al-Afasy
Sheikh Saad al-Ghamidi
Don Allah idan har kaji dadin wannnan application a taimaka a yi sharing ta facebook,whatsapp,twitter,instagram da dai sauran social media domin sauran yan uwa musulmi su ma suyi downloading su amfana.
Kada kuma a manta ayi rating na wannnan application five star.
Brief history about Sheikh Albani Zaria
The father of Sheikh Muhammad Awwal Adam Albani, Abu Abdurrahman, hails from Kano but the Sheikh was born and bred in Muchia Sabon Gari, Zaria. He had his primary education in the area before he moved to Barewa College. He obtained his first degree on Information Technology from the Federal University of Technology Yola, Adamawa State. Before his death, he was an M.Sc student of Electrical and Electronic Engineering at the Ahmad Bello University (ABU), Zaria. Sheikh Albani is survived by three wives and over 20 children. He was the proprietor of the Albaniy Science Academy in the Gaskiya layout, Zaria. He was also the leader of Daarul Hadeethis-Salafiyyah School and delivered weekly lectures at Markazu-Salafiyya Centre in Tudun Wada, Zaria. Apart from his teaching in Zaria, Sheikh Albani used to visit other states and countries for preaching.His burial has been attended by many Islamic scholars from across Nigeria. Among them were Sheikh Muhammad Bn Uthman, Sheikh Aminu Ibrahim Daurawa, Sheikh Aliyu Abdullahi Telex, Sheikh Salihu Abubakar, Sheikh Tukur Almannar among hundreds.
Recent changes:
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Show full descriptionHide full descriptionA cikin wannna man haja in an duba akwai wasu lectures da kuma karatuttukan na Sheikh Muhammad Awwal Adam Albani kamar
Sheikh Muhammad Awwal Adam Albani karatun karshe audio.
Sheikh Muhammad Awwal Adam Albani karshen alewa kasa.
Sheikh Muhammad Awwal Adam Albani karen bana da sauran su .
Bayan karatutuka na Sheikh Albani Zaria Audio mp3 za iya samun wasu karatuttukan da tafsirai na wasu daga cikin manya-manya malamun kasar hausa,idan aka yi searchin (adamsdut) a play store, karatuttukan sune kamar haka
sheikh Jafar Mahmud Adam lecture mp3
sheikh Jafar Mahmud Adam riyadussaliheen
sheikh Jafar Mahmud Adam umdatul ahkam
sheikh Jafar Mahmud Adam tafser
sheikh Mohammmad Abani Zaria audio mp3
sheikh Mohammmad Abani Zaria lectures
sheikh Ali Isah Fantami mp3
sheikh Ali Isah Fantami husnil muslim
sheikh Ali Isah Fantami lectures
sheikh Ahmad sulaiman quran recitation
sheikh Ahmad sulaiman juz amma mp3
sheikh Hafiz Yahuza Bauchi Quran recitation
Sheikh ibrahim Aminu daurawa lectures
Sheikh ibrahim Aminu daurawa kundun tarihi
sheikh mohammad bin usaman kano lectures
sheikh Dr sani rijiyar lemo da dai sauransu
sheikh haruna kabiru gombe
sheikh Abubakar Gumi
sheikh Abdulrazak Yahya Haifan
sheikh Bin Usman kano
sheikh Ahmad BUK
Sheikh Abdullahi Usman Gadon Kaya.
Adamsdut.
Za kuma a iya samun Karatun quran na wasu daga cikin manyan makaranta quran na duniya irin su
Sheikh Abdul Basit Quran mp3
Sheikh Maher Al Mueaqly
Sheikh Abdurrahman Sudais
Sheikh Saud Shuraim
Sheikh Abdullah Ali Jabir
Sudais Audio Quran Offline
Sheikh Mishary bin Rashid al-Afasy
Sheikh Saad al-Ghamidi
Don Allah idan har kaji dadin wannnan application a taimaka a yi sharing ta facebook,whatsapp,twitter,instagram da dai sauran social media domin sauran yan uwa musulmi su ma suyi downloading su amfana.
Kada kuma a manta ayi rating na wannnan application five star.
Brief history about Sheikh Albani Zaria
The father of Sheikh Muhammad Awwal Adam Albani, Abu Abdurrahman, hails from Kano but the Sheikh was born and bred in Muchia Sabon Gari, Zaria. He had his primary education in the area before he moved to Barewa College. He obtained his first degree on Information Technology from the Federal University of Technology Yola, Adamawa State. Before his death, he was an M.Sc student of Electrical and Electronic Engineering at the Ahmad Bello University (ABU), Zaria. Sheikh Albani is survived by three wives and over 20 children. He was the proprietor of the Albaniy Science Academy in the Gaskiya layout, Zaria. He was also the leader of Daarul Hadeethis-Salafiyyah School and delivered weekly lectures at Markazu-Salafiyya Centre in Tudun Wada, Zaria. Apart from his teaching in Zaria, Sheikh Albani used to visit other states and countries for preaching.His burial has been attended by many Islamic scholars from across Nigeria. Among them were Sheikh Muhammad Bn Uthman, Sheikh Aminu Ibrahim Daurawa, Sheikh Aliyu Abdullahi Telex, Sheikh Salihu Abubakar, Sheikh Tukur Almannar among hundreds.
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Muhammad Nāsir al-Dīn al-Albanī محمد ناصر الدين الألباني | |
---|---|
Title | Shaykh |
Personal | |
Born | 1914 |
Died | October 2, 1999 (aged 85) Amman, Jordan |
Religion | Islam |
Nationality | Albanian, Syrian |
Ethnicity | Albanian |
Denomination | Sunni |
Jurisprudence | Zahiri[1] |
Creed | Athari |
Movement | Salafi |
Main interest(s) | Hadith Aqidah |
Occupation | Muhaddith, Faqih, historiographer, bibliographer, watchmaker |
Senior posting | |
| |
| |
Awards | King Faisal International Prize, 1999 |
Website | Memorial website |
Muhammad Nasir-ud-Dīn al-Albani (1914 – October 2, 1999) (In Arabic محمد ناصر الدين الألباني) was an AlbanianIslamic scholar who specialised in the fields of hadith and fiqh. He established his reputation in Syria, where his family had moved when he was a child and where he was educated.[4]
Albani is considered to be a major figure of the purist Salafi movement which developed in the 20th century.[5] Al-Albani did not advocate violence, preferring quietism and obedience to established governments.[6][7]
A watchmaker by trade, al-Albani was active as a writer, publishing chiefly on hadith and its sciences. He also lectured widely in the Mideast, Spain and the United Kingdom on the Salafist movement.
- 2Biography
- 2.1Early life
Islamic University of Madinah[edit]
In the 1960s, Albani was invited to teach at the Islamic University of Madinah in Saudi Arabia. His views were opposed by numerous traditional clerics and his contract allowed to lapse. He later returned from Syria for a brief time in the 1970s as the head of higher education in Islamic law in Mecca. He again aroused too much opposition, and returned to Syria. After serving time under house arrest by the Syrian government in 1979, Albani moved to Jordan, where he resided for the rest of his life.
Biography[edit]
Early life[edit]
Albani was born into a poor Muslim family in the city of Shkodër in northern Albania in 1914.[8][9] During the reign of the secularist Albanian leader Ahmet Zogu, al-Albani's family migrated to Damascus, Syria. In Damascus, Albani completed his early education – initially taught by his father – in the Quran, Tajwid, Arabic linguistic sciences, HanafiFiqh and further branches of the Islamic faith, also helped by native Syrian scholars.[10] In the meantime, he earned a modest living as a carpenter before joining his father as a watchmaker.[citation needed]
Hadith Studies[edit]
Albani began to specialize in hadith studies in the 1930s. Though he was largely self-taught,[11][12][13] he transcribed and commented 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. He followed this writing a series of lectures and books, as well as publishing articles in Al-Manar magazine.[9]
Scholastic career[edit]
Starting in 1954, Albani began delivering informal weekly lessons. By 1960, his popularity began to worry the government of Syria, and he was placed under surveillance by the Hafiz al-Asad government. He was imprisoned twice in 1969.[14] In the late 1970s, the government placed him under house arrest more than once.[15]
After a number of his works were published, Albani was invited to teach Hadith at the Islamic University of Madinah in Saudi Arabia by the University's then-vice president, Abd al-Aziz ibn Baz. Shortly upon his arrival, Albani angered the Wahhabi elite in Saudi Arabia, who did not like his anti-traditionalist stances in Muslim jurisprudence. They were alarmed by Albani's intellectual challenges to the ruling Hanbali school of law but were unable to challenge him openly due to his popularity.[16] When Albani wrote a book supporting his view that the Niqab, or full face-veil, was not a binding obligation upon Muslim women, he caused a minor uproar in the country. His opponents ensured that his contract with the university was allowed to lapse without renewal.[16]
In 1963, Albani left Saudi Arabia 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. He was later invited back to Saudi Arabia in the 1970s but did not remain long because of opposition from clerics.[citation needed]
Imprisonment in Syria[edit]
He was placed under house arrest more than once in the 1970s by the Ba'ath regime of Hafez al-Assad.[14][17] The Syrian government accused Albani of 'promoting the Wahhabi da'wa, which distorted Islam and confused Muslims.'[17][additional citation(s) needed]
Later life[edit]
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, Albani was invited to Saudi Arabia a second time in order to serve as the head of higher education in Islamic law in Mecca.[18] This did not last due to controversy among the Saudi establishment regarding Albani's views.
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]
Views[edit]
Part of a series on: Salafi movement |
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Sab'u Masajid, Saudi Arabia |
Albani was a proponent of Salafism and is considered one of the movement's primary figureheads in the 20th century. Albani criticized the four mainstream schools of Islamic law and rejected the traditional Sunni view that Muslims should automatically turn to a Madhhab for fiqh (jurisprudence).[19][20] Instead, he spent much of his life critically re-evaluating hadith literature and felt that numerous previously accepted hadiths were unsound.[20] This led him to produce rulings that were at odds with the Islamic majority.[20] Although Salafism has frequently been associated with Wahhabism, Albani distinguished between the two movements, and he criticized the latter while supporting the former. He had a complex relationship to each movement.[21][22]
Albani was amongst some leading Salafi scholars who were preaching for decades against what they considered the warped literalism of extremists. Politically they were quietists who rejected vigilantism and rebellion against the state. 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.'[23]
Albani's own views on jurisprudence and dogma have been a matter of debate and discussion. During a 1989 visit to Saudi Arabia, Albani was asked if he adhered to the lesser-known Zahiri school of Islamic law; he responded affirmatively.[1] Albani's opponents among the mainstream have affirmed this as a point of criticism. A number of Albani's students have denied his association with any formal school of jurisprudence.[citation needed]
Controversies[edit]
Albani held a number of controversial views that ran counter to the wider Islamic consensus, and more specifically to Hanbali jurisprudence.[24]These include:
- his view that mihrabs – the niche found in a mosques indicating the direction of Mecca – were bid'ah (an innovation).[24]
- his view that it was permissible to pray in a mosque with one's shoes[24]
- his call for Palestinians to leave the occupied territories since, according to him, they were unable to practice their faith there as they should[24][25] This view was also controversial within the Salafi movement.[26]
- his view that it is prohibited for women to wear gold bracelets.[27]
- his view that it was not necessary for women to cover their faces.[27]
- his view that the Muslim ruler must be from the tribe of al-Quraysh.[28]
Prayer (Salah) Formula[edit]
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.[24]
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 unease.[29] Albani's descriptions for the performance of the Tahajjud and Taraweeh prayer deviated considerably from established practice.[29]
Albani openly criticized Syed Qutb after the leader was executed. He claimed that Qutb had deviated in creed and held the belief of Oneness of Being. Further, Albani accused Hassan al-Banna, the leader of the Muslim Brotherhood, of not being a religious scholar and holding 'positions contrary to the Sunna'.[30]
Criticism[edit]
Albani was criticized by a number of contemporary Sunni scholars. Safar Al-Hawali criticized Albani for his 'categorical condemnation of Taqlid' and his 'radical hadith based revisionism'.[31]
In the early 1970s Syrian Hadith scholarAbd al-Fattah Abu Ghudda published a tract against al-Albani's revaluation of Sahih al-Bukhari and Sahih Muslim.[32] In 1987 the Egyptian hadith scholar Mahmud Sa'id Mamduh published a work entitled Alerting the Muslim to al-Albani's Transgression upon Sahih Muslim.[32]
He stated that:
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.[33]
Syrian hadith scholar Nur al-Din 'Itr rebutted some of al-Albani's views.[34] His contemporary, the Syrian scholar Said Ramadan al-Bouti, took issue with Albani's well-known call for all Palestinians to leave Israel, the West Bank, and Gaza.[35] 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.[34]
Lebanese scholar Gibril Fouad Haddad dubbed al-Albani 'the chief innovator of our time' and accused him of bid'ah.[32] The 'reformed' jihadistSayyed Imam Al-Sharif considered Albani to be 'wrapped in evil' and 'not suitable to be a sheikh' for his alleged claim that Jihad is defined as forgiveness, education and prayer.[36]
Awards[edit]
Albani was awarded the King Faisal International Prize in 1999 before his death for his contributions to Islamic studies. The award committee described him as 'considered by many academics as probably the greatest Islamic scholar of the 20th Century.'[9][37]
Over a period of sixty years, Albani's lectures and published books were highly influential in the field of Islamic studies, and many of his works became widely referred to by other Islamic scholars.[9]Muhibb-ud-Deen Al-Khatib, a contemporary scholar, said of him: 'And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad Nasiruddin Nooh Najati Al-Albani.'[38]
In 2015, the Huffington Post remarked that Albani's movement of 'Quietist Salafism' with its strong opposition to takfirism (doctrine of excommunication and declaring other Muslims of being heretics) and violence may provide the rhetoric that could prevent youth from being drawn to the apocalyptic rubbish of ISIS.'[39]
Works[edit]
Title | Volumes | Description |
---|---|---|
At-Targhib wa't-Tarhib | Volumes 1–4 | |
At-Tasfiyah wa't-Tarbiya | ||
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'ifa | 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 |
See also[edit]
References[edit]
- ^ abal-Albani, 'Shareet al-Khobar,' tape No. 4, 1989: Khobar, Saudi Arabia.
- ^'اغتيال قائد جيش الإسلام زهران علوش بغارة يعتقد أنها روسية'. أنا برس. December 25, 2015.
- ^'الشيخ المجاهد 'زهران علوش'.. سيرة قائد طلب الشهادة فنالها'. هيئة الشام الإسلامية. January 28, 2016.
- ^Hamdeh, Emad (July 2016). 'The Formative Years of an Iconoclastic Salafi Scholar'. The Muslim World. 106 (3): 411–432. doi:10.1111/muwo.12157. ISSN0027-4909.
- ^Lauzière, Henri (2015). The Making of Salafism: Islamic Reform in the Twentieth Century. Columbia University Press. p. 10. doi:10.7312/lauz17550 (inactive June 3, 2019). ISBN9780231540179 – via De Gruyter.
- ^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.
- ^Adis Duderija (January 2010). 'Constructing the religious Self and the Other: neo-traditional Salafi manhaj'. Islam and Christian–Muslim Relations. 21 (1). pp. 75–93. Retrieved May 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.
- ^Joas Wagemakers (2016). Salafism in Jordan: Political Islam in a Quietist Community. Cambridge: Cambridge University Press. p. 100. ISBN978-1-10716-366-9.
- ^ abcdeSheikh Mohammad Nasir Ad-Din Al-Albani, King Faisal International Prize official website. Accessed November 26, 2014.
- ^Roel Meijer, Global Salafism: Islam's New Religious Movement, pg. 63. New York: Columbia University Press, 2009.
- ^Lacroix, Stephane; Holoch, George (August 15, 2011). Awakening Islam. Harvard University Press. p. 119. ISBN9780674061071.
- ^Bruinessen, Martin van; Allievi, Stefano (June 17, 2013). Producing Islamic Knowledge: Transmission and dissemination in Western Europe. Routledge. ISBN9781136932854.
- ^Meijer, Roel (October 1, 2009). Global Salafism: Islam's new religious movement. Hurst & Co. p. 63.
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 few ijazats (certificates) he possessed.
- ^ abJacob Olidort, [1]. 'The Politics of 'Quietist' Salafism', Brookings Institution, Analysis Paper No. 18, February 2015, pg 14
- ^Meijer, Global Salafism, pg. 65.
- ^ abMeijer, Global Salafism, pg. 66.
- ^ 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. ISBN9780674049642. Dec 2010
- ^Meijer, Global Salafism, pg. 67.
- ^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.
- ^ abcInge, Anabel (January 1, 2016). The Making of a Salafi Muslim Woman: Paths to Conversion. Oxford University Press. p. 25. ISBN9780190611675.
- ^Stephane Lacroix, Awakening Islam, pg. 220. Trns. George Holoch. Cambridge: President and Fellows of Harvard College, 2011.
- ^Meijer, Global Salafism, pg. 68.
- ^A.C. Brown, Jonathan (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. p. 129. ISBN978-1780744209.
- ^ abcdeStephane Lacroix, Al-Albani's Revolutionary Approach to Hadith. Leiden University's ISIM Review, Spring 2008, No. 21. Page 6
- ^Lacroix, Stephane; Holoch, George (January 1, 2011). Awakening Islam. Harvard University Press. p. 87. ISBN9780674049642.
- ^Batrawi, Samar (October 28, 2015). 'What ISIS Talks About When It Talks About Palestine'. Foreign Affairs. Foreign Affairs. Retrieved June 5, 2016.
- ^ 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.
- ^Kahn, Jonathan; Lloyd, Vincent (March 22, 2016). Race and Secularism in America. Columbia University Press. p. 130. ISBN9780231541275.
- ^ abBruinessen, Martin van; Allievi, Stefano (June 17, 2013). Producing Islamic Knowledge: Transmission and Dissemination in Western Europe. Routledge. p. 5. ISBN9781136932861.
- ^Lacroix, Stephane; Holoch, George (January 1, 2011). Awakening Islam. Harvard University Press. p. 86. ISBN9780674049642.
- ^Lav, Daniel (February 29, 2012). Radical Islam and the Revival of Medieval Theology. Cambridge University Press. p. 117. ISBN9781107009646.
- ^ 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.
- ^Brown, 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.
- ^ abPierret, Thomas (March 25, 2013). Religion and State in Syria: The Sunni Ulama from Coup to Revolution. Cambridge University Press. p. 106. ISBN9781107026414.
- ^Cook, David (September 1, 2015). Understanding Jihad. Univ of California Press. p. 123. ISBN9780520962491.
- ^Brachman, Jarret M. (September 3, 2008). Global Jihadism: Theory and Practice. Routledge. p. 33. ISBN9781134055418.
- ^['Albani 1999 KFIP winner']
- ^al-Asalaah, Issue #23, Pg. 76–77
- ^Tariq, Khwaja Khusro (December 17, 2015). 'Want to Defeat ISIS? Try Muslim Ownership – Part 2' (1). Huffington Post. Huffington Post. Retrieved June 5, 2016.
External links[edit]
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