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| <b>Sheikh Muhammad Nasir ud deen al-Albani</b> was born into a poor family in the city of ], then the capital of ] in the 1914 (1332 AH). His father, ], had completed ''Shariah'' (Islamic law) studies in ] and returned to Albania as a scholar. During the reign of secularist ], Albania suffered severe oppression of the Muslims, forcing the family to make ''hijrah'' (immigration) to ]. In Damascus, Sheikh al-Albani completed his early education, and was then taught the Quran, tajweed, Arabic linguistic sciences, Hanafi fiqh and further branches of the deen by various sheikhs and friends of his father. | <b>Sheikh Muhammad Nasir ud deen al-Albani</b> was born into a poor family in the city of ], then the capital of ] in the 1914 (1332 AH). His father, ], had completed ''Shariah'' (Islamic law) studies in ] and returned to Albania as a scholar. During the reign of secularist ], Albania suffered severe oppression of the Muslims, forcing the family to make ''hijrah'' (immigration) to ]. In Damascus, Sheikh al-Albani completed his early education, and was then taught the Quran, tajweed, Arabic linguistic sciences, Hanafi fiqh and further branches of the deen by various sheikhs and friends of his father. | ||
| Sheikh al-Albani also learned from his father's clock and watch repair practice, becoming highly skilled in the trade. By the age of 20, he began specializing in ] (narrations of the ]) and its related sciences, becoming influenced by articles in Al-Manaar magazine. He began work in this field by transcribing al-Hafiz al-Iraqi's monumental Al-Mughnee 'an-hamlil-Asfar fil-Asfar fee takhrej maa fil-lhyaa minal-Akhbar,". | Sheikh al-Albani also learned from his father's clock and watch repair practice, becoming highly skilled in the trade. By the age of 20, he began specializing in ] (narrations of the ]) and its related sciences, becoming influenced by articles in Al-Manaar magazine. He began work in this field by transcribing al-Hafiz al-Iraqi's monumental Al-Mughnee 'an-hamlil-Asfar fil-Asfar fee takhrej maa fil-lhyaa minal-Akhbar,". | ||
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Sheikh Muhammad Nasir ud deen al-Albani was born into a poor family in the city of Ashkodera, then the capital of Albania in the 1914 (1332 AH). His father, al-Haaj Nooh Najati al-Albani, had completed Shariah (Islamic law) studies in Istanbul and returned to Albania as a scholar. During the reign of secularist Ahmad Zogu, Albania suffered severe oppression of the Muslims, forcing the family to make hijrah (immigration) to Damascus. In Damascus, Sheikh al-Albani completed his early education, and was then taught the Quran, tajweed, Arabic linguistic sciences, Hanafi fiqh and further branches of the deen by various sheikhs and friends of his father.
Sheikh al-Albani also learned from his father's clock and watch repair practice, becoming highly skilled in the trade. By the age of 20, he began specializing in ahadeeth (narrations of the Prophet Muhammad) and its related sciences, becoming influenced by articles in Al-Manaar magazine. He began work in this field by transcribing al-Hafiz al-Iraqi's monumental Al-Mughnee 'an-hamlil-Asfar fil-Asfar fee takhrej maa fil-lhyaa minal-Akhbar,".
Sheikh al-Albani delved further into ahadeeth sciences despite discouragement from his father, who hoped he'd persue easier fields of study. Unable to afford many of the required books, he often borrowed them from the famous Al-Maktabah Ad-Dthahiriyah library in Damascus.
He became engrossed with his studies to the extent that he sometimes closed his shop and remained in the library for up to twelve hours - breaking only for prayer - not even leaving to eat, preferring to instead take light snacks with him.
Eventually the library authorities granted him a special room for his studies, and his own key for access to the library before normal opening time. Often he would remain at work from early morning until after 'Isha. During this time he produced many useful works - many of which have yet to be printed.
The Sheikh faced much opposition in his efforts to promote tawheed and the Sunnah, but he bore this with patient perseverance. He was encouraged by some of the noble scholars of Damascus who urged him to continue, including Shaykh Bahjatul Bayjar, Shaykh 'Abdul-Fatah (imam), and Towfeeq al-Barzah-rahimahumullaah.
After some time he started giving two weekly classes attended by university students and professors, teaching various books of 'Aqeedah, Fiqh, Usool and Hadeeth. He also began organised monthly journeys for da'wah to the various cities of Syria and then Jordan.
After a number of his works appeared in print. the Sheikh was chosen to teach Hadeeth in the new University in Medina, Saudi Arabia, for three years (from 1381 to 1383H) where he was also a member of the University board. Later he would return to his studies and work in al-Maktabah ad-Dthahiriyyah, leaving his shop in the hands of one of his brothers.
He visited various countries for da'wah and lectures - amongst them Qatar, Egypt, Kuwait, the Emirates, Spain and England. He was forced to emigrate a number of times moving from Syria to Jordan, then Syria again, then Beirut, then the Emirates, then again to 'Ammaan, Jordan. His works - mainly in the field of Hadeeth and its sciences number over 100.
His students were numerous and include many Sheikhs of the present day, including: Sheikh Hamdee 'Abdul-Majed, Sheikh Muhammad 'Eed 'Abbasi, Dr. 'Umar Sulayman al-Ashqar, Sheikh Muhammad lbrahim Shaqrah, Sheikh Muqbil ibn Hadi al-Wadi'i, Sheikh 'Alee Khushan, Sheikh Muhammad Jamil Zaynu, Sheikh 'Abdur-Rahman Abdus-Samad, Sheikh 'Alee Hasan 'Abdul-Hamid al-Halabi, and Sheikh Salim al-Hilali.
Sheikh al-Albani passed away on Saturday October 2, 1999 (22 Jumada ath-Thaniyah 1420 AH) at 87 years of age.
Al-Albani is considered by many Muslims, especially Salafis as being perhaps the greatest Islamic scholar of our time. Sheikh 'Abd-ul-'Aziz Ibn Baz said: "I have not seen under the surface of the sky a person knowledgeable of the Hadeeth in our current time the likes of the great scholar, Muhammad Nasir-ud-Deen Al-Albani." When asked about the hadeeth of the Prophet (saws): "Indeed Allah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid)." So he was asked who is the mujaddid of this century? He replied: "Shaikh Muhammad Nasir-ud-Deen Al-Albani. He is the mujaddid in my opinion and Allah knows best."
The great scholar, Sheikh Zayd Ibn Fayad said about him: "Indeed, Shaikh Muhammad Nasir-ud-Deen Al-Albani is from the most prominent and distinguished personalities of this era. He had great concern for the Hadeeth - 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 (i.e. of Hadeeth) is from that which requires that his prestige be acknowledged and his endeavors in it be appreciated."
Another great scholar, the teacher, Muhibb-ud-Deen Al-Khatib said: "And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad Nasir-ud-Deen Nooh Najati Al-Albani."
Despite Albani's prestigious standing, his views are not endorsed by some Sunni scholars.