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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Assalamualaikum,
Lihatlah betapa JAHATNYA puak2 SUFI ini di dalam usaha mereka untuk
MENGHABISKAN
mereka2 yang mereka pandang BAHAYA kepada AJARAN mereka.
Mereka sanggup memfitnah Sheikh AlBani dengan mengatakan bahawa BELIAU
TIADA IJAZAH dan kelayakan. Semua ini dilakukan kerana SHeikh AlBani
GIAT mendedahkan KESESATAN serta KEKUFURAN doktrin serta fahaman Sufi
ini. Ini dapat dilihat dalam isu2 seperti TAWASSUL, MADZHAB dan
sebagainya di mana Sheikh Albani telah mendedahkan betapa
hadeeth2 yang digunakan oleh Sufi untuk MENYOKONG teori mereka adalah
PALSU atau DAEEF.
Atas sebab inilah maka puak2 Sufi tiada jalan lain melainkan melancarkan
KEMPEN FITNAH yang HEBAT terhadap SHEIKH ALBANI. Antara fitnahnya ialah
Sheikh Albani TIADA IJAZAH.
Dan mereka telah menggunakan khidmat seorang AHLI SUFI yang kononnya
mahir dalam ilmu hadeeth bernama AS SAQAF.
Amalan memfitnah ULAMA2 besar ini sudah TURUN TEMURUN dalam AMALAN SUFI
kerana kalau kita lihat Ibnu Taimiyyah juga difitnah oleh seorang ORANG
BESAR Sufi namanya IBNU BATUTAH yang telah menghabiskan hidup beliau
dengan membuat satu PENGEMBARAAN yang dipanggil sebagai REHLAH. Kononya
REHLAH ini adalah satu JALAN KEPADA MENDEKATKAN DIRI KEPADA ALLAH SWT.
Punyalah BENGAP puak2 SUFI ni.
Jadi, tidak hairan amalan MEMFITNAH puak2 SUFI ini kerana amalan ini
sememangnya menjadi amalan mereka sejak TURUN TEMURUN. Lepas tu depan
kita diorang ajar supaya kita MENJAGA MULUT dan LIDAH sedangkan mereka
BEBAS MEMFITNAH ULAMA2 BESAR. Ini kerana bagi PUAK2 SUFI ini mereka
merasakan mereka sudah mencapai taraf yang LEBIH TINGGI dari kita yang
mereka anggap sebagai ORANG AWAM. Jadi mereka sudah BEBAS MELANGGAR
SYARIAT ISLAM.
Dari pengalaman saya di Amerika, puak2 Sufi ini TIDAK BERANI BERDEBAT
secara terbuka dengan ANAK2 MURID Sheikh Albani. Dan mereka sendiri
KELAM KABUT untuk mempertahankan DOKTRIN MEREKA SENDIRI.
---------- Forwarded message ----------
Date: Wed, 21 Jun 2000 09:01:33 -0700
From: Jamshed Nawaz <[EMAIL PROTECTED]>
To: "'[EMAIL PROTECTED]'" <[EMAIL PROTECTED]>
Subject: FW: [MOMIN] Shaykh Al-Albani's Ijazah
-----Original Message-----
From: Shiraz Mohamedali
To: [EMAIL PROTECTED]
Sent: 6/20/00 5:12 PM
Subject: [MOMIN] Shaykh Al-Albani's Ijazah
-----------------------------------------------------------
Tuesday 18 Rabi-al-Awal 1421 (ah) - 20 June 2000 (ce)
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Shaykh Al-Albani's Ijazah
[By Abu Hudhayfah]
[1] Shaykh Al-Albani has Ijaza in hadith from the late Allamah Shaykh
Muhammad Raghib at-Tabaagh with whom he studied hadith sciences,
gaining authority to transmit from him. The Shaykh himself refers to
this Ijaza in Mukhtasar al-Uluw (p.72) and in Tahdir as-Sajid (p.63).
He has afurther Ijaza from Shaykh Bahjatul Baitaar(through whom his
isnad stretches back to Imam Ahmad). These are mentioned in the book
Hayat Al-Albani (the Life of Al-Albani) by Muhammad ash-Shaibaani.
This sort of Ijaza is given only to those who have excelled in hadith
and can be trusted to accurately convey a hadith. A copy of the Ijaza
is in the possession of his student, Ali Hassan al-Halabi. So it is
not correct to say that the Shaykh is self-taught from books, without
authority and without Ijaza.
Whilst we are on the subject, i think it would not be out of place
here to mention a few snippets from Shaykh Al-Albani's life and
career to further emphasise his great standing in the field of hadith
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-Albani was born in 1914 in Ashkodera, the former capital
of Albania.
[2] His first shaykh was his father, Al-Haaj Nuh Najjatee, who himself
had completed Shariah studies in Istanbul, returning to Albania as one
of its Hanafi scholars. Under his father's guidance, Shaykh Al-Albani
studied Qur'an, tajwid, Arabic language as well as Hanafi fiqh.
[3] He further studied Hanafi fiqh and Arabic language under Shaykh
Sa'eed al-Burhan.
[4] He would attend the lectures of Imam Abdul-Fattaah and Shaykh
Tawfiq al-Barzah.
[5] The Shaykh met the late hadith master, Ahmad Shakir, with whom he
participated in knowledge based discussions on hadith and its
research.
[6] He met the late Indian hadith scholar, Shaykh Abdul-Samad Sharf
ad-Deen, who himself had referenced the hadith to the first volume of
An-Nasa'ee's Sunan al-Kubra as well as Al-Mizzi's monumental Tuhfatul-
Ashraf, and they continued to exchange letters on matters of
knowledge. In one such letter, Shaykh Abdul-Samad expressed his
belief that Shaykh Al-Albani was the greatest hadith scholar of the
time.
[8] Shaykh Al-Albani began his formal work in the field of hadith by
transcribing Al-Hafidh al-Iraqi's monumental Al-Mughni 'an Hamlil
Asfar, being a study of the various hadith and narrations contained in
Al-Ghazali's famous Ihya Ulum ad-Din. This work alone contains some
5000 hadith.
[9] The Shaykh was famous for attending the Zahiriyyah 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-Albani to painstakingly catalogue all the hadith manuscripts
in the library in an endeavour to locate the missing folio.
Consequently, he gained in-depth knowledge of 1000s of hadith
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-Albani 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 hadith 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 hadith and the
religion in general, including Shaykh Muhammad Zamzami from Morocco
and Ubaydullah Rahman, the author of Mirqat al-Mafatih Sharh Mushkila
al-Masabih.
[12] His skill in hadith is attested to by a host of qualified
scholars, past and present, including Dr. Amin al-Misri, head of
Islamic Studies at Madinah University who considered himself to be
one of the Shaykh's students; also Dr. Subhi as-Salah, former head of
Hadith Sciences at the University of Damascus; Dr. Ahmad al-Asaal,
head of Islamic Studies at Riyadh University; the late Pakistani
hadith scholar, Allamah Badiudeen Shah as-Sindee; Shaykh Muhammad
Tayyib Awkeej, former head of Tafsir and Hadith at the University of
Ankarah in Turkey; not to mention the likes of Shaykh Ibn Baz, Ibn al-
Uthaymeen, Muqbil ibn Hadee and many others in later times.
[13] After a number of his works appeared in print, the Shaykh was
chosen to teach hadith at the new Islamic University of Madinah for
three years from 1381 to 1383H where he was also a member of
University board. After this he returned to his former studies and
work in the Zahiriyyah library. His love for Madinah 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-Majid of Abdur-Rahman ibn Husain ibn Muhamamd ibn Abdul-Wahhab
Rawdah an-Nadiyah of Siddiq Hasan Khan
Minhaj al-Islamiyyah of Muhammad Asad
Usul al-Fiqh of Al-Khallal
Mustalah at-Tarikh of Asad Rustum
Al-Halal wa al-Haram fil-Islam of Yusuf al-Qardawi
Fiqh as-Sunnah of Sayyid Sabiq
Ba'th al-Hathith of Ahmad Shakir
At-Targhib wa at-Tarhib of Al-Hafidh al-Mundhiri
Riyadh as-Saliheen on Imam an-Nawawi
Al-Imam fi Ahadith al-Ahqam of Ibn Daqeeq al-'Eid
[15] After carrying out an analysis of the hadith in Ibn Khuzaymah's
Sahih, the Indian hadith scholar, Muhamamd Mustafa Azami (head of
Hadith Science in Makkah), chose Shaykh Al-Albani to verify and re-
check his analysis and the work is currently published in 4 volumes
containing both their comments. This is an indication of the level of
trust placed in Shaykh Al-Albani's hadith ability by other scholars.
[16] In their edition of the well known hadith compilation, Mishkat
al-Masabih, the Maktaba al-Islamee publishing house requested Shaykh
Al-Albani to edit the work before publication.The publisher wrote in
the introduction: 'We requested that the great hadith scholar, Shaykh
Muhammad Nasir ad-Deen al-Albani, should help us in the checking of
Mishkat and take responsibility for adding footnotes for any ahadith
needing them, and researching and reproducing their sources and
authenticity where needed, and correcting any deficiences...'
[17] The Shaykhs printed works, mainly in the field of hadith and its
sciences, number some 112 books. I personally have 17 of these books
and these alone run into 45 volumes! He left behind him in manuscript
form at least a further 70 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-Albani in his home in
Jordan claiming to be a prophet! How would we have reacted when faced
with such a situation? Shaykh Al-Albani sat the man down and discussed
his claims at length (as I said, covering two tape cassettes) and in
the end the visitor made tawba from his claim and all present,
including the Shaykh, were overcome with tears. In fact, how often is
Shaykh Al-Albani heard on tape bursting into tears when speaking
about Allah, His Messenger and the affairs of the Muslims?
[19] On another occasion (and I was told this by a Shaykh who was
present in the gathering) he was visited by three men all claiming
that Shaykh Al-Albani was a kafir. When it came time to pray they
refused to pray behind him, saying it is not possible for a kafir 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-Albani!
[20] During the course of his life the Shaykh has researched and
commented on over 30,000 individual chains of transmission (isnad) for
countless hadith, having spent 60 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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