Al-Albani, Muhammad Nasir al-Din

الألباني محمد ناصر الدين

1914 CE · 1333 AH – 1999 CE · 1420 AH

A well-known hadith scholar of Albanian origin and Syrian nationality, distinguished in the authentication and grading of hadiths and in hadith jurisprudence.

Depth

At a glance

Roles
muhaddith · Scholar
Counted among
Sunni
Era
The Contemporary Era
Region
Levant & Iraq
Review
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Life in time

1875190019251950197520002025
The Colonial Era · The Contemporary Era · The Modern Era Contemporaries: Ibn Baz, Abd al-Aziz ibn Abd Allah · Al-Akwa', Muhammad ibn Ali · Abd al-Rahman Badawi · Munir al-Baalbaki · Taha Baqir

Scripture and its sciences

Place in the story

  • ScholarTradition

Roles are dated and sourced; the museum describes the act and attributes the judgement.

The long-form text for this entry has not been written yet. The facts and connections below come from the museum's data.

People and things also explored

Command, prohibition and capacity· Bid'a (religious innovation)· Sacred hadith (hadith qudsi)· Seeking knowledge· Connectedness of the isnad and proven hearing· The Qur'an as the speech of God (in the Tahawi creed)· The pause of revelation (Fatra)· The first revelation

Sources

  • Mawsu'at A'lam al-Ulama' wa-l-Adaba' al-Arab wa-l-Muslimin — Dar al-Jil / ALECSO
Cite this page

islam.museum contributors. “Al-Albani, Muhammad Nasir al-Din”. islam.museum, https://islam.museum/en/person/al-albani-muhammad-nasir-al-din/. CC BY-SA 4.0. Accessed 2026-10-13.

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Wing

People

Prophets, companions, scholars, rulers, scientists, poets, travelers: women and men who shaped the story.
Related

Command, prohibition and capacity

The duty of complying with prohibitions by avoidance, and with commands according to one's capacity; in Abu Hurayra's hadith 'what I forbid you, avoid, and what I command you, do of it what you can' — its occasion, per Ibn Rajab, being the questioner who asked when hajj was imposed 'every year?' until he said it three times and was told 'had I said yes it would have been obligatory and you could not have managed'; Ibn Rajab derives from it the prohibition of asking about what is not needed, of asking out of obstinacy, frivolity or mockery, of asking about what God has hidden from His servants, and of questions on the lawful and unlawful that might draw stricter rulings, noting that licence to ask was for bedouins and delegations, not the residents of Medina; and in Abu Sa'id al-Khudri's hadith — the thirty-fourth — the three grades of changing evil by hand, then tongue, then heart, according to capacity, that being the weakest of faith, corroborated by Ibn Masud's report that whoever struggles against the successors who say what they do not do with hand, tongue or heart is a believer, and beyond the heart there is not a mustard-seed of faith (pp. 218–222, 698–699).