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Alexander Thurston

testifies to the way that the Albania-born Salafī scholar Muḥammad Nāṣir al-Dīn al-Albānī (1914-99) exercised an enduring influence on the contemporary Salafī movement. 10 Starting with his treatise on the Sermon written in 1953, al-Albānī became the person primarily responsible for the Sermon

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Emad Hamdeh

, the role of the madhhab s in interpreting religious law has been debated in mosques, coffee shops, online, and in social gatherings. 2 Muḥammad Nāṣir al-Dīn al-Albānī’s (d. 1999) Salafi movement is critical of the madhhab s and circumvents them in order to interpret the texts anew. Whereas madhhab

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Alexander Thurston

third scholar was Muḥammad Nāṣir al-Dīn al-Albānī, a partly self-trained Albanian-born scholar of ḥadīth . These three scholars provided the most prominent Salafi opposition to the emerging “Salafi-jihadi” trend in Algeria.
 These scholars consolidated their intellectual authority by means of prolific

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Mohd Afifuddin Mohamad and Mohammad Taqiuddin Mohamad

. Rujuk Rujuk Ibn Mājah, Sunan Ibn Mājah , 1:56 dan Muhammad Nasir al-Din al-Albani, Daʿif Sunan Ibn Majah , Beirut: Maktabah al-Maʿarif li al-Nashr wa al-Tawziʿ, t.t., 21. 21 Hadith riwayat Abu Dawud, Kitab al-Buyuʿ, Bab fi Saman al-Khamru wa al-Mait, No. Hadith: 3489. Lihat Abu Dawud, Sunan Abi

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Khadher Ahmad, Mohd Anuar Ramli and Nor Azian Ab Rahman

Allah ibn Baz et al., al-Fatawa al-Dhahabiyyah fi al-Ruqa al-Sharʿiyyah , (al-Riyad: Dar al-Watan, 1996), 41. 41 al-ʿAzim Abadi, ʿAwn al-Maʿbud , 10:396 dan Muhammad bin ʿAbd Allah al-Khatib al-Tibrizi, Mishkah al-Masabih , ed. Muhammad Nasir al-Din al-Albani, (Beirut: al-Maktab al-Islami, 1985), 5

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Aaron Rock-Singer

In 1951, a luminary of contemporary Salafism, 1 Muḥammad Nāṣir al-Dīn al-Albānī (d. 1999), declared that women must cover their heads but are under no obligation to conceal their faces or hands as they move outside the home. 2 By the mid-1970s, however, this had become a minority position among

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Christopher Melchert

servants?’ ” 21 Among others, add Aḥmad, Musnad , i , p. 285, 290 = ed. Arnaʾūṭ et al ., iv , p. 350-354, 386, also al-Tirmiḏī, Ǧāmiʿ, tafsīr al-Qurʾān, ad Kor 53, no 3280, with a Medinese isnād ; Abū Bakr b. Abī ʿĀṣim al-Nabīl, Kitāb al-Sunna , ed. Muḥammad Nāṣir al-Dīn al-Albānī, Beirut, al

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Jonathan Brown

Damaj, [1960]), 139. Al-Suyūṭī considered it reliable; Jalāl al-Dīn al-Suyūṭī, al-La’ālī al-maṣnūʿa fī al-aḥādīth al-mawḍūʿa , ed. Ṣalāḥ Muḥammad al-ʿUwayḍa, 3 vols. (Beirut: Dār al-Kutub al-ʿIlmiyya, 1417/1996), 2:129. Al-Albānī considers it ṣaḥīḥ ; Muḥammad Nāṣir al-Dīn al-Albānī, Silsilat al

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Bettina Dennerlein

. Islamic and Secular Feminisms: Two Discourses Mobilized for Gender Justice . EUI Working Papers 25. Florence : European University Institute . al-Bannā Ḥasan . 1987 . Al-Marʾa al-muslima . Ed. Muḥammad Nāṣir al-Dīn al-Albānī. Beirut : Dār al-Jīl . First published in Majallat al-Manār 35 (May 1940

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Alex Thurston

authorities like the Albanian-born hadith master Shaykh Muḥammad Nāṣir al-Dīn al-Albānī (1914–1999). “Politicos” in West Africa also respond to political developments, moving back and forth along a political spectrum that runs between allegiance to and dissent against the state. Sometimes they occupy