While Sheikh al-Albani criticized legal schools (madhhabs) and those who consider themselves to be in them, he also had the following words:

Sheikh:“… This might be unusual for you. And this is natural, because you are a Hanbalite, even if you are a Salafi in aqid.”
Asking:"I'm with an argument, sheikh."
Sheikh:“Fine, all praise be to Allah, this is what we wanted. However, I did not accuse you of not following the argument. Pay attention, I just described the reality by saying that you are a Hanbali. Or do you deny it?
Asking:"No, Sheikh."
Sheikh:"Here it is. Therefore, you hastened to object to me when you said that you were with an argument. Because I didn't blame you. You now combine two qualities, and this is the duty (wajib) of everyone who requires knowledge: that he be a Hanbali along with the search for arguments, that he be a Hanafi along with the search for arguments, that he be a Maliki along with the search for arguments, that he be a Shafi'i along with looking for evidence. Not in the way that many of our Salafi brothers assume - superficially, frivolously, that is: “What is this, brother, for Hanafi, Shafi’i, Malikit, Hanbali? - and so on. - It is necessary: ​​Allah said, the Messenger said.
"Allah said, the Messenger said" - this needs preparation so that you are prepared for this, and (then) if (proof) is found there, then "this will be my madhhab." If there is an atmosphere similar to the atmosphere of the Salaf, in which there is no madhhabism 1 , but only "Allah said, the Messenger said" - then it is not allowed for someone to be a Hanafi, Shafi'i, Maliki, Hanbali. However, the reality is that this society is lost and does not exist. So or not?
Asking:"So".
Sheikh:“Thus, I understand from your words that you and others are Hanbalis, and it is not good to quarrel over this. And when I said that you are a Hanbali, why were you ashamed to apply this description to yourself? After all, it is your responsibility. However, if you were a Hanbali making a blind taqleed contrary to the argument, then criticism would come 2 . I didn't criticize you."
Asking:"May Allah reward you with good."

Lyrics: "Silsila al-huda wa an-nur", 296.
___________________

2 As for the obligation to follow the opinion, the argument of which is seen as stronger, here it is necessary to distinguish between and.
According to the unanimous opinion, the mujtahid is obliged to follow the opinion, the argument of which he sees as stronger.
As for the mukallid, this question refers to the situation when two different fatwas come to the mukallid from two different mujtahids. Scholars have seven opinions about what he should do:
1. He has the right to choose anyone to follow.
2. He should try to identify the most knowledgeable and follow him.
3. He should try to identify the most cautious and follow him.
4. He should follow a safer and heavier opinion.
5. He must follow a lighter opinion.
6. He should ask the third mujtahid and follow the opinion with which the answer of the third coincides.
7. He should follow the opinion, the arguments of which he sees as more convincing.

The seventh opinion is the opinion of Shaykh ul-Islam Ibn Taymiyyah and many modern shaykhs of the Saudi schools who made taqleed in this opinion for Ibn Taymiyyah and spread it.
The vast majority of scientists expressed one of the six first opinions.

That is, according to the majority of scholars, a Muslim who has not reached the degree of ijtihad is not obliged to follow the opinion that seemed “stronger” to him. (More here: then here: and here: ) Because he does not have sufficient knowledge to actually rightfully decide which of the opinions is "stronger". And what seemed to him does not matter, because to an illiterate person anything can seem, even directly contrary to Sharia.

And some, like Imam Ibn al-Humam al-Hanafi, said that it is better to follow the opinion that seemed “stronger” to the mukallid, but again not necessary (see:).

Therefore, the use of name-calling, such as "madhabists", as well as accusations of the so-called. "Blind taqlid" and "madhhab fanaticism" against those who are not mujtahid and follow the absolute majority of the scholars of the Islamic community in this matter is unacceptable and is a great crime. Because it means the following extremes:

1. Forbidding others to contradict themselves in a question, the answers to which were received by the imams of the religion from ijtihad.
2. The accusation of the majority of the scholars of the Islamic community of delusion and that for centuries they have obligated the entire ummah to be deluded in most of the religion.
3. The accusation of the majority of ordinary Muslims in error in most of the religion because they followed most of the eminent imams and scholars in this matter for a millennium, and not Ibn Taymiyyah.
4. Restricting categorical truth to the opinion of Ibn Taymiyyah and obliging all Muslims, including imams and scholars, to follow him in this opinion, and this is.

Muhammad Nasir-ud-din al-Albani(1914 - October 2, 1999) (Translated from Arabic محمد ناصر الدين الألباني listen)) was an Albanian Islamic scholar who specialized in hadith and fiqh. He built his reputation in Syria, where his family moved when he was a child and where he received his education.

Albani is considered a major figure in the purist Salafi movement, which developed in the 20th century. Al-Albani did not promote violence, preferring the passivity and submissiveness established by the governments while he was aware that these governments did not represent the people of their country, nor the Muslims, but the governments of the crusaders.

hadith studies

Scholastic career

Beginning in 1954, Albany began delivering informal weekly lessons. By 1960, his popularity began to worry the government of Syria, and he was placed under the supervision of the government of Hafiz al-Assad. He was imprisoned twice in 1969. In the late 1970s, the government placed him under house arrest more than once.

After a number of his writings were published, Albani was invited to teach hadith at the Islamic University of Medina in Saudi Arabia by the university's then vice president, Abd al-Aziz ibn Baz. Shortly after his arrival, Albani angered the Wahhabi elite in Saudi Arabia, who disliked his anti-traditionalist positions in Muslim jurisprudence. They were dismayed by Albani's intellectual challenges to ruling the Hanbali school of law, but were unable to challenge him openly due to his popularity. When Albani wrote a book supporting his view that the niqab, or full face veil, was not a binding obligation for Muslim women, he caused a minor uproar in the country. His opponents assured that his contract with the university was allowed to expire without renewal.

In 1963, Albani left Saudi Arabia and returned to study and work at the Az-Zahiriyah library in Syria. He left his watch shop in the hands of one of his brothers. He was later invited to Saudi Arabia in the 1970s, but did not stay long due to opposition from the clerics.

Imprisonment in Syria

He was placed under house arrest more than once in the 1970s by the Ba'ath regime of Hafez al-Assad. The Syrian government accused Albani of "promoting Dawah Wahhabism, which distorted Islam and confused Muslims."

Later life

Albani visited various countries for preaching and lecturing - among them Qatar, Egypt, Kuwait, the United Arab Emirates, Spain and the United Kingdom. He moved several times between Syria and several cities in Jordan. He also lived in the UAE.

islam portal

Albani was a supporter of Salafism and is considered one of the main figures of this movement in the 20th century. Albanian criticized the four mainstream schools of Islamic law and rejected the traditional Sunni view that Muslims should automatically include fiqh (jurisprudence) in the madhhab. Instead, he spent most of his life critically revising hadith literature and believed that numerous previously accepted hadiths were unfair. This led him to produce ordinances that were at odds with the Islamic majority. Although Salafism is often associated with Wahhabism, Albani distinguished between the two movements and he criticized the latter while supporting the former. He had a complex attitude to every movement.

Albani was among some of the leading Salafi scholars who preached for decades against what they considered the distorted literalism of the extremists. Politically, they were Quietists who rejected vigilance and rebellion against the state. They believed that Muslims should focus on refining their beliefs and practices, and that, in time, "God will bring victory over the powers of lies and unbelief."

Albany's own views on jurisprudence and dogma have been the subject of debate and debate. During a 1989 visit to Saudi Arabia, Albani was asked if he adhered to the lesser-known Zahiri school of Islamic law; he answered in the affirmative. Albani's mainstream opponents have confirmed this as a starting point for criticism. A number of Albani's students have refuted their association with any formal school of jurisprudence.

controversial

Albani held a number of conflicting views that ran counter to the broader Islamic consensus, and more specifically to Hanbali jurisprudence. These include:

• his opinion that the mihrab - the Nisha found in the mosques indicating the direction of Mecca - were an innovation (innovation).
• his opinion that it is permissible to pray in the mosque with one's shoes on
• his call for the Palestinians to leave the occupied territories since, he said, they were unable to practice their faith there as they should. This was also controversial within the Salafist movement.
• his opinion that it is forbidden for women to wear gold bracelets.
• his opinion was that there was no need for women to cover their faces.
• his opinion that the Muslim ruler should be from the tribe of al-Quraysh.

Prayer (Sala) Formula

Albany wrote a book in which he redefined the appropriate gestures and formulas, representing the Muslim prayer ritual "According to the practice of the Prophet may Allah bless him sallams." They go against the precepts of all the established schools of jurisprudence.

As he claimed that some of the details of a particular prayer that had been taught from generation to generation were based on dubious hadith, his book caused considerable concern. Albani's descriptions for performing Tahajjud and Taraweeh prayers deviated significantly from established practice.

Albani openly criticized Syed Qutb after the leader was executed. He claimed that Qutb had deviated in faith and held the belief of the Oneness of Being. In addition, Albani accused Hassan al-Banna, the leader of the Muslim Brotherhood, of not being a scholar of religion and of holding "positions contrary to the Sunnah".

criticism

Albani has been 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".

In the early 1970s the Syriac hadith scholar Abd al-Fatta Abu Ghadda published a treatise against al-Albani's reassessment of Sahih al-Bukhari and Sahih Muslim. In 1987, the Egyptian hadith scholar Mahmoud Said Mamdouh published a work entitled Alerting Muslim Transgression al-Albani to Sahih Muslim after.

He stated that:

In fact, I have come to the conclusion that his methods do not agree with those of the jurisprudence and hadith scholars, and that his methods of creating great confusion and obvious disturbances in the evidence of jurisprudence both in general and in particular. He lacks the trust of the imams of rights and hadiths, as well as the rich hadiths and legal traditions given to us, in which the ummah took great pride.

The Syrian hadith scholar Nur al-Din 'prosh refuted some of al-Albani's views. His contemporary, Syrian scholar Said Ramadan al-Bouti, took up the issue with Albani's famous call for all Palestinians to leave Israel, the West Bank and Gaza. He wrote two counterarguments to al-Albani titled Anti-Madhabism: on the danger of innovations that threaten Sharia and Salafiya: a blessed historical period, not a school of fiqh.

Brief biography of Sheikh al-Albani.

Sheikh Muhammad Nasiruddin Ibn Nuh Ibn Adam Najati al-Albani (may Allah be merciful to him!) was born in the city of Shkodra, the former capital of Albania, in 1332 Hijri (in 1914 according to the Christian calendar). He came from a poor family. His father, al-Haj Nuh Najati al-Albani, having received a Sharia education in Istanbul (Turkey), returned to Albania and became a prominent theologian of the Hanafi madhhab (religious and legal school). After Ahmet Zogu came to power in Albania and atheistic ideas began to spread everywhere, the family of the future sheikh made a hijra (migration for the sake of saving their faith) to Damascus (Syria). In Damascus, Sheikh al-Albani received his primary education in a school that for many centuries served as a refuge for all people who aspired to knowledge, and then he began to study the Holy Quran, the rules for reading the Quran (tajwid), sciences related to the Arabic language, law Hanafi madhhab and other subjects of the Islamic faith both from his father and from other sheikhs (for example, Sa'id al-Burkhani). He also learned the craft of a watchmaker from his father, excelled in it and became a famous master, which is what he earned for himself life.
By the age of twenty, under the influence of articles from the magazine "Al-Manar" that Sheikh Muhammad Rashid Rida wrote, where he revealed the degree of reliability of the hadiths in the book of al-Ghazali "The Resurrection of the Sciences of Faith" through criticism of the reliability of their chains of transmitters (Isnad), Sheikh al-Albani began to specialize in Hadith and related sciences. Noticing in the young man signs of a bright mind, extraordinary abilities, an excellent memory, as well as a strong craving for teaching Islamic sciences and hadiths, Sheikh Muhammad Ragib at-Tabah, a historian and expert on hadiths in the city of Aleppo, gave him permission (ijaza) to transmit hadiths from his a collection of reports on reliable transmitters entitled "Al-Anwar al-Jaliyya fi Mukhtasar al-Asbat al-Halabiya"". In addition, some time later, Sheikh al-Albani also received an ijaza from Sheikh Bahjatula Baytar, from whom the chain of hadith transmitters goes back to Imam Ahmad (may Allah be merciful to him!).
The first work of the future sheikh was a complete fixation in writing and comments on the monumental work of the greatest expert on hadiths (hafiz) al-Iraqi "Al Mughni" an-Hamli-l-Asfar fi-l-Asfar fi Tahrij ma fill-lhiya min-al -Akbar"", which contains about five thousand hadiths.
Contrary to the objections of his father, the son engaged in a deeper study of hadith and related sciences. Moreover, the father's library, which mainly consisted of various works of the Hanafi madhhab, could not satisfy the needs and thirst for knowledge of the future sheikh. Not having sufficient funds to purchase many books, the young man took them from the famous Damascus library "Az-Zahiriyya" or was forced to borrow from book dealers. At that time he was so poor that he did not even have enough money to buy notebooks. Therefore, he was forced to pick up sheets of paper in the street - often they were discarded postcards - to write hadith on them.
Sheikh al-Albani (may Allah be merciful to him!) became so immersed in the science of hadith that he sometimes closed his watchmaking workshop and remained in the library for twelve hours a day, interrupted only for prayer. Quite often, he did not even leave the library to eat, making do with a couple of sandwiches he had brought with him. In the end, the library management gave him a special room for research and a key to the book depositories of the library, where the sheikh worked from early morning until late at night. One day, when Shaykh al-Albani was studying and researching the hadiths contained in one of the manuscripts of the library, he found that one important tome was missing from it. This prompted the Shaykh to undertake a painstaking catalog of all the hadith manuscripts in the library in order to determine which of them a given tome belongs to. As a result, Sheikh al-Albani got acquainted in detail with the content of about a thousand manuscripts containing hadith, which was attested years later by Dr. Muhammad Mustafa Azami, who in the preface to his book "The Study of the Early Hadith Literature" wrote: "I want to express my gratitude Sheikh Nasiruddin al-Albani for placing at my disposal his extensive knowledge of rare manuscripts. It should be noted here that Sheikh al-Albani also compiled a catalog of manuscripts with hadiths stored in the libraries of Aleppo (Syria) and Marrakech (Morocco), as well as in the British National Library. During this period of time, Sheikh al-Albani (may Allah be merciful to him!) wrote dozens of useful works, many of which have not yet been published.
Recognition of the merits of the sheikh in the sciences of hadith came quite early. So, already in 1955, the Shariah Faculty of Damascus University commissioned him to conduct a detailed analysis and study of the hadiths related to buying and selling and other financial transactions.
It should be noted that Sheikh al-Albani with honor and patience endured many trials that fell to his lot. Considerable support in difficult moments of his life was provided to him by the respected sheikhs of Damascus (Sheikh Bahjatul Baytar, Sheikh Abd al-Fattah and Imam Tawfiq al-Barzakh - may Allah have mercy on them all!), who encouraged him to continue his research.
After some time, Sheikh al-Albani began to teach in Damascus twice a week. In his classes, which were attended by students and university teachers, the issues of Islamic dogma ("aqida"), law (fiqh), hadiths and related sciences were considered. works on Islam: "Fath al-Majid" by Abdurrahman ibn Husayn ibn Muhammad ibn Abd al-Wahhab, "Rawda al-Nadiya" by Siddique Hasan Khan, "Minhaj al-Islamiya" by Muhammad Asad, "Usul al -Fiqh" al-Khallala, "Mustalah at-Tarikh"" Asad Rustum, "Al-Khalal wa-l-Haram fi-l-Islam"" Yusuf al-Qaradawi, "Fiqh as-Sunnah"" Said Sabika, "Bas al-Khasis" by Ahmad Shakir, "At-Targhib wa at-Tarhib" by al-Hafiz al-Munziri, "Riyad al-Salikhin" by al-Nawawi, "Al-Imam fi Ahadith al-Ahkam "" Ibn Dakika al "Eida. The Shaykh also began to make monthly trips to various cities in Syria and Jordan, urging people to follow the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him!).
Many Islamic universities and organizations began to invite the sheikh to them, offering him to take high positions, but he rejected these proposals, explaining this by his great employment in the acquisition and dissemination of knowledge.
After a number of his works were published, Sheikh al-Albani (may Allah be merciful to him!) Was invited to lecture on the sciences of hadith at the Islamic University of Medina (Saudi Arabia), where he worked from 1381 to 1383 . on Hijri, becoming also one of the members of the leadership of the University. Thanks to his efforts, the teaching of hadith and related sciences rose to a qualitatively different, higher level. As a result, a much larger number of students began to specialize in hadith and related disciplines. In recognition of the merits of the sheikh, he was awarded the title of professor at the Islamic University of Medina. Then he returned to his previous studies and work in the Az-Zahiriya library, transferring his own watchmaking workshop to one of his brothers.
Sheikh al-Albani visited many countries (Qatar, Egypt, Kuwait, United Arab Emirates, Spain, Great Britain, etc.) with a series of lectures. Despite the fact that he gained wide popularity around the world, he never had a desire for fame. He often liked to repeat the words: "Love of fame breaks a man's back."
Sheikh al-Albani took part in many television and radio programs, mainly answering various questions from viewers and radio listeners. In addition, anyone could call the sheikh at home and personally ask him a question. According to eyewitnesses, Sheikh al-Albani in this case interrupted his work, listened attentively to the question, delving into all its details, and then answered it in detail and in detail, while pointing to the source of the reference he cited, to its author, and even to the page number where it is located. It should be noted here that the sheikh answered not only questions of a religious and legal nature, but also questions related to methodology (minhaj), thus becoming one of the first scientists who answered such questions. Shaykh al-Albani repeatedly stressed the importance of combining the right creed (aqida) and the right methodology (minhaj).
Major Islamic theologians and imams spoke respectfully of Sheikh al-Albani. They consulted with him on matters of a religious and legal nature, visited him, and exchanged numerous letters. Sheikh al-Albani met and maintained an active correspondence with leading experts on the hadiths of Pakistan and India (Badiuddin Shah al-Sindi, Abd al-Samad Sharafuddin, Muhammad Mustafa Azami), Morocco (Muhammad Zamzami), Egypt (Ahmad Shakir), Saudi Arabia (Abd al-Aziz ibn Baz, Muhammad al-Amin ash-Shankiti) and other countries.
Sheikh al-Albani's contribution to the science of hadith and his great merits in this field have been attested by many Muslim scholars of the past and present: Dr. Salah (former Head of the Faculty of Hadith Studies at Damascus University), Dr. Ahmad al-Asal (Head of the Department of Islamic Studies at the University of Riyadh), Sheikh Muhammad Tayyib Awkiji (former Head of the Faculty of Tafsir and Hadith at Ankara University), not to mention such sheikhs as Ibn Baz, Ibn al-Uthaymeen, Mukbil Ibn Hadi and others.
As for the scientific heritage of Sheikh al-Albani (may Allah be merciful to him!), It is quite large. During his life, he wrote 190 books, checking for authenticity the hadiths contained in 78 works on Islam, written by the largest Islamic scholars. It should be noted here that Sheikh al-Albani was engaged in the study and research of hadith for more than sixty years, checking for authenticity over 30 thousand separate isnads contained in tens of thousands of hadiths. The number of fatwas issued by the sheikh is about 30 volumes. In addition, over 5,000 lectures by the Sheikh were recorded on audio cassettes.
It is noteworthy that the extraordinary abilities and talent of Sheikh al-Albani manifested itself not only in scientific research, but also in everyday life. For example, in his house on the outskirts of Amman, where the sheikh moved towards the end of his life, he personally made a solar-powered water heater, an elevator that took him to the second floor (in old age it became difficult for the sheikh to climb stairs), a sundial that was installed on the roof of the house and accurately indicated the time of prayers, as well as other useful things.
As noted earlier, Sheikh al-Albani put a lot of effort into checking and selecting reliable hadith from weak or fictional ones. So, he checked for authenticity the well-known collections of hadiths of at-Tirmidhi, Abu Daud, an-Nasa" and Ibn Maji, as-Suyuti, al-Munziri, al-Haysami, Ibn Hibban, Ibn Khuzayma, al-Maqdisi and other muhaddis. In addition, Sheikh al-Albani checked for authenticity the hadiths contained in the works of famous theologians of the past and present: "Al-Adab al-Mufrad" by Imam al-Bukhari, -Tirmizi, "Riyad al-Salihin" and "Al-Azkar" by Imam an-Nawawi, "Al-Iman" by Sheikh-ul-Islam Ibn Taymiyyi, "Ighasat al-Luhfan" by Ibn al- Qayyima, "Fiqh as-Sunna" by Saeed Sabik, "Fiqh as-Sira" by Muhammad al-Ghazali, "Al-Khalal wa-l-Haram fi-l-Islam" by Yusuf Qardawi and many other famous books . Thanks to Sheikh al-Albani, who compiled separate volumes in which he collected weak and reliable hadiths, Islamic scholars and ordinary Muslims are able to distinguish weak and fictional hadiths from reliable and good ones. In recognition of the merits of the sheikh in 1419 Hijri, he was awarded the world prize named after King Faisal for his invaluable work and huge contribution to the development of hadith science.
Sheikh al-Albani himself also wrote excellent books and articles on Islam, among which books such as "At-Tawassul: anwa" uhu wa ahkamuhu "" ("Search for Approach to Allah: His Rules and Types" "" ), "" Hijjatu nabiy, sallallahu "alayhi wa sallam, kamya ravah" anhu Jabir, glad Allah "anhu" ("" Hajj of the prophet, may Allah bless him and welcome, about which Jabir spoke, may Allah be pleased with him ""), ""Manasik al-Hajj wa al-Umra fi al-Kitab wa as-Sunna wa Asari al-Salaf"" ("Rite of Hajj and Umrah according to the Book (of Allah), the Sunnah and the traditions of the righteous predecessors"") , ""Sifat salat an-Nabiy, sallallahu "alayhi wa sallam, min at-takbir ilya-t-taslim kya" anna-kya taraha "" ("Description of the prayer of the Prophet (peace and blessings of Allah be upon him!) with from beginning to end, as if you saw it with your own eyes""), "Ahkam al-Jana" from wa bidawh"" ("Rules of the funeral and related religious innovations""), "Fitna at-Takfir "" (""The confusion caused by those who accuse Muslims of disbelief"") and many others.
Sheikh al-Albani brought up and educated many students who are known all over the world today. Among them, for example, it is worth highlighting such personalities as Sheikh Hamdi Abd al-Majid, Sheikh Muhammad "Eid Abbasi, Dr. 'Umar Sulaiman al-Ashkar, Sheikh Muhammad Ibrahim Shakra, Sheikh Mukbil ibn Hadi al-Wadi" and Sheikh Ali Khashshan, Sheikh Muhammad Jamil Zinu, Sheikh Abdurahman Abdus-Samad, Sheikh Ali Hasan Abd al-Hamid al-Khalabi, Sheikh Salim al-Hilali, Sheikh Muhammad Salih al-Munajjid and many others.
Sheikh al-Albani (may Allah be merciful to him!) did not stop engaging in scientific and teaching activities until the very end of his life, until his health deteriorated sharply. The Sheikh died on Saturday before sunset on the 22nd of Jumada al-Saniya 1420 Hijri (October 2, 1999) at the age of 87. The funeral prayer for him was performed in the evening of the same day, since the sheikh wrote in his will that his funeral should take place as soon as possible in accordance with the Sunnah of the Prophet (peace and blessings of Allah be upon him!). The number of people who took part in this prayer was over five thousand people. May Allah Almighty forgive him and may His mercy be upon him!

The one who knows the saying of the Prophet Muh ammad,

peace be upon him, through reading books,

called a scribe, not a scholar

One of those who are followed by modern Wahhabis, considering him the great scholar of Islam, is Nasyruddin Al-Albani.

Nasiruddin Al-Albani was born in Albania. Then he went to Syria, where after a while he launched his preaching activity. For the dissemination of Wahhabi views by the decision of the Mufti of Syria, he was expelled from the country. After that, Al-Albani settled in Jordan, and later moved to Saudi Arabia for a while, where he became close to the local Wahhabis. Having strengthened his position among like-minded people, he returns to Jordan and continues to spread false ideology. Al-Albani ended his days in Jordan.

In his youth, Nasyruddin Al-Albani worked as a watchmaker. According to Al-Albani himself, he was always fascinated by reading literature on the topic of Islam - as he said, it was his hobby. But, satisfying his interest, he did not turn to religious mentors, but was independent both in the choice of authors and books, and in the study of this reading matter. Thus, having read books, he announced to people that he was a Salafi, i.e. a righteous follower of the Prophet Muhammad, peace be upon him, although in reality he went on a different path - the path of the lost.

Nasiruddin Al-Albani called himself a theologian of Islam, giving himself a title that few Muslims seeking knowledge have. He also presented himself as Muh Addis (an expert on Hadith), and meanwhile he does not know by heart even one Hadith and its isnad, as evidenced by the following story, published in the Arab press. One day, a lawyer asked Nasiruddin Al-Albani: “Is it true that you are a scientist-fly addis om?” He answered him: "Yes." “Then tell us ten Hadiths with their isnad,” said the lawyer. To which Nasiruddin Al-Albani replied: “I am not a muh addis who knows Hadith by heart - I can tell Hadith by referring to a book.” In response, he heard: “I, too, can, like you, read Hadith in books.” Nasyruddin Al-Albani could not say anything to him in response.

One of the serious missteps committed by Al-Albani was his arbitrary treatment of the Hadith. This ignorant person allowed himself to attribute a number of Hadiths of the degree of "sah ih" (authentic Hadith) to the category of "daif" (Hadith, the reliability of which has a weak degree). With regard to a number of Hadith ov “daif”, Al-Albani began to say that they are Hadith ami “sah ih”. Thus, Nasiruddin Al-Albani violated an important rule of science "Hadith": "Referring Hadith to the category" sah ih "or to the category" Daif "is the task of hafiz (who knows Hadith with their isnads by heart)". This rule was conveyed by the scholars of Islam in their books. For example, Al-Kh afiz As-Suyut i said: “If hafiz mentioned that any Hadith is reliable (“sah their”), then follow this.”

Here are some of the misconceptions of Nasyruddin Al-Albani.

• Al-Albani claimed that Allahsurrounds the world on all sides, just as a bag sewn on all sides surrounds what is inside it. This view is recorded in his book, which he called "SAH IH AT-TARGIB UAT-TARhIB".

Having such a conviction, how could he combine it with the view of the Wahhabis (to whom he considered himself) that Allah is allegedly at the very top of the universe - above Al-‘Arsh? I wonder what the Wahhabis, who consider him their scientist, will answer him?

Al-Albani derived this false belief from Ayat 126 of Surah An-Nisa', Kur'an, which he erroneously interpreted:

﴾ وَكَانَ اللهُ بِكُلِّ شَىْءٍ مُّحِيطًا ﴿

meaning that Knowledge of Allahhbut covers everything.

Al-Albani considered that this is Alla HimselfhHis Essence embraces everything created(may Allah save us from such delusion)!

• In his book, which he called MUHTASAR AL-‘ULUV, Nasyruddin Al-Albani wrote that Allah's speechha is expressed by voice and consists of speech sounds.

In this view, Al-Albani follows the mushabbiha (those who liken Allah to the created). However, neither Al-Albani himself, as well as none of the Wahhabis, can cite even one statement of the truthful Imams confirming this belief. Imam Abu Khanifa said in his work Al-Fiqh al-Akbar: "Allah He speaks. His speech is not like our speech. We speak with the help of speech organs, pronouncing various sounds. Allah's speech but it has neither beginning nor end and is not interrupted, because it is neither the sound of speech nor the voice.

Let us give proof of the incorrectness of this view, which was given by the great theologian of our time, Sheikh ‘Abdullah Al-Harariy, in his book “Sharh al-k avim ‘ala“ Sirat al-mustak im ”(“ Explanation of the book “The True Path” ”). In the section explaining the topic "Syfat Allah" Speech "", the scientist writes that one of the strongest evidence that the Speech of Allah is not expressed by the sounds of speech or voice, or any language, is the words of the Prophet Muh ammad, peace be upon him: “On the Day of Judgment, each of you will hear the Speech of Allahha". Understands from this that Allah Himself will judge all created. Let us explain in more detail how the words of the Prophet, peace be upon him, prove our conviction regarding the Sifat Allah "Speech".

On the Day of Judgment, Allah judges all people: He gives both the infidels and the believers to hear His Speech. And at this time, the servants of God understand that they should answer the question about the intentions and actions they have committed during their lives and the words they have spoken. Allah said in Qur'an:

﴾ وَهُوَ أَسْرَعُ الْحَاسِبِينَ ﴿

(Sura Al-An'am, Ayat 62),

meaning: "Allahjudges the fastest."

If, as the erring believe, during the Report of the slaves, Allah would speak through the sounds of speech, voice and in different languages ​​(after all, people who spoke different languages ​​in life will answer on the Day of Judgment), then in order for everyone to report, it would take for a very long time, because there are a lot of servants of God (these are people and genies). And it turns out, therefore, that Allah would not be quick in calculation. Iblis alone lived for thousands of years, and only Allah knows how long this genie will live. There are also two peoples of kafirs, ya`dzhudzh and ma`dzhudzh (gog and magog), - there are more of them than people: it is narrated in Hadith that their number correlates with all of humanity, like a thousand with one. If Allah addressed His slaves through voice or speech sounds, then it would take a long time, and the Report would not end in a short time (instant), as it is said in the Qur'an. From this it is clear to a reasonable person that Allah's speechhnot a voice, not a sound of speech, what it is not expressed in any language.

Al-Albani denies the ta'wil (interpretation) of Imam al-Bukhariy, the most famous transmitter of Hadith, given by him in relation to Ayat 88 of Sura Al-Qasas, insisting on its literal understanding:

﴾ كُلُّ شَىْءٍ هَالِكٌ إِلاَّ وَجْهَهُ ﴿

"Everything will disappear, except for the Power of Allahha".

Al-Albani denied this ta`wil, saying that a Muslim could not give such a ta`wil. In addition, he told a deliberate lie that supposedly none of the copies of the Collection of Imam Al-Bukhariy has this ta`wil, since, according to Al-Albani, such a ta`wil allegedly denies the existence of Allah (allegedly leads to atheism).

It is reliably known that this ta`wil is present in all the manuscripts of Al-Bukhariy. Since all the books of Al-Bukhari confirm that when interpreting Surah Al-Qasas, he gave just such a ta`wil, it turns out that Al-Albani attributed the authoritative Imam to the number of kafirs when he said that a Muslim should give such a ta`wil could not.

Ta`wil was given to this Ayat not only by Imam al-Bukhariy, but also by other scholars, for example, Sufyan As-Sauriy interpreted this Ayat in this way: “Everything will disappear, except for what is done for the sake of Allah (i.e., except for good deeds)”.

• Al-Albani calls the Prophet Muh ammad, peace be upon him, the erring. He considers erring all who commit tawassul (appeal to Allahhfor the sake of prophets and saints). Al-Albani says that even Allahhcalls the prophet astray(may the Almighty protect us from such delusion)!

Al-Albani wrote in his book "FATAWI AL-ALBANI": “Those who perform tawassul for the sake of holy and pious people, I call with a clear conscience strayed from the Truth (i.e. erring). The words I said to these people are permitted, i.e. corresponding to Islam, since in Sura "Ad-Duha" Allahhcalled the Prophet, to whom the Revelation had not yet been sent down, astray.

Al-Albani insults the Prophet Muhammad, peace be upon him, calling him astray, or unbelieving - this is proof that he does not respect the Prophets, since he insulted the most venerable of them. His false belief in this matter stems from his erroneous interpretation of Ayat 7 of Sura "Ad-Duha". Allah Almighty said:

﴾ وَوَجَدَكَ ضَالاًّ فَهَدَى ﴿

The meaning of this verse is: "Messenger of Allahh and before the revelation of the Prophecy, he was not aware of the details of the norms of Shari'ah, and only with the revelation of the Revelation did this knowledge come to Him. The Prophet always - before the Revelation was sent down to Him, and after that - knew his God and was a believer, He knew that no one is worthy of worship except the Creator.

• In the same book, Al-Albani, like other Wahhabis, calls Muslims who perform tawassul pagans.

Muslims of all times performed tawassul for the sake of the Prophets and holy people. And no one forbade this until the time when Ibn Taymiyyah appeared (XIII century AD).

• Albany also agrees with the following the statement of the founder of wahhAbism of Muhammad Ibn ‘Abd Al Wahh aba: “The one who accepted our call has the same rights and bears the same responsibility as we do, and whoever did not accept our call is a kafir (disbeliever), whose blood is halal (allowed).”

This statement of Ibn ‘Abd al-Wahhab was mentioned by many scholars. Among them are Sheikh Ahmad Ibn Zaini Dahlyan, also the mufti of the Anbalites from Mecca, Sheikh Mukh ammad Ibn Ubaydullah in the book “As-suh ub al-wabila ‘ala daraih al-x anabilya”.

• Albani in his book with the title "TAHZ IR AS-SAJID MIN ITTIHAZ AL-K UBUR MASAJID" calls for the destruction of the green dome over the grave of the Prophet Muh ammad, peace be upon him, and to bring the grave outside the Prophet's Mosque in Medina.

These words can only come from such a person whose heart is filled with malice and hatred for the Prophet, peace be upon him! The false belief that Al-Albani has (likening Allah to the created ones - at-tashbih), made his heart black, which is why he uttered these low words. Having said this, Albani calls all Muslims who for many centuries visited the grave of the Prophet, located in the Madinah Mosque, jahils (ignoramuses who have no knowledge of religion), because they saw the dome over the grave of the Prophet, but did not object, did not stop, as he believes Albani, this is a violation. It is impossible to imagine that Muslims for many centuries were silent about the violation, because it was said by Ibn Mas'ud, one of the companions of the Prophet Muh ammad, peace be upon him: “What Muslims consider good is good, and what they consider disgusting, then in fact really disgusting." Al-Kh afiz Ibn Khadjar called the chain of this utterance strong (of the degree “ha asan”). The rule transmitted by Al-Kad yy ‘Iyad and Imam An-Nawawiy is: “Whoever speaks words from which it follows that supposedly all Muslims are in error, he is a kafir (unbeliever).” According to this rule, Al-Albani himself fell into kufr (disbelief). After all, the graves of the Prophet, peace be upon him, and His closest associates Abu Bakr As-Saddik a and 'Umar Ibn Hatt aba (radiayallahu 'anhum) were included in the complex of the Medina Mosque during the reign of Caliph 'Umar Ibn 'Abd Al-'Aziz Salafites - Muslims the first 3 centuries from the time of the Prophet Muh ammad, peace be upon him

Sheikh Muhammad Nasiruddin Ibn Nuh Ibn Adam Najati al-Albani, may Allah have mercy on him, was born in the city of Shkodra, the former capital of Albania, in 1333 AH (in 1914 according to the Christian calendar).

He came from a poor and religious family. His father, al-Haj Nuh Najati al-Albani, having received Sharia education in Istanbul (Turkey), returned to Albania and became a prominent theologian of the Hanafi madhhab.

After Ahmet Zogu came to power in Albania, and the ideas of secularism began to spread in the country, the family of the future sheikh made a hijra (migration for the sake of saving their faith) to Damascus (Syria). Here he received his primary education in a school that for many centuries served as a refuge for all people who aspired to knowledge, and then his father began to teach him the Holy Quran, the rules for reading the Koran (tajwid), Arabic grammar, the law of the Hanafi madhhab and other Islamic subjects. creeds. Under the guidance of his father, the boy memorized the Koran. In addition, Sheikh Saeed al-
Burkhani, he studied the book "Maraki al-Falah" (the law of the Hanafi madhhab) and some works on linguistics and rhetoric, while attending lectures by many prominent scientists, among whom Muhammad Bahjat Baytar and Izuddin at-Tanukhi should be especially noted. From his father, Sheikh al-Albani also learned the craft of a watchmaker, excelled in it and became a famous master, which earned him a living.

Against the objections of his father, the son engaged in a deeper study of hadith and related sciences. The family library, which mainly consisted of various works of the Hanafi madhhab, could not satisfy the needs and thirst for knowledge of the young man.
Not having sufficient funds to purchase many books, he borrowed them from the famous Az-Zahiriyya library in Damascus, or was forced to borrow from book dealers. At that time he was so poor that he did not even have enough money to buy notebooks. Therefore, he was forced to pick up sheets of paper in the street - often they were discarded postcards - to write hadith on them.

From the age of twenty, being influenced by articles from the magazine "Al-Manar" that Sheikh Muhammad Rashid Rida wrote, where he revealed the degree of authenticity of the hadiths in the book of al-Ghazali "The Resurrection of the Sciences of Faith" through criticism of the reliability of their chains of transmitters (Isnad), Sheikh al-Albani began to specialize in Hadith and related sciences. Noticing in the young man signs of a bright mind, extraordinary abilities, an excellent memory, as well as a strong craving for teaching Islamic sciences and hadiths, Sheikh Muhammad Raghib at-Tabah, a historian and expert on hadiths in the city of Aleppo, gave him permission (ijaza) to
transmission of hadiths from his collection of reports on reliable transmitters called "Al-Anwar al-Jaliyya fi Mukhtasar al-Asbat al-Halabiya"". In addition, some time later, Sheikh al-Albani also received an ijaza from Sheikh Muhammad Bahjat Baytar, from whom the chain of hadith transmitters goes back to Imam Ahmad, may Allah have mercy on them.

The first hadith work of the sheikh was the correspondence of the manuscript and the compilation of notes to the monumental work of the largest expert on hadiths (hafiz) al-'Iraqi "Al-Mugni" an-Hamli-l-Asfar fi Tahrij ma fi al-Ihiya min-al-Akhbar "" , which contains about five thousand hadith.From that moment until the end of his life, the main concern of Sheikh al-Albani was the service of the noble science of hadith.

After some time, he became known in the scientific circles of Damascus. The directorate of the "Az-Zahiriyya" library even gave him a special room for research and a key to the book depositories of the library, where he could work from early morning until late at night. Sheikh al-Albani was so immersed in the science of hadith that he sometimes closed his watchmaking workshop and remained in the library for twelve hours a day, interrupted only for prayer. Quite often, he did not even leave the library to eat, making do with a couple of sandwiches he had brought with him. Once, when Shaykh al-Albani examined the hadiths contained in the Zamm al-Malahi manuscript of Hafiz Ibn Abi Dunya, he found that one important tome was missing from it. In order to find the missing pages, he set about compiling in detail a single catalog of all the hadith manuscripts stored in the library. As a result, Sheikh al-Albani got acquainted in detail with the content of ten thousand manuscripts, which was attested
years later by Dr. Muhammad Mustafa Azami, who in the preface to his book "A Study of Early Hadith Literature" wrote: "I want to express my gratitude to Sheikh Nasiruddin al-Albani for placing at my disposal his extensive knowledge of rare manuscripts"

During this period of his life, Sheikh al-Albani wrote dozens of useful
works, many of which have yet to be published. [Note editor: at the moment, over 70 manuscripts of Sheikh al-Albani remain unpublished]

Simultaneously with his work in the library, the sheikh also began to make monthly trips to various cities in Syria and Jordan, urging people to follow the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him. In addition, in Damascus, he visited many sheikhs, with whom he had discussions on issues of monotheism (tawhid), religious innovations (bida'), conscious adherence to scholars (ittiba') and blind adherence to madhhabs (at-ta'assub al-madhabiyy ). It should be noted that on this path, Sheikh al-Albani underwent many difficulties and trials.

Many people from among fanatical supporters of madhhabs, Sufis and adherents of religious innovations took up arms against him. Moreover, they incited the common people against the Sheikh by attaching various labels to him. Meanwhile, the respected scholars of Damascus, known for their deep knowledge of religion, fully supported the Islamic call (da’wa) of Sheikh al-Albani, encouraging him to further ascetic activity. Among them, it is especially necessary
highlight such venerable scholars of Damascus as Sheikh Muhammad Bahjat Baytar, Sheikh Abd al-Fattah and Imam Tawfiq al-Bazrah, may Allah have mercy on them.

The first author's work of the sheikh, based solely on knowledge of Sharia arguments and the principles of comparative fiqh, is the book "Tahzir as-sajid min ittihazi-l-kubur masajid" ("Warning to the worshiper against choosing graves as places for prayer" ""), which has since been published many times. One of the first collections of hadiths that Sheikh al-Albani checked for authenticity was al-Mu'jam as-Saghir by at-Tabarani.

After some time, Sheikh al-Albani began to teach. In his classes, which were attended by university students and teachers twice a week, issues of Islamic dogma (aqida), law (fiqh), hadith and other sciences were considered. In particular, Sheikh al-Albani gave a full course of lectures and analyzed the content of the following classical and modern works on Islam in his classes: "Fatah al-Majid" by Abdurrahman ibn Husayn ibn Muhammad ibn Abd al-Wahhab, "ar-Rawda an -Nadiya "" Siddique Hasan Khan (commentary on the work of ash-Shaukani "ad-Durar al-Bahiyya""), "Usul al-Fiqh" "Khallafa," "al-Ba'is
al-Khasis"" by Ahmad Shakir (commentary on the book "Ikhtisar Ulyum al-Hadith" by Ibn Kasir), ""Minhaj al-Islam fi al-Hukm"" by Muhammad Asad, ""Mustalah at-Tarih"" by Asad Rustum, "" Fiqh al-Sunna" "Saida Sabika," "At-Targhib wa at-Tarhib"" al-Munziri, ""Riyad al-Saliheen"" al-Nawawi, ""Al-Imam fi Ahadith al-Ahkam"" Ibn Dakika al "Iida.

Recognition of the merits of the sheikh in the field of hadith science came quite early. So, already in 1955, the Shariah Faculty of Damascus University, which was preparing the encyclopedia of Islamic law (fiqh) for publication, instructed him to indicate the sources and verify the hadiths related to trade transactions in the field of sale. Some time later, during the existence of the United Arab Republic.

After a number of his works were published, Sheikh al-Albani was invited to lecture on the sciences of hadith at the Islamic University of Medina (Saudi Arabia), where he worked from 1381 to 1383. hijra, becoming also one of the members of the University leadership. Thanks to his efforts, the teaching of hadith and related sciences rose to a qualitatively different, higher level. As a result, a much larger number of students began to specialize in hadith and related disciplines. In recognition of the merits of the sheikh, he was awarded the title of professor at the Islamic University of Medina. Then he returned to his previous studies and work in the Az-Zahiriya library, transferring his own watchmaking workshop to one of his brothers.

The Sheikh was elected a member of the Hadith Committee, which was in charge of publishing books on the Sunnah and checking the hadith contained in them. Sheikh al-Albani visited many countries (Qatar, Egypt, Kuwait, United Arab Emirates, Spain, Great Britain, etc.) with a series of lectures. Despite the fact that he gained wide popularity around the world, he never had a desire for fame. He often liked to repeat the following words: "The love of fame breaks a man's back."

Sheikh al-Albani took part in many television and radio programs, mainly answering various questions from viewers and radio listeners. In addition, anyone could call the sheikh at home and personally ask him a question. According to eyewitnesses, Sheikh al-Albani in this case interrupted his work, listened attentively to the question, delving into all its details, and then answered it in detail and in detail, while pointing to the source of the reference he cited, to its author, and even to the page number where it is located. It should be noted here that the sheikh answered not only questions
of a religious and legal nature, but also to questions related to methodology (minhaj), thus becoming one of the first scientists who answered such questions. Shaykh al-Albani repeatedly emphasized the importance of combining the right belief (aqida) and the right methodology (minhaj), based on the Qur'an, the Sunnah and the path of the righteous predecessors from
first generations of Muslims.

Major Islamic theologians and imams spoke respectfully of Sheikh al-Albani. They consulted with him on matters of a religious and legal nature, visited him, and exchanged letters. Sheikh al-Albani met and maintained an active correspondence with leading scholars of hadith in Pakistan and India (Badiuddin Shah al-Sindi, Abd al-Samad Sharafuddin,
Muhammad Mustafa Azami), Morocco (Muhammad Zamzami), Egypt (Ahmad Shakir), Saudi Arabia (Abd al-Aziz ibn Baz, Muhammad al-Amin ash-Shankiti) and other countries.

Sheikh al-Albani's contribution to the science of hadith and his great merits in this field have been attested by many Muslim scholars of the past and present: Dr. Salah (former Head of the Faculty of Hadith Studies at Damascus University), Dr. Ahmad al-Asal (Head of the Department of Islamic Studies at the University of Riyadh), Sheikh Muhammad Tayyib Awkiji (former Head of the Faculty of Tafsir and Hadith at Ankara University), not to mention such sheikhs as Ibn Baz, Ibn al-Uthaymeen, Mukbil Ibn Hadi and others.

As for the scientific heritage of Sheikh al-Albani, it is quite large. During his life, he wrote 190 books, checking for authenticity the hadiths contained in 78 works on Islam, written by the largest Islamic scholars. It should be noted here that Sheikh al-Albani was engaged in the study and research of hadith for more than sixty years, checking for authenticity over 30 thousand separate isnads contained in tens of thousands of hadiths. The number of fatwas issued by the sheikh is about 30 volumes. In addition, over 5,000 lectures by the Sheikh were recorded on audio cassettes.

It is noteworthy that the extraordinary abilities and talent of Sheikh al-Albani manifested itself not only in scientific research, but also in everyday life. For example, in his house on the outskirts of Amman, where the sheikh moved towards the end of his life, he personally made a solar-powered water heater, an elevator that delivered him to the second floor (in old age, it became difficult for the sheikh to
climb stairs), a sundial that was installed on the roof of the house and accurately indicated the time of prayers, as well as other useful things.

As noted earlier, Sheikh al-Albani put a lot of effort into checking and selecting reliable hadith from weak or fictional ones. So, he checked for authenticity the well-known collections of hadiths of at-Tirmidhi, Abu Daud, an-Nasa" and Ibn Maji, as-Suyuti, al-Munziri, al-Haysami, Ibn Hibban, Ibn Khuzayma, al-Maqdisi and other muhaddis. In addition, Sheikh al-Albani
checked for authenticity the hadiths contained in the works of famous theologians of the past and present: "Al-Adab al-Mufrad" by Imam al-Bukhari, "Al-Shama" il al-Muhamadiyya "" at-Tirmizi, "Riyadh as-Salihin" and "Al-Azkar"" by Imam an-Nawawi, "Al-Iman" by Sheikh-ul-Islam Ibn Taymiyyi, "Ighasat al-Luhfan" by Ibn al-Qayyim, "Fiqh as -Sunna" "Said Sabika," "Fiqh as-Sira""
Muhammad al-Ghazali, "Al-Khalal wa-l-Haram fi-l-Islam" by Yusuf Qardawi and many other famous books.

Thanks to Sheikh al-Albani, who compiled separate volumes in which he collected weak and reliable hadiths, Islamic
scholars and ordinary Muslims have the ability to distinguish weak and fictional hadith from reliable and good.

Sheikh al-Albani himself also wrote excellent books and articles on Islam, among which books such as "At-Tawassul: anwa" uhu wa ahkamuhu "" ("Search for Approach to Allah: His Rules and Types" "" ), "" Hijjatu 11 nabiy, sallallahu "alayhi wa sallam, kamya ravah" anhu Jabir, glad Allah "anhu" "(" Hajj of the prophet, may peace and blessings of Allah be upon him, about which Jabir spoke, may Allah is pleased with him""), "Manasik al-Hajj wa al-Umra fi al-Kitab wa as-Sunna wa Asari al-Salaf" ("The rites of Hajj and Umrah according to the Book (of Allah), the Sunnah and the traditions of the righteous predecessors ""), "" Sifat salat an-
Nabiy, sallallahu "alaihi wa sallam, min at-takbir ilya-t-taslim kya" anna-kya taraha "" ("Description of the prayer of the Prophet, peace and blessings of Allah be upon him, from the very beginning to the end, as if you saw it with your own eyes ""), "Ahkam al-Jana" from wa bidauh "" (""Rules of the funeral and related religious innovations""), "Fitna at-Takfir" (""Trouble caused by those who accuse Muslims of disbelief"") and many others.

Sheikh al-Albani brought up and educated many students who are known all over the world today. Among them, for example, it is worth highlighting such personalities as Sheikh Hamdi Abd al-Majid, Sheikh Muhammad "Eid Abbasi, Dr. 'Umar Sulaiman al-Ashkar, Sheikh Muhammad Ibrahim Shakra, Sheikh Mukbil ibn Hadi al-Wadi" and Sheikh Ali Hasshan, Sheikh Muhammad Jameel Zinu, Sheikh Abdurahman
Abdus-Samad, Sheikh Ali Hasan Abd al-Hamid al-Khalabi, Sheikh Salim al-Hilali, Sheikh Muhammad Salih al-Munajjid and many others. In recognition of the Shaykh's services, in 1419 AH, he was awarded the King Faisal World Prize for Islamic Studies for "scientific efforts directed towards caring for the hadith of the Prophet through their research, verification and teaching."

Sheikh al-Albani continued to engage in scientific and teaching activities until the very end of his life, until his health deteriorated sharply. The Shaykh died on Saturday before sunset on the 22nd of the month of Jumada al-saniya, 1420 AH (October 2, 1999, Christian calendar), at the age of 87 years.

The funeral prayer for him was performed in the evening of the same day, since the sheikh wrote in his will that his funeral should take place as soon as possible in accordance with the Sunnah of the Prophet, peace and blessings of Allah be upon him. The number of people who took part in this prayer was over five thousand people.
May Allah Almighty forgive him and may He show him His mercy!