In the world of Islamic scholarship, few figures are as influential and controversial as Ibn Taymiyyah (d. 1328 CE) and Muhammad Nasir al-Din al-Albani (d. 1999 CE). Both are widely recognized within Salafi circles as revivers of the Islamic tradition, yet their relationship across centuries is not one of blind endorsement. While al-Albani admired Ibn Taymiyyah and considered him among the greatest scholars of Islam, he was not uncritical. In fact, al-Albani openly acknowledged that Ibn Taymiyyah made certain errors, and that these should be recognized, not ignored.
This article explores al-Albani’s position on the mistakes of Ibn Taymiyyah, the intellectual honesty he employed in his critiques, and what this reveals about methodological rigor in Salafi thought.
Ibn Taymiyyah: A Towering Intellectual Force
Taqi al-Din Ahmad ibn Taymiyyah was a 13th–14th century Hanbali scholar who lived during a time of political instability and spiritual deviation, as he saw it. Known for his deep knowledge of the Qur’an, Hadith, theology, and jurisprudence, Ibn Taymiyyah challenged many dominant theological trends of his day—particularly those of the Ash‘arites, Sufis, and philosophers.
He called for a return to the foundational texts of Islam (Qur’an and Sunnah), and emphasized tawhid (monotheism) in its purest form, rejecting what he viewed as innovations (bid‘ah) and anthropomorphic misinterpretations of divine attributes.
Al-Albani: The Hadith Scholar and Reformist
Muhammad Nasir al-Din al-Albani was a 20th-century Syrian-Albanian scholar best known for his rigorous work in Hadith authentication and his role in shaping modern Salafi methodology. He was a vocal advocate for returning to the authentic Sunnah and clearing Islamic practice from cultural accretions and weak narrations.
Al-Albani saw himself as part of a revivalist project that included earlier figures such as Ibn Taymiyyah, Ibn al-Qayyim, and Muhammad ibn ‘Abd al-Wahhab. Yet, he also saw the necessity of critically analyzing their positions when evidence dictated it.
Al-Albani’s Praise of Ibn Taymiyyah
Al-Albani held Ibn Taymiyyah in high regard and frequently cited him in his own writings and lectures. In fact, he credited Ibn Taymiyyah and his student Ibn al-Qayyim with reviving the Salafi creed at a time when it was threatened by theological distortion.
Al-Albani once remarked:
“If not for Ibn Taymiyyah and Ibn al-Qayyim, the true Salafi creed may have been lost to time.”
He viewed Ibn Taymiyyah as a mujtahid (independent jurist) whose contributions were essential in understanding the correct Islamic belief and methodology. Yet, this admiration never blinded him to human fallibility.
Recognizing the Mistakes of Ibn Taymiyyah
Al-Albani was clear that no scholar—no matter how great—is immune to error. He repeatedly emphasized that the only source of infallibility in Islam is the Prophet Muhammad ﷺ, and that every other human is subject to mistakes. This principle was at the heart of his methodology in dealing with the legacy of past scholars, including Ibn Taymiyyah.
Here are some key areas where al-Albani disagreed with or corrected Ibn Taymiyyah:
1. The Issue of Divorce Pronounced Three Times in One Sitting
One of the well-known positions of Ibn Taymiyyah was that pronouncing divorce (talaq) three times in one sitting counts as one divorce, not three. This went against the majority opinion of the four Sunni schools of thought.
Al-Albani agreed with Ibn Taymiyyah on this ruling, based on Hadith evidence, but he also criticized how Ibn Taymiyyah approached taqlid (blind following) in other issues. He argued that Ibn Taymiyyah, while a major mujtahid, sometimes fell back on Hanbali usul (legal theory) in ways that were inconsistent with his otherwise evidence-based methodology.
2. Issue of the Earth Being Stationary
Ibn Taymiyyah was reported to have believed in a geocentric universe and the immobility of the Earth. While this view was understandable in his time, al-Albani did not consider it binding and stated that it should not be held as a theological principle. He emphasized that scientific discoveries, when not in conflict with clear revelation, are acceptable, and that Islam is not anti-science.
Al-Albani considered those who took Ibn Taymiyyah's cosmological views as aqeedah to be misapplying his legacy.
3. Position on Visiting the Grave of the Prophet ﷺ
Ibn Taymiyyah held the controversial view that traveling specifically to visit the grave of the Prophet Muhammad ﷺ was not legislated and could fall under bid‘ah (innovation). While many scholars rejected this view, al-Albani cautiously defended it from a juridical perspective, but clarified that it should not be misunderstood or used as a basis to disrespect the Prophet ﷺ.
However, in some writings, al-Albani admitted that Ibn Taymiyyah’s expression on the issue may have been too forceful and misunderstood by the general public.
4. Some Statements on Hellfire Being Eternal
Ibn Taymiyyah is reported (though with debate among scholars) to have entertained the possibility that Hellfire may not be eternal for all people, and that it could eventually cease, based on certain interpretations of Qur’anic verses. His student, Ibn al-Qayyim, expanded on this view in Hadi al-Arwah and other works.
Al-Albani disagreed with this view and was very clear that the texts proving the eternality of Hell for disbelievers are explicit and decisive (qat‘i). He considered this view a rare and serious error from Ibn Taymiyyah, though he refrained from declaring it deviant due to the scholarly weight behind it.
Methodology Over Personality
What stands out in al-Albani’s treatment of Ibn Taymiyyah is his commitment to methodology over personality. Al-Albani believed that the truth is not known through men, but men are known through the truth—a principle he repeated often.
He stated:
“We do not blindly follow Ibn Taymiyyah, nor do we elevate him above the station of the Prophet ﷺ. We respect him, we learn from him, but when he errs, we say: he is excused or mistaken.”
This attitude reflects the broader Salafi principle of avoiding taqlid and emphasizing dalil (evidence). It also distinguishes al-Albani from sectarian partisanship, showing his willingness to acknowledge flaws even in figures he deeply admired.
The Value of Intellectual Honesty
Al-Albani’s approach to Ibn Taymiyyah’s mistakes is an important lesson in intellectual humility and integrity. He upheld a balance between respect for the scholars of the past and adherence to evidence. Rather than sanitizing history or deifying scholars, he called for honest engagement.
In a time when many ideological movements weaponize the names of classical scholars to support rigid narratives, al-Albani’s example reminds us that even giants like Ibn Taymiyyah were fallible, and their legacies are best honored by treating their words with critical thought, not blind devotion.
Conclusion
While Muhammad Nasir al-Din al-Albani was one of the strongest defenders of Ibn Taymiyyah in the modern era, he was also among the most honest in acknowledging his mistakes. From matters of theology to legal rulings, al-Albani was willing to diverge from Ibn Taymiyyah where the evidence compelled him. This illustrates a key Salafi principle: that the Qur’an and Sunnah, not personalities, are the ultimate sources of guidance.
Through his respectful but critical engagement with Ibn Taymiyyah’s legacy, al-Albani offers a model for navigating the balance between tradition and textual evidence—one that remains relevant for students and scholars of Islam today.
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