Ibn Ḥanbal
Ibn Hanbal | |
---|---|
بْن حَنْبَل | |
Title | Shaykh al-Islam ('Shaykh of Islam'), Imam |
Personal | |
Born | November 780 |
Died | 2 August 855 (aged 74–75) Baghdad, Abbasid Caliphate |
Religion | Islam |
Children |
|
Era | Islamic Golden Age |
Denomination | Sunni |
Jurisprudence | Eponym of the Hanbali school |
Creed | Athari |
Main interest(s) | |
Notable idea(s) | Hanbali school |
Notable work(s) |
|
Occupation | |
Muslim leader | |
Influenced
|
Abu Abd Allah Ahmad ibn Muhammad ibn Hanbal al-Dhuhli (Arabic: أَبُو عَبْد ٱللَّٰه أَحْمَد بْن مُحَمَّد بْن حَنْبَل ٱلذُّهْلِيّ, romanized: ʾAbū ʿAbd Allāh Aḥmad ibn Muḥammad ibn Ḥanbal al-Dhuhlī November 780 – 2 August 855), commonly known as Ibn Hanbal, was an Islamic scholar and theologian and the eponym of the Hanbali school of jurisprudence in Sunni Islam.
The most highly influential and active scholar during his lifetime,[1] Ibn Hanbal went on to become "one of the most venerated" intellectual figures in Islamic history,[2] who has had a "profound influence affecting almost every area" of the traditionalist perspective within Sunni Islam.[3] One of the foremost classical proponents of relying on scriptural sources as the basis for Sunni Islamic law and way of life, Ibn Hanbal compiled one of the most significant Sunni hadith collections, the Musnad Ibn Hanbal,[4] which has continued to exercise considerable influence on the field of hadith studies up to the present time.[1] Ibn Hanbal later came to be venerated as an exemplary figure in all traditional schools of Sunni thought,[1] both by the exoteric scholars and ascetic Sufis, with the latter often designating him as a saint in their hagiographies.[5] The 12th-century jurist and theologian Ibn al-Jawzi (d. 1201) relates he "was the foremost in collecting the prophetic way and adhering to it."[6] He was further praised by the 14th-century historian and traditionist al-Dhahabi (d. 1348), who referred to Ibn Hanbal as "the true shaykh of Islam and imam of the Muslims in his time; the traditionist and proof of the religion'."[7]
Having studied jurisprudence and hadith under many teachers during his youth, Ibn Hanbal became famous in his later life for the crucial role he played in the mihna instituted by the Abbasid caliph al-Ma'mun (r. 813–833) toward the end of his reign, in which the ruler gave official state support to the Mu'tazili doctrine of the Quran being created, a view that contradicted the orthodox position of the Quran being the eternal, uncreated word of God.[1] Living in poverty throughout his lifetime working as a baker, and suffering physical persecution under the caliphs for his unflinching adherence to the traditional doctrine, Ibn Hanbal's fortitude in this particular event only bolstered his "resounding reputation"[1] in the annals of Sunni history.
In the modern era, Ibn Hanbal's name has become controversial in certain quarters of the Islamic world, as the fundamentalist Wahhabism movement has cited him as a principal influence along with the 13th-century Hanbali reformer Ibn Taymiyya. However, it has been argued by certain scholars that Ibn Hanbal's own beliefs actually played "no real part in the establishment of the central doctrines of Wahhabism,"[8] as there is evidence, according to the same authors, "the older Hanbali authorities had doctrinal concerns very different from those of the Wahhabis,"[8] due to medieval Hanbali literature being rich in references to saints, grave visitation, miracles, and relics.[9] In this connection, scholars have cited Ibn Hanbal's own support for the use of relics as one of several important points on which the theologian's positions diverged from those adhering to Wahhabism.[10] Other scholars maintain he was "the distant progenitor of Wahhabism", who also immensely inspired the similar conservative reform movement of Salafism.[11]
Biography
[edit]His Birth
[edit]Ahmad ibn Muhammad ibn Hanbal was born in the month of Rabi I in the year 164 AH/ November 780 CE.[12] This was mentioned by his son Abd Allah.[13][14] Ibn Hanbal's family was originally from Basra, and belonged to the Arab Banu Dhuhl tribe. His father was an officer in the Abbasid army in Khorasan and later settled with his family in Baghdad.[15][16][17]
Historians differ about his place of birth. Some say he was said that he was born in Merv, located in Mary, Turkmenistan today, where his father and grandfather had also previously worked. While according to others he was born in Baghdad after his mother came pregnant with him from the city of Merv, where his father was. The latter opinion is the most accepted one.[13][18]
His upbringing
[edit]Ibn Hanbal lost his father when he was a young child. His father died young at the age of thirty only. Then his mother raised him under the care of those who remained from his father's family. His father had left him a property in Baghdad in which he lived, and another which yielded him a small rental income sufficient for his living.[19][20] The reports are conflicting about whether it was large or small. Ibn Kathir mentioned its amount, saying: "His income from his property was seventeen dirhams each month, which he spent on his family, and he was content with that, seeking the mercy of Allah, patiently and seeking reward." It is also narrated that a man asked Imam Ahmad about the property he was using on which he made a house on. He replied: "This is something I inherited from my father. If a man comes to me and confirms that this is his, I will get rid of it and give it to him".[21]
His Wives and Children
[edit]Ahmad ibn Hanbal did not marry until he reached the age of forty. It is said that this was because he was busy with knowledge, or because he traveled a lot and was away from his country for a long time. When he reached the age of forty and became closer to settling down than before, and he thought about marriage. Ibn al-Jawzi said about this: "He, may God be pleased with him, was very keen on knowledge. He traveled far in search of it, and spend a long time on obtaining it. He did not occupy himself with earning or marriage until he achieved what he wanted from it."[22]
His first wife was "Abbasah bint al-Fadl", an Arab girl from the suburbs of Baghdad, and she lived with Ahmad ibn Hanbal for thirty years(or twenty years according to some reports), and bore him their son "Salih", and hence her she was known by her title Umm Salih (mother of Salih). Ibn Hanbal remarked about her: "In the 30 (or 20) years we were together, we never had a disagreement." After her demise, Ahmad married his second wife, "Ummu 'Abdillah Rayhana bintu 'Uma" known simply as "Rayhana", and she bore him one son, "Abdullah". She known for having only one eye, and Ibn Hanbal married her because he was impressed by her religious commitment. Reports suggest that they were together for seven years. He also had a concubine named "Husn", who bore him a female girl "Zainab", then twins, "Al-Hasan" and "Al-Hussein", who died after their birth. Then she bore "Al-Hasan" and "Muhammad", and then she bored him "Saeed". Among his sons, Salih and Abdullah excelled in jurisprudence, while Saeed later became the judge of Kufa.[23][24][25]
Education and work
[edit]Ibn Hanbal studied extensively in Baghdad, and later traveled to further his education.[26] He started learning jurisprudence under the celebrated judge of Hanafi jurisprudence, Abu Yusuf, who was the student and companion of Abu Hanifa. After completing his studies with him, Ibn Hanbal began traveling throughout Arabia to collect narrations of Muhammad. Ibn al-Jawzi stated Ibn Hanbal had 414 traditionists whom he narrated from. With this knowledge, he became a leading authority in the field, leaving behind an immense encyclopedia of narrations, Musnad Ibn Hanbal. After several years of travel, he returned to Baghdad to study Islamic law under al-Shafi'i, with whom he formed a close bond with.[27]
Ibn Hanbal became a judge in his old age. Through his students, the Hanbali school of jurisprudence was established, which is now most dominant in Saudi Arabia and Qatar.[28][29] Unlike the other three schools—Hanafi, Maliki, and Shafi'i—the Hanbali school remained largely Athari, like Ibn Hanbal, in its theology.[1][30][1][3][31][32][33]
In addition to his scholastic enterprises, Ibn Hanbal was a soldier in the war frontiers and performed pilgrimage five times in his life, twice on foot.[34]
Inquisition
[edit]Ibn Hanbal is known to have been called before the Mihna of the Abbasid caliph al-Ma'mun, who wanted to assert his religious authority by pressuring scholars to adopt the Mu'tazili doctrine of the Quran being created, rather than uncreated. According to Sunni tradition, Ibn Hanbal was one of the foremost scholars in resisting the caliph's interference and his imposed doctrine. Ibn Hanbal's stance led to the Hanbali school establishing itself firmly as not only a school of jurisprudence, but theology as well.[35]
Because of Ibn Hanbal's refusal to accept the Mu'tazili doctrine, he was imprisoned in Baghdad throughout the reign of al-Ma'mun. In an incident during the rule of al-Ma'mun's successor, al-Mu'tasim, Ibn Hanbal was flogged to unconsciousness; however, this caused great upheaval in Baghdad and forced al-Mu'tasim to release him.[34][dead link] After al-Mu'tasim's death, al-Wathiq became caliph and continued his predecessors' policies of enforcing the Mu'tazili doctrine and, in this pursuit, banished Ibn Hanbal from Baghdad. It was only after al-Wathiq's death and the ascent of his brother al-Mutawakkil, who was much more tolerating of the traditional Sunni beliefs, that Ibn Hanbal was welcomed back to Baghdad.[citation needed]
His appearance
[edit]His appearance according to Siyar A'lam al-Nubala' is:
Ibn Dharih al-'Ukbari said: "I requested to see Ahmad bin Hanbal. So, I greeted him, and he was an old man who dyed his hair. He was tall and extremely dark."
Muhammad bin 'Abbas an-Nahwi said: "I saw Ahmad bin Hanbal with a handsome face, well-formed, and he dyed his hair with henna that was not too dark. He had black hairs in his beard, and I saw his clothes extremely white. When I saw him, he was wearing a turban and an izar".[36]
'Abd al-Malik al-Maymuni said: "I do not know that I have ever seen anyone who wore cleaner clothes, was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hanbal".[37]
His illness and Death
[edit]Ahmad ibn Hanbal | |
---|---|
| |
Born | Baghdad, Abbasid Caliphate[16][17] |
Venerated in | Sunni Islam |
Major shrine | Ahmad ibn Hanbal Mosque, Baghdad, Iraq[40][41][42] |
He died due to being severely ill. His son Salih describes his illness as:[43]
"On the first day of the month of Rabi' al-Awwal in the year two hundred and forty-one, my father had a fever on Wednesday night. I went to him on Wednesday while he was feverish and breathing heavily. I had known his illness, and I used to nurse him when he was sick. I said to him, "O father, how did you break your fast last night?" He said, "With water and broad beans". Then he wanted to get up, so he said, "Take my hand". So I took his hand. When he went to the toilet, his legs weakened until he leaned on me. Other than doctors, all were Muslims. A doctor called Abd al-Rahman prescribed for him a gourd that was roasted and its water given to drink. This was on Tuesday, and he died on Friday."
Ibn Hanbal died on Friday, 2 August 855 / 12 Rabi' al-Awwal, 241 AH at the age of 74–75 in Baghdad.[44][45] Historians relate his funeral was attended by 800,000 men and 60,000 women, and 20,000 Christians and Jews converted to Islam on that day.[46] His grave is supposedly located in the premises of the Ahmad ibn Hanbal Mosque[47][48] in al-Rusafa District.[40][41][42] Some historians have doubted Ibn Hanbal's grave there, saying that it is inaccurate and erroneous.[49][50]
Views and thought
[edit]Ibn Hanbal's principal doctrine is what later came to be known as "traditionalist thought," which emphasized the acceptance of only the Quran and hadith as the foundations of orthodox belief.[3] He did, however, believe that it was only a select few who were properly authorized to interpret the sacred texts.[3]
Theology
[edit]God
[edit]Ibn Hanbal understood the perfect definition of God to be that given in the Quran, whence he held that proper belief in God constituted believing in the description which God had given of Himself in the Islamic scripture.[1] To begin with, Ibn Hanbal asserted that God was both Unique and Absolute and absolutely incomparable to anything in the world of His creatures.[1] As for the various divine attributes, Ibn Hanbal believed that all the regular attributes of God, such as hearing, sight, speech, omnipotence, will, wisdom, the vision by the believers on the day of resurrection etc., were to be literally affirmed as "realities" (ḥaqq). As for those attributes called "ambiguous" (mutas̲h̲ābih), such as those which spoke of God's hand, face, throne, and omnipresence, vision by the believers on the day of resurrection, etc. they were to be understood in the same manner.[1] Ibn Hanbal treated those verses in the scriptures with apparently anthropomorphic descriptions as muhkamat (clear) verses; admitting to only a literal meaning.[51]
Furthermore, Ibn Hanbal "rejected the negative theology (taʿṭīl) of the Jahmiyya and their particular allegorizing exegesis (taʾwīl) of the Quran and of tradition, and no less emphatically criticized the anthropomorphism (tas̲h̲bīh) of the Mus̲h̲abbiha, amongst whom he included, in the scope of his polemics, the Jahmiyya as unconscious anthropomorphists."[1] Ibn Hanbal was also a critic of overt and unnecessary speculation in matters of theology; he believed that it was fair to worship God "without the 'mode' of the theologoumena (bilā kayf),[1] and felt it was wise to leave to God the understanding of His own mystery.[1] Thus, Ibn Hanbal became a strong proponent of the bi-lā kayfa formula. This mediating principle allowed the traditionalists to deny ta'wil (figurative interpretations) of the apparently anthropomorphic texts while concomitantly affirming the doctrine of the "incorporeal, transcendent deity". Although he argued for literalist meanings of the Qur'anic and prophetic statements about God, Ibn Hanbal was not a fideist and was willing to engage in hermeneutical exercises. The rise of Imam Ibn Hanbal and the Ashab al-Hadith,[52] whose cause he championed, during the Mihna; would mark the stage for the empowerment and centering of corporealist ideas in the Sunnite orthodoxy.[53]
Ibn Hanbal also recognized "Divine Form (Al-Şūrah)" as a true attribute of God. He disagreed with those speculative theologians who interpreted the Divine Form as something that represents pseudo-divinities such as the sun, moon, stars, etc. For Ibn Hanbal, to deny that God truly has a Form is Kufr (disbelief). He also believed that God created Adam "according to His form".[54] Censuring those who alleged that this was referring to the form of Adam, Ibn Hanbal asserted:
"He who says that Allah created Adam according to the form of Adam, he is a Jahmi (disbeliever). Which form did Adam have before He created him?"[55]
The Quran
[edit]One of Ibn Hanbal's most famous contributions to Sunni thought was the considerable role he played in bolstering the orthodox[vague][weasel words] doctrine of the Quran being the "uncreated Word of God" (kalām Allāh g̲h̲ayr mak̲h̲lūḳ).[1] By "Quran," Ibn Hanbal understood "not just an abstract idea but the Quran with its letters, words, expressions, and ideas—the Quran in all its living reality, whose nature in itself," according to Ibn Hanbal, eluded human comprehension.[1]
Taqlid
[edit]Ibn Hanbal favoured independent reasoning (ijtihad) and rejected blind following (taqlid).[56] His staunch condemnation of taqlid is reported in the treatise Fath al-Majid by Hanbali judge Abd al-Rahman ibn Hasan (1782–1868). Comparing taqlid to polytheism (shirk), Ibn Hanbal states:
"I am amazed at those people who know that a chain of narration is authentic, and yet, in spite of this, they follow the opinion of Sufyan, for God says, 'And let those who oppose the Messenger's commandment beware, lest some fitna should befall them, or a painful torment be inflicted on them.' Do you know what that fitna is? That fitna is shirk. Maybe the rejection of some of his words would cause one to doubt and deviate in his heart, and thereby be destroyed."[57]
Intercession
[edit]It is narrated by Abū Bakr al-Marwazī in his Mansak that Ibn Hanbal preferred one to make tawassul or "intercession" through Muhammad in every supplication, with the wording: "O God! I am turning to Thee with Thy Prophet, the Prophet of Mercy. O Muhammad! I am turning with you to my Lord for the fulfillment of my need."[58] This report is repeated in many later Hanbali works, in the context of personal supplication as an issue of jurisprudence.[59] Ibn Qudamah, for example, recommends it for the obtainment of need in his Wasiyya.[60] In the same way, Ibn Taymiyyah cites the Hanbali fatwa on the desirability of Muhammad's intercession in every personal supplication in his Qāida fil-Tawassul wal-Wasiīla where he attributes it to "Imām Ahmad and a group of the pious ancestors" from the Mansak of al-Marwazī as his source.[61]
Mysticism
[edit]As there exist historical sources indicating patently "mystical elements in his personal piety"[62] and documented evidence of his amiable interactions with numerous early Sufi saints, including Maruf Karkhi,[63] it is recognized that Ibn Hanbal's relationship with many of the Sufis was one of mutual respect and admiration. Qadi Abu Ya'la reports in his Tabaqat: "[Ibn Hanbal] used to greatly respect the Sūfīs and show them kindness and generosity. He was asked about them and was told that they sat in mosques constantly to which he replied, 'Knowledge made them sit.'"[64] Furthermore, it is in Ibn Hanbal's Musnad that we find most of the hadith reports concerning the abdal, forty major saints "whose number [according to Islamic mystical doctrine] would remain constant, one always being replaced by some other on his death" and whose key role in the traditional Sufi conception of the celestial hierarchy would be detailed by later mystics such as Hujwiri and Ibn Arabi.[5] It has been reported that Ibn Hanbal explicitly identified Maruf Karkhi as one of the abdal, saying: "He is one of the Substitute-Saints, and his supplication is answered."[65] Of the same Sufi, Ibn Hanbal later asked rhetorically: "Is religious knowledge anything else than what Maruf has achieved?"[5] Additionally, there are accounts of Ibn Hanbal extolling the early ascetic saint Bishr the Barefoot and his sister as two exceptional devotees of God,[66] and of his sending people with mystical questions to Bishr for guidance.[67] It is also recorded that Ibn Hanbal said, with regard to the early Sufis, "I do not know of any people better than them."[68] Moreover, there are accounts of Ibn Hanbal's son, Sālih, being exhorted by his father to go and study under the Sufis. According to one tradition, Sālih said: "My father would send for me whenever a self-denier or ascetic (zāhid aw mutaqashshif) visited him so I could look at him. He loved for me to become like this."[65]
As for the Sufis' reception of Ibn Hanbal, it is evident that he was "held in high regard" by all the major Sufis of the classical and medieval periods,[69] and later Sufi chroniclers often designated the jurist as a saint in their hagiographies, praising him both for his legal work and for his appreciation of Sufi doctrine.[69] Hujwiri, for example, wrote of him: "He was distinguished by devoutness and piety ... Sufis of all orders regard him as blessed. He associated with great Shaykhs, such as Dhul-Nun of Egypt, Bishr al-Hafi, Sari al-Saqati, Maruf Karkhi, and others. His miracles were manifest and his intelligence sound ... He had a firm belief in the principles of religion, and his creed was approved by all the [theologians]."[70] Both non-Hanbali and Hanbali Sufi hagiographers such as Hujwiri and Ibn al-Jawzi, respectively, also alluded to Ibn Hanbal's own gifts as a miracle worker[71] and of the blessedness of his grave.[72] For example, Ibn Hanbal's own body was traditionally held to have been blessed with the miracle of incorruptibility, with Ibn al-Jawzi relating: "When the Prophet's descendant Abū Ja'far ibn Abī Mūsā was buried next to him, Ibn Hanbal's tomb was exposed. His corpse had not putrified and the shroud was still whole and undecayed."[73]
Although there is a perception that Ibn Hanbal or his school were somehow adverse to Sufism, scholars such as Eric Geoffrey have asserted that this opinion is more partial than objective, for there is no proof that the Hanbali school "[attacked] Sufism in itself any more than any other school,"[74] and it is evident that "during the first centuries some major Sufis [such as Ibn Ata Allah, Hallaj, and Abdullah Ansari] ... followed the Hanbalite school of law."[74] By the twelfth-century, the relationship between Hanbalism and Sufism was so close that one of the most prominent Hanbali jurists, Abdul Qadir Jilani, was also simultaneously the most famous Sufi of his era, and the Tariqa that he founded, the Qadiriyya, has continued to remain one of the most widespread Sufi orders up until the present day.[74] Even later Hanbali authors who were famous for criticizing some of the "deviances" of certain heterodox Sufi orders of their day, such as Ibn Qudamah, Ibn al-Jawzi, and Ibn Qayyim al-Jawziyya, all belonged to Abdul Qadir Jilani's order themselves, and never condemned Sufism outright.[74]
Relics
[edit]As has been noted by scholars, it is evident that Ibn Hanbal "believed in the power of relics,"[5] and supported the seeking of blessing through them in religious veneration. Indeed, several accounts of Ibn Hanbal's life relate that he often carried "a purse ... in his sleeve containing ... hairs from the Prophet."[5] Furthermore, Ibn al-Jawzi relates a tradition narrated by Ibn Hanbal's son, Abd Allah, who recalled his father's devotion towards relics thus: "I saw my father take one of the Prophet's hairs, place it over his mouth, and kiss it. I may have seen him place it over his eyes, and dip it in water and then drink the water for a cure."[75] In the same way, Ibn Hanbal also drunk from Muhammad's bowl (technically a "second-class" relic) in order to seek blessings from it,[75] and considered touching and kissing the sacred minbar of Muhammad for blessings a permissible and pious act.[76] Ibn Hanbal later ordered that he be buried with Muhammad's hairs he possessed, "one on each eye and a third on his tongue."[5]
Sufi scholar Gibril Haddad reports from al-Dhahabi that Ibn Hanbal "used to seek blessings from the relics of the Prophet."[10] Citing the aforementioned report of Ibn Hanbal's devotion towards Muhammad's hair, al-Dhahabī then goes onto staunchly criticize whoever finds fault with the practices of tabarruk or seeking blessings from holy relics, saying: "Where is the quibbling critic of Imām Ahmad now? It is also authentically established that Abd Allāh [Ibn Hanbal's son] asked his father about those who touch the pommel of Muhammad's pulpit and touch the wall of his room, and he said: 'I do not see any harm in it.' May God protect us and you from the opinion of the dissenters and from innovations!"[77]
When asked by his son Abdullah about the legitimacy of touching and kissing Muhammad's grave in Medina, Ibn Hanbal is said to have approved of both these acts as being permissible according to sacred law.[78][79]
Jurisprudence
[edit]According to Hanbali scholar Najm al-Din Tufi (d. 716 A.H/ 1316 C.E), Ibn Hanbal did not formulate a legal theory; since "his entire concern was with hadith and its collection". More than a century after Ahmad's death, Hanbali legalism would emerge as a distinct school; due to the efforts of jurists like Abu Bakr al-Athram (d. 261 A.H/ 874 C.E), Harb al-Kirmani (d. 280 A.H/ 893 C.E), 'Abd Allah ibn Ahmad (d. 290 A.H/903 C.E), Abu Bakr al-Khallal (d. 311 A.H/ 923 C.E) etc., who compiled Ahmad's various legal verdicts.[80]
Independent reasoning by muftis
[edit]Ibn Hanbal also had a strict criterion for ijtihad or independent reasoning in matters of law by muftis and the ulema.[81] One story narrates that Ibn Hanbal was asked by Zakariyyā ibn Yaḥyā al-Ḍarīr about "how many memorized ḥadīths are sufficient for someone to be a mufti [meaning a mujtahid jurist or one capable of issuing independently reasoned fatwas]."[81] According to the narrative, Zakariyyā asked: "Are one-hundred thousand sufficient?" to which Ibn Hanbal responded in the negative, with Zakariyyā asking if two-hundred thousand were, to which he received the same response from the jurist. Thus, Zakariyyā kept increasing the number until, at five-hundred thousand, Ibn Hanbal said: "I hope that that should be sufficient."[81] As a result, it has been argued that Ibn Hanbal disapproved of independent reasoning by those muftis who were not absolute masters in law and jurisprudence.[81]
Misusing ahadith
[edit]Ibn Hanbal narrated from Muḥammad ibn Yaḥyā al-Qaṭṭān that the latter said: "If someone were to follow every rukhṣa [dispensation] that is in the ḥadīth, he would become a transgressor (fāsiq)."[82] It is believed that he quoted this on account of the vast number of forged traditions of Muhammad.[81]
Private interpretation
[edit]Ibn Hanbal appears to have been a formidable opponent of "private interpretation," and actually held that it was only the religious scholars who were qualified to properly interpret the holy texts.[3] One of the creeds attributed to Ibn Hanbal opens with: "Praise be to God, who in every age and interval between prophets (fatra) elevated learned men possessing excellent qualities, who call upon him who goes astray (to return) to the right way."[3] It has been pointed out that this particular creed "explicitly opposes the use of personal judgement (raʾy) ... [as basis] of jurisprudence."[3]
Ethics
[edit]Differences of opinion
[edit]Ibn Hanbal was praised both in his own life and afterwards for his "serene acceptance of juridical divergences among the various schools of Islamic law".[83] According to later notable scholars of the Hanbali school like Ibn Aqil and Ibn Taymiyya, Ibn Hanbal "considered every madhhab correct and abhorred that a jurist insist people follow his even if he considered them wrong and even if the truth is one in any given matter."[84] As such, when Ibn Hanbal's student Ishāq ibn Bahlūl al-Anbārī had "compiled a book on juridical differences ... which he had named The Core of Divergence (Lubāb al-Ikhtilāf)," Ibn Hanbal advised him to name the work The Book of Leeway (Kitāb al-Sa'a) instead.[85]
Works
[edit]The following books are found in Ibn al-Nadim's Fihrist:
- Usool as-Sunnah: "Foundations of the Prophetic Tradition (in Belief)"
- as-Sunnah: "The Prophet Tradition (in Belief)"
- Kitab al-`Ilal wa Ma'rifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
- Kitab al-Manasik: "The Book of the Rites of Hajj"
- Kitab al-Zuhd: "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
- Kitab al-Iman: "The Book of Faith"
- Kitab al-Masa'il: "Issues in Fiqh"
- Kitab al-Ashribah: "The Book of Drinks"
- Kitab al-Fada'il Sahaba: "Virtues of the Companions"
- Kitab Tha'ah al-Rasul : "The Book of Obedience to the Messenger"
- Kitab Mansukh: "The Book of Abrogation"
- Kitab al-Fara'id: "The Book of Obligatory Duties"
- Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya: "Refutations of the Heretics and the Jahmites" (Cairo: 1973)
- Tafsir: "Exegesis"
- Musnad Ibn Hanbal
Historical views
[edit]Ibn Hanbal has been extensively praised for both his work in the field of prophetic tradition (hadith), jurisprudence, and his defense of orthodox Sunni theology. Abdul-Qadir Gilani stated that a Muslim could not truly be a wali of Allah except that they were upon Ibn Hanbal's creed[citation needed]; despite praise from his contemporaries as well, Yahya ibn Ma'in noted that Ibn Hanbal never boasted about his achievements.[86]
Jurisprudence
[edit]There have some alleged views that his juristic views were not always accepted. Qur'anic exegete al-Tabari, who at one time had sought to study under Ibn Hanbal, later stated that he did not consider Ibn Hanbal a jurist and gave his views in the field no weight, describing him as an expert in prophetic tradition only.[87] However this must be seen in context of its time, as Ibn Hanbal's school was still at its infancy and not followed by so many people yet compared to the other schools and the students had conflict with Al-Tabari's school.[88] Consider how the Masa'il of Imam Ahmad, i.e. the first written compilation of Ibn Hanbal's question and answers, was written by Abu Bakr al-Khallal who lived around the same time as Al-Tabari, and the first written compilation of Ibn Hanbal's fiqh was Al-Khiraqi who also lived around that same time. The more systematic teaching of Ibn Hanbal's jurisprudence in education facilities only occurred after that point.[89]
Likewise, some consider how the Andalusian scholar Ibn 'Abd al-Barr did not include Ibn Hanbal or his views in his book The Hand-Picked Excellent Merits of the Three Great Jurisprudent Imâms about the main representatives of Sunni jurisprudence.[90] However, Ibn 'Abd al-Barr actually has praised Ibn Hanbal's jurisprudence by saying "He is very powerful in the fiqh of the madhab of the ahl al-hadith and he is the Imam of the 'ulama of ahl al-hadith."[91]
Be that as it may, the vast majority of other scholars do recognize Ibn Hanbal's prowess as a master jurist worthy of one whose methodology became foundation for its own school of jurisprudence. Imam Shafi'i said, among many other praises, "Ahmad is an Imam in eight fields: he is an imam in hadith, jurisprudence, Al-Qur'an, Al-Lughah, Al-Sunnah, Al-Zuhd, Al-Warak, and Al-Faqr".[92] Al-Dhahabi, one of the most major Islamic biographers, notes in his masterpiece Siyar A'lam Nubala that Ibn Hanbal's status in jurisprudence is alike Al-Layth ibn Sa'd, Malik ibn Anas, Al-Shafi'i,[93] and Abu Yusuf.[94] Muhammad Abu Zahra, a contemporary Hanafi scholar, wrote a book titled Ibn Hanbal: Hayatuhu wa `Asruhu Ara'uhu wa Fiqhuh, and there he mentioned the heavy praises of various other classical scholars towards Ibn Hanbal and his school of jurisprudence.
Hadith
[edit]It is reported that Ibn Hanbal has reached the title of al Hafidh of Hadith according to Jamal al-Din al-Mizzi classification, as the title bestowment were approved by Ibn Hajar al-Asqalani that Ibn Hanbal has memorized at least 750,000 hadith during his life, more than Muhammad al-Bukhari and Muslim ibn al-Hajjaj who each memorized 300,000 hadith, and Abu Dawud al-Sijistani who memorized 500,000 hadith.[95][unreliable source?] Abu Zur'ah mentions that Ibn Hanbal has memorized 1,000,000 hadith, 700,000 among them are related to jurisprudence.[92]
While according to the classification from Marfu' Hadith of Ibn Abbas which recorded by Al-Tabarani, Ibn Hanbal has reached the rank of Amir al-Mu'minin al-Hadith, a rank that only reached by very few Hadith scholars in history such as Malik ibn Anas, Yahya ibn Ma'in, Hammad ibn Salamah, Ibn al-Mubarak, and Al-Suyuti.[95][unreliable source?] Ibn Hanbal's Musnad is not, however, ranked among the Kutub al-Sittah, the six big collections of hadith.
In popular culture
[edit]- Ibn Hanbal was largely depicted in Qatar TV's 2017 Ramadan drama serial "The Imam" starring Mahyar Khaddour in the lead role.
References
[edit]- ^ a b c d e f g h i j k l m n o H. Laoust, "Ahmad b. Hanbal," in Encyclopedia of Islam, Vol. I, pp. 272–77
- ^ Mohammed M. I. Ghaly, "Writings on Disability in Islam: The 16th Century Polemic on Ibn Fahd's "al-Nukat al-Ziraf"," The Arab Studies Journal, Vol. 13/14, No. 2/1 (Fall 2005/Spring 2006), p. 26, note 98
- ^ a b c d e f g Holtzman, Livnat, "Aḥmad b. Ḥanbal", in: Encyclopaedia of Islam, Three, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.[page needed]
- ^ 1st ed., Cairo 1311; new edition by Aḥmad S̲h̲ākir in publ. since 1368/1948
- ^ a b c d e f Christopher Melchert, The Ḥanābila and the Early Sufis, Arabica, T. 48, Fasc. 3 (Brill, 2001), p. 356
- ^ Ibn al-Jawzi, Abd ar-Rahman. Manaqib al-Imam Ahmad. p. 192.
- ^ Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 301
- ^ a b Michael Cook, "On the Origins of Wahhābism," Journal of the Royal Asiatic Society, Third Series, Vol. 2, No. 2 (Jul., 1992), p. 198
- ^ Christopher Melchert, The Ḥanābila and the Early Sufis, Arabica, T. 48, Fasc. 3 (Brill, 2001); cf. Ibn al-Jawzī, Manāqib al-imām Aḥmad, ed. ʿĀdil Nuwayhiḍ, Beirut 1393/1973
- ^ a b c Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 390
- ^ Bearman, Bianquis, Bosworth, van Donzel, Heinrichs, P. , Th. , C.E. , E. , W.P. (1960). "Aḥmad b. Ḥanbal". In Laoust, Henri (ed.). Encyclopaedia of Islam (2nd ed.). Brill. ISBN 9789004161214. Archived from the original on 5 November 2021. Retrieved 5 November 2021.
Founder of one of the four major Sunnī schools, the Ḥanbalī, he was, through his disciple Ibn Taymiyya [q.v.], the distant progenitor of Wahhābism, and has inspired also in a certain degree the conservative reform movement of the Salafiyya.
{{cite book}}
: CS1 maint: multiple names: authors list (link) - ^ "مناهج أئمة الجرح والتعديل". Ibnamin.com. Archived from the original on 7 January 2019. Retrieved 21 March 2010.
- ^ a b Muhammad Abu Zahra. Ibn Hanbal – his life and his era – his jurisprudential opinions. p. 14.
- ^ Ibn al-Jawzi. The Virtues of Imam Ahmad ibn Hanbal. pp. 12–13.
- ^ H. A. R. Gibb; et al., eds. (1986). "Aḥmad B. Ḥanbal". Encyclopaedia of Islam. A–B. Vol. 1 (New ed.). Brill Academic Publishers. p. 272. ISBN 90-04-08114-3.
Aḥmad B. Ḥanbal was an Arab, belonging to the Banū Shaybān, of Rabī'a,...
- ^ a b Roy Jackson, "Fifty key figures in Islam", Taylor & Francis, 2006. p 44: "Abu Abdallah Ahmad ibn Muhammad ibn Hanbal ibn Hilal al-Shaybani was born in Baghdad in Iraq in 780"
- ^ a b The History of Persia by John Malcolm, p. 245
- ^ The Virtues of Imam Ahmad ibn Hanbal by Ibn al-Jawzi, p. 14
- ^ Ibn Hanbal – his life and his era – his jurisprudential opinions by Abu Zahra, pp. 17–18
- ^ The Four Imams by Mustafa al-Shaka'a, Vol. 4, pp. 7–8.
- ^ Ibn Hanbal – his life and his era – his jurisprudential opinions by Abu Zahra, pp. 75–77
- ^ The Virtues of Imam Ahmad ibn Hanbal by Ibn al-Jawzi, p. 72
- ^ "The wives of Imam Ahmad ibn Hambal (rahimahullah)". HadithAnswers.com. Retrieved 15 January 2024.
- ^ The Four Imams by Mustafa Al-Shakaa, Vol. 4, pp. 89–90
- ^ Manaqib al-Imam Ahmad ibn Hanbal by Ibn al-Jawzi, Chapter Sixty-Two: Mentions the Number of His Wives, pp. 402–05, Chapter Sixty-Three Mantions His Concubines, pp. 406–08, and Chapter Sixty-Four Mentions the Number of His Children, pp. 409–10.
- ^ Manāḳib, pp. 33–36; Tard̲j̲ama, pp. 13–24
- ^ IslamicFinder. "Biography of Imam Ahmad Bin Hanbal". IslamicFinder. Retrieved 14 May 2024.
- ^ Daryl Champion (2002), The Paradoxical Kingdom: Saudi Arabia and the Momentum of Reform, Columbia University Press, ISBN 978-0-231-12814-8, p. 23 footnote 7
- ^ Jurisprudence and Law – Islam Reorienting the Veil, University of North Carolina (2009)
- ^ Halverson, Jeffry R. (2010). Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism. Palgrave Macmillan. p. 34. ISBN 9780230106581. Archived from the original on 2 June 2021. Retrieved 15 October 2020.
The Hanbalite madhhab, in contrast, largely maintained the traditionalist of Athari position.
- ^ Williams, Wesley (August 2002). "Aspects of the Creed of Imam Ahmad IBN Hanbal: A Study of Anthropomorphism in Early Islamic Discourse". International Journal of Middle East Studies. 34 (3). Cambridge University Press: 441–63. doi:10.1017/S0020743802003021. JSTOR 3879671. S2CID 162455371. Archived from the original on 7 November 2021. Retrieved 5 November 2021.
He chose to treat the anthropomorphic descriptions of God found in the scriptures as muhkamat, admitting to only the apparent meaning,..
- ^ Williams, Wesley (August 2002). "Aspects of the Creed of Imam Ahmad IBN Hanbal: A Study of Anthropomorphism in Early Islamic Discourse". International Journal of Middle East Studies. 34 (3). Cambridge University Press: 441–463. doi:10.1017/S0020743802003021. JSTOR 3879671. S2CID 162455371. Archived from the original on 7 November 2021. Retrieved 5 November 2021.
Scholars are almost unanimous in attributing to Ibn Hanbal the use of the ancient balkafa formula. Goldziher, Wensinck, Halkin, Laoust, Makdisi, Abrahamov, and Watt all find in the Imam an advocate of this mediating principle (balkafa), which reportedly allowed the traditionalists to deny the Mu'tazilite ta'wil or figurative interpretation of the Qur'anic anthropomorphisms while concomitantly affirming the doctrine of the "incorporeal, transcendent deity"... although he argued for the acceptance of the apparent (dhahir) meaning of the Qur'anic and prophetic statements about God, he was no fideist.' The imam was quite willing to engage in hermeneutical exercise.. The rise of Imam Ahmad ibn Hanbal during the Mihna resulted in the empowering and centering of corporealist ideas within the Sunni movement. When his ideas became the criterion of traditionalist orthodoxy...
- ^ Krawietz, Birgit; Tamer, Georges; Holtzman, Livnatz (2013). "Debating the Doctrine of jabr (Compulsion): Ibn Qayyim al-Jawziyya Reads Fakhr al-Dīn al-Rāzī". Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya. Berlin, Germany: Walter De Gruyter. p. 63. ISBN 978-3-11-028534-5.
The prominent traditionalists, such as Abū ʿAmr al-Awzāʿī (d.157/774) and Ahmad b. Ḥanbal (d.241/855)..
- ^ a b "Imaam Ahmad ibn Hanbal". Archived from the original on 16 May 2007.
- ^ Williams, W. Wesley (2008). Tajalli Wa-Ru'ya: A Study of Anthropomorphic Theophany and Visio Dei in the Hebrew Bible, the Qur'an and early Sunni Islam. University of Michigan. p. 229. ISBN 978-0549816881.[permanent dead link]
- ^ Siyar A'lam al-Nubala [9/438]
- ^ Siyar A'lam al-Nubala' [9/454]
- ^ See Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 307
- ^ Hujwiri, Kashf al-Mahjub, tr. Nicholson, chap. 21, p. 117.
- ^ a b "من مراقد بغداد واضرحتها - ملاحق جريدة المدى اليومية" (in Arabic). Al-Mada Supplements. 2 December 2012. Archived from the original on 3 September 2018.
- ^ a b دليل الجوامع والمساجد التراثية والأثرية (in Arabic), Sunni Endowment Office, p. 69
- ^ a b الدليل السياحي للأضرحة والمراقد في العراق (in Arabic), Sunni Endowment Office, Department of General Sunni Shrines, p. 13
- ^ The Virtues of Imam Ahmad ibn Hanbal by Ibn al-Jawzi, Chapter Seventy-Nine: In Mention of His Illness, pp. 540–48
- ^ Cite error: The named reference
amin2
was invoked but never defined (see the help page). - ^ A Literary History of Persia from the Earliest Times Until Firdawsh by Edward Granville Browne. p. 295
- ^ Adamec, Ludwig W. (2009), Historical Dictionary of Islam, Scarecrow Press, pp. 136–37, ISBN 978-0-8108-6161-9
- ^ Imam Ahmed bin Hanbal Shrine: Dargah Of: Imam Abu Abdullah Ahmed bin Mohammed bin Hanbal (Rahimahu Allahu Ta'ala), Dargahinfo.com, archived from the original on 16 July 2020, retrieved 13 July 2020
- ^ Imam Ahmed bin Hanbal Shrine: Imam Abu Abdullah Ahmed bin Mohammed bin Hanbal (Rahimahu Allahu Ta'ala), Dargahinfo.com, archived from the original on 13 July 2020, retrieved 13 July 2020
- ^ "ضريح الإمام أحمد بن حنبل". www.alayyam.info (in Arabic). Retrieved 29 March 2024.
- ^ الحمدلة (11 June 2022). "قبر الإمام أحمد بن حنبل". الحمدلة (in Arabic). Retrieved 29 March 2024.
- ^ Williams, Wesley (August 2002). "Aspects of the Creed of Imam Ahmad IBN Hanbal: A Study of Anthropomorphism in Early Islamic Discourse". International Journal of Middle East Studies. 34 (3). Cambridge University Press: 441–63. doi:10.1017/S0020743802003021. JSTOR 3879671. S2CID 162455371. Archived from the original on 7 November 2021. Retrieved 5 November 2021.
He chose to treat the anthropomorphic descriptions of God found in the scriptures as muhkamat, admitting to only the apparent meaning,..
- ^ Cite error: The named reference
autogenerated22
was invoked but never defined (see the help page). - ^ Williams, Wesley (August 2002). "Aspects of the Creed of Imam Ahmad IBN Hanbal: A Study of Anthropomorphism in Early Islamic Discourse". International Journal of Middle East Studies. 34 (3). Cambridge University Press: 441–463. doi:10.1017/S0020743802003021. JSTOR 3879671. S2CID 162455371. Archived from the original on 7 November 2021. Retrieved 5 November 2021.
Scholars are almost unanimous in attributing to Ibn Hanbal the use of the ancient balkafa formula. Goldziher, Wensinck, Halkin, Laoust, Makdisi, Abrahamov, and Watt all find in the Imam an advocate of this mediating principle (balkafa), which reportedly allowed the traditionalists to deny the Mu'tazilite ta'wil or figurative interpretation of the Qur'anic anthropomorphisms while concomitantly affirming the doctrine of the "incorporeal, transcendent deity"... although he argued for the acceptance of the apparent (dhahir) meaning of the Qur'anic and prophetic statements about God, he was no fideist.' The imam was quite willing to engage in hermeneutical exercise.. The rise of Imam Ahmad ibn Hanbal during the Mihna resulted in the empowering and centering of corporealist ideas within the Sunni movement. When his ideas became the criterion of traditionalist orthodoxy...
- ^ Williams, Wesley (August 2002). "Aspects of the Creed of Imam Ahmad IBN Hanbal: A Study of Anthropomorphism in Early Islamic Discourse". International Journal of Middle East Studies. 34 (3). Cambridge University Press: 441–63. doi:10.1017/S0020743802003021. JSTOR 3879671. S2CID 162455371. Archived from the original on 7 November 2021. Retrieved 5 November 2021.
Speculative theologians (mutakalliman) from among the Sunni fold, finding this theomorphism objectionable yet unwilling to impugn the authenticity of the report, preferred to interpret the "form" as belonging to something other than God, such as the pseudodivinities (macbadat) – that is, the sun, moon, and stars. Ibn Hanbal disagreed... It is likely that Ibn Hanbal recognized this sura as a true attribute of God.. He states in his Aqida V: "God created Adam with His hand and in His image/form
- ^ Williams, Wesley (August 2002). "Aspects of the Creed of Imam Ahmad IBN Hanbal: A Study of Anthropomorphism in Early Islamic Discourse". International Journal of Middle East Studies. 34 (3). Cambridge University Press: 443. doi:10.1017/S0020743802003021. JSTOR 3879671. S2CID 162455371. Archived from the original on 7 November 2021. Retrieved 5 November 2021.
- ^ Ismail, Raihan (2021). "Chapter 1: Salafism". Rethinking Salafism: The Transnational Networks of Salafi ʿUlama in Egypt, Kuwait, and Saudi Arabia. New York, United States of America: Oxford University Press. p. 15. ISBN 9780190948955.
Ibn Hanbal articulated ijtihad in rejection of taqlid..
- ^ Ibn Hasan Aal-Sheikh, 'Abdur-Rahman (2002). "38: Taking Scholars or Rulers as Partners Besides Allah". Fath al-Majeed: Sharh Kitab al-Tawhid [Divine Triumph: Explanatory Notes on the Book of Tawheed]. Translated by Al-Halawani, 'Ali As-Sayed. El Mansoura, Egypt: Dar al Manarah. p. 366. ISBN 977-6005-18-7.
- ^ Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 389 [trans slightly revised].
- ^ Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 389.
- ^ Ibn Quduma, Wasiyya al-Muwaffaq Ibn Quduma al-Maqdisi, p. 93; see Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 389
- ^ See Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 389.
- ^ Holtzman, Livnat, "Aḥmad b. Ḥanbal", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson; cf. Ibn al-Jawzī, Manāqib al-imām Aḥmad, ed. ʿĀdil Nuwayhiḍ, Beirut 1393/1973 and Christopher Melchert, The Ḥanābila and the Early Sufis, Arabica, T. 48, Fasc. 3 (Brill, 2001), pp. 355–56
- ^ H. Laoust, "Ahmad b. Hanbal," in Encyclopedia of Islam, Vol. I, pp. 272–77; Christopher Melchert, The Ḥanābila and the Early Sufis, Arabica, T. 48, Fasc. 3 (Brill, 2001), p. 356
- ^ Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 387; see ; see Ibn Abī Ya'lā, Tabaqāt al-Hanābila, II.279
- ^ a b Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 387
- ^ John Renard, Friends of God: Islamic Images of Piety, Commitment, and Servanthood (Berkeley: University of California Press, 2008), p. 158
- ^ Hujwiri, Kashf al-Majhub, trans. R. A. Nicholson (Leiden: Brill, 1911), p. 117
- ^ al-Ghiza al-Albab, I, p. 120
- ^ a b Ibn Qayyim al-Jawziyya, Al-Wabil al-Sayyib min al-Kalim al-Tayyib, trans. Michael Abdurrahman Fitzgerald and Moulay Youssef Slitine as The Invocation of God (London: Islamic Texts Society, 2000), p. 153 (note by Timothy Winter)
- ^ Hujwiri, Kashf al-Majhub, trans. R. A. Nicholson (Leiden: Brill, 1911), pp. 117–18
- ^ Ibn al-Jawzī, The Life of Ibn Hanbal, XXIV.2, trans. Michael Cooperson (New York: New York University Press, 2016), p. 89; Hujwiri, Kashf al-Majhub, trans. R. A. Nicholson (Leiden: Brill, 1911), pp. 117–18; Ibn Qayyim al-Jawziyya, Al-Wabil al-Sayyib min al-Kalim al-Tayyib, trans. Michael Abdurrahman Fitzgerald and Moulay Youssef Slitine as The Invocation of God (London: Islamic Texts Society, 2000), p. 153 (note by Timothy Winter)
- ^ Ibn al-Jawzī, Manāqib al-imām Aḥmad, ed. ʿĀdil Nuwayhiḍ, Beirut 1393/1973
- ^ Ibn al-Jawzī, The Life of Ibn Hanbal, XCV.7, trans. Michael Cooperson (New York: New York University Press, 2016), p. 298
- ^ a b c d Eric Geoffrey, Introduction to Sufism: The Inner Path of Islam (Bloomington: World Wisdom, 2010), p. 121
- ^ a b Ibn al-Jawzī, The Life of Ibn Hanbal, XXIV.2, trans. Michael Cooperson (New York: New York University Press, 2016), p. 89
- ^ Imam Ahmad, Al-'Ilal wa Ma'rifat Ar-Rijal, II, p. 492
- ^ Al-Dhahabī, Siyar, IX.457; cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 390
- ^ Ibn Hanbal, Al-'Ilal wa Ma'rifat Ar-Rijal, II, p. 492
- ^ Tabassi, Najm Al-Din (2009). Logical Analysis Of Wahhabi Beliefs. Translated by Khalkhali, Zahra Musavi. Rafed Books. Archived from the original on 8 July 2022. Retrieved 13 April 2022.
- ^ B. Hallaq, Wael (2005). "7: The formation of legal schools". The Origins and Evolution of Islamic Law. Cambridge, UK: Cambridge University Press. pp. 159–160. ISBN 978-0-521-80332-8.
- ^ a b c d e Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 306
- ^ Ahmad ibn Hanbal, Al-'Ilal wa-Ma'rifat al-Rijāl, ed. Wasi Allah ibn Muhammad Abbas (Beirut: Mu'assasat al-Risāla, 1983), I:219; cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 306
- ^ Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 313
- ^ Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 306; see Ibn Taymiyyah, Majmū' al-Fatāwā, 20:365
- ^ Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 313; see Ibn Abī Ya'lā, Tabaqāt al-Hanābila, I.111, etc.
- ^ Foundations of the Sunnah, by Ahmad ibn Hanbal, pp. 51–173
- ^ Yaqut al-Hamawi, Irshad, vol. 18, pp. 57–58.
- ^ Abu Zayd, Bakr. Al-Madkhal Al-Mufassal. pp. 1/366.
- ^ Al-Ulayyan, Mustafa Hamdu (2017). Al-Sadah Al-Hanabilah wa Ikhtilafatuhum Ma'a Al-Salafiyah Al-Mu'ashirah fi al-'Aqidah wa al-Fiqh wa al-Tasawwuf. Amman, Jordan: Dar al-Nur al-Mubin Li al-Nashr wa al-Tawzi. pp. 108–109.
- ^ Camilla Adang, This Day I have Perfected Your Religion For You: A Zahiri Conception of Religious Authority, p. 20. Taken from Speaking for Islam: Religious Authorities in Muslim Societies. Ed. Gudrun Krämer and Sabine Schmidtke. Leiden: Brill Publishers, 2006.
- ^ Ibn 'Abd al-Barr. Al-Intiqa. p. 107.
- ^ a b Ibn Abī Yaʻlá, Abū al-Ḥusayn Muḥammad ibn Muḥammad. Tabaqat al-Hanabilah. Beirut, Lebanon: Dar al-Ma'rifah. pp. 1/14.
- ^ Cite error: The named reference
autogenerated23
was invoked but never defined (see the help page). - ^ al-Dhahabī, Shams ad-Dīn Abū ʿAbdillāh Muḥammad ibn Aḥmad ibn ʿUthmān. Siyar a'lam al-nubala (in Arabic). pp. 21/379.
- ^ a b Nahrawi Abdus Salam Al-Indunisi, Ahmad (2008). Ahmad Nahrawi, Amirah (ed.). Ensiklopedia Imam Syafi'i (Dr.) (in Indonesian). Translated by Usman Sya'roni. Koja, North Jakarta, Indonesia: Jakarta Islamic Centre. p. 697. ISBN 9789791142199. Archived from the original on 8 July 2022. Retrieved 17 December 2021.
Further reading
[edit]Primary
[edit]- Al-Ājurrī, Kitāb al-Sharīʿa, Beirut 2000[1]
- Al-Dhahabī, Siyar aʿlām al-nubalāʾ, ed. Shuʿayb al-Arnaʾūṭ and Ḥusayn al-Asad, 25 vols., Beirut 1401–is 09/1981–88
- Ibn Abī Yaʿlā, Ṭabaqāt al-ḥanābila, ed. Muḥammad Ḥāmid al-Fiqī, 2 vols., Cairo 1952
- Aḥmad b. Ḥanbal, al-Masāʾil wa-l-rasāʾil al-marwiyya ʿan al-imām Aḥmad b. Ḥanbal, ed. ʿAbdallāh b. Salmān b. Sālim al-Aḥmadī, 2 vols., Riyadh 1991
- Aḥmad b. Ḥanbal, al-ʿIlal wa-maʿrifat al-rijāl, ed. Waṣiyyallāh b. Muḥammad ʿAbbās, Bombay 1408/1988
- Aḥmad b. Ḥanbal, Kitāb al-ṣalāh (with a supplement comprising Ibn Qayyim al-Jawziyya's al-Ṣalāh wa-aḥkām tārikīhā), ed. Zakariyyā ʿAlī Yusūf, Cairo 1971
- Aḥmad b. Ḥanbal, Kitāb al-zuhd, ed. Muḥammad Jalāl Sharaf, Beirut 1981
- Aḥmad b. Ḥanbal, al-Musnad lil-imām Aḥmad b. Ḥanbal, ed. Aḥmad Muḥammad Shākir, 20 vols., Cairo 1416/1995
- Aḥmad b. Ḥanbal, al-Radd ʿalā l-zanādiqa wa-l-Jahmiyya, in ʿAlī Sāmī al-Nashshār and ʿAmmār Jumʿī al-Ṭālibī (eds.), ʿAqāʾid al-salaf (Alexandria 1971), 51–103
- Ṣāliḥ b. Ḥanbal, Sīrat al-imām Aḥmad b. Ḥanbal, ed. Fuʾād ʿAbd al-Munʿim Aḥmad, 2 vols. in one, Alexandria 1401/1981
- Ibn al-Jawzī, Manāqib al-imām Aḥmad, ed. ʿĀdil Nuwayhiḍ, Beirut 1393/19732
- Ibn Kathīr, al-Bidāya wa-l-nihāya, 16 vols., Cairo 1418/1998
- Ibn Qayyim al-Jawziyya, Ijtimāʿ al-Jayesh al-Islamiyah, ed. ʿAwwād ʿAbdallāh al-Muʿtaq, Riyadh 1419/1999
- Ibn Taymiyya, Darʾ taʿāruḍ al-ʿaql wa-l-naql, ed. Muḥammad Rashād Sālim, 11 vols., Riyadh 1979–81
- Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ wa-ṭabaqāt al-aṣfiyāʾ, 10 vols., Beirut 1409/1988
- Marʿī b. Yūsuf al-Karmī, al-Shahāda al-zakiyya fī thanāʾ al-aʾimma ʿalā Ibn Taymiyya, ed. Najm ʿAbd al-Raḥmān Khalaf, Beirut 1404/1984
- Abū Bakr al-Khallāl, al-Sunna, ed. ʿAṭiyya al-Zahrānī, 7 vols., Riyadh 1410/1989
- Abū Bakr Aḥmad b. Muḥammad b. al-Ḥajjāj al-Marwazī, Kitāb al-waraʿ, ed. Samīr b. Amīn al-Zuhayrī, Riyadh 1418/1997.
Secondary
[edit]- Binyamin Abrahamov, Islamic theology. Traditionalism and rationalism, Edinburgh 1998
- Binyamin Abrahamov, "The bi-lā kayfa doctrine and its foundations in Islamic theology," Arabica 42/1–3 (1995), 365–79
- Muḥammad Abū Zahra, Ibn Ḥanbal. Ḥayātuhu wa-ʿaṣruhu wa-fiqhuhu, Cairo 1947
- Michael Cooperson, "Aḥmad Ibn Ḥanbal and Bishr al-Ḥāfī. A case study in biographical traditions," SI 86 (1997/2), 71–101
- Michael Cooperson, Classical Arabic biography. The heirs of the prophets in the age of al-Maʾmūn, Cambridge 2000
- Daniel Gimaret, "Theories de l'acte humain dans l'école ḥanbalite," BEO 29 (1977), 157–78
- Ignáz Goldziher, "Aḥmed b. Muḥammad b. Ḥanbal," EI1
- Ignáz Goldziher, Vorlesungen über den Islam, Heidelberg 1910
- Gibril F. Haddad, The four imams and their schools, London 2007
- Wael B. Hallaq, "Was al-Shafiʿi the master architect of Islamic jurisprudence?," IJMES, 25 (1993), 590
- Livnat Holtzman, "Human choice, divine guidance and the fiṭra tradition. The use of ḥadīth in theological treatises by Ibn Taymiyya and Ibn Qayyim al-Jawziyya," in Yossef Rapoport and Shahab Ahmed (eds.), Ibn Taymiyya and his times, Karachi 2009
- Livnat Holtzman, Predestination (al-qaḍāʾ wa-l-qadar) and free will (al-ikhtiyār) as reflected in the works of the Neo-Ḥanbalites of the fourteenth century, Ph.D. diss., Bar-Ilan University 2003 (in Hebrew)
- Nimrod Hurvitz, The formation of Ḥanbalism. Piety into power, London 2002
- Nimrod Hurvitz, "From scholarly circles to mass movements. The formation of legal communities in Islamic societies," American Historical Review 108/4 (2003), 985–1008
- Henri Laoust, "Aḥmad b. Ḥanbal," EI2
- Henri Laoust, La profession de foi d'Ibn Baṭṭa, Damascus 1958
- Henri Laoust, "Les premières professions de foi ḥanbalites," in Mélanges Louis Massignon (Damascus 1956–57), 3:7–35
- Wilferd Madelung, "The origins of the controversy concerning the creation of the Koran," in J. M. Barral (ed.), Orientalia hispanica (Leiden 1974), 1:504–25
- George Makdisi, "Ḥanbalite Islam," in Merlin L. Swartz (ed.), Studies on Islam (Oxford 1981), 216–64
- Christopher Melchert, "The adversaries of Aḥmad ibn Ḥanbal," Arabica 44 (1997), 234–53
- Christopher Melchert, Ahmad ibn Hanbal, Oxford 2006
- Christopher Melchert, The formation of the Sunni schools of law, 9th–10th centuries C.E., Leiden 1997
- Christopher Melchert, "The Ḥanābila and the early Ṣūfīs," Arabica 48/3 (2001), 352–67
- Christopher Melchert, "The Musnad of Aḥmad ibn Ḥanbal," Der Islam 82 (2005), 32–51
- Christopher Melchert, "The piety of the Hadith folk," IJMES 34 (2002), 425–39
- John A. Nawas, "A reexamination of three current explanations for al-Maʾmūn's introduction of the miḥna," IJMES 26 (1994), 615–29
- Walter M. Patton, Aḥmed ibn Ḥanbal and the miḥna, Leiden 1897
- Muḥammad Z. Siddiqi, Ḥadīth literature, ed. and revised by Abdal Hakim Murad, Cambridge 1993
- Morris S. Seale, Muslim theology. A study of origins with reference to the Church Fathers, London 1964
- Susan Spectorsky, "Aḥmad Ibn Ḥanbal's fiqh," JAOS 102/3 (1982), 461–65
- Susan Spectorsky, Chapters on marriage and divorce. Responses of Ibn Ḥanbal and Ibn Rāhwayh, Austin 1993
- W. Montgomey Watt, The formative period of Islamic thought, Edinburgh 1973
- W. Montgomey Watt, Islamic creeds, Edinburgh 1994
- Wesley Williams, "Aspects of the creed of Imam Ahmad Ibn Hanbal. A study of anthropomorphism in early Islamic discourse," IJMES 34 (2002), 441–63.
- ^ Entire bibliography is taken from Holtzman, Livnat, "Aḥmad b. Ḥanbal", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson
- 780 births
- 855 deaths
- 8th-century Arab people
- 9th-century Arabic-language writers
- 9th-century Arab people
- 9th-century jurists
- 9th-century Muslim scholars of Islam
- 9th-century people from the Abbasid Caliphate
- Scholars from the Abbasid Caliphate
- Atharis
- Hadith compilers
- Hanbalis
- Mujaddid
- Sunni imams
- Sunni Muslim scholars of Islam
- Biographical evaluation scholars