Hajj According to the Madhab of Imam Ahmad (PDF)
Hajj According to the Madhab of Imam Ahmad
Add comment November 20th, 2007
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The Basics of Prayer According to the Madhab of Imam Ahmad
The Basics of Prayer
Since prayer is the first thing we will be asked about on Judgment Day, it seems appropriate to begin with the basics of prayer. The previous article described ritual purification; this one describes prayer itself.
Description of the Prayer
Before commencing
It is a sunna to stand when the person making the iqama says: “Qad qamiti al-salat”.
It is a sunna for the imam and the followers to straighten rows.
Beginning the prayer
He says “Allahu akbar” raising his hands with his fingers extended and together, parallel to his shoulders, like prostrating.
The imam makes it audible to whoever is behind him, like his recitation in the first two, other than Thuhr and `Asr. Everyone else says it to himself.
He then grasps his left wrist with his right hand, placing them below his navel. He looks to the place where he will prostrate.
He then says: “Subhanaka allahumma wa bi hamdika wa tabarak ismaka wa ta`ala jaddik wa la ilaha ghayruka”.
The basmala and reciting from the Qur’an
It is recommended that he then says: “ ‘A`uthu billahi min al-shaytani al-rajim,” and to then silently say: “Bismillahi al-rahmani al-rahim”. The basmala is not part of al-Fatiha.
He then recites al-Fatiha. If he interrupts it with long, unlegislated invocation or silence; omits a shadda, a letter, or order, the non-follower must repeat it. Everyone audibly says “Amin” in the audible prayers.
It is recommended that he reads another sura following Al-Fatiha. In the dawn prayer it should be from the suras that begin with the sura Qaf, and in Maghrib from the short separated suras, and in the the other prayers from the middle suras.
It is invalid to recite any recitation that does not agree with the mushaf.
Bowing
Then he bows while making Takbir while raising his hands, and places them on his knees [with his] fingers spread apart, with his back level.
He says: “Subhana rabb al-`athim”. It is obligatory to say it once. Three times is the lowest optimal amount. The imam should not exceed saying it ten times.
Straightening up
He then raises his head and hands, with the imam and the individual saying: “Sami` Allahu li man hamidah,” and after rising and straightening up says: “Rabbana wa lak al-hamd mil’ al-samawati wa mil’ al-‘ardh wa mil’ ma shi’ta min shay’in ba`d,” and the follower when raising only says: “Rabbana wa lak al-hamd.”
After rising from bowing, he may place his right had on his left, or lefts them hang down.
Prostration
Then he sinks down making Takbir, prostrating on seven limbs: his feet, then his knees, then his hands, then his forehead, and then his noseeven with a barrier not from the limbs of prostration; he spreads his forearms out from his flanks, his stomach from his thighs. And separates between his knees, feet, and toespointing them towards the qibla. He says: “Subhana rabb al-`ala”, following what was said previously regarding the tasbih when bowing.
Sitting between prostrations
He then raises his head, making Takbir, and sitting with his left foot spread below while raising his right; and says: “Rabb ighfir li,” and makes the second prostration like the first.
Rising to the second rak`a
He then rises, making Takbir, standing using just the balls of his feet and not sitting for a moment in rest (jalsat al-istiraha). If it is easy, he supports himself by putting his hands upon his knees if easy; otherwise, he helps himself up by putting his hands on the ground.
He prays the second like the first, without the opening Takbir, opening du`a, saying “ `A’uthi billah…” and renewing the intention.
The first tashahud
After completing the second rak`a, he sits with his left foot spread and his right raised, with his hands on his thighs. He clenches the pinky and second smallest finger of his right hand and forms a circle with his thumb and middle finger, and points with his index finger, without moving it, during the tashahud. He spreads out the fingers of the left.
He silently says: “Al-tahiyyatu lillah wa al-salawatu wa al-tayyibat, al-salamu `alayka ayyuha al-nabi wa rahmatu llahi wa barakatuhu, al-salamu `alayna wa `ala `ibadi llahi al-salihin, ashhadu an la ‘ilaha ‘ill allah, wa ashhadu anna muhammadan `abduhu wa rasuluhu”.
This is the first tashahud.
The Abrahamic supplication
In the tashahud that is followed by a taslim, he says: “Allahumma salli `ala muhammadin wa `ala ‘ali muhammadin ka ma salayta `ala ‘ali ibrahima innaka hamidun majid, wa barik `ala muhammadin wa `ala ‘ali muhammadan ka ma salayta `ala ‘ali ibrahima innaka hamidun majid.”
Sunna supplication
He then says “`A’uthu billahi min `athab jahhanama wa `athab al-qabr wa fitnati al-mahya wa al-mamat wa fitnati al-masihi al-dajjal” and he may supplicate with anything narrated.
The taslim
He then makes Taslim on his right, saying: “Al-salamu `alaykum wa rahmatu llah”, and on his left.
Praying a three- or four-part prayer
If he is in a three- or four-part prayer he rises making Takbir after the first tashahud and prays the remainder like the second rak`a reciting Al-Fatiha without the additional sura, and then sits in the final tashahud with his left foot under his right shin and his right foot raised.
A woman’s prayer
A woman’s prayer is like a man’s, except that she bunches herself together, and when she sits she shifts both of her legs underneath her slightly to the right (tasdil).
What is Offensive, Permissible, Sunna, or Invalidates in the Prayer
It is offensive while praying:
1. to turn;
2. to raise the gaze to the sky;
3. to close one’s eyes;
4. to sit on the back of the ankles
5. to spread the forearms on the ground when prostrating;
6. to fidget;
7. to put the hands on the hips;
8. to pop knuckles;
9. to interlace the fingers;
10. to be holding back urine;
11. to be in the presence of desired food desires;
12. or to repeat Al-Fatiha,
13. not gathering suwar in an obligatory (prayer), like a supererogatory.
It is a sunna to repel someone passing in front of him.
He may:
1. repeat an aya;
2. notify his imam of mistakes;
3. put on a garment;
4. wrap a turban;
5. kill a snake, scorpion, or lice.
If the action becomes long according to custom, without being essential, and without separation between them, then the prayer becomes invalidatedeven if out of forgetfulness.
It is permissible to recite from the end of the suwar and their middle.
If misses something, a man says “Subhan allah,” and a woman claps the inside of one hand on the outside of the other.
He spits on his left side while praying, and into his garment when inside a mosque.
It is a sunna to pray facing an erect sutra. If he does not find a pole, then towards a crescent shaped line.
The prayer becomes invalid if a wild black dog passes in front, but not a woman or donkey.
He may seek protection at an aya containing threats, and ask at an aya of mercy, even if in a required prayer.
The Integrals of Prayer
There are 14 integrals to prayer. An integral is what is a part of it and is not rescinded intentionally or out of forgetfulness. They are:
a. standing, obligatory prayers for someone who is able;
b. the opening Takbir;
c. reciting Al-Fatiha;
d. bowing;
e. straightening up from it;
f. prostrating on the seven limbs;
g. straightening up from it;
h. sitting between the two prostrations;
i. becoming motionless in them all;
j. the final tashahud
k. and sitting for it;
l. and praying upon the Prophet (Allah bless him and his family and give him peace) during it;
m. following this order;
n. the Taslim.
Obligatory Actions of Prayer
It has eight obligatory actions:
a. the Takbir other than the opening one;
b. saying “Sami` Allahu li man hamudah”;
c. saying “Rabanna wa lak al-hamd”;
d. saying “Subhan allah” in the bowing
e. and saying it in prostration,
f. asking for forgiveness
Note: It is obligatory to do the above one single time, and a sunna to do so three times
g. the first tashahud,
h. and sitting for it.
Sunan and what invalidates the prayer
Everything else are sunnan.
One’s prayer is invalid if he:
1. omits a condition without an excuse, with the exception of the intention, since it is not rescinded under any circumstance,
2. or intentionally omits an integral or obligatory action
–contrary to the remainder.
Everything else are verbal sunan and actual sunan. The prostration of forgetfulness is not legislated for omitting them, and there is no harm if he does prostrate.
This, and the article on ritual purity before it, are based on a translation of Zad Al-Mustaqni` and a few notes from Al-Raudh Al-Murbi`. I have removed a few issues, fused the commentary with the basic text, and changed the order of some sections.
2 comments November 20th, 2007
Wudu and Salah According the Madhab of Imam Ahmad
Extracted From the Book Al-Ghunya li-Talibin Tariq al-Haqq’ [Sufficient Provision for Seekers of the Path of Truth] (5 Vols) By the Noble Shaykh Abdul-Qadir al-Jilani(ra)
[Courtesy of al-Baz Pulblishers]
Although the Shaykh Abdul-Qadir al-Jilani(ra) is known primarily for his mastery in the sciences of purification of the heart, he was also an accomplished scholar of fiqh. Although he was able to give fatwa according to the fiqh of Imam ash-Shaafi’i(ra) - it was the madhhab of Imam Ahmad ibn Hanbal(ra) to which he attached himself. As one brother has said of the Shaykh, “He was as Hanbali as they come.” Without further adieu - we bring you, by the permission of al-Baz Publishers, authentic Hanbali fiqh -
[Entering Islam] [Prayer] [Fiqh of the Four Madhhab Page]
On what is required of someone who wishes to enter Islam. Let us begin by stating what is required of anyone who wishes to enter our religion [din]:
First of all, he must pronounce the two declarations of faith:
La ilaha illa’llah: [There is no god but Allah.]
Muhammadur Rasulu’llah. [Muhammad is the Messenger of Allah.]
He must be completely detached from every religion other than the religion of Islam, and he must firmly believe, with his heart, in the Uniqueness [wahdaniyya] of Allah (Exalted is He) — as we shall explain it, if Allah (Exalted is He) so wills — since Islam is the religion in the sight of Allah (Exalted is He).
Allah (Almighty and Glorious is He) has said:
Religion in the sight of Allah is surrender (to His will and guidance). (3:19) [inna’d-dina ‘inda’llahi’l-islam.]
He has also said (Exalted is He):
If anyone desires anything other than Islam as a religion, it willnever be accepted of him. (3:85) [wa man yabtaghi ghaira ‘l-islami dinan fa-lan yuqbala min-h.]
If he fulfills this [requirement], he thereby enters into Islam. It is now unlawful to kill him, to deprive his offspring of their liberty, and to seize his property as booty. He is also forgiven any previous shortcomings in relation to Allah (Almighty and Glorious is He), on account of His words
(Exalted is He):
Tell those who disbelieve that, if they desist, that which is past will be forgiven them. (8:38).
[qul li’lladhina kafaru in yantahu yughfar la-hum ma qad salaf.]
There is also the saying of the Prophet (Allah bless him and give him peace):
I have been commanded to do battle with people until they say: “There is no god but Allah [la ilaha illa’llah].” Then, once they have said it, their blood and their property are inviolable as far as I am concerned, except through due process of law [illa bi-haqqiha], and the settling of their
accounts is up to Allah.
And there is his saying (Allah bless him and give him peace):
Islam cuts all connection with that which precedes it in time.
Then the person must perform the major ablution [ghusl] for the sake of Islam. This requirement is based on the fact that the Prophet (Allah bless him and give him peace) is reported as having ordered Thumama ibn Athal and Qais ibn ‘Asim to perform the major ablution when they entered Islam [aslama]. According to one report, [he also said]:
Rid yourself of the hair of unbelief, and wash [the whole body].
Then the person is required to perform the ritual prayer [salat], since faith [iman] is both word and deed, because the word is a claim and the deed is the proof; the word is a form [sura] and the deed is its spirit [ruh].
[TOP]
- Wudu (Ritual Washing)
- Tayammum (Ritual Washing w/o water)
- Suitable Clothing
- Place & Direction of Prayer
- Intention to Pray
- How To Perform the Prayer
- BACK
Ritual prayer [salat] requires the fulfillment of certain preconditions, namely physical purification [tahara] with clean water, or tayammum [the use of dust or dry earth] if there is no water available; covering [the private parts] with a clean garment; standing on a clean spot; facing the Qibla [direction of the Ka’ba in Mecca]; the formulation of the intention [niyya]; and the arrival of the proper time [within which the performance of a particular prayer is prescribed].
As for ritual purification [tahara], some of the practices associated with it are obligatory duties [fara’id], while others are recommended customs [sunan].
According to the clear legal doctrine [zahir al-madhhab], the obligatory elements are ten in number:
1. The intention [niyya]. This means that the person must consciously intend to remove impurities [hadath] by means of his act of cleansing. If it is a case of tayammum, [his intention must simply be] to ensure the validity of the ritual prayer, since tayammum does not actually remove impure substances.
Its location is the heart. It is even more meritorious to express the intention with the tongue, together with a firm belief within the heart, although it is sufficient to confine oneself to the feeling of conviction [i’tiqad].
2. The ‘naming’ [tasmiya]. This means invoking [the Name of] Allah (Exalted is He) [by saying: “Bismi’llah (In the Name of Allah)”] when one is about to use water.
3. Rinsing out the mouth [madmada]. This means moving water all around inside the mouth, then spitting it out.
4. Snuffing water up the nostrils [istinshaq].
5. Washing the face. Lengthwise, the surface of the face extends from the points where hair grows on the head down to the curve of the jawbones and the chin. Breadthwise, it extends from the tragus of one ear to the tragus of the other.
6. Washing the hands [and the lower arms] up to the elbows.
7. Rubbing the head. The way to do this is by dipping the hands in water, then raising them [wet but] empty, placing them on the front part of the head, drawing them to the back of the head, then returning them to their original position.
8. Washing the feet up to the ankles.
9. Observing the correct sequence [tartib] of all these parts of the body, as enunciated in His words (Almighty and Glorious is He):
O you who believe! When you get ready for prayer [salat], wash your faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. (5:6)
10. Uninterrupted procedure [muwalat]. This means moving on from one part of the body to the next before the first has had time to get dry.
As for those elements that are recommended customs [sunan], they are also ten in number:
1. Washing the palms of the hand before dipping them into the water-container.
2. [Cleaning and polishing the teeth with] the siwak [tooth stick or toothbrush].
3. Exaggeration in the performance of mouth-rinsing [madmada] and nostril-snuffing [istinshaq], except when one is keeping a fast.
4. Running one’s [wet] fingers through the beard. On this point there are two conflicting traditional reports.
5. Washing the inside of [the area around] the eyes.
6. Beginning with the right [before the left].
6. Dipping one’s hands [again] to take fresh water for the ears.
8. Rubbing the neck.
9. Running the fingers of each hand between the fingers of the other.
10. The second and third washing [of each part in turn].
[BACK]
As for tayammum, this is done by patting one’s hands on clean earth, which has dust that will adhere to the hand, while intending to ensure the validity of a particular prescribed prayer [salat mafruda]. While invoking the Name of Allah with one pat [on the dusty earth], the person performing tayammum should leave space between his fingers. Then he should rub his face with the palm-side of his fingers, and the back of each hand with the palm of the other.
As for the major physical purification [tahara kubra], we shall discuss it in the chapter on toilet manners [adab al-khala’], if Allah (Exalted is He) so wills.
[BACK]
As for the covering to be worn, this should be a clean article of clothing, sufficient to cover the private parts [’awra] and the shoulders. It can be made of any kind of clothing material except silk, because prayer is invalid if performed while wearing silk, even if it is clean. The same applies to any garment that has been illegally acquired [maghsub].
[BACK]
As for the spot [on which the prayer is to be performed], this must be clear of all impurities. If the impurity [najasa] on it has been dried by the winds or the sun, and the worshipper spreads a clean rug over it and performs his prayer on this rug, his prayer will be valid according to one of two [conflicting] traditional reports. The same applies, according to a report on weak authority [riwaya da’ifa], if the piece of ground has been occupied illegally.
As for facing the Qibla, this means facing the actual Ka’ba if one is in Mecca or any place in its vicinity. If one is at a distance from it, however, it means facing in its direction, [as nearly as this can be ascertained] by the exercise of judgment [ijtihad] and by making the effort to deduce it from all available evidence, such as that provided by the stars, the sun, the winds, etc.
[BACK]
As for the intention [niyya], its location is the heart [qalb]. It means being firmly convinced that Allah (Exalted is He) has prescribed it as one’s duty to perform that specific ritual prayer [salat], and to carry out His obligatory commandment without seeking to make an impression or acquire
a reputation. Then the heart must be present until one has completed the prayer.
According to a tradition [hadith], the Prophet (Allah bless him and give him peace) once said to [his wife] ‘A’isha (may Allah be well pleased with her):
You get no credit for your ritual prayer [salat] unless your heart is present in it.
As for the arrival of the proper time [for the performance of a particular ritual prayer], this must either be known for certain, or- on a day when there is interference from clouds, rough winds and the like — as being most probable.
[BACK]
Once all these preconditions have been properly fulfilled, one should enter the [state of] ritual prayer [salat] by saying:
Allahu Akbar! [Allah is Supremely Great!]
No other words of glorification [ta’zim] may be used instead of this expression.
The salat contains some elements that are basic essentials [arkan], some that are necessities [wajibat], others that are recommended practices [masnunat], and yet others that are formal refinements [hai’at].
The basic essentials [arkan] are fifteen in number, namely:
1. Standing in an upright posture [qiyam].
2. The consecratory affirmation of the supreme greatness of Allah [takbirat al-ihram].
3. The recitation of the Opening Sura of the Qur’an [al-Fatiha].
4. Bowing [ruku’].
5. Calm composure [tuma’nina] in the bowing posture.
6. Straightening up [i ‘tidal] from the bowing posture.
7. Calm composure in the erect posture resumed after bowing.
8. Prostration [sujud].
9. Calm composure in the posture of prostration.
10. Sitting between the two acts of prostration.
11. Calm composure in the sitting posture.
12. The final testimony [tashahhud].
13. Adopting the sitting posture in order to pronounce the final testimony.
14. The invocation of blessing on the Prophet (Allah bless him and give him peace).
15. The salutation [taslim].
As for the necessities [wajibat], these are nine in number:
1. The affirmation of Allah’s supreme greatness [takbir] apart from the consecratory affirmation thereof [takbirat al-ihram].
2. Acknowledging the fact that Allah hears those who praise Him [tasmi’], and then offering praise to Him [tahmid], on rising from the bowing posture [ruku’].
3,4. The glorification of the Lord [tasbih] each time one adopts the postures of bowing [ruku’] and prostration [sujud].
5,6. Saying: “Rabbi’ghfir li [My Lord, forgive me]” each time one adopts the sitting posture [jalsa] between two acts of prostration.
7. The first testimony [tashahhud].
8. Adopting the sitting posture in order to pronounce the first testimony.
9. Formulating the intention [niyya] to leave the [state of] prayer, when giving the salutation [taslim].
There are fourteen recommended practices [masnunat]:
1. The introductory invocation [istiftah].
2. Making the plea for refuge [ta’awwudh]. (A’uthu biLLahi min ash-Shaytan ir-Rajeem)
3. Reciting: “Bismi’llahi’r-Rahmani’r-Rahim [In the Name of Allah, All-Merciful and Compassionate]” (before reciting the Qur’an).
4. Saying “Amin” (after reciting al-Fatiha).
5. Reciting a Sura [chapter of the Qur’an] (after al-Fatiha).
6. Saying: “Mil ‘u’s-samawati wa’l-ard [as much as the heavens and the earth contain]” after offering praise to the Lord [tahmid].
7. Additions to the single glorification of the Lord [tasbiha] in the postures of bowing [ruku’] and prostration [sujud].
8. Saying: “Rabbi’ghfir li [My Lord, forgive me!]”
9. Prostration on the nose [sujud ‘ala’l-anf] (according to one of two traditional reports).
10. Sitting to rest [jalsat al-istiraha] after performing the two acts of prostration.
11. Seeking refuge [ta’awwudh] from four things, by saying:
a’udhu bi’llahi min ‘adhabi jahannam: [I seek refuge with Allah from the torment of Hell,]
wa min ‘adhabi’l-qabr: [and from the torment of the grave,]
wa min fitnati’l-masihi’d-dajjal: [and from the mischiefof the False Messiah,]
wa min fitnati’l-mahya wa’l-mamat. [and from the mischief of life and death.]
12. Making supplication [du’a'], using the expressions handed down in the traditions [akhbar], after one has invoked blessing on the Prophet (Allah bless him and give him peace) in the final testimony [tashahhud].
13. The expressions of devotion [qunut] in the supererogatory night-prayer [witr].
14. The second salutation [taslima] (according to a weakly authenticated traditional report [riwaya da’ifa]).
The formal refinements [hai’at] are twenty-five in number:
1-3. Raising the hands at the outset, as well as when moving into the bowing posture [ruku’], and when rising from the latter.
This means that the hands are raised close to the shoulders, the thumbs are held beside the earlobes, and the tips of the fingers next to the upper parts of the ears. Then the hands are lowered again.
4. Placing the right hand over the left above the navel.
5. Fixing one’s gaze on the place of prostration.
6. Reciting in an audible voice [jahran].
7. Saying “Amin” in an audible voice.
8,9. Reciting and saying “Amin” under one’s breath.
10. Placing the hands on the knees in the bowing posture [ruku’].
11,12. Stretching the back straight-and holding the upper arms clear of the sides-while adopting the bowing posture.
13,14. Setting the knee down first, then the hand, when making the prostration [sujud].
15,16. Also in the prostration: Keeping the stomach clear of the thighs, and keeping the thighs clear of the shanks [legs below the knees].
17. Keeping the knees apart during the prostration.
18. Also during the prostration: Placing the hands level with the shoulders.
19,20. Spreading the legs under one [iftirash] while in the sitting posture [julus] between the two acts of prostration and during the first testimony [tashahhud].
21. Resting on the thighs [tawarruk] during the second testimony.
22-24. Placing the clenched right hand on the right thigh, pointing with the index finger, and holding the other fingers so that they form a circle with the thumb in the middle.
25. Placing the left hand, spread out flat, on the left thigh.
If one fails to satisfy any of the preconditions we mentioned at the beginning, without an acceptable excuse, the ritual prayer [salat] cannot be performed.
If one omits a basic essential [rukn], whether on purpose or through lack of attention, the salat will be rendered invalid.
If one omits a necessary element [wajib] because of absent-mindedness, validity can be restored by performing the prostration of absentmindedness [sujud as-sahw], but if the omission is deliberate, the salat will be null and void.
If one omits a recommended practice [sunna] or a formal refinement, the salat is not rendered invalid, nor is an extra prostration required.
Add comment November 20th, 2007
Biography of Imam Ahmad ibn Hanbal
Imam Ahmad
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Imam Ahmad b. Hanbal: Life & Madhab
Imam Ahmad b. Muhammad b. Hanbal al-Shaybani, Abu ‘Abdullah, was conceived in Merv in current day Turkmenistan. His mother carried him in her womb, on route to Baghdad, where he was born in the year 164 AH. His father passed away when he was little more than years old, and thereafter he was raised by his mother.
He was a distinguished child known for his piety, cleanliness and asceticism. Once, his uncle sent him with several documents containing information about some people to the Caliph’s office. Ahmad took those papers and did not see his uncle for a long time. When his uncle eventually met him, he asked him about the documents and discovered that Ahmad – who was then a boy – did not deliver them. When asked why, Ahmad replied: “I wouldn’t hand in those reports, and I have thrown them in the sea!” To this, his uncle replied: “This little boy fears Allah so much! What then of us?” Thus, Ahmad refused to act as an informant, even on behalf of his uncle, due to the fear of Allah that had been instilled in his heart from such a young age.[1]
He started his career by learning jurisprudence (Fiqh) under the celebrated Hanafi judge, Abu Yusuf, the renowned student and companion of Imam Abu Hanifah. He then discontinued his studies with Abu Yusuf, in the pursuit of Hadith, travelling around the Islamic Caliphate, at the tender age of 16. As a student, he was held in awe by his teachers, to the same degree that they would respect their own. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he narrated from. Imam al-Shafi’i was from the most beloved of Ahmad’s teachers, held in high esteem by him for his deep insight into jurisprudence. Al-Shafi’i equally admired Ahmad, for his expertise in jurisprudence and Hadith. He would often say to Imam Ahmad: “Tell us if you know of an authentic Hadeeth so that we may act on it.” What demonstrates Imam Ahmad’s love and admiration for al-Shafi’i is that when the latter would pass by him riding a mule, Imam Ahmad would follow al-Shafi’i on foot to enquire about various issues of jurisprudence. The great affect and regard between the two Imams is clearly reflected in the resemblance between the Shafi’i and Hanbali schools of jurisprudence.
Imam Ahmad did not suffice himself with seeking knowledge, but he also adorned it with actions, by making Jihad, performing the guard duty at Islamic frontiers (Ribat) and making Hajj five times in his life, twice on foot.
The Imam spent 40 years of his life in the pursuit of knowledge, and only thereafter did he assume the position of a Mufti. By this time, Imam Ahmad had become a leading authority in six or seven Islamic disciplines, according to al-Shafi’i.
Imam Ahmad became – unquestionably – a leading authority in Hadith, and left a colossal Hadith encyclopaedia, al-Musnad, as a living proof of his proficiency and devotion to this science. He is also remembered as a leading and the most balanced critic of Hadith (Naqid) of his time.
Imam Ahmad became a principal specialist in jurisprudence, since he had the advantage of benefiting from some of the famous early jurists and their heritage, such as Abu Hanifah, Malik, al-Shafi’i and many others. Imam Ahmad further improvised and developed upon previous schools, such that he became the founder of a new independent school, that was to be attributed to him as the Hanbali school. Some scholars, such as Qutaiba b. Sa’id noted that if Ahmad were to witness the age of Sufyan al-Thawri, Malik, al-Awza’i and Laith b. Sa’d, he would have surpassed them all.
Imam Ahmad, despite being bilingual, became an expert in the Arabic language, poetry, grammar. He gave great importance to the Arabic language, the proper application of grammar and correct pronunciation, such that he would often discipline his daughter for making a grammatical error in her everyday speech.
Imam Ahmad established himself as the Imam in the sciences of Quran, authoring works in exegesis (Tafsir), science of abrogation (al-Nasikh wal-Mansukh), as well as the different modes recitations (Qira’at), preferring some modes of recitation over others, and even expressing dislike for the recitation of Hamza due to its exaggerated elongation of vowels.
Imam Ahmad notably evolved into the most celebrated theologian, to be known as the ‘Imam Ahl al-Sunnah’, the leading authority on the Orthodox doctrine. Imam Ahmad personified the theological views of the early orthodox scholars, and in particular, the founders of the three juristic schools before him, Hanafi, Maliki and al-Shafi’i. This proved to be historically significant, since the Hanbali doctrine remained the only school representing the views of the founders of the other three juristic schools, that later became dominated by Ash’arites or the Maturidis. What also gained him a resounding reputation was his vigorous refusal to accept the dogma of the ‘creation of the Quran’, in spite of going through a protracted, arduous period of severe persecution. He is often likened to Abu Bakr, as the lone champion of Islam during the wars of apostasy.
Imam Ahmad was equally considered to be a leading example in Zuhd (material and spiritual asceticism), for he lived a very simple life, detached from worldly pleasures. His work on Zuhd (Kitab al-Zuhd) is regarded to be the most profound contribution to the Islamic heritage. Abu Dawud, the famous compiler of Sunan, observed that sessions with Ahmad were sessions devoted to the Hereafter, for he would never mention anything of this world.
Ahmad’s Five Basic Juristic Principles
Despite being an exceptional jurist, Imam Ahmad detested that his opinions be written and compiled, fearing that it may swerve his students away from studying the sources of Law, the Quran and the Sunnah. Yet, as Ibn al-Jawzi comments, Allah knew the sincerity in his heart and raised around him faithful students who would record his opinions, such that an independent school of jurisprudence and theology was formed and attributed to Imam Ahmad.
Imam Ahmad employed exceptional caution while formulating juristic opinions and issuing verdicts, and would frequently warn his students of speaking in a matter in which you have no reputable predecessor. This prudent attitude is clearly demonstrated in the thought process applied by Ahmad in extrapolation of laws from the divine sources, which is as follows:
1) Divine text (Nass) from the Quran and the Sunnah was the first point of reference for all scholars of jurisprudence, and in this, Ahmad was not an exception. Whenever he noticed a divine textual evidence for an issue, he never referred to other sources, opinions of the Companions, scholars or resorted to analogical deduction (Qiyas).
2) Verdicts issued by the Companions were resorted to when no textual evidence was found in the Quran or the Sunnah. The reasons for ranking the verdicts of the Companions after the Quran and the Sunnah are obvious: The Companions witnessed the revelation of the Quran, and its implementation by the Prophet – SallAllahu ‘alaihi wa-sallam, who advised the Ummah to adhere to the rightly-guided caliphs, hence, the Companions ought to have a better understanding than the latter generations.
Imam Ahmad, would likewise, never give precedence to a scholarly opinion or analogical deduction (Qiyas) over that of the Companions’, to the extent that if they were divided into two camps over an issue, two different narrations would similarly be documented from Imam Ahmad.
3) In a case where the Companions differed, he preferred the opinion supported by the divine texts (Nass).
4) In instances where none of the above was applicable, Ahmad would resort to the Mursal Hadith (with a link missing between the Successor and the Prophet – SallAllahu ‘alaihi wa-sallam) or a weak Hadith. However, the type of weak Hadith that Ahmad relied on was such that it may be regarded as ‘fair’ Hadith due to other evidences (Hasan li Ghairihi), not the type that is deemed very weak and thus unsuitable as an evidence for Law. This was due to the fact that, during his time, the Hadith was only categorised into ‘sound’ (Sahih) and ‘weak’ (Dha’if). It was only after Ahmad, that al-Tirmidhi introduced a third category of ‘fair’ (Hasan).
5) Only after having exhausted the aforementioned sources would Imam Ahmad employ analogical deduction (Qiyas) due to necessity, and with utmost care.
As demonstrated previously, Imam Ahmad became the leading authority on the Orthodox doctrine of Islam, which represented the first three blessed generations of Islam, untainted with foreign dogmas. Ahmad’s doctrinal influence can be measured by the fact that, out of the four traditional schools, the Hanbali school alone maintained its own theological view, unlike the Hanafi school which adopted the Maturidi doctrine, or the Shafi’i and Maliki schools that adopted the Ash’ari doctrine. The secret for this was the depth and length at which Ahmad spoke in matters of theology, due to the prevailing unorthodoxy in his age, headed by the Mu’tazilites. Due to this it is noted that there have been, in comparison to other schools, very few Hanbalis who inclined towards unorthodox views, for the copious volume of narrations from Imam Ahmad dealing with specific issues of doctrine made it extremely difficult for his followers to adhere to any other, yet still remain faithful followers.
Imam Ahmad’s doctrine could be summarised as follows:
1) He would believe in the description that Allah gave to himself in the Quran, or inspired the Prophet with, and affirm them at their face value (Dhahir), while generally negating any resemblance between the Creator and the creation.
2) He would vigorously reject negative theology (Ta’til), as well as allegorical exegesis (Ta’wil), with respect to belief in Allah, which was heavily employed by the Jahmites, Mu’tazilites and the Kullabites (later to be known as the Ash’arites) to justify their philosophical approach to God.
3) He believed that Allah Speaks with letters and sound, for he believed every word and letter of the Quran to be the word of Allah, contrary to the Kullabites, who, in their opposition to the Mu’tazilites, affirmed eternal Speech for Allah, yet still agreed with them in that they believed that the Quran, which is composed of letters, was created.
4) He believed that Allah literally Hears and Sees; that He has two Hands with which He created Adam; that Allah has a Face
5) He believed that Allah literally Rose over the Throne after Creating the heavens and the Earth in six days.
6) He believed that Allah is High above and distinct from His creation
7) He believed that Allah is all Knowing, All Wise, All Power and All Able, and that Allah has His own Will, He Does what He likes out of His Wisdom. Whatever Allah has Written and Decreed upon His creation, must come to pass. Nothing leaves His knowledge, or happens without His Permission or Will.
8) He believed that Allah becomes Pleased when obeyed and Displeased when disobeyed.
9) He would regard the Jahmiyah (followers of al-Jahm ibn Safwan), and the Rafidha (the Imami Shias) who curse the Companions, to be disbelievers (Kuffar).
10) He held that the sinners amongst the Muslims are under the threat of Allah’s punishment; that if He wishes He may Punish them or Forgive them; Contrary to the Khawarij. He would not declare a Muslim to be a disbeliever (Kafir) on account of his sins, nor would he exclude actions from Iman unlike the Murji’a. He was once asked about those who declare their belief in the five pillars of Islam, yet refuse to perform them; he said, in reply, they are disbelievers (Kuffar).
11) He believed in the miracles that occurred at the hands of the Awliya (pious Muslims) as a favour from Allah.
12) He believed that Abu Bakr is the best of the Companions, followed by Umar, then the six companions chosen by the latter as Ashab al-Shura (members of Shura council): Uthman, Ali, al-Zubair, Talha, ‘Abd al-Rahman b. ‘Awf and Sa’d b. Abi Waqqas; followed by the fighters of Badr from the Emigrants (Muhajirin) and then the Helpers (Ansar).
13) He prohibited discussions on the differences between the Companions or dislike of any of them; for the honour of Companionship with the Prophet – SallAllahu ‘alaihi wa-sallam – is sufficient a virtue to rank them higher than the entire Muslim Ummah until the end of time.
Imam Ahmad is remembered as a legendary figure in the Islamic history for his uncompromising stance and for withstanding immense pressure during the trial of ‘the creation of the Quran’. The Caliph at the time, Ma’mun, subjected the scholars to severe persecution, at the behest of the Mu’tazilite theologians who attributed themselves to Imam Abu Hanifa in jurisprudence. The Mu’tazilites were a heretical Muslim sect, who sanctified their intelligence above the revelation and espoused the belief that, even though, the Quran is the speech of Allah, He created that speech as a distinct entity and called it ‘the Quran’. This was in opposition to the orthodox belief that Allah spoke every word of the Quran, and indeed: ‘Allah spoke to Moses directly’, as Allah states in the Quran.
The Mu’tazilites were discredited throughout the Umayyad rule and never given the position of prominence and influence, until the Caliph al-Ma’mun came to power, during the ‘Abbasids, who took them into confidence and bestowed them with official positions within the state as judges. Bishr al-Marrisi and Ahmad b. Abi Du’ad were the two important figures behind the Mu’tazilite inquisition, which systematically placed many jurists and traditionists on trial until they were forced to acknowledge that the Quran is created, and their acknowledgement publicised in all major cities.
Nearly all the scholars of Baghdad from the jurists and the traditionists were tested, and all of them acknowledged the doctrine of the created Quran, with the exception of the two; Ahmad b. Hanbal and Muhammad b. Nuh. This greatly pained and angered Imam Ahmad, such that he boycotted some of the great traditionists for their acknowledgement, and often refused to narrate from them. Amongst those boycotted were a close companion and a colleague of Imam Ahmad, Yahya b. Ma’in, about whom, it is said that Imam Ahmad refused to speak to him until he died and composed the following lines of poetry censuring his acknowledgement of heresy:
Ya ibn al-madini al-ladhi ‘uridat lahu
Dunya fa Jada bi dinihi li yanalaha
Madha da’aka li intihali maqalatin
Kunta taz’umu kafiran man qalaha
O Ibn al-Madini, to whom the world was offered,
So he strove to attain it at the expense of his religion
What made you embrace a dogma (about which)
You would impute disbelief on the one who adopts it!
Finally, Ahmad b. Hanbal and Muhammad b. Nuh were also put to the test on the order of al-Ma’mun, but they refused to acknowledge the creation of the Quran. Consequently, they were despatched in irons to be dealt with by al-Ma’mun himself. On the way, Imam Ahmad supplicated to Allah to prevent him from meeting al-Ma’mun. His prayer was answered in the sudden death of al-Ma’mun due to which they were both sent back. Muhammad b. Nuh passed away on their return journey, and there was none to prepare his funeral, pray over, and bury him, except Imam Ahmad.
He remained imprisoned in Baghdad until al-Mu’tasim assumed power. Al-Mu’tasim, unlike al-Ma’mun, was a destitute to knowledge. Nevertheless, he continued the Mu’tazilite inquisition as explicitly requested by al-Ma’mun in his will. His rule was perhaps the most brutal towards Sunni scholars in general, and Imam Ahmad in particular who intransigently continued to resist all attempts by the authorities to force him to acknowledge the creation of the Quran. The frustrated Caliph finally ordered Ahmad to be flogged in public, which resulted in Ahmad falling unconscious. Imam Ahmad was released shortly afterwards, when al-Mu’tasim feared that the commotion caused in Baghdad due to mistreatment of Ahmad may reach an uncontrollable pitch.
After al-Mu’tasim’s death, al-Wathiq took over the office of Khilafa, and ordered his loyal Mu’tazili judge in Egypt, Ibn Abi al-Layth to press hard with the inquisition. This caused many to flee from Egypt, while the prisons became full of jurists and traditionists who resisted the government demands. In Baghdad, however, the general public had become enraged over the policies of the government, which made it difficult for al-Wathiq to pursue the inquisition with the same vigour. He therefore, instead of re-imprisoning Imam Ahmad, resolved on banishing him from Baghdad, saying: “Do not live with me on this earth!”, and henceforth, Ahmad b. Hanbal went into hiding.
Towards the end of al-Wathiq’s reign, a close student of al-Shafi’i, Ahmad b. Nasr al-Khaza’i was caught by the officials and charged for organising an uprising in Baghdad. When Ahmad al-Khaza’i was brought to al-Wathiq in chains, the latter, instead of asking him about his role in the uprising, questioned him about his belief in the creation of the Quran, to which Ahmad al-Khaza’i gave the standard Sunni reply. The enraged Caliph, upon hearing his response, personally decapitated him. His head remained in Baghdad, while his body remained on a crucifix in Samurra for six years, as a grisly warning to potential rebels.
After al-Wathiq’s death, his brother al-Mutawakkil took charge of the office. Al-Mutawakkil, unlike his predecessors had the utmost respect and admiration for the Sunni school, and through him, Allah decided to put an end to the inquisition. Promptly after assuming the position as Caliph, he sent orders throughout the Caliphate to put an immediate end to all discussions regarding the Quran, released all the prisoners of faith, dismissed the Mu’tazili judges, and more significantly deported the chief instigator of the inquisition, Ahmad b. Abi Du’ad along with his family. He further ordered that the Mu’tazili judges responsible for the inquisition be cursed from by the pulpits, by name.
Al-Mutawakkil, on the other hand, showed his utmost reverence to the Sunni hero of the inquisition, Imam Ahmad b. Hanbal, and wished to take care of all his affairs. Ahmad, however, turned down the offers due to his general dislike of being close to the rulers. Al-Mutwakkil, knowing that Imam Ahmad would refuse his offerings, instead presented some gifts to his son, Salih b. Ahmad. When it came to his knowledge, Imam Ahmad showed strong disapproval and refused to consume anything from his son’s wealth.
After Imam Ahmad turned 77, he was struck with severe illness and fever, and became very weak, yet never complaining about his infirmity and pain until he died. In spite of his debilitation, he would urge his son, Salih b. Ahmad, to help him stand up for prayer. When he was unable to stand, he would pray sitting, or sometimes lying on his side. After hearing of his illness, the masses flocked to his door. The ruling family also showed the desire to pay him a visit, and to this end sought his permission. However, due to his desire to remain independent of any influence from the authority, Ahmad denied them access.
Once during his illness, an old man entered upon Imam Ahmad and reminded him of his account before Allah, to which Imam Ahmad began to weep profusely. On another occasion, a man who partook in the beatings inflicted on Imam Ahmad, came to Salih b. Ahmad, the son of the Imam, and begged him to seek permission from his father to allow him to enter, for he felt the guilt of his involvement in the suffering of the Imam. When he was finally given permission, he entered upon the Imam and wept, begging for his forgiveness. Imam Ahmad forgave him on the condition that he would never repeat his actions. The man left the Imam, and all those present, in tears.
‘Abdullah b. Ahmad b. Hanbal narrates, that while Imam Ahmad was on his death bed, he kept drifting in and out of consciousness, and gesturing with his hands saying: ‘No… No… No…’ When enquired about it, Ahmad replied: ‘The Devil was standing near me, trying his hardest to mislead me, saying: ‘Come on, Ahmad!’, and I was replying back: ‘No… No…’
On Friday, the 12 of Rabi’ al-Awwal 241 AH, the legendary Imam breathed his last. The news of his death quickly spread far and wide in the city and the people flooded the streets to attend Ahmad’s funeral. One of the rulers, upon hearing the news, sent burial shrouds along with perfumes to be used for Ahmad’s funeral. However, respecting the Ahmad’s wishes, his sons refused the offering and instead used a burial shroud prepared by his female servant. Moreover, his sons took care not to use water from their homes to wash Imam Ahmad as he had refused to utilise any of their resources, for accepting the offerings of the ruler.
After preparing his funeral, his sons prayed over him, along with around 200 members of the ruling family, while the streets were teeming with both men and women, awaiting the funeral procession. Imam Ahmad’s funeral was then brought out and the multitudes continued to pray over him in the desert, before and after his burial at his grave.
During the trial of Imam Ahmad, he would often say: “Say to the heretics, the decisive factor between us and you is the day of funerals”; meaning, the adherents to the orthodox doctrine always have a good end, for they earn the love of Allah, as well as the affection of the multitudes, and their death has a great impact on people’s lives. This is exactly what took place in this instance, for it is estimated that about 1 300 000 people attended his funeral. One of the scholars said in relation to this that such a massive attendance at a funeral has never been equalled in the history of the Arabs, neither in the pre-Islamic era (Jahiliyah) nor in Islam. The masses were engulfed in the genuine popular emotion, while the scene of his grave became overwhelmed by such sentiments that the graveyard had to be guarded by the civil authorities.
Another scholar relates that when he attended the funeral of Ahmad, he wanted pray over him at his grave. But the crowds were so awe-inspiring that he didn’t reach the grave until after a week. The funerals of the famous opponents of Imam Ahmad, however, were in stark contrast, which where not attended by more than a handful. The funeral procession of the Ahmad ibn Abi Du’ad – the chief instigator of the inquisition – went largely unnoticed, with none willing to carry his funeral to the graveyard, except a few from the ruling family. Such was also the case with al-Harith al-Muhasibi – a theologian and an ascetic – who, despite being a bitter enemy of the Mu’tazilites, was still discredited by Imam Ahmad for his interests in Kalam (speculative theology). Only three or four people prayed over al-Muhasibi, and a similar fate met Bishr al-Mirrisi.
In the Islamic history, Ahmad’s funeral is noted as the day when the Mu’tazilite doctrine was brought to a decisive and a humiliating end, whilst the Sunni Islam and the Prophetic guidance were the order of the day. Ahmad’s death had proven the ineffectiveness of the Caliph’s role in defining Islam, and further unquestionably acknowledged that it were the scholars, rather than the Caliphs, who were the true ‘inheritors of the Prophets’. Ahmad’s funeral was marked by the multitudes flocking, and openly cursing al-Karabisi and al-Marrisi, the chief heretics. This became a frequent practise amongst the subsequent Hanbali funerals throughout Islamic history, where the masses would rally behind prominent Hanbali funerals proclaiming: This day is for Sunnis and Hanbalis! Not Jahmis, Mu’tazilis or Ash’aris!
After the death of Imam Ahmad, his students travelled across the Muslim world along with the responsa (Masa’il) of Ahmad concerning theology, jurisprudence and traditions. From the foremost of his students are: his two sons, Salih and Abdullah, Hanbal b. Ishaq, al-Marrudhi, al-Kawsaj, Ibn Hani, Abu Dawud (compiler of Sunan Abi Dawud), al-Athram, Abu Zur’ah al-Razi, Abu Hatim al-Razi, ‘Abdul-Wahhab al-Warraq, al-Tirmidhi and many others.
However, it was not until al-Khallal travelled the Muslim world, collecting the responsa of Imam Ahmad from his students scattered across the Caliphate, that the Madhab of Imam Ahmad was compiled in an organised form. This vast compilation became known as al-Jami’, which is still used in the 8th Islamic century by Ibn Taymiyah and his contemporary Hanbali jurists.
This collection was then summarised into a short treatise on the Fiqh of Imam Ahmad by the Baghdadi-Hanbali jurist al-Khiraqi, which became known as Mukhtasar al-Khiraqi. This treatise was the first Fiqh manual ever written in the Madhab, and its first ever commentary was also written by its very author, thus, making al-Khiraqi the first author of a Fiqh manual in the Madhab, the first one to write a commentary on a manual, and indeed the first Hanbali to comment on his own manual.
The summarised treatise on Fiqh by al-Khiraqi proved to be the most important contribution to Hanbali Fiqh, with over 300 commentaries, according to Yusuf b. ‘Abd al-Hadi, which even today remains an excellent introductory manual to the Hanbali school of jurisprudence. The famous commentaries to al-Mukhtasar include, but are not restricted to: a commentary by Ibn Hamid, then al-Qadhi Abu Ya’la, then Ibn Qudama al-Maqdisi, whose commentary, famously known as al-Mughni, is considered to be a timeless masterpiece.
Since Hanbalism is as much a school of theology as it is a school of Law, the Hanbali theologians have contributed several works, at various intervals in history, representing the doctrine of Ahmad b. Hanbal. Imam Ahmad himself played a leading role in authoring books on doctrine, such as the Kitab al-Sunnah (Book of Sunnah) and al-Rad ‘Ala al-Zanadiqah wa al-Jahmiyah (The refutation of the Heretics and the Jahmis). Apart from these two works, Imam Ahmad wrote several letters addressed to some of his contemporaries, explaining the orthodox creed, found in the Tabaqat of Ibn Abi Ya’la, although not all of the letters are authentic.
Subsequently, the students of Ahmad in particular, and the rest of his followers, continued to contribute works in theology. Several Hanbalis authored books, in the footsteps of their Imam, with a common title: Kitab al-Sunnah, such as al-Athram, ‘Abdullah (the son of Imam Ahmad), Hanbal b. Ishaq (the cousin of Imam Ahmad), al-Khallal.
Some of the important manuals on doctrine accepted by the mainstream Hanbalis include: Lum’at al-I’tiqad by Ibn Qudama al-Maqdisi, al-I’tiqad by al-Qadhi Abu Ya’la, al-Iqtisad fi al-I’tiqad by ‘Abd al-Ghani al-Maqdisi, and various treatise written by Ibn Taymiyah, such as al-Wasitiyah and al-Tadmurriyah, as well as his close student Ibn al-Qayyim, such as his famous Nuniyah, an ode rhyming in the letter Nun.
It is worthy to note that many works on theology by some Hanbalis were reactionary to the Hanbali-Ash’ari feud, such as al-Radd ‘Ala al-Asha’irah (Rebuttal of the Ash’arites) by Ibn al-Hanbali, and by Abul-Wafa Ibn ‘Aqil with the same title. Another example of such work is Ibtal al-Ta’wilat li Akhbar al-Sifat (Negation of the Allegorical Interpretations of the Traditions Pertaining to Divine Attributes) by al-Qadhi Abu Ya’la, which came is a rebuttal of the book Mushkil al-Hadith wa Bayanuhu (The Problematic Traditions and their Interpretations) by Ibn Furak, the Ash’ari theologian and a traditionist, who compiled the aforementioned book, giving allegorical interpretations to divine texts that seemed problematic according to Ash’ari principles; and al-Munadhara fi al-Quran ma’a Ahl al-Bid’ah (The Debate Regarding the Quran with Some Heretics), by the great Hanbali jurist, Ibn Qudama al-Maqdisi, where he relates his violent discourse with his contemporaries from the Ash’aris, whom he refers to as ‘Heretics’, about the nature of the Quran contained in a book-form (Mushaf), whether it is created or uncreated.
Other Hanbalis, although they did not author books dedicated to doctrine, they did, however, include sections of doctrine in books of Fiqh and Suluk (ethics). Al-Ghunya, by ‘Abdul-Qadir al-Jailani – a famous Hanbali jurist and the founder of the Qadiri Sufi order – is for the most part, a manual in ethics and morality, yet it begins with a thorough presentation of the Hanbali doctrine, which paints al-Jailani as an ardent follower of the mainstream Hanbalism, and an avowed antagonist of the Ash’aris.
The first manual in Fiqh, as mentioned earlier was the famous al-Mukhtasar by al-Khiraqi, which has remained up until this day, from the most important introductory works on Hanbali Fiqh, with its commentary par excellence, al-Mughani by Ibn Qudama.
Al-Majd Ibn Taymiyah, who was the grandfather of the famous Hanbali theologian and jurist, Taqi al-Din Ibn Taymiyah, was considered to be one of the great authorities in the school, along with Ibn Qudama, such that if the two Sheikhs agreed upon an issue, it would be considered the reliable opinion (mu’tamad) in the school. Al-Majd Ibn Taymiyah authored his famous and reliable Fiqh manual called al-Muharrar fi al-Fiqh.
Ibn Qudama played a key role in developing a Hanbali curriculum of Fiqh for all levels of students. He wrote a preparatory manual for the beginners called al-‘Umdah, with the objective of developing an all-round surface understanding of jurisprudence, without confusing the student with difference of opinion within the school. For the students at an intermediate level, he authored al-Muqni’, aimed at training the students at exercising preference (tarjih) upon conflicting opinions (ta’arudh) within the school. For the next level, he authored al-Kafi, with the goal of acquainting the student with the sources of the Law, and the methodology for extrapolating rules from the revelation. Al-Mughni (lit. rich), which is a commentary on al-Mukhtasar by al-Khiraqi, was compiled for the advanced students, to familiarise them with the difference of opinion and the respective arguments, beyond the school, even surpassing the four traditional schools.
The aforementioned book, al-Muqni’ by Ibn Qudama had received two main important commentaries: al-Sharh al-Kabir (the Great Commentary) by al-Muwaffaq Ibn Qudama’s nephew, Shams al-Din Ibn Qudama al-Maqdisi; and al-Insaf by the famous Hanbali jurist and judge, ‘Ala al-Din al-Mardawi. These two commentaries have remained popular amongst post-Ibn Qudama generations up until today.
Al-Muqni’, also has a very popular abridgment by the famous Hanbali jurist Sharf al-Din Abu al-Naja al-Hajjawi called: Zad al-Mustaqni’ fi Ikhtisar al-Muqni’. This abridgement became particularly famous amongst the Hanbalis from Najd, where it is regarded as the primer to the Madhab. The most common and widely accepted commentary on Zad was written by the Egyptian Hanbali jurist, Mansur b. Yunus al-Buhuti called: al-Rawdh al-Murbi’, which was further commented on by the Najdi-Hanbali jurist, ‘Abd al-Rahman b. Muhammad b. Qasim. The latter commentary, which is informally known as Hashiyat Ibn Qasim is regarded to be one of the greatest contributions to the school in the modern times. Another invaluable contribution to the school has been al-Sharh al-Mumti’ ‘Ala Zad al-Mustaqni’, by the famous and profound Hanbali jurist, theologian, traditionist, linguist and a grammarian, Muhammad b. Salih al-‘Uthaimin. Al-Sharh al-Mumti’, originally, was delivered as a series of lectures over the years, which was then written, compiled and then published by his loyal students into volumes.
The aforementioned author of Zad al-Mustaqni’ – al-Hajjawi, is also the author of al-Iqna’ which serves today as a major reference work for verdicts (Ifta) in Saudi Arabia, along with Muntaha al-Iradat by al-Futuhi. Both of these voluminous manuals have been commented on by several authors. The most famous of those commentaries are Kashaf al-Qina’ ‘An Matn al-Iqna’, which is a commentary on al-Iqna’, and Sharh Muntaha al-Iradat, both by al-Buhuti.
Many celebrated personalities in the Islamic history received their tutelage in the Hanbali school, in Baghdad, Greater Syria (Sham), Egypt and finally the Arabian Peninsula. The following is a very humble list comprising of some of the notable Hanbalis – bar the direct students of Imam Ahmad:
- Al-Khallal (d. 311) – A student of some of the closest companions and students of Imam Ahmad. He is remembered and honoured for collecting the responsa of Imam Ahmad from his students, who were scattered across the Muslim world.
- Ghulam al-Khallal (d. 363) – A servant and a devout student of al-Khallal, and author of many works in various sciences. It is reported that, days before his death, in his illness, he said to his companions: I am with you until this Friday. Upon being asked why, he said: al-Khallal informed me from Abu Bakr al-Marrudhi that Ahmad lived until he was 78 and died on Friday. Abu Bakr al-Marrudhi lived until he was 78 and died on Friday. Al-Khallal lived until he was 78 and died on Friday. On Friday, Ghulam al-Khallal breathed his last when he was 78.
- Ibn Hamid (d. 403) – He was a leading authority on the Hanbali school in his time, and known for his frequent performance of Hajj, such that he died on his way back from Makkah. He is regarded to be the last of the early class (Tabaqa) of the Hanbalis.
- al-Qadhi Abu Ya’la (d. 458) – He was born to a Hanafi family, but became a Hanbali after studying under Ibn Hamid. He became the leading authority on the school after Ibn Hamid, who is remembered for spreading the Madhab far and wide. His Hadith assemblies were very popular and attended by thousands of Traditionists, where he would sit on the chair of ‘Abdullah b. Ahmad b. Hanbal and narrate Hadith.
- Abu al-Khattab (d. 510) – A devout student of al-Qadhi Abu Ya’la, and author of many works in the Madhab, the most important of them: al-Intisar authored as a defence to various Hanbali juristic opinions in comparison to other schools. His students included many prominent Hanbali figures, such as ‘Abd al-Qadir al-Jailani.
- Abu Isma’il al-Harawi (d. 481) – A celebrated Hanbali jurist and a theologian, known for his awe-inspiring personality, and ardent enmity towards the Ash’arites. He was one of the great Sufi figures in the history, who authored Manazil al-Sa’irin – a manual in Tasawwuf – which was later expounded by Ibn al-Qayyim in Madarij al-Salikin. He was a fearless defender of the Hanbali faith such that he would often say:
Ana Hanbaliyun Mahayiytu fa in amut
Fa wasiyati li al-Nasi an yatahanbalu
I am a Hanbali as long as I live, and when I die
My legacy to the people is to become Hanbalis
- Abul-Wafa ‘Ali ibn ‘Aqil (d. 488) – One of the most intelligent jurists the Hanbalis ever had within their ranks. He was, in his youth, influenced by the Mu’tazlites and showed admiration for al-Hallaj (a pantheist who pretended to be a Muslim), but soon repented and wrote various rebuttals against the Mu’tazlites and the Ash’arites. Ibn al-Jawzi relates that Ibn ‘Aqil once said: I say with utmost certainty that the Companions died having no knowledge of the atoms (Jawhar) or accidents (‘Aradh). Hence, if you feel that you should be like them, then be! But, if you think that the way of the Doctors of Kalam is better than the way of Abu Bakr and ‘Umar, then how evil is what you think! He left behind many works, amongst them voluminous al-Funun, of which only a small portion is found today.
- ‘Abdul-Qadir al-Jailani (d. 561) A Hanbali theologian, great preacher and, perhaps the most influential Sufi figure who founded the Qadiriyah way (Tariqa). Although, his life is regarded as a chain of miracles, so much has been claimed about his ‘sainthood’ by his passionate Sufi followers that very little of his biographical accounts can be verified. The only book one can attribute to al-Jailani with a level of surety is al-Ghunya, in which he spells out his strict adherence to the Hanbali dogma and Law.
- Ibn al-Jawzi (d. 597) A famous jurist, exegete, critic, preacher and a prolific author, with works on nearly all subjects. He began his preaching career at a very young age and gained popularity amongst the masses. Although, he never met Ibn ‘Aqil, he did receive a fair amount of tutelage from his books, which left him perplexed about the orthodox doctrine of the Hanbali school; as reflected in his theological opinions that are often contradictory, and at times leaning towards allegorical exegesis (ta’wil) conflicting with the mainstream Hanbali position. His works in theology, thereafter, were criticised by the mainstream theologians of the Madhab, such as Ibn Qudama.
- Ibn Qudama al-Maqdisi (d. 620) One of the major Hanbali authorities and the author of the profound and voluminous book on Law, al-Mughn