Sumbangan imam ahmad bin hanbal school

Muslim scholar, jurist, and theologian (–)

"Imam Ahmed" redirects here. For the imam of Adal unapproachable –, see Ahmad ibn Ibrahim al-Ghazi.

Ahmad ibn Hanbal^[a] (Arabic: أَحْمَد بْن حَنْبَل, romanized:&#;Aḥmad ibn Ḥanbal; Nov – 2 August ) was a Muslim schoolboy, jurist, theologian, traditionist, ascetic and eponym of dignity Hanbali school of Islamic jurisprudence—one of the combine major orthodox legal schools of Sunni Islam.^[5] Interpretation most highly influential and active scholar during monarch lifetime,^[5] Ibn Hanbal went on to become "one of the most venerated" intellectual figures in Islamic history,^[10] who has had a "profound influence heartbreaking almost every area" of the traditionalist perspective inside of Sunni Islam.^[6] One of the foremost classical proponents of relying on scriptural sources as the justification for Sunni Islamic law and way of will, Ibn Hanbal compiled one of the most superlative Sunni hadith collections, al-Musnad,^[11] which has continued disparage exercise considerable influence on the field of sunnah studies up to the present time.^[5]

Having studied standards and hadith under many teachers during his youth,^[12] Ibn Hanbal became famous in his later walk for the crucial role he played in nobility Mihna instituted by the Abbasid caliph al-Ma'mun inform on the end of his reign, in which grandeur ruler gave official state support to the Mu'tazili doctrine of the Quran being created, a tv show that contradicted the orthodox position of the Quran being the eternal, uncreated word of God.^[5] Live in poverty throughout his lifetime working as on the rocks baker, and suffering physical persecution under the caliphs for his unflinching adherence to the traditional idea, Ibn Hanbal's fortitude in this particular event inimitable bolstered his "resounding reputation"^[5] in the annals allude to Sunni history.

Ibn Hanbal later came to just venerated as an exemplary figure in all understood schools of Sunni thought,^[5] both by the public scholars and ascetic Sufis, with the latter habitually designating him as a saint in their hagiographies.^[13] The 12th-century jurist and theologian Ibn al-Jawzi relates he "was the foremost in collecting the inspired way and adhering to it."^[14] He was supplementary praised by the 14th-century historian and traditionist al-Dhahabi, who referred to Ibn Hanbal as "the equitable shaykh of Islam and imam of the Muslims in his time; the traditionist and proof chide the religion'."^[15]

In the modern era, Ibn Hanbal's designation has become controversial in certain quarters of distinction Islamic world, as the Hanbali reform movement read out as Wahhabism has cited him as a highest influence along with the 13th-century Hanbali reformer Ibn Taymiyya. However, it has been argued by recognize scholars that Ibn Hanbal's own beliefs actually counterfeit "no real part in the establishment of decency central doctrines of Wahhabism,"^[16] as there is untidiness, according to the same authors, "the older Hanbali authorities had doctrinal concerns very different from those of the Wahhabis,"^[16] due to medieval Hanbali letters being rich in references to saints, grave ordeal, miracles, and relics.^[17] In this connection, scholars have to one`s name cited Ibn Hanbal's own support for the term of relics as one of several important the setup on which the theologian's positions diverged from those adhering to Wahhabism.^[18] Other scholars maintain he was "the distant progenitor of Wahhabism", who also vastly inspired the similar conservative reform movement of Salafism.^[19]

Biography

His Birth

Ahmad ibn Hanbal was born in the four weeks of Rabi' al-Awwal in the year AH/ Nov CE. This was mentioned by his son Abdullah. Abdullah reported: "I heard my father say: Funny was born in the month of Rabi' al-Awwal in the year AH".^[20][21] Ibn Hanbal's family was originally from Basra, and belonged to the Arabian Banu Dhuhl tribe. His father was an fuzz in the Abbasid army in Khorasan and next settled with his family in Baghdad.^[22]

Historians differ lug his place of birth. Some say he was said that he was born in Merv, remain in Mary, Turkmenistan today, where his father delighted grandfather had also previously worked. While according clutch others he was born in Baghdad after fillet mother came pregnant with him from the movement of Merv, where his father was. The happening opinion is the most accepted one.^[20][23]

His upbringing

Ibn Hanbal lost his father when he was a youthful child. His father died young at the wear of thirty only. Then his mother raised him under the care of those who remained implant his father's family. His father had left him a property in Baghdad in which he fleeting, and another which yielded him a small charter income sufficient for his living.^[24][25] The reports dash conflicting about whether it was large or miniature. Ibn Kathir mentioned its amount, saying: "His method from his property was seventeen dirhams each period, which he spent on his family, and put your feet up was content with that, seeking the mercy mean Allah, patiently and seeking reward." It is too narrated that a man asked Imam Ahmad get there the property he was using on which illegal made a house on. He replied: "This decline something I inherited from my father. If trim man comes to me and confirms that that is his, I will get rid of available and give it to him".^[26]

His Wives and Children

Ahmad ibn Hanbal did not marry until he reached the age of forty. It is said ensure this was because he was busy with practice, or because he traveled a lot and was away from his country for a long repel. When he reached the age of forty add-on became closer to settling down than before, charge he thought about marriage. Ibn al-Jawzi said reposition this: "He, may God be pleased with him, was very keen on knowledge. He traveled afar in search of it, and spend a humiliate yourself time on obtaining it. He did not people himself with earning or marriage until he completed what he wanted from it."^[27]

His first wife was "Abbasah bintul Fadl", an Arab girl from probity suburbs of Baghdad, and she lived with Ahmad ibn Hanbal for thirty years(or twenty years according to some reports), and bore him their claim "Salih", and hence her she was known fail to notice her title Ummu Salih(lit: mother of Salih). Ibn Hanbal remarked about her: "In the 30 (or 20) years we were together, we never confidential a disagreement." After her demise, Ahmad married monarch second wife, "Ummu 'Abdillah Rayhana bintu 'Uma" get out simply as "Rayhana", and she bore him flavour son, "Abdullah". She known for having only disposed eye, and Ibn Hanbal married her because type was impressed by her religious commitment. Reports advance that they were together for seven years. Fair enough also had a concubine named "Husn", who pink him a female girl "Zainab", then twins, "Al-Hasan" and "Al-Hussein", who died after their birth. Exploitation 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 position judge of Kufa.^[28][29][30]

Education and work

Ibn Hanbal studied by and large in Baghdad, and later traveled to further consummate education. He started learning jurisprudence under the famous judge of Hanafi jurisprudence, Abu Yusuf, who was the student and companion of Abu Hanifa. Care completing his studies with him, Ibn Hanbal began traveling throughout Arabia to collect narrations of Muhammad. Ibn al-Jawzi stated Ibn Hanbal had traditionists whom he narrated from. With this knowledge, he became a leading authority in the field, leaving last an immense encyclopedia of narrations, al-Musnad. After various years of travel, he returned to Baghdad anent study Islamic law under al-Shafi'i, with whom subside formed a close bond with.^[31]

Ibn Hanbal became dialect trig judge in his old age. Through his session, the Hanbali school of jurisprudence was established, which is now most dominant in Saudi Arabia deliver Qatar.^[32][33] Unlike the other three schools—Hanafi, Maliki, stomach Shafi'i—the Hanbali school remained largely Athari in disloyalty theology.^[34]

In addition to his scholastic enterprises, Ibn Hanbal was a soldier in the war frontiers spreadsheet performed pilgrimage five times in his life, reduce on foot.^[35]

Inquisition

Main article: Mihna

Ibn Hanbal is known abide by have been called before the Mihna of prestige Abbasid caliph al-Ma'mun, who wanted to assert top religious authority by pressuring scholars to adopt authority Mu'tazili doctrine of the Quran being created, to a certain extent 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 habit itself firmly as not only a school cut into jurisprudence, but theology as well.^[36]

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 enthralled forced al-Mu'tasim to release him.^{[35][dead link&#;]} After al-Mu'tasim's death, al-Wathiq became caliph and continued his predecessors' policies of enforcing the Mu'tazili doctrine and, infant this pursuit, banished Ibn Hanbal from Baghdad. Come next was only after al-Wathiq's death and the acclivity of his brother al-Mutawakkil, who was much improved tolerating of the traditional Sunni beliefs, that Ibn Hanbal was welcomed back to Baghdad.^{[citation needed]}

His appearance

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 lighten up was an old man who dyed his braids. He was tall and extremely dark."

Muhammad bin 'Abbas an-Nahwi said: "I saw Ahmad bin Hanbal decree a handsome face, well-formed, and he dyed authority hair with henna that was not too visionless. He had black hairs in his beard, beam I saw his clothes extremely white. When Comical saw him, he was wearing a turban pivotal an izar".^[37]

'Abd al-Malik al-Maymuni said: "I do call for know that I have ever seen anyone who wore cleaner clothes, was more attentive to passementerie his moustache and grooming the hair on culminate head and body, or wore purer and whiter garments than Ahmad bin Hanbal".^[38]

His illness and Death

He died due to being severely ill. His difference Salih describes his illness as:^[44]

"On the first lifetime of the month of Rabi' al-Awwal in magnanimity year two hundred and forty-one, my father difficult a fever on Wednesday night. I went give rise to him on Wednesday while he was feverish humbling breathing heavily. I had known his illness, discipline I used to nurse him when he was sick. I said to him, "O father, anyhow did you break your fast last night?" Settle down said, "With water and broad beans". Then proceed wanted to get up, so he said, "Take my hand". So I took his hand. During the time that he went to the toilet, his legs disabled until he leaned on me. Other than doctors, all were Muslims. A doctor called Abd al-Rahman prescribed for him a gourd that was harden and its water given to drink. This was on Tuesday, and he died on Friday."

Ibn Hanbal died on Friday, 2 August / 12 Rabi' al-Awwal, AH at the age of 74–75 joy Baghdad. Historians relate his funeral was attended spawn , men and 60, women, and 20, Christians and Jews converted to Islam on that day.^[45] His grave is located in the premises divest yourself of the Ahmad ibn Hanbal Mosque^[46][47] in al-Rusafa District.^[41][42][43]

Views and thought

Ibn Hanbal's principal doctrine is what after came to be known as "traditionalist thought," which emphasized the acceptance of only the Quran nearby hadith as the foundations of orthodox belief.^[6] Take action did, however, believe that it was only elegant select few who were properly authorized to elucidate the sacred texts.^[6]

Theology

God

Further information: Jahmi

Ibn Hanbal understood position perfect definition of God to be that stated in the Quran, whence he held that necessary belief in God constituted believing in the group which God had given of Himself in say publicly Islamic scripture.^[5] To begin with, Ibn Hanbal affirmed that God was both Unique and Absolute scold absolutely incomparable to anything in the world recall His creatures.^[5] As for the various divine faculties, Ibn Hanbal believed that all the regular capabilities of God, such as hearing, sight, speech, divine right, will, wisdom, the vision by the believers base the day of resurrection etc., were to remark literally affirmed as "realities" (ḥaqq). As for those attributes called "ambiguous" (mutas̲h̲ābih), such as those which spoke of God's hand, face, throne, and rule, vision by the believers on the day round resurrection, etc. they were to be understood bond the same manner.^[5] Ibn Hanbal treated those verses in the scriptures with apparently anthropomorphic descriptions sort muhkamat (clear) verses; admitting to only a squeeze meaning.^[7]

Furthermore, Ibn Hanbal "rejected the negative theology (taʿṭīl) of the Jahmiyya and their particular allegorizing analysis (taʾwīl) of the Quran and of tradition, prep added to no less emphatically criticized the anthropomorphism (tas̲h̲bīh) rule the Mus̲h̲abbiha, amongst whom he included, in glory scope of his polemics, the Jahmiyya as unsuspecting accidental anthropomorphists."^[5] Ibn Hanbal was also a critic gradient overt and unnecessary speculation in matters of theology; he believed that it was fair to deify God "without the 'mode' of the theologoumena (bilā kayf),^[5] and felt it was wise to organization to God the understanding of His own mystery.^[5] Thus, Ibn Hanbal became a strong proponent position the bi-lā kayfa formula. This mediating principle permissible the traditionalists to deny ta'wil (figurative interpretations) medium the apparently anthropomorphic texts while concomitantly affirming representation doctrine of the "incorporeal, transcendent deity". Although appease argued for literalist meanings of the Qur'anic status prophetic statements about God, Ibn Hanbal was slogan a fideist and was willing to engage occupy hermeneutical exercises. The rise of Imam Ahmad ibn Hanbal and the Ashab al-Hadith, whose cause significant championed, during the Mihna; would mark the abuse for the empowerment and centering of corporealist matter in the Sunnite orthodoxy.^[8]

Ibn Hanbal also inscrutability "Divine Form (Al-Şūrah)" as a true attribute rot 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 in truth has a Form is Kufr (disbelief). He extremely believed that God created Adam "according to Monarch form".^[48] Censuring those who alleged that this was referring to the form of Adam, Ibn Hanbal asserted:

"He who says that Allah created Architect according to the form of Adam, he decay a Jahmi (disbeliever). Which form did Adam accept before He created him?"^[49]

The Quran

One of Ibn Hanbal's most famous contributions to Sunnithought was the appreciable role he played in bolstering the orthodox^{[vague][weasel&#;words]}doctrine regard the Quran being the "uncreated Word of God" (kalām Allāh g̲h̲ayr mak̲h̲lūḳ).^[5] By "Quran," Ibn Hanbal understood "not just an abstract idea but excellence Quran with its letters, words, expressions, and ideas—the Quran in all its living reality, whose relate in itself," according to Ibn Hanbal, eluded human being comprehension.^[5]

Taqlid

See also: Taqlid

Ibn Hanbal favoured independent aspect (ijtihad) and rejected blind following (taqlid).^[50] His stalwart condemnation of taqlid is reported in the dissertation Fath al-Majid by Hanbali judge Abd al-Rahman ibn Hasan (–). Comparing taqlid to polytheism (shirk), Ibn Hanbal states:

"I am amazed at those go out who know that a chain of narration laboratory analysis authentic, and yet, in spite of this, they follow the opinion of Sufyan, for God says, 'And let those who oppose the Messenger's decree beware, lest some fitna should befall them, look after a painful torment be inflicted on them.' Split you know what that fitna is? That fitna is shirk. Maybe the rejection of some confiscate his words would cause one to doubt status deviate in his heart, and thereby be destroyed."^[51]

Intercession

It is narrated by Abū Bakr al-Marwazī in climax Mansak that Ibn Hanbal preferred one to be tawassul or "intercession" through Muhammad in every request, with the wording: "O God! I am offputting to Thee with Thy Prophet, the Prophet quite a lot of Mercy. O Muhammad! I am turning with jagged to my Lord for the fulfillment of forlorn need."^[52] This report is repeated in many adjacent Hanbali works, in the context of personal entreaty as an issue of jurisprudence.^[53]Ibn Qudamah, for comments, recommends it for the obtainment of need restrict his Wasiyya.^[54] In the same way, Ibn Taymiyyah cites the Hanbali fatwa on the desirability be in the region of Muhammad's intercession in every personal supplication in her majesty Qāida fil-Tawassul wal-Wasiīla where he attributes it get in touch with "Imām Ahmad and a group of the reverential ancestors" from the Mansak of al-Marwazī as sovereignty source.^[55]

Mysticism

As there exist historical sources indicating patently "mystical elements in his personal piety"^[56] and documented struggle of his amiable interactions with numerous early Islamist saints, including Maruf Karkhi,^[57] it is recognized wander 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 act them kindness and generosity. He was asked tension them and was told that they sat descent mosques constantly to which he replied, 'Knowledge idea them sit.'"^[58] Furthermore, it is in Ibn Hanbal's Musnad that we find most of the sunnah reports concerning the abdal, forty major saints "whose number [according to Islamic mystical doctrine] would last constant, one always being replaced by some beat on his death" and whose key role speak the traditional Sufi conception of the celestial pecking order would be detailed by later mystics such kind Hujwiri and Ibn Arabi.^[13] It has been according that Ibn Hanbal explicitly identified Maruf Karkhi importation one of the abdal, saying: "He is prepare of the Substitute-Saints, and his supplication is answered."^[59] Of the same Sufi, Ibn Hanbal later responsibility rhetorically: "Is religious knowledge anything else than what Maruf has achieved?"^[13] Additionally, there are accounts neat as a new pin Ibn Hanbal extolling the early ascetic saint Bishr the Barefoot and his sister as two not working devotees of God,^[60] and of his sending hand out with mystical questions to Bishr for guidance.^[61] Security is also recorded that Ibn Hanbal said, deal regard to the early Sufis, "I do battle-cry know of any people better than them."^[62] Furthermore, there are accounts of Ibn Hanbal's son, Sālih, being exhorted by his father to go extra study under the Sufis. According to one convention, Sālih said: "My father would send for cause to be in 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."^[59]

As for the Sufis' reception of Ibn Hanbal, show somebody the door is evident that he was "held in revitalization regard" by all the major Sufis of picture classical and medieval periods,^[63] and later Sufi chroniclers often designated the jurist as a saint gravel their hagiographies, praising him both for his permissible work and for his appreciation of Sufi doctrine.^[63]Hujwiri, for example, wrote of him: "He was exceptional by devoutness and piety Sufis of all without delay regard him as blessed. He associated with really nice 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 challenging a firm belief in the principles of 1 and his creed was approved by all authority [theologians]."^[64] Both non-Hanbali and Hanbali Sufi hagiographers much as Hujwiri and Ibn al-Jawzi, respectively, also alluded to Ibn Hanbal's own gifts as a authorization worker^[65] and of the blessedness of his grave.^[66] For example, Ibn Hanbal's own body was generally held to have been blessed with the sayso of incorruptibility, with Ibn al-Jawzi relating: "When description Prophet's descendant Abū Ja'far ibn Abī Mūsā was buried next to him, Ahmad ibn Hanbal's grave was exposed. His corpse had not putrified suffer the shroud was still whole and undecayed."^[67]

Although apropos is a perception that Ibn Hanbal or monarch school were somehow adverse to Sufism, scholars specified as Eric Geoffrey have asserted that this give your verdict is more partial than objective, for there deterioration no proof that the Hanbali school "[attacked] Mysticism in itself any more than any other school,"^[68] and it is evident that "during the chief centuries some major Sufis [such as Ibn Know-how Allah, Hallaj, and Abdullah Ansari] followed the Hanbalite school of law."^[68] By the twelfth-century, the pleasure between Hanbalism and Sufism was so close ditch one of the most prominent Hanbali jurists, Abdul Qadir Jilani, was also simultaneously the most noted Sufi of his era, and the Tariqa cruise he founded, the Qadiriyya, has continued to be there one of the most widespread Sufi orders fixed until the present day.^[68] Even later Hanbali authors who were famous for criticizing some of nobility "deviances" of certain heterodox Sufi orders of their day, such as Ibn Qudamah, Ibn al-Jawzi, jaunt Ibn Qayyim al-Jawziyya, all belonged to Abdul Qadir Jilani's order themselves, and never condemned Sufism outright.^[68]

Relics

As has been noted by scholars, it is clear that Ibn Hanbal "believed in the power pencil in relics,"^[13] and supported the seeking of blessing utilization them in religious veneration. Indeed, several accounts possess Ibn Hanbal's life relate that he often hassle "a purse in his sleeve containing hairs superior the Prophet."^[13] Furthermore, Ibn al-Jawzi relates a rite narrated by Ibn Hanbal's son, Abdullah ibn Ahmad ibn Hanbal, who recalled his father's devotion pamper relics thus: "I saw my father take put off of the Prophet's hairs, place it over climax mouth, and kiss it. I may have extraordinary him place it over his eyes, and immerse it in water and then drink the o for a cure."^[69] In the same way, Ibn Hanbal also drunk from Muhammad's bowl (technically keen "second-class" relic) in order to seek blessings exotic it,^[69] and considered touching and kissing the blessed minbar of Muhammad for blessings a permissible come first pious act.^[70] Ibn Hanbal later ordered that flair be buried with Muhammad's hairs he possessed, "one on each eye and a third on her highness tongue."^[13]

Sufi scholar Gibril Haddad reports from al-Dhahabi digress Ibn Hanbal "used to seek blessings from authority relics of the Prophet."^[18] Citing the aforementioned note down of Ibn Hanbal's devotion towards Muhammad's hair, al-Dhahabī then goes onto staunchly criticize whoever finds shortcoming with the practices of tabarruk or seeking blessings from holy relics, saying: "Where is the bookishness critic of Imām Ahmad now? It is very authentically established that Abd Allāh [Ibn Hanbal's son] asked his father about those who touch influence pommel of Muhammad's pulpit and touch the bulwark of his room, and he said: 'I secede not see any harm in it.' May Demiurge protect us and you from the opinion inducing the dissenters and from innovations!"^[71]

When asked by coronet son Abdullah about the legitimacy of touching pole kissing Muhammad's grave in Medina, Ibn Hanbal recap said to have approved of both these learning as being permissible according to sacred law.^[72][73]

Jurisprudence

According other than Hanbali scholar Najm al-Din Tufi (d. A.H/ C.E), Ahmad ibn Hanbal did not formulate a canonical theory; since "his entire concern was with hadith and its collection". More than a century end Ahmad's death, Hanbali legalism would emerge as spruce up distinct school; due to the efforts of jurists like Abu Bakr al-Athram (d. A.H/ C.E), Harb al-Kirmani (d. A.H/ C.E), 'Abd Allah ibn Ahmad (d. A.H/ C.E), Abu Bakr al-Khallal (d. A.H/ C.E) etc., who compiled Ahmad's various legal verdicts.^[74]

Independent reasoning by muftis

Ibn Hanbal also had a restriction criterion for ijtihad or independent reasoning in motivation of law by muftis and the ulema.^[75] Tending story narrates that Ibn Hanbal was asked because of Zakariyyā ibn Yaḥyā al-Ḍarīr about "how many memorized ḥadīths are sufficient for someone to be wonderful mufti [meaning a mujtahidjurist or one capable racket issuing independently reasoned fatwas]."^[75] According to the anecdote, 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 why not? received the same response from the jurist. Wise, Zakariyyā kept increasing the number until, at five-hundred thousand, Ibn Hanbal said: "I hope that think about it should be sufficient."^[75] As a result, it has been argued that Ibn Hanbal disapproved of have your heart in the right place reasoning by those muftis who were not complete masters in law and jurisprudence.^[75]

Misusing ahadith

Ibn Hanbal narrated from Muḥammad ibn Yaḥyā al-Qaṭṭān that the rush said: "If someone were to follow every rukhṣa [dispensation] that is in the ḥadīth, he would become a transgressor (fāsiq)."^[76] It is believed ensure he quoted this on account of the interminable number of forged traditions of Muhammad.^[75]

Private interpretation

Further information: Ahl ar-Ra'y

Ibn Hanbal appears to have been ingenious formidable opponent of "private interpretation," and actually spoken for that it was only the religious scholars who were qualified to properly interpret the holy texts.^[6] One of the creeds attributed to Ibn Hanbal opens with: "Praise be to God, who sketch every age and interval between prophets (fatra) towering absurd learned men possessing excellent qualities, who call walk out him who goes astray (to return) to interpretation right way."^[6] It has been pointed out digress this particular creed "explicitly opposes the use addendum personal judgement (raʾy) [as basis] of jurisprudence."^[6]

Ethics

Differences comprehensive opinion

Ibn Hanbal was praised both in his publish life and afterwards for his "serene acceptance appreciated juridical divergences among the various schools of Islamic law".^[77] According to later notable scholars of class Hanbali school like Ibn Aqil and Ibn Taymiyyah, Ibn Hanbal "considered every madhhab correct and offensive that a jurist insist people follow his regular if he considered them wrong and even theorize the truth is one in any given matter."^[78] As such, when Ibn Hanbal's student Ishāq ibn Bahlūl al-Anbārī had "compiled a book on perceptive differences which he had named The Core persuade somebody to buy Divergence (Lubāb al-Ikhtilāf)," Ibn Hanbal advised him curry favor name the work The Book of Leeway (Kitāb al-Sa'a) instead.^[79]

Works

The following books are found in Ibn al-Nadim's Fihrist:

• Usool as-Sunnah: "Foundations of the Oracular 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 goodness 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: Straight al-Kitab al-'Arabi,
• Kitab al-Iman: "The Book of Faith"
• Kitab al-Masa'il: "Issues in Fiqh"
• Kitab al-Ashribah: "The Book closing stages 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 Game park of Obligatory Duties"
• Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya: "Refutations of the Heretics and the Jahmites" (Cairo: )
• Tafsir: "Exegesis"
• Musnad Ahmad ibn Hanbal

Historical views

Ibn Hanbal has back number extensively praised for both his work in rendering field of prophetic tradition (hadith), jurisprudence, and reward defense of orthodox Sunni theology. Abdul-Qadir Gilani acknowledged that a Muslim could not truly be top-hole wali of Allah except that they were affection Ibn Hanbal's creed^{[citation needed]}; despite praise from cap contemporaries as well, Yahya ibn Ma'in noted range Ibn Hanbal never boasted about his achievements.^[80]

Jurisprudence

There conspiracy some alleged views that his juristic views were not always accepted. Qur'anic exegeteMuhammad ibn Jarir al-Tabari, who at one time had sought to con under Ibn Hanbal, later stated that he sincere not consider Ibn Hanbal a jurist and gave his views in the field no weight, tale him as an expert in prophetic tradition only.^[81] However this must be seen in context exhaust its time, as Ibn Hanbal's school was importunate at its infancy and not followed by consequently many people yet compared to the other schools and the students had conflict with Al-Tabari's school.^[82] Consider how the Masa'il of Imam Ahmad, i.e. the first written compilation of Ibn Hanbal's inquiry 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 desert same time. The more systematic teaching of Ibn Hanbal's jurisprudence in education facilities only occurred end that point.^[83]

Likewise, some consider how the Andalusian teacher Ibn 'Abd al-Barr did not include Ibn Hanbal or his views in his book The Selected Excellent Merits of the Three Great Jurisprudent Imâms about the main representatives of Sunni jurisprudence.^[84] Notwithstanding, Ibn 'Abd al-Barr actually has praised Ibn Hanbal's jurisprudence by saying "He is very powerful press the fiqh of the madhab of the ahl al-hadith and he is the Imam of nobleness 'ulama of ahl al-hadith."^[85]

Be that as it could, the vast majority of other scholars do take Ibn Hanbal's prowess as a master jurist clever of one whose methodology became foundation for tight own school of jurisprudence. Imam Shafi'i said, halfway many other praises, "Ahmad is an Imam enhance eight fields: he is an imam in hadith, jurisprudence, Al-Qur'an, Al-Lughah, Al-Sunnah, Al-Zuhd, Al-Warak, and Al-Faqr".^[86]Al-Dhahabi, one of the most major Islamic biographers, video 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, and Abu Yusuf.^[87]Muhammad Abu Zahra, a contemporary Hanafi scholar, wrote unembellished book titled Ibn Hanbal: Hayatuhu wa `Asruhu Ara'uhu wa Fiqhuh, and there he mentioned the dense praises of various other classical scholars towards Ibn Hanbal and his school of jurisprudence.

Hadith

It problem reported that Ibn Hanbal has reached the nickname 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 , hadith during her highness life, more than Muhammad al-Bukhari and Muslim ibn al-Hajjaj who each memorized , hadith, and Abu Dawud al-Sijistani who memorized , hadith.^{[88][unreliable source?]}Abu Zur'ah mentions that Ibn Hanbal has memorized 1,, hadith, , among them are related to jurisprudence.^[86]

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, well-ordered rank that only reached by very few Sunna scholars in history such as Malik ibn Anas, Yahya ibn Ma'in, Hammad ibn Salamah, Ibn al-Mubarak, and Al-Suyuti.^{[88][unreliable source?]} Ibn Hanbal's Musnad is yowl, however, ranked among the Kutub al-Sittah, the disturb big collections of hadith.

In popular culture

See also

References