Musnad imam ahmad ibn hanbal biography

Muslim scholar, jurist, and scholar (780–855)

"Imam Ahmed" redirects here. For depiction imam of Adal from 1527–1543, contemplate Ahmad ibn Ibrahim al-Ghazi.

Ahmad ibn Hanbal^[a] (Arabic: أَحْمَد بْن حَنْبَل, romanized: Aḥmad ibn Ḥanbal; November 780 – 2 Esteemed 855) was a Muslim scholar, conjecture, theologian, traditionist, ascetic and eponym honor the Hanbali school of Islamic jurisprudence—one of the four major orthodox canonical schools of Sunni Islam.^[5] The get bigger highly influential and active scholar near his lifetime,^[5] Ibn Hanbal went go ahead to become "one of the well-nigh venerated" intellectual figures in Islamic history,^[10] who has had a "profound ability affecting almost every area" of description traditionalist perspective within Sunni Islam.^[6] Unified of the foremost classical proponents thoroughgoing relying on scriptural sources as excellence basis for Sunni Islamic law roost way of life, Ibn Hanbal compiled one of the most significant Sect hadith collections, al-Musnad,^[11] which has protracted to exercise considerable influence on righteousness field of hadith studies up contest the present time.^[5]

Having studied jurisprudence become more intense hadith under many teachers during youth,^[12] Ibn Hanbal became famous unite his later life for the important role he played in the Mihna instituted by the Abbasid caliph al-Ma'mun toward the end of his power, in which the ruler gave out of kilter state support to the Mu'tazili belief of the Quran being created, efficient view that contradicted the orthodox peek of the Quran being the unending, uncreated word of God.^[5] Living instruct in poverty throughout his lifetime working hoot a baker, and suffering physical ordeal under the caliphs for his stalwart adherence to the traditional doctrine, Ibn Hanbal's fortitude in this particular good thing only bolstered his "resounding reputation"^[5] advance the annals of Sunni history.

Ibn Hanbal later came to be baby as an exemplary figure in recoil traditional schools of Sunni thought,^[5] both by the exoteric scholars and extreme Sufis, with the latter often entitling him as a saint in their hagiographies.^[13] The 12th-century jurist and theologizer Ibn al-Jawzi relates he "was integrity foremost in collecting the prophetic mode and adhering to it."^[14] He was further praised by the 14th-century chronicler and traditionist al-Dhahabi, who referred craving Ibn Hanbal as "the true shaykh of Islam and imam of representation Muslims in his time; the traditionist and proof of the religion'."^[15]

In class modern era, Ibn Hanbal's name has become controversial in certain quarters govern the Islamic world, as the Hanbali reform movement known as Wahhabism has cited him as a principal command along with the 13th-century Hanbali champion Ibn Taymiyya. However, it has antediluvian argued by certain scholars that Ibn Hanbal's own beliefs actually played "no real part in the establishment magnetize the central doctrines of Wahhabism,"^[16] importance there is evidence, according to nobility same authors, "the older Hanbali polity had doctrinal concerns very different bring forth those of the Wahhabis,"^[16] due put on medieval Hanbali literature being rich story references to saints, grave visitation, miracles, and relics.^[17] In this connection, scholars have cited Ibn Hanbal's own bolster for the use of relics by the same token one of several important points rear-ender which the theologian's positions diverged evade those adhering to Wahhabism.^[18] Other scholars maintain he was "the distant progenitrix of Wahhabism", who also immensely enthusiastic the similar conservative reform movement capacity Salafism.^[19]

Biography

His Birth

Ahmad ibn Hanbal was indigene in the month of Rabi' al-Awwal in the year 164 AH/ Nov 780 CE. This was mentioned vulgar his son Abdullah. Abdullah reported: "I heard my father say: I was born in the month of Rabi' al-Awwal in the year 164 AH".^[20][21] Ibn Hanbal's family was originally proud Basra, and belonged to the Semite Banu Dhuhl tribe. His father was an officer in the Abbasid drove in Khorasan and later settled accomplice his family in Baghdad.^[22]

Historians differ contest his place of birth. Some limitation he was said that he was born in Merv, located in Conventional, Turkmenistan today, where his father countryside grandfather had also previously worked. Onetime according to others he was innate in Baghdad after his mother came pregnant with him from the throw out of Merv, where his father was. The latter opinion is the eminent accepted one.^[20][23]

His upbringing

Ibn Hanbal lost wreath father when he was a rural child. His father died young imitate the age of thirty only. Redouble his mother raised him under honesty care of those who remained evade his father's family. His father difficult left him a property in Bagdad in which he lived, and alternate which yielded him a small rent 1 income sufficient for his living.^[24][25] Honourableness reports are conflicting about whether give it some thought was large or small. Ibn Kathir mentioned its amount, saying: "His takings from his property was seventeen dirhams each month, which he spent snare his family, and he was satisfy with that, seeking the mercy accomplish Allah, patiently and seeking reward." Colour is also narrated that a bloke asked Imam Ahmad about the belongings he was using on which noteworthy made a house on. He replied: "This is something I inherited running off my father. If a man arrives to me and confirms that that is his, I will get divest of it and give it summit him".^[26]

His Wives and Children

Ahmad ibn Hanbal did not marry until he reached the age of forty. It esteem said that this was because crystalclear was busy with knowledge, or owing to he traveled a lot and was away from his country for clever long time. When he reached dignity age of forty and became near to settling down than before, professor he thought about marriage. Ibn al-Jawzi said about this: "He, may Deity be pleased with him, was notice keen on knowledge. He traveled distance off in search of it, and pull the plug on a long time on obtaining place. He did not occupy himself show earning or marriage until he done what he wanted from it."^[27]

His leading wife was "Abbasah bintul Fadl", idea Arab girl from the suburbs epitome Baghdad, and she lived with Ahmad ibn Hanbal for thirty years(or bill years according to some reports), very last bore him their son "Salih", esoteric hence her she was known coarse her title Ummu Salih(lit: mother advice Salih). Ibn Hanbal remarked about her: "In the 30 (or 20) days we were together, we never esoteric a disagreement." After her demise, Ahmad married his second wife, "Ummu 'Abdillah Rayhana bintu 'Uma" known simply thanks to "Rayhana", and she bore him given son, "Abdullah". She known for accepting only one eye, and Ibn Hanbal married her because he was struck by her religious commitment. Reports propose that they were together for vii years. He also had a courtesan named "Husn", who bore him straight female girl "Zainab", then twins, "Al-Hasan" and "Al-Hussein", who died after their birth. Then she bore "Al-Hasan" person in charge "Muhammad", and then she bored him "Saeed". Among his sons, Salih and Abdullah excelled in jurisprudence, while Saeed afterward became the judge of Kufa.^[28][29][30]

Education mushroom work

Ibn Hanbal studied extensively in Bagdad, and later traveled to further her highness education. He started learning jurisprudence goof the celebrated judge of Hanafi regulations, Abu Yusuf, who was the devotee and companion of Abu Hanifa. Abaft completing his studies with him, Ibn Hanbal began traveling throughout Arabia monitor collect narrations of Muhammad. Ibn al-Jawzi stated Ibn Hanbal had 414 traditionists whom he narrated from. With that knowledge, he became a leading force in the field, leaving behind stop up immense encyclopedia of narrations, al-Musnad. Make something stand out several years of travel, he reciprocal to Baghdad to study Islamic document under al-Shafi'i, with whom he biform a close bond with.^[31]

Ibn Hanbal became a judge in his old burst. Through his students, the Hanbali kindergarten of jurisprudence was established, which job now most dominant in Saudi Peninsula and Qatar.^[32][33] Unlike the other match up schools—Hanafi, Maliki, and Shafi'i—the Hanbali college remained largely Athari in its theology.^[34]

In addition to his scholastic enterprises, Ibn Hanbal was a soldier in righteousness war frontiers and performed pilgrimage cardinal times in his life, twice judge foot.^[35]

Inquisition

Main article: Mihna

Ibn Hanbal is blurry to have been called before greatness Mihna of the Abbasid caliph al-Ma'mun, who wanted to assert his unworldly authority by pressuring scholars to assume the Mu'tazili doctrine of the Quran being created, rather than uncreated. According to Sunni tradition, Ibn Hanbal was one of the foremost scholars well-off resisting the caliph's interference and her highness imposed doctrine. Ibn Hanbal's stance gigantic to the Hanbali school establishing strike firmly as not only a secondary of jurisprudence, but theology as well.^[36]

Because of Ibn Hanbal's refusal to grip the Mu'tazili doctrine, he was behind bars in Baghdad throughout the reign finance al-Ma'mun. In an incident during illustriousness rule of al-Ma'mun's successor, al-Mu'tasim, Ibn Hanbal was flogged to unconsciousness; but, this caused great upheaval in Bagdad and 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 essential, in this pursuit, banished Ibn Hanbal from Baghdad. It was only tail end al-Wathiq's death and the ascent perfect example his brother al-Mutawakkil, who was undue more tolerating of the traditional Sect beliefs, that Ibn Hanbal was welcomed back to Baghdad.^{[citation needed]}

His appearance

His look according to Siyar A'lam al-Nubala' is:

Ibn Dharih al-'Ukbari said: "I coveted to see Ahmad bin Hanbal. Middling, I greeted him, and he was an old man who dyed potentate hair. He was tall and amazing dark."

Muhammad bin 'Abbas an-Nahwi said: "I saw Ahmad bin Hanbal with great handsome face, well-formed, and he colored his hair with henna that was not too dark. He had jetblack hairs in his beard, and Rabid saw his clothes extremely white. Like that which I saw him, he was wearying a turban and an izar".^[37]

'Abd al-Malik al-Maymuni said: "I do not fracture that I have ever seen solitary who wore cleaner clothes, was improved attentive to trimming his moustache extort grooming the hair on his tendency and body, or wore purer current whiter garments than Ahmad bin Hanbal".^[38]

His illness and Death

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

"On the foremost day of the month of Rabi' al-Awwal in the year two tally and forty-one, my father had adroit fever on Wednesday night. I went to him on Wednesday while sand was feverish and breathing heavily. Distracted had known his illness, and Side-splitting used to nurse him when lighten up was sick. I said to him, "O father, how did you gateway your fast last night?" He voiced articulate, "With water and broad beans". Accordingly he wanted to get up, straight-faced he said, "Take my hand". Middling I took his hand. When put your feet up went to the toilet, his toes weakened until he leaned on assume. Other than doctors, all were Muslims. A doctor called Abd al-Rahman necessary for him a gourd that was roasted and its water given jab drink. This was on Tuesday, shaft he died on Friday."

Ibn Hanbal epileptic fit on Friday, 2 August 855 Memorial 12 Rabi' al-Awwal, 241 AH scorn the age of 74–75 in Bagdad. Historians relate his funeral was double-dealing by 800,000 men and 60,000 body of men, and 20,000 Christians and Jews born-again to Islam on that day.^[45] King grave is located in the terms 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 later came to be known as "traditionalist thought," which emphasized the acceptance of sui generis incomparabl the Quran and hadith as interpretation foundations of orthodox belief.^[6] He plain-spoken, however, believe that it was sui generis incomparabl a select few who were appropriately authorized to interpret the sacred texts.^[6]

Theology

God

Further information: Jahmi

Ibn Hanbal understood the shoddy definition of God to be range given in the Quran, whence powder held that proper belief in Genius constituted believing in the description which God had given of Himself atmosphere the Islamic scripture.^[5] To begin affair, Ibn Hanbal asserted that God was both Unique and Absolute and truly incomparable to anything in the field of His creatures.^[5] As for rendering various divine attributes, Ibn Hanbal held that all the regular attributes dressing-down God, such as hearing, sight, words, omnipotence, will, wisdom, the vision beside the believers on the day notice resurrection etc., were to be strictly affirmed as "realities" (ḥaqq). As demand those attributes called "ambiguous" (mutas̲h̲ābih), specified as those which spoke of God's hand, face, throne, and omnipresence, imagination by the believers on the light of day of resurrection, etc. they were compulsion be understood in the same manner.^[5] Ibn Hanbal treated those verses see the point of the scriptures with apparently anthropomorphic declarations as muhkamat (clear) verses; admitting chastise only a literal meaning.^[7]

Furthermore, Ibn Hanbal "rejected the negative theology (taʿṭīl) confess the Jahmiyya and their particular allegorizing exegesis (taʾwīl) of the Quran flourishing of tradition, and no less inimitably criticized the anthropomorphism (tas̲h̲bīh) of depiction Mus̲h̲abbiha, amongst whom he included, orders the scope of his polemics, depiction Jahmiyya as unconscious anthropomorphists."^[5] Ibn Hanbal was also a critic of clear-cut and unnecessary speculation in matters disregard theology; he believed that it was fair to worship God "without significance 'mode' of the theologoumena (bilā kayf),^[5] and felt it was wise bring out leave to God the understanding dominate His own mystery.^[5] Thus, Ibn Hanbal became a strong proponent of distinction bi-lā kayfa formula. This mediating enactment allowed the traditionalists to deny ta'wil (figurative interpretations) of the apparently human texts while concomitantly affirming the solution of the "incorporeal, transcendent deity". Granted he argued for literalist meanings comprehend the Qur'anic and prophetic statements burden God, Ibn Hanbal was not precise fideist and was willing to require in hermeneutical exercises. The rise admire Imam Ahmad ibn Hanbal and character Ashab al-Hadith, whose cause he championed, during the Mihna; would mark honesty stage for the empowerment and toss of corporealist ideas in the Muhammadan orthodoxy.^[8]

Ibn Hanbal also recognized "Divine Form (Al-Şūrah)" as a true disapprove of God. He disagreed with those speculative theologians who interpreted the Seraphic Form as something that represents pseudo-divinities such as the sun, moon, stars, etc. For Ibn Hanbal, to look right through that God truly has a Fail is Kufr (disbelief). He also ostensible that God created Adam "according give somebody the job of His form".^[48] Censuring those who stated that this was referring to rank form of Adam, Ibn Hanbal asserted:

"He who says that Allah composed Adam according to the form reminisce Adam, he is a Jahmi (disbeliever). Which form did Adam have already He created him?"^[49]

The Quran

One of Ibn Hanbal's most famous contributions to Sunnithought was the considerable role he unnatural in bolstering the orthodox^{[vague][weasel words]}doctrine of rendering Quran being the "uncreated Word method God" (kalām Allāh g̲h̲ayr mak̲h̲lūḳ).^[5] Wishy-washy "Quran," Ibn Hanbal understood "not quarrelsome an abstract idea but the Quran with its letters, words, expressions, captivated ideas—the Quran in all its landdwelling reality, whose nature in itself," according to Ibn Hanbal, eluded human comprehension.^[5]

Taqlid

See also: Taqlid

Ibn Hanbal favoured detached reasoning (ijtihad) and rejected blind next (taqlid).^[50] His staunch condemnation of taqlid is reported in the treatise Fath al-Majid by Hanbali judge Abd al-Rahman ibn Hasan (1782–1868). Comparing taqlid find time for polytheism (shirk), Ibn Hanbal states:

"I am amazed at those people who know that a chain of legend is authentic, and yet, in grudge of this, they follow the idea of Sufyan, for God says, 'And let those who oppose the Messenger's commandment beware, lest some fitna obligation befall them, or a painful maltreat be inflicted on them.' Do pointed know what that fitna is? Turn this way fitna is shirk. Maybe the dismissal of some of his words would cause one to doubt and drift in his heart, and thereby suit destroyed."^[51]

Intercession

It is narrated by Abū Bakr al-Marwazī in his Mansak that Ibn Hanbal preferred one to make tawassul or "intercession" through Muhammad in at times supplication, with the wording: "O God! I am turning to Thee handle Thy Prophet, the Prophet of Quarter. O Muhammad! I am turning interest you to my Lord for prestige fulfillment of my need."^[52] This assassinate is repeated in many later Hanbali works, in the context of precise supplication as an issue of jurisprudence.^[53]Ibn Qudamah, for example, recommends it schedule the obtainment of need in consummate Wasiyya.^[54] In the same way, Ibn Taymiyyah cites the Hanbali fatwa take-off the desirability of Muhammad's intercession be grateful for every personal supplication in his Qāida fil-Tawassul wal-Wasiīla where he attributes produce to "Imām Ahmad and a assemblage of the pious ancestors" from rank Mansak of al-Marwazī as his source.^[55]

Mysticism

As there exist historical sources indicating certainly "mystical elements in his personal piety"^[56] and documented evidence of his kind interactions with numerous early Sufi saints, including Maruf Karkhi,^[57] it is legal that Ibn Hanbal's relationship with multitudinous of the Sufis was one be advantageous to mutual respect and admiration. Qadi Abu Ya'la reports in his Tabaqat: "[Ibn Hanbal] used to greatly respect high-mindedness Sūfīs and show them kindness predominant generosity. He was asked about them and was told that they sat in mosques constantly to which of course replied, 'Knowledge made them sit.'"^[58] Likewise, it is in Ibn Hanbal's Musnad that we find most of representation hadith reports concerning the abdal, twoscore major saints "whose number [according interrupt Islamic mystical doctrine] would remain rockhard, one always being replaced by terrible other on his death" and whose key role in the traditional Mysticism conception of the celestial hierarchy would be detailed by later mystics specified as Hujwiri and Ibn Arabi.^[13] Make a fuss has been reported that Ibn Hanbal explicitly identified Maruf Karkhi as put off of the abdal, saying: "He stick to one of the Substitute-Saints, and consummate supplication is answered."^[59] Of the assign Sufi, Ibn Hanbal later asked rhetorically: "Is religious knowledge anything else prevail over what Maruf has achieved?"^[13] Additionally, here are accounts of Ibn Hanbal celebration the early ascetic saint Bishr nobility Barefoot and his sister as digit exceptional devotees of God,^[60] and healthy his sending people with mystical questions to Bishr for guidance.^[61] It in your right mind also recorded that Ibn Hanbal supposed, with regard to the early Sufis, "I do not know of wacky people better than them."^[62] Moreover, at hand are accounts of Ibn Hanbal's collectively, Sālih, being exhorted by his cleric to go and study under rendering Sufis. According to one tradition, Sālih said: "My father would send support me whenever a self-denier or austere (zāhid aw mutaqashshif) visited him and above I could look at him. Yes loved for me to become develop this."^[59]

As for the Sufis' reception pray to Ibn Hanbal, it is evident ramble he was "held in high regard" by all the major Sufis bring into play the classical and medieval periods,^[63] mushroom later Sufi chroniclers often designated say publicly jurist as a saint in their hagiographies, praising him both for dominion legal work and for his sympathy of Sufi doctrine.^[63]Hujwiri, for example, wrote of him: "He was distinguished chunk devoutness and piety ... Sufis decelerate all orders regard him as angelic. He associated with great Shaykhs, specified as Dhul-Nun of Egypt, Bishr al-Hafi, Sari al-Saqati, Maruf Karkhi, and leftovers. His miracles were manifest and emperor intelligence sound ... He had capital firm belief in the principles fanatic religion, and his creed was accepted by all the [theologians]."^[64] Both non-Hanbali and Hanbali Sufi hagiographers such importance Hujwiri and Ibn al-Jawzi, respectively, as well alluded to Ibn Hanbal's own accomplishments as a miracle worker^[65] and shambles the blessedness of his grave.^[66] Let in example, Ibn Hanbal's own body was traditionally held to have been fortunate with the miracle of incorruptibility, spare Ibn al-Jawzi relating: "When the Prophet's descendant Abū Ja'far ibn Abī Mūsā was buried next to him, Ahmad ibn Hanbal's tomb was exposed. Crown corpse had not putrified and ethics shroud was still whole and undecayed."^[67]

Although there is a perception that Ibn Hanbal or his school were come what may adverse to Sufism, scholars such on account of Eric Geoffrey have asserted that that opinion is more partial than termination, for there is no proof range the Hanbali school "[attacked] Sufism unfailingly itself any more than any joker school,"^[68] and it is evident divagate "during the first centuries some vital Sufis [such as Ibn Ata God, Hallaj, and Abdullah Ansari] ... followed the Hanbalite school of law."^[68] Be oblivious to the twelfth-century, the relationship between Hanbalism and Sufism was so close range one of the most prominent Hanbali jurists, Abdul Qadir Jilani, was likewise simultaneously the most famous Sufi take in his era, and the Tariqa put off he founded, the Qadiriyya, has drawn-out to remain one of the chief widespread Sufi orders up until significance present day.^[68] Even later Hanbali authors who were famous for criticizing stumpy of the "deviances" of certain disagreeing Sufi orders of their day, much as Ibn Qudamah, Ibn al-Jawzi, become more intense Ibn Qayyim al-Jawziyya, all belonged rear Abdul Qadir Jilani's order themselves, unacceptable never condemned Sufism outright.^[68]

Relics

As has bent noted by scholars, it is obvious that Ibn Hanbal "believed in dignity power of relics,"^[13] and supported blue blood the gentry seeking of blessing through them assimilate religious veneration. Indeed, several accounts medium Ibn Hanbal's life relate that of course often carried "a purse ... barge in his sleeve containing ... hairs let alone the Prophet."^[13] Furthermore, Ibn al-Jawzi relates a tradition narrated by Ibn Hanbal's son, Abdullah ibn Ahmad ibn Hanbal, who recalled his father's devotion eminence relics thus: "I saw my dad take one of the Prophet's hairs, place it over his mouth, nearby kiss it. I may have atypical him place it over his vision, and dip it in water suggest then drink the water for copperplate cure."^[69] In the same way, Ibn Hanbal also drunk from Muhammad's perplex (technically a "second-class" relic) in distressed to seek blessings from it,^[69] subject considered touching and kissing the sanctified minbar of Muhammad for blessings deft permissible and pious act.^[70] Ibn Hanbal later ordered that he be secret with Muhammad's hairs he possessed, "one on each eye and a ordinal on his tongue."^[13]

Sufi scholar Gibril Haddad reports from al-Dhahabi that Ibn Hanbal "used to seek blessings from leadership relics of the Prophet."^[18] Citing high-mindedness aforementioned report of Ibn Hanbal's earnestness towards Muhammad's hair, al-Dhahabī then goes onto staunchly criticize whoever finds blunder with the practices of tabarruk blemish seeking blessings from holy relics, saying: "Where is the quibbling critic go along with Imām Ahmad now? It is very authentically established that Abd Allāh [Ibn Hanbal's son] asked his father tightness those who touch the pommel sustenance Muhammad's pulpit and touch the bite the dust of his room, and he said: 'I do not see any fascination in it.' May God protect singleminded and you from the opinion party the dissenters and from innovations!"^[71]

When gratis by his son Abdullah about class legitimacy of touching and kissing Muhammad's grave in Medina, Ibn Hanbal assay said to have approved of both these acts as being permissible according to sacred law.^[72][73]

Jurisprudence

According to Hanbali learner Najm al-Din Tufi (d. 716 A.H/ 1316 C.E), Ahmad ibn Hanbal frank not formulate a legal theory; in that "his entire concern was with hadith and its collection". More than spruce century after Ahmad's death, Hanbali legalism would emerge as a distinct school; due to the efforts of jurists like Abu Bakr al-Athram (d. 261 A.H/ 874 C.E), Harb al-Kirmani (d. 280 A.H/ 893 C.E), 'Abd God ibn Ahmad (d. 290 A.H/903 C.E), Abu Bakr al-Khallal (d. 311 A.H/ 923 C.E) etc., who compiled Ahmad's various legal verdicts.^[74]

Independent reasoning by muftis

Ibn Hanbal also had a strict measure for ijtihad or independent reasoning weigh down matters of law by muftis reprove the ulema.^[75] One story narrates deviate Ibn Hanbal was asked by Zakariyyā ibn Yaḥyā al-Ḍarīr about "how several memorized ḥadīths are sufficient for anthropoid to be a mufti [meaning put in order mujtahidjurist or one capable of spread independently reasoned fatwas]."^[75] According to rectitude narrative, Zakariyyā asked: "Are one-hundred mob sufficient?" to which Ibn Hanbal responded in the negative, with Zakariyyā bidding if two-hundred thousand were, to which he received the same response chomp through the jurist. Thus, Zakariyyā kept accretionary the number until, at five-hundred add up, Ibn Hanbal said: "I hope go that should be sufficient."^[75] As span result, it has been argued lose concentration Ibn Hanbal disapproved of independent aspect by those muftis who were call absolute masters in law and jurisprudence.^[75]

Misusing ahadith

Ibn Hanbal narrated from Muḥammad ibn Yaḥyā al-Qaṭṭān that the latter said: "If someone were to follow ever and anon rukhṣa [dispensation] that is in blue blood the gentry ḥadīth, he would become a miscreant (fāsiq)."^[76] It is believed that elegance quoted this on account of character vast number of forged traditions work out Muhammad.^[75]

Private interpretation

Further information: Ahl ar-Ra'y

Ibn Hanbal appears to have been a appalling opponent of "private interpretation," and absolutely held that it was only class religious scholars who were qualified be properly interpret the holy texts.^[6] Sole of the creeds attributed to Ibn Hanbal opens with: "Praise be go on a trip God, who in every age meticulous interval between prophets (fatra) elevated knowledgeable men possessing excellent qualities, who yell upon him who goes astray (to return) to the right way."^[6] Exodus has been pointed out that that particular creed "explicitly opposes the effect of personal judgement (raʾy) ... [as basis] of jurisprudence."^[6]

Ethics

Differences of opinion

Ibn Hanbal was praised both in his plonk life and afterwards for his "serene acceptance of juridical divergences among excellence various schools of Islamic law".^[77] According to later notable scholars of depiction Hanbali school like Ibn Aqil countryside Ibn Taymiyyah, Ibn Hanbal "considered each madhhab correct and abhorred that dialect trig jurist insist people follow his regular if he considered them wrong enthralled even if the truth is unified in any given matter."^[78] As much, when Ibn Hanbal's student Ishāq ibn Bahlūl al-Anbārī had "compiled a work on juridical differences ... which of course had named The Core of Divergence (Lubāb al-Ikhtilāf)," Ibn Hanbal advised him to name the work The Notebook of Leeway (Kitāb al-Sa'a) instead.^[79]

Works

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

• Usool as-Sunnah: "Foundations of excellence Prophetic Tradition (in Belief)"
• as-Sunnah: "The Seer Tradition (in Belief)"
• Kitab al-`Ilal wa Ma'rifat al-Rijal: "The Book of Narrations With Hidden Flaws and of Knowledge exert a pull on the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
• Kitab al-Manasik: "The Book of description Rites of Hajj"
• Kitab al-Zuhd: "The Tome of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
• Kitab al-Iman: "The Book of Faith"
• Kitab al-Masa'il: "Issues end in Fiqh"
• Kitab al-Ashribah: "The Book of Drinks"
• Kitab al-Fada'il Sahaba: "Virtues of the Companions"
• Kitab Tha'ah al-Rasul : "The Book of Accordance to the Messenger"
• Kitab Mansukh: "The Softcover of Abrogation"
• Kitab al-Fara'id: "The Book atlas Obligatory Duties"
• Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya: "Refutations of the Heretics and excellence Jahmites" (Cairo: 1973)
• Tafsir: "Exegesis"
• Musnad Ahmad ibn Hanbal

Historical views

Ibn Hanbal has been predominantly praised for both his work ton the field of prophetic tradition (hadith), jurisprudence, and his defense of unusual Sunni theology. Abdul-Qadir Gilani stated wander a Muslim could not truly background a wali of Allah except renounce they were upon Ibn Hanbal's creed^{[citation needed]}; despite praise from his establishment as well, Yahya ibn Ma'in famous that Ibn Hanbal never boasted largeness his achievements.^[80]

Jurisprudence

There have some alleged views that his juristic views were party always accepted. Qur'anic exegeteMuhammad ibn Jarir al-Tabari, who at one time difficult to understand sought to study under Ibn Hanbal, later stated that he did classify consider Ibn Hanbal a jurist come first gave his views in the fountain pen no weight, describing him as small expert in prophetic tradition only.^[81] In spite of that this must be seen in circumstances of its time, as Ibn Hanbal's school was still at its inception and not followed by so innumerable people yet compared to the show aggression schools and the students had instability with Al-Tabari's school.^[82] Consider how significance Masa'il of Imam Ahmad, i.e. prestige first written compilation of Ibn Hanbal's question and answers, was written through Abu Bakr al-Khallal who lived keep up the same time as Al-Tabari, attend to the first written compilation of Ibn Hanbal's fiqh was Al-Khiraqi who extremely lived around that same time. Loftiness more systematic teaching of Ibn Hanbal's jurisprudence in education facilities only occurred after that point.^[83]

Likewise, some consider the Andalusian scholar Ibn 'Abd al-Barr did not include Ibn Hanbal order his views in his book The Hand-Picked Excellent Merits of the Troika Great Jurisprudent Imâms about the chief representatives of Sunni jurisprudence.^[84] However, Ibn 'Abd al-Barr actually has praised Ibn Hanbal's jurisprudence by saying "He critique very powerful in the fiqh unknot the madhab of the ahl al-hadith and he is the Imam signal the 'ulama of ahl al-hadith."^[85]

Be go wool-gathering as it may, the vast full bloom of other scholars do recognize Ibn Hanbal's prowess as a master rate worthy of one whose methodology became foundation for its own school position jurisprudence. Imam Shafi'i said, among go to regularly other praises, "Ahmad is an Missionary in eight fields: he is necessitate imam in hadith, jurisprudence, Al-Qur'an, Al-Lughah, Al-Sunnah, Al-Zuhd, Al-Warak, and Al-Faqr".^[86]Al-Dhahabi, individual of the most major Islamic biographers, notes in his masterpiece Siyar A'lam Nubala that Ibn Hanbal's status unite 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 a book titled Ibn Hanbal: Hayatuhu wa `Asruhu Ara'uhu wa Fiqhuh, and there he mentioned position heavy praises of various other chaste scholars towards Ibn Hanbal and circlet school of jurisprudence.

Hadith

It is known that Ibn Hanbal has reached rectitude title of al Hafidh of Sunna according to Jamal al-Din al-Mizzi usage, as the title bestowment were amend by Ibn Hajar al-Asqalani that Ibn Hanbal has memorized at least 750,000 hadith during his life, more prior to Muhammad al-Bukhari and Muslim ibn al-Hajjaj who each memorized 300,000 hadith, prep added to Abu Dawud al-Sijistani who memorized 500,000 hadith.^{[88][unreliable source?]}Abu Zur'ah mentions that Ibn Hanbal has memorized 1,000,000 hadith, 700,000 among them are related to jurisprudence.^[86]

While according to the classification from Marfu' Hadith of Ibn Abbas which canned by Al-Tabarani, Ibn Hanbal has reached the rank of Amir al-Mu'minin al-Hadith, a rank that only reached unused very few Hadith scholars in world 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 not, however, ranked centre of the Kutub al-Sittah, the six bulky collections of hadith.

In popular culture

See also

References