BIOGRAPHY OF IMAM AHAMD BIN HAMBAL
Ahmad bin Muhammad bin Hanbal Abu `Abd Allah al-Shaybani (780–855 CE / 164–241 AH) (Arabic: احمد بن محمد بن حنبل ابو عبد الله الشيباني) was an important Muslim scholar and theologian. He is considered the founder of the Hanbali school of Islamic jurisprudence. Ibn Hanbal is one of the most celebrated Sunni theologians, often referred to as "Sheikh ul-Islam,"[7] honorifics given to the most esteemed doctrinal authorities in the Sunni tradition. Ibn Hanbal personified the theological views of the early orthodox scholars, including the founders of the other extant schools of Sunni fiqh. Hanbal was a strong spokesman for the usage of hadiths.[8]
Early life and family:
Legal writings, produced October 879.
Ahmad ibn Hanbal's family was originally from Basra, Iraq, and belonged to the Arab Banu Shayban tribe.[9] His father was an officer in the Abbasid army in Khurasan and later settled with his family in Baghdad, where Ahmad was born in 780 CE.[2]
Ibn Hanbal had two wives and several children, including an older son, who later became a judge in Isfahan.[7]
Legal writings, produced October 879.
Ahmad ibn Hanbal's family was originally from Basra, Iraq, and belonged to the Arab Banu Shayban tribe.[9] His father was an officer in the Abbasid army in Khurasan and later settled with his family in Baghdad, where Ahmad was born in 780 CE.[2]
Ibn Hanbal had two wives and several children, including an older son, who later became a judge in Isfahan.[7]
Education and Work:
Ibn Hanbal studied extensively in Baghdad, and later traveled to further his education. He started learning jurisprudence (Fiqh) under the celebrated Hanafi judge, Abu Yusuf, the renowned student and companion of Imam Abu Hanifah. After finishing his studies with Abu Yusuf, ibn Hanbal began traveling through Iraq, Syria, and Arabia to collect hadiths, or traditions of the Prophet Muhammad. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he narrated from. With this knowledge, he became a leading authority on the hadith, leaving an immense encyclopedia of hadith, the al-Musnad. After several years of travel, he returned to Baghdad to study Islamic law under al-Shafi. He became a mufti in his old age, but is remembered most famously, as the founder of the Hanbali madhab or school of Islamic law, which is now most dominant in Saudi Arabia, Qatar as well as the United Arab Emirates.[10][11][12]
In addition to his scholastic enterprises, ibn Hanbal was a soldier on the Islamic frontiers (Ribat) and made Hajj five times in his life, twice on foot.[13]
Ibn Hanbal studied extensively in Baghdad, and later traveled to further his education. He started learning jurisprudence (Fiqh) under the celebrated Hanafi judge, Abu Yusuf, the renowned student and companion of Imam Abu Hanifah. After finishing his studies with Abu Yusuf, ibn Hanbal began traveling through Iraq, Syria, and Arabia to collect hadiths, or traditions of the Prophet Muhammad. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he narrated from. With this knowledge, he became a leading authority on the hadith, leaving an immense encyclopedia of hadith, the al-Musnad. After several years of travel, he returned to Baghdad to study Islamic law under al-Shafi. He became a mufti in his old age, but is remembered most famously, as the founder of the Hanbali madhab or school of Islamic law, which is now most dominant in Saudi Arabia, Qatar as well as the United Arab Emirates.[10][11][12]
In addition to his scholastic enterprises, ibn Hanbal was a soldier on the Islamic frontiers (Ribat) and made Hajj five times in his life, twice on foot.[13]
Death: Ahmad Ibn Hanbal died in 855 CE in Baghdad, Iraq.
Ibn Hanbal was famously called before the Inquisition or Mihna of the Abassid Caliph al-Ma'mun. Al-Ma'mun wanted to assert the religious authority of the Caliph by pressuring scholars to adopt the Mu'tazila view that the Qur'an was created rather than uncreated. According to Sunni tradition, ibn Hanbal was among the scholars to resist the Caliph's interference and the Mu'tazila doctrine of a created Qur'an—although some Orientalist sources raise a question on whether or not he remained steadfast[14]
Due to his refusal to accept Mu'tazilite authority, ibn Hanbal 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 upheaval in Baghdad and al-Ma'mun was forced to release ibn Hanbal.[13] After al-Mu’tasim’s death, al-Wathiq became caliph and continued his predecessor's policies of Mu'tazilite enforcement and in this pursuit, he banished ibn Hanbal from Baghdad. It was only after al-Wathiqu's death and the ascent of his brother al-Mutawakkil, who was much friendlier to the more traditional Sunni dogma, that ibn Hanbal was welcomed back to Baghdad.
Due to his refusal to accept Mu'tazilite authority, ibn Hanbal 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 upheaval in Baghdad and al-Ma'mun was forced to release ibn Hanbal.[13] After al-Mu’tasim’s death, al-Wathiq became caliph and continued his predecessor's policies of Mu'tazilite enforcement and in this pursuit, he banished ibn Hanbal from Baghdad. It was only after al-Wathiqu's death and the ascent of his brother al-Mutawakkil, who was much friendlier to the more traditional Sunni dogma, that ibn Hanbal was welcomed back to Baghdad.
WORKS:
The following books are found in Ibn al-Nadim's Fihrist:
Usool as-Sunnah : "Foundations of the Prophetic Tradition (in Belief)"
asSunnah : "The Propeht Tradition (in Belief)"
Kitab al-`Ilal wa Ma‘rifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
Kitab al-Manasik: "The Book of the Rites of Hajj"
Kitab al-Zuhd: "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
Kitab al-Iman: "The Book of Faith"
Kitab al-Masa'il "Issues in Fiqh"
Kitab al-Ashribah: "The Book of Drinks"
Kitab al-Fada'il Sahaba: "Virtues of the Companions"
Kitab Tha'ah al-Rasul : "The Book of Obedience to the Messenger"
Kitab Mansukh: "The Book of Abrogation"
Kitab al-Fara'id: "The Book of Obligatory Duties"
Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya "Refutations of the Heretics and the Jahmites" (Cairo: 1973)
Tafsir : "Exegesis"
the Musnad
Usool as-Sunnah : "Foundations of the Prophetic Tradition (in Belief)"
asSunnah : "The Propeht Tradition (in Belief)"
Kitab al-`Ilal wa Ma‘rifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
Kitab al-Manasik: "The Book of the Rites of Hajj"
Kitab al-Zuhd: "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
Kitab al-Iman: "The Book of Faith"
Kitab al-Masa'il "Issues in Fiqh"
Kitab al-Ashribah: "The Book of Drinks"
Kitab al-Fada'il Sahaba: "Virtues of the Companions"
Kitab Tha'ah al-Rasul : "The Book of Obedience to the Messenger"
Kitab Mansukh: "The Book of Abrogation"
Kitab al-Fara'id: "The Book of Obligatory Duties"
Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya "Refutations of the Heretics and the Jahmites" (Cairo: 1973)
Tafsir : "Exegesis"
the Musnad
Quotes:
It is said that, when told that it was religiously permissible to say what pleases his persecuters without believing in it at the time of mihna, Ahmad said "If I remained silent and you remained silent, then who will teach the ignorant?".
With regard to innovation within religion, Ahmad said “The graves of sinners from People of Sunnah is a garden, while the graves of the pious ascetics from the People of Innovation is a barren pit. The pious among Ahlus Sunnah are the Friends of Allah, while the sinners among Ahlul-Bidah are the Enemies of Allah.”[15]
With regard to innovation within religion, Ahmad said “The graves of sinners from People of Sunnah is a garden, while the graves of the pious ascetics from the People of Innovation is a barren pit. The pious among Ahlus Sunnah are the Friends of Allah, while the sinners among Ahlul-Bidah are the Enemies of Allah.”[15]
Historical views:
Ibn Hanbal has been extensively praised for both his work in the field of prophetic tradition and his defense of orthodox Sunni dogma. Abdul-Qadir Gilani stated that a Muslim could not truly be a wali of God except that they were upon Ibn Hanbal's creed; despite praise from his contemporaries as well, Yahya ibn Ma'in noted that Ibn Hanbal never boasted about his achievements.[7]
His juristic views were not always accepted. Qur'anic exegete Muhammad ibn Jarir al-Tabari, who at one time had sought to study under Ibn Hanbal, later stated that he did not consider Ibn Hanbal a jurist and gave his views in the field no weight, describing him as an expert in prophetic tradition only.[16] Likewise, Andalusian scholar Ibn 'Abd al-Barr did not include Ibn Hanbal or his views in his book The Hand-Picked Excellent Merits of the Three Great Jurisprudent Imâms about the main representatives of Sunni jurisprudence.[17] Thus, while Ibn Hanbal's prowess in the field of tradition appears to be undisputed, his status as a jurist has not enjoyed the same reception.
Ibn Hanbal has been extensively praised for both his work in the field of prophetic tradition and his defense of orthodox Sunni dogma. Abdul-Qadir Gilani stated that a Muslim could not truly be a wali of God except that they were upon Ibn Hanbal's creed; despite praise from his contemporaries as well, Yahya ibn Ma'in noted that Ibn Hanbal never boasted about his achievements.[7]
His juristic views were not always accepted. Qur'anic exegete Muhammad ibn Jarir al-Tabari, who at one time had sought to study under Ibn Hanbal, later stated that he did not consider Ibn Hanbal a jurist and gave his views in the field no weight, describing him as an expert in prophetic tradition only.[16] Likewise, Andalusian scholar Ibn 'Abd al-Barr did not include Ibn Hanbal or his views in his book The Hand-Picked Excellent Merits of the Three Great Jurisprudent Imâms about the main representatives of Sunni jurisprudence.[17] Thus, while Ibn Hanbal's prowess in the field of tradition appears to be undisputed, his status as a jurist has not enjoyed the same reception.
Early Islamic scholars
| Muhammad (570–632) prepared the Constitution of Medina, taught the Quran, and advised his companions[18] |
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`Abd Allah bin Masud (Died 650) taught | Ali (607-661) fourth caliph taught | Aisha Muhammad's wife and first caliphs daughter taught | `Abd Allah ibn `Abbas (618-736) taught | Zaid bin Thabit (610-660) taught | Umar (579-644) second caliph taught | Abu Hurairah (603 – 681) taught | ||||||||||||||||||||||||||||||||||||||
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| Alqama ibn Qays (died 681) taught |
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Hussein ibn Ali (626–680) taught | Qasim ibn Muhammad ibn Abu Bakr (657-725) taught and raised by Aisha | Urwah ibn Zubayr (died 713) taught by Aisha, he then taught | Said ibn al-Musayyib (637-715) taught | Abdullah ibn Umar (614-693) taught | Abd Allah ibn al-Zubayr (624-692) taught by Aisha, he then taught | ||||||||||||||||||||||||||||||||||||||
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| Ibrahim al-Nakha’i taught |
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Ali ibn al-Husayn Zayn al-Abidin (659–712) taught |
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Hisham ibn Urwah (667-772) taught | Ibn Shihab al-Zuhri (died 741) taught | Salim ibn Abd-Allah ibn Umar taught | Umar ibn Abdul Aziz (682-720) raised and taught by Abdullah ibn Umar | ||||||||||||||||||||||||||||||||||
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| Hammad bin ibi Sulman taught |
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Muhammad al Baqir (676-733) taught | Farwah bint al-Qasim Abu Bakr's great grand daughter Jafar's mother |
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| Abu Hanifa (699 — 767) wrote Al Fiqh Al Akbar [19] and Kitab Al-Athar, jurisprudence followed by Sunni, Sufi, Barelvi, Deobandi, Zaidiyyah Shia and originally by the Fatimid and taught | Zayd ibn Ali (695-740) | Ja'far al-Sadiq (702–765) Ali's and Abu Bakr's great great grand son taught | Malik ibn Anas (711 – 795) wrote Muwatta[20], jurisprudence from early Madina period now mostly followed by Sunni in Africa and taught |
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Al-Waqidi (748 – 822) wrote history books like Kitab al-Tarikh wa al-Maghazi, student of Malik ibn Anas | Abu Muhammad Abdullah ibn Abdul Hakam (died 829) wrote biographies and history books, student of Malik ibn Anas | |||||||||||||||||||||||||||||||||||||||
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| Abu Yusuf (729-798) wrote Usul al-fiqh | Muhammad al-Shaybani (749–805) |
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Al-Shafi‘i (767—820) wrote Al-Risala (book), jurisprudence followed by Sunni and taught | Ismail ibn Ibrahim |
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Ali ibn al-Madini (778–849) wrote The Book of Knowledge of the Companions |
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Ibn Hisham (died 833) wrote early history and As-Sirah an-Nabawiyyah, Muhammad's biography | |||||||||||||||||||||||||||||||||||
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| Isma'il ibn Jafar (719-775) | Musa al-Kadhim (745-799) |
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Ahmad ibn Hanbal (780—855) wrote Musnad Ahmad ibn Hanbal jurisprudence followed by Sunni and hadith books | Muhammad al-Bukhari (810-870) wrote Sahih al-Bukhari hadith books[21] | Muslim ibn al-Hajjaj (815-875) wrote Sahih Muslim hadith books[22] | Muhammad ibn `Isa at-Tirmidhi (824-892) wrote Jami` at-Tirmidhi hadith books[23] | Al-Baladhuri (died 892) wrote early history Futuh al-Buldan, Genealogies of the Nobles | ||||||||||||||||||||||||||||||||||||||
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Ibn Majah (824- 887) wrote Sunan ibn Majah hadith book |
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Abu Dawood (817–889) wrote Sunan Abu Dawood Hadith Book | |||||||||||||||||||||||||||||||||
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| Muhammad ibn Ya'qub al-Kulayni (864- 941) wrote Kitab al-Kafi hadith book followed by Twelved Shia |
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Muhammad ibn Jarir al-Tabari (838–923) wrote History of the Prophets and Kings, Tafsir al-Tabari |
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Abu al-Hasan al-Ash'ari (874–936) wrote Maqālāt al-islāmīyīn, Kitāb al-luma, Kitāb al-ibāna 'an usūl al-diyāna | ||||||||||||||||||||||||||||||||
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| Ibn Babawayh (923-991) wrote Man la yahduruhu al-Faqih jurisprudence followed by twelver Shia |
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Sharif Razi (930-977) wrote Nahj al-Balagha followed by Twelver Shia |
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Nasir al-Din al-Tusi (1201-1274) wrote jurisprudence books followed by Ismaili and Twelver Shia |
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Al-Ghazali (1058–1111) wrote The Niche for Lights,[24][25] The Incoherence of the Philosophers, The Alchemy of Happiness on Sufism |
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Rumi (1207-1273) wrote Masnavi, Diwan-e Shams-e Tabrizi on Sufism |
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| KEY: Some Of Muhammad's Companions | KEY: Taught in Madina | KEY: Taught in Iraq | KEY: Worked in Syria | KEY: Travelled Extensively Collecting The Sayings Of Muhammad And Wrote Hadith Books | KEY: Worked in Iran | ||||||||||||||||||||||||||||||||||||||||
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