| Islamic scholar Abu `Abdillah Ahmed ibn Muhammed ibn Hanbal al-Shaybani |
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| Title | Sheikh ul-Islam |
| Born | 780 CE/164 AH[1] Baghdad, Iraq[2] or Merv, Khorasan (now Turkmenistan)[3] |
| Died | 855 CE/241 AH (aged 74-75)[1] Baghdad, Iraq[4] |
| Ethnicity | Arab |
| Region | Iraq |
| Maddhab | Sunnah |
| Main interests | Fiqh, Hadith, Aqeedah[4] |
| Notable ideas | Hanbali madhhab |
| Works | Musnad Ahmad ibn Hanbal, Kitabul-Athar, Fiqh al-Akbar |
| Influences | Imam Shafi'i[4] |
| Influenced | al-Barbahaaree,[5] Muhammad al-Bukhari,[6] Muslim ibn al-Hajjaj, ibn Qudamah, ibn Aqil, ibn al-Jawzi, Mohammad bin Abdulwahab, ibn Taymiyya, ibn al-Qayyim, ibn Rajab al-Hanbali, Ibrahim ibn Ya'qub al-Juzajani[7] |
Ahmad bin Muhammad bin Hanbal Abu `Abd Allah al-Shaybani (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 fiqh (Islamic jurisprudence). Imam Ahmad is one of the most celebrated Sunni theologians, often referred to as "Sheikh ul-Islam"[8] or the "Imam of Ahl al-Sunnah," honorifics given to the most esteemed doctrinal authorities in the Sunni tradition. Imam Ahmad personified the theological views of the early orthodox scholars, including the founders of the other extant schools of Sunni fiqh, Imam Abu Hanifa, Imam Malik ibn Anas, and Imam ash-Shafi`i.
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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 Khorasan and later settled with his family in Baghdad, where Ahmad ibn Hanbal was born.[2] Imam Ahmad bin Hanbal 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. [10]
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. [10]
Ahmad had two wives and his older son later became a judge in Isfahan.[8] Ahmad had a very close relationship with his sons, particularly his older son, Salih. It was said that Ahmad would recite the Quranic chapter Al-Kahf often, and he would recite the chapter over a bowl of water and direct his son to drink from it whenever his son fell ill.[11]
Ahmad moved to Iraq and studied extensively in Baghdad, and later used his travels 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. He then discontinued his studies with Abu Yusuf, in the pursuit of Hadith, travelling around the Islamic Khilafa, 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.
He was chiefly interested in acquiring knowledge of the hadith and travelled extensively through Iraq, Syria, and Arabia studying religion and collecting traditions of the Prophet Muhammad. His travels lasted several years. Upon returning home, he studied under Imam Shafi on Islamic law.[12][13] This and the fact that he was a scholar of hadith, were responsible for his deep devotion to the textual views on Islam, and his opposition to innovation of any kind.[14] Imam Shafi, who was a scholarly giant in his own right, stated:
"I left Baghdad, and I did not leave behind me a man better, having more knowledge, or greater fiqh (understanding), nor having greater taqwa (piety) than Ahmad Ibn Hanbal."[11]
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 affection and regard between the two Imams is clearly reflected in the resemblance between the Shafi’i and Hanbali schools of jurisprudence.[10]
Imam Ahmad did not suffice himself with seeking knowledge, but he also adorned it with actions, by performing the guard duty at Islamic frontiers (Ribat) and making Hajj five times in his life, twice on foot. [10]
Ibn Hanbal 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, he had mastered six or seven Islamic disciplines, according to al-Shafi'i. He became 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 his time. He 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. Ibn Hanbal 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 ibn Anas, al-Shafi'i, and many others. His learning, piety and unswerving faithfulness to traditions gathered a host of disciples and admirers around him. He further improvised and developed upon previous schools, becoming the founder of a new independent school of jurisprudence, known as the Hanbali school. Some scholars, such as Qutaiba b. Sa’id, noted that if Ibn Hanbal had witnessed the age of Sufyan al-Thawri, Malik, al-Awza’i and Laith b. Sa’d, he would have surpassed them all. He became an expert in the Arabic language, poetry, and grammar.[15][16]
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.[10]
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.[10]
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.[10]
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:[10]
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.
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. [10]
‘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…’ [10]
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.[15] When he died, he was accompanied to his resting place by a funeral procession of eight hundred thousand men (800,000) to One million and three hundred thousands men (1,300,000) or around two million people (2,000,000) as was estimated by few scholars attending the funeral[17] and sixty thousand women (60,000), marking the departure of the last of the four great mujtahid Imams of Islam.[4][14][15][16]
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. [10]
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. [10]
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. [10]
Ibn Hanbal was famously called before the Inquisition of the Abassid Caliph al-Ma'mun - known as the mihna. Al-Ma'mun wanted to assert the religious authority of the Caliph by forcing the top scholars of the time to admit that the Qur'an was created rather than uncreated. Ahmad ibn Hanbal was one of the few scholars to refuse to back down to the Caliph, setting the train in motion for the increasing power of the ulama in deciding questions of law and theology.
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.[10]
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.[10]
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.[10]
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. [10]
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.[10]
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 Khilafa 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.[10]
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. [10]
The following books are found in Ibn al-Nadim's Fihrist:
"The lectures of Ahmad were sittings of the Hereafter. He would not mention in them anything of the worldly affairs; and I never saw him mention this world."
“I have not seen the like of Ahmad, we have accompanied him for fifty years, and he never boasted about anything from the good which he was characterized with.”[8]
"That has not occurred and will never occur.”[8]
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