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Hanbali school

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The Hanbali (Arabic: حنبلى) school (madhhab) is one the four schools of Fiqh or religious law within Sunni Islam (the other three being Hanafi, Maliki and Shafi`i). The jurisprudence school traces back to Imam Ahmad ibn Hanbal (d. 855) but was institutionalized by his students. Besides the Qur'an and the Sunna Ibn Hanbal also granted an important status to the consent of the Muslim community, the Umma. Hanbali jurisprudence is considered very strict and conservative, especially regarding questions of dogma and cult. It is mainly prevalent in Saudi Arabia and the Arabian peninsula, although students of Islam throughout the world study and may choose to observe its conclusions about Islamic practice. It is also the main madh'hab of the important Islamic pilgrimage sites of Mecca and Medina.

Principles

God's attributes

Hanbal refuted and rejected the Jahmites' and the Mu`tazilites' views of God. For Hanbal, both the Jahmites and the Mu`tazilites erred in conceiving of God without eternal attributes. Hanbal believed that God has many attributes and names as mentioned in the Koran and the Prophetic Traditions and that God is One. Hanbal asserted that God's Oneness was not understood by the Jahmites and the Mu`tazilites. Hanbal stated that the ahl al-sunnah wa-al-jama`ah, or Sunnis, believe that God is eternal with His power and light and that He speaks, knows, and creates eternally.

Annihilation of the eternals

Hanbal disagreed with the Jahmites' and the Mu`tazilites' view that that no other eternals exist except God because the eternal is God and God is One. Hanbal believed that Hell and Paradise are eternal because God made them eternal.

The beatific vision

Hanbal believed that the people or the inhabitants of Paradise are able to see God and that God will make them see Him as their highest reward. He did not allow a beatific vision in this world - only in the Hereafter will this vision be bestowed upon the beloved of God. The Mu`tazilites and the Jahmites totally reject the beatific vision of God even in Paradise.

God's word

Hanbal believed that God's word is eternal, that God Himself spoke to Moses the prophet and Moses heard His words, and that God did not create His words when He communicated with Moses. Since the speech of God is an Attribute, and God is eternal, all of God's Attributes are eternal as well. The Jahmites and the Mu`tazilites believe that God created His words to make Moses able to understand His words.

The Qur'an

Hanbal believed that the Koran is uncreated because the Koran is the word of God and the word of God is not created, and thus the Koran is God's word or speech and His revelation. The Mu`taziltes and the Jahmites believe that the Koran, which is readable and touchable, is created like other created creatures and beings. Ibn Hanbal maintained that the Koran is indeed a thing, but that it is not created like other created things. Hanbal refused to include the Koran in the category of the created creatures of God like the earth and the heavens. There are other existing things not mentioned by God that they are created by God. Among those things are the Chair, the Throne and the Guarded Tablet (Lawh-i-Mahfuz).[1] They are not among the created creatures like the earth and the heavens. Hence Hanbal asserted that the Koran is uncreated.

Notable prayer rulings

  • Al-Qayyam – Position of folding of the hands during the standing position is above the navel,[2] or below it.[3]
  • Ruku – The hands are to be raised (Rafa al-Yadayn) before going to ruku, and standing up from ruku.[2]
  • After Ruku – While standing after ruku, the hands can be folded back as before, based on the hadith of Abu Hurayra concerning on the straightening of the bones.[4] Some Hanbali scholars interpret the hadith as returning all bones back to how they were before, other scholars however are on the contrary.[5] This opinion was supported by Al-Buhuti, Ibn Qudama (though no mention in Al-Umda),[5] Muhammad ibn al Uthaymeen,[6] and Ibn Baaz.[citation needed] Imam Ahmad stated that a person has a choice between them both. Scholars which were opposed to it included, Mar`i bin Yusuf [5] and Muhammad Nasiruddin al-Albani.[citation needed]
  • Tashahhud – Imam Ahmad stated the index finger is to be pointed vigorously towards the qiblah[7] it can also be pointed a couple of times[2] (upon saying the name of Allah).[8]
  • Tasleem – Is considered obligatory by the Madh'hab.[9]
  • Salat-ul-Witr – Hanbalis pray Two Rak'ats consecutively then perform Tasleem, and then One Rak'at is performed separately. Dua Qunoot is recited after the Ruku' during Witr, and Hands are raised during the Dua.[9]

Women's veil

Scholars from the Hanbali school of thought hold that women must cover their faces and hands in public. (Some scholars from other Islamic schools of law, however, do not consider covering faces and hands of women in public as obligatory).[10]

List of Hanbali scholars

Many celebrated personalities in Islamic history received their tutelage in the Hanbali school in Baghdad, Greater Syria (Sham), Egypt and the Arabian Peninsula. The following is a list comprising of some of the notable Hanbalis bar the direct students of Ahmad ibn Hanbal:

  • Al-Khallal (died 311 A.H.) – A student of some of the closest companions and students of Imam Ahmad. He is remembered and honoured for collecting the responsa of Imam Ahmad from his students, who were scattered across the Muslim world.
  • Ghulam al-Khallal (died 363 A.H.) – A servant and a devout student of al-Khallal, and author of many works in various sciences. It is reported that, days before his death, in his illness, he said to his companions: I am with you until this Friday. Upon being asked why, he said: al-Khallal informed me from Abu Bakr al-Marrudhi that Ahmad lived until he was 78 and died on Friday. Abu Bakr al-Marrudhi lived until he was 78 and died on Friday. Al-Khallal lived until he was 78 and died on Friday. On Friday, Ghulam al-Khallal breathed his last when he was 78.
  • Ibn Hamid (died 403 A.H.) – He was a leading authority on the Hanbali school in his time, and known for his frequent performance of Hajj, such that he died on his way back from Mecca. He is regarded to be the last of the early class (Tabaqa) of the Hanbalis.
  • al-Qadhi Abu Ya'la (d. 458 A.H.) – He was born to a Hanafi family, but became a Hanbali after studying under Ibn Hamid. He became the leading authority on the school after Ibn Hamid, who is remembered for spreading the Madhab far and wide. His Hadith assemblies were very popular and attended by thousands of Traditionists, where he would sit on the chair of ‘Abdullah b. Ahmad b. Hanbal and narrate Hadith.
  • Abu Isma’il al-Harawi (died 481 A.H.) – A celebrated Hanbali jurist and a theologian, known for his awe-inspiring personality, and ardent enmity towards the Ash’arites. He was one of the great Sufi figures in the history, who authored Manazil al-Sa’irin – a manual in Tasawwuf – which was later expounded by Ibn al-Qayyim in Madarij al-Salikin. He was a fearless defender of the Hanbali faith such that he would often say:

    Ana Hanbaliyun Mahayiytu fa in amut, Fa wasiyati li al-Nasi an yatahanbalu

I am a Hanbali as long as I live, and when I die My legacy to the people is to become Hanbalis.[citation needed]

  • Abul-Wafa ‘Ali ibn ‘Aqil (died 488 A.H.) – One of the most intelligent jurists the Hanbalis ever had within their ranks. He was, in his youth, influenced by the Mu’tazlites and showed admiration for al-Hallaj, but soon repented and wrote various rebuttals against the Mu’tazlites and the Ash’arites. Ibn al-Jawzi relates that Ibn ‘Aqil once said: I say with utmost certainty that the Companions died having no knowledge of the atoms (Jawhar) or accidents (‘Aradh). Hence, if you feel that you should be like them, then be! But, if you think that the way of the Doctors of Kalam is better than the way of Abu Bakr and ‘Umar, then how evil is what you think! He left behind many works, amongst them voluminous al-Funun, of which only a small portion is found today.
  • Abu al-Khattab (died 510 A.H.) – A devout student of al-Qadhi Abu Ya’la, and author of many works in the Madhab, the most important of them: al-Intisar authored as a defence to various Hanbali juristic opinions in comparison to other schools. His students included many prominent Hanbali figures, such as ‘Abd al-Qadir al-Jailani.
  • Ibn al-Jawzi (died 597 A.H.) A famous jurist, exegete, critic, preacher and a prolific author, with works on nearly all subjects. He began his preaching career at a very young age and gained popularity amongst the masses. Although, he never met Ibn ‘Aqil, he did receive a fair amount of tutelage from his books, which left him perplexed about the orthodox doctrine of the Hanbali school; as reflected in his theological opinions that are often contradictory, and at times leaning towards allegorical exegesis (ta’wil) conflicting with the mainstream Hanbali position. His works in theology, thereafter, were criticised by the mainstream theologians of the Madhab, such as Ibn Qudama.
  • Hammad al-Harrani (died 598 A.H.) a jurist, critic and preacher who lived in Alexandria under the reign of Salah al-Din al-Ayyubi. He wrote a history of Harran. He was born and died in his home town Harran.
  • Ibn Qudama al-Maqdisi (died 620 A.H.) One of the major Hanbali authorities and the author of the profound and voluminous book on Law, al-Mughni, which became popular amongst researchers from all juristic backgrounds. He was also an authority on Hanbali doctrine and a passionate opponent of the Ash’arites, but that did not prevent him from joining the military campaign of Salah al-Din al-Ayyubi, who was an Ash’ari, against the Crusaders in Palestine.
  • Majd al-Din Ibn Taymiyah (died 653 A.H.) A great jurist, traditionist, grammarian and exegete of Harran. He was the grandfather of the celebrated Sheikh al-Islam Taqi al-Din Ibn Taymiyah. The well-known grammarian and the author of Alfiya, Ibn Malik would hold al-Majd in high regard. He also enjoyed an esteemed position in the Hanbali school, as the term ‘The Two Sheikhs’ (Sheikhan) would only refer to him and Ibn Qudama.
  • Taqi al-Din Ibn Taymiyah (died 728 A.H.) – A legendary figure in the Islamic history, known by his friends and foes for his expertise in all Islamic sciences. Aside from being a celebrated scholar, he also gained much prominence due to his fearlessness, zealous activism, political and military campaigns in Damascus against the invading Tatar. Ibn Nasir al-Din al-Dimashqi in his book al-Radd al-Wafir mentions 87 scholars from all schools who referred to Ibn Taymiya as ‘Sheikh al-Islam, a prestigious title given only to jurists and traditionists whose verdicts reached a high level of fame and acceptance. His fame also earned him many envious enemies who continued to conspire against him, until he was imprisoned in the citadel of Damascus and died therein. His funeral was attended by a mammoth number of inhabitants of Damascus, while the funeral prayer in absentia was prayed over him throughout the Islamic world. He is remembered for his invaluable contributions, not only to the Hanbali school of jurisprudence and theology, but also to the rich Islamic heritage. He also produced many students of high calibre. Names such as Ibn al-Qayyim, al-Dhahabi and Ibn Kathir are but some of his virtues.
  • Ahmad ibn ‘Abdil-Hadi (died 744 A.H.) – A devout and close student of Ibn Taymiyah and an expert traditionist. He wrote at length the legendary accounts of his beloved teacher Ibn Taymiyah. He is also the author of al-Sarim al-Munki fi al-Radd ‘Ala al-Subki, a violent rebuttal of al-Subki’s attempt to justify taking long journeys for the visitation of the Prophet’s grave. Unfortunately, he died before completing this book at the age of forty.
  • Najm al-Din al-Tufi (died 716 A.H.) – The author of several important works, such as the summarisation of Rawdat al-Nadhir by Ibn Qudama, also known as al-Bulbul, widely taught until today. In spite of being a Hanbali in Fiqh, he would often refer to himself as an Ash’arite and extreme Shi’ite. He was chastised in public and imprisoned several times for his unorthodox views. Although, his repentance is reported; however, Ibn Rajab doubted the sincerity of his repentance.
  • Shams al-Din b. Muflih (died 763 A.H.) – One of the leading authorities in Hanbali Law who received his tutelage amongst several prominent Hanbali figures, including Ibn Taymiyah. He gave particular attention to the juristic preferences of Ibn Taymiyah, and included them in his voluminous and renowned masterpiece on Hanbali jurisprudence known as al-Furu’.
  • Ahmad b. Qadhi al-Jabal (died 771 A.H.) – A chief judge and a devout student of Ibn Taymiyah. He is regarded to be the leading Hanbali poet of his time. He would often recite the following:

Nabiyi Ahmad wa Kadha Imami

wa Sheikhi Ahmad Ka al-Bahri Tami

wa ismi Ahmad Li Dhaka Arju

Shafa'ata Ashrafi al-Rusul al-Kirami

My Prophet is Ahmad, and so is my Imam

My Sheikh, Ahmad (b. Taymiya), is like an ocean abundant with knowledge

My name is Ahmad and henceforth I wish for

The intercession of the most noble of the Messengers

  • Ibn Rajab al-Hanbali (died 795 A.H.) – A prominent jurist, traditionist, ascetic and preacher, who authored several important works, largely commenting upon famous collections of traditions, such as al-Tirmidhi, al-Bukhari and the Forty Hadith of al-Nawawi. His teachers include Ibn al-Qayyim, under whom he learnt his famous Hanbali ode al-Kafiyah.
  • ‘Ala al-Din Al-Mardawi (died 885 A.H.) – A chief judge and one of the foremost specialists in the Madhab amongst the latter Hanbali generations. He is the author of al-Insaf, a rich commentary on al-Muqni’ of Ibn Qudama, where he lists the variance of opinion, then declares the correct position in the school.
  • Sharaf al-Din Al-Hajjawi (died 968) A distinguished figure amongst the latter Damascan Hanbali scholars, and the author of two important manuals that were to remain the basis for verdicts amongst the Hanbalis until today: Zad al-Mustaqni’, a summarisation of al-Muqni’; and al-Iqna’.
  • Ibn al-Najjar al-Futuhi (died 980 A.H.) – A notable Egyptian Hanbali authority and the author of Muntaha al-Iradat, which were to become another widely accepted manual amongst the latter Hanbalis, along with al-Iqna’.
  • Mar’i b. Yusuf al-Karmi (died 1033 A.H.) – A Palestinian born scholar who resided in Egypt and wrote extensively on various sciences. He is particularly remembered for making two important contributions to Hanbali Fiqh: i) Ghayat al-Muntaha, which came as a merger between the two relied-upon manuals, al-Iqna’ and Muntaha al-Iradat; and ii) Dalil al-Talib, a summarisation of Muntaha al-Iradat. This manual received various commentaries, the most famous of which is Manar al-Sabil, by Ibn Dhuwayyan.
  • Mansur b. Yunus al-Buhuti (died 1051 A.H.) An Egyptian jurist of great stature, held in much respect for his invaluable contribution to the Hanbali school. His works mostly comprise of commentaries on various manuals, such as al-Rawdh al-Murbi’, a commentary on Zad; Kashaf al-Qina’, a commentary on al-Iqna’; and a commentary on Muntaha al-Iradat. He became the centre of learning for the Hanbalis from Jerusalem, the Greater Syria and Najd.
  • ‘Abd al-Baqi al-Hanbali al-Ba’li (died 1071 A.H.) – A jurist and a traditionist who received his tutelage from al-Azhar. He assumed the position of Ifta for the Hanbalis in Jerusalem, and dedicated his life to learning and teaching various sciences.
  • Abu al-Mawahib al-Hanbali (died 1126 A.H.) – A Damascan Hanbali traditionist and a leading reciter of the Quran, who wrote extensively on various topics. Due to his known piety, he would often be asked to lead the prayer for rain (Salat al-Istisqa’), as occurred in the year 1108 when Damascus was hit by a drought. Abu al-Mawahib then led the masses in prayer, beseeching Allah for rain, and his prayer was instantly answered.
  • Muhammad Al-Saffarini (died 1188) – A traditionist and jurist and a profound writer on various issues. He is most commonly famous for his poetic treatise on Hanbali theology called: al-Durrah al-Mudhiyah fi ‘Aqd al-Firqat al-Mardhiyah, which generally falls in line with the mainstream Hanbali dogma, bar few instances. However, in his commentary, known as Lawami’ al-Anwar al-Bahiyah, he often tends to contradict his poem, in agreement with the mainstream Hanbali doctrine. His poem, nevertheless, still remains popular amongst Hanbali students.
  • ‘Abdullah Aba Butain (died 1282 A.H.) – The grand Mufti of the 13th Islamic century Najd, and an undisputable Hanbali authority on Fiqh, traditions and theology. He was also a great admirer and defender of Ibn ‘Abd al-Wahhab.
  • Ahmad b. ‘Isa al-Najdi (died 1329 A.H.) – A jurist, traditionist, theologian, a student of Aba Butain and a passionate follower and a propagandist of Ibn ‘Abd al-Wahhab’s revivalist movement. He would travel to Makkah, the centre of the Islamic world, and would often discuss theology with various scholars of the Muslim world. He managed to earn great respect from the Sharif of Makkah, who, at his encouragement, demolished all the domed-tombs in al-Mu’alla graveyard. His invaluable contributions include his two volume commentary on al-Nuniyah of Ibn al-Qayyim in theology.
  • ‘Abd al-Qadir b. Badran (died 1346 A.H.) – A Damascan scholar in Fiqh, Usul al-Fiqh, theology, grammar, and a great enthusiast for Ibn ‘Abd al-Wahhab’s movement. He was initially a Shafi’i, and later, after much research and investigation decided to be a Hanbali. His invaluable contributions to the Madhab include: al-Madkhal ila Madhab al-Imam Ahmad, an all-round introduction to the Madhab; a commentary on Ibn al-Qayyim’s al-Nuniyah; a commentary on a Hanbali manual on Usul, Rawdhat al-Nadhir by Ibn Qudama, and many other works.
  • Abu Bakr Khuqir (died 1349 A.H.) – A prominent Hanbali scholar of Makkah, and a student of Ahmad b. ‘Isa. He was an outspoken propagandist of Ibn ‘Abd al-Wahhab’s movement, due to which he was imprisoned along with his sons, while the eldest of them died in prison. He was eventually released upon ‘Abd al-‘Aziz b. Su’ud’s conquest of Makkah, where he was, thereafter, appointed as a Mufti for Hanbalis. His contributions mainly comprised works and rebuttals on theological issues.
  • Ibrahim al-Dhuwaiyyan (died 1353 A.H.) – A jurist, traditionist, genealogist and a judge in Qasim, most notably known for his commentary on Dalil al-Talib, called Manar al-Sabil.
  • ‘Abd al-Rahman b. Qasim (died 1392) A prominent jurist, traditionist and a theologian, who is particularly esteemed for the most valued contribution to the Islamic heritage in this age, a 35-volume Majmu’ al-Fatawa of Ibn Taymiyah. His seven-volume commentary on al-Rawdh al-Murbi’ has also become considerably popular amongst the latter Hanbalis.

See also

References

  1. ^ "Al-Ghazali, The Alchemy of Happiness, Chapter 2". Retrieved 2006-04-09.
  2. ^ a b c Imam Muwaffaq ad-din Abdullah ibn Ahmad ibn Qudama al-Maqdisi. The Mainstay Concerning Jurisprudence (Al Umda fi 'l Fiqh). (Translation: Muhtar Holland).
  3. ^ The Basics of Prayer Hanbali.org.
  4. ^ Ahmad. Musnad Ahmad ibn Hanbal. 3:340.
  5. ^ a b c Hands after ruku Hanbali.org. Retrieved on 2010-01-18.
  6. ^ Ash-Sharh al-Mumti’, 3/146.
  7. ^ Ibn Haan. Masaa'il of Imam Ahmad (1/80).
  8. ^ Pointing the index finger Hanbali.org.
  9. ^ a b "Salat According to Five Islamic Schools of Law" from Al-Islam.org
  10. ^ Template:Cite article
  • Abd al-Halim al-Jundi, Ahmad bin Hanbal Imam Ahl al-Sunnah, published in Cairo by Dar al-Ma`arif
  • Dr. `Ali Sami al-Nashshar, Nash`ah al-fikr al-falsafi fi al-islam, vol. 1, published by Dar al-Ma`arif, seventh edition, 1977
  • Makdisi, George. "Hanābilah." Encyclopedia of Religion. Ed. Lindsay Jones. Vol. 6. 2nd ed. Detroit: Macmillan Reference USA, 2005. 3759-3769. 15 vols. Gale Virtual Reference Library. Thomson Gale. (Accessed December 14, 2005)
  • Vishanoff, David. "Nazzām, Al-." Ibid.
  • Iqbal, Muzzafar. Chapter 1, "The Beginning", Islam and Science, Ashgate Press, 2002.
  • Leaman, Oliver, "Islamic Philosophy". Routledge Encyclopedia of Philosophy, v. 5, p. 13-16.
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