School of Islamic jurisprudence
The
Hanbali school
or
Hanbalism
(
Arabic
:
?????????? ?????????????
,
romanized
:
al-madhhab al-?anbal?
) is one of the four major
schools
of
Islamic jurisprudence
within
Sunni Islam
.
[1]
It is named after and based on the teachings of the 9th-century
scholar
,
jurist
and
traditionist
,
Ahmad ibn Hanbal
, and later institutionalized by his students. It is the smallest and most strictly
traditionalist
of the four major Sunni schools, the others being the
Hanafi
,
Maliki
and
Shafi'i
schools.
[2]
[3]
[4]
Like the other Sunni schools, it primarily derives
sharia
from the
Quran
,
hadith
and views of
Muhammad's companions
.
[1]
In cases where there is no clear answer in the sacred texts of Islam, the Hanbali school does not accept
juristic discretion
or
customs of a community
as sound bases to derive Islamic law on their own?methods that the Hanafi and Maliki schools accept.
[4]
It is found primarily in the countries of
Saudi Arabia
and
Qatar
, where it is the official jurisprudence.
[5]
[6]
Hanbali followers are the demographic majority in four emirates of the
UAE
:
Sharjah
,
Umm al-Quwain
,
Ras al-Khaimah
and
Ajman
.
[7]
Large minorities of Hanbali followers are also found in
Bahrain
,
Syria
,
Oman
,
Yemen
and among
Iraqi
and
Jordanian
bedouins
.
[5]
[8]
With the rise of the 18th-century conservative
Wahhabi movement
, the Hanbali school experienced a great reformation.
[9]
The Wahabbi movement's founder,
Muhammad ibn Abd al-Wahhab
, collaborated with the
House of Saud
to spread Hanbali teachings with a Wahabbist interpretation around the world.
[9]
However, the historian
Michael Cook
argues Ahmad's own beliefs actually played "no real part in the establishment of the central doctrines of Wahhabism",
[10]
and in spite of their shared tradition, "the older Hanbalite authorities had doctrinal concerns very different from those of the Wahhabis".
[10]
Other scholars maintain Ahmad was "the distant progenitor of Wahhabism" and also inspired the similar
Salafi movement
.
[11]
One who ascribes to the Hanbali school is called a
Hanbali
,
Hanbalite
or
Hanbalist
(
Arabic
:
?????????????
,
romanized
:
al-?anbal?
,
pl.
???????????????
,
al-?anbaliyya
or
?????????????
,
al-?an?bila
).
History
[
edit
]
Ahmad ibn Hanbal
, the founder of Hanbali school of thought (
madhab
), was a disciple of the Sunni Imam
Al-Shafi‘i
, who was reportedly a student of Imam
Malik ibn Anas
,
[13]
[14]
: 121
who was a student of the
Imam Ja'far al-Sadiq
, like Imam
Abu Hanifa
.
[15]
[16]
Thus all of the four great Imams of Sunni
Fiqh
are connected to
Imam Ja'far al-Sadiq
from the
Bayt
(Household)
of Muhammad, whether directly or indirectly.
[17]
Like Al-Shafi'i and
Dawud al-Zahiri
, Ahmad was deeply concerned with the extreme elasticity being deployed by many
jurists
of his time, who used their discretion to reinterpret the doctrines of
Qur'an
and
Hadiths
to suit the demands of
Caliphs
and wealthy.
[18]
Ibn Hanbal advocated for a literal interpretation of
Qur'an
and
Hadiths
. Influenced by the debates of his time, he was known for rejecting religious rulings (
fatwas
) from the
'Ijma
(consensus) of
jurists
of his time, which he considered to be speculative theology (
Kalam
). He associated them with the
Mu'tazilis
, whom he despised. Ibn Hanbal was also hostile to the discretionary principles of rulings in jurisprudence (
Usul al-fiqh
) mainly championed by the people of opinion, which was established by
Abu Hanifa
, although he did adopt al-Shafi'i's method in usul al-fiqh. He linked these discretionary principles with
kalam
. His guiding principle was that the
Quran
and
Sunnah
are the only proper sources of Islamic jurisprudence, and are of equal authority and should be interpreted literally in line with the
Athari
creed. He also believed that there can be no true consensus (
Ijma
) among jurists (
mujtahids
) of his time,
[18]
and preferred the consensus of Muhammad's companions (
Sahaba
) and weaker hadiths. Imam Hanbal himself compiled
Al-Musnad
, a text with over 30,000 saying, actions and customs of
Muhammad
.
[1]
Ibn Hanbal never composed an actual systematic legal theory on his own, and was against setting up juristic superstructures. He devoted himself to the task of collection and
study of Hadith
; and believed that legal rulings must be derived by referring directly to the
Qur'an
and
Sunnah
; instead of referring to a body of religious jurisprudence.
[19]
[20]
However; his followers would later establish a systematic legal methodology some generations after Ibn Hanbal's death.
[21]
[
self-published source
]
Much of the work of preserving the school based on Ibn Hanbal's method was laid by his student
Abu Bakr al-Khallal
; his documentation on the founder's views eventually reached twenty volumes.
[22]
[23]
The original copy of the work, which was contained in the
House of Wisdom
, was burned along with many other works of literature during the
Mongol siege of Baghdad
. The book was only preserved in a summarized form by the Hanbali jurist
al-Khiraqi
, who had access to written copies of al-Khallal's book before the siege.
[23]
Relations with the
Abbasid Caliphate
were rocky for the Hanbalites. Led by the Hanbalite scholar
Al-Hasan ibn 'Ali al-Barbahari
, the school often formed mobs of followers in 10th-century
Baghdad
who would engage in violence against fellow Sunnis suspected of committing sins and all
Shi'ites
.
[24]
During al-Barbahari's leadership of the school in Baghdad, shops were looted,
[25]
female entertainers were attacked in the streets,
[25]
popular grievances among the lower classes were agitated as a source of mobilization,
[26]
and public chaos in general ensued.
[27]
Their efforts would be their own undoing in 935, when a series of
home invasions
and
mob violence
on the part of al-Barbahari's followers in addition to perceived deviant views led to the Caliph
Ar-Radi
publicly condemning the school in its entirety and ending its official patronage by state religious bodies.
[27]
According to
Christopher Melchert
, medieval Hanbali literature is rich in references to saints, grave visitation, miracles, and relics.
[28]
Historically, the Hanbali school has been seen as one of the four major
Sunni
madhahib
(schools of law), and many prominent medieval
Sufis
, such as
Abdul Qadir Gilani
, were Hanbali jurists and mystics at the same time.
[28]
At some point between the 10th and 12th centuries, the Hanbali scholars began adopting the term “Salafi". The influential 13th century Hanbali theologian
Ibn Taymiyya
advocated Salafi thought as a theological endeavour and his efforts would create a lasting impact on the subsequent followers of the Hanbali school.
[29]
Now, most of the followers of the Hanbali school are present in
Saudi Arabia
,
United Arab Emirates
,
Oman
.
[30]
[31]
[32]
Principles
[
edit
]
Sources of law
[
edit
]
Like all other schools of Sunni Islam, the Hanbali school holds that the two primary sources of Islamic law are the
Qur'an
and the
Sunnah
found in
Hadiths
(compilation of sayings, actions and customs of
Muhammad
). Where these texts did not provide guidance, Imam Hanbal recommended guidance from established consensus of Muhammad's companions (
Sahabah
), then individual opinion of Muhammad's companions, followed in order of preference by weaker hadiths, and in rare cases qiyas (analogy).
[1]
The Hanbali school, unlike Hanafi and Maliki schools, rejected that a source of Islamic law can be a jurist's personal discretionary opinion or consensus of later generation Muslims on matters that serve the interest of Islam and community. Hanbalis hold that this is impossible and leads to abuse.
[18]
The Hanbali school also rejects
taqlid
(blind adherence to scholarly opinions) and encourages the practice of
Ijtihad
(independent reasoning) through the study of
Quran
and
Hadith
.
[33]
Ibn Hanbal rejected the possibility of religiously binding consensus (
Ijma
), as it was impossible to verify once later generations of Muslims spread throughout the world,
[18]
going as far as declaring anyone who claimed as such to be a liar. Ibn Hanbal did, however, accept the possibility and validity of the consensus of the
Sahaba
the first generation of Muslims.
[34]
[35]
Later followers of the school, however, expanded on the types of consensus accepted as valid, and the prominent Hanbalite
Ibn Taymiyyah
expanded legal consensus to later generations while at the same time restricting it only to the religiously learned.
[35]
Analogical reasoning (
Qiyas
), was likewise rejected as a valid source of law by Ibn Hanbal himself,
[18]
[36]
[37]
with a near-unanimous majority of later Hanbalite jurists not only accepting analogical reasoning as valid but also borrowing from the works of
Shafi'ite
jurists on the subject.
Ibn Hanbal's strict standards of acceptance regarding the sources of Islamic law were probably due to his suspicion regarding the field of
Usul al-Fiqh
, which he equated with speculative theology (
kalam
).
[38]
While demanding strict application of
Qur'an
and
Hadith
, Hanbali
Fiqh
is nonetheless flexible in areas not covered by Scriptures. In issues where the
Qur'an
and the
Hadiths
were ambiguous or vague; the Hanbali
Fuqaha
(jurists) engaged in
Ijtihad
to derive rulings. Additionally, the Hanbali madh'hab accepted the Islamic principle of
Maslaha
('public interest') in solving the novel issues.
[39]
In the modern era, Hanbalites have branched out and even delved into matters regarding the upholding (
Istislah
) of public interest (
Maslaha
) and even juristic preference (
Istihsan
), anathema to the earlier Hanbalites as valid methods of determining religious law.
Theology
[
edit
]
Ibn Hanbal taught that the Qur'an is uncreated due to Muslim belief that it is the word of
God
, and the word of God is not created. The
Mu?tazilites
taught that the Qur'an, which is readable and touchable, is created like other creatures and created objects. Ibn Hanbal viewed this as heresy, replying that there are things which are not touchable but are created, such as the Throne of God.
[40]
Unlike the other three schools of Islamic jurisprudence (
Hanafi
,
Maliki
, and
Shafi
), the Hanbali madhab remained largely traditionalist or
Athari
in theology
[41]
and it was primarily Hanbali scholars who codified the Athari school of thought.
Distinct rulings
[
edit
]
Purity (
tahara
)
[
edit
]
Ablution (
wudu'
)
[
edit
]
- Saying "
with the name of God
" (
bi-smi ll?h
) is necessary, but waived if one forgets or is ignorant.
- It is obligatory and a pillar (
rukn
) to wash the mouth and nose, and is not waived.
- It is obligatory and a pillar to wipe the entire head, including the ears, and is not waived. Wiping the neck is not recommended.
- It is recommended to lengthen the whiteness that will appear on the
Day of Judgement
by washing to the top of the arms and shins.
- Impurities, such as blood, pus, and vomit, nullify ablution if they come out the body in large amounts, but not small amounts. If they come out the front or back private parts, it nullifies it regardless of the amount. Also, urine and stool nullify it regardless of the amount and where it came out from.
- Light sleep when standing or sitting does not nullify ablution.
- Touching someone of the opposite sex with any part of the body nullifies ablution if done with lust (
shahwah
). The hair, teeth, and nails are not included.
- Touching the front or back private part with the hand nullifies ablution. The testicles are not included.
- Wind passing from the woman's front private part nullifies ablution.
- Eating camel meat nullifies ablution, whether raw or cooked. All other parts, such as its fat, liver, or pancreas, do not.
- Washing the dead
nullifies ablution.
- Apostasy
nullifies ablution.
Impurities (
najasa
)
[
edit
]
- A minimum of three wipes is obligatory to cleanse the impurity after relieving oneself, and any less will not suffice. If there is still impurity after that, more wipes must be used until the effect is achieved. Microscopic amounts are excused.
- Washing the hands three times is obligatory after awakening from a night's sleep. Naps during the day are not included.
- Impurities must be washed seven times with water to be rendered pure. Nothing can cleanse impurities except purifying (
?ah?r
) water.
- Transforming one substance into another does not render it pure, even if it changes its chemical properties, except alcohol (
khamr
).
- If an impurity falls into pure (
??hir
) water less than two
qullahs
in volume, all of it is rendered impure (
najis
). If it is more than two
qullahs
, it remains pure. If the liquid the impurity falls into is other than water, it will be rendered impure regardless of the amount.
- Semen (
mad?
) is pure.
- Blood, pus, vomit, pre-ejaculate fluid (
madh?
), and white discharge after urinating (
wad?
) are impure. However, a small amount of blood and pus is excused.
- Cat hair and saliva are pure.
- All seafood is generally pure and permissible.
- Pigs, dogs, donkeys, predators larger than a cat, birds with talons, and all animals derived from them are all impure and impermissible.
- Leather from unslaughtered animals is impure, even if tanned.
- Rennet from unslaughtered animals is impure and impermissible.
- Vinegar made with human intervention is impure and impermissible, but pure and permissible if formed naturally.
Prayer (
salah
)
[
edit
]
Standing (
qiyam
)
[
edit
]
Other views on where to place them do exist in the school, due to conflicting narrations from Ahmad:
- Above the navel and below the chest
[42]
- On the navel
- A choice wherever to place them
- Letting them hang free (
?adl
)
- Grasping them in obligatory prayers, but letting them hang free in voluntary prayers
- Reciting another
chapter
(
s?rah
) after reciting the chapter
al-Fatihah
is recommended and not obligatory.
- It is recommended to look at the place of prostration when standing and throughout the entire prayer, except the testimony.
Bowing (
ruku'
)
[
edit
]
- It is recommended to raise the hands (
raf? al-yadayn
) when going into bowing and rising from it.
[42]
- It is obligatory to recite the remembrance, "Glory be to my Lord, the Most Great" (
sub??ba rabbiya l-?a??m
), once, and recommended to do so three or more times.
- When standing after bowing, it is obligatory to recite the remembrance, "Our Lord, to you is all praise" (
rabban? laka l-?amd
). One has a choice whether to grasp the hands like before or not.
[43]
Prostration (
sujud
)
[
edit
]
- The fingers should be closed together and facing the
direction of prayer
(
qiblah
), including the thumb, and the tips should be align with the top of the shoulders.
- It is obligatory to recite the remembrance, "Glory be to my Lord, the Most High" (
sub??ba rabbiya l-a?l?
), once, and recommended to do so three or more times.
Sitting (
jalsa
)
[
edit
]
- It is obligatory to recite the supplication, "Lord, forgive me" (
rabbi ghfir l?
) once, and recommended to do so three or more times.
Testimony of faith (
tashahhud
)
[
edit
]
- The little and ring fingers of the right hand should be folded in, a circle should be made with the middle finger and thumb, and the index finger should be pointed when saying the name of God (
All?h
).
[42]
[44]
[45]
- It is recommended to look at the finger.
- It is permissible to raise the hands when rising.
- Peace and salutations upon Muhammad and extra supplications are only done in the sitting of the final testimony.
- It is recommended to sit in the outstretched (
at-tawarruk
) position in the sitting of the final testimony when the prayer has more than one.
Greeting of peace (
taslim
)
[
edit
]
- Two are obligatory and pillars which are not waived. The exact wording must be used: "All peace be on you and the mercy of God" (
as-sal?mu ?alaykum wa-ra?matu ll?h
). It is not permissible to omit a single letter, not even the definite article
al-
, or to replace
alaykum
with
alayk
.
[46]
Voluntary prayers
[
edit
]
Odd prayer (
salah al-witr
)
[
edit
]
- It is recommended to pray two
cycles
(
rak?atayn
) consecutively, and then separately. It is recommended to recite the
special supplication
(
qun?t
) after bowing, while raising the hands.
[46]
However, other ways to perform it are permissible.
- After reciting the special supplication, it is recommended to raise the hands when going into prostration.
Congregational prayer
[
edit
]
- In the absence of a valid excuse, it is obligatory for adult men to pray in congregation rather than individually.
[47]
Other
[
edit
]
- Most Hanbali scholars consider admission in a court of law to be indivisible, that is, a plaintiff may not accept some parts of a defendant's testimony while rejecting other parts. This position is also held by the Zahiri school, though opposed by the Hanafi and Maliki schools.
[48]
Reception
[
edit
]
The Hanbali school is now accepted as the fourth of the mainstream Sunni schools of law. It has traditionally enjoyed a smaller following than the other schools. In the earlier period, Sunni jurisprudence was based on four other schools:
Hanafi
,
Maliki
,
Shafi'i
and
Zahiri
; later on, the Hanbali school supplanted the Zahiri school's spot as the fourth mainstream
school
.
[49]
Hanbalism essentially formed as a
traditionalist
reaction to what they viewed as
bid'ah
(innovations) on the part of the earlier established schools.
[50]
Historically, the school's legitimacy was not always accepted. Muslim exegete
Muhammad ibn Jarir al-Tabari
, founder of the now extinct
Jariri
school of law, was noted for ignoring the Hanbali school entirely when weighing the views of jurists; this was due to his view that the founder, Ibn Hanbal, was merely a scholar of
Hadith
(prophetic traditions) and was not a
Faqih
(jurist) at all.
[51]
The Hanbalites, led by
Al-Barbahari
, reacted by
stoning
Tabari's home several times, inciting riots so violent that
Abbasid
authorities had to subdue them by force.
[52]
Upon Tabari's death, the Hanbalites formed a violent mob large enough that
Abbasid
officials buried him in secret, in an attempt to prevent further riots.
[24]
Similarly, the
Andalusian
Malikite Jurist and theologian
Ibn 'Abd al-Barr
made a point to exclude Ibn Hanbal's views from the books on Sunni Muslim jurisprudence.
[53]
Eventually, the
Mamluk Sultanate
and later the
Ottoman Empire
codified
Sunni Islam
as four schools, including the Hanbalite school at the expense of the
Zahirites
.
[54]
[55]
The
Hanafis
,
Shafi'is
and
Malikis
agreed on important matters and recognized each other's systems as equally valid; this was not the case with the Hanbalites, who were recognized as legitimate by the older three schools but refused to return the favor.
[50]
Differences with other Sunni schools
[
edit
]
In contrast to the
Hanafis
and the
Malikis
, in the absence of a
'Ijma
(juristic consensus), the opinion of a
Sahabi
(companion of
Muhammad
) is given priority over
Qiyas
(analogical reasoning, which early Hanbalis rejected) or
al-'urf
(customs of a land) which is completely rejected by Hanbalis. While Hanbalis require a unanimous consensus, Hanafis tend to follow the consensus of
Kufa
and Malikis that of
al-Madina
.
[
citation needed
]
Zahiris
, a less mainstream school, is sometimes seen as the closest to Hanbalis and Hanafis. However the similarities are only true for early Zahiris who followed the
Athari
creed. The branch that was largely instigated by
Ibn Hazm
which developed in
al-Andalus
,
al-Qarawiyyin
and later became the official school of the state under the
Almohads
, differed significantly from Hanbalism. It did not follow the
Athari
and
Taqlid
schools and opted for "logical Istidlal" (deductive demonstration/inference) as a way to interpret scripture that wasn't clear literally. Hanbalis rejected
kalam
as a whole and believed in the supremacy of the text over the mind and did not engage in dialectic debates with the
Mu'tazila
. Ibn Hazm, on the other hand, engaged in these debates and believed in logical reasoning rejecting most of
Mu'tazila
claims as
sophism
and absurd. Ibn Hazm, also scrutinised
hadith
corpus more severely. He adopted an attitude where he'd reject
hadiths
if he discovered something suspicious about the lives of those who reported it, or in the case where a narrator in the
Sanad
(transmission chain) is not a widely known figure. In doing so, he was aided by his vast historical knowledge.
[
citation needed
]
By the end of the
classical era
, the other three remaining schools had codified their laws into comprehensive jurisprudential systems; enforcing them far and wide. However, the Hanbalis stood apart from the other three
madh'habs
; by insisting on referring directly back to the
Qur’an
and
Sunnah
, to arrive at legal rulings. They also opposed the codification of
Sharia
(Islamic law) into a comprehensive system of jurisprudence; considering the
Qur'an
and
Hadith
to be the paramount sources.
[56]
Relationship with Sufism
[
edit
]
Sufism
, often described as the inner mystical dimension of Islam, is not a separate "school" or "sect" of the religion, but, rather, is considered by its adherents to be an "inward" way of approaching Islam which complements the regular outward practice of the
five pillars
; Sufism became immensely popular during the medieval period in practically all parts of the
Sunni
world and continues to remain so in many parts of the world today. As
Christopher Melchert
has pointed out, both Hanbalism and classical Sufism took concrete shapes in the ninth and early tenth-centuries CE, with both soon becoming "essential components of the high-medieval Sunni synthesis."
[57]
Although many Hanbali scholars today, identifying themselves with various
Salafi
movements and the contemporary manifestation of the
Wahhabi
movement within
Hanbalism
, shun Sufism and its practices such as the
Ziyarat
(visitations of the graves of
Awliyaa
), which they deem
heretical innovations
in religion; the Hanbali school of Sunni law had a very intimate relationship with Sufism throughout
Islamic history
.
[57]
There is evidence that many early medieval Hanbali scholars were very close to the Sufi martyr and saint
Hallaj
, whose mystical piety seems to have influenced many regular jurists in the school.
[58]
This is likely due to Al-Hallaj himself being a fanatical follower of Hanbali school with reports saying he would pray 500 time a day outside the tomb of Ahmed Bin Hanbal.
[59]
[60]
Hallaj was also saved by many Hanbalis during the multiple times he was arrested in Baghdad prior to his execution.
[61]
Tustari
was also known to be a Hanbali and was the Sufi teacher of the Hanbali polemicist
Al-Barbahari
.
[62]
Many later Hanbalis, meanwhile, were often Sufis themselves, including figures not normally associated with
Sufism
, such as
Ibn Taymiyyah
and
Ibn Qayyim al-Jawziyyah
.
[63]
Both these men, sometimes considered to be completely anti-Sufi in their leanings, were actually initiated into the
Qadiriyya
order
of the celebrated
mystic
and
saint
Abdul Qadir Gilani
,
[63]
who was himself a renowned Hanbali
Faqih
. As the
Qadiriyya
Tariqah
is often considered to be the largest and most widespread Sufi order in the world, with many branches spanning from
Turkey
to
Pakistan
, one of the largest Sufi branches is effectively founded on Hanbali school.
[58]
Other prominent Hanbalite scholars who praised Sufism include
Ibn 'Aqil
,
Ibn Qudamah
,
Ibn Rajab al-Hanbali
,
Muhammad Ibn ‘Abd al-Wahhab
, etc.
[64]
Although Muhammad Ibn 'Abd al-Wahhab is sometimes regarded as a denier of Sufism, both he and his early disciples acclaimed
Tasawwuf
; believing it to be an important discipline in
Islamic religion
.
[65]
[66]
Ibn 'Abd al-Wahhab prescribed various Sufi spiritual exercises to his followers for attaining
Zuhd
(asceticism), in accordance with
Qur'an
and
Hadith
. Extolling the virtuous Sufi
Awliya
(saints) who attained
Ma'rifa
(highest stage of mystical awareness in Sufism) as exemplars to his followers, Ibn 'Abd al-Wahhab stated:
" “From among the wonders is to find a Sufi who is a
faqih
and a scholar who is an ascetic (
zahid
).” For indeed those who are concerned with the piety of the heart are often associated with a lack of
ma‘rifah
, which would necessitate abstinence from wrong and make
jihad
necessary. And those who are in-depth in knowledge at times mention such wickedness and doubts that place them in err and deviation... So, His love itself is the basis of His worship, and assigning equals (
shirk
) in love is the basis of polytheism in His worship... This is why the
‘arif
Sufi
shaykhs
would advise many to pursue knowledge. Some of them would say: “A person only leaves a single
Sunnah
due to the pride in him.” "
[65]
List of Hanbali scholars
[
edit
]
- Abu Bakr al-Khallal
(d.311 AH) ? Jurist responsible for the school's early codification.
- Al-Hasan ibn 'Ali al-Barbahari
(d. 329 A.H.), an Iraqi traditionist and a jurist, author of the book Sharh al-Sunnah (disputed).
- Ibn Battah al-Ukbari
(d. 387 A.H.), an Iraqi theologian and jurisconsult, author of the book Al-Ibaanah.
- Ab? 'Abdull?h Muhammad Ibn Manda
(d. 395 A.H.), had?th master, biographer and historian from
Isfahan
.
- Al-Qadi Abu Ya'la
(d. 458 A.H.)
- Ibn Aqil
(d. 513 A.H.)
- Awn ad-Din ibn Hubayra
(d. 560 A.H.)
- Abdul Qadir Gilani
(d. 561 A.H.)
- Abu-al-Faraj Ibn Al-Jawzi
(d. 597 A.H.) ? A famous jurist, exegete, critic, preacher and a prolific author, with works on nearly all subjects.
- Hammad al-Harrani
(d. 598A.H.) ? A jurist, critic and preacher who lived in Alexandria under the reign of Salahudin.
- Abd al-Ghani al-Maqdisi
(d. 600 A.H.) ? A prominent hadith master from
Damascus
and the nephew of Ibn Qudamah.
- Ibn Qudamah
(d. 620A.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. One of two individuals referred to as
Shaykh al-Isl?m
within the Hanbali school.
[23]
- Diya al-Din al-Maqdisi
(d. 643 A.H.)
- Ibn Hamdan
, Ahmad al-Harrani (d. 695 A.H.) - A jurist and judge born and raised in
Harran
and later practised in
Cairo
- Taqi al-Din Ibn Taymiyah
(d. 728 A.H.) ? A well-known figure in Islamic history, known by his friends and foes for his expertise and controversial views in Islamic sciences.
- Ibn Muflih
al Maqdisi (d. 763 A.H.)
- Ibn al-Qayyim
(d. 751 A.H.) ? The closest companion and a student of
Ibn Taymiyah
, also a respected jurist in his own right.
- Ibn Rajab
(d. 795 A.H.) ? A prominent jurist, traditionist, ascetic and preacher, who authored several important works, largely commenting upon famous collections of traditions.
- Mar'? al-Karm?
(d. 1033 A.H.) - The main jurist of Hanbali Madhhab of his time in Al-Azhar University, Egypt and authority from the later generation of Hanbali Scholars. He was a scholar, the most knowledgeable person, a researcher, an interpreter of the Qur’an, a narrator of Hadith, an Islamic jurist, al-Usuli, a grammarian and one of the most prominent Hanbalis in Egypt.
- al-Bah?t?
(d. 1051 A.H.) - The leading jurist of Hanabilah of his time in Egypt and authority from the later generation of Hanbali Scholars.
- Muhammad ibn Abd-al-Wahhab
? A controversial Hanbali jurist and traditionalist, patronym of the
Wahhabi
movement.
- Ibn Humaid
(d. 1295 A.H.) ? A Hanbali jurist, traditionist, and historian.
- Abd al-Aziz ibn Baz
(d. 1419 A.H.) ? Former
Grand Mufti
of Saudi Arabia.
- Ibn al-Uthaymeen
(d. 1421 A.H.) ? A leading jurist, grammarian, linguist, and a popular preacher.
- Abdullah Ibn Jibrin
? A leading scholar of Saudi Arabia and was a former member of the Permanent Committee for Islamic Research and Fataawa in Saudi Arabia.
- Saleh Al-Fawzan
? A well-known scholar and prolific author in Saudi Arabia. He is currently a member of the
Permanent Committee
.
- Abdul Rahman Al-Sudais
? The leading imam and khateeb of the Grand mosque chief of the presidency of Haramain Committee, Saudi Arabia.
- Saud Al-Shuraim
? The former Imam and Khatib of the Grand Mosque Mecca and a professor of Islamic law at
Umm al-Qura University
.
See also
[
edit
]
References
[
edit
]
- ^
a
b
c
d
Ramadan, Hisham M. (2006).
Understanding Islamic Law: From Classical to Contemporary
.
Rowman Altamira
. pp. 24?29.
ISBN
978-0-7591-0991-9
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Gregory Mack, Jurisprudence, in
Gerhard Bowering
et al (2012), The Princeton Encyclopedia of Islamic Political Thought, Princeton University Press,
ISBN
978-0-691-13484-0
, p. 289
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"Sunnite"
.
Encyclopædia Britannica
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a
b
Ziauddin Sardar (2014), Mecca: The Sacred City, Bloomsbury,
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a
b
c
Daryl Champion (2002), The Paradoxical Kingdom: Saudi Arabia and the Momentum of Reform, Columbia University Press,
ISBN
978-0-231-12814-8
, p. 23 footnote 7
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State of Qatar
School of Law, Emory University
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Barry Rubin (2009), Guide to Islamist Movements, Volume 2, ME Sharpe,
ISBN
978-0-7656-1747-7
, p. 310
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Mohammad Hashim Kamali (2008), Shari'ah Law: An Introduction,
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Zaman, Muhammad (2012).
Modern Islamic thought in a radical age
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Man?qib al-im?m A?mad, ed. ??dil Nuwayhi?
, Beirut 1393/1973
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Ibn Taymiyyah propagated Salafi thought as a theological endeavor, and disciples of the Hanbali school adopted the term "Salafi." The precise time at which they did so?at some point during the tenth to twelfth century.
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. New York: Oxford University Press. pp. 107?108.
ISBN
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Hanbali School of Law .... Encourages the practice of independent reasoning (ijtihad) through study of the Quran and hadith. Rejects taqlid, or blind adherence to the opinions of other scholars..
- ^
Muhammad Muslehuddin, "Philosophy of Islamic Law and Orientalists," Kazi Publications, 1985, p. 81
- ^
a
b
Dr. Mohammad Omar Farooq, "The Doctrine of Ijma: Is there a consensus?," June 2006
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Mansoor Moaddel,
Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse
, pg. 32.
Chicago
:
University of Chicago Press
, 2005.
- ^
Christopher Melchert
, The Formation of the Sunni Schools of Law: 9th-10th Centuries C.E., pg. 185.
Leiden
:
Brill Publishers
, 1997.
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Christopher Melchert
, The Formation of the Sunni Schools of Law: 9th-10th Centuries C.E., pg. 182. Leiden: Brill Publishers, 1997.
- ^
Horo, Dilip (1989). "Chapter 5: SAUDI ARABIA: THE OLDEST FUNDAMENTALIST STATE".
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. Abingdon, Oxon: Routledge: Taylor & Francis. pp. 120?121.
ISBN
978-0-415-82444-6
.
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. Retrieved
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.
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Halverson, Jeffry R. (2010).
Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism
. Palgrave Macmillan. p. 34.
ISBN
978-0-230-10658-1
.
The Hanbalite madhhab, in contrast, largely maintained the traditionalist of Athari position.
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Ibn Qudamah
.
The Mainstay Concerning Jurisprudence (Al Umda fi 'l Fiqh)
.
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Shaikh Tuwaijiri
. pp. 18?19.
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Al-Buhuti,
Al-Raud al-murbi
, p. 72.
- ^
Al-Mughni (1/524).
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b
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from Al-Islam.org
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Marion Holmes Katz,
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, p. 128, 2013
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Falsafat al-tashri fi al-Islam
, p. 175. Trns. Farhat Jacob Ziadeh. Leiden: Brill Archive, 1961.
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Mohammad Sharif Khan and Mohammad Anwar Saleem,
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, pg. 34.
New Delhi
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,
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, pg. 29.
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,
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, pg. 20. Taken from
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Further reading
[
edit
]
- 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. "Han?bilah".
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)
- Dar Irfan Jameel.
"Introduction to Hanbali School of Jurisprudence"
.
- Vishanoff, David. "Nazz?m, Al-."
Ibid
.
[
full citation needed
]
- Iqbal, Muzzafar.
Chapter 1, "The Beginning"
,
Islam and Science
, Ashgate Press, 2002.
- Leaman, Oliver,
"Islamic Philosophy"
.
Routledge Encyclopedia of Philosophy
, v. 5, pp. 13?16.
External links
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edit
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