Imaam Ahmad ibn Hanbal

[beleiver]

It is natural that one who knows not sincerely seeks knowledge and consults those who he/she trusts as being more knowledgeable than him/her self, and also truthful -when he/she still doesn't know.

Running government requires that the people of sincere truth, knowledge, and wisdom are kept close and consulted before consulting the less knowledgeable and less wise, and also before a decision is made.

It is important that people do not wrongly misinterpret such a logically sound concept and turn it upside down during interpretation.

Thanks for that reply, put like that it makes perfect sense...
However, i am cautious as when we look at how Christianity and the message of Jesus was corrupted by the church i am sure they used the same excuses...The institution of the Catholic church virtually prohibited the unqualified from interpreting the bible for themselves as it would of exposed their lies and innovations and hypocrisy and their Nicene Creed as something Jesus warned against...Seems Iman Ahmad didn't like personal interpretation for very different and genuine reasons.

It seems Iman Ahmad is a very misunderstood figure.. I have seen hardcore conservative Musilms use his works to denounce Sufis and spread divisions in the community but it would seem he had great respect for Sufis and had no problem with saints and artifacts and did a lot to bring about unity and understanding to the Ummah and was not at all like i thought...

I believe I jumped to conclusions on this matter, thanks for guiding me right...

 

[ZeeshanParvez]

Is Hanbal the one who said only an elite clergy can interpret the word of Allah and Muslims must obey that elite?

How is this not forging a partnership or claiming to be an intermediate with Allah which is clearly warned against?

And how is this not an innovation? unless someone can show me the verse where Allah permits a church like hierarchy of supreme interpreters who must be obeyed His personal guidance to His slaves?

Islam does not have church like hierarchy of supreme interpreters.

It has al-‘ulamaa’ (scholars). Allaah says in the Qur'aan


"It is only al-‘ulamaa’ among His slaves that fear Allaah"

[Faatir 35:28]


This Verse shows that there are people who are designated al-'ulamaa'

So, you have those who are al-'ulamaa and those are not al-'ulamaa.

Once you grasp this simple concept which Allaah has mentioned in the above Verse, then it is not difficult to understand that the wise Muslim either adopts the course to become one from among the al-'ulamaa' or he asks them when he does not know a matter.

- - - Updated - - -

Thanks for that reply, put like that it makes perfect sense...
However, i am cautious as when we look at how Christianity and the message of Jesus was corrupted by the church i am sure they used the same excuses...The institution of the Catholic church virtually prohibited the unqualified from interpreting the bible for themselves as it would of exposed their lies and innovations and hypocrisy and their Nicene Creed as something Jesus warned against...Seems Iman Ahmad didn't like personal interpretation for very different and genuine reasons.

It seems Iman Ahmad is a very misunderstood figure.. I have seen hardcore conservative Musilms use his works to denounce Sufis and spread divisions in the community but it would seem he had great respect for Sufis and had no problem with saints and artifacts and did a lot to bring about unity and understanding to the Ummah and was not at all like i thought...

I believe I jumped to conclusions on this matter, thanks for guiding me right...

I did not see that reply of yours.

Please note that not even the likes of Ibn Taymiyyah (may Allaah have mercy on him) paint all the Sufis with the same brush.

Rather, as with any group, you have Sufis who follow the Qur'aan and Sunnah and you have those who introduce innovations into the Diin and misguide people.

 

[azc]

Imam Ahmed's 10 golden advices to his son on his wedding day:
https://www.tafseer-raheemi.com/ima...is-wedding-day/?_e_pi_=7,PAGE_ID10,3573024297

[TABLE="class: grid, width: 100%, align: center"]
[TR][TD]Imam Ahmed's 10 golden advices to his son on his wedding day - Tafseer Raheemi
...[/TD][/TR][/TABLE]

 

[azc]

Imām ibn al-Muflih states: "I found in the book of Qadhi Abu Ya'la's grandson, mention regarding the differences in the ]Hanbali[ school ]regarding kalām[ and the authentic opinion from the statements of Imam Ahmad is that kalām is legislated ]in shari'ah[ and permitted to be used in debate as evidence against the people of innovation. Books were written in refutation upon them and in agreement with that were the scholars of verification such as al-Qadhi ]Abu Ya'la[ and ]Imam[ al-Tamimi from among a great number of scholars who agreed with that. He stated,
‘Regarding those formers who opined to the ]earlier[ view of Imam Ahmad, then it has been abrogated.’ He narrates from Imam Ahmad that he stated: ‘We would order to remain silent until we were invited to order that which became necessary upon us to repel that ]deviance[.’ He demonstrated that from his statements as he used as evidence the verse of Allah: "And debate with them with what is best." ]Surah al-Nahl: 120[ and that is established from the debates of His Prophets )alayhimussalam( because some of their ]the deviants[ arguments are true and some of it is falsehood and there is no way to differentiate the truth except distinguishing the two by looking and understanding it's truth."
]al-Adāb al-Sharī'ah, 1/227[

ووجدت في كتاب لولد ولد القاضي أبي يعلى ذكر فيه خلافا في المذهب وكلام أحمد في ذلك قال والصحيح أن الكلام مشروع مأمور به وتجوز المناظرة فيه والمحاجة لأهل البدع ووضع الكتاب في الرد عليهم وإلى ذلك ذهب أئمة التحقيق القضي والتميمي في جماعة المحققين تمسكوا في ذلك. وقال: وما تمسك به الأولون من قول أحمد فهو منسوخ قال أحمد في رواية حنبل قد كنا نأمر بالسكوت فلما دعينا إلى أمر ما كان بد لنا أن ندفع ذلك وتبين من أمره ما ينتفي عنه ما قالوه ثم استدل لذلك بقوله تعلى: )وَحَٰدِلْهُم بِاْلَّتىِ هِىَ أَحْسَنُ( ]النحل: ١٢٥[ وبأنه قد ثبت عن رسوله الجدال ولأن بعض اختلافهم حق وبعضه باطل ولا سبيل إلي التميز بينهما إلا بالنظر فعلمت صحته ]الآداب الشرعية, ٢٢٧/١[

 

[azc]

Abu Bakr Marroozi (rahimahullah) once explained the character of Imaam Ahmed (rahimahullah) by mentioning the following:

Abu ‘Abdillah, Imaam Ahmed bin Hambal (rahimahullah), would not behave ignorantly, and if any person behaved ignorantly towards him, he would exercise tolerance and forbearance and would say, “Allah Ta‘ala is sufficient for me.” He would not harbor malice for anyone, nor would he act on impulse. He was extremely humble, displayed excellent character and was always seen smiling. He was soft in his approach when interacting with people and was never found to be harsh. If he liked any person, then his love would be for the sake of Allah Ta‘ala, and if he disliked some person, then his dislike would be for the sake of Allah Ta‘ala. If any aspect of Deen was violated, he would become extremely angry for the sake of Allah Ta‘ala. He would tolerate and endure the harm and inconvenience which was caused to him by his neighbors.

(Siyar A’laam min Nubalaa 11/220-221)

 

[azc]

Imam Ahmad bin Hanbal was the leader of the Muhadditheen and the trustee of Sunnat. Imam was brought from Riqah to Baghdad to debate upon the issue of Khalqe-Quraan. The Khalifa and scholars of his court where of the opinion that Quraan is a creation when the Imam was in firm view of the opposite. A lot of pressure was placed upon the Imam to change his view. They scared and threatened him. But the Imam was oblivious to all this and stayed firm on the right path. When Imam Ahmad did not change his view by any means he was brought before Mutasim, upon his denial and view he was given 28 lashes by the order of the Khalifa. A fresh executioner would only give him two whips and then another lasher would come.Imam Ahmad would state upon every lash received: bring me evidence from Allah’s book or the tradition of the Prophet so that I can believe this viewpoint.’ Imam Ahmad was jailed for 28 weeks (approx six months) and during this period he was lashed 34 times.
(Al-bidayah wan-nihayah)

Muhammad bin Ismail Bukhari states that I had heard Imam Ahmad was lashed in such a manner that if one of those lashes was to hit an elephant it would scream and run. This fortitude and steadfastness of Imam Ahmad eliminated this issue of Khalqe-Quraan for ever and the Muslim Ummat was saved from this great religious danger. (Muhadditheen-e-Izaam)

Departure:

Imam Ahmad lived to 77 years of age. He remained ill for 9 days. There would be crowds of visitors. When the Sultan found out he put guards upon his door and in the street and appointed correspondents to keep him informed. The crowds swelled and swelled until the street was closed off. People filled surrounding streets and mosques. It became difficult to shop, buy and sell. Blood started to come in Imam Ahmad’s urine. The doctor was asked and he said worry and grief has broken his insides. On Thursday his situation worsened. His student Mirwazee states: ‘I performed ablution for him and even though he was in agony he guided me to perform Khilal of his fingers.’ On the eve of Friday his condition worsened further. (As above) The son of Imam Ahmad states ‘I was sat by my father at the time of his death. I had the cloth in my hand to tie around his jaws after passing. He would lose consciousness and we would think that he had departed then he would regain consciousness and at that time he would state: ‘not yet, not yet.’ When this occurred the third time I asked him as to why he was stating this, he said: ‘son you do not know that the cursed Satan is stood by me and is biting on his finger angrily and in grief. He is saying that Ahmad you have gone out of my grasp. When he says this I say to him that I have not got out yet.’ (i.e. until my life does not leave my body I am not certain). Imam passed away on the 12th Rabiul-Awwal 241 hijri. The whole city was overwhelmed. No one had seen so many people for a Janaza. The amount of people for this Janaza was estimated at 800,000 men and 60,000 women. (as above) Meetings during dreams: Ahmad bin Muhammad Lubde states that I saw Imam Ahmad in a dream. I asked him how he fared in front of Allah. He said: ‘he forgave me and said: ‘O Ahmad remember you took sixty lashes for me?’ I replied yes I do remember. Allah then replied: ‘I have made myself permissible for you that you may take enjoyment by its sight.’A Tarsusee (dweller ofTarsus) prayed to Allah that O Allah show me the grave of dwellers so that I can ask them regarding Imam Ahmad that how he has fared with you. He says: ‘after ten years I saw a dream that people came out of their graves and all of themare wantingto speak to me. They said to me ‘you have been praying to Allah for ten years so that you can see us and ask from us regarding such a person that from the time he has separated from you the Angels are lavishing him with ornaments under the tree of Tuba.’ Abu Muhammad Abdul-Haq said that showed Imam Ahmads his high stature, his esteemed position and rank. This is the only way the Angels could describe his position and display his high rank.
(Kitabul-Ruh)

Muhammad bin Khuzaimah states ‘I saw Imam Ahmad in a dream after his departure that he is walking in a proud manner. I asked him regarding his walk’. He replied: ‘I have to go to Jannat’. I asked ‘what Allah did with you’. He said, ‘he forgave me and placed a crown on my head and slippers (Nalain) on my feet and then he said: ‘O Ahmad, this is because you did not call Quran a creation, then he said to me: recite that prayer that you have received from Sufyan Thauri’. I recited:‘Yaa Rabbe Kullu shaiy-in bequdrateka, Alaa kulle shaiy-in ighfirlee kulle shaiyin, wa laa tas-alneeanshaiy-in.’Then Allah said: ‘this is Jannat, enter within’. ‘I went in.’ (Zaheerul-asfeyaa, pg 313)

 

[azc]

Marroozi (rahimahullah) mentions:

I once saw Abu ‘Abdillah, Imaam Ahmed bin Hambal (rahimahullah), stand to complete his ma’mool (apportioned amount) of tahajjud after approximately half the night had passed. He then remained engaged in completing it until it was close to the time of sehri. I also saw him performing nafl salaah (i.e. the sunnah of awwaabeen) between maghrib and ‘esha.

(Siyar A’laam min Nubalaa vol. 11 pg. 223)

‘Abdullah (rahimahullah), the son of Imaam Ahmed (rahimahullah), mentions:

I would often observe my respected father engaging in du‘aa at the time of sehri. He would make du‘aa for many people and would take their names when making du‘aa for them. He would make abundant du‘aa, and his du‘aa would be made in a soft voice.

He would perform nafl salaah between maghrib and ‘esha. After performing ‘esha, he would perform a few rakaats of nafl salaah. Thereafter, he would perform his witr. He would then sleep for a short while, after which he would stand and engage in performing tahajjud salaah. When performing tahajjud, he would recite the Qur’aan Majeed in a soft tone due to which I often could not hear his full recitation.

He would fast continuously for some time, and would thereafter leave fasting for some time (as was the mubaarak sunnah of Rasulullah (sallallahu ‘alaihi wasallam)). However, he would not leave out the sunnah fasts of Mondays and Thursdays, and the thirteenth, fourteenth and fifteenth of every month.

(Siyar A’laam min Nubalaa vol. 11 pg. 223)

 

[azc]

If Imaam Ahmed (rahimahullah) received an invitation to a da’wat, be it a wedding or some other da’wat, then he would accept the invitation. If due to some excuse, he was unable to attend the da’wat, he would excuse himself from attending. However, if he attended a da’wat and had seen wrong taking place e.g. the food being served in silver or gold utensils or any other wrong, he would immediately wake up and leave the da’wat.

(Siyar A’laam min Nubalaa vol. 11 pg. 226)

 

[azc]

Muhammad bin Hasan bin Haroon once mentioned, “I noticed that whenever Abu ‘Abdillah, Imaam Ahmed bin Hambal (rahimahullah), would walk on the road, he disliked that people walk behind him out of honor for him.”

(Siyar A’laam nin Nubalaa 11/226)

Imaam Yahya bin Ma‘een (rahimahullah) said, “I never saw a person like Imaam Ahmed (rahimahullah). We remained with him for fifty years, yet we never saw him, on even a single occasion, boast and express his superiority over us, despite the abundant virtue that he possessed.”

(Siyar A’laam nin Nubalaa 11/214)

 

[azc]

Imaam ‘Abdur Razzaaq (rahimahullah) once remembered the following incident regarding Imaam Ahmed (rahimahullah), and began to tear as he narrated it. He said:

When Imaam Ahmed (rahimahullah) arrived, I learnt that all his money was depleted. I thus took ten dinars (gold coins) and presented them to him. When I presented the money to Imaam Ahmed (rahimahullah), he smiled and said, “O Abu Bakr! If there was any person from whom I would have accepted something as assistance, it would have been you.” Saying this, Imaam Ahmed (rahimahullah) declined to accept the money from me.

Note: Perhaps Imaam Ahmed (rahimahullah) declined to accept the financial assistance of Imaam ‘Abdur Razzaaq (rahimahullah) as he felt that he would be able to earn wealth in a halaal manner and remain independent from the creation. The focus of these great servants of Allah Ta‘ala was always towards Allah Ta‘ala, and they never turned their gaze towards the creation, seeking handouts and gifts from them.

(Siyar A’laam min Nubalaa vol. 11 pg. 229)

 

[azc]

‘Amr Al-Naaqid narrates the following incident:

We were once seated in the presence of Imaam Wakee’ (rahimahullah) when Imaam Ahmed (rahimahullah) arrived and joined the gathering. He sat with extreme humility and respect.

I asked Imaam Ahmed (rahimahullah), “O Abu ‘Abdillah! Imaam Wakee (rahimahullah), honors you, so why don’t you speak freely in his presence?” Imaam Ahmed (rahimahullah) replied, “Even though he honors me, it is only befitting that I show him respect by remaining silent in his presence (and only speaking when required to speak).”

(Manaaqib Imaam Ahmed libnil Jowzi pg. 70)

 

[azc]

Ja’far As-Saa-igh (rahimahullah) narrates the following:

Among the neighbours of Imaam Ahmad bin Hambal (rahimahullah) was a man who was involved in many sins, evils and shameless deeds. One day, this man came to the gathering of Imaam Ahmad bin Hambal (rahimahullah) and greeted him with salaam. Although Imaam Ahmad (rahimahullah) replied to his salaam, he did not show him attention and receive him with warmth. Rather, he seemed uncomfortable in the presence of this man.

The man immediately perceived the discomfort of Imaam Ahmad (rahimahullah) and thus said, “O Abu ‘Abdillah (rahimahullah)! Why are you uncomfortable in my presence? On account of a dream that I saw, I have completely changed and I am no longer the person that you knew me to be.” Imaam Ahmad (rahimahullah) asked, “What dream did you see?”

The man replied, “I saw Rasulullah (sallallahu ‘alaihi wasallam) in my dream. It seemed as though he was on an elevated area while many people were seated below him. One by one, the people stood and asked Rasulullah (sallallahu ‘alaihi wasallam) to make du‘aa for them. As they stood and made their request, Rasulullah (sallallahu ‘alaihi wasallam) made du‘aa for them, until only I remained. I also wanted to stand and ask Rasulullah (sallallahu ‘alaihi wasallam) to make du‘aa for me, but I felt embarrassed and ashamed to do so on account of my evil actions and ways. Rasulullah (sallallahu ‘alaihi wasallam) then addressed me and asked, “O so-and-so! Why do you not stand and ask me to make du‘aa for you?” I replied, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! It is my shame and embarrassment of my evil deeds that prevents me from doing so.” Rasulullah (sallallahu ‘alaihi wasallam) responded, “If it is shame and embarrassment that prevents you, then stand and ask me for du‘aa. I will still make du‘aa for you, as you love my Sahaabah (radhiyallahu ‘anhum) and do not speak ill of them.” I thus stood and Rasulullah (sallallahu ‘alaihi wasallam) made du‘aa for me. When I thereafter awoke, I found that Allah Ta‘ala had instilled within me complete hatred and disgust for all the sins that I was involved in.”

When Imaam Ahmad (rahimahullah) heard this incident, he addressed us saying, “O Ja’far! O so-and-so! Tell people of this incident and do not forget it, as it is beneficial and inspiring.”

(Kitaabut Tawwaabeen – Ibnu Qudaamah pg. 186-187)