Hanbali school

For other uses, see Hanbali (nisba).

The Hanbali school or Hanbalism (Arabic: ٱلْمَذْهَب ٱلْحَنْبَلِيّ, romanized: al-madhhab al-ḥanbalī) 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 (c. 780–855 CE), and later institutionalized by his students. One who ascribes to the Hanbali school is called a Hanbali, Hanbalite or Hanbalist (Arabic: ٱلْحَنْبَلِيّ, romanized: al-ḥanbalī, pl. ٱلْحَنْبَلِيَّة, al-ḥanbaliyya or ٱلْحَنَابِلَة, al-ḥanābila). It is the smallest and adheres the most strictly to the traditionalist school of theology out 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, and 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, British orientalist 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]

History

Map of the Muslim world. Hanbali (dark green) is the predominant Sunni school in Saudi Arabia and Qatar.^[12][5]

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

Sources of law

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 analogy (Qiyas).^[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]

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.^[33][34] 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.^[34] Analogical reasoning (Qiyas), was likewise rejected as a valid source of law by Ibn Hanbal himself,^[18][35][36] 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).^[37] 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.^[38] 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

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 Muʿtazilites 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.^[39] Unlike the other three schools of Islamic jurisprudence (Hanafi, Maliki, and Shafi), the Hanbali madhab remained largely traditionalist or Athari in theology^[40] and it was primarily Hanbali scholars who codified the Athari school of thought.

Distinct rulings

Purity (tahara)

Ablution (wudu')

• Saying "with the name of God" (bi-smi llāh) 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)

• 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 (ṭahūr) 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 (ṭāhir) 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 (madī) is pure.
• Blood, pus, vomit, pre-ejaculate fluid (madhī), and white discharge after urinating (wadī) 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)

Standing (qiyam)

• It is recommended to grasp (qabd) the hands below the navel, as stated in Kashshaf al-Qina' by Mansur al-Buhuti, al-Mughni of Ibn Qudamah, and other works. This is also the position of the Hanafi school, as well as Abu Hanifa and his students, Sufyan ath-Thawri, Ishaq ibn Rahuyah, Ibrahim an-Nakha'i, and other scholars among the predecessors (salaf).

Other views on where to place them do exist in the school, due to conflicting narrations from Ahmad:

1. Above the navel and below the chest^[41]
2. On the navel
3. A choice wherever to place them
4. Letting them hang free (ṣadl)
5. Grasping them in obligatory prayers, but letting them hang free in voluntary prayers

• Reciting another chapter (sūrah) 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')

• It is recommended to raise the hands (rafʿ al-yadayn) when going into bowing and rising from it.^[41]
• It is obligatory to recite the remembrance, "Glory be to my Lord, the Most Great" (subḥāba rabbiya l-ʿaẓīm), 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" (rabbanā laka l-ḥamd). One has a choice whether to grasp the hands like before or not.^[42]

Prostration (sujud)

• 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" (subḥāba rabbiya l-aʿlā), once, and recommended to do so three or more times.

Sitting (jalsa)

• It is obligatory to recite the supplication, "Lord, forgive me" (rabbi ghfir lī) once, and recommended to do so three or more times.

Testimony of faith (tashahhud)

• 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 (Allāh).^[41][43][44]
• 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)

• 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-salāmu ʿalaykum wa-raḥmatu llāh). It is not permissible to omit a single letter, not even the definite article al-, or to replace alaykum with alayk.^[45]

Voluntary prayers

Odd prayer (salah al-witr)

• It is recommended to pray two cycles (rakʿatayn) consecutively, and then separately. It is recommended to recite the special supplication (qunūt) after bowing, while raising the hands.^[45] 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

• In the absence of a valid excuse, it is obligatory for adult men to pray in congregation rather than individually.^[46]

Other

• 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.^[47]

Reception

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.^[48] Hanbalism essentially formed as a traditionalist reaction to what they viewed as bid'ah (innovations) on the part of the earlier established schools.^[49]

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.^[50] 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.^[51] 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.^[52]

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.^[53][54] 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.^[49]

Differences with other Sunni schools

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.^[55]

Relationship with Sufism

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."^[56] 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.^[56]

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.^[57] 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.^[58][59] Hallaj was also saved by many Hanbalis during the multiple times he was arrested in Baghdad prior to his execution.^[60] Tustari was also known to be a Hanbali and was the Sufi teacher of the Hanbali polemicist Al-Barbahari.^[61] Many later Hanbalis, meanwhile, were often Sufis themselves, including figures not normally associated with Sufism, such as Ibn Taymiyyah and Ibn Qayyim al-Jawziyyah.^[62] 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,^[62] 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.^[57] Other prominent Hanbalite scholars who praised Sufism include Ibn 'Aqil, Ibn Qudamah, Ibn Rajab al-Hanbali, Muhammad Ibn ‘Abd al-Wahhab, etc.^[63]

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.^[64][65] 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.” "

^[64]

List of Hanbali scholars

• 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.
• Abū 'Abdullāh Muhammad Ibn Manda (d. 395 A.H.), hadīth 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-Islām 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'ī al-Karmī (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-Bahūtī (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

• Islam portal

• Outline of Islam
• Adhan
• Islamic schools and branches
• Islamic views on sin
• Salat
• The four Sunni Imams
• Wudu

References

1. Ramadan, Hisham M. (2006). Understanding Islamic Law: From Classical to Contemporary. Rowman Altamira. pp. 24–29. ISBN 978-0-7591-0991-9.
2. Gregory Mack, Jurisprudence, in Gerhard Böwering et al (2012), The Princeton Encyclopedia of Islamic Political Thought, Princeton University Press, ISBN 978-0-691-13484-0, p. 289
3. "Sunnite". Encyclopædia Britannica. 2014.
4. Ziauddin Sardar (2014), Mecca: The Sacred City, Bloomsbury, ISBN 978-1-62040-266-5, p. 100
5. 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
6. State of Qatar School of Law, Emory University
7. Barry Rubin (2009), Guide to Islamist Movements, Volume 2, ME Sharpe, ISBN 978-0-7656-1747-7, p. 310
8. Mohammad Hashim Kamali (2008), Shari'ah Law: An Introduction, ISBN 978-1-85168-565-3, Chapter 4
9. Zaman, Muhammad (2012). Modern Islamic thought in a radical age. Cambridge University Press. pp. 15–17, 62–95. ISBN 978-1-107-09645-5.
10. Michael Cook, “On the Origins of Wahhābism,” Journal of the Royal Asiatic Society, Third Series, Vol. 2, No. 2 (Jul., 1992), p. 198
11. Bearman, Bianquis, Bosworth, van Donzel, Heinrichs, P. , Th. , C.E. , E. , W.P. (1960). "Aḥmad b. Ḥanbal". In Laoust, Henri (ed.). Encyclopaedia of Islam, Second Edition. Brill. ISBN 9789004161214. Archived from the original on 2021-11-05. Retrieved 2021-11-05. Founder of one of the four major Sunnī schools, the Ḥanbalī, he was, through his disciple Ibn Taymiyya [q.v.], the distant progenitor of Wahhābism, and has inspired also in a certain degree the conservative reform movement of the Salafiyya.{{cite book}}: CS1 maint: multiple names: authors list (link)
12. Jurisprudence and Law – Islam Reorienting the Veil, University of North Carolina (2009)
13. Dutton, Yasin, The Origins of Islamic Law: The Qurʼan, the Muwaṭṭaʼ and Madinan ʻAmal, p. 16
14. Haddad, Gibril F. (2007). The Four Imams and Their Schools. London, the U.K.: Muslim Academic Trust. pp. 121–194.
15. Zayn Kassam; Bridget Blomfield (2015), "Remembering Fatima and Zaynab: Gender in Perspective", in Farhad Daftory (ed.), The Shi'i World, I.B Tauris Press
16. Aliyah, Zainab (2 February 2015). "Great Women in Islamic History: A Forgotten Legacy". Young Muslim Digest. Retrieved 18 February 2015.
17. "Imam Ja'afar as Sadiq". History of Islam. Archived from the original on 2015-07-21. Retrieved 2012-11-27.
18. Chiragh Ali, The Proposed Political, Legal and Social Reforms, in Modernist Islam 1840-1940: A Sourcebook, pp. 281-282 Edited by Charles Kurzman, Oxford University Press, (2002)
19. Horo, Dilip (1989). "Chapter 5: SAUDI ARABIA: THE OLDEST FUNDAMENTALIST STATE". Holy Wars: The Rise of Islamic Fundamentalism. Abingdon, Oxon: Routledge: Taylor & Francis. p. 28. ISBN 978-0-415-82444-6.
20. B. Hallaq, Wael (2005). The Origins and Evolution of Islamic Law. Cambridge, UK: Cambridge University Press. pp. 159–160. ISBN 978-0-521-80332-8.
21. I. M. Al-Jubouri, Islamic Thought: From Mohammed to September 11, 2001, pg. 122. Bloomington: Xlibris, 2010. ISBN 978-1-4535-9585-5^{[self-published source]}
22. B. Hallaq, Wael (2005). "7: The formation of legal schools". The Origins and Evolution of Islamic Law. Cambridge, UK: Cambridge University Press. pp. 159–160. ISBN 978-0-521-80332-8.
23. Abu Zayd Bakr bin Abdullah, Madkhal al-mufassal ila fiqh al-Imam Ahmad ibn Hanbal wa-takhrijat al-ashab. Riyadh: Dar al 'Aminah, 2007.
24. Joel L. Kraemer, Humanism in the Renaissance of Islam: The Cultural Revival During the Buyid Age, pg. 61. Volume 7 of Studies in Islamic culture and history. Leiden: Brill Publishers, 1992. ISBN 978-90-04-09736-0
25. Christopher Melchert, Studies in Islamic Law and Society, vol. 4, pg. 151. Leiden: Brill Publishers, 1997.
26. Ira M. Lapidus, Islamic Societies to the Nineteenth Century: A Global History, pg. 192. Cambridge: Cambridge University Press, 2012. ISBN 978-0-521-51441-5
27. Joel L. Kraemer, pg. 62.
28. Christopher Melchert, The Ḥanābila and the Early Sufis, Arabica, T. 48, Fasc. 3 (Brill, 2001); cf. Ibn al-Jawzī, Manāqib al-imām Aḥmad, ed. ʿĀdil Nuwayhiḍ, Beirut 1393/1973
29. Ismail, Raihan (2021). "Chapter 1: Salafism". Rethinking Salafism: The Transnational Networks of Salafi ʿUlama in Egypt, Kuwait, and Saudi Arabia. New York, United States of America: Oxford University Press. p. 13. ISBN 9780190948955. 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.
30. "Hanbali school | Definition & Facts | Britannica". www.britannica.com. Retrieved 2023-09-24.
31. ".europarl.europa.eu/RegData/etudes" (PDF).
32. Ahmady, Kameel 2019: From Border to Border. Comprehensive research study on identity and ethnicity in Iran. Mehri publication, London. p 440.
33. Muhammad Muslehuddin, "Philosophy of Islamic Law and Orientalists," Kazi Publications, 1985, p. 81
34. Dr. Mohammad Omar Farooq, "The Doctrine of Ijma: Is there a consensus?," June 2006
35. Mansoor Moaddel, Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse, pg. 32. Chicago: University of Chicago Press, 2005.
36. Christopher Melchert, The Formation of the Sunni Schools of Law: 9th-10th Centuries C.E., pg. 185. Leiden: Brill Publishers, 1997.
37. Christopher Melchert, The Formation of the Sunni Schools of Law: 9th-10th Centuries C.E., pg. 182. Leiden: Brill Publishers, 1997.
38. Horo, Dilip (1989). "Chapter 5: SAUDI ARABIA: THE OLDEST FUNDAMENTALIST STATE". Holy Wars: The Rise of Islamic Fundamentalism. Abingdon, Oxon: Routledge: Taylor & Francis. pp. 120–121. ISBN 978-0-415-82444-6.
39. "Al-Ghazali, The Alchemy of Happiness, Chapter 2". Archived from the original on 2006-05-15. Retrieved 2006-04-09.
40. 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.
41. Ibn Qudamah. The Mainstay Concerning Jurisprudence (Al Umda fi 'l Fiqh).
42. Shaikh Tuwaijiri. pp. 18–19.
43. Al-Buhuti, Al-Raud al-murbi, p. 72.
44. Al-Mughni (1/524).
45. "Salat According to Five Islamic Schools of Law" from Al-Islam.org
46. Marion Holmes Katz, Prayer in Islamic Thought and Practice, p. 128, 2013
47. hi Mahmasani, Falsafat al-tashri fi al-Islam, p. 175. Trns. Farhat Jacob Ziadeh. Leiden: Brill Archive, 1961.
48. Mohammad Sharif Khan and Mohammad Anwar Saleem, Muslim Philosophy And Philosophers, pg. 34. New Delhi: Ashish Publishing House, 1994.
49. Francis Robinson, Atlas of the Islamic World Since 1500, pg. 29. New York: Facts on File, 1984. ISBN 0-87196-629-8
50. Yaqut al-Hamawi, Irshad, vol. 18, pg. 57-58.
51. History of the Prophets and Kings, General Introduction, And, From the Creation to the Flood, pg. 73. Trsn. Franz Rosenthal. SUNY Press, 1989. ISBN 978-1-4384-1783-7
52. Camilla Adang, This Day I have Perfected Your Religion For You: A Zahiri Conception of Religious Authority, pg. 20. Taken from Speaking for Islam: Religious Authorities in Muslim Societies. Ed. Gudrun Krämer and Sabine Schmidtke. Leiden: Brill Publishers, 2006.
53. "Law, Islamic". Encyclopedia.com. Retrieved 13 March 2012.
54. Chibli Mallat, Introduction to Middle Eastern Law, pg. 116. Oxford: Oxford University Press, 2007. ISBN 978-0-19-923049-5
55. Horo, Dilip (1989). "Chapter 5: SAUDI ARABIA: THE OLDEST FUNDAMENTALIST STATE". Holy Wars: The Rise of Islamic Fundamentalism. Abingdon, Oxon: Routledge: Taylor & Francis. pp. 40, 41, 53. ISBN 978-0-415-82444-6.
56. Christopher Melchert, "The Ḥanābila and the Early Sufis," Arabica, T. 48, Fasc. 3 (2001), pp. 352-367
57. Christopher Melchert, "The Ḥanābila and the Early Sufis," Arabica, T. 48, Fasc. 3 (2001), p. 352
58. "LOUIS MASSIGNON", The Theology of Louis Massignon, Catholic University of America Press, pp. 18–45, doi:10.2307/j.ctt1p6qppr.7, retrieved 2023-09-18
59. The Passion of Al-Hallaj, Mystic and Martyr of Islam, Volume 1: The Life of Al-Hallaj Louis Massignon
60. Massignon, L.; Gardet, L. (2012-04-24), "al-Ḥallād̲j̲", Encyclopaedia of Islam, Second Edition, Brill, retrieved 2023-09-18
61. Aigle, Denise (2003-05-15). "Christopher Melchert. « The Ḥanābila and the Early Sufis ». Arabica, XLVIII, 3 (2001), pp. 352-367". Abstracta Iranica. 24. doi:10.4000/abstractairanica.34544. ISSN 0240-8910.
62. Christopher Melchert, "The Ḥanābila and the Early Sufis," Arabica, T. 48, Fasc. 3 (2001), p. 353
63. Al-Makki, 'Abd al-Hafiz (21 November 2010). "Sufism and the Imams of the Salafi Movement: Introduction". Deoband.org. Archived from the original on 21 January 2021.
64. al-Makki, 'Abd al-Hafiz (January 2011). "Shaykh Muhammad bin 'Abd al-Wahhab and Sufism". Deoband.org. Archived from the original on 11 January 2015. Retrieved 3 April 2015.
65. Rida, Rashid (1925). Commentary of Shaykh 'Abd Allah bin Shaykh Muhammad bin 'Abd al-Wahhab al-Najdi's Al-Hadiyyah al-Suniyyah. Egypt: Al Manar Publishers. p. 50.

Further reading

• 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)
• Dar Irfan Jameel. "Introduction to Hanbali School of Jurisprudence".
• Vishanoff, David. "Nazzām, 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

• Hanbaliyyah at Overview of World Religions