Hanbali school

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The Hanbali school

Shafi'i schools.[2][3][4]

Like the other Sunni schools, it primarily derives

Jordanian bedouins.[5][8]

With the rise of the 18th-century conservative

Wahabbi movement, the Hanbali school experienced a great reformation.[9] The Wahhabi movement's founder, Muhammad ibn Abd al-Wahhab, collaborated with the House of Saud to spread Hanbali teachings with a Wahhabist 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]

History

Map of the Muslim world. Hanbali (dark green) is found in parts of Iraq, Egypt and Syria.

Imam Ja'far al-Sadiq from the Bayt (Household) of Muhammad, whether directly or indirectly.[15]

Like Al-Shafi'i and

Sahaba) and weaker hadiths. Imam Hanbal himself compiled Al-Musnad, a text with over 30,000 saying, actions and customs of Muhammad.[1]

Legal questions of Abu Dawud al-Sijistani addressed to Ibn Hanbal, produced October 879

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

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.[22]

Relations with the

Ar-Radi publicly condemning the school in its entirety and ending its official patronage by state religious bodies.[26][27]

According to

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][30] Some scholars maintain Ibn Hanbal was "the distant progenitor of Wahhabism" and also inspired the similar Salafi movement.[31] Now, most of the followers of the Salafi movement are present in Saudi Arabia, United Arab Emirates, Oman.[32][33][34]

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

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.[16]

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,

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).[39] 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.[40] 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

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    Ibn Hanbal taught that the Qur'an is uncreated due to Muslim belief that it is the word of

    Athari in theology[42]
    and it was primarily Hanbali scholars who codified the Athari school of thought.

    Distinct rulings

    Purity (tahara)

    Ablution (wudu')

    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
      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[43]
    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
      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')

    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).[43][45][46]
    • 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.[47]

    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.[47] 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.[48]

    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.[49]

    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:

    bid'ah (innovations) on the part of the earlier established schools.[51]

    Historically, the school's legitimacy was not always accepted. Muslim exegete

    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.[52] 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.[53] 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.[23] 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.[54]

    Eventually, the

    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.[51]

    Differences with other Sunni schools

    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.[57]

    Relationship with Sufism

    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."[58] The Hanbali school of Sunni law historically had a very intimate relationship with Sufism throughout Islamic history.[58][5]

    There is evidence that many early medieval Hanbali scholars were very close to the Sufi martyr and saint

    Ibn Qudamah, Ibn Rajab al-Hanbali, Muhammad Ibn ‘Abd al-Wahhab, etc.[65]

    Although Muhammad Ibn 'Abd al-Wahhab is sometimes regarded as a denier of Sufism, both he and his early disciples acclaimed

    ‘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.” "

    [66]

    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.
    • 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.[22]
    • 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 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.
    • Wahhabi
      movement.

    Notes

    1. Arabic: ٱلْمَذْهَب ٱلْحَنْبَلِيّ, romanized
      : al-madhhab al-ḥanbalī

    See also

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    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.
    Retrieved from "https://en.wikipedia.org/w/index.php?title=Hanbali_school&oldid=1285934076"