Qui est l imam ahmad biography

Kitaabu Jawaabaatil Qur'aan. Kitaabul Manaasikil Kabeer. Kitaabul Manaasikis Sagheer. Imaam Nadeem R. A has mentioned the following to be amongst Imaam Ahmad's R. A literary works: Kitaabul Ilal. Kitaabul Manaasik. Kitaabuz Zuhd Kitaabul Imaan. Kitaabul Masaa'il Kitaabul Ashribah. Kitaabul Fadhaa'il Kitaabu Taa'atir Rasool. A children: 1. Saalih, born from Imaam Ahmad's first wife Aa'isha.

Abdullah, born from Imaam Ahmad's second wife Rayhaanah. The following were born from a slave girl Imaam Ahmad R. A purchased: 3. Imam Al-Shafi'ee. His Students:. It did not take long for Imam Ahmad to become widely known. More and more people started to become his students. People loved his teaching because he possessed wide knowledge about Islam and he was recognized as a highly pious man who spared no effort in the pursuit and dissemination of knowledge.

His most notably students include:. Narrator of Hadith and Fatwas ruling on a point according to Islamic law :. More and more people began to come to him from the neighboring cities for learning Islamic from Imam Ahmad. He did not leave Baghdad until the time of Mihnah details of mihnah is given below. His trials and imprisonment during Mihnah:.

During this period, Islamic scholars were punished, imprisoned, or even killed unless they conformed to the self-made and false Al-Mutazilah theology by some people at that time. The policy lasted for fifteen years from to AD and was widely supported by the most caliphs of that time. Caliph Al-Mamun declared his view that the Quran was created and tried to impose this false-understanding of his on people including scholars.

This was a testing times for true Islamic Scholars and jurists. However along-with Imam Ahmad, many true scholars remained steadfast in their view that the Quran is the words of Allah and was not created. However, Al-Mutasim did not show any kindness towards scholars and therefore, Iman, Ahmad remained in prison in Baghdad until the death of Al-Mutasim in AH approx.

However, Imam Ahmad was released with the condition to go back to his hometown in Baghdad. It was during this testing time that he had made a promise to Allah that he would not narrate any Hadith in complete form until his death. It was only after al-Wathiq's death and the ascent of his brother al-Mutawakkil , who was much more tolerating of the traditional Sunni beliefs, that Ibn Hanbal was welcomed back to Baghdad.

His appearance according to Siyar A'lam al-Nubala' is:. So, I greeted him, and he was an old man who dyed his hair. He was tall and extremely dark. Muhammad bin 'Abbas an-Nahwi said: "I saw Ahmad bin Hanbal with a handsome face, well-formed, and he dyed his hair with henna that was not too dark. He had black hairs in his beard, and I saw his clothes extremely white.

When I saw him, he was wearing a turban and an izar ". He died due to being severely ill. His son Salih describes his illness as: [ 44 ]. I went to him on Wednesday while he was feverish and breathing heavily. I had known his illness, and I used to nurse him when he was sick. I said to him, "O father, how did you break your fast last night? Then he wanted to get up, so he said, "Take my hand".

So I took his hand. When he went to the toilet, his legs weakened until he leaned on me. Other than doctors, all were Muslims. A doctor called Abd al-Rahman prescribed for him a gourd that was roasted and its water given to drink. This was on Tuesday, and he died on Friday. Historians relate his funeral was attended by , men and 60, women, and 20, Christians and Jews converted to Islam on that day.

Ibn Hanbal's principal doctrine is what later came to be known as "traditionalist thought," which emphasized the acceptance of only the Quran and hadith as the foundations of orthodox belief. Ibn Hanbal understood the perfect definition of God to be that given in the Quran , whence he held that proper belief in God constituted believing in the description which God had given of Himself in the Islamic scripture.

This mediating principle allowed the traditionalists to deny ta'wil figurative interpretations of the apparently anthropomorphic texts while concomitantly affirming the doctrine of the "incorporeal, transcendent deity". Although he argued for literalist meanings of the Qur'anic and prophetic statements about God, Ibn Hanbal was not a fideist and was willing to engage in hermeneutical exercises.

The rise of Imam Ahmad ibn Hanbal and the Ashab al-Hadith , whose cause he championed, during the Mihna ; would mark the stage for the empowerment and centering of corporealist ideas in the Sunnite orthodoxy. He disagreed with those speculative theologians who interpreted the Divine Form as something that represents pseudo-divinities such as the sun, moon, stars, etc.

He also believed that God created Adam "according to His form". Which form did Adam have before He created him? Ibn Hanbal favoured independent reasoning ijtihad and rejected blind following taqlid. Comparing taqlid to polytheism shirk , Ibn Hanbal states:. That fitna is shirk. Maybe the rejection of some of his words would cause one to doubt and deviate in his heart, and thereby be destroyed.

O Muhammad! I am turning with you to my Lord for the fulfillment of my need. As there exist historical sources indicating patently "mystical elements in his personal piety" [ 56 ] and documented evidence of his amiable interactions with numerous early Sufi saints, including Maruf Karkhi , [ 57 ] it is recognized that Ibn Hanbal's relationship with many of the Sufis was one of mutual respect and admiration.

He was asked about them and was told that they sat in mosques constantly to which he replied, 'Knowledge made them sit. He loved for me to become like this. As for the Sufis' reception of Ibn Hanbal, it is evident that he was "held in high regard" by all the major Sufis of the classical and medieval periods, [ 63 ] and later Sufi chroniclers often designated the jurist as a saint in their hagiographies, praising him both for his legal work and for his appreciation of Sufi doctrine.

Sufis of all orders regard him as blessed. His miracles were manifest and his intelligence sound He had a firm belief in the principles of religion, and his creed was approved by all the [theologians]. His corpse had not putrified and the shroud was still whole and undecayed. Although there is a perception that Ibn Hanbal or his school were somehow adverse to Sufism, scholars such as Eric Geoffrey have asserted that this opinion is more partial than objective, for there is no proof that the Hanbali school "[attacked] Sufism in itself any more than any other school," [ 68 ] and it is evident that "during the first centuries some major Sufis [such as Ibn Ata Allah , Hallaj , and Abdullah Ansari ] As has been noted by scholars, it is evident that Ibn Hanbal "believed in the power of relics," [ 13 ] and supported the seeking of blessing through them in religious veneration.

Indeed, several accounts of Ibn Hanbal's life relate that he often carried "a purse I may have seen him place it over his eyes, and dip it in water and then drink the water for a cure. Sufi scholar Gibril Haddad reports from al-Dhahabi that Ibn Hanbal "used to seek blessings from the relics of the Prophet. When asked by his son Abdullah about the legitimacy of touching and kissing Muhammad's grave in Medina , Ibn Hanbal is said to have approved of both these acts as being permissible according to sacred law.

According to Hanbali scholar Najm al-Din Tufi d. E , Ahmad ibn Hanbal did not formulate a legal theory; since "his entire concern was with hadith and its collection". More than a century after Ahmad's death, Hanbali legalism would emerge as a distinct school; due to the efforts of jurists like Abu Bakr al-Athram d.

Qui est l imam ahmad biography

E , Harb al-Kirmani d. E , 'Abd Allah ibn Ahmad d. E , Abu Bakr al-Khallal d. E etc. Ibn Hanbal also had a strict criterion for ijtihad or independent reasoning in matters of law by muftis and the ulema. Ibn Hanbal appears to have been a formidable opponent of "private interpretation," and actually held that it was only the religious scholars who were qualified to properly interpret the holy texts.

So, he traveled to many places and met many scholars. He studied with a good understanding what those scholars taught him. He was known to have a good memory and to master skillfully whatever he learned until he became an Imam in Hadith and Fiqh apart from being very pious and very strong in expressing the truth and in following the Sunnah. He became very famous above all - after his stand in what was known at that time as "The issue of Qur'an creation".

He is the initiator of what became later known as the Hambali Madhab school of Fiqh. He wrote many books in Tawheed, Sunnah, Fiqh and Tafseer. One of his most famous books is al-Musnad in Hadith.