Hanbali school

Template:Short description {{#invoke:other uses|otheruses}} Template:Sunni Islam

The Hanbali schoolTemplate:Efn or Hanbalism is one of the four major schools of Islamic jurisprudence, belonging to the Ahl al-Hadith tradition within Sunni Islam.<ref name="hmr1">Template:Cite book</ref> It is named after and based on the teachings of the 9th-century scholar, jurist and traditionist, Ahmad ibn Hanbal (Template:Circa), and later institutionalized by his students. One who ascribes to the Hanbali school is called a Hanbali (Template:Langx, Template:Plural form Template:Langx or Template:Langx). It adheres to the Athari school of theology and is the smallest out of the four major Sunni schools, the others being the Hanafi, Maliki and Shafi'i schools.<ref>Gregory Mack, Jurisprudence, in Gerhard Böwering et al (2012), The Princeton Encyclopedia of Islamic Political Thought, Princeton University Press, Template:ISBN, p. 289</ref><ref>Template:Cite encyclopedia</ref><ref name=mecca>Ziauddin Sardar (2014), Mecca: The Sacred City, Bloomsbury, Template:ISBN, p. 100</ref>

Like the other Sunni schools, it primarily derives sharia from the Quran, hadith and views of Muhammad's companions.<ref name=hmr1/> 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.<ref name=mecca></ref> Hanbalis are the majority in the Arabian Peninsula, although the Salafi movement has grown, especially in Saudi Arabia, Qatar and the UAE.<ref name="dc1">Daryl Champion (2002), The Paradoxical Kingdom: Saudi Arabia and the Momentum of Reform, Columbia University Press, Template:ISBN, p. 23 footnote 7</ref><ref>Barry Rubin (2009), Guide to Islamist Movements, Volume 2, ME Sharpe, Template:ISBN, p. 310</ref><ref>State of Qatar School of Law, Emory University</ref> Hanbali minorities are found in Iraq, Syria, Egypt, and among Jordanian bedouins.<ref name="dc1" /><ref>Mohammad Hashim Kamali (2008), Shari'ah Law: An Introduction, Template:ISBN, Chapter 4</ref>

With the rise of the 18th-century conservative Wahabbi movement, the Hanbali school experienced a great reformation.<ref name=mz15/> 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.<ref name=mz15>Template:Cite book</ref> However, British orientalist Michael Cook argues Ahmad's own beliefs actually played "no real part in the establishment of the central doctrines of Wahhabism",<ref name="Michael Cook 1992 p. 198">Michael Cook, “On the Origins of Wahhābism,” Journal of the Royal Asiatic Society, Third Series, Vol. 2, No. 2 (Jul., 1992), p. 198</ref> and in spite of their shared tradition, "the older Hanbalite authorities had doctrinal concerns very different from those of the Wahhabis".<ref name="Michael Cook 1992 p. 198"/>

History

File:Madhhab Map3.png

Map of the Muslim world.

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,<ref name="Dutton">Template:Citation</ref><ref name="Haddad2007">Template:Cite book</ref>Template:Rp who was a student of the Imam Ja'far al-Sadiq, like Imam Abu Hanifa.<ref name="KassamBlomfield">Template:Citation</ref><ref name="Alia2015">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 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.<ref name="HistoryOfIslam">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

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.<ref name=ali281/> 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 and referred to as heretical apostates. When asked whether or not people should pray behind them in congregation , he said "One does not pray behind them, such as the Jahmiyyah and the Mu’tazilah."<ref>Kitab Al-Sunnah, Abdullah Ibn Ahmad Ibn Hanbal, P. 27</ref>. 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,<ref name=ali281/> 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.<ref name=hmr1/>

File:Ibnhanbal.jpg

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 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.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> However; his followers would later establish a systematic legal methodology some generations after Ibn Hanbal's death.<ref>I. M. Al-Jubouri, Islamic Thought: From Mohammed to September 11, 2001, pg. 122. Bloomington: Xlibris, 2010. Template:ISBNTemplate:Self-published source</ref>Template:Self-published inline 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.<ref>Template:Cite book</ref><ref name=bakr>Abu Zayd Bakr bin Abdullah, Madkhal al-mufassal ila fiqh al-Imam Ahmad ibn Hanbal wa-takhrijat al-ashab. Riyadh: Dar al 'Aminah, 2007.</ref> 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.<ref name=bakr/>

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 the Shias.<ref name=joel61>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. Template:ISBN</ref> During al-Barbahari's leadership of the school in Baghdad, shops were looted,<ref name=study>Christopher Melchert, Studies in Islamic Law and Society, vol. 4, pg. 151. Leiden: Brill Publishers, 1997.</ref> female entertainers were attacked in the streets,<ref name=study/> popular grievances among the lower classes were agitated as a source of mobilization,<ref>Ira M. Lapidus, Islamic Societies to the Nineteenth Century: A Global History, pg. 192. Cambridge: Cambridge University Press, 2012. Template:ISBN</ref> and public chaos in general ensued.<ref name=joel62>Joel L. Kraemer, pg. 62.</ref> 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.<ref name=joel62/><ref>Template:Cite book</ref>

According to Christopher Melchert, medieval Hanbali literature is rich in references to saints, grave visitation, miracles, and relics.<ref name="Melchert">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</ref> 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.<ref name="Melchert" />

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.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> Some scholars maintain Ibn Hanbal was "the distant progenitor of Wahhabism" and also inspired the similar Salafi movement.<ref>Template:Cite book</ref> Now, most of the followers of the Salafi movement are present in Saudi Arabia, United Arab Emirates, Oman.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite book</ref>

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).<ref name=hmr1/> 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.<ref name=ali281>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)</ref>

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,<ref name=ali281/> 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.<ref>Muhammad Muslehuddin, "Philosophy of Islamic Law and Orientalists," Kazi Publications, 1985, p. 81</ref><ref name="farooq">Dr. Mohammad Omar Farooq, "The Doctrine of Ijma: Is there a consensus?," June 2006</ref> Later followers of the school, however, expanded on the types of consensus accepted as valid, and the prominent Hanbalite Ibn Taymiyya expanded legal consensus to later generations while at the same time restricting it only to the religiously learned.<ref name="farooq"/> Analogical reasoning (Qiyas), was likewise rejected as a valid source of law by Ibn Hanbal himself,<ref name=ali281/><ref name=mansoor>Mansoor Moaddel, Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse, pg. 32. Chicago: University of Chicago Press, 2005.</ref><ref>Christopher Melchert, The Formation of the Sunni Schools of Law: 9th-10th Centuries C.E., pg. 185. Leiden: Brill Publishers, 1997.</ref> 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).<ref>Christopher Melchert, The Formation of the Sunni Schools of Law: 9th-10th Centuries C.E., pg. 182. Leiden: Brill Publishers, 1997.</ref> 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.<ref>Template:Cite book</ref> 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

Template:Aqidah 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.<ref name="Chair">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Unlike the other three schools of Islamic jurisprudence (Hanafi, Maliki, and Shafi), the Hanbali madhab remained largely traditionalist or Athari in theology<ref name=Halverson-34>Template:Cite book</ref> 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<ref name=TMCJ>Ibn Qudamah. The Mainstay Concerning Jurisprudence (Al Umda fi 'l Fiqh).</ref>
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.<ref name=TMCJ/>
• 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.<ref>Shaikh Tuwaijiri. pp. 18–19.</ref>

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).<ref name=TMCJ/><ref>Al-Buhuti, Al-Raud al-murbi, p. 72.</ref><ref>Al-Mughni (1/524).</ref>
• 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.<ref name=alislam>"Salat According to Five Islamic Schools of Law" from Al-Islam.org</ref>

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.<ref name=alislam/> 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.<ref>Marion Holmes Katz, Prayer in Islamic Thought and Practice, p. 128, 2013</ref>

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.<ref>hi Mahmasani, Falsafat al-tashri fi al-Islam, p. 175. Trns. Farhat Jacob Ziadeh. Leiden: Brill Archive, 1961.</ref>

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.<ref>Mohammad Sharif Khan and Mohammad Anwar Saleem, Muslim Philosophy And Philosophers, pg. 34. New Delhi: Ashish Publishing House, 1994.</ref> Hanbalism essentially formed as a traditionalist reaction to what they viewed as bid'ah (innovations) on the part of the earlier established schools.<ref name=franc29>Francis Robinson, Atlas of the Islamic World Since 1500, pg. 29. New York: Facts on File, 1984. Template:ISBN</ref>

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.<ref>Yaqut al-Hamawi, Irshad, vol. 18, pg. 57-58.</ref> 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.<ref>History of the Prophets and Kings, General Introduction, And, From the Creation to the Flood, pg. 73. Trsn. Franz Rosenthal. SUNY Press, 1989. Template:ISBN</ref> 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.<ref name=joel61/> 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.<ref>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.</ref>

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.<ref>Template:Cite encyclopedia</ref><ref>Chibli Mallat, Introduction to Middle Eastern Law, pg. 116. Oxford: Oxford University Press, 2007. Template:ISBN</ref> 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.<ref name=franc29/>

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.<ref>Template:Cite book</ref>

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."<ref name="Christopher Melchert 2001 pp. 352-367">Christopher Melchert, "The Ḥanābila and the Early Sufis," Arabica, T. 48, Fasc. 3 (2001), pp. 352-367</ref> The Hanbali school of Sunni law historically had a very intimate relationship with Sufism throughout Islamic history.<ref name="Christopher Melchert 2001 pp. 352-367"/><ref name="dc1" />

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.<ref name="Christopher Melchert 2001 p. 352">Christopher Melchert, "The Ḥanābila and the Early Sufis," Arabica, T. 48, Fasc. 3 (2001), p. 352</ref> 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.<ref>Template:Citation</ref><ref>The Passion of Al-Hallaj, Mystic and Martyr of Islam, Volume 1: The Life of Al-Hallaj

Louis Massignon

</ref> Hallaj was also saved by many Hanbalis during the multiple times he was arrested in Baghdad prior to his execution.<ref>Template:Citation</ref> Tustari was also known to be a Hanbali and was the Sufi teacher of the Hanbali polemicist al-Barbahari.<ref>Template:Cite journal</ref> Many later Hanbalis, meanwhile, were often Sufis themselves, including figures not normally associated with Sufism, such as Ibn Taymiyyah and Ibn Qayyim al-Jawziyyah.<ref name="Christopher Melchert 2001 p. 353">Christopher Melchert, "The Ḥanābila and the Early Sufis," Arabica, T. 48, Fasc. 3 (2001), p. 353</ref> 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,<ref name="Christopher Melchert 2001 p. 353"/> 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.<ref name="Christopher Melchert 2001 p. 352"/> Other prominent Hanbalite scholars who praised Sufism include Ibn 'Aqil, Ibn Qudamah, Ibn Rajab al-Hanbali, Muhammad Ibn ‘Abd al-Wahhab, etc.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

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.<ref name="auto">{{#invoke:citation/CS1|citation |CitationClass=web

}}</ref><ref>Template:Cite book</ref> 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.” "

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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.<ref name=bakr/>
• 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-Buhūtī (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 Hanbalī jurist and traditionalist, very controversial both amongst his Hanbalī & Non-Hanbalī contemporaries. He is the patronym of the Wahhabi movement.

See also

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

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.Template: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