الإمام
أحمد بن محمد
بن حنبل
الشيبانى (رحمه
الله)
Al-Imaam
Ahmad Ibn Muhammad ibn Hanbal ash-Shaibaanee
(Rahimahu-llah)
164
– 241 AH
LECTURE 1
Linguistically, the word ‘aqeedah
means: ‘to knot, bind, fasten tightly,
fortify, consolidate and cement.’
Technically, the word 'aqeedah
means, ‘a firm, unwavering belief or conviction - which is not open to
any doubt - in the mind and heart of the
one who holds this conviction.’
Therefore, the Islamic ‘Aqeedah (Creed) refers to a
firm unwavering faith (Imaan) in the following:
1) Allah, the Most High, and what is
due to Him of the Tawheed in one’s
belief, worship and obedience to Him,
2) His Angels,
3) His Scriptures,
4) His Messengers,
5) The Last
Day,
6) The Divine
Decree (Qadr and Qadaa’): accepting its good and its evil, &
7) What is
confirmed from the remaining matters of the Unseen and reports concerning the
previous nations.
Ahl al-Sunnah wal-Jamaa’ah are all those who follow the path which the Prophet (peace and blessing be upon
him) and His Companions were upon.
They are named “Ahl al-Sunnah”
due to their adherence to, and following of, the Sunnah of the Prophet (peace and blessings of Allah be upon him).
They are named the “Jamaa’ah”
because they are those who have gathered upon the Truth, and have not divided into sects in the religion among themselves; and they have followed
that which the Salaf (Early
Generations) of this Ummah (nation)
have unanimously agreed upon.
Since they alone, in
exclusion to all others, are the followers
of the Sunnah of the Messenger of
Allah (peace and blessing of Allah be upon him), following/adhering to his path, they are also known as “Ahl al-Ittiba” (those who follow
strictly).
They are in this world “The Victorious Group” [at-Taa'ifah al-Mansoorah] and in the hereafter
“The Saved
Sect” [al-Firqah an-Naajiyyah].
The Four Well
Known Imams
Abu Haneefah an-Nu‘mân ibn Thâbit was born in Kufa in 80 AH (d. 150). He made his living as a cloth merchant but
devoted his entire life to studying and teaching Islam. Imam Abu Haneefah met
the Sahabî (companion of the
Prophet), Anas, and studied under the
great Hadîth scholar, Hammâd ibn Zaid,
for 18 years.
He persistently refused to
accept the office of Qâdî (judge) which the Umayyad governor of Kufah, Yazeed ibn ‘Umar and later the Caliph, al-Mansoor wanted him to accept. By his refusal, he
incurred corporal punishment and imprisonment, leading to his death in prison.
His rulings and reasonings became enshrined in the Hanafee school of Islamic
law.
Mâlik ibn Anas was born in 93 AH (d. 179) in Madeenah, where he grew up studying Hadîth from the scholars there. Imâm Mâlik
eventually became the leading scholar of the region and was jailed and flogged
by the ‘Abbasid governor of Madeenah, Jafar
ibn Sulaiman, when he (Imâm Mâlik)
gave a fatwâ (legal ruling) against
the policy of the Caliph al-Mansoor.
Imâm Mâlik compiled the
earliest work of Hadîth to reach us
called al-Muwatta and taught it for approximately forty years. Students came
to learn it from all corners of the Muslim world and as a result there exist
about sixteen different versions of it today. The most authoritative of them
being that of Mâlik’s Spanish pupil, Yahyâ ibn Yahyâ. The Mâlikee school
of Islamic law which developed in Madeenah took its name after Imâm Mâlik.
Muhammad Ibn Idrîs ash-Shâfi‘î was born in Ghazzah in 150 AH (d. 204) and was
raised in Makkah, where he studied Hadith and Fiqh. At an early age, he went to Madeenah and studied under Imâm Mâlik and learned the Muwatta (Hadîth book of Imam Mâlik)
by heart. He later studied under the students of Imâm Abu Haneefah in
Iraq, Muhammad ibn al-Hasan ash-Shaybânî and Abu
Yûsuf, as well as Imâm al-Layth
ibn Sa‘d in Egypt.
He is credited with initiating
the science of Usool al-fiqh,
which he investigated in his book, ar-Risâlah
. However his major work in Islamic Law is called Kitâb al-Umm. He died in
Ahmad ibn Muhammad ibn Hanbal was born in Baghdad in 164 AH (d. 241) and traveled
extensively in Iraq, Syria, Hijâz
(Western Arabia) and Yemen collecting Hadîths.
After returning home, he studied fiqh
(Islamic law) under Imâm ash-Shâfi‘i.
During the reign of the ‘Abbâsid caliphs, al-Ma’mûn
(813-833 CE), al-Mu‘tasim (833-842
CE) and al-Wâthiq (842-847 CE), the Mu‘tazilite dogma became the official
doctrine of the state and inquisition
courts were set up to enforce it.
Imam Ahmad openly denounced the pagan Greek philosophical concepts on which Mu‘tazilite thought was based and, as a
result, he was subsequently subjected to imprisonment and corporal punishment.
Under Caliph al-Mutawakkil (847-861
CE), his trials ceased and the fame of Ibn Hanbal’s
learning, piety and unswerving faithfulness to tradition gathered a host of
students and admirers around him.
He died in
Abdoos Ibn Maalik al-‘Attaar
narrated (to me):
I heard Abu Abdullah Ahmad ibn
Hanbal, may Allah be pleased with him, saying:
The Fundamental Principles of the Sunnah with us are:
1.
Holding fast
to what the Sahaabah (Companions) of
the Messenger of Allah were upon. Taking
them [and their way] as a model to
be followed.
2.
The
abandonment of al-Bid’ah
(innovations), and every Bid’ah is misguidance.
Questions
1.
Define the word ‘al-Aqeedah’ and explain
why it is so important. (not specifically mentioned)
2.
Who are the Ahlus-Sunnah wal-Jamaa’ah ? (not
specifically mentioned)
3.
What is the Meaning of ‘Usool’ ?
4.
What does the author mean by ‘Sunnah’ in the title of
the Book: Usool as-Sunnah?
5.
What are some of the other meanings of the word ‘Sunnah’?
6.
The author begins his Essay with the Words: The Fundamental Principles of the Sunnah
with us are:… Who does he mean when he says with us?
7.
What is the correct definition of Sahaabee
(Companion of the Messenger of Allah)?
8.
Who is the author of Usool as-Sunnah? [His name
and something about him]
9.
Name the
other three well-known Imaams who established Schools of Jurisprudence?
LECTURE
2
The Fundamental Principles of the Sunnah with us are:
1.
Holding fast
to what the Sahaabah (Companions) of
the Messenger of Allah were upon. Taking
them [and their way] as a model to
be followed.
2.
The
abandonment of al-Bid’ah
(innovations), and every Bid’ah is misguidance.
Questions
1.
Mention a proof of the superiority of Sahaabah and those who immediately
followed them.
2.
Define Bid’ah [linguistically and
technically].
3.
The abandonment of al-Bid’ah involves avoiding
it, in addition to…
4.
Is it true that some acts of Bid’ah (innovations) are good? [Explain]
5.
Explain the statement of Imam Maalik: Whoever
innovates something in Islam - which the early Muslims (as-Salaf) were not
practicing – then he has accused the Prophet of being unfaithful in delivering
the Message.
6.
Why did Sufyan
ath-Thawri say: ‘Innovation is more
beloved to Satan than sin…’? (not specifically mentioned)
7.
Mention one Hadîth
of the Prophet that proves Bid’ah
will not be accepted by Allah.
3. The abandonment of al-Khusoomaat
(controversies).
4. The
abandonment of sitting with the people of al-Ahwaa
(desires).
5.
And the
abandonment of al-Miraa’
(quarrelling), al-Jidaal
(argumentation) and al-Khusoomaat
(controversy) in the religion.
Questions
1. What did the Prophet say about the effect of the companionship one keeps?
2. Complete this Qur’anic verse: ‘And be not of the _______, those who split up their religion and became sects, each sect rejoicing in that which is with it.’ [ar-Room 30:31, 32].
3. Complete this
Qur’anic verse: ‘None disputes in the Ayaat (verses,
revelations) of Allah, except those who ____________.’ [Ghaafir 40:4]
4. What should
you do if you hear the verses of Allah
being denied and mocked at?
[an-Nisaa’ 4:140]
6.
And the Sunnah with us are the Aathaar (narrations) of the Messenger
of Allah…
7.
And the Sunnah
Tufassir (explains and clarifies)
the Qur’aan.
8.
And it is the Dalaa’il (guide) to the Qur’aan
[containing evidences and indications as to its meanings and correct
interpretations].
9.
There is no Qiyaas (reasoning by analogy) in the Sunnah, and al-Amthaal (examples and likenesses)
are not to be made for it.
10.
Nor is it grasped and comprehended by al-‘Uqool (the intellect) or al-Ahwaa’ (desires).
11.
Rather it consists of al-Ittibaa’ (following) [and depending upon] it, and abandoning al-Hawaa (desires).
Questions
1.
What is meant by: ‘And the Sunnah with us are the Aathaar of the Messenger of Allah?
2.
What is the role of the Sunnah in relation to the Qur’an?
3.
Define al-Qiyaas.
4.
What does the author
mean when he says: ‘There is no Qiyaas in the Sunnah’.
5.
Must one follow something from the Sunnah which he cannot rationally
explain?
12. And from as-Sunnah al-Laazimah (the binding and
necessary Sunnah), [that Sunnah] which
whoever leaves a single matter
from it, has not accepted it [in its totality] and has not believed in it - he will not be of its people:
13.
To have faith in al-Qadar [the Divine Pre-decree], both its good and its evil.
14.
To affirm the ahaadeeth related to it and to
have faith in them. It is not to be
said:
15.
And whoever does not know the explanation of a
hadeeth, and (whose) intellect [does not have the capacity] to make him
understand it, then that would be sufficient [i.e. to just merely affirm the
ahaadeeth and have faith in them] since [everything from the religion] has been
perfected for him. And it is necessary
for him to have faith (Emaan) in it
and to submit (Tasleem) to it, like
the hadeeth of as-Saadiq (the
truthful), al-Masdooq (the
believed), and whatever is similar to it in the matter of al-Qadar.
16.
And also like
the ahaadeeth regarding the Ru’yah
(the believer’s seeing Allah, in the Hereafter), all of them, even if they
disagree with people’s hearing and even if the one who is listening to them
feels repelled by, and is averse to, them.
17.
Certainly, it is obligatory upon him to have
faith in them and not to reject a single word from them nor from other (such)
ahaadeeth, which have been reported by ath-Thiqaat
(reliable, trustworthy narrators).
18.
And that he does not argue with anyone, nor
dispute, and nor should he learn (about how to make) al-Jidaal (argumentation) (in such matters).
19.
For indeed, (indulging in) al-Kalaam (theological rhetoric) in the
matter of Qadar (Divine Pre-Decree),
the Ru’yah (Seeing Allah), the Qur’an and other such issues are among
the ways that are Makrooh (detested)
and which are Manheey (forbidden).
20. The one who does so, even if he reaches the
truth with his words, is not from Ahlus-Sunnah,
until he abandons (using) this mode of argumentation, (and until he) submits
and believes in the Aathaar (the
Prophetic Narrations and those of the Companions).
Questions
1. What does the belief in al-Qadar
(Divine Pre-Decree) entail? [Mention the 4 points]
LECTURE 6
20. al-Qur’an Kalaamu-llah (The Qur’an is the Word of Allah). Wa
laisa bi-Makhlooq (And it is not created). And he should not be too weak to declare it is not created. Indeed, the Word of
Allah is not [something] distinct and separate from Him [i.e., an entity in
itself], and nothing of Him is created [i.e. none of Allah’s characteristics,
qualities or actions are created].
21. And beware of argumentation with the one who
innovates in this matter and says that his recitation (al-Lafdh) of the
Qur’an is Makhlooq (created), and
other such claims.
22. And whoever hesitates in this matter and says:
‘I do not know whether it is created or
not created. It is but the Word of
Allah.’ Then, he is a person of innovation and he is just like the one
who says: ‘It is created.’ [The truth is
that] Indeed, it is the Word of Allah
and it is not created.
23. To have faith
in the Ru’yah (that Allah will be seen) on the Day of Judgement, as
has been reported from the Prophet in the authentic ahaaadeeth.
Questions
1.
What is the correct Islamic ‘Aqeedah (Creed, Faith) concerning al-Qur’an?
2.
Explain the incorrect belief of those who say: ‘…
his recitation (al-Lafdh) of the
Qur’an is created (Makhlooq)’.
3.
What can we say about the one who says: ‘I do not know whether it is created or not created. It is but the
Speech of Allah.’?
4.
How does al-Haafidh Ibn Katheer explain the words: ‘And if anyone of the pagans seeks your
protection, then grant him protection, so that he may hear the Speech of Allah? [at- Tawbah 9:6]
5.
What is the correct Islamic ‘Aqeedah (Creed, Faith)
concerning ar-Ru’yah (Seeing Allah)?
6.
What is the meaning of az-Ziyaadah in the saying
of Allah: ‘For those who have done good
is the best (al-Husnaa, i.e.
7.
What was the Prophet’s description (comparison) of how
the believers would see Allah?
24. And that the Prophet saw his Lord, since this
has been transmitted from the Messenger of Allah authentically. It has been reported by Qataadah from
‘Ikrimah from Ibn ‘Abbass; and al-Hakam
ibn Abaan reported it from ‘Ikrimah from Ibn ‘Abbass; also Alee ibn Zaid reported it from Yoosuf
ibn Mahraan from Ibn ‘Abbass.
25. And the Hadeeth, in our estimation, is to be
taken by its apparent meaning [‘alaa
dhaahiri-hi], as it has come from the Prophet. And indulging in Kalaam (Theological
Rhetoric) with respect to it is Bid’ah (innovation). But, we have faith in it as it came, upon its
apparent meaning, and we do not dispute with anyone regarding it.
26. And having faith in al-Meezaan (the Balance,
i.e. the Weighing) on the Day of Judgement, just as it has come [to us in the
Hadeeth], “A servant will be weighed on the Day of Judgement and he will not be
equal in weight to the wing of a fly.” [al-Bukhaaree, Muslim]
27. And the A’maal (actions) of the servants
will be weighed, just as has been reported in the narration. To have faith in it, and to attest to its
truthfulness, and to turn away from whoever rejects that and to abandon
argumentation with him.
28. And that Allah, the Blessed and Exalted, will Speak to the servants (Yukallimu
al-‘Ibaad) on the Day of Judgement, without there being a translator (Tarjumaan)
between Him and them; to have faith in this and to attest to its truthfulness.
29. To have faith in al-Hawd (the
Pond/Fountain) and that there is a Hawd
for the Messenger of Allah on the Day of Judgement. His Ummah
(Nation) will come to it (to drink) and its width is equal to the
distance traveled in a month. Its drinking
vessels equaling the number of stars in the sky [and this is] in accordance
with the narrations that are authentic in this regard, from more than one chain
(of narrators).
Questions
1. Discuss the Ikhtilaaf (difference of opinion)
concerning the Prophet’s seeing Allah
during his lifetime.
2. Explain the
Islamic ‘Aqeedah (Creed, Faith)
concerning al-Meezaan (the Balance,
Scales for weighing).
3. Discuss (Describe) the Hawd (Fountain) of
the Messenger of Allah on the Day
of Judgement.
30. To have faith in ‘Adhaab al-Qabr (Punishment
of the Grave) and that this Ummah
will be put to trial in their graves and will be questioned about Emaan and Islaam. About who is his
Lord? Who is his Prophet?
31. And
that Munkar and Nakeer
will come to him, [all of that] in whatever
way Allaah wills and in whatever way He desires. To have faith in that and to attest to its truthfulness.
32. To have faith in Ash-Shafaa’ah (the Intercession) of the Prophet, and [to
have faith] that some people will be brought out of the
Fire after they have been burnt therein and reduced to charcoal. [That] it will be ordered for them to be
placed in a river by the door of Paradise, as has been reported in the
narration, [all of that] however Allaah wills and in whatever way Allaah
wills. Indeed, it is to have faith in
it and to attest to its truthfulness.
33. To have faith that Maseeh ad-Dajjaal
(Anti-Christ) is to come, there being written between his eyes, ‘Kaafir.’ And [to have faith] in the Ahaadeeth which have come [to us] regarding him. And to
have faith that this will happen.
34. And [to
have faith] that ‘Isaa [ibn
Maryam] will descend and will
kill him (ad-Dajjaal) at the
gate of Ludd.
35. And that Emaan (Faith) consists of [both] Qawl (speech)
and ‘Amal
(action), it Yazeed (increases) and Yanqus
(decreases) as has been reported in the narration, “The most complete of the believers with
respect to Imaan (Faith) is the best of
them in his Khuluq (character, manners).”
36. And whoever
abandons the prayer, then he has disbelieved.
There is nothing from among the actions, the abandonment of which
constitutes disbelief, except for the prayer.
Whoever abandons it is a disbeliever and Allah has made killing him
permissible.
Questions
1.
What is the ‘Aqeedah
(belief) of Ahlus-Sunnah concerning
‘Adhaab
al-Qabr (Punishment in the Grave)?
2.
What are the three
questions that every person will be
asked when they are buried?
3.
Mention something about the Malakain (two angels) who
will question the dead.
4.
Explain what is meant by having faith in ash-Shafaa’ah
(Intercession).
5.
Mention some of the types of ash-Shafaa’ah that are confirmed for
the Prophet Muhammad.
6.
Discuss what has been confirmed in Hadeeth about al-Maseeh ad-Dajjaal (Anti-Christ).
7.
Mention another of the Ashraat as-Saa’ah (Major
Signs of the Hour of Judgement) connected to Maseeh ad-Dajaal.
8.
What is the definition of Emaan (Faith) according
to the scholars of Ahlus-Sunnah?
9.
Mention a Daleel
(proof) of the fact that Emaan also includes speech and action.
10.
What is the Hukm (Legal Ruling) concerning the person
who does not pray?
37. And the
best of this Ummah after its Prophet is Aboo Bakr
as-Siddeeq, then ‘Umar ibn
al-Khattaab, then ‘Uthmaan ibn
‘Affaan.
38. We give precedence to those three just as
the Companions of the Messenger of Allah gave precedence to them. They [the Companions] never differed in that.
39. Then after those three, (the Five Companions
of the Shooraa): ‘Alee ibn Abu
Taalib, az-Zubair, Talhah, Abdur-Rahmaan ibn ‘Awf and Sa’d ibn Abee Waqqaas, each of them was
fitting and appropriate for khilaaafah and each for them was an Imaam [leader].
40. In this regard we take the hadeeth of
Ibn ‘Umar, ‘We used to consider,
while the Messenger of Allaah was alive and his Companions widespread: Aboo
Bakr [to be first], then ‘Umar, then ‘Uthmaan – and then we remained quiet.’
41. Then, after Ashaab ash-Shoorah (the
Five Companions of the Shooraa
Council), are the people who
fought in Badr from among the Muhaajiroon. And then those who fought
in Badr
from among the Ansaar, from among the Companions of the Messenger of
Allaah [each one’s rank is] according to
his Hijrah
(migration) and Saabiqah (precedence) [in entering
Islam].
42. Then, the most superior of mankind after
these: the Sahaabah (other Companions)
of the Messenger of Allaah, the generation in which he was sent. Everyone who accompanied him, whether for a
year, a month, a day, an hour or [just merely] saw him, then he is from among
his Companions. His companionship is
according to the extent to which he accompanied him, [and to the extent to
which] he had precedence in being with him, heard from him and looked at him.
43. So
the least of them in as-Suhbah (companionship) to him are
more excellent than the generation which did not see him, even if they met
Allaah with all the [good] actions;
despite that, those who accompanied the Prophet, saw him and heard from
him [are superior].
44. And whoever saw him with
his eyes, and believed in him, even
if for an hour, is more excellent, on account of this companionship [with the
Prophet], than the Taabi’een, even if they
[the Taabi’een] did every
action of goodness.
45. And hearing and obeying the
leaders [A’immah] and the
Ameerul-Mu’mineen, whether Barr (righteous)
or Faajir
(sinful), from among those who come into power with the Khilaafah (governing authority) and
with respect to whom the people have agreed and united themselves and are
pleased with him.
46. And also [hearing and
obeying the one] who fought against the people
with the sword [i.e. conquered them] until he became the Khaleefah and was named the Ameerul-Mu’mineen.
47. Participation in battles
along with the leaders [Umaraa’], be they righteous or sinful, is an
everlasting affair up [i.e. always operative] until the Day of Judgement. It is never to be abandoned. [Likewise] the
division of the spoils of war and appointing the rulers [A’immah]
to establish the prescribed
punishments [Hudood] are [both] everlasting. It is not permissible for anyone to
defame/discredit them or to challenge them [i.e. the ruler’s authority].
48. Also, handing over the charity
to them [the Rulers] is permissible and always operative [in effect]. Whoever gives the charity to them then that
will suffice him [i.e. his obligation will have been fulfilled], whether
righteous of sinful.
49. And performing the Jumu’ah prayer behind him [the
Ruler] and behind whomever he appoints is a permissible and perfect [act] and
[consists of] two rak’ahs. Whoever repeats
them [after praying behind him] is a Mubtadi’ (innovator), one who abandons the narrations
and an opposer of the Sunnah.
He receives nothing [of reward] from the excellence of his [attendance
of] the Jumu’ah prayer, if he does not accept and hold that prayer is to be
observed behind the leaders, whomever they may be, the righteous amongst them
and the sinful amongst them.
50. So the Sunnah is that he prayers two rak’ahs with them. [Whoever repeats them is an
innovator], and that he acknowledges that they are perfect and complete, not
having any doubt in his heart regarding that.
51. And whoever revolts (al-Khurooj)
against a leader from among the leaders of the Muslims, after the people had
agreed upon him and united themselves behind him, after they had affirmed
the khilaafah
(governing authority) for him, in
whatever way this khilaafah may have been, by ar-Ridaa
(their pleasure and acceptance) or by Al-Ghalaba (his force and
domination) [over them], then this revolter has divided the Muslims, and has
contradicted the narrations of the Messenger of Allah. And if the one who revolted against the
ruler died he would have died the Death
of Ignorance (Meetatan Jaahileeyatan).
52. And Qitaal as-Sultaan (fighting the one in power) is not
lawful, and nor is it permissible for anyone amongst the people al-Khurooj
(revolting) against him. Whoever does that is an innovator, [and is]
not upon the Sunnah and
the Tareeq
[correct] path.
Questions
1. Who is the best of this Ummah (Muslim Nation), after its Prophet Muhammad?<