The biography of Imam Ahmad

Ahmad ibn Hanbal is known as a scientist who founded the Hanbalite Mazhab. The years of the life of Imam Ahmad ibn Hanbal - Baghdad - Baghdad. The biography of his father Ahmad ibn Hanbal practically did not remember, since he died before his son reached a conscious age, leaving his child and his mother a house and modest capital, which was barely enough for life - the income from him was about seventeen dirhams monthly.

According to Imam Ibn Hanbal, he did not remember his father, nor his grandfather, - his mother herself raised him and raised him. Thanks to these classes, Ahmad Ibn Hanbal has mastered the grammar of the Arabic language early in all its subtleties. During his journey, he also visited the main centers of Islamic theology, he had meetings with the majority of the leading depressions of that period, and in their row with Abu Yusuf, the imam of al-Shafiya.

He began to gradually gain wide fame largely due to the fact that he led a pious lifestyle and he had extensive knowledge. When he was forty years old, Ahmad ibn Hanbal became a transmitter of the hadov, he also began to give fatwas. He was known to his contemporaries as a teacher of Islamic law and Haditical Science. Such a nickname Imam Ahmad was given by Muslims not by chance.

At the time when Imam Ahmad ibn Hanbal lived, the pseudo -training of mutasism received an unprecedented heyday, and even the top of the authorities was influenced by the mutazilites, the caliph al Mamun patronized them. The mutazilites who received high positions from the authorities did not fail to use it. The most active activity of Imam Ibn Khanbal fell on the period when the struggle of the theologians of traditionalists with the teachings of the mutazilites was activated.

During this period, from the side of Caliph al-Mamun, attempts were made to impose the mutazilian views of the Muslim community, among these views there was also the theory about the creation of the Holy Quran. Ahmad ibn Hanbal, like a number of other Muslims, was subjected to Mikhn tests. Such tests were carried out among the theologians of Islam during the reign of the caliph al-Mamun, Al-Mutasima and Al-Vasik, to establish whether this theologian is loyal to the ruling regime or not.

If a scientist theologian recognized the theory of the creation of the Holy Koran in time, then this indicated his loyalty, and those theologians who refused to say an affirmative response were subjected to repression and torture. Among the latter was Imam Ahmad ibn Hanbal. According to Sunni sources, during such an audit, the imam Ahmad ibn Hanbal expressed clearly and unequivocally some scientists used to avoid punishment as a result of a direct answer, but when he was asked why he did this, knowing that he would be punished for his answers, Imam Akhmad said that people were looking at him and trusting him, and if he went to concessions, then people would talk before the judgment of the Holy Koran, relying on the answers of Imam Ahmad.

As a result of such tests, Ahmad Ibn Hanbal was imprisoned for two years. During this time, Imam Ahmad ibn Hanbal had to endure a lot of torture and beatings, although he himself was not distinguished by good health and strong physique. A close friend persuaded him to pretend that he supports the point of view of the authorities, so that they stop torturing him, but Imam Ahmad ibn Hanbal replied that he could not change his faith and his knowledge, deceive and mislead all those Muslims that trust him.

When Al-Mutasim became Caliph, he ordered Ahmad Ibn Hanbal to punish in the form of scourging, but the caliph had to free the scientist, because he was afraid of the indignation of Muslims. The scientist went down in history as a theologian who did not recognize the creation of the Holy Koran in the face of two caliphs at once.

In total, because of his fundamental position, Ahmad Ibn Hanbal spent about seven years in prison. The termination of persecution and only after the caliph al-Mutavakkil came to power, the persecution of Imam Ahmad stopped. At the sunset of his life, Imam Ahmad reached such a broad influence that the Caliph al-Mutavakkil himself sought his support, who took a lot of steps to restore the position of traditionalism.

The scientist collaborated with the caliph, helping him to fight the mutazilites-he was compiled at the request of Caliph al-Mutavakkil, the list of those mutazilites that were most active in Baghdad and Basra. Also, at the initiative of Ahmad Ibn Hanbal, direct speeches were held against both mutazilites and other supporters of Kalam. Death died Ahmad ibn Hanbal a year in Hijra in Baghdad.

The views of Imam Ibn Hanbal answered the principles of the Sunni direction of the Islamic religion. He referred only to those arguments from the revelation of Allah, which were clear and clear, and also referred to the actions of As-Salaf al-Salikhin or “righteous ancestors” for all fundamental Islamic religious principles. He did not allow the rationalistic explanation of the dogmas of the Islamic faith.The political views of its nature Ahmad ibn Hanbal was a devout, modest, highly moral.

When he was offered to take a court position, he always refused such proposals, and he never sought to earn favor from the authorities. But even to express the rebellion to the authorities, he also never called Muslims. Imam Ahmad ibn Hanbal always adhered to the line of political tolerance and called for this. If the power was “wicked”, he did not encourage it, but advocated that such power can also be cooperated if you adhere to the norms of Islam and the purpose of this cooperation is good undertakings.

The opinion of Imam Ahmad ibn Hanbal implied that theologians should influence the ruler. Calligraphy in Arabic: “Imam Ahmad ibn Hanbal” In his works, Imam Ahmad ibn Hanbal paid special attention to developing such a position regarding such a concept as “bid” or innovation in Islam. In fact, in religion, all innovations that do not have a justification in the Holy Book of the Koran or in hadiths, and also cannot be confirmed by Ijma or the consonant opinion, which would be expressed from the first three generations of authoritative Muslims, should be prone to condemnation.

In his political views, Ahmad Ibn Hanbal was pragmatic: in his opinion, the period could be considered an ideal rule when the state ruled righteous caliphs. He referred to Ayat, in which there are words: “... and their business is on the meeting between them ...” Surah al-Shura Council, s, and suggested introducing the Caliph elections through the Schur Council, and he also believed that he should choose a caliph from the environment of the Quraysh.

According to Imam, the reign of the usurper, who managed to achieve a folk location, is legal. He believed that even a caliph-shell should be recognized if his coming to power is a failed fact, since otherwise there is a danger of plunging society into chaos. According to Imam, if the ruler encourages people to doubt faith, he allows the possibility of his displacement. Religious beliefs according to Imam Ahmad ibn Hanbal, the essence of religion in the verbal expression of faith and in actions.

Imam Ahmad said that a person’s faith can intensify if a person does actions approved by Allah Almighty, and if a person does something sinful, then faith can weaken. But if Vera weakens, this does not mean that a person leaves Islam - he can and should overcome the weakening of faith with sincere repentance. According to Ahmad Ibn Hanbal, only Allah Almighty can solve the fate of the sinner.

Speaking about the divine predestination, as well as about free will, Imam Ahmad ibn Hanbal adhered to the opinion that human freedom does not contradict predestination. In his statements about the predestination of Kadar, he did not consider it necessary to develop this issue in detail, since there are enough opinions and arguments given by the “righteous ancestors” in this matter.

The scientific works of Imam Ahmad Ibn Hanbal from the works that have survived and have survived to this day were the most significant: a collection, which included more than thirty thousand hadiths, under the name Musade; Six Akyd; an essay that considers the role in the Muslim community of theologians and the rules of prayer, under the name “Kitab al -Salat” - “Book of Prayer”; An essay that sets out in detail the ideas of traditionalists about the attributes of Allah, entitled “Kitab Ar-Radd ala al-jahmiya v-zanadika”.

The Khanbalita Hanbalita or adherents of Hanbalit Mazhab represent one of the four legal Muslim schools of Sunni Islam, the Khanbalita Ahmada collection. The Hanbalite Mazhab originated on the territory of the Levant, then spread to Egypt. Imam Ahmad ibn Hanbal himself wrote only one work on Muslim lawying, his views and his teachings were developed after his death by the students of Imam and his sons.

In Saudi Arabia, Qatar, the Legal Hanbalit school has official status. Also, Hanbalites are numerously represented in the United Arab Emirates, in Oman and a number of other countries of the Persian Gulf. Discussion of AS Salyam Waleikum ua Rachmatullahi wa Baryakatuhu. In the online Academy of Medina, you can start studying the Hanbalit Mazhab? Now the Hanbalite Mazhab is not available in our academy.