Brief History of the Hanbali Madhhab [Thread]
The Hanbali madhhab is attributed to Imam Ahmed ibn Muhammad ibn Hanbal al-Shaybani (d.241) who was one of the most eminent scholars in the history of Islam. He was born in Baghdad and studied all the Islamic sciences until he reached the level of ijtihad. Imam Ahmed never
wrote any books on Fiqh or Usool. His works were in Hadith, Rijal, Tafsir (he wrote a book on tafsir which is lost), Aqeedah, History and other topics. What we have from his fiqh and usool is from his large number of fatawa which were narrated from him by his students mainly
his sons Abdullah and Salih, his cousin Hanbal ibn Ishaq, Harb al-Karmani, Ibrahim al-Harbi, Abu Talib al-Mushkani and Abdul Malik al Maymooni. These seven narrated the most from him, but his students also included al-Bukhari author of the Sahih, Abu Dawud author of the sunan
and many many others. In total there were 132 people who narrated from Imam Ahmed. In every topic of fiqh

Then came Abu Bakr al-Khallāl (d.311) who was a student of Imam Ahmed’s students. Al-Khallāl tasked himself with compiling as many narrations from Imam Ahmed as he could
He spent his life travelling across the Muslim world searching for as many of those 132 narrators as he could and compiled every single fatwa he could from Imam Ahmed and put them in a book which is split into each chapter of fiqh. The book he wrote was 30 volumes! But sadly
it doesn’t remain with us in a complete form. Only parts of it, such as the book “As-Sunnah” by al-Khallāl is from this. But the students of al-Khallāl memorized these narrations and studied them and preserved them in books. Most notably al-Khiraqi who took the work of his
teacher al-Khallāl and wrote an abridged version called Mukhtasar al-Khiraqi which is the oldest Matn (text) in Hanbali fiqh that we have today. It has many explanations (shurūh) the most famous of which is al-Mughni by al-Muwaffaq ibn Qudama.
Now the history of the Hanbali madhhab can be divided into thee stages: The primary stage, the intermediate stage and the contemporary stage.
The primary stage lasted from the time of Imam Ahmed (d.241 Ah) until the death of Hassan ibn Hamid (d.403 AH) who wrote the book tahdheeb ul-ajwiba, one of the first books of hanbali usool. This was the founding phase where the very first books were written
This was also the phase where a lot of the famous positions of hanbalis had begun to be established

Then the intermediary phase begins with al-Qadhi Abu Ya’la (d.458) (student of ibn Hamid)
and ends with the death of ibn Muflih (d.763). This is the period where most of the writing and publishing of Hanbali Usool and Fiqh occurs. The main scholars are: al-Ukbari, Abu Ali ibn Abi Musa al-Shareef, Ibn Ja’far al-Shareef, ibn Zabuni, Ibn al-Jawzi, Abul-Khattab, ibn Aqeel
ibn Al-Manni, Aal-Taymiyyah (Fakhruddin, Majduddin, Taqiyuddin), Aal-Qudama (Abdul Ghani, al-Muwaffq, Abu Umar, Abul-Faraj), ibn abdil-Hadi, ibn Rajab and many more

Then the contemporary phase: Begins with al-Mardawi (d.885) (author of al-Insaf and al-Tanqeeh) until today.
Some of the scholars are al-Hajawi (d.986) author of al-Iqna’ and zad ul-mustaqni’, ibn Najjar al-Futoohi (d.972) author of Muntaha al-Iradat where he combines (al-Muqni’, al-Tanqeeh and others) These two books (al-Iqna’ and al-Muntaha) are pillars for Hanbalis after them who
Then after came: al-Mar’i (d.1033 AH) who wrote daleel ut-Talib and ghayat ul-Muntaha (combination of al-Iqna’ and al-Muntaha), Mansur al-Bahuti (d.1051 AH) considered the final major scholar of this era, wrote sharhs on al-iqna’ (Kashhaf al-Qina’) and
al-Muntaha, and he also wrote Umdat ut-Talib, Uthman ibn Qa’id al-Najdi (d.1080), ibn Balban (d.1083), Muhammad al-Khalwati (d.1088), al-Safarini (d.1188), Abdul-Qadir al-Taghlabi (d.1135) author of Nayl al-Ma’arib Sharh Daleel al-Talib, Abdullah Ababatayn al-Najdi (d.1282)
ignore the “who” here

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More from @IbnEbida

7 Oct
وقد روينا عن عمرو بن العاص أنه وفد على مسيلمة الكذاب قبل أن يسلم

فقال له مسيلمة : ماذا أنزل على صاحبكم بمكة في هذا الحين ؟

فقال له عمرو : لقد أنزل عليه سورة وجيزة بليغة

فقال مسيلمة : وما هي ؟
فقال عمرو : ( والعصر إن الإنسان لفي خسر )
ففكر مسيلمة ساعة ثم رفع رأسه فقال : ولقد أنزل علي مثلها

فقال عمرو : وما هو ؟

فقال : يا وبر يا وبر ، إنما أنت أذنان وصدر ، وسائرك حقر فقر ، ثم قال : كيف ترى يا عمرو ؟

فقال له عمرو : والله إنك لتعلم أني لأعلم أنك تكذب

تفسير ابن كثير على سورة البقرة آية ٢٤
Once ‘Amr ibnul-‘Ās visited Musaylima al-Kadhāb before ‘Amr accepted Islam.

Musaylima said to him: “What has been revealed to your companion (Muhammad ﷺ) in Mecca this time?

‘Amr said: “There had certainly been revealed to him a concise, eloquent surah”

Musaylima said: What
Read 5 tweets
7 Oct
FREE BOOKS !!!

Here are links to some useful English translated books of Aqeedah, Fiqh, Hadith, Tafseer, Seerah, and good knowledge which I hope will be beneficial to one and all. May Allah increase us all in sincerity.
1. The Beginning and the End (Al Bidaaya wa Nihaaya) (drive.google.com/file/d/1lY3-Sn…)

2. The Book of Tawheed (Kitaab at-Tawheed) (drive.google.com/file/d/13LbzxW…)

3. The Description of the Prophet's Prayer (Sifaat Salat an-Nabi) (drive.google.com/file/d/1IEv71l…)
4. Guide to Hajj and Umrah (drive.google.com/file/d/1X_yPt2…)

5. Commentary of 40 Hadiths of An-Nawawi (drive.google.com/file/d/1kPYeZZ…)

6. The Garden of the Righteous (Ar-Riyadus Saliheen) (drive.google.com/file/d/1kmY86g…)

7. Tafseer Ibn Katheer (Juz' 'Amma, Part 30) (drive.google.com/file/d/1TEMfDF…)
Read 7 tweets
5 Oct
1) its not something the prophet ﷺ commanded him to do, rather an arab told him to do that because arabs believed mentioning the name of a loved one was a cure
2) he didnt call to muhammad ﷺ as in asking to heal him, otherwise he would have said “ya muhammad ishfinee”
3) the arab didnt say call Muhammad ﷺ, he said “mention (اذكر) the most beloved person to you, he could have mentioned his father, son, wife etc and still have fulfilled the command

Also, an honest person doesn’t simply cherrypick a scholars works in order to find out their
positions. If you read the vast multitude of ibn Taymiyyah’s works you would clearly know his position on istighatha and praying to other than Allah. Simply mentioning “Ya Muhammad” isn’t shirk because we also say “asalamu alayka ayuhan-Nabi...” in our tashahhud but that is
Read 8 tweets

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