116-543: Katuli is one of the most important tunes in Mazandarani music . It is a part of vocal music. Literally it means "high", "height", "big" and also "long" in Tabari . Its form is tripartite. The first part is in free meter and the third part is totally metric. The second part stands metrically in between. This article about a music genre is a stub . You can help Misplaced Pages by expanding it . This Iran -related article
232-454: A Jahmite heretic , while his respect for 'Ali ibn Abi Talib , the fourth rightly guided caliph, exposed him to accusations of Shi'ite sympathies. At the same time, he incurred the wrath of the Shi'ites by defending the previous three caliphs. In Baghdad , three Hanbalites, who do not seem further identifiable, asked al-Tabari about his views on a tradition attributed to Mujahid , concerning
348-509: A concubine named "Husn", who bore him a female girl "Zainab", then twins, "Al-Hasan" and "Al-Hussein", who died after their birth. Then she bore "Al-Hasan" and "Muhammad", and then she bored him "Saeed". Among his sons, Salih and Abdullah excelled in jurisprudence , while Saeed later became the judge of Kufa . Ibn Hanbal studied extensively in Baghdad, and later traveled to further his education. He started learning jurisprudence under
464-408: A Form is Kufr (disbelief). He also believed that God created Adam "according to His form". Censuring those who alleged that this was referring to the form of Adam , Ibn Hanbal asserted: "He who says that Allah created Adam according to the form of Adam, he is a Jahmi (disbeliever). Which form did Adam have before He created him?" One of Ibn Hanbal's most famous contributions to Sunni thought
580-458: A Muslim could not truly be a wali of Allah except that they were upon Ibn Hanbal's creed ; despite praise from his contemporaries as well, Yahya ibn Ma'in noted that Ibn Hanbal never boasted about his achievements. There have some alleged views that his juristic views were not always accepted. Qur'anic exegete Muhammad ibn Jarir al-Tabari , who at one time had sought to study under Ibn Hanbal, later stated that he did not consider Ibn Hanbal
696-504: A book on juridical differences ... which he had named The Core of Divergence ( Lubāb al-Ikhtilāf )," Ibn Hanbal advised him to name the work The Book of Leeway ( Kitāb al-Sa'a ) instead. The following books are found in Ibn al-Nadim's Fihrist : Ibn Hanbal has been extensively praised for both his work in the field of prophetic tradition ( hadith ), jurisprudence, and his defense of orthodox Sunni theology. Abdul-Qadir Gilani stated that
812-762: A book titled Ibn Hanbal: Hayatuhu wa `Asruhu Ara'uhu wa Fiqhuh, and there he mentioned the heavy praises of various other classical scholars towards Ibn Hanbal and his school of jurisprudence. It is reported that Ibn Hanbal has reached the title of al Hafidh of Hadith according to Jamal al-Din al-Mizzi classification, as the title bestowment were approved by Ibn Hajar al-Asqalani that Ibn Hanbal has memorized at least 750,000 hadith during his life, more than Muhammad al-Bukhari and Muslim ibn al-Hajjaj who each memorized 300,000 hadith, and Abu Dawud al-Sijistani who memorized 500,000 hadith. Abu Zur'ah mentions that Ibn Hanbal has memorized 1,000,000 hadith, 700,000 among them are related to jurisprudence. While according to
928-610: A close bond with. Ibn Hanbal became a judge in his old age. Through his students, the Hanbali school of jurisprudence was established, which is now most dominant in Saudi Arabia and Qatar . Unlike the other three schools—Hanafi, Maliki , and Shafi'i —the Hanbali school remained largely Athari in its theology. In addition to his scholastic enterprises, Ibn Hanbal was a soldier in the war frontiers and performed pilgrimage five times in his life, twice on foot. Ibn Hanbal
1044-509: A collection of books on the history of Tabari with different titles. Al-Azdi was an extremely early witness to the reception of al-Tabari's text - indeed, much earlier than the sources that are customarily used to improve our understanding of the Tarikh al-rusul wa-l-muluk , e.g., Miskawayh, Ibn Asakir , Ibn al-Athir , and Ibn Khallikan . Second, since al-Azdi was writing in the decades following al-Tabari, his Tarikh can say something about
1160-450: A firm belief in the principles of religion, and his creed was approved by all the [theologians]." Both non-Hanbali and Hanbali Sufi hagiographers such as Hujwiri and Ibn al-Jawzi , respectively, also alluded to Ibn Hanbal's own gifts as a miracle worker and of the blessedness of his grave. For example, Ibn Hanbal's own body was traditionally held to have been blessed with the miracle of incorruptibility , with Ibn al-Jawzi relating: "When
1276-586: A group of the pious ancestors" from the Mansak of al-Marwazī as his source. As there exist historical sources indicating patently "mystical elements in his personal piety" and documented evidence of his amiable interactions with numerous early Sufi saints, including Maruf Karkhi , it is recognized that Ibn Hanbal's relationship with many of the Sufis was one of mutual respect and admiration. Qadi Abu Ya'la reports in his Tabaqat : "[Ibn Hanbal] used to greatly respect
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#17327935178771392-497: A jurist and gave his views in the field no weight, describing him as an expert in prophetic tradition only. However this must be seen in context of its time, as Ibn Hanbal's school was still at its infancy and not followed by so many people yet compared to the other schools and the students had conflict with Al-Tabari's school. Consider how the Masa'il of Imam Ahmad, i.e. the first written compilation of Ibn Hanbal's question and answers,
1508-562: A literal meaning. Furthermore, Ibn Hanbal "rejected the negative theology ( taʿṭīl ) of the Jahmiyya and their particular allegorizing exegesis ( taʾwīl ) of the Quran and of tradition, and no less emphatically criticized the anthropomorphism ( tas̲h̲bīh ) of the Mus̲h̲abbiha, amongst whom he included, in the scope of his polemics, the Jahmiyya as unconscious anthropomorphists." Ibn Hanbal
1624-474: A man comes to me and confirms that this is his, I will get rid of it and give it to him". Ahmad ibn Hanbal did not marry until he reached the age of forty. It is said that this was because he was busy with knowledge, or because he traveled a lot and was away from his country for a long time. When he reached the age of forty and became closer to settling down than before, and he thought about marriage. Ibn al-Jawzi said about this: "He, may God be pleased with him,
1740-493: A meticulous and well-annotated translation of the sections from al-Tabari's chronicle, which constitute the most important primary source for the history of his reign. Anyone familiar with al-Tabari's chronicle knows what a formidable challenge it poses for a translator, especially for one attempting to make it accessible to an audience that includes non-specialists. There is first of all the obstacle of al-Tabari's Arabic prose, which varies greatly in style and complexity, according to
1856-446: A painful torment be inflicted on them.' Do you know what that fitna is? 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." It is narrated by Abū Bakr al-Marwazī in his Mansak that Ibn Hanbal preferred one to make tawassul or "intercession" through Muhammad in every supplication, with the wording: "O God! I am turning to Thee with Thy Prophet,
1972-549: A pilgrimage prior to his first arrival in Baghdad. He left Baghdad probably in 242 AH (856/7 AD) to travel through the southern cities of Basra , Kufah and Wasit . There, he met a number of eminent and venerable scholars. In addition to his previous study of Hanafi law, Tabari also studied the Shafi'i , Maliki and Zahiri rites. Tabari's study of the latter school was with the founder, Dawud al-Zahiri , and Tabari hand-copied and transmitted many of his teacher's works. Tabari
2088-539: A school of jurisprudence, but theology as well. Because of Ibn Hanbal's refusal to accept the Mu'tazili doctrine, he was imprisoned in Baghdad throughout the reign of al-Ma'mun. In an incident during the rule of al-Ma'mun's successor, al-Mu'tasim , Ibn Hanbal was flogged to unconsciousness; however, this caused great upheaval in Baghdad and forced al-Mu'tasim to release him. After al-Mu'tasim's death, al-Wathiq became caliph and continued his predecessors' policies of enforcing
2204-580: A speech at the Oxford Centre for Islamic Studies , founded the Tabari History Research Structure Institute. The Jarir Tabari first international commemoration in 1989, with a suggestion by Mohammad Ebrahim Bastani Parizi was held by Kayhan magazine at Mazandaran University . In 1987, The ERTU (Egyptian Radio and Television Union) produced the first TV series that presented the life of Jarir Tabari under
2320-469: A strict criterion for ijtihad or independent reasoning in matters of law by muftis and the ulema . One story narrates that Ibn Hanbal was asked by Zakariyyā ibn Yaḥyā al-Ḍarīr about "how many memorized ḥadīths are sufficient for someone to be a mufti [meaning a mujtahid jurist or one capable of issuing independently reasoned fatwas ]." According to the narrative, Zakariyyā asked: "Are one-hundred thousand sufficient?" to which Ibn Hanbal responded in
2436-493: A third on his tongue." Sufi scholar Gibril Haddad reports from al-Dhahabi that Ibn Hanbal "used to seek blessings from the relics of the Prophet." Citing the aforementioned report of Ibn Hanbal's devotion towards Muhammad's hair, al-Dhahabī then goes onto staunchly criticize whoever finds fault with the practices of tabarruk or seeking blessings from holy relics, saying: "Where is the quibbling critic of Imām Ahmad now? It
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#17327935178772552-446: Is a stub . You can help Misplaced Pages by expanding it . Tabari Abū Jaʿfar Muḥammad ibn Jarīr ibn Yazīd al-Ṭabarī ( Arabic : أَبُو جَعْفَر مُحَمَّد بْن جَرِير بْن يَزِيد ٱلطَّبَرِيّ ; 839–923 CE / 224–310 AH), commonly known as al-Ṭabarī ( Arabic : ٱلطَّبَرِيّ ), was a Sunni Muslim scholar , polymath , traditionalist , historian , exegete , jurist , and theologian from Amol , Tabaristan , present-day Iran . Among
2668-473: Is also authentically established that Abd Allāh [Ibn Hanbal's son] asked his father about those who touch the pommel of Muhammad's pulpit and touch the wall of his room, and he said: 'I do not see any harm in it.' May God protect us and you from the opinion of the dissenters and from innovations!" When asked by his son Abdullah about the legitimacy of touching and kissing Muhammad's grave in Medina , Ibn Hanbal
2784-422: Is an Imam in eight fields: he is an imam in hadith , jurisprudence, Al-Qur'an, Al-Lughah, Al-Sunnah, Al-Zuhd, Al-Warak, and Al-Faqr ". Al-Dhahabi , one of the most major Islamic biographers, notes in his masterpiece Siyar A'lam Nubala that Ibn Hanbal's status in jurisprudence is alike Al-Layth ibn Sa'd , Malik ibn Anas , Al-Shafi'i , and Abu Yusuf . Muhammad Abu Zahra , a contemporary Hanafi scholar, wrote
2900-438: Is careful to give his reports of these conquests a religious frame (expressions such as "Nu'aym wrote to 'Umar about the victory that God had given him" [pp. 25–26] abound), though it is worth noting that Tabari describes the initiation of the campaign in pragmatic rather than ideological terms. He states that 'Umar's decision to invade came as a result of his realization Yazdegerd was making war on him every year, and when it
3016-477: Is evident that Ibn Hanbal "believed in the power of relics," 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 ... in his sleeve containing ... hairs from the Prophet." Furthermore, Ibn al-Jawzi relates a tradition narrated by Ibn Hanbal's son, Abdullah ibn Ahmad ibn Hanbal, who recalled his father's devotion towards relics thus: "I saw my father take one of
3132-560: Is known to have been called before the Mihna of the Abbasid caliph al-Ma'mun, who wanted to assert his religious authority by pressuring scholars to adopt the Mu'tazili doctrine of the Quran being created, rather than uncreated. According to Sunni tradition, Ibn Hanbal was one of the foremost scholars in resisting the caliph's interference and his imposed doctrine. Ibn Hanbal's stance led to the Hanbali school establishing itself firmly as not only
3248-463: Is one of a number of narratives about him declining gifts or giving gifts of equal or greater amount in return. In his late twenties, he travelled to Syria , Palestine , India and Egypt . In Beirut , he made the highly significant connection of al-Abbas ibn al-Walid ibn Mazyad al-'Udhri al-Bayruti (c. 169–270/785–86 to 883–84). Al-Abbas instructed Tabari in the Syrian school's variant readings of
3364-614: Is primarily known as the author and author of history. Theodor Nöldeke , the German orientalist in 1878 has also translated the Sassanid section of Tabari's history into German, and has since been reprinted several times. Dutch orientalist Michael Jan de Goeje , in several volumes, translated Tabari's history book into Dutch, The book was later translated into English and republished in 1998 by State University of New York Press and Paris Diderot University . Hermann Zotenberg published
3480-480: Is reported in the treatise Fath al-Majid by Hanbali judge Abd al-Rahman ibn Hasan (1782–1868). Comparing taqlid to polytheism ( shirk ), Ibn Hanbal states: "I am amazed at those people who know that a chain of narration is authentic, and yet, in spite of this, they follow the opinion of Sufyan, for God says, 'And let those who oppose the Messenger's commandment beware, lest some fitna should befall them, or
3596-704: 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. 716 A.H/ 1316 C.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. 261 A.H/ 874 C.E), Harb al-Kirmani (d. 280 A.H/ 893 C.E), 'Abd Allah ibn Ahmad (d. 290 A.H/903 C.E), Abu Bakr al-Khallal (d. 311 A.H/ 923 C.E) etc., who compiled Ahmad's various legal verdicts. Ibn Hanbal also had
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3712-413: Is the most accepted one. Ibn Hanbal lost his father when he was a young child. His father died young at the age of thirty only. Then his mother raised him under the care of those who remained from his father's family. His father had left him a property in Baghdad in which he lived, and another which yielded him a small rental income sufficient for his living. The reports are conflicting about whether it
3828-535: 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. He did, however, believe that it was only a select few who were properly authorized to interpret the sacred texts. 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
3944-573: The Mihna ; would mark the stage for the empowerment and centering of corporealist ideas in the Sunnite orthodoxy. Ibn Hanbal also recognized "Divine Form ( Al-Şūrah )" as a true attribute of God. He disagreed with those speculative theologians who interpreted the Divine Form as something that represents pseudo-divinities such as the sun, moon, stars, etc. For Ibn Hanbal, to deny that God truly has
4060-591: The Hanafi school. Among other material, ibn Humayd taught Jarir Tabari the historical works of ibn Ishaq , especially al-Sirah , the life of Muhammad . Tabari was thus introduced in youth to pre-Islamic and early Islamic history. Tabari quotes ibn Humayd frequently, but little is known about Tabari's other teachers in Rayy. Tabari then travelled to study in Baghdad under Ahmad ibn Hanbal , who, however, had recently died (in late 855 or early 856). Tabari possibly made
4176-575: The Hanbali school of Islamic jurisprudence —one of the four major orthodox legal schools of Sunni Islam. The most highly influential and active scholar during his lifetime, Ibn Hanbal went on to become "one of the most venerated" intellectual figures in Islamic history, who has had a "profound influence affecting almost every area" of the traditionalist perspective within Sunni Islam. One of
4292-573: The Sasanian Empire came next. For the period of Muhammad's life, al-Ṭabarī drew upon the extensive researches of 8th-century Medinan scholars . Although pre-Islamic influences are evident in their works, the Medinan perspective of Muslim history evolved as a theocentric (god-centred) universal history of prophecy, culminating in the career of Muhammad and not as a continuum of tribal wars and values. The sources for al-Ṭabarī's History covering
4408-547: The Shafi'i madhhab. It was characterized by strong scripturalist tendencies. He appears, like Dawud al-Zahiri , to restrict consensus historically, defining it as the transmission by many authorities of reports on which the Sahaba agreed unanimously. Like Dawud al-Zahiri, he also held that consensus must be tied to a text and cannot be based on legal analogy . While we still lack a satisfactory scholarly biography of this remarkable scholar, interested readers now have access to
4524-444: The Shafi'i school for nearly a decade before he developed his own interpretation of Islamic jurisprudence . His understanding of it was both sophisticated and remarkably fluid, and, as such, he continued to develop his ideas and thoughts on juristic matters right until the end of his life. Al-Tabari's school of jurisprudence "flourished among Sunni ulama for two centuries after his death", before it eventually became extinct. It
4640-574: The Zahiris and some fanatic Hanbali followers. Though his conflict with the leaders of the Zahiri school was resolved, the Hanbalites literally besieged him in his own home. Apparently, al-Tabari did not think much of Ibn Hanbal as a jurist ( faqih ), but mainly saw him as a traditionist ( muhaddith ), and this was enough to incite the Hanbalites against him. Al-Tabari was suddenly accused of being
4756-558: The Columbia Center for Iranian Studies served as Editorial Coordinator. Ignác Goldziher Hungarian scholar, wrote in 1920 a book focusing on Tabari, titled in German as "Die Richtungen der islamischen Koranauslegung", and it was published by Brill Publishers . Brockhaus and Efron Encyclopedic Dictionary also published the complete History of the Prophets and Kings in 17 volumes in his center. W. Montgomery Watt researched
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4872-454: The Hanbali reform movement known as Wahhabism has cited him as a principal influence along with the 13th-century Hanbali reformer Ibn Taymiyya . However, it has been argued by certain scholars that Ibn Hanbal's own beliefs actually played "no real part in the establishment of the central doctrines of Wahhabism," as there is evidence, according to the same authors, "the older Hanbali authorities had doctrinal concerns very different from those of
4988-462: The Hanbali school "[attacked] Sufism in itself any more than any other school," and it is evident that "during the first centuries some major Sufis [such as Ibn Ata Allah , Hallaj , and Abdullah Ansari ] ... followed the Hanbalite school of law." By the twelfth-century, the relationship between Hanbalism and Sufism was so close that one of the most prominent Hanbali jurists, Abdul Qadir Jilani ,
5104-518: The Hanbalites, but these reports are uncertain, and other sources agree that he was buried in the morning after his death. Either way, he was buried in his home. Regardless, Tabari was remembered positively by contemporaries such as Ibn Duraid , and the Hanbalites were condemned by Abbasid authorities in their entirety for persecuting opponents, roughly a decade later. They even prevented people from meeting with him, and Ibn Jarir remained trapped in his home until he died. The period in which Tabari lived
5220-478: The Mu'tazili doctrine and, in this pursuit, banished Ibn Hanbal from Baghdad. 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: Ibn Dharih al-'Ukbari said: "I requested to see Ahmad bin Hanbal. So, I greeted him, and he
5336-529: The Prophet of Mercy. O Muhammad! I am turning with you to my Lord for the fulfillment of my need." This report is repeated in many later Hanbali works, in the context of personal supplication as an issue of jurisprudence. Ibn Qudamah , for example, recommends it for the obtainment of need in his Wasiyya . In the same way, Ibn Taymiyyah cites the Hanbali fatwa on the desirability of Muhammad's intercession in every personal supplication in his Qāida fil-Tawassul wal-Wasiīla where he attributes it to "Imām Ahmad and
5452-405: The Prophet's descendant Abū Ja'far ibn Abī Mūsā was buried next to him, Ahmad ibn Hanbal's tomb was exposed. 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
5568-507: The Prophet's hairs, place it over his mouth, and kiss it. I may have seen him place it over his eyes, and dip it in water and then drink the water for a cure." In the same way, Ibn Hanbal also drunk from Muhammad's bowl (technically a "second-class" relic) in order to seek blessings from it, and considered touching and kissing the sacred minbar of Muhammad for blessings a permissible and pious act. Ibn Hanbal later ordered that he be buried with Muhammad's hairs he possessed, "one on each eye and
5684-556: The Qur'an and transmitted through his father al-Walid the legal views of al-Awza'i , Beirut's prominent jurist from a century earlier. Tabari arrived in Egypt in 253 AH (867 AD), and some time after 256/870, he returned to Baghdad, possibly making a pilgrimage on the way. If so, he did not stay long in the Hijaz . Tabari had a private income from his father while he was still living, and then
5800-414: The Sufis. According to one tradition, Sālih said: "My father would send for me whenever a self-denier or ascetic ( zāhid aw mutaqashshif ) visited him so I could look at him. 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, and later Sufi chroniclers often designated
5916-561: The Sūfīs and show them kindness and generosity. He was asked about them and was told that they sat in mosques constantly to which he replied, 'Knowledge made them sit.'" Furthermore, it is in Ibn Hanbal's Musnad that we find most of the hadith reports concerning the abdal , forty major saints "whose number [according to Islamic mystical doctrine] would remain constant, one always being replaced by some other on his death" and whose key role in
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#17327935178776032-681: The Three Great Jurisprudent Imâms about the main representatives of Sunni jurisprudence. However, Ibn 'Abd al-Barr actually has praised Ibn Hanbal's jurisprudence by saying "He is very powerful in the fiqh of the madhab of the ahl al-hadith and he is the Imam of the 'ulama of ahl al-hadith." Be that as it may, the vast majority of other scholars do recognize Ibn Hanbal's prowess as a master jurist worthy of one whose methodology became foundation for its own school of jurisprudence. Imam Shafi'i said, among many other praises, "Ahmad
6148-575: The United States, Albania and France. Planning for the translation of this great chronicle book into English in forty volumes began in 1971, led by Ehsan Yarshater as General Editor and assisted by an Editorial Board Ihsan Abbas , American University of Beirut , Clifford Edmund Bosworth University of Manchester , Jacob Lassner Wayne State University , as Supervising Editor, and Franz Rosenthal in Yale University . Estelle Whelan at
6264-483: The Wahhabis," due to medieval Hanbali literature being rich in references to saints, grave visitation, miracles, and relics. In this connection, scholars have cited Ibn Hanbal's own support for the use of relics as one of several important points on which the theologian's positions diverged from those adhering to Wahhabism. Other scholars maintain he was "the distant progenitor of Wahhabism", who also immensely inspired
6380-654: The above verse is the most highest place in Paradise, which will be granted to the Muhammad and none else, and the position of intercession ( Shafa'a ) will be giving to him by permission of God on behalf of the believers on the Day of Judgment. Muhammad will intercede on their behalf, so that God will relieve them of the suffering of such a situation. However, the Hanbalites interpreted the Praiseworthy Station as
6496-499: 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
6612-500: The caliphs for his unflinching adherence to the traditional doctrine, Ibn Hanbal's fortitude in this particular event only bolstered his "resounding reputation" in the annals of Sunni history. Ibn Hanbal later came to be venerated as an exemplary figure in all traditional schools of Sunni thought, both by the exoteric scholars and ascetic Sufis , with the latter often designating him as a saint in their hagiographies. The 12th-century jurist and theologian Ibn al-Jawzi relates he "was
6728-480: The caliphs that unfortunately have come down only in the fragments preserved by al-Ṭabarī. Almost all of these accounts reflected an Iraqi perspective of the community; coupled with this is al-Ṭabarī’s scant attention to affairs in Egypt , North Africa , and Muslim Spain , so that his History does not have the secular “universal” outlook sometimes attributed to it. From the beginning of the Muslim era (dated from 622,
6844-551: The celebrated judge of Hanafi jurisprudence, Abu Yusuf , who was the student and companion of Abu Hanifa . After completing his studies with him, Ibn Hanbal began traveling throughout Arabia to collect narrations of Muhammad. Ibn al-Jawzi stated Ibn Hanbal had 414 traditionists whom he narrated from. With this knowledge, he became a leading authority in the field, leaving behind an immense encyclopedia of narrations, al-Musnad . After several years of travel, he returned to Baghdad to study Islamic law under al-Shafi'i, with whom he formed
6960-407: The commentary of the entire Holy Quran?" They enquired as to how lengthy it would be. "30 000 pages"! he replied. They said: "This would take a long time and cannot be completed in one lifetime. He therefore made it concise and kept it to 3000 pages (note, this was in reference to the old days when they used ink and hard-paper which was a bit long format today). It took him seven years to finish it from
7076-436: The credibility of his sources from a theological rather than an historical standpoint, yet he opposed religious innovation. In one anecdote, Abu Kamil suggested him when he was near death, to forgive his enemies, which he agreed to, apart from one who called him an innovator. Tabari was generally conciliatory, moderate, and affable. Initially, Tabari belonged to the Shafi'ite madhhab (school) of fiqh (Islamic law), and
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#17327935178777192-582: The crucial role he played in the Mihna instituted by the Abbasid caliph al-Ma'mun toward the end of his reign, in which the ruler gave official state support to the Mu'tazili doctrine of the Quran being created , a view that contradicted the orthodox position of the Quran being the eternal, uncreated word of God. Living in poverty throughout his lifetime working as a baker, and suffering physical persecution under
7308-703: The date of the hijrah—the Prophet Muhammad ’s migration from Mecca to Medina ), the History is arranged as a set of annals according to the years after the hijrah. It terminates in the year 915. His second great work was the commentary on the Qur'an , (Arabic Tafsir al-Tabari ), which was marked by the same fullness of detail as the Annals . Abul-Qaasim Ibn 'Aqil Al-Warraq says: " Imām Ibn Jarir once said to his students: “Are you all ready to write down my lesson on
7424-474: The day of resurrection etc., were to be literally affirmed as "realities" ( ḥaqq ). As for those attributes called "ambiguous" ( mutas̲h̲ābih ), such as those which spoke of God's hand, face, throne , and omnipresence , vision by the believers on the day of resurrection , etc. they were to be understood in the same manner. Ibn Hanbal treated those verses in the scriptures with apparently anthropomorphic descriptions as muhkamat (clear) verses; admitting to only
7540-410: The description which God had given of Himself in the Islamic scripture. To begin with, Ibn Hanbal asserted that God was both Unique and Absolute and absolutely incomparable to anything in the world of His creatures. As for the various divine attributes , Ibn Hanbal believed that all the regular attributes of God , such as hearing, sight, speech, omnipotence, will, wisdom, the vision by the believers on
7656-457: The early ascetic saint Bishr the Barefoot and his sister as two exceptional devotees of God, and of his sending people with mystical questions to Bishr for guidance. It is also recorded that Ibn Hanbal said, with regard to the early Sufis, "I do not know of any people better than them." Moreover, there are accounts of Ibn Hanbal's son, Sālih, being exhorted by his father to go and study under
7772-418: The explanation of the verse 79 from Surat al-Isra' in the Qur'an about the Praiseworthy Station of Muhammad , known as "al-Maqam al-Mahmud". The verse is: And rise at ˹the last˺ part of the night, offering additional prayers, so your Lord may raise you to a station of praise. In the books of Tafsir (interpretation of the Qur'an), authors said that the Praiseworthy Station (al-Maqam al-Mahmud) said in
7888-449: The foremost classical proponents of relying on scriptural sources as the basis for Sunni Islamic law and way of life, Ibn Hanbal compiled one of the most significant Sunni hadith collections, al-Musnad , which has continued to exercise considerable influence on the field of hadith studies up to the present time. Having studied jurisprudence and hadith under many teachers during his youth, Ibn Hanbal became famous in his later life for
8004-456: The foremost in collecting the prophetic way and adhering to it." He was further praised by the 14th-century historian and traditionist al-Dhahabi , who referred to Ibn Hanbal as "the true shaykh of Islam and imam of the Muslims in his time; the traditionist and proof of the religion'." In the modern era, Ibn Hanbal's name has become controversial in certain quarters of the Islamic world, as
8120-673: The history of Tabari in French Language in four volumes in Paris. His book on the nativities and history was translated into Latin by Giovanni da Siviglia and published in Venice in 1503. Franz Rosenthal translated in 1989 Tabari history book of three volumes, with title "History of the Middle East". Clifford Edmund Bosworth , published the book History of Tabari in three volumes with an introduction by Ehsan Yarshater in 1999 in
8236-668: The history of Tabari, and from 1987 to 1999 published the book History of Tabari entitled "Muhammad at Mecca". Also Manuscripts Tabari history, Tabari interpretation and translation of Tabari history stored in Central Library of Astan Quds Razavi . Moshe Pearlman , Ismail Poonawala , Fred Donner , Hugh N. Kennedy , Khalid Yahya Blankinship , R. Stephen Humphreys , Michael G. Morony , G. R. Hawting , Martin Hinds , Carole Hillenbrand , George Saliba , and Yohanan Friedmann authors and researchers were prominent, they published
8352-428: The holy texts. One of the creeds attributed to Ibn Hanbal opens with: "Praise be to God, who in every age and interval between prophets ( fatra ) elevated learned men possessing excellent qualities, who call upon him who goes astray (to return) to the right way." It has been pointed out that this particular creed "explicitly opposes the use of personal judgement ( raʾy ) ... [as basis] of jurisprudence ." Ibn Hanbal
8468-459: The inheritance. He took money for teaching. Among Tabari's students was Ibn al-Mughallis , who was also a student of Tabari's own teacher Muhammad bin Dawud al-Zahiri ; Ibn al-Mughallis lavished Tabari with almost excessive praise. He never took a government or a judicial position. Tabari was some fifty years old when al-Mu'tadid became caliph. He was well past seventy in the year his History
8584-450: The jurist as a saint in their hagiographies, praising him both for his legal work and for his appreciation of Sufi doctrine. Hujwiri , for example, wrote of him: "He was distinguished by devoutness and piety ... Sufis of all orders regard him as blessed. He associated with great Shaykhs, such as Dhul-Nun of Egypt , Bishr al-Hafi , Sari al-Saqati , Maruf Karkhi , and others. His miracles were manifest and his intelligence sound ... He had
8700-426: The latter said: "If someone were to follow every rukhṣa [dispensation] that is in the ḥadīth, he would become a transgressor ( fāsiq )." It is believed that he quoted this on account of the vast number of forged traditions of Muhammad. 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
8816-649: The most prominent figures of the Islamic Golden Age , al-Tabari is widely known for his historical works and expertise in Quranic exegesis, and has been described as "an impressively prolific polymath". He authored works on a diverse range of subjects, including world history , poetry , lexicography , grammar , ethics , mathematics , and medicine . Among his most famous and influential works are his Quranic commentary, Tafsir al-Tabari , and historical chronicle, Tarikh al-Tabari . Al-Tabari followed
8932-431: The name “Imam al-Tabari”, it was directed by Magdy Abou Emira starring Ezzat El Alaili . In addition to Egypt, the biographical series was shown on Arabic channels in other countries. Ahmad ibn Hanbal Ahmad ibn Hanbal ( Arabic : أَحْمَد بْن حَنْبَل , romanized : Aḥmad ibn Ḥanbal ; November 780 – 2 August 855) was a Muslim scholar , jurist , theologian , traditionist , ascetic and eponym of
9048-475: The negative, with Zakariyyā asking if two-hundred thousand were, to which he received the same response from the jurist. Thus, Zakariyyā kept increasing the number until, at five-hundred thousand, Ibn Hanbal said: "I hope that that should be sufficient." As a result, it has been argued that Ibn Hanbal disapproved of independent reasoning by those muftis who were not absolute masters in law and jurisprudence. Ibn Hanbal narrated from Muḥammad ibn Yaḥyā al-Qaṭṭān that
9164-430: The opportunity to debate the matter with the Hanbalites in his residence. Al-Tabari agreed, but the Hanbalites did not show up. However, shortly before his death, Hanbalite rioters supposedly pelted his house with stones so numerous that they formed a large wall in front of it. According to Franz Rosenthal , "The role of Hanbalite hostility, though real, seems to have been exaggerated in connection with his death as it
9280-565: The persecution to the point where Abbasid authorities had to subdue them by force. The Baghdad chief of police tried to organize a debate between Tabari and the Hanbalites to settle their differences. While Tabari accepted, the Hanbalites did not show up, but instead came later to pelt his house with stones again. The constant threat of violence from the Hanbalites hung over Tabari's head for the rest of his life. Tabari died on 17 February 923. Some sources suggest that Abbasid authorities buried Tabari at night in secret as they feared mob violence by
9396-616: The reception of al-Tabari Tarikh among those who immediately followed the great master. That al-Tabari's history was immensely significant we can all agree; but as to precisely how he became so significant there is no clear consensus. Returning to Forand's insight, al-Azdi frequently drew on the same authorities tapped by al-Tabari, but whose works are for the most part now lost, such as Abu Ma'shar (170/786), Abu Mikhnaf (157/774), al-Haytham ibn 'Adi (207/822), al-Madaini (around 228/843), and 'Umar ibn Shabba (262/878). Realistic depictions alternate with formalized and archetypal narrative. Tabari
9512-434: The school's founder, became decidedly negative later in life. Tabari did not give Ibn Hanbal's dissenting opinion any weight at all when considering the various views of jurists, stating that Ibn Hanbal had not even been a jurist at all but merely a recorder of Hadith . On his return to Baghdad , he took a tutoring position from the vizier, Ubaydallah ibn Yahya ibn Khaqan . This would have been before A.H. 244 (858), since
9628-465: The seat of Muhammad by God on the Throne, despite the overall weakness of the narrations supporting it. Al-Tabari is said to have declared bluntly that it was absurd. Moreover, he recited: Upon hearing this, the fanatic Hanbali followers attacked him fiercely, and stoned his residence and caused a serious disturbance which had to be subdued by force. Trouble with the Hanbalites that took a similar form
9744-472: The similar conservative reform movement of Salafism . Ahmad ibn Hanbal was born in the month of Rabi' al-Awwal in the year 164 AH/ November 780 CE. This was mentioned by his son Abdullah. Abdullah reported: "I heard my father say: I was born in the month of Rabi' al-Awwal in the year 164 AH". Ibn Hanbal's family was originally from Basra , and belonged to the Arab Banu Dhuhl tribe. His father
9860-465: The source he is using (and apparently quoting verbatim). The sections in the McAuliffe translation, drawn mostly from al-Mada'ini and 'Umar ibn Shabba, do not represent the most obscure passages to be found in al-Tabari, but they are nonetheless full of linguistic ambiguities and difficulties for the translator. He wrote extensively; his voluminous corpus containing three main titles: The first of
9976-484: The time the reported events took place. His accounts are as authentic as one can expect from that period. Tabari final years were marked by conflict with the Hanbalite followers of Al-Hasan ibn 'Ali al-Barbahari , a student of the students of Ibn Hanbal. Tabari was known for his view that Hanbalism was not a legitimate school of thought, as Ibn Hanbal was a compiler of traditions and not a proper jurist. The Hanbalites of Baghdad would often stone Tabari's house, escalating
10092-417: The time. In recounting his history, Tabari used numerous channels to give accounts. These are both channels that are given by the same author in a work, such as for example three different accounts that start with the isnad al-Harita. Although no subject in history, recitation of the Quran and its interpretation, poetry, grammar and vocabulary, ethics, mathematics, and theology remained untouched by Tabari, he
10208-557: The traditional Sufi conception of the celestial hierarchy would be detailed by later mystics such as Hujwiri and Ibn Arabi . It has been reported that Ibn Hanbal explicitly identified Maruf Karkhi as one of the abdal , saying: "He is one of the Substitute-Saints, and his supplication is answered." Of the same Sufi, Ibn Hanbal later asked rhetorically: "Is religious knowledge anything else than what Maruf has achieved?" Additionally, there are accounts of Ibn Hanbal extolling
10324-510: The two large works, generally known as the Annals (Arabic Tarikh al-Tabari ). This is a universal history from the time of Qur'anic Creation to 915, and is renowned for its detail and accuracy concerning Muslim and Middle Eastern history. Tabari's work is one of the major primary sources for historians. The History commenced with the Creation, followed by accounts regarding the patriarchs, prophets, and rulers of antiquity. The history of
10440-438: The vizier was out of office and in exile from 244 to 248 (858–9 to 862). There is an anecdote telling that Tabari had agreed to tutor for ten dinars a month, but his teaching was so effective and the boy's writing so impressive that the teacher was offered a tray of dinars and dirhams. The ever-ethical Tabari declined the offer, saying he had undertaken to do his work at the specified amount, and could not honorably take more. That
10556-452: The year 283 until 290. A perusal of Tabari shows that he in fact relied on a variety of historians and other authors, such as Abu Mihnaf, Sayf b. 'Umar, Ibn al-Kalbi, ' Awana ibn al-Hakam , Nasr b. Muzahim, al-Mada'ini, 'Urwa b. al-Zubayr, al-Zuhri, Ibn Ishaq, Waqidi, Wahb b. Munabbih, Ka'b al-Ahbar, Ibn al-Matni, al Haggag b. al-Minhal, Hisham b. 'Urwa, al-Zubayr b. Bakkar and so forth, in addition to oral accounts that were circulating at
10672-521: The years from the Prophet ’s death to the fall of the Umayyad dynasty (661–750 CE) were short monographs, each treating a major event or the circumstances attending the death of an important person. Al-Ṭabarī supplemented this material with historical reports embodied in works on genealogy, poetry, and tribal affairs. Further, details of the early ʿAbbāsid period were available to him in a few histories of
10788-434: Was also a critic of overt and unnecessary speculation in matters of theology ; he believed that it was fair to worship God "without the 'mode' of the theologoumena ( bilā kayf ), and felt it was wise to leave to God the understanding of His own mystery. Thus, Ibn Hanbal became a strong proponent of the bi-lā kayfa formula. This mediating principle allowed the traditionalists to deny ta'wil (figurative interpretations) of
10904-413: Was also reported at the time of al-Tabari's death. In connection with it, Nazuk is mentioned as chief of police. He was appointed to this position only in 310/922, the year al-Tabari died, but he appears to have held high positions in the police before, and may already have been in charge of al-Tabari's protection against potential Hanbalite violence. In 309/921, the wazir 'Ali b. 'Isa had offered al-Tabari
11020-636: Was also simultaneously the most famous Sufi of his era, and the Tariqa that he founded, the Qadiriyya , has continued to remain one of the most widespread Sufi orders up until the present day. Even later Hanbali authors who were famous for criticizing some of the "deviances" of certain heterodox Sufi orders of their day, such as Ibn Qudamah , Ibn al-Jawzi , and Ibn Qayyim al-Jawziyya , all belonged to Abdul Qadir Jilani 's order themselves, and never condemned Sufism outright. As has been noted by scholars, it
11136-656: Was an officer in the Abbasid army in Khorasan and later settled with his family in Baghdad . Historians differ about his place of birth. Some say he was said that he was born in Merv , located in Mary, Turkmenistan today, where his father and grandfather had also previously worked. While according to others he was born in Baghdad after his mother came pregnant with him from the city of Merv, where his father was. The latter opinion
11252-457: 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 ". 'Abd al-Malik al-Maymuni said: "I do not know that I have ever seen anyone who wore cleaner clothes,
11368-573: Was commonly designated as the Jariri school . Tabari was born in Amol , Tabaristan (some 20 km south of the Caspian Sea ) in the winter of 838–39. He has been described as either of Persian or Arab origin. He memorized the Qur'an at seven, was a qualified prayer leader at eight, and began to study the prophetic traditions at nine. He left home to study in 236 AH (850/1 AD), when he
11484-483: Was full of religious differences and political unrest, which was characterized by the stigmatization and accusation of individuals. He is described as having a dark complexion, large eyes and a long beard. He was tall and slender and his hair and beard remained black until he was very old. He was attentive to his health, avoiding red meat, fats, and other foods he deemed unhealthy. He was seldom sick before his last decade, when he suffered from bouts of pleurisy . When he
11600-518: Was ill, he treated himself (to the approval of physicians). He had a sense of humor, though serious subjects he treated seriously. He had studied poetry when young and enjoyed writing, reciting and participating in poetic exchanges. It is said that he was asked in Egypt about al-Tirimmah, and was able to recite this 7th century poet's work for Egyptians who had merely heard al-Tirimmah's name. Ali ibn al-Athir , in his memoirs, he confirmed these features. He
11716-499: Was in his life." He further adds that "Those who knew Tabari best always played down the inconveniences he suffered from the Hanbalites." Al-Tabari wrote history , theology and Qur'anic commentary. His principal and most influential works were: His legal texts, commentaries and Qur'anic exegesis, and history, produced respectively, were published throughout his lifetime. Biographers stress his reverence for scholarship, objectivity, and independent judgement ( ijtihad ). He rates
11832-497: Was known by her title Ummu Salih( lit : mother of Salih). Ibn Hanbal remarked about her: "In the 30 (or 20) years we were together, we never had a disagreement." After her demise, Ahmad married his second wife, "Ummu 'Abdillah Rayhana bintu 'Uma" known simply as "Rayhana", and she bore him one son, "Abdullah". She known for having only one eye, and Ibn Hanbal married her because he was impressed by her religious commitment. Reports suggest that they were together for seven years. He also had
11948-418: Was large or small. Ibn Kathir mentioned its amount, saying: "His income from his property was seventeen dirhams each month, which he spent on his family, and he was content with that, seeking the mercy of Allah, patiently and seeking reward." It is also narrated that a man asked Imam Ahmad about the property he was using on which he made a house on. He replied: "This is something I inherited from my father. If
12064-487: Was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hanbal". He died due to being severely ill. His son Salih describes his illness as: "On the first day of the month of Rabi' al-Awwal in the year two hundred and forty-one, my father had a fever on Wednesday night. 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
12180-465: Was on Tuesday, and he died on Friday." Ibn Hanbal died on Friday, 2 August 855 / 12 Rabi' al-Awwal, 241 AH at the age of 74–75 in Baghdad. Historians relate his funeral was attended by 800,000 men and 60,000 women, and 20,000 Christians and Jews converted to Islam on that day. His grave is located in the premises of the Ahmad ibn Hanbal Mosque in al-Rusafa District . Ibn Hanbal's principal doctrine
12296-500: Was praised both in his own life and afterwards for his "serene acceptance of juridical divergences among the various schools of Islamic law". According to later notable scholars of the Hanbali school like Ibn Aqil and Ibn Taymiyyah , Ibn Hanbal "considered every madhhab correct and abhorred that a jurist insist people follow his even if he considered them wrong and even if the truth is one in any given matter." As such, when Ibn Hanbal's student Ishāq ibn Bahlūl al-Anbārī had "compiled
12412-429: Was published. During the intervening years, he was a famous (if somewhat controversial) personality. Among the figures of his age, he had access to sources of information equal to anyone, except, perhaps, those who were directly connected with decision making within the government. Most, if not all, the materials for the histories of al-Mu'tadid, al-Muktafi , and the early years of al-Muqtadir , were collected by him about
12528-405: Was sick. I said to him, "O father, how did you break your fast last night?" He said, "With water and broad beans". 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
12644-839: Was suggested to him that he would continue to do this until he was driven out of his kingdom" (p. 2). The religious frame in Tabari's account is therefore not inflexible or exclusive. In 2015, a statue of Jarir Tabari, along with another Iranian scientist, Muhammad ibn Zakariya al-Razi , was erected in the courtyard of the National Library of Tajikistan. There are streets and schools named after him in Riyadh , Doha , Amol , Qazvin , Khobar , Aqaba , Madaba , Beirut , Dhahran , Heliopolis , Kuwait , Homs , Hama and Baghdad . Abdolhossein Zarrinkoob and Lefebvre Lucidio in
12760-542: Was the considerable role he played in bolstering the orthodox doctrine of the Quran being the " uncreated Word of God" ( kalām Allāh g̲h̲ayr mak̲h̲lūḳ ). By "Quran," Ibn Hanbal understood "not just an abstract idea but the Quran with its letters, words, expressions, and ideas—the Quran in all its living reality, whose nature in itself ," according to Ibn Hanbal, eluded human comprehension. Ibn Hanbal favoured independent reasoning ( ijtihad ) and rejected blind following ( taqlid ). His staunch condemnation of taqlid
12876-413: Was then well-versed in four of the five remaining Sunni legal schools, before founding his own independent, yet eventually extinct, school. His debates with his former teachers and classmates were known, and served as a demonstration of said independence. Notably missing from this list is the Hanbali school, the fourth largest legal school within Sunni Islam in the present era. Tabari's view of Ibn Hanbal,
12992-519: Was twelve. He retained close ties to his hometown. He returned at least twice, the second time in 290 AH (903 AD), when his outspokenness caused some uneasiness and led to his quick departure. He first went to Ray (Rhages) , where he remained for some five years. A major teacher in Rayy was Abu Abdullah Muhammad ibn Humayd al-Razi, who had earlier taught in Baghdad, but was now in his seventies While in Ray, he also studied Muslim jurisprudence according to
13108-429: Was very keen on knowledge. He traveled far in search of it, and spend a long time on obtaining it. He did not occupy himself with earning or marriage until he achieved what he wanted from it." His first wife was "Abbasah bintul Fadl", an Arab girl from the suburbs of Baghdad, and she lived with Ahmad ibn Hanbal for thirty years(or twenty years according to some reports), and bore him their son "Salih", and hence her she
13224-468: Was welcomed by them. He established his own madhhab, usually designated the Jariri madhhab after his patronymic . His school failed to endure in the competitive atmosphere of the times. As a youth in Baghdad , he had applied to the Hanbalite 's but received a hostile rejection. Al-Tabari's jurisprudence belongs to a type which Christopher Melchert has called " Rationalism ", largely associated with
13340-522: Was witty and urbane, clean, and well mannered. He avoided coarse speech, instead displaying refined eloquence. He had a good grounding in grammar, lexicography , and philology. Such were considered essential for Qur'anic commentary. He knew Persian and was acquainted with the origins of various foreign loan words in Arabic from a number of other languages. He died in Baghdad on 17 February 923. His ijtihad (independent judgement) led to criticism from
13456-526: Was written by Abu Bakr al-Khallal who lived around the same time as Al-Tabari, and the first written compilation of Ibn Hanbal's fiqh was Al-Khiraqi who also lived around that same time. The more systematic teaching of Ibn Hanbal's jurisprudence in education facilities only occurred after that point. Likewise, some consider how the Andalusian scholar Ibn 'Abd al-Barr did not include Ibn Hanbal or his views in his book The Hand-Picked Excellent Merits of
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