| Imam Ahmad ibn Hanbal: Life & Madhab |
| Abuz-Zubair |
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Childhood He was a distinguished child known for his piety, cleanliness and asceticism. Once, his uncle sent him with several documents containing information about some people to the Caliph's office. Ahmad took those papers and did not see his uncle for a long time. When his uncle eventually met him, he asked him about the documents and discovered that Ahmad – who was then a boy – did not deliver them. When asked why, Ahmad replied: "I wouldn’t hand in those reports, and I have thrown them in the sea!" To this, his uncle replied: "This little boy fears Allah so much! What then of us?" Thus, Ahmad refused to act as an informant, even on behalf of his uncle, due to the fear of Allah that had been instilled in his heart from such a young age. Youth and Education He started his career by learning jurisprudence (Fiqh) under the celebrated Hanafi judge, Abu Yusuf, the renowned student and companion of Imam Abu Hanifah. He then discontinued his studies with Abu Yusuf, in the pursuit of Hadith, travelling around the Islamic Khilafa, at the tender age of 16. As a student, he was held in awe by his teachers, to the same degree that they would respect their own.. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he narrated from. Imam al-Shafi’i was from the most beloved of Ahmad’s teachers, held in high esteem by him for his deep insight into jurisprudence. Al-Shafi’i equally admired Ahmad, for his expertise in jurisprudence and Hadith. He would often say to Imam Ahmad: “Tell us if you know of an authentic Hadeeth so that we may act on it.†What demonstrates Imam Ahmad’s love and admiration for al-Shafi’i is that when the latter would pass by him riding a mule, Imam Ahmad would follow al-Shafi’i on foot to enquire about various issues of jurisprudence. The great affectopm and regard between the two Imams is clearly reflected in the resemblance between the Shafi’i and Hanbali schools of jurisprudence. Imam Ahmad did not suffice himself with seeking knowledge, but he also adorned it with actions, by making Jihad, performing the guard duty at Islamic frontiers (Ribat) and making Hajj five times in his life, twice on foot. Expertise in Various Sciences The Imam spent 40 years of his life in the pursuit of knowledge, and only thereafter did he assume the position of a Mufti. By this time, Imam Ahmad had become a leading authority in six or seven Islamic disciplines, according to al-Shafi'i. Imam Ahmad became – unquestionably – a leading authority in Hadith, and left a colossal Hadith encyclopaedia, al-Musnad, as a living proof of his proficiency and devotion to this science. He is also remembered as a leading and the most balanced critic of Hadith (Naqid) of his time. Imam Ahmad became a principal specialist in jurisprudence, since he had the advantage of benefiting from some of the famous early jurists and their heritage, such as Abu Hanifah, Malik, al-Shafi'i and many others. Imam Ahmad further improvised and developed upon previous schools, such that he became the founder of a new independent school, that was to be attributed to him as the Hanbali school. Some scholars, such as Qutaiba b. Sa’id noted that if Ahmad were to witness the age of Sufyan al-Thawri, Malik, al-Awza’i and Laith b. Sa’d, he would have surpassed them all. Imam Ahmad, despite being bilingual, became an expert in the Arabic language, poetry, grammar. He gave great importance to the Arabic language, the proper application of grammar and correct pronunciation, such that he would often discipline his daughter for making a grammatical error in her everyday speech. Imam Ahmad established himself as the Imam in the sciences of Quran, authoring works in exegesis (Tafsir), science of abrogation (al-Nasikh wal-Mansukh), as well as the different modes recitations (Qira’at), preferring some modes of recitation over others, and even expressing dislike for the recitation of Hamza due to its exaggerated elongation of vowels. Imam Ahmad notably evolved into the most celebrated theologian, to be known as the â€کImam Ahl al-Sunnah’, the leading authority on the Orthodox doctrine. Imam Ahmad personified the theological views of the early orthodox scholars, and in particular, the founders of the three juristic schools before him, Hanafi, Maliki and al-Shafi’i. This proved to be historically significant, since the Hanbali doctrine remained the only school representing the views of the founders of the other three juristic schools, that later became dominated by Ash’arites or the Maturidis. What also gained him a resounding reputation was his vigorous refusal to accept the dogma of the â€کcreation of the Quran’, in spite of going through a protracted, arduous period of severe persecution. He is often likened to Abu Bakr, as the lone champion of Islam during the wars of apostasy. Imam Ahmad was equally considered to be a leading example in Zuhd (material and spiritual asceticism), for he lived a very simple life, detached from worldly pleasures. His work on Zuhd (Kitab al-Zuhd) is regarded to be the most profound contribution to the Islamic heritage. Abu Dawud, the famous compiler of Sunan, observed that sessions with Ahmad were sessions devoted to the Hereafter, for he would never mention anything of this world. Ahmad’s Five Basic Juristic Principles Despite being an exceptional jurist, Imam Ahmad detested that his opinions be written and compiled, fearing that it may swerve his students away from studying the sources of Law, the Quran and the Sunnah. Yet, as Ibn al-Jawzi comments, Allah knew the sincerity in his heart and raised around him faithful students who would record his opinions, such that an independent school of jurisprudence and theology was formed and attributed to Imam Ahmad. Imam Ahmad employed exceptional caution while formulating juristic opinions and issuing verdicts, and would frequently warn his students of speaking in a matter in which you have no reputable predecessor. This prudent attitude is clearly demonstrated in the thought process applied by Ahmad in extrapolation of laws from the divine sources, which is as follows: 1) Divine text (Nass) from the Quran and the Sunnah was the first point of reference for all scholars of jurisprudence, and in this, Ahmad was not an exception. Whenever he noticed a divine textual evidence for an issue, he never referred to other sources, opinions of the Companions, scholars or resorted to analogical deduction (Qiyas). 2) Verdicts issued by the Companions were resorted to when no textual evidence was found in the Quran or the Sunnah. The reasons for ranking the verdicts of the Companions after the Quran and the Sunnah are obvious: The Companions witnessed the revelation of the Quran, and its implementation by the Prophet – SallAllahu â€کalaihi wa-sallam, who advised the Ummah to adhere to the rightly-guided caliphs, hence, the Companions ought to have a better understanding than the latter generations. Imam Ahmad, would likewise, never give precedence to a scholarly opinion or analogical deduction (Qiyas) over that of the Companions’, to the extent that if they were divided into two camps over an issue, two different narrations would similarly be documented from Imam Ahmad. 3) In a case where the Companions differed, he preferred the opinion supported by the divine texts (Nass). 4) In instances where none of the above was applicable, Ahmad would resort to the Mursal Hadith (with a link missing between the Successor and the Prophet – SallAllahu â€کalaihi wa-sallam) or a weak Hadith. However, the type of weak Hadith that Ahmad relied on was such that it may be regarded as â€کfair’ Hadith due to other evidences (Hasan li Ghairihi), not the type that is deemed very weak and thus unsuitable as an evidence for Law. This was due to the fact that, during his time, the Hadith was only categorised into â€کsound’ (Sahih) and â€کweak’ (Dha’if). It was only after Ahmad, that al-Tirmidhi introduced a third category of â€کfair’ (Hasan). 5) Only after having exhausted the aforementioned sources would Imam Ahmad employ analogical deduction (Qiyas) due to necessity, and with utmost care. Ahmad’s doctrine As demonstrated previously, Imam Ahmad became the leading authority on the Orthodox doctrine of Islam, which represented the first three blessed generations of Islam, untainted with foreign dogmas. Ahmad’s doctrinal influence can be measured by the fact that, out of the four traditional schools, the Hanbali school alone maintained its own theological view, unlike the Hanafi school which adopted the Maturidi doctrine, or the Shafi’i and Maliki schools that adopted the Ash’ari doctrine. The secret for this was the depth and length at which Ahmad spoke in matters of theology, due to the prevailing unorthodoxy in his age, headed by the Mu’tazilites. Due to this it is noted that there have been, in comparison to other schools, very few Hanbalis who inclined towards unorthodox views, for the copious volume of narrations from Imam Ahmad dealing with specific issues of doctrine made it extremely difficult for his followers to adhere to any other, yet still remain faithful followers. Imam Ahmad’s doctrine could be summarised as follows: 1) He would believe in the description that Allah gave to himself in the Quran, or inspired the Prophet with, and affirm them at their face value (Dhahir), while generally negating any resemblance between the Creator and the creation. 2) He would vigorously reject negative theology (Ta’til), as well as allegorical exegesis (Ta’wil), with respect to belief in Allah, which was heavily employed by the Jahmites, Mu’tazilites and the Kullabites (later to be known as the Ash’arites) to justify their philosophical approach to God. 3) He believed that Allah Speaks with letters and sound, for he believed every word and letter of the Quran to be the word of Allah, contrary to the Kullabites, who, in their opposition to the Mu’tazilites, affirmed eternal Speech for Allah, yet still agreed with them in that they believed that the Quran, which is composed of letters, was created. 4) He believed that Allah literally Hears and Sees; that He has two Hands with which He created Adam; that Allah has a Face 5) He believed that Allah literally Rose over the Throne after Creating the heavens and the Earth in six days. 6) He believed that Allah is High above and distinct from His creation 7) He believed that Allah is all Knowing, All Wise, All Power and All Able, and that Allah has His own Will, He Does what He likes out of His Wisdom. Whatever Allah has Written and Decreed upon His creation, must come to pass. Nothing leaves His knowledge, or happens without His Permission or Will. 8) He believed that Allah becomes Pleased when obeyed and Displeased when disobeyed. 9) He would regard the Jahmiyah (followers of al-Jahm ibn Safwan), and the Rafidha (the Imami Shias) who curse the Companions, to be disbelievers (Kuffar). 10) He held that the sinners amongst the Muslims are under the threat of Allah's punishment; that if He wishes He may Punish them or Forgive them; Contrary to the Khawarij. He would not declare a Muslim to be a disbeliever (Kafir) on account of his sins, nor would he exclude actions from Iman unlike the Murjia. Once he was asked about those who declare their belief in the five pillars of Islam, yet refuse to perform them; he said, in reply, they are disbelievers (Kuffar). 11) He believed in the miracles that occurred at the hands of the Awliya (pious Muslims) as a favour from Allah. 12) He believed that Abu Bakr is the best of the Companions, followed by Umar, then the six companions chosen by the latter as Ashab al-Shura(members of Shura council): Uthman, Ali, al-Zubair, Talha, â€کAbd al-Rahman b. â€کAwf and Sa’d b. Abi Waqqas; followed by the fighters ofBadr from the Emigrants (Muhajirin) and then the Helpers (Ansar). 13) He prohibited discussions on the differences between the Companions or dislike of any of them; for the honour of Companionship with the Prophet – SallAllahu â€کalaihi wa-sallam – is sufficient a virtue to rank them higher than the entire Muslim Ummah until the end of time. The Trial Imam Ahmad is remembered as a legendary figure in the Islamic history for his uncompromising stance and for withstanding immense pressure during the trial of â€کthe creation of the Quran’. The Caliph at the time, Ma’mun, subjected the scholars to severe persecution, at the behest of the Mu’tazilite theologians who attributed themselves to Imam Abu Hanifa in jurisprudence. The Mu'tazilites were a heretical Muslim sect, who sanctified their intelligence above the revelation and espoused the belief that, even though, the Quran is the speech of Allah, He created that speech as a distinct entity and called it â€کthe Quran’. This was in opposition to the orthodox belief that Allah spoke every word of the Quran, and indeed: â€کAllah spoke to Moses directly’, as Allah states in the Quran. The Mu’tazilites were discredited throughout the Umayyad rule and never given the position of prominence and influence, until the Caliph al-Ma'mun came to power, during the â€کAbbasids, who took them into confidence and bestowed them with official positions within the state as judges. Bishr al-Marrisi and Ahmad b. Abi Du’ad were the two important figures behind the Mu’tazilite inquisition, which systematically placed many jurists and traditionists on trial until they were forced to acknowledge that the Quran is created, and their acknowledgement publicised in all major cities. Nearly all the scholars of Baghdad from the jurists and the traditionists were tested, and all of them acknowledged the doctrine of the created Quran, with the exception of the two; Ahmad b. Hanbal and Muhammad b. Nuh. This greatly pained and angered Imam Ahmad, such that he boycotted some of the great traditionists for their acknowledgement, and often refused to narrate from them. Amongst those boycotted were a close companion and a colleague of Imam Ahmad, Yahya b. Ma’in, about whom, it is said that Imam Ahmad refused to speak to him until he died and composed the following lines of poetry censuring his acknowledgement of heresy: Ya ibn al-madini al-ladhi 'uridat lahu Dunya fa Jada bi dinihi li yanalaha Madha da'aka li intihali maqalatin Kunta taz'umu kafiran man qalaha O Ibn al-Madini, to whom the world was offered, So he strove to attain it at the expense of his religion What made you embrace a dogma (about which) You would impute disbelief on the one who adopts it! Finally, Ahmad b. Hanbal and Muhammad b. Nuh were also put to the test on the order of al-Ma’mun, but they refused to acknowledge the creation of the Quran. Consequently, they were despatched in irons to be dealt with by al-Ma’mun himself. On the way, Imam Ahmad supplicated to Allah to prevent him from meeting al-Ma’mun. His prayer was answered in the sudden death of al-Ma’mun due to which they were both sent back. Muhammad b. Nuh passed away on their return journey, and there was none to prepare his funeral, pray over, and bury him, except Imam Ahmad. He remained imprisoned in Baghdad until al-Mu’tasim assumed power. Al-Mu’tasim, unlike al-Ma’mun, was a destitute to knowledge. Nevertheless, he continued the Mu’tazilite inquisition as explicitly requested by al-Ma’mun in his will. His rule was perhaps the most brutal towards Sunni scholars in general, and Imam Ahmad in particular who intransigently continued to resist all attempts by the authorities to force him to acknowledge the creation of the Quran. The frustrated Caliph finally ordered Ahmad to be flogged in public, which resulted in Ahmad falling unconscious. Imam Ahmad was released shortly afterwards, when al-Mu’tasim feared that the commotion caused in Baghdad due to mistreatment of Ahmad may reach an uncontrollable pitch. After al-Mu’tasim’s death, al-Wathiq took over the office of Khilafa, and ordered his loyal Mu’tazili judge in Egypt, Ibn Abi al-Layth to press hard with the inquisition. This caused many to flee from Egypt, while the prisons became full of jurists and traditionists who resisted the government demands. In Baghdad, however, the general public had become enraged over the policies of the government, which made it difficult for al-Wathiq to pursue the inquisition with the same vigour. He therefore, instead of re-imprisoning Imam Ahmad, resolved on banishing him from Baghdad, saying: “Do not live with me on this earth!â€, and henceforth, Ahmad b. Hanbal went into hiding. Towards the end of al-Wathiq’s reign, a close student of al-Shafi’i, Ahmad b. Nasr al-Khaza’i was caught by the officials and charged for organising an uprising in Baghdad. When Ahmad al-Khaza’i was brought to al-Wathiq in chains, the latter, instead of asking him about his role in the uprising, questioned him about his belief in the creation of the Quran, to which Ahmad al-Khaza’i gave the standard Sunni reply. The enraged Caliph, upon hearing his response, personally decapitated him. His head remained in Baghdad, while his body remained on a crucifix in Samurra for six years, as a grisly warning to potential rebels. After al-Wathiq’s death, his brother al-Mutawakkil took charge of the office. Al-Mutawakkil, unlike his predecessors had the utmost respect and admiration for the Sunni school, and through him, Allah decided to put an end to the inquisition. Promptly after assuming the position as Caliph, he sent orders throughout the Khilafa to put an immediate end to all discussions regarding the Quran, released all the prisoners of faith, dismissed the Mu’tazili judges, and more significantly deported the chief instigator of the inquisition, Ahmad b. Abi Du’ad along with his family. He further ordered that the Mu’tazili judges responsible for the inquisition be cursed from by the pulpits, by name. Al-Mutawakkil, on the other hand, showed his utmost reverence to the Sunni hero of the inquisition, Imam Ahmad b. Hanbal, and wished to take care of all his affairs. Ahmad, however, turned down the offers due to his general dislike of being close to the rulers. Al-Mutwakkil, knowing that Imam Ahmad would refuse his offerings, instead presented some gifts to his son, Salih b. Ahmad. When it came to his knowledge, Imam Ahmad showed strong disapproval and refused to consume anything from his son’s wealth. Illness, Death and Funeral After Imam Ahmad turned 77, he was struck with severe illness and fever, and became very weak, yet never complaining about his infirmity and pain until he died. In spite of his debilitation, he would urge his son, Salih b. Ahmad, to help him stand up for prayer. When he was unable to stand, he would pray sitting, or sometimes lying on his side. After hearing of his illness, the masses flocked to his door. The ruling family also showed the desire to pay him a visit, and to this end sought his permission. However, due to his desire to remain independent of any influence from the authority, Ahmad denied them access. Once during his illness, an old man entered upon Imam Ahmad and reminded him of his account before Allah, to which Imam Ahmad began to weep profusely. On another occasion, a man who partook in the beatings inflicted on Imam Ahmad, came to Salih b. Ahmad, the son of the Imam, and begged him to seek permission from his father to allow him to enter, for he felt the guilt of his involvement in the suffering of the Imam. When he was finally given permission, he entered upon the Imam and wept, begging for his forgiveness. Imam Ahmad forgave him on the condition that he would never repeat his actions. The man left the Imam, and all those present, in tears. â€کAbdullah b. Ahmad b. Hanbal narrates, that while Imam Ahmad was on his death bed, he kept drifting in and out of consciousness, and gesturing with his hands saying: â€کNo… No… No…’ When enquired about it, Ahmad replied: â€کThe Devil was standing near me, trying his hardest to mislead me, saying: â€کCome on, Ahmad!’, and I was replying back: â€کNo… No…’ On Friday, the 12 of Rabi' al-Awwal 241 AH, the legendary Imam breathed his last. The news of his death quickly spread far and wide in the city and the people flooded the streets to attend Ahmad’s funeral. One of the rulers, upon hearing the news, sent burial shrouds along with perfumes to be used for Ahmad’s funeral. However, respecting the Ahmad’s wishes, his sons refused the offering and instead used a burial shroud prepared by his female servant. Moreover, his sons took care not to use water from their homes to wash Imam Ahmad as he had refused to utilise any of their resources, for accepting the offerings of the ruler. After preparing his funeral, his sons prayed over him, along with around 200 members of the ruling family, while the streets were teeming with both men and women, awaiting the funeral procession. Imam Ahmad’s funeral was then brought out and the multitudes continued to pray over him in the desert, before and after his burial at his grave. During the trial of Imam Ahmad, he would often say: “Say to the heretics, the decisive factor between us and you is the day of funeralsâ€; meaning, the adherents to the orthodox doctrine always have a good end, for they earn the love of Allah, as well as the affection of the multitudes, and their death has a great impact on people’s lives. This is exactly what took place in this instance, for it is estimated that about 1 300 000 people attended his funeral. One of the scholars said in relation to this that such a massive attendance at a funeral has never been equalled in the history of the Arabs, neither in the pre-Islamic era (Jahiliyah) nor in Islam. The masses were engulfed in the genuine popular emotion, while the scene of his grave became overwhelmed by such sentiments that the graveyard had to be guarded by the civil authorities. Another scholar relates that when he attended the funeral of Ahmad, he wanted pray over him at his grave. But the crowds were so awe-inspiring that he didn’t reach the grave until after a week. The funerals of the famous opponents of Imam Ahmad, however, were in stark contrast, which where not attended by more than a handful. The funeral procession of the Ahmad ibn Abi Du’ad – the chief instigator of the inquisition – went largely unnoticed, with none willing to carry his funeral to the graveyard, except a few from the ruling family. Such was also the case with al-Harith al-Muhasibi – a theologian and an ascetic – who, despite being a bitter enemy of the Mu’tazilites, was still discredited by Imam Ahmad for his interests in Kalam (speculative theology). Only three or four people prayed over al-Muhasibi, and a similar fate met Bishr al-Mirrisi. In the Islamic history, Ahmad’s funeral is noted as the day when the Mu’tazilite doctrine was brought to a decisive and a humiliating end, whilst the Sunni Islam and the Prophetic guidance were the order of the day. Ahmad’s death had proven the ineffectiveness of the Caliph’s role in defining Islam, and further unquestionably acknowledged that it were the scholars, rather than the Caliphs, who were the true â€کinheritors of the Prophets’. Ahmad’s funeral was marked by the multitudes flocking, and openly cursing al-Karabisi and al-Marrisi, the chief heretics. This became a frequent practise amongst the subsequent Hanbali funerals throughout Islamic history, where the masses would rally behind prominent Hanbali funerals proclaiming: This day is for Sunnis and Hanbalis! Not Jahmis, Mu’tazilis or Ash’aris! The Madhab of Imam Ahmad After the death of Imam Ahmad, his students travelled across the Muslim world along with the responsa (Masa’il) of Ahmad concerning theology, jurisprudence and traditions. From the foremost of his students are: his two sons, Salih and Abdullah, Hanbal ibn Ishaq, al-Marrudhi, al-Kawsaj, Ibn Hani, Abu Dawud (compiler of Sunan Abi Dawud), al-Athram, Abu Zur’ah al-Razi, Abu Hatim al-Razi, â€کAbdul-Wahhab al-Warraq, al-Tirmidhi and many others. However, it was not until al-Khallal travelled the Muslim world, collecting the responsa of Imam Ahmad from his students scattered across theKhilafa, that the Madhab of Imam Ahmad was compiled in an organised form. This vast compilation became known as al-Jami’, which is still used in the 8th Islamic century by Ibn Taymiyah and his contemporary Hanbali jurists. This collection was then summarised into a short treatise on the Fiqh of Imam Ahmad by the Baghdadi-Hanbali jurist al-Khiraqi, which became known as Mukhtasar al-Khiraqi. This treatise was the first Fiqh manual ever written in the Madhab, and its first ever commentary was also written by its very author, thus, making al-Khiraqi the first author of a Fiqh manual in the Madhab, the first one to write a commentary on a manual, and indeed the first Hanbali to comment on his own manual. The summarised treatise on Fiqh by al-Khiraqi proved to be the most important contribution to Hanbali Fiqh, with over 300 commentaries, according to Yusuf b. â€کAbd al-Hadi, which even today remains an excellent introductory manual to the Hanbali school of jurisprudence. The famous commentaries to al-Mukhtasri include, but are not restricted to: a commentary by Ibn Hamid, then al-Qadhi Abu Ya’la, then Ibn Qudama al-Maqdisi, whose commentary, famously known as al-Mughni, is considered to be a timeless masterpiece. Hanbali Books on Theology Since Hanbalism is as much a school of theology as it is a school of Law, the Hanbali theologians have contributed several works, at various intervals in history, representing the doctrine of Ahmad b. Hanbal. Imam Ahmad himself played a leading role in authoring books on doctrine, such as the Kitab al-Sunnah (Book of Sunnah) and al-Rad 'Ala al-Zanadiqah wa al-Jahmiyah (The refutation of the Heretics and the Jahmis). Apart from these two works, Imam Ahmad wrote several letters addressed to some of his contemporaries, explaining the orthodox creed, found in theTabaqat of Ibn Abi Ya'la, although not all of the letters are authentic. Subsequently, the students of Ahmad in particular, and the rest of his followers, continued to contribute works in theology. Several Hanbalis authored books, in the footsteps of their Imam, with a common title: Kitab al-Sunnah, such as al-Athram, â€کAbdullah (the son of Imam Ahmad), Hanbal ibn Ishaq (the cousin of Imam Ahmad), al-Khallal. Some of the important manuals on doctrine accepted by the mainstream Hanbalis include: Lum’at al-I’tiqad by Ibn Qudama al-Maqdisi, al-I’tiqad by al-Qadhi Abu Ya’la, al-Iqtisad fi al-I’tiqad by â€کAbd al-Ghani al-Maqdisi, and various treatise written by Ibn Taymiyah, such as al-Wasitiyah and al-Tadmurriyah, as well as his close student Ibn al-Qayyim, such as his famous Nuniyah, an ode rhyming in the letter Nun. It is worthy to note that many works on theology by some Hanbalis were reactionary to the Hanbali-Ash’ari feud, such as al-Radd â€کAla al-Asha’irah (Rebuttal of the Ash’arites) by Ibn al-Hanbali, and by Abul-Wafa Ibn â€کAqil with the same title. Another example of such work is Ibtal al-Ta'wilat li Akhbar al-Sifat (Negation of the Allegorical Interpretations of the Traditions Pertaining to Divine Attributes) by al-Qadhi Abu Ya’la, which came is a rebuttal of the book Mushkil al-Hadith wa Bayanuhu (The Problematic Traditions and their Interpretations) by Ibn Furak, the Ash’ari theologian and a traditionist, who compiled the aforementioned book, giving allegorical interpretations to divine texts that seemed problematic according to Ash’ari principles; and al-Munadhara fi al-Quran ma’a Ahl al-Bid’ah (The Debate Regarding the Quran with Some Heretics), by the great Hanbali jurist, Ibn Qudama al-Maqdisi, where he relates his violent discourse with his contemporaries from the Ash’aris, whom he refers to as â€کHeretics’, about the nature of the Quran contained in a book-form (Mushaf), whether it is created or uncreated. Other Hanbalis, although they did not author books dedicated to doctrine, they did, however, include sections of doctrine in books of Fiqh andSuluk (ethics). Al-Ghunya, by Abdul-Qadir al-Jilani – a famous Hanbali jurist and the founder of the Qadiri Sufi order – is for the most part, a manual in ethics and morality, yet it begins with a thorough presentation of the Hanbali doctrine, which paints al-Jilani as an ardent follower of the mainstream Hanbalism, and an avowed antagonist of the Ash’aris. Hanbali Books on Fiqh The first manual in Fiqh, as mentioned earlier was the famous al-Mukhtasar by al-Khiraqi, which has remained up until this day, from the most important introductory works on Hanbali Fiqh, with its commentary par excellence, al-Mughani by Ibn Qudama. Al-Majd Ibn Taymiyah, who was the grandfather of the famous Hanbali theologian and jurist, Taqi al-Din Ibn Taymiyah, was considered to be one of the great authorities in the school, along with Ibn Qudama, such that if the two Sheikhs agreed upon an issue, it would be considered the reliable opinion (mu’tamad) in the school. Al-Majd Ibn Taymiyah authored his famous and reliable Fiqh manual called al-Muharrar fi al-Fiqh. Ibn Qudama played a key role in developing a Hanbali curriculum of Fiqh for all levels of students. He wrote a preparatory manual for the beginners called al-â€کUmdah, with the objective of developing an all-round surface understanding of jurisprudence, without confusing the student with difference of opinion within the school. For the students at an intermediate level, he authored al-Muqni’, aimed at training the students at exercising preference (tarjih) upon conflicting opinions (ta’arudh) within the school. For the next level, he authored al-Kafi, with the goal of acquainting the student with the sources of the Law, and the methodology for extrapolating rules from the revelation. Al-Mughni (lit. rich), which is a commentary on al-Mukhtasar by al-Khiraqi, was compiled for the advanced students, to familiarise them with the difference of opinion and the respective arguments, beyond the school, even surpassing the four traditional schools. The aforementioned book, al-Muqni’ by Ibn Qudama had received two main important commentaries: al-Sharh al-Kabir (the Great Commentary) by al-Muwaffaq Ibn Qudama’s nephew, Shams al-Din Ibn Qudama al-Maqdisi; and al-Insaf by the famous Hanbali jurist and judge, â€کAla al-Din al-Mardawi. These two commentaries have remained popular amongst post-Ibn Qudama generations up until today. Al-Muqni’ , also has a very popular abridgment by the famous Hanbali jurist Sharf al-Din Abu al-Naja al-Hajjawi called: Zad al-Mustaqni’ fi Ikhtisar al-Muqni’. This abridgement became particularly famous amongst the Hanbalis from Najd, where it is regarded as the primer to the Madhab. The most common and widely accepted commentary on Zad was written by the Egyptian Hanbali jurist, Mansur b. Yunus al-Buhuti called: al-Rawdh al-Murbi’, which was further commented on by the Najdi-Hanbali jurist, â€کAbd al-Rahman b. Muhammad b. Qasim. The latter commentary, which is informally known as Hashiyat Ibn Qasim is regarded to be one of the greatest contributions to the school in the modern times. Another invaluable contribution to the school has been al-Sharh al-Mumti’ â€کAla Zad al-Mustaqni’, by the famous and profound Hanbali jurist, theologian, traditionist, linguist and a grammarian, Muhammad b. Salih al-â€کUthaimin. Al-Sharh al-Mumti’, originally, was delivered as a series of lectures over the years, which was then written, compiled and then published by his loyal students into volumes. The aforementioned author of Zad al-Mustaqni’ – al-Hajjawi, is also the author of al-Iqna’ which serves today as a major reference work for verdicts (Ifta) in Saudi Arabia, along with Muntaha al-Iradat by al-Futuhi. Both of these voluminous manuals have been commented on by several authors. The most famous of those commentaries are Kashaf al-Qina’ â€کAn Matn al-Iqna’, which is a commentary on al-Iqna’, and Sharh Muntaha al-Iradat, both by al-Buhuti. Notable Hanbali Scholars Many celebrated personalities in the Islamic history received their tutelage in the Hanbali school, in Baghdad, Greater Syria (Sham), Egypt and finally the Arabian Peninsula. The following is a very humble list comprising of some of the notable Hanbalis – bar the direct students of Imam Ahmad:
Fa wasiyati li al-Nasi an yatahanbalu I am a Hanbali as long as I live, and when I die My legacy to the people is to become Hanbalis
wa Sheikhi Ahmad Ka al-Bahri Tami wa ismi Ahmad Li Dhaka Arju Shafa'ata Ashrafi al-Rusul al-Kirami My Prophet is Ahmad, and so is my Imam My Sheikh, Ahmad (b. Taymiya), is like an ocean abundant with knowledge My name is Ahmad and henceforth I wish for The intercession of the most noble of the Messengers
Historically, the Hanbali Madhab has always been known for having fewer followers comparatively to the remaining schools. Some even argued that the small number of followers was indicative of an inherent weakness of the Madhab and its lack of popularity. Hanbalis often responded with the following verse of poetry: Yaquluna fi ashabi ahmada qillatun Fa qultu lahum inn al-kirama qalilu They say of Ahmad’s followers: How few they are! Thus, I said to them: The dignified are always few The secret behind the spread of any particular Madhab, or lack thereof, has mainly been the authorities, responsible for bestowing the Islamic courts to one faction, at the expense of the other. In a land where courts were dominated by a particular Madhab, a student qualifying in a different Madhab had no future, and consequently, was forced to migrate, or embrace the native Madhab, or conspire with fellow Madhabists to seize the courts for themselves, by any means necessary. This was one of the main reasons behind Hanafi-Shafi’i rivalry in the Islamic history, which at times led to violent clashes. The Hanbalis, however, had an inherent tendency of declining lofty positions offered by the authorities. Hence, Abu al-Wafa Ibn â€کAqil al-Hanbali remarks that the Hanbali Madhab has been â€کoppressed’ by none other than Hanbalis themselves. For whenever a Hanbali would excel in knowledge, he would submerge himself in worship and gratitude to Allah, embrace the ascetic life (Zuhd) and divorce himself from fame, status and worldly life. This was also confirmed by a prominent Shafi’i traditionist and a historian, al-Dhahabi, in his book Zaghl al-â€کIlmwhere he describes the Hanbalis with similar distinguishing qualities. The Hanbalis had remained an insignificant minority, and perhaps, close to extinction, until Muhammad b. â€کAbd al-Wahhab arose in Najd forming an influential revivalist movement, with the aim to purify the true understanding of Islamic monotheism, in a society stained with pre-Islamic pagan beliefs and practices. After a period of persecution and exile, he joined forces with Muhammad b. Su’ud and successfully revived the enforcement of the much-neglected Shariah laws. It is solely to the credit of the Wahhabist revivalist movement, that until today, the courts in the Arabian Peninsula are predominantly Hanbali, bar some areas to the south near Yemen, which still remain Shafi’i. The significance of the Wahhabist call is demonstrated in an undeniable fact that nearly all Islamic reformist movements in the 20th century, directly or indirectly, are influenced by the basic call of Ibn â€کAbd al-Wahhab. Egypt, for example, apart from being the centre for Ash’ari learning, with its political life dominated by a brutal socialist-dictatorship, has been historically at odds with the followers of Ibn â€کAbd al-Wahhab; yet, one cannot but notice that the majority of â€کThe Youth of Awakening’ (Shabab al-Sahwah) are somewhat more inclined towards the Wahhabist thought than the dogma propagated by the local Azharites. Hence, it comes at no surprise that â€کWahhabism’ has been singled out as an ideological target in the so-called â€کWar on Terror’. A scant reading of the Islamic history illustrates that the Hanbalis are known for having an outstanding character, fearlessness and eagerness for enjoining the good and forbidding the evil, with Imam Ahmad setting the precedence by remaining steadfast during the inquisition. After the demise of Imam Ahmad, the Hanbalis grew stronger in Baghdad, and as Ibn â€کAsakir notes, they would patrol the streets, during which, if they noticed a man with an unrelated woman, they would report him to the police; or if they noticed a musical instrument or a bottle of alcohol, they would smash it. Al-Khiraqi, who was the first Hanbali scholar to write a Fiqh manual, died after being severely beaten while attempting to combat evils in Damascus. Ibn Taymiyah would likewise patrol the streets with his students, during which, if they noticed anyone playing chess they disrupt the game; or if they saw utensils of alcohol or musical instruments, they would smash them. Ibn Taymiyah was also greatly admired for his fearless encounter with the ruthless Mongolian invader of Damascus, Qazan; as he is also remembered for his frequent imprisonment for in defence of the orthodox doctrine. Conclusion If a hundred-and-fifty pages by al-Dhahabi, or over seven-hundred pages by Ibn al-Jawzi could not encompass all the details in the life of such a magnificent figure in our history, as that of Imam Ahmad b. Hanbal al-Shaibani, then how can one claim to do justice in this brief twenty page introduction. The unavoidable omission of detail in such a piece, should not be considered as a disservice to the Madhab. The enthusiastic reader with a keen interest to inquire more about Imam Ahmad is recommended to read the most comprehensive biography of Imam Ahmad by Ibn al-Jawzi called Manaqib al-Imam Ahmad; followed by Imam Ahmad’s biography by al-Dhahabi in Siyar al-â€کAlam al-Nubula’. Those seeking in-depth information about the Madhab are recommended to read the richest introduction to the Madhab by Dr. Bakr b. â€کAbd Allah Abu Zaid called al-Madkhal al-Mufassal Ila Fiqh al-Imam Ahmad ibn Hanbal (A detailed introduction to the jurisprudence of Imam Ahmad ibn Hanbal). Equally recommended is another primer, albeit not so detailed, but still unique, titled: al-Madkhal ila Madhab al-Imam Ahmad, by Ibn Badran al-Dimashqi. Ahmad b. Hanbal al-Sirah wal-Madhab (Ahmad ibn Hanbal – the life and the Madhab) by Sa’di Abu Jaib is similarly recommended for a devotee of the Madhab, dealing with various aspects of the life of Imam Ahmad and his Madhab not addressed in the two aforementioned introductory books. We ask Allah to accept this effort and forgive our shortcomings, for to err is only human. |
jeudi 28 mars 2013
Imam Ahmad ibn Hanbal: Life & Madhab
mardi 19 mars 2013
The Status of the Family in Islam
What does Islam teach about the family and the roles of men , women and Children?
Praise be to Allaah.
Before we find out about the role of Islam in organizing and protecting the family, we should first find out what the situation of the family was before Islam, and what it is in the West in modern times.
Before Islam, the family was based on mistreatment and oppression. All affairs were controlled only by men or in other words, the males, and women and girls were oppressed and humiliated. An example of that is that if a man died and left behind a wife, his son by another wife had the right to marry her and control her life, or to prevent her from getting married. Men were the only ones who could inherit; women and children had no share. They viewed women, whether they were mothers, daughters or sisters, as a source of shame, because they could be taken as prisoners, thus bringing shame upon the family. Hence a man would bury his infant daughter alive, as is referred to in the Qur’aan, where Allaah says (interpretation of the meaning):
“And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!
He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision”
[al-Nahl 16:58]
The family in the broader sense, i.e., the tribe, was based on supporting one another in all things, even in wrongdoing.
When Islam came, it did away with all that and established justice, giving each person his or her rights, even nursing infants, and even the miscarried foetus who was to be respected and prayed for (i.e., given a proper funeral).
When you examine the family in the West today you will find that families are disintegrating and the parents cannot control their children, whether intellectually or morally. The son has the right to go wherever he wants and do whatever he wants; the daughter has the right to sit with whoever she wants and sleep with whoever she wants, all in the name of freedom and rights. And what is the result? Broken families, children born outside marriage, (elderly) mothers and fathers who are not looked after. As some wise men have said, if you want to know the true nature of these people, go to the prisons and the hospitals and seniors’ homes, for children do not remember their parents except on holidays and special occasions.
The point is that many non-Muslims the institution of family is destroyed. When Islam came it paid a great deal of attention to the establishment of strong families and protecting them from things that could harm them, and preserving family ties whilst giving each member of the family an important role in life.
Islam honoured women, whether as mothers, daughters or sisters. It honoured women as mothers. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, who among people is most deserving of my good company?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Then your father.”
(Narrated by al-Bukhaari, 5626; Muslim, 2548)
Islam honours women as daughters. It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever has three daughters or three sisters, or two daughters or two sisters, and takes good care of them and fears Allaah with regard to them, will enter Paradise.”
(Narrated by Ibn Hibbaan in his Saheeh, 2/190)
And Islam honours women as wives. It was narrated that ‘Aa’ishah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of you are those who are best to their wives, and I am the best of you to my wives.”
(Narrated and classed as hasan by al-Tirmidhi, 3895).
Islam gave women their rights of inheritance and other rights. It gave women rights like those of men in many spheres. The Prophet (peace and blessings of Allaah be upon him) said: “Women are the twin halves of men.” (Narrated by Abu Dawood in his Sunan, 236, from the hadeeth of ‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 216).
Islam encourages men to treat their wives well, and gives women the freedom to choose their husbands; it gives women much of the responsibility for raising the children.
Islam gives fathers and mothers a great deal of responsibility for raising their children. It was narrated that ‘Abd-Allaah ibn ‘Umar heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Each of you is a shepherd and is responsible for his flock. The leader is a shepherd and is responsible for his flock. The man is the shepherd of his family and he is responsible for his flock. The woman is the shepherd of her husband’s household and is responsible for her flock. The servant is a shepherd of his master’s wealth and is responsible for his flock.” He said, I heard this from the Messenger of Allaah (peace and blessings of Allaah be upon him).
(Narrated by al-Bukhaari, 853; Muslim, 1829)
Islam paid a great deal of attention to implanting the principle of respect for fathers and mothers, taking care of them and obeying their commands until death. Allaah says (interpretation of the meaning):
“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour”
[al-Isra’ 17:23]
Islam protects the honour, chastity, purity and lineage of the family, so it encourages marriage and forbids free mixing of men and women.
Islam gives each family member an important role to play. So fathers and mothers take care of the children and give them an Islamic upbringing; children are to listen and obey, and respect the rights of fathers and mothers, on a basis of love and respect. Even our enemies have borne witness to the strength of family ties among the Muslims.
And Allaah knows best.
Islam Q&A
Articles Of Faith
The true, faithful Muslim believes in the following principal articles of
faith:
1.
He believes in One God, Supreme and Eternal, Infinite and Mighty, Merciful and
Compassionate, Creator and Provider. This belief, in order to be effective,
requires complete trust and hope in God, submission to His Will and reliance on
His aid. It secures man’s dignity and saves him from fear and despair, from
guilt and confusion. The reader is invited to see the meaning of Islam as
explained above.
2.
He believes in all the messengers of God without any discrimination among them.
Every known nation had a warner or messenger from God. These messengers were
great teachers of the good and true champions of the right. They were chosen by
God to teach mankind and deliver His Divine message. They were sent at
different times of history and every known nation had one messenger or more.
During certain periods two or more messengers were sent by God at the same time
to the same nation. The Holy Qur’an mention the names of twenty five of them,
and the Muslim believes in them all and accepts them as authorized messengers
of God. They were, with the exception of Muhammad, known as “national” or local
messengers. But their message, their religion, was basically the same and was
called ISLAM, because it came from One and the Same Source, namely, God, to
serve one and the same purpose, and that is to guide humanity to the Straight
Path of God. All the messengers with no exception whatsoever were mortals,
human beings, endowed with Divine revelations and appointed by God to perform
certain tasks. Among them Muhammad stands as the Last Messenger and the crowning
glory of the foundation of prophethood. This is not an arbitrary attitude, nor
is it just a convenient belief. Like all the other Islamic beliefs, it is an
authentic and logical truth. Also, it may be useful to mention here the names
of some of the great messengers like Noah and Abraham, Ishmael and Moses, Jesus
and Muhammad, may the peace and blessings of God be upon them all. The Qur'an
commands the Muslims thus:
We believe in God, and the revelation given to us, and to Abraham, Ishmael, Isaac,
Jacob and the Tribes; and that which was given to Moses and Jesus, and that
which was given to all prophets from their Lord. We make no discrimination
between one and another of them, and we bow to God (2:136, cf. 3:84; 4:163-165;
6:84-87).
3.
The true Muslim believes, as a result of article two, in all the scriptures and
revelations of God. They were the guiding light which the messengers received
to show their respective peoples the Right Path of God. In the Qur’an a special
reference is made to the books of Abraham, Moses, David and Jesus. But long
before the revelation of the Qur’an to Muhammad some of those books and
revelations had been lost or corrupted, others forgotten, neglected, or
concealed. The only authentic and complete book of God in existence today is
the Qur’an. In principle, the Muslim believes in the previous books and
revelations. But where are their complete and original versions? They could be
still at the bottom of the Dead Sea , and there
may be more Scrolls to be discovered. Or perhaps more information about them
will become available when the Christian and Jewish archaeologists reveal to
the public the complete original findings of their continued excavations in the
Holy Land . For the Muslim, there is no problem
of that kind. The Qur’an is in his hand complete and authentic. Nothing of it
is missing and no more of it is expected. Its authenticity is beyond doubt, and
no serious scholar or thinker has ventured to question its genuineness. The
Qur’an was made so by God Who revealed it and made it incumbent upon Himself to
protect it against interpolation and corruption of all kinds. Thus it is given
to the Muslims as the standard or criterion by which all the other books are
judged. So whatever agrees with the Qur’an is accepted as Divine truth, and
whatever differs from the Qur'an is either rejected or suspended. God says:
‘Verily We have, without doubt, sent down the Qur’an; and We will assuredly
guard it’ (15:9; cf. 2:75-79; 5:13-14, 41, 45, 47; 6:91; 41:43).
Good literary works cannot be fully translated into any other language. This is
more so in the case of the Qur’an, the book that challenged (and still does)
the native masters of the Arabic Language and literature and proved their
inability to produce anything even remotely similar to the shortest chapter of
the Book. It is impossible, therefore, to reproduce the meaning, beauty, and
fascination of the Qur’an in any other form. What appears here, then, is not
the Qur’an proper or its perfect translation even if such were possible. Rather
it is a human interpretation in a different language that falls for short of
the forcefulness of the original Book of God. For these reasons, no quotation
marks will be inserted in any strict fashion in what appears here as translation.
4.
The true Muslim believes in the angels of God. They are purely spiritual and
splendid beings whose nature requires no food or drink or sleep. They have no
physical desires of any kind nor material needs. They spend their days and nights
in the service of God. There are many of them, and each one is charged with a
certain duty. If we cannot see the angels with our naked eyes, it does not
necessarily deny their actual existence. There are many things in the world
that are invisible to the eye or inaccessible to the senses, and yet we do
believe in their existence. There are places we have never seen and things like
gas and ether that we could not see with our naked eyes, smell or touch or
taste or hear; yet we do acknowledge their existence. Belief in the angels
originates from the Islamic principle that knowledge and truth are not entirely
confined to the sensory knowledge or sensory perception alone (16:49-50;
21:19-20. See also the references in article two above).
5.
The true Muslim believes in the Last Day of Judgement. This world will come to
an end some day, and the dead will rise to stand for their final and fair
trial. Everything we do in this world, every intention we have, every move we
make, every thought we entertain, and every word we say, all are counted and
kept in accurate records. On the Day of Judgement they will be brought up.
People with good records will be generously rewarded and warmly welcomed to the
Heaven of God, and those with bad records will be punished and cast into Hell.
The real nature of Heaven and Hell and the exact description of them are known
to God only. There are descriptions of Heaven and Hell in the Qur’an and the
Traditions of Muhammad but they should not be taken literally. In Heaven, said
Muhammad, there are things which no eye has ever seen, no ear has ever heard,
and no mind has ever conceived. However, the Muslim believes that there
definitely will be compensation and reward for the good deeds, and punishment
for the evil ones. That is the Day of Justice and final settlement of all
accounts.
If some people think that they are shrewd enough and can get away with their
wrong doings, just as they sometimes escape the penalty of the mundane laws,
they are wrong; they will not be able to do so on the Day of Judgement. They
will be caught right on the spot defenceless, without any lawyer or counsel to
stand in their behalf. All their deeds are visible to God and counted by His
agents. Also, if some pious people do good deeds to please God and seem to get
no appreciation or acknowledgement in this temporary world, they will
eventually receive full compensation and be widely acknowledged on That Day.
Absolute Justice will be done to all.
Belief in the Day of Judgement is the final relieving answer to many
complicated problems of our world. There are people who commit sins, neglect
God and indulge in immoral activities, yet they seem to be “superficially”
successful in business and prosperous in life. And there are virtuous and
God-minded people, yet they seem to be getting less rewards for their sincere
efforts and more suffering in the present world. This is puzzling and
incompatible with the Justice of God. If the guilty people can escape the
mundane law unharmed and, in addition, be more prosperous, what is, then, left
for the virtuous people? What will promote the cause of morality and goodness?
There must be some way to reward goodness and arrest evil. If this is not done
here on this earth – and we know that it is not done regularly or immediately –
it has to be done some day, and that is the Day of Judgement. This is not to
condone injustice or tolerate mischief in this world. It is not to sedate the
deprived or comfort their exploiters. Rather, it is to warn the deviants from
the Right Path and remind them that the Justice of God shall run its full
course sooner or later (see, for example, the previous references).
6.
The true Muslim believes in the timeless knowledge of God and in His power to
plan and execute His plans. God is not indifferent to this world nor is He
neutral to it. His knowledge and power are in action at all times to keep order
in His vast domain and maintain full command over His creation. He is Wise and
Loving, and whatever He does must have a good motive and a meaningful purpose.
If this is established in our minds, we should accept with good Faith all that
He does, although we may fail to understand it fully, or even think it is bad.
We should have strong Faith in Him and accept whatever He does because our
knowledge is limited and our thinking is based on individual or personal
considerations, whereas His knowledge is limitless and He plans on a universal
basis.
This does not in any way make man fatalist or helpless. It simply draws the
demarcation line between what is God’s concern and what is man’s
responsibility. Because we are by nature finite and limited, we have a finite
and limited degree of power and freedom. We cannot do everything, and He
graciously holds us responsible only for the things we do. The things which we
cannot do, or things which He Himself does, are not in the realm of our
responsibility. He is Just and has given us limited power to match our finite
nature and limited responsibility. On the other hand, the timeless knowledge
and power of God to execute His plans do not prevent us from making our own
plans in our own limited sphere of power. On the contrary, He exhorts us to
think, to plan and to make sound choices, but if things do not happen the way we
wanted or planned them, we should not lose Faith or surrender ourselves to
mental strains and shattering worries. We should try again and again, and if
the results are not satisfactory, then we know that we have tried our best and
cannot be held responsible for the results, because what is beyond our capacity
and responsibility is the affair of God alone. The Muslims call this article of
Faith the belief in ‘Qadaa’ and ‘Qadar’, which simply means, in other words,
that the Timeless Knowledge of God anticipates events, and that events take
place according to the exact knowledge of God (Qur’an, for example, 18:29;
41:46; 53:33-62; 54:49; 65:3; 76:30-31).
7.
The true Muslim believes that God’s creation is meaningful and that life has a
sublime purpose beyond the physical needs and material activities of man. The
purpose of life is to worship God. This does not simply mean that we have to
spend our entire lives in constant seclusion and absolute meditation. To
worship God is to know Him; to love Him; to obey His commandments; to enforce
His law in every aspect of life; to serve His cause by doing the right and
shunning the evil; and to be just to Him, to ourselves, and to our fellow human
beings. To worship God is to “live” life not to run away from it. In brief, to
worship God is to imbue ourselves with His Supreme Attributes. This is by no
means a simple statement, nor is it an oversimplification of the matter. It is
most comprehensive and conclusive. So if life has a purpose and if man is
created to serve that purpose, then he cannot escape the responsibility. He
cannot deny his existence or ignore the vital role he has to play. When God
charges him with any responsibility, He provides him with all the required
assistance. He endows him with intelligence and power to choose his course of
conduct. Man, thus, is strongly commended by God to exert his utmost to fully
serve the purpose of his existence. Should he fail to do that, or misuse his
life or neglect his duties, he shall be responsible to God for his wrong deeds
(see 21:17-18; 51:56-58; 75:37).
8.
The true Muslim believes that man enjoys an especially high-ranking status in
the hierarchy of all the known creatures. He occupies this distinguished
position because he alone is gifted with rational faculties and spiritual
aspirations as well as powers of action. But the more his rank excels, the more
his responsibility grows. He occupies the position of God’s viceroy on earth.
The person who is appointed by God to be His active agent, must necessarily
have some power and authority, and be, at least potentially, endowed with honor
and integrity. And this is the status of man in Islam; not a condemned race
from birth to death, but a dignified being potentially capable of good and
noble achievements. The fact that God chose His messengers from the human race
shows that man is trustworthy and capable, and that he can acquire immense
treasures of goodness (2:30-34; 6:165; 7:11; 17:70-72, 90-95).
9.
The true Muslim believes that every person is born “Muslim”. This means that
the very course of birth takes place in accordance with the Will of God, in
realization of His plans and in submission to His Commands. It also means that
every person is endowed with spiritual potentialities and intellectual inclinations
that can make him a good Muslim, if he has the right access to Islam and is
left to develop his innate nature. Many people can readily accept Islam if it
is properly presented to them, because it is the Divine formula for those who
want to satisfy their moral and spiritual needs as well as their natural
aspirations, those who want to lead a constructive and sound life, whether
personal or social, national or international. This is so because Islam is the
universal religion of God, the Maker of human nature, Who knows what is best
for human nature (30:30; 64:1-3; 82:6-8).
10.
The true Muslim believes that every person is born free from sin and all claims
to inherited virtue. He is like a blank book. When the person reaches the age
of maturity he becomes accountable for his deeds and intentions, if his
development is normal and if he is sane. Man is not only free from sin until he
commits sin, but he is also free to do things according to his plans on his own
responsibility. This dual freedom: freedom from sin and freedom to do effective
things, clear the Muslim’s conscience from the heavy pressure of Inherited Sin.
It relieves his soul and mind from the unnecessary strains of the Doctrine of
Original Sin.
This Islamic concept of freedom is based upon the principle of God’s justice
and the individual’s direct responsibility to God. Each person must bear his
own burden and be responsible for his own actions, because no one can expiate
for another’s sin. Thus, a Muslim believes that if Adam had committed the First
Sin, it was his own responsibility to expiate for that sin. To assume that God
was unable to forgive Adam and had to make somebody else expiate for his sin,
or to assume that Adam did not pray for pardon or prayed for it but it was not
granted, would be extremely unlikely and contrary to God’s mercy and justice as
well as to His attribute of forgiveness and power to forgive. To assume the
said hypothesis, would be an audacious defiance of common sense and flagrant
violation of the very concept of God (see the references in article nine above;
Qur’an, 41:46; 45:15; 53:31-42; 74:38; the concept of Sin below):
On the rational basis as well as on the authority of the Our’an, the Muslim believes that Adam realized what he had committed and prayed to God for pardon, as any other sensible sinner would. It is also on the same basis, the Muslim believes, that God, the Forgiving and Merciful, granted Adam pardon (2:35-37; 20:117-122). Hence, the Muslim cannot possibly accept the doctrine that Adam with the whole human race had been condemned and unforgiven until Jesus came to expiate for their sins. Consequently, the Muslim cannot entertain the dramatic story of Jesus’ death on the cross just to do away with all human sins once and for all.
Here the reader must be cautioned against any wrong conclusions. The Muslim does not believe in the crucifixion of Jesus by his enemies because the basis of this doctrine of crucifixion is contrary to Divine mercy and justice as much as it is to human logic and dignity. Such a disbelief in the doctrine does not in any way lessen the Muslim’s reverence for Jesus, or degrade the high status of Jesus in Islam, or even shake the Muslim’s belief in Jesus as a distinguished prophet of God. On the contrary, by rejecting this doctrine the Muslim accepts Jesus but only with more esteem and higher respect, and looks upon his original message as an essential part of Islam. So let it be stated, again, that to be a Muslim a person must accept and respect all the prophets of God without any discrimination. The general status of Jesus in Islam will be further discussed in a later chapter.
On the rational basis as well as on the authority of the Our’an, the Muslim believes that Adam realized what he had committed and prayed to God for pardon, as any other sensible sinner would. It is also on the same basis, the Muslim believes, that God, the Forgiving and Merciful, granted Adam pardon (2:35-37; 20:117-122). Hence, the Muslim cannot possibly accept the doctrine that Adam with the whole human race had been condemned and unforgiven until Jesus came to expiate for their sins. Consequently, the Muslim cannot entertain the dramatic story of Jesus’ death on the cross just to do away with all human sins once and for all.
Here the reader must be cautioned against any wrong conclusions. The Muslim does not believe in the crucifixion of Jesus by his enemies because the basis of this doctrine of crucifixion is contrary to Divine mercy and justice as much as it is to human logic and dignity. Such a disbelief in the doctrine does not in any way lessen the Muslim’s reverence for Jesus, or degrade the high status of Jesus in Islam, or even shake the Muslim’s belief in Jesus as a distinguished prophet of God. On the contrary, by rejecting this doctrine the Muslim accepts Jesus but only with more esteem and higher respect, and looks upon his original message as an essential part of Islam. So let it be stated, again, that to be a Muslim a person must accept and respect all the prophets of God without any discrimination. The general status of Jesus in Islam will be further discussed in a later chapter.
11.
The true Muslim believes that man must work out his salvation through the
guidance of God. This means that in order to attain salvation a person must
combine Faith and action, belief and practice. Faith without action is as
insufficient as action without Faith. In other words, no one can attain
salvation until his Faith in God becomes dynamic in his life and his beliefs
are translated into reality. This is in complete harmony with the other
Islamic articles of Faith. It shows that God does not accept lip service, and
that no true believer can be indifferent as far as the practical requirements
of Faith are concerned. It also shows that no one can act on behalf of another
or intercede between him and God (see, for example, the Qur’an, 10:9-10; 18:30;
103:1-3).
12.
The true Muslim believes that God does not hold any person responsible until He
has shown him the Right Way
This point is very important for every Muslim. There are many people in the
world who have not heard of Islam and have no way of knowing about it. Such
people may be honest and may become good Muslims, if they find their way to
Islam. If they do not know and have no way of knowing, they will not be
responsible for failing to be Muslims. Instead, the Muslims who can present
Islam to such people will be the ones responsible for failing to invite them to
Islam and show them what Islam is. This calls upon every Muslim throughout the
globe not only to preach Islam in words but also – and more importantly – to
live it in full (see, for example, the Qur’an, 3:104; 16:125).
13.
The true Muslim believes that in human nature, which God created, there is more
good than evil, and the probability of successful reform is greater than the
probability of hopeless failure. This belief is derived from the fact that God
has tasked man with certain assignments and sent messengers with revelations
for his guidance. If man were by nature a hopeless case, impossible to reform,
how could God with His absolute wisdom assign him responsibilities and invite
him to do or shun certain things? How could God do that, if it were all in
vain? The fact that God cares for man and takes a stand in his interest proves
that man in neither helpless nor hopeless, but is more appreciative of and inclined
to good than otherwise. Surely with sound Faith in God and due confidence in
man miracles can be worked out, even in our own times. To understand this
properly, one has to carefully study the relevant passages in the Qur’an and
reflect on their meanings.
14.
The true Muslim believes that Faith is not complete when it is followed blindly
or accepted unquestioningly unless the believer is reasonable satisfied. If
Faith is to inspire action, and if Faith and action are to lead to
salvation, then Faith must be founded on unshakable convictions without any
deception or compulsion. In other words, the person who calls himself a Muslim
because of his family traditions, or accepts Islam under coercion or blind
imitation is not a complete Muslim in the sight of God. A Muslim must build his
Faith on well-grounded convictions beyond any reasonable doubt and above
uncertainty. If he is not certain about his Faith, he is invited by God to
search in the open book of Nature, to use his reasoning powers, and to reflect
on the teachings of the Qur’an. He must search for the indisputable truth until
he finds it, and he will certainly find it, if he is capable and serious enough
(see, for example, the Qur’an, 2:170; 43:22-24).
This is why Islam demands sound convictions and opposes blind imitation. Every
person who is duly qualified as a genuine and earnest thinker is enjoined by
Islam to employ his faculties to the fullest extent. But if a person is
unqualified or uncertain of himself, he should pursue his thinking only as far
as his limits can take him. It will be quite in order for such a person to rely
only on the authentic sources of religion, which are sufficient in themselves,
without applying to them any critical questioning of which he is incapable.
The point is that no one can call himself a true Muslim unless his Faith is
based on strong convictions and his mind is clear from doubts. Because Islam is
complete only when it is based on strong convictions and freedom of choice, it
cannot be forced upon anybody, for God will not accept this forced faith. Nor
will He consider it a true Islam if it does not develop from within or
originate from free and sound convictions. And because Islam insures freedom of
belief many non-Muslim groups lived and still live in the Muslim countries
enjoying full freedom of belief and conscience. The Muslims take this attitude
because Islam forbids compulsion in religion. It is the light which must
radiate from within, because freedom of choice is the cornerstone of responsibility.
This does not exempt the parents from responsibility for their children. Nor
does it condone their being indifferent to the spiritual welfare of their
dependents. In fact, they must do everything possible to help them to build a
strong inspiring faith.
To establish Faith on sound grounds, there are various parallel avenues. There
is a Spiritual approach which is based mainly on the Qur’an and the Traditions
of Muhammad. There is also the rational approach which eventually leads to Faith
in the Supreme Being. This is not to say that the Spiritual approach lacks
sound rationality. Nor is the rational approach deprived of inspiring
spirituality. Both approaches, in fact, complement one another and may well
become in state of lively interaction. Now if a person is sufficiently equipped
with sound rational qualities, he may resort to the rational approach or to the
Spiritual approach or to both, and may be confident that his conclusion will be
right. But if a person is incapable of profound inquiry or is uncertain of his
reasoning powers, he may confine himself to the Spiritual approach and be
contented with the knowledge he can derive from the authentic sources of
religion. The point is that whether one uses the Spiritual approach or the rational
technique or both, one will in the end come to Faith in God. All these avenues
are equally important and accepted by Islam, and when properly channeled, lead
to the same end, namely Faith in the Supreme Being (Qur’an, 5:16-17; 12:109;
18:30; 56:80).
15.
The true Muslim believes that the Qur’an is the word of God revealed to
Muhammad through the agency of the Angel Gabriel. The Qur’an was revealed from
God piece by piece on various occasions to answer certain questions, solve
certain problems, settle certain disputes, and to be man’s best guide to the
truth of God and eternal happiness. Every letter in the Qur’an is the word of
God, and every sound in it is the true echo of God’s voice. The Qur’an is the
First and most authentic Source of Islam. It was revealed in Arabic, it is
still and will remain in its original and complete Arabic version, because God
has made it His concern to preserve the Qur’an, to make it always the best
guide for man, and safeguard it against corruption (cf. 4:82; 15:9; 17:9;
41:41-44; 42:7, 52-53).
In testimony to God’s conservation, the Qur’an is the only Scripture in human
history that has been preserved in its complete and original version without
the slightest change in style or even punctuations. The history of recording
the Qur’an, compiling its chapters and conserving its text is beyond any doubt
not only in the minds of the Muslims but also in the minds of honest and
serious scholars. This is historical fact which no scholar from any faith – who
respects his knowledge and integrity – has ever questioned. As a matter of
fact, it is Muhammad’s standing miracle that if all mankind were to work
together they could not produce the like of one Qur’anic chapter (2:22-24;
11:13-14; 17:88-89).
16.
The true Muslim believes in a clear distinction between the Qur’an and the
Traditions of Muhammad. The Qur’an is the word of God whereas the Traditions of
Muhammad are the practical interpretations of the Qur’an. The role of Muhammad
was to convey the Qur’an as he received it, to interpret it, and to practice it
fully. His interpretations and practices produced what is known as the
Traditions of Muhammad. They are considered the Second Source of Islam and must
be in complete harmony with the First Source, namely the Qur’an, which is the
Standard and the Criterion. If there be any contradiction or inconsistency
between any of the Traditions and the Qur’an, the Muslim adheres to the Qur’an
alone and regards everything else as open to question because no genuine
Tradition of Muhammad can ever disagree with the Qur’an or be opposed to it.
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