The Hanbali School: Hadeeth

The Hanbali School The scholar to whom this school is attributed is Abu Abd Allah Ahmad ibn Hanbal ibn Asad Al-Shaybani al-Baghadadi, who was born and died in Baghdad in the year 164 A.H. (780 A.D.) and 241 A.H. (885 A.D.) respectively . He was one of the best memorizers and narrators of Hadeeth of his time. Ahmad studied Fiqh and Hadeeth science under Imaam Abu Yusof, the well-known pupil of Abu Haneefah, as well as under al-Shafi’I himself, for concentrating on the study of Hadeeth. He traveled extensively the Islamic world such as in countries like Syria, Yemen and the Hejaz, Kufa and Basra cities in Iraq as well, for collecting as many Islamic traditions related to all aspects of law to produce his seminal work called Musnah al-Imam Ahmad

His teaching approach involved dictating Hadeeths from his vast collection called al-Musnah, which consisting of over 30,000 Hadeeths , as well as the diverse views of the Sahaabah pertaining to their interpretation. The Hadeeths or rulings were connected to the differing existing issue by him. He will offer his own particular perspective on the off chance that he can't find a fitting Hadeeth or feel to tackle the issue, yet denying his students to record any of his own answers. Thusly, his Madh-hab was not recorded by his understudies but rather by their

According to Ibn Qayyim al-Jawziyah, a late Hanbali legist, there are five main sources of law which involve the Quran, the Sunnah, Ijmaa’ of the Sahaabah, individual opinions of the Sahaabah, Hadeeth Da’eef (Weak Hadeeth) and Qiyaas. The way Ahmad ibn Hambal approached Quran and that of those who preceded him was same. The way Ahmad ibn Hanbal drew nearer Quran and that of the individuals who went before him was same. As it were, the Quran was given priority over all others under all circumstances . Essentially, the Sunnah of the Prophet involved the second position among the crucial standards utilized by the organizer of this school in the assumption of laws. His lone stipulation was that it be Marfoo' , that implies ascribed specifically to the Prophet. Then again, Imaan Ahmad perceived the agreement of supposition of the Sahaabah and put it in the number three position among the crucial standards. However,he undermined the cases of Ijmaa' outside the period of the Sahaabah as being incorrect because of the unlimited number of researchers and their wide dispersion all through the Muslim realm, he defamed the cases of Ijmaa' outside the time of the Sahaabah as being mistaken. Ijmaa' after the period of the Sahaabah was unthinkable as he would like to think. Other than that, Ahmad, as Maalik, would offer