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The Evolution Of Fiqh2 min readViewed 5 times

Imaam Ahmad Ibn Hambal (778-855 Ce)


Imaam Ahmad carried on the tradition of his teacher, Imaam ash-Shaafi’ee as well as that of the earlier Imaams by trying to instill in his students a high respect for the sources of Islaam and a disdain for rigid imitation of scholars’ opinions. But, because Taqleed had begun to take root among some of the followers of the earlier Imaams, Ahmad took even more drastic action. Whereas Abu Haneefah discouraged his students from recording all of his opinions, Imaam Ahmad forbade them from recording any of his opinions at all. Thus, his Madh-hab was not compiled in written form until the era of his students.

Ahmad was very explicit in his warnings against Taqleed, as is evident in the following saying of his recorded by Ibn Qayyim:

“Do not blindly follow my rulings, those of Maalik, ash-Shaafi’ee, al-Awzaa’ee or ath-Thawree, Take (your rulings) from whence they took theirs.”209 Similarly, in another of his statements recorded by Ibn ‘Abdul-Barr. He said, “The opinions of al-Awzaa’ee, Maalik and Abu Haneefah are simply opinions and to me they are all equal, but the real criterion for right or wrong is in the Hadeeths.”210

The Imaam’s preference for Hadeeths over opinions was so great that he used to prefer a weak Hadeeth over a deduced ruling.

His respect for the Sunnah of the Prophet (s.w.), which he himself collected in a major work of over 30,000 Hadeeths called al-Musnad Al-Kabeer, was so great that he also gave severe warnings to those who would dare disregard a Hadeeth of the Prophet (s.w.). Ibn alJawzee reported that Imaam Ahmad said, “Whoever rejects an authentic Hadeeth of Allaah’s messenger (s.w.) is on the verge of destruction.”211 The Prophet (s.w.) had given the following order to his companions and Muslims in general: “Convey what you have heard from me, even if it is only a verse (from the Qur’aan),”212 in order that divine guidance would be available to all generations of Muslims until the Last Day. Because of that, Imaam Ahmad fought vigilantly against anything which could possibly interfere with the conveyance of divine guidance to his generation as well as those to come.


209 Eeqaadh al-Himam, p. 113.

210 Jaami Bayaan al-‘Ilm, vol.2, p. 149.

211 Ibn al-Jawzee, al-Manaaqib, (Beirut: Daar al-Aafaaq al-Jadeedah, 2nd ed., 1977), p. 182

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Chapters (45)
  1. 11. The First Stage: FOUNDATION
  2. 2The Method Of Legislation
  3. 3General Content Of The Qur’aan
  4. 4Legal Content Of The Qur’aan
  5. 5The Basis Of Legislation In The Qur’aan
  6. 62. The Second Stage: Establishment
  7. 7Problem-solving Procedures Of The Righteous Caliphs
  8. 83. The Third Stage: Building
  9. 9Factors Affecting Fiqh
  10. 10Reasons For Differences
  11. 11Compilation Of Fiqh
  12. 124. The Fourth Statge: The Flowering
  13. 13The Development Of Fiqh
  14. 14Period Of The Minor Scholars
  15. 15The Sources Of Islamic Law
  16. 165 The Madh-habs: Schools Of Islamic Legal Thought
  17. 17The Hanafee Madh-hab
  18. 18The Awzaa’ee Madh-hab
  19. 19The Maalikee Madh-hab
  20. 20The Zaydee Madh-hab
  21. 21The Laythee Madh-hab
  22. 22The Thawree Madh-hab
  23. 23The Shaafi’ee Madh-hab
  24. 24The Hambalee Madh-hab
  25. 25The Dhaahiree Madh-hab
  26. 26The Jareeree Madh-hab
  27. 276. Main Reasons For Conflicting Rulings
  28. 28Word Meanings
  29. 29Narrations Of Hadeeths
  30. 303. Admissibility Of Certain Principles
  31. 314. Methods Of Qiyaas
  32. 327. The Fifth Stage : Consolidation
  33. 33Compilation Of Fiqh
  34. 348 The Sixth Stage: Stagnation And Decline
  35. 35Compilation Of Fiqh
  36. 36Reformers
  37. 378. The Imaams And Taqleed
  38. 38Imaam Abu Haneefah Nu’maan Ibn Thaabit (702-767 Ce)
  39. 39Imaam Maalik Ibn Anas (717-801 Ce)
  40. 40Imaam Ash-shaafi’ee (767-820 Ce)
  41. 41Imaam Ahmad Ibn Hambal (778-855 Ce)
  42. 42Students Of The Imaams
  43. 4310. Differences Among The Ummah
  44. 44Differences Among The Sahaabah
  45. 4511 Conclusion