Imam Abu Abdullah Ahmad bin Hanbal (164 AH - 241 AH) an haife shi kuma ya rasu a Baghdad. Mahaifiyarsa da kawunsa ne suka kula da shi saboda rasuwar mahaifinsa tun yana karami.

Imam Abu Abdullah Ahmad bin Hanbal (164 AH - 241 AH) was born and passed away in Baghdad. His mother and his uncle took care of him due to the death of his father when he was very young.

A wannan lokaci, Baghdad tana cikin wani yanayi na ƙarfin motsin ilimi, kuma ita ce babban birnin Daular Musulunci. Ita ce mazauni ga malamai da masana da yawa. Cikin wannan yanayi ne Imam Ahmad ya yi karatun Alƙur'ani, harshen Larabci, Hadisi, maganganun Sahabbai (ra), da Sīrar Annabi ﷺ. Tun yana ƙarami a bayyane yake cewa Imam Ahmad yana da ƙwaƙwalwa mai kaifi da fahimta mai zurfi.

Baghdad at that time was experiencing a very strong intellectual movement, and was the capital of the Islamic State. It was residence for many scholars and intellectuals. It was in this environment that Imam Ahmad studied the Qur‟an, Arabic language, Hadith, the sayings of the Sahabah (ra), and the Seerah of the Prophet (saw). At an early age it was quite evident that Imam Ahmad possessed a very sharp and keen intellectual ability.

An yi masa sani da kasancewa mai tsananin kamun kai tun yana matashi. Kimanin shekara 15 a shekarar 179 bayan hijira, ya fara karatu da kula da Ilimin Hadisi, a karkashin kulawar Alkalin Alkalai Abu Yusuf. A shekarar 186 bayan hijira Imam Ahmad ya fara tafiya zuwa Basra, Hijaz da Yaman. An ruwaito cewa ya je Hijaz akalla sau biyar. A shekarar 187 bayan hijira ya hadu da Imam Shafi'i a Makka. A Yaman ya karbi hadisi daga Az-Zuhri da Ibn Musayyib.

He was known to be very serious in his youth. At about 15 years of age, in 179 AH, he began studying and taking care of the Science of Hadith, under the tutelage of Qadi Abu Yusuf. In 186 AH Imam Ahmad began travelling to Basra, Hijaz and Yemen. It is reported that he went to Hijaz at least five times. In 187 AH he met Imam Shafi‟i in Makkah. In Yemen he took Hadith from Az-Zuhri and Ibn Musayeb.

Wani lokaci an tambaye shi game da tsarin tafiye-tafiyensa masu yawa, sai ya amsa da cewa: "Zan ci gaba da riƙe alƙalamina tare da ni har zuwa kabari." Ya sake haduwa da Imam Shafi‟i a Baghdad, kuma ya yi karatu a halaqar Imam Shafi‟i. Imam Shafi‟i ya ce: "Lokacin da na bar Baghdad, ban bar bayana wani mutum da ya fi sani kuma ya fi Ahmad ba."

A person once asked him about his busy travelling schedule and he replied; “I will keep my pen with me all the way to the grave.” He met Imam Shafi‟i again in Baghdad and studied in Imam Shafi‟i‟s Halaqah. Imam Shafi‟i said, “When I left Baghdad, I did not leave behind me a person more knowledgeable and better than Ahmad”.

Imam Ahmad ya zo a lokaci mai matuƙar dacewa, domin ya sami damar karanta abubuwan da manyan malamai kafin shi suka riga suka rubuta, kamar Al-Aathar na Yusuf bin Qadi Abu Yusuf, ayyukan Muhammad ibn Hasan, Imam Shafi‟i, da Al-Muwatta na Imam Malik. Ya iya nazarin Hadisi, Sunnah da Fiqhu tare baki ɗaya. Ya tattara Hadisai dubu arba‟in (40,000) a cikin shahararen littafinsa mai suna Al Musnad. A cikin wannan littafi ya raba Hadisai bisa sunayen Sahabbai (ra) waɗanda suka ruwaito su, da kuma Fiqhun Sahabbai (ra).

Imam Ahmad came up at a very opportune time, in that he got a chance to read what was already documented by the great scholars before him such as Al-Aathar by Yusuf bin Qadi Abu Yusuf, the works of Muhammad ibn Hasan, Imam Shafi‟i and Imam Malik‟s Al-Muwatta. He was able to study Hadith, Sunnah and Fiqh all together. He collected 40,000 Ahadith in his famous book called Al Musnad. In this book he classified the Hadith based on the names of the Sahabah (ra) who reported them, as well as the Fiqh of the Sahabah (ra).

Yana da shekaru 40, ya fara gudanar da halakarsa (halaqah) nasa, duk da cewa an ruwaito cewa kafin haka ya riga ya fara bayar da fatawa. Yana gudanar da halaqah guda biyu: daya a bude take ga jama'a, daya kuma ta almajiransa da 'ya'yansa. Yana umurtar almajiransa su rubuta hadisi, amma bai ƙarfafa su rubuta fatawoyinsa ba.

At the age of 40, he began his own Halaqah, although it was reported that before this he had already been issuing Fatwa. He used to give two Halaqahs, one was public and the other was for his students and his children. He used to instruct his students to write down the Hadith and did not encourage them to write down his Fatawa.

Wani mutum ya rubuta wasiƙa zuwa ga Imam Ahmad yana neman ya yi muhawara da wani mutum daga Muttakillimeen (wanda ke aiki da ilmul kalam). Imam Ahmad ya amsa da cewa ya riga ya sami damar haɗuwa da waɗanda ke cikin Muttakillimeen, amma ya zaɓi kada ya zauna tare da waɗannan mutane ɓatattu. Ra'ayin Imam Ahmad shi ne dole ne a ɗauki Littafin Allah yadda aka saukar da shi.

A man wrote a letter to Imam Ahmad asking him to debate with a person from the Muttakillimeen (one who practices „Ilm ul Kalaam). Imam Ahmad replied that he already had the chance to meet with those from the Muttakillimeen but he chose not to sit down with those deviant people. Imam Ahmad‟s opinion was that the Book of Allah had to be taken the way it was revealed.

Saboda irin wannan matsayi, yakan sami kansa a sabani da kuma cikakkiyar takaddama da mutane irin su Mu'tazilah, waɗanda a lokacin suke samun goyon bayan Khaleefah Ma'mun. Mu'tazilah suna cewa Alƙur'ani halitta ne, kuma sun ƙirƙiro wannan ra'ayi ne a matsayin martani ga matsayin da wasu Kiristoci suka riƙe a wancan lokacin.

Because of such a position, he was usually at odds and in direct confrontation with people like Mu‟tazilah, who at that time were supported by the Khaleefah Mamun. The Mu‟tazilah used to say that the Qur‟an was created and developed this opinion as a reaction to a position held by some of the Christians at that time.

Wani Kirista a wancan lokaci mai suna Yuhannah Al-Damashqee yana koya wa mabiyansa cewa hanya mafi kyau ta muhawara da Musulmi ita ce a tambaye su game da maganar ko kalmar Allah, da kuma ko madawwamiya ce ko a'a. Idan sun ce madawwamiya ce, to Yesu (Isa) ma sai ya zama madawwami tunda Alkur'ani ya ce Yesu Kalimat-ul-Allah ne, ko kalmar Allah. Idan kuma suka ce maganar Allah ba madawwamiya ba ce, to wannan yana nufin an halicci maganar Allah.

A Christian during that time called Yuhannah Al-Damashqee used to instruct his followers that the best way to debate with the Muslims was to ask them about Allah‟s speech or word, and whether it was eternal or not. If they say it is eternal, then Jesus (Isa) would also have to be eternal since the Qur‟an says Jesus is Kalimat-ul-Allah, or Allah‟s word. If they say that Allah‟s speech is not eternal, then this would mean that Allah‟s speech was created.

Sakamakon wannan tasiri, Mu'tazilah suka fara riƙe ra'ayin cewa Alƙur'ani halitta ne, suna tunanin cewa hakan zai rufe duk wata hanya da za ta iya kaiwa ga ƙarshe cewa Isa madawwami ne. Wannan ra'ayi Khaleefah Al Ma'mun ya karɓa a shekara ta 212 AH, kuma a shekara ta 218 AH Al Ma'mun ya fara tilasta wa mutane wannan ra'ayi, yana sanya hukunci ga waɗanda ba za su ce Alƙur'ani halitta ne ba.

Being influenced by this, the Mu‟tazilah began carrying the opinion that the Qur‟an was created, thinking that this would cut off any avenue that could lead to the conclusion that Jesus was eternal. This opinion was adopted by the Khaleefah Al Mamun in the year 212 AH, and in 218 AH Al Mamun began imposing this opinion on the people, enacting a punishment on those who would not say that the Qur‟an was created.

Shahararrun malaman Hanbali:

Well-recognised Hanbali scholars:

Ibn Qudama al-Maqdisi.

 Ibn Qudama al-Maqdisi.

Al-Khiraqi.

 Al-Khiraqi.

Qadi Abu Ya‟la,.

 Qadi Abu Ya‟la,.

Ibn Taymiyyah.

 Ibn Taymiyyah.

Ibn al-Qayyim.

 Ibn al Qayyim.

Ibn Taymiyyah (661 AH - 728 AH) an haife shi cikin iyali wanda mahaifinsa da kakansa duka malamai ne na mazhabar Hanbali. Karkashin kulawar mahaifinsa ya haddace Alkur'ani, ya yi nazarin Hadisi, kuma ya koyi fiqhun Hanbali. Bayan mamayar Bagadaza a hannun Tatarawa, ya koma Dimashƙu inda ya shiga ayyuka daban-daban da nufin yaƙar Tatarawan mahara ta hanyar jihadi.

Ibn Taymiyyah (661 AH - 728 AH) was born in a family wherein both his father and grandfather were scholars of the Hanbali Madhab. Under the supervision of his father he memorised the Qur‟an, studied Hadith, and learned Hanbali Fiqh. After the invasion of Baghdad, at the hands of the Tartars, he moved to Damascus where he became engaged in various activities aimed at waging Jihad against the invading Tartars.

An ana siffanta shi da kasancewa wanda ya ki amincewa da Taqleed ko kwaikwayon malamai ba tare da hujja ba; bai taba bin tafarkin Sufanci ba, kuma yana yin kira zuwa ga Jihadi; yana kuma kira zuwa ga fiqhun Hanbali, wanda sau da yawa hakan ya jefa shi cikin karo kai tsaye da wadanda ke amfani da wasu fiqhohi.

He is characterised as the one who rejected Taqleed or imitation; he never followed the Sufi approach and used to call for Jihad; and he used to call for Hanbali Fiqh, which often put him in direct confrontation with those who utilised other Fiqh.

Ya saba wa dukkan Imamai huɗu a kan masaloli da dama, kuma sau da yawa ana tsawatar masa saboda hakan; sai dai bai taɓa sassauta matsayinsa ba. Haka kuma yana jure ra'ayoyin wasu muddin an gina su ne a kan nassosin Musulunci, koda kuwa sun saɓa da nasa ra'ayin.

He disagreed with all four Imams on many issues and used to be confronted because of it; however, he never compromised his position. He also tolerated the other opinions as long as they were based on the Islamic texts, even though they conflicted with his own opinions.

A cikin littafinsa, Al Fatawa, ya rubuta cewa Ahl as-Salaf suna da ra'ayoyi da yawa, har ma a fannonin 'Aqeedah. Ibn Taymiyyah a tsawon rayuwarsa bai taba yarda da zalunci daga kowane mai mulki ba, kuma ya yi aiki ba kakkautawa domin cikakken aiwatar da Musulunci gaba daya a cikin Daular Musulunci.

In his book, Al Fatawa, he wrote that Ahl as-Salaf had many opinions, even in the areas of „Aqeedah. Throughout his life Ibn Taymiyyah never tolerated injustice from any ruler and worked tirelessly for the complete and comprehensive implementation of Islam in the Islamic State.

Abin takaici ne cewa wasu Musulmi masu yada ra'ayoyi da fahimtar Ibn Taimiyya suna neman uzuri ga shugabanni azzalumai da kayan aikinsu, wato malaman da ake biya. Suna yin duk wannan alhali suna da'awar cewa suna bin misalin Ibn Taimiyya. Idan mutum yana son gaske ya bi Ibn Taimiyya, to dole ne ya bi cikakkiyar hanyarsa ta fahimtar Musulunci. Ambaton jumla ɗaya ko ra'ayi ɗaya na Ibn Taimiyya sannan a mayar da shi janar ga dukkan rayuwarsa, hakan ya fi cutar da gabatar da rayuwar wannan babban malami na Musulunci.