Imom Abu Abdulloh Ahmad ibn Hanbal (hijriy 164 — hijriy 241) Bag'dodda tug'ilgan va Bag'dodda vafot etgan. Otasi juda yosh paytida vafot etganligi sababli, uni onasi va amakisi tarbiyalashgan.

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.

O‘sha paytda Bag‘dod kuchli ilmiy harakat avj olgan davr edi va Islom davlatining poytaxti bo‘lib, ko‘plab olimlar va ziyolilarning yashash joyi edi. Aynan shu muhitda Imom Ahmad Qur’onni, arab tilini, hadisni, sahobalarning (roziyallohu anhum) so‘zlarini hamda Payg‘ambarimiz ﷺ ning siyratini o‘rgandi. Hali yoshligidayoq Imom Ahmadning juda o‘tkir va zehnli aql-idrokka ega ekani yaqqol ko‘rinib turardi.

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.

U o‘z yoshligida juda jiddiy bo‘lgani ma’lum edi. Taxminan 15 yoshida, hijriy 179-yilda, u Qozi Abu Yusuf rahbarligida hadis ilmini o‘rganish va uni o‘zlashtirishga kirishdi. Hijriy 186-yilda Imom Ahmad Basra, Hijoz va Yamanga safarlarni boshladi. Rivoyat qilinishicha, u Hijozga kamida besh marta borgan. Hijriy 187-yilda u Makkada Imom Shofi‘iy bilan uchrashdi. Yamanda esa u Az-Zuhriy va Ibn Musayyab’dan hadis oldi.

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.

Bir kishi unga uning serqatnov safar jadvali haqida so‘radi va u shunday javob berdi: “Qabrgacha qalamimni o‘zim bilan olib boraman.” U Bag‘dodda Imom Shofe’iyni yana uchratdi va uning halqasida ilm oldi. Imom Shofe’iy shunday dedi: “Men Bag‘doddan chiqib ketganimda, ortimda Ahmaddan ko‘ra ilmliroq va yaxshiroq odamni qoldirmadim.”

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”.

Imom Ahmad juda qulay vaqtda paydo bo‘ldi: u o‘zidan oldingi buyuk olimlar tomonidan yozib qoldirilgan asarlarni o‘qish imkoniga ega bo‘ldi, jumladan Yusuf ibn Qozi Abu Yusufning "Al-Osor" asari, Muhammad ibn Hasanning asarlari, Imom Shofi‘iy va Imom Molikning "Al-Muvatta" kitobi. U hadis, sunnat va fiqhni birgalikda o‘rgana oldi. U o‘zining mashhur "Al-Musnad" kitobida 40 000 ta hadis to‘pladi. Bu kitobda u hadislarni ularni rivoyat qilgan sahobalarning (roziyallohu anhum) ismlari bo‘yicha tasniflagan, shuningdek sahobalarning fiqhini ham keltirgan.

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).

40 yoshida u o'z halaqasini boshladi, garchi rivoyat qilinishicha, bundan oldin ham u fatvo berib kelgan edi. U ikkita halaqa o'tkazardi: biri ommaviy, ikkinchisi esa shogirdlari va farzandlari uchun edi. U shogirdlariga hadislarni yozib olishni buyurardi, ammo ularni o'zining fatvolarini yozib olishga undamasdi.

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.

Bir kishi Imom Ahmadga xat yozib, ilm al-kalom bilan shug‘ullanadigan kishi – Mutakallimin (Muttakillimeen)dan biri bilan munozaraga kirishishni so‘radi. Imom Ahmad unga javob yozdi: u Mutakallimin bilan uchrashish imkoniga ega bo‘lgan, ammo o‘sha adashgan kishilar bilan o‘tirishni tanlamagan. Imom Ahmadning fikri shu edi: Allohning Kitobi qanday nozil bo‘lgan bo‘lsa, shu holicha qabul qilinishi kerak.

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.

Shu sababli, u odatda Mu‟tazilaga o‘xshagan kishilar bilan ziddiyat va to‘g‘ridan-to‘g‘ri qarama-qarshilikda bo‘lardi; o‘sha paytda Mu‟tazilani Xalifa Ma’mun qo‘llab-quvvatlardi. Mu‟tazilalar Qur’on yaratilgan deb aytar edilar va bu qarashni o‘sha paytdagi ba’zi xristianlarning pozitsiyasiga javoban shakllantirgan edilar.

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.

Yuhannah Al-Damashqee ismli nasroniy o‘sha davrda o‘z izdoshlariga musulmonlar bilan bahslashishning eng yaxshi usuli Allohning nutqi yoki kalomi haqida, u abadiymi yoki yo‘qmi, deb so‘rash ekanini o‘rgatardi. Agar ular uni abadiy deb aytsalar, Qur’onda Iso Kalimat-ul-Alloh, ya’ni Allohning kalomi deyilgani uchun, Iso ham abadiy bo‘lishi kerak bo‘lardi. Agar ular Allohning nutqi abadiy emas deb aytsalar, bu Allohning nutqi yaratilgan degani bo‘lardi.

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.

Shu narsaga ta'sirlanib, Mu'tazilalar Qur'on yaratilgan degan fikrni tutishni boshladilar, ular shunday qilsak, Iso eternal (azaliy) ekan, degan xulosaga olib boradigan har qanday yo'lni to'sib qo'yamiz, deb o'ylashdi. Bu fikrni Xalifa Al-Ma'mun 212 hijriy yilda qabul qildi, 218 hijriy yilda esa Al-Ma'mun bu fikrni xalqqa majburlay boshladi va Qur'on yaratilgan degan fikrni tan olmaganlarga jazo joriy qildi.

Taniqli hanbaliy olimlari:

Well-recognised Hanbali scholars:

Ibn Qudama al-Maqdisi.

 Ibn Qudama al-Maqdisi.

Al-Khiroqiy.

 Al-Khiraqi.

Qozi Abu Ya'la,

 Qadi Abu Ya‟la,.

Ibn Taymiyya.

 Ibn Taymiyyah.

Ibn al-Qayyim.

 Ibn al Qayyim.

Ibn Taymiyya (661 hijriy – 728 hijriy) oilasida tug‘ilgan, unda otasi va bobosi ikkalasi ham hanbaliy mazhabining olimlari bo‘lgan. Otasining nazorati ostida u Qur’onni yod oldi, hadis ilmini o‘rgandi va hanbaliy fiqhini o‘rgandi. Tatarlar Bag‘dodni bosib olganidan keyin u Damashqqa ko‘chib bordi va bosqinchi tatarlarga qarshi jihod olib borishga qaratilgan turli faoliyatlarga kirishdi.

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.

U u taqlid yoki ergashishni rad etgan kishi sifatida tanilgan; u sufiylik yo‘lidan hech qachon bormagan va jihodga da’vat qilgan. U hanbaliy fiqhga da’vat qilgan, bu esa uni ko‘pincha boshqa fiqhlardan foydalanuvchilar bilan to‘g‘ridan-to‘g‘ri to‘qnashuvga olib kelgan.

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.

U u to'rtta imom bilan ko'p masalalarda ixtilof qilar edi va bu sababli unga qarshi chiqishlarga duch kelar edi; biroq u o'z mavqeidan hech qachon voz kechmadi. Shuningdek, u boshqa fikrlarga, ular Islom matnlariga asoslangan bo'lsa, hatto o'z fikriga zid bo'lsa ham, toqat bilan munosabatda bo'lar edi.

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.

Oʻzining "Al-Fatawa" kitobida u Ahl as-Salaf oʻrtasida hatto aqida masalalarida ham koʻplab fikrlar mavjud boʻlganini yozgan. Butun hayoti davomida Ibn Taymiyya hech bir hokimning zulmiga toqat qilmadi va Islom davlatida Islomning toʻliq va keng qamrovli joriy etilishi uchun tinimsiz mehnat qildi.

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.

Afsuski, Ibn Taymiyya g'oyalari va qarashlarini targ'ib qiluvchi ba'zi musulmonlar zolim hokimlar va ularning vositalari, ya'ni pullik ulamolar uchun uzr izlaydilar. Shu bilan birga ular Ibn Taymiyyaga ergashayotganliklarini da'vo qiladilar. Agar kimdir haqiqatan ham Ibn Taymiyyaga ergashmoqchi bo'lsa, u holda uning Islomga yondashuvidagi keng qamrovli tamoyilga amal qilishi kerak. Ibn Taymiyyaning bir jumlasi yoki bir fikridan iqtibos keltirib, uni butun hayotiga umumlashtirish aslida bu buyuk islom olimining hayoti haqidagi tasavvurni buzishga xizmat qiladi.