这一学派所归属的学者是艾哈迈德·本·罕百勒·沙伊巴尼,他于公元778年出生于巴格达。他成为当时最伟大的圣训背诵者和传述者之一。艾哈迈德专注于圣训学的研究,曾师从阿布·尤素福伊玛目(即阿布·哈尼法的著名弟子)学习教法学和圣训学,也曾亲自师从沙斐仪伊玛目。由于当时的哈里发采纳了穆尔泰齐赖派的哲学,伊玛目艾哈迈德经历了一系列的迫害。因为他拒绝"《古兰经》是受造物"这一哲学观点,在麦蒙哈里发(统治时期为公元813至842年)的命令下,他被监禁并遭受鞭打长达两年之久。

The scholar to whom this Madh-hab is attributed is Ahmad ibn Hambal ash-Shaybaanee, who was born in Baghdad in the year 778 CE. He became one of the greatest memorizers and narrators of Hadeeth of his time. Concentrating on the study of Hadeeth, Ahmad studied Fiqh and Hadeeth science under Imaam Abu Yoosuf, the famous student of Abu Haneefah, as well as under Imaam ashShaafi’ee himself. Imaam Ahmad went through a series of persecutions under the caliphs of his time due to their adoption of Mu’tazilite philosophy. He was jailed and beaten for two years by order of Caliph al-Ma’moon (rule 813-842 CE), because of his rejection of the philosophical concept that the Qur’aan was created.

后来他获释，仍在巴格达讲学，直至穆塔瓦基勒接任哈里发（统治时期为公元842至846年）后再度推行迫害。 Note: 原文写的是 al-Waathiq，即瓦希格，而非穆塔瓦基勒。 Wait — I must reply with translation only. Correcting: 后来他获释，仍在巴格达讲学，直至瓦希格接任哈里发（统治时期为公元842至846年）并再度推行迫害。

Later set free, he continued teaching in Baghdad until al-Waathiq became caliph (rule 842-846 CE) and renewed the persecution.

于是,伊玛目艾哈迈德停止了讲学,隐居了五年,直到哈里发穆塔瓦基勒(公元847—862年)继位。

Thereupon, Imaam Ahmad stopped teaching and went into hiding for five years until Caliph al-Mutawakkil (847-862 CE) took over.

哈里发穆塔瓦基勒通过驱逐穆尔太齐赖派的学者，并正式摒弃其哲学，永久地终止了宗教拷问。艾哈迈德则继续在巴格达讲学，直至公元855年去世。

Caliph al-Mutawakkil ended the inquisition permanently by expelling the Mu’tazilite scholars and officially rejecting their philosophy. Ahmad continued to teach in Baghdad until he died in the year 855 CE.

伊玛目艾哈迈德最关注的是圣训的收集、传述与解释。他的教学方法是口述圣训，内容取自他庞大的圣训集，名为《穆斯南德》（al-Musnad），其中收录了三万多条圣训，以及圣门弟子关于圣训解释的各种观点。然后，他会将这些圣训或裁决应用于各种现实问题。如果找不到合适的圣训或观点来解决某个问题，他就会提出自己的见解，同时禁止学生记录他自己的任何结论。因此，他的教法学派并不是由他的学生记录下来的，而是由他学生的学生记录下来的。

Imaam Ahmad’s greatest concern was the collection, narration, and interpretation of Hadeeth. His teaching method consisted of dictating Hadeeths from his vast collection known as alMusnad, which contained over 30,000 Hadeeths, as well as the various opinions of the Sahaabah concerning their interpretation. He would then apply the Hadeeths or rulings to various existing problems. If he could not find a suitable Hadeeth or opinion to solve a problem, he would offer his own opinion while forbidding his students to record any of his own solutions. As a result, his Madhhab was recorded, not by his students but by their students.

艾哈迈德·伊本·罕百勒对《古兰经》的态度，与其前辈并无不同。换言之，无论在何种情况下，《古兰经》都优先于一切。

There was no difference between the way Ahmad ibn Hambal approached Qur’aan and that of those who preceded him. In other words, the Qur’aan was given precedence over all else under all circumstances.

同样,先知(s.w.)的逊奈在这一学派创立者用于推导律例的根本原则中位居第二。他唯一的条件是该圣训必须是马尔富厄,即直接归于先知ﷺ的。

Likewise, the Sunnah of the Prophet (s.w.) occupied the number two position among the fundamental principles used by the foiunder of this school in the deduction of laws. His only stipulation was that it be Marfoo’, i.e. attributed directly to the Prophet (s.w.).

伊玛目艾哈迈德承认圣门弟子的一致意见（公议），并将其列为根本原则中的第三位。然而，他认为圣门弟子时代之后的公议之说不准确，原因在于学者人数众多，且遍布穆斯林的疆域。在他看来，圣门弟子时代之后的公议是不可能实现的。

Imaam Ahmad recognized the consensus of opinion of the Sahaabah, and placed it in the third position among the fundamental principles. However, he discredited the claims of Ijmaa’ out side the era of the Sahaabah as being inaccurate, due to the vast number of scholars and their wide diffusion throughout the Muslim empire. In his opinion Ijmaa’ after the era of the Sahaabah was impossible.

如果某个问题出现在圣门弟子曾表达过相互冲突意见的领域，艾哈迈德与马立克一样，会采信所有各不相同的个人意见。因此，在该教法学派内部，逐渐出现了同一问题存在多种裁定的许多情况。

If a problem arose in an area where the Shaabah had expressed conflicting opinions, Ahmad, like Maalik, would give credence to all the various individual opinions. Because of that, there developed within the Madh-hab many instances of multiple rulings for individual issues.

对于某个案例，若前述四项原则均无现成的解决办法，这位伊玛目通常宁愿采用一则弱圣训，而不愿运用自己的演绎推理（类比，Qiyaas）。但这一前提是，该圣训之所以弱，并非因其中某位传述人被判定为Faasiq（败坏者）或Kadh-dhaab（说谎者）。

For a ruling on a case where none of the previous four principes offered a ready solution, the Imaam used to prefer to use a weak Hadeeth rather than applying his own deductive reasoning (Qiyaas). However, this was on condition that the weakness of the Hadeeth was not due to the fact that one of its narrators was classified as a Faasiq (degenerate), as a Kadh-dhaab (liar).

作为最后的手段,也就是说,当其他主要原则都无法直接适用时,艾哈迈德会勉为其难地运用类比推理(Qiyaas)这一原则,并基于前面的一项或多项原则推导出解决办法。146

As a last resort, that is when no other major principle could be directly applied, Ahmad would reluctantly apply the principle of Qiyaas and deduce a solution based on one or more of the previous principles.146

伊玛目艾哈迈德的主要学生是他自己的两个儿子萨利赫（卒于公元873年）和阿卜杜拉（卒于公元903年）。编纂最杰出圣训集的伊玛目布哈里和穆斯林，也是曾师从伊玛目艾哈迈德学习的伟大圣训学者之一。147

Imaam Ahmad’s main students were his own two sons, Saalih (died 873 CE) and ‘Abdullaah (died 903 CE). Imaam Bukhaaree and Muslim, compilers of the most outstanding collections of Hadeeth, were among the great scholars of Hadeeth who studied under Imaam Ahmad.147

该学派的大多数追随者如今主要分布在巴勒斯坦和沙特阿拉伯。该学派之所以能在沙特阿拉伯存续下来，而在穆斯林世界其他地方几乎完全消失，是因为所谓"瓦哈比"运动的创立者曾师从罕百里学派的学者学习，因此该学派在这一运动中事实上成为了其教法学派。当阿卜杜勒-阿齐兹·伊本·沙乌德征服了阿拉伯半岛的大部分地区并建立沙特王朝时，他将罕百里学派作为王国法律体系的基础。

The majority of the followers of this Madh-hab can now be found in Paledtine and Saudi Arabia. Its suvival in Saudi Arabia, after almost completely dying out elsewhere in the Muslim world, is due to the fact that the founder of the so called Wahhab, had studied under scholars of the Hambalee Madh-hab, and thus it unofficially became the Fiqh Madh-hab of the movement. When ‘abdul- ‘Azeez ibn Sa’oud captured most of the Arabian peninsula and established the Saudi dynasty, he made the Hambalee Madh-hab the basis of the kingdom’s legal system.