伊玛目阿布·阿卜杜拉·艾哈迈德·本·罕百里（公元780年－855年，即伊历164年－241年）出生并逝世于巴格达。他的父亲在他年幼时便已去世，因此他由母亲和叔叔抚养长大。

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.

当时的巴格达正经历着一场非常强劲的思想运动，它是伊斯兰国的首都，是众多学者和知识分子的居所。正是在这样的环境中，伊玛目艾哈迈德学习了《古兰经》、阿拉伯语、圣训、圣门弟子的言论，以及先知ﷺ的生平事迹（Seerah）。在年少时，伊玛目艾哈迈德就已明显展现出非常敏锐、精明的智力。

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.

他年轻时就以严肃认真著称。约在十五岁,即公元795年(伊历179年),他开始师从伊本·尤素福法官学习并专注于圣训学。伊历186年,伊玛目艾哈迈德开始前往巴士拉、汉志和也门游历。据记载,他至少五次前往汉志。伊历187年,他在麦加与伊玛目沙斐仪相遇。在也门,他从祖hri(Az-Zuhri)和伊本·穆赛耶卜那里传承圣训。

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.

有人曾问他关于他忙碌旅行安排的事，他回答说：“我会把笔带在身边，直到进入坟墓。”他在巴格达再次遇见伊玛目沙斐仪，并在伊玛目沙斐仪的学圈中学习。伊玛目沙斐仪说：“我离开巴格达时，没有留下一个比艾哈迈德更有学识、更优秀的人。”

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”.

伊玛目艾哈迈德出现的时机非常恰好。他得以阅读前代伟大学者已经编纂成书的著作，例如尤素福·本·卡迪·艾卜·尤素福的《圣训集》（Al-Aathar）、穆罕默德·本·哈桑的著作、伊玛目沙斐仪的著作，以及伊玛目马立克的《穆宛塔》（Al-Muwatta）。他得以同时研习圣训、逊奈和教法学。他在其著名的《穆斯奈德》（Al Musnad）一书中收集了四万条圣训。在这部书中，他依据报述这些圣训的圣门弟子（愿真主喜悦他们）的姓名对圣训进行分类，同时也收录了圣门弟子的教法学见解。

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).

在四十岁时,他开始了自己的学术讲座(Halaqah),尽管据报道,在此之前他已经开始发表法特瓦(Fatwa)。他通常举办两场讲座,一场公开进行,另一场则为他的学生和子女而设。他曾嘱咐学生记录圣训(Hadith),却不鼓励他们记录他的法特瓦(Fatawa)。

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.

一个人写信给伊玛目艾哈迈德，请他与一位属于穆太凯里敏（即从事“伊勒姆·卡拉姆”者）的人进行辩论。伊玛目艾哈迈德回信说，他此前已有机会与穆太凯里敏的人会面，但他选择不与那些离经叛道的人同坐。伊玛目艾哈迈德的观点是：安拉的经典必须按照它被降示时的样子来接受。

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.

正是由于这样的立场，他通常与穆尔太齐赖派处于对立和直接对抗的状态，而当时穆尔太齐赖派得到哈里发麦蒙的支持。穆尔太齐赖派主张《古兰经》是受造的，这一观点是他们对当时某些基督徒所持立场的一种回应。

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.

在那个时期，一位名叫约翰·大马士革（Yuhannah Al-Damashqee）的基督徒常教导他的追随者说，与穆斯林辩论的最佳方式是询问他们关于安拉的言语或话语，以及它是否永恒。如果他们说它是永恒的，那么耶稣（Jesus）也必须是永恒的，因为《古兰经》说耶稣是安拉的话语（Kalimat-ul-Allah）。如果他们说安拉的言语不是永恒的，那么这就意味着安拉的言语是被造的。

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.

受此影响,穆尔太齐赖派开始持有《古兰经》是被造的观点,他们认为这样就能切断任何可能导出"耶稣是永恒的"结论的途径。这一观点于公元212年(伊历)被哈里发麦蒙采纳;到伊历218年,麦蒙开始强制民众接受此观点,并对不肯承认《古兰经》是被造的人施以惩罚。

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.

伊玛目艾哈迈德是少数坚守自己观点、不因将要承受的惩罚而动摇的人之一。哈里发试图劝他说出某种说法，他拒绝了。有人问他：“你为什么不直接说《古兰经》是受造的，这样你就能免于迫害？”伊玛目艾哈迈德回答道：“那么，乌玛将如何知道真理呢？” 伊玛目艾哈迈德的观点是，整个问题本不应当被讨论，它不过是对基督徒争论的一种回应，而伊斯兰信仰（“阿கீدة”）中的这类问题，先知ﷺ和任何一位圣门弟子（愿真主喜悦他们）都从未讨论过。在与一位持穆尔太齐赖派观点的学者讨论此事时，伊玛目艾哈迈德说：“你所说的，是先知ﷺ、艾布·伯克尔、欧麦尔、奥斯曼和阿里从未说过的。这只能意味着两种情况之一：要么他们知道此事却保持沉默，要么他们并不知道。如果他们知道却保持沉默，那么我就遵循他们的观点；如果他们并不知道，那么你凭什么要了解一件先知ﷺ并不知晓的事情（关于伊斯兰信仰）呢？” 这里应当清楚：对于穆尔太齐赖派所采取的观点，问题并不在于他们是对是错，而在于使用“卡拉姆学”（‘Ilm ul-Kalaam）本身。正是由于“卡拉姆学”，穆斯林开始争论那些古希腊人曾经争论过的问题，结果他们对许多与伊斯兰信仰相关的问题失去了清晰的理解。伊斯兰信仰应当在《古兰经》的方法论框架内加以理解。

著名的罕百里学派学者：

Well-recognised Hanbali scholars:

伊本·古达麦·麦格迪西。

 Ibn Qudama al-Maqdisi.

Al-Khiraqi.

 Al-Khiraqi.

Qadi Abu Ya‟la,

 Qadi Abu Ya‟la,.

伊本·泰米叶

 Ibn Taymiyyah.

伊本·盖伊姆

 Ibn al Qayyim.

伊本·泰米叶(公元661年–728年)出生于一个家族,其父亲和祖父都是罕百里学派的学者。在父亲的指导下,他背诵了《古兰经》,研习圣训,并学习了罕百里教法学。蒙古人入侵巴格达之后,他迁居大马士革,在那里投身于各种旨在对入侵的蒙古人发动圣战的活动。

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.

他被描述为反对taqleed（盲目模仿）的人；他从不遵循苏菲的方法，并且常常号召圣战（Jihad）；他还号召遵循罕百里教法学（Hanbali Fiqh），这常常使他与采用其他教法学派的人直接对立。

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.

他在许多问题上与四大伊玛目意见不同，因此常常遭到非难；然而，他从不妥协自己的立场。只要其他观点是以伊斯兰经训为依据的，他便予以包容，即使它们与他自己的见解相左。

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.

在他的著作《法塔瓦》中，他写道，逊奈派先贤（Ahl as-Salaf）在许多观点上存在分歧，甚至在信仰（'Aqeedah）的领域也是如此。伊本·泰米叶一生从不容忍任何统治者的不公正行为，并不遗余力地致力于在伊斯兰国家中全面、完整地实施伊斯兰教。

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.

遗憾的是，一些推崇伊本·泰米叶思想与见解的穆斯林，为不义的统治者及其工具——受雇的学者——找借口。他们这样做的同时，还声称自己是在效法伊本·泰米叶。如果一个人真想追随伊本·泰米叶，就必须遵循他对伊斯兰教的全面路径。仅仅引用伊本·泰米叶的一句话或一个观点，并以此概括他的整个一生，实际上是对这位伟大的伊斯兰学者的生平呈现造成了损害。

It‟s unfortunate that some Muslims who promote the ideas and understandings of Ibn Taymiyyah make excuses for unjust rulers and their tools, the paid scholars. They do all this while claiming that they are following the example of Ibn Taymiyyah. If one really wants to follow Ibn Taymiyyah then one must follow his comprehensive approach to Islam. Quoting one sentence or opinion of Ibn Taymiyyah and using it as a generalisation for his entire life actually does a disservice in the presentation of the life of such a great scholar of Islam.