Chapter 4: Hasan al-Basri
Chapter 4 looks at the life and efforts of Imam Ahmad bin Hanbal in preserving orthodox Islam. The summary of this chapter will be split into three sections.
1. Upbringing and early scholarly pursuits
2. Character and personality
3. Efforts against the Mu’tzailla and his persecution
Imam Ahmad Bin Hanbal was born in 164A.H/780CE in Baghdad. He belonged to the Shaybani tribe, which was known for its courage and valour but was never one to boast about his lineage. His mother, although not very financially strong, went to great lengths to provide him with a good education which led to him memorising the Quran at a very young age. He then studied literature and enlisted in an office to gain proficiency in writing. From his youth, it was evident that he possessed a pure conscience. He was once sent by his uncle to deliver letters to his superiors but suspecting that it contained secret reports about someone, he disposed of the letters. One person remarked about Imam Ahmad that “if the young man remains alive, he will be a model for the people of his time.” (p79, Dhahabi, Tarjamat ai-Imam, 16.). In his studies, he paid particular attention to Hadīth, initially learning from Abu Yusuf and then Haytham ibn Bashir and many other reputable scholars of Hadīth. His desire to study was so great that his mother would plead with him to at least wait till after Fajr Adhan before leaving the house.
After studying in Baghdad, Imam Ahmad travelled to the Hijāz, Yemen, Basra, Syria and upper Mesopotamia in search of deeper knowledge. In his travels, he met Imam Shāfi’i in the Hijāz in which the latter depended on Imam Ahmad’s knowledge of the authenticity of Hadīth. The two scholars met again in Baghdad where Imam Shāfi’i taught Imam Ahmad advanced Fiqh. The latter then began to develop his own school of thought. He began his Hadīth discourses at the age of 40 – attracting large audiences.
Imam Ahmad led a very simple life in which he would always refuse gifts from Caliphs and nobles because “prudence dictated so” (P82). Caliph Mutawakkil once gifted Imam Ahmad a donkey load of gold. After having reluctantly accepted it, Imam Ahmad could not live with the guilt and so gave it away to unknown righteous and poor people. Caliph Mutawakkil even hosted Imam Ahmad as a royal guest in his palace but had to send him back to his home as Imam Ahmad refused to eat the lavish food leading to fears that he would die of hunger. Despite not being financially well-off, he was a very generous person. Furthermore, he was known to always forgive people, including those who tortured him and once said, “What advantage would anyone derive if a Muslim were scourged in Hellfire because of me?” (p82) When he was undergoing surgery due to the wounds he suffered at the direction of Caliph Mu’tasim, he constantly supplicated for the forgiveness of Mu’tasim. His doctor questioned as to why he was supplicating in favour of his persecutor to which Imam Ahmad replied “Mu’tasim is a descendant of the Prophet’s (PBUH) uncle, and I do not cherish the thought of a feud with one of the relatives of the Prophet (PBUH) when I face him on the Day of Judgment. So, I decided to forgo my claim against him.” (p83)
The biggest challenge that orthodox Islam faced in the 9th century was not people turning to lavish lifestyles as in the past but a new creed that threatened to change the core ideas of Islam itself: The Mu’tazila creed. The Mu’tazilites were a group of people who employed too much reasoning in understanding Islam. One of the beliefs that arose from this was that the Quran was created and not the eternal word of Allah (SWT). Caliph Ma’mun vigorously spread this new doctrine across his realm and regarded deviation from it as worse than treason. In 218/833, he issued a mandate which ordered scholars who did not follow this view to be dismissed from their positions. Despite his efforts, the public did not deviate from established Islamic teachings. In the third edict he issued, he ordered some scholars who did not follow the Mu’tazilla creed to be executed whilst others were to be imprisoned. Only four of the 30 scholars remained adamant about their beliefs and were thrown into prison. Two of them went back on their stance against the Mu’tazilla whilst the other two were to be taken to the palace.
Mamun’s ancestors continued in the footsteps of their predecessor and Imam Ahmad was one of the few who remained to defend orthodox Islam. He was brought into Baghdad and upon refusing to accept the Mu’tazila creed, he was severely tortured. Despite spending 28 months in prison and suffering 34 lashes, he constantly repeated the phrase “Bring something to me from the Qur’an or the Sunnah for me to accept it.” (p87). The torture was so severe that one observer cried out the phrase “The Shari’a permits you to outwardly accept the doctrine of the caliph to save your life.” (p90). His courage and adherence to the true faith exposed the weaknesses of those who adopted the Mu’tazila creed out of fear. Such people were held in contempt whereas Imam Ahmad was celebrated as a hero. Affection and love for Imam Ahmad “became a sign of adherence to the orthodox school of Islam” (p91). He died on Friday 12 Rabi’ Al Awwal 241/ 31 July 855 and his funeral was attended by 800,000 men and 60,000 women.
Imam Ahmad bin Hanbal’s efforts earned him the title ‘Imam of Ahl al-Sunnah wa’l-Jama’ah. It was through his unyielding efforts that orthodox Islam was preserved. It is said that “Allah Almighty has honoured this religion through two persons for whom there is no third: one was Abu Bakr al-Siddīq on the occasion of the apostasy, and the other was Ahmad ibn Hanbal during the Inquisition.” (p91). We ask Allah (SWT) to accept the efforts of Imam Ahmad bin Hanbal and have mercy on him.