So far in our four part series on the four great imams of fiqh (Islamic jurisprudence), we have seen each one of the imams have a special and enduring role in Islamic history. Imam Abu Hanifa was the trailblazer when it came to codifying fiqh and establishing the basics of how it is to be studied. Imam Malik upheld the importance of hadith in the field of fiqh through his landmark collection of hadith, al-Muwatta. And Imam al-Shafi’i revolutionized the study of fiqh by establishing the field of usul al-fiqh, the principles behind the study of fiqh.

For the last of the four great imams, Ahmad ibn Hanbal, his contribution went beyond just fiqh. Although he was one of the greatest jurists and scholars of hadith of his time, perhaps his greatest legacy was his courage to stand for the orthodox beliefs of Islam as they were imparted to Prophet Muhammad ﷺ in the face of persecution and imprisonment at the hands of the political authority. For this reason, Imam Ahmad’s legacy is far more than just the establishment of the Hanbali madhab, but also includes the preservation of core Islamic beliefs against political oppression.

Ahmad ibn Hanbal al-Shaybani was born in 778 in Baghdad, the capital of the Abbasid Caliphate. The relatively new city was fast becoming a center of scholarship of all forms. So as a child, Ahmad had numerous opportunities to learn and expand his intellectual horizons. Thus, by the time he was 10 years old, he had memorized the entire Quran and began studying the traditions of Prophet Muhammad ﷺ, the hadith.

Like Imam Shafi’i, Imam Ahmad lost his father at a very young age. So in addition to spending his time studying fiqh and hadith under some of Baghdad’s greatest scholars, he also worked in a post office to help support his family. He was thus able to afford studying under one of Imam Abu Hanifa’s foremost students, Abu Yusuf. From Abu Yusuf, the young Ahmad learned the basics of fiqh such asijtihad (intellectual decision making), andqiyas (analogical deduction). 

After becoming proficient in the Hanafi Madhab, Ahmad ibn Hanbal began to study Hadith under some of the greatest Hadith scholars of Baghdad, including Haitham ibn Bishr. He was so eager to expand his knowledge of the sayings and doings of the Prophet ﷺ that he would regularly be waiting after fajr outside of the homes of his teachers, ready to start that day’s lesson. After studying in Baghdad, he went on to study in Makkah, Madinah, Yemen, and Syria. During this time, he even met Imam al-Shafi’i in Makkah. Al-Shafi’i helped the young Ahmad move beyond just memorization of hadith and fiqh, and be able to instead also understand the principles behind them. This collaboration between two of the four great imams clearly shows that the schools of Islamic law are not opposed to each other, but rather work hand in hand. In fact, when Imam al-Shafi’i left Baghdad, he was recorded as having said, “I am leaving Baghdad when there is none more pious, nor a greater jurist than Ahmad ibn Hanbal.”

After studying with Imam al-Shafi’i, Imam Ahmad was able to begin to formulate his own legal opinions in fiqh. When Imam Ahmad was 40 years of age in the year 820, his mentor Imam al-Shafi’i passed away. At this point, Imam Ahmad began to teach hadith and fiqh to the people of Baghdad. Students would flock to his lectures, and he especially took care of the poorer ones, keeping in mind his own humble origins.

Despite being in the capital of the Muslim world, Baghdad, Imam Ahmad refused to be attracted to a life of luxury and wealth. He continued to live on very humble means, and rejected the numerous gifts that people would offer him, instead choosing to live on whatever small amounts of money he had. He especially insisted on not accepting gifts from political figures, ensuring his independence from the political authority which could affect his teachings.

Imam Ahmad was in Baghdad during the time of the Abbasid Caliph al-Ma’mun, who reigned from 813-833. Although al-Ma’mun was vital to the establishment of Baghdad as an intellectual center, he was heavily influenced by a group known as the Mu’tazila. Mu’tazili philosophy championed the role of rationalism in all aspects of life, including theology. Thus, instead of relying on the Quran and Sunnah to understand God, they relied on philosophical techniques first developed by the Ancient Greeks. Chief among their beliefs was that the Quran was a created book, as opposed to the un-created literal word of Allah.

Al-Ma’mun believed in the Mu’tazili line of thought, and sought to impose this new and dangerous belief system on everyone in his empire – including the scholars. While many scholars pretended to subscribe to Mu’tazili ideas in order to avoid persecution, Imam Ahmad refused to compromise his beliefs.

Al-Ma’mun instituted an inquisition known as the Mihna. Any scholars who refused to accept Mu’tazili ideas was severely persecuted and punished. Imam Ahmad, as the most famous scholar of Baghdad, was brought before al-Ma’mun and ordered to abandon his traditional Islamic beliefs about theology. When he refused, he was tortured and imprisoned. His treatment at the hands of the political authority was extremely severe. People who witnessed the torture commented that even an elephant could not have handled the treatment that Imam Ahmad was subject to.

Despite all of this, Imam Ahmad held to traditional Islamic beliefs, and thus served as an inspiration for Muslims throughout the empire. His trials set the precedent that Muslims do not give up their beliefs regardless what the political authority imposes on them. In the end, Imam Ahmad outlived al-Ma’mun and his successors until the Caliph al-Mutawakkil ascended in 847 and ended the Mihna. Imam Ahmad was again free to teach the people of Baghdad and write. During this time, he wrote his famous Musnad Ahmad ibn Hanbal, a collection of hadith that served as the basis of his school of legal thought, the Hanbali Madhab.

Imam Ahmad passed away in Baghdad in 855. His legacy was not restricted to the school of fiqh that he founded, nor the huge amount of hadith he compiled. Unlike the other three imams, he had a vital role in preserving the sanctity of Islamic beliefs in the face of intense political persecution. Although the Hanbali Madhab has historically been the smallest of the four, numerous great Muslim scholars throughout history were greatly influenced by Imam Ahmad and his thoughts, including Abdul Qadir al-Gilani, Ibn Taymiyyah, Ibn al-Qayyim, Ibn Kathir, and Muhammad ibn Abd al-Wahhab.

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Bibliography:

Haddad, Gibril. The Four Imams and their Schools. Muslim Academic Trust, Print.

Khan, Muhammad. The Muslim 100. Leicestershire, United Kingdom: Kube Publishing Ltd, 2008. Print.

The collection and codification of Islamic law has historically been one of the most important, and challenging, tasks that the Muslim community has undertaken in 1400 years of history. To be considered a faqih (an expert in Islamic law – fiqh), one must have mastery of the Quran, the sayings of Prophet Muhammad ﷺ, other sources of law, as well as other subjects such as grammar and history.

One of the giants of Islamic law was the 8th century scholar of Madinah, Malik ibn Anas. At a time when the Muslim community desperately needed the sciences of fiqh and hadith (sayings and doings of Prophet Muhammad ﷺ) to be organized, Imam Malik rose to the occasion. His legacy is manifest in his continued influence throughout the Muslim world, both through his own works and the works of those he helped guide on a path of scholarship and devotion to Islam.

Imam Malik was born in 711 in the city of Madinah, 79 years after the death of Prophet Muhammad ﷺ in that same city. His family was originally from Yemen, but his grandfather had moved to Madinah during the reign of Umar ibn al-Khattab. Both his father and grandfather had studied religious sciences under the Companions of the Prophet who still lived in Madinah, and thus young Malik was raised in an environment that was based on Islamic scholarship, learning from his father and uncle.

Imam Malik’s uncle, Nafi’, was an eminent scholar in his own right, and narrated hadith from Aisha, Abu Hurairah, and Abdullah ibn Umar, all companions who are noted for their vast knowledge of hadith. Although the political center of the Muslim world shifted away from Madinah during the caliphate of Ali in the 650s, it remained the intellectual capital of Islam. In this capital of Islamic knowledge, Imam Malik mastered the sciences of hadith, tafsir (interpretation of the Quran), and fiqh.

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In the study of fiqh, Islamic jurisprudence, different schools have developed over time. These schools were founded by the greatest legal minds in Islamic history, and expanded upon by their successors in their schools. Each one of these imams added a unique and new dimension to the understanding of Islamic law.

For the third of the four great imams, Imam Muhammad al-Shafi’i, his great contribution was the codifying and organization of a concept known as usul al-fiqh – the principles behind the study of fiqh. During his illustrious career, he learned under some of the greatest scholars of his time, and expanded on their ideas, while still holding close to the Quran and Sunnah as the main sources of Islamic laws. Today, his madhab (school of thought), is the second most popular on earth, after the madhab of Imam Abu Hanifa.

Muhammad ibn Idris al-Shafi’i was born in 767 (the year of Imam Abu Hanifa’s death) in Gaza, Palestine. His father died when he was very young, and thus his mother decided to move to Makkah, where many members of her family (who were originally from Yemen) were settled. Despite being in a very bad economic situation, his mother insisted that he embark on a path towards scholarship, especially considering the fact that he was from the family of the Prophet Muhammad ﷺ.

Thus, as a young man, he was trained in Arabic grammar, literature, and history. Because of his family’s financial situation, his mother could not afford proper writing materials for the young al-Shafi’i. He was thus forced to take notes in his classes on old animal bones. Despite this, he managed to memorize the Quran at the age of seven. Afterwards, he began to immerse himself in the study of fiqh, and memorized the most popular book of fiqh at the time, Imam Malik’s Muwatta, which he memorized by age ten.

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Di dunia ini ada pelbagai jenis wanita. Isteri yang baik atau wanita solehah, adalah harta simpanan yang terbaik bagi seorang suami.

Rasulullah Shallallahu’ alaihi Wasallam bersabda, ” Mahukah kamu keberitahu suatu harta simpanan (perhiasan) yang sangat baik? Iaitu wanita solehah, yang apabila kamu melihatnya, ia menyeronokkan. Apabila kamu perintah, dia patuh. Dan apabila ditinggal pergi, dia selalu menjaga diri dan harta suaminya. ” (Riwayat Abu Dawud)

Kalau dilihat dia menyenangkan, itu disebabkan budi yang luhur, pakaian bersih, dandanan yang serasi di hadapan suaminya dan berusaha yang terbaik untuk tampil menarik hanya di depan suami dan anak-anaknya.

Jika diperintahkan, dia akan patuh, menunjukkan ketaatan dan baktinya pada suaminya. Dia ingin selalu memberikan kepuasan bagi suaminya.

Sentiasa memelihara diri dan harta suaminya, menggambarkan betapa besar kekuatan agama dan ketebalan imannya terhadap ALLAH dan Rasul-Nya. Apabila suaminya tidak ada, dia tetap memelihara kehormatan diri dan harta suaminya.

Bila seorang wanita tidak solehah dan mempunyai sifat atau kebiasaan yang buruk, suka menyusahkan suaminya tentulah itu bukan perhiasan bagi seorang suami. Bahkan, boleh jadi suami tidak suka bersamanya, kemudian menceritakannya.

Jika engkau, wahai isteri menginginkan rumah tangga yang bahagia di dunia dan akhirat, buanglah jauh-jauh dari dirimu tujuh sifat tersebut. Bila tidak, engkau celaka di dunia dan akhirat .

Berikut ini tujuh jenis wanita yang sering diceraikan suami.

1. Tidak punya rasa malu . Yang tidak malu melakukan hal-hal yang dilarang ALLAH. Dia jauh dari sifat takwa dan banyak melakukan maksiat.

2. Ausyarah (kotor) iaitu tidak pandai mengatur rumah, malas mengemas diri, dan malas melakukan apa-apa sehingga dirinya, anak-anak dan rumahnya kotor dan tidak menyenangkan.

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We are all inevitably going to face moments of disappointment in our life – disappointments from work, family, friends, and even ourselves. That’s the very nature of the world we live in – it’s not ideal, it’s not perfect and shortcomings are bound to happen from others and from ourselves.

The question is how do we deal with these disappointments – how do we reconcile our need to have fulfilling jobs and relationships and fulfill our own promises to ourselves when we as well as others are humans who can be weak and forgetful?

How do we forgive when we’re hurt? How do we “forget” when we need to move on? How do we overcome intense feelings of disappointment and sometimes disbelief about what happens around us?

For some people, they indeed feel everything so much more intensely – including joy and sorrow, pain and relief, disappointment and awe. Maybe their tears suddenly start to flow when they see a child crying because they had to say good bye to a loved one or lost something special. Maybe they worry a lot when they hear about family or friends going through a difficult time.

An ability to feel what others feel, to know how others feel, to support others through what they feel. Cherish this blessing. Certainly, do not feel ashamed of it. And use it to bring comfort to others.These are the emotions of compassion, of empathy and of sensitivity to those around you or what some may call the “Highly sensitive person” (HSP), which is actually found in 20% of our human population. Allah has bestowed you with a blessing that you can use to bring comfort to others.

The other side of this blessing though could be your sensitivity to negativity, criticism, and disappointment. Don’t feel guilty about minimizing these situations when you can help it – and if they can’t be minimized because they are a part of your daily life with family or work for example, one can learn how to manage them.

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Oh Gebet, mein Augenlicht! Ich entflehe tausendmal Verzeihung von meinem Rabb und von dir, da ich dich verlassen habe. Tausendfach entschuldige ich mich bei dir und erfrische meinen Iman! Erneut glaube ich an meinen Rabb und an dich. Ich will dich lebendig verrichten, indem ich dich neu entdeckt habe, neu verstanden habe, neu erlernt habe! Ich will dich verrichten mit Demut, Bewusstsein und mit Ikhlas, als wärst du neu offenbart worden und dich so verstehen.

Ich habe mein Herz vor spirituellen Krankheiten, Schmutz und Rost befreit. Meinen Magen habe ich von jeglichem Haram gereinigt. Ich habe alle Hindernisse aufgehoben und mich erneut Dir zugewandt. Deswegen inspiziere ich Dich erneut und versuche Dich zu lernen. Deine Wichtigkeit, deinen Wert, deine Weisheit und dein Wesen erforsche ich erneut und versuche danach zu handeln.

Oh mein Augenlicht, mein Gebet! Sehe nicht auf meine Unwissenheit und meine Ghafla! Sehe nicht auf mein Desinteresse dir gegenüber! Bitte verlass mich nicht! Beraube mich nicht von solch einer großen Barmherzigkeit, Dankbarkeit, Gottesvertrauen, Du'a, Segen und Vergebung, so wie du es bist!