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@kekasih | 7 November 10 | |
Growth of the Institute During AlSaadiq's time the Institute of learning by Ahlul Bayt grew very large as did the number of its students. It was similar to a university, but the dean, professor, the religions head, and the tutor were one, and that was Imam AlSaadiq. He held the discussions at his home, where the students were not only his apprentices but also his guests. AlSaadiq's house was perpetually busy with discussions and consultations, and the household was trained to give the best treatment to its guests. Discussions were also held in the Grand Mosque of Medina and during Haj time the discussions were conducted near the Ka'ba in Mecca, when seekers of knowledge flocked to him in large numbers for discussions, questioning, and clarification of Islamic inquiries, concepts and beliefs. The scholars who attended AlSaadiq's school wrote books, taught others, and traveled to distant Islamic territories to spread the Hadiths and other Islamic matters; quoting Al-Saadiq extensively. Over the years as many as 4,000 scholars graduated at his hand, these were the scholars recorded by name who had quoted him.[3] There were a multitude of others who attended but did not quote him. To hear at his hands about 1,000 student scholars hailed from Iraq (Kufa and Basrah). A good many hailed from Khurasan of Persia, also attending the Institute, despite the thousands of miles between the two areas. The same was also true of Egypt and Yemen. Even Syria, saw 10 scholars graduate at the hand of the Institute.[4] |
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@kekasih | 7 November 10 | |
As the Institute grew it branched out in other areas such as Kufa, Basrah, Mecca, and Qum. AlSaadiq formed groups for training in the art of argument. Many of his brilliant students became famous, well known for the convincing way they presented their point of view. Prominent among these were Hisham, AlThawri, Ibn U'yainah, and Mu'min AlTaaq to name a few. Subjects discussed consisted of some of the following: * Sciences of the Quran and Tafseer, foremost on the agenda, and so were Fiqh and Jurisprudence since there were numerous queries and questions that needed Fiqh Ah'kaam (edict). * Seerah of the Prophet (pbuh), AlSaadiq added a great deal of detail about the Prophet's Sunnah and the manner the Prophet lived, and was always ready to answer any questions in that regard. * Hadith, thousands of Hadiths were quoted and categorized and put into writing. The Hadiths were quoted 12 centuries later in the Books of Sihaah AlSittah as these were aut d. * Islamic philosophy was dealt with long before anyone knew about the Greek philosophy. * Science of Kalaam, started by Imam Ali, the art of theological logic was vastly expanded by Imam AlSaadiq. * Chemistry, and the Sciences of Biology began to gain importance and though they were in the embryonic stage, they had their beginning at this timeperiod. * Arabic Language, Grammar and literary works had their share of studies at this stage too. Added to this was the scholarly discussion of Arabic literature and poetry . AlSaadiq encouraged his students to write and author books for the benefit of others. Knowing human nature, Imam AlSaadiq was afraid the enrollees of the Institute would soon forget, misquote, add to or subtract from what he said, therefore he encouraged them to put things in writing right away. He himself did not have time to write, but his students turned into fluent and prolific writers. |
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@kekasih | 7 November 10 | |
Books Written The recorded books written by the graduates of the Institute were numerous, 400 of them stand out, later they were called the 400 Usool.[5] These books were categorized about numerous subjects of Ah'kaam, basic beliefs, and manner of worship, among other subjects. They existed for many centuries and were quoted by many scholars of various generations. In addition to the above, books in Hadith, Islamic philosophy, science of AlKalaam, Tafseer, Literature, Ethics, etc. were also written by the graduates of Al-Saadiqs Institute and were sought after and often referred to by later scholars. Two of the founders of other schools of Fiqh, i.e., the Hanafi and Maaliki, had the privilege of directly acquiring knowledge from Imam AlSaadiq. They were proud of their affiliation. The heads of the other two Madh'habs (Shafi'i, and Hanbali) were equally grateful for their affiliation with AlSaadiq by way of his students; for they were born after AlSaadiq had died. Finally, Malik Ibn Anas (the head of the Maaliki Madh'hab) described AlSaadiq as follows: ''I used to attend discourses given by Ja'far AlSaadiq, who most of the time had a cheerful look and serene countenance, but whenever the Prophet's name was mentioned AlSaadiq's color would immediately become pale [out of awe]. I frequently attended his discourses over a long period of time and often saw him either praying, fasting, or reading the Holy Quran. I never saw him talking about Allah's Messenger (pbuh) without him being in a state of Wudu.'' |
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@kekasih | 7 November 10 | |
DURING THE YEARS 150H200H: The Sunni Schools AlMadh'hab AlHanafi AlMadh'hab AlHanafi was the product of the Fiqh rules and regulations as taught by Abu Hanifa. As in other Islamic Schools of Thought Abu Hanifa's Fiqh deals with tawhid, elements of faith, elements of worship (pillars of Islam), the halal and haram, ethics, dealing with other people (Mu'aamalat). FEATURES of AlMadh'hab AlHanafi The AlHanafi School of Thought tends to put more emphasis on Qiyas (Analogy) and Raa'y (personal opinion) than an emphasis on Hadith choices, and the deductions there from. It does not acknowledge the Imamah of Ahlul Bayt. The Hanafi School of Thought began its popularity in the last quarter of the second century Hijrah. ABU HANIFA: Head of AlMadh'hab AlHanafi: 80H150H Abu Hanifa was born in 80H, grew up to be brilliant and inquisitive; he was a good business man, in charge of an enterprise dealing in the silk industry. He was the employer of many men, managing his enterprise in Kufa well. Abu Hanifa's keen interest in researching Islamic sciences led him to Basrah many times.[6] At first both AlHasan AlBasri and Abu Hanifa were associated with Murji'ah philosophy but later on Abu Hanifa dissociated himself from the movement. During his youth Abu Hanifa visited Hijaz to have a dialog with Imam Muhammad AlBaaqir (the father of AlSaadiq). The brother of AlBaaqir, Zaid Ibn Ali, was revered for his Islamic learning. Zaid Ibn Ali revolted against the oppression of Benu Umayya government in 121H, and Abu Hanifa encouraged people to join and support Zaids revolt. Once the revolt was put down, the 41 year old Abu Hanifa was put in jail because of his support of Zaid. Shortly after, Abu Hanifa escaped from jail and left for Medina to join AlSaadiq's discourses and teachings at the Institute of Ahlul Bayt. Abu Hanifa's experience was unique at the Institute, whereby his tutoring took two years. He referred to those years saying: Were it not for the two years, Abu Hanifa would have gone astray, for such was the Institute's influence on his views, Fiqh, an*logy, and the manner of thinking.[7] Abu Hanifa was a lover of Ahlul Bayt, and he supported the revolts lead by their devotees. Besides his support of the revolt by Zaid Ibn Ali against Benu Umayya (when as a result Abu Hanifa was put in jail), Abu Hanifa also supported the revolt lead by Muhammad Dhul Nafs AlZakiya and his brother Ibrahim, against Benu Abbas during the Khilaafah of AlMansoor. Abu Hanifa urged people to join and parti te in the revolt saying, He who is killed fighting on the side of Muhammad Dhul Nafs AlZakiya will be parallel to the one who has fought in Badr Battle against the infidels. When his writings were later discovered Abu Hanifa became a suspect in the eyes of Khalifa AlMansoor. At a later time, and in a move to discredit AlSaadiq, Khalifa AlMansoor asked Abu Hanifa to quiz AlSaadiq with forty Fiqh most complex queries. Though obliging to AlMansoor's dictates, Abu Hanifa became mesmerized by Imam AlSaadiq's answers to the queries and he acknowledged the uniqueness of the Imam in knowledge. Consequently, AlMansoors move to discredit AlSaadiq misfired, discrediting himself instead.[8] Abu Hanifa had tutored 36 students to become scholars in Islam. Particularly famous among them were Ibn AlHudhayl, Abu Yusuf, Muhammad AlSheybani, and AlLu'lu'i. Though 3 years older than AlSaadiq, Abu Hanifa died in 150H two years after AlSaadiq's death. Abu Hanifa is claimed to have died in prison or soon after he was released, because of poisoning by Khalifa Al-Mansoor. It is thought that Khalifa AlMansoor had put the aging Abu Hanifa in jail because of either not agreeing with AlMansoor's dictates, or that AlMansoor discovered the support Abu Hanifa gave to the revolt by Muhammad Dhul Nafs AlZakiya who was devotee of Ahlul Bayt. If this was true then Abu Hanifa died in support of the cause of Ahlul Bayt against oppression.[9] HIGHLIGHTS of AlMadh'hab AlHanafi AlMadh'hab AlHanafi took off after Abu Hanifa died in 150H. Of his close followers some stand out in spreading the Fiqh. The main ones are Abu Yusuf, Muhammad Sheybani, and AlLu'lu'i. Abu Yusuf was the Chief Justice appointed during the times of Khalifa AlMahdi, then Khalifa AlHaadi, then Khalifa AlRasheed. The last was grateful to Abu Yusuf for he was the main influence in favor of the AlRasheed for the Khilaafah; therefore Abu Yusuf was elevated to be the Supreme Justice. Meanwhile Abu Yusuf, with full support of the powers of the government, appointed to the Justice Department only those who acknowledged the Hanafi Fiqhall others had either to change their Madh'hab or lose their job. Abu Yusuf had his own interpretation of the Hanafi Fiqh, and he wrote some books about the Madh'hab. His close student was AlSheybani, who had not reached his twenties when Abu Hanifa died. AlSheybani was a good writer, and he wrote a good many books about the teachings of Abu Hanifa, thus making the biggest contribution to the Hanafi Madh'hab. Like Abu Yusuf, AlSheybani had his personal views and Fiqh points, and he expressed them when he wrote the Hanafi Fiqh. AlSheybani also studied under Malik Ibn Anas for 3 years and was affected by his methodology, thus he introduced Malik's method of Hadith selection in the emerging Hanafi Madh'hab. The promotion of the Hanafi Fiqh by the government powers over an extended period of time popularized the Madh'hab; thus the Hanafi Madhhab slowly became mainstream. Unlike the Ja'fari Fiqh (which was adamantly independent of the government), the Maaliki and by now the Hanafi Madh'habs were eagerly embraced and espoused by the government in a move as a counterweight to the Ja'fari Fiqh, (that of Ahlul Bayt), because these two conformed to the policies and practices of the government. |
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@kekasih | 7 November 10 | |
ALMADH'HAB ALMAALIKI: AlMadh'hab AlMaaliki was the product of the Fiqh (rules and regulations) as taught by Malik Ibn Anas. As in other Islamic Schools of Thought Maalik's Fiqh deals with tawhid, elements of faith, elements of worship (pillars of Islam), the halal and haram, ethics, dealing with other people (Mu'aamalat). FEATURES of AlMadh'hab AlMaaliki The Maaliki School of Thought tends to emphasize the authenticity of the Hadith , the care in its selection, and the deductions there from. It also used some degree of Qiyas (Analogy) and Raa'y (Personal opinion). It does not acknowledge the Imamah of Ahlul Bayt. Malik Ibn Anas was supporter and a proponent of Ahlul Hadith. The Maaliki School of Thought began its popularity in the last quarter of the second century H. MALIK IBN ANAS: Head of AlMadh'hab AlMaaliki 93179H Born in 93H Malik Ibn Anas grew up at a time when the Fiqh of the Shari'ah was flourishing and Ahlul Bayt had a greater leeway to explain its detail since Benu Umayya's grip on power was waning. Malik Ibn Anas attended many of the discussion assemblies Imam AlSaadiq was giving. Malik Ibn Anas was 10 years younger than AlSaadiq, and lived to the ripe age of 86, when he died in 179H. Like Imam AlSaadiq, Malik spent all his time in Medina. It is claimed that Malik Ibn Anas was a firm supporter of Ahlul Bayt and their cause. Malik gave full support to Muhammad Dhul Nafs AlZakiya when he revolted against the oppression of Benu Abbas in 144H. In 146H, because of that support (or because of some disagreement with the government) Malik Ibn Anas was arrested by the governor of Medina and lashed 50 times. That resulted in damaging his left arm which remained crippled the rest of his life.[10] Malik Ibn Anas lived at a time when forgeries of the Hadith were widespread. Therefore he took great care in selecting authentic Hadiths, as a result his popularity began to increase. Many people started to quote him and study at his hand. At the same time however, Khalifa AlMansoor was ever anxious to build forces to counteract the profound influence of the school of Ahlul Bayt. In 153H AlMansoor approached the 60 year old Malik Ibn Anas offering him a position to be Supreme Justice over Medina and Hijaz, but with a request for Malik to write a book in Fiqh, so that AlMansoor would enforce it over the whole Ummah. AlMansoor had one more request, however, that the book not mention even once the name of Imam Ali.[11] Malik Ibn Anas agreed, sensing that his book, as supported by the government, would have immediate success. However, the downside to this was not mentioning Ali, but that would be the price to be paid against the advantage of spreading his Islamic knowledge. The result was the book called AlMu'watta'. The Fiqh in Mu'watta' was later known as Fiqh of Malik Ibn Anas. It was spread and patronized by many rulers of Benu Abbas, and especially in Andalusia (Spain), North Africa, and some parts of Middle East. Malik Ibn Anas became the official high powered Supreme Judge for a long time. He was sponsored and patronized by Khalifa Al-Mansoor, then Khalifa Al-Mahdi, then Khalifa Al-Haadi, then (and especially so) by Khalifa AlRasheed. This support was done not due to what this Fiqh deserved but mainly as a counterweight against Ahlul Bayt and their enormous influence in the society. Many Books were published as commentaries about AlMu'watta' and the school of Maaliki became one of the survivors of the many Islamic Schools of Thought at the time. What was crucial to its survival (besides its dynamism) was the official support and encouragement of the Abbasi government to spread it as far as possible. Historically during this period there were many Schools of Thought of greater depth than the Maaliki, which even continued for a century or two but eventually died out because they insisted to be independent of government influence, therefore the government did not support them, thus leading to their demise. |
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@kekasih | 7 November 10 | |
ALMADH'HAB ALSHAFI'I AlMadh'hab AlShafi'i was the product of the Fiqh (rules and regulations) as taught by Ibn Idrees AlShafi'i. As in other Islamic Schools of Thought AlShafi'i's Fiqh deals with tawhid, elements of faith, elements of worship (pillars of Islam), halal and haram, ethics, dealing with other people (Mu'aamalat). FEATURES of AlMadh'hab AlShafi'i AlShafi'i School of Thought stands inbetween the Maaliki and Hanafi Madh'habs in that it uses some of the ways of AlMaaliki Madh'hab and some of the Hanafi, i.e. less in the way of Qiyas (Analogy) and Raa'y (personal opinion). It excels in the technique of Istin'baat (deductive reasoning) for reaching a Fiqh verdict. Like other Sunni Madh'habs, AlShafi'i's do not acknowledge the Imamah of Ahlul Bayt, though all of them were supportive of Ahlul Bayt. The AlShafi'i School of Thought began its popularity around 190H and picked up steam in the century that followed. IBN IDREES ALSHAFI'I: Head of AlMadh'hab AlShafi'i: 150H204H AlShafi'i was born in 150H, the same year in which Abu Hanifa died. He was from Quraish, a bright student with a dazzling personality. An orphan, AlShafi'i was cared for by his mother who brought him to Mecca when 10 years old. He joined Hudhayl tribe for 17 years (in the desert) to learn the flawless command of Arabic, literary or expression. In his late twenties by now, AlShafi'i settled in Mecca where AlShafi'i was enticed by friends to study Fiqh. Thus he joined AlZinji, learning at his and other scholars' hands. In his thirties AlShafi'i left for Medina to study at the hands of the aging Malik Ibn Anas, where he became very close to him. Malik even took care of the living expenses of AlShafi'i for 4 years until Malik died. AlShafi'i also studied at the hands of several of Imam AlSaadiq's disciples such as a) Ibn U'yainah, 2) Abu Ishaaq AlMadani, 3) AlZuhri, and 4) Ibn AlSilt AlBasri. When Malik died, AlShafi'i had to work in Yemen to support himself financially. He was vocal against the harsh rule of the governor of Yemen. It is said that in a move to get rid of him, the governor wrote mischievous accusation about AlShafi'i to Khalifa AlRasheed. As a result, in 184H and along with 8 other people, AlShafi'i was taken to Baghdad chained and bound in fetters. He was closely questioned by the enraged AlRasheed, but AlShafi'i's eloquence and convincing manners were such that AlRasheed forgave him and set him free. The other 8 were not so lucky, for they could not defend their innocence that well, and were decapitated as per orders of the irrational Khalifa. (The Shafi'i was accused of loving Ahlul Bayt, since loving Ahlul Bayt was in opposition to the Khalifa policy or other Abbasi rulers, who posed as enemy No. 1 to Ahlul Bayt.)[12] AlShafi'i stayed in Baghdad where he joined the circle discussion headed by AlSheybani (who was a student of Abu Yusuf and Abu Hanifa). AlShafi'i contested and debated with AlSheybani in his circle discussions, then began his own discussion assembly, giving If'taa' (Fiqh edicts). Both he and AlSheybani were active in writing books at the same time, though the Maaliki scholars at the time paid little attention to either of them. It is said that AlShafi'i studied under a total of 19 scholars. AlShafi'i became quite popular in Baghdad, but he visited Egypt, which was the Maaliki strong hold at the time. In 198H, the 48 year old AlShafi'i left Baghdad again, for good, with an endor t from the Khalifa. He was accompanied by the new governor to Egypt, and stayed as a guest with an eminent family in Egypt, whereby he started his own circle discussion and gave If'taa'. This time he stayed in Egypt for about 6 years. AlShafi'i is said to have written several books, and the book of AlUmm in 6 volumes is contributed to him, though after probing and research it was claimed to have been written by his disciples (AlBu'waiti and AlRabii).[13] As AlShafi'i became popular in Egypt, his discussion assembly attracted more and more students. He differed with AlMaaliki and Hanafi in many points, and his teachings began to have a distinct flavor. Just as his popularity was on the increase, he was beset with a long illness. At the age of 54, there came about hotly discussed difference between him and Maaliki adherents, especially after he criticized some Maaliki doctrines or beliefs. The matter was taken to the governor. Because of that, AlShafi'i was brutally attacked by the discontented Maaliki adherents, and he was *it on the head with a big iron rod (ironkey). AlShafi'i lost consciousness as a consequence, probably from fractured skull, and he died shortly after.[14] AlShafi'i had a charming personality, a very attractive way of expression in pure Arabic, good poetry, and deep knowledge of the techniques of the various schools of thought at the time. He excelled in the criteria he put forth about Istin'baat (deductive reasoning) in reaching verdicts. AlShafi'i was a devotee of Ahlul Bayt to a great extent notwithstanding the government jaundiced eyes about anyone who declared any faith in them. The government took Ahlul Bayt as the enemy No. 1 solely because Ahlul Bayt rejected acknowledging the legitimacy of the rulers (Khalifa) as representing Islam. Ahlul Bayt never conformed to the policies of the rulers or their rule, thus the enmity and the collision. HIGHLIGHTS of Shafi'i Madh'hab The popularity of AlShafi'i Madh'hab was mainly due to the consistent and hard work of the students of AlShafi'i, famous among them were AlBu'waiti and AlMuzni , and Ibn Abd AlA'la . As AlMadh'hab AlShafi'i took roots, it gradually replaced the Maaliki Madh'hab in Egypt, then spread in Palestine and Syria, completely replacing that of Aw'zaa'i. It also spread in Iran and neighboring areas at the time. This Madh'hab was also endorsed by the governments of the time, especially that of Ayyubi. |
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@kekasih | 7 November 10 | |
DURING THE YEARS 200H250H: ALMADH'HAB ALHANBALI: AlMadh'hab AlHanbali was the product of the Fiqh (rules and regulations) as taught by Ahmad Ibn Hanbal. As in other Islamic Schools of Thought Ahmad Ibn Hanbal's Fiqh deals with tawhid, elements of faith, elements of worship (pillars of Islam), halal and haram, ethics, dealing with other people (Mu'aamalat). FEATURES of AlMadh'hab AlHanbali Unlike other Sunni Madh'habs, AlHanbali's School of Thought has almost no use for Qiyas (Analogy) or Raa'y (personal opinion), to such an extent that they even prefer narration of weak Hadith over Qiyas or Raa'y. It emphasizes taking the Hadith literally (blindly) to such an extent that they were called As'haab AlHadith . Ahlul Hadith were known long time before, but As'haab AlHadith was the result of its evolution. Also like other Sunni Madh'habs, AlHanbalis do not acknowledge the Imamah of Ahlul Bayt, though Ibn Hanbal was very supportive of Ahlul Bayt. AlHanbali School of Thought began its ascendancy with the full patronage of Khalifa AlMutawak'kil around 235H, but it never became widely spread. IBN HANBAL: Head of AlMadh'hab AlHanbali: 164H241H Ibn Hanbal was born in 164H in Baghdad at the height of expansion of the Islamic sciences and the glory of its culture. He was an astute and highly intellectual person with distinguished reputation. Ibn Hanbal grew up as an orphan, began his quest for Islamic learning at the age of 15, he learned at the hands of Abu Yusuf for a while, then AlShafi'i. In 186H the 22 year old Ibn Hanbal traveled to Hijaz, Basrah, Kufa, and Yemen in quest of learning though he was in poor financial straits. He learned at the hands of, a) Ibn U'yainah, b) AlZuhri, and c) Jarir Ibn Abdul Hamid among other outstanding scholar students of Imam AlSaadiq. By the age of 50 Ibn Hanbal witnessed severe crushing measures by the Mu'tazila toward those who did not agree with their views that the Quran was Makhlooq (created piecemeal by Allah) according to the need of the time. As'haab AlHadith believed the opposite, that the Quran was whole and part and parcel of Allah. As a result, suppression by the Mu'tazila fully supported by the Khalifas (AlMaMoon, AlMu'tasim, and AlWaathiq) continued for about 20 years. It was a brutal suppression of any intellectual who did not agree with their view, and As'haab AlHadith became the culprit for decades. In 218H along with many others, Ahmad Ibn Hanbal was arrested and was to be executed by Khalifa AlMa'Moon because he stuck to his own conviction and did not agree with the Mu'tazila point of view. It so happened that AlMaMoon died on an expedition just before he was to give the verdict for the execution of Ibn Hanbal. The following Khalifa, Al-Mu'tasim, had Ibn Hanbal in jail, interrogated him about his conviction, lashed him 38 times, but somehow he released him later from jail. The Khalifa became lenient with Ibn Hanbal since it is said that Ibn Hanbal was able to circumvent direct confrontation (though others say he was adamant in his views). As a result Ibn Hanbal's reputation skyrocketed with As'haab AlHadith who shared his views. He became famous later on when Khalifa AlMutawak'kil around 234H took up the cause of As'haab AlHadith against the Mu'tazila, in a move to lure the general public to his side.[15] Ibn Hanbal became the symbol of As'haab AlHadith resistance to Mu'tazila orthodoxy. While Khalifa AlMutawak'kil was the nemesis of Mu'tazila, he included the devotees of Ahlul Bayt as archenemy too. A period of unparalleled persecution and killing began to take place, as a result of which the Mu'tazila intellectuals all but vanished. With the cooperation of As'haab AlHadith a new phase of bloodshed began to take shape against any members or sympathizers of Ahlul Bayt too. AlMutawak'kil took them as a grave threat to his rulership, and he unleashed brutal and very harsh measures to anyone suspected of being loyal to Ahlul Bayt. These measures were to such an extent, that against the Shi'a there unfolded the Naasibi, (people who earned their living by making perverted stories and pernicious poems in denouncing and d*mning the Shi'a). Despite this, Ibn Hanbal was brave and outspoken in support of Ahlul Bayt. He was fearless and undaunted by the attitude of the Khalifa or the people around.[16] He even narrated more Hadiths of the Prophet (pbuh) on behalf of Ahlul Bayt than most of the Sihaah AlSittah, for such were his courage, virtue and nobility. And despite the fact that AlMutawak'kil was supporting him with 4,000 dirham every month and the auspicious attention he was giving him, Ibn Hanbal was uncomfortable of the association with the Khalifa, to the extent that he evaded and refrained from the bond.[17] Ibn Hanbal would accept the gifts from the Khalifa but would distribute them secretly to the poor. Ibn Hanbal was a highly learned scholar in Hadith. He wrote the books of Manasik, (the major and the minor), but his distinction goes more toward the Mus'nad of Ibn Hanbal This book was not quite finished when Ibn Hanbal died at the age of 77, and the task of editing, reviewing, and completing it fell in the hands of his son Abdullah. Mus'nad Ibn Hanbal contained 40,000 Hadiths, of which 10,000 were repetitions, and a good many others were weak. It also contained many fabricated Hadiths that Ibn Hanbal did not put originally.[18] Ibn Hanbal claimed that he selected the Hadiths from among 750,000 circulating Hadiths at his time, the overwhelming majority of which were fake. As'haab AlHadith took any Hadith literally [blindly] without giving due regard to the cir tances in which it was said nor its inner meaning. Unfortunately As'haab AlHadith abused much of the power at their hands and the destruction of life or property caused by them was instrumental in enraging the general public for a long time, becoming one of the reasons of the limited spread of this school of thought. HIGHLIGHTS of AlMadh'hab AlHanbali Under Ibn Hanbal many students learned his Fiqh and became famous later on. Chiefly they were AlAthram, AlMaroozi, AlHarbi, Abdullah Ibn Hanbal, and Salih Ibn Hanbal. They were very active in teaching the Hanbali Madh'hab afterwards though this school of thought never spread extensively. |
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@kekasih | 7 November 10 | |
USOOL (FOUNDATION) OF FIQH The Basic Elements of each Fiqh depended in descending order of importance on the following essentials: SHI'I: JA'FARI: Quran, Sunnah, Al-Aql (sound reasoning or perception of the Ja'fari Fiqh Specialists), Ij'maa (consensus of the religious scholars, not to be exclusive of the Imams' teachings). |
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