Hanbali school facts for kids
The Hanbali school (Arabic: ٱلْمَذْهَب ٱلْحَنۢبَلِي, romanized: al-maḏhab al-ḥanbalī) is one of the four main traditional Sunni schools of Islamic law. These schools are called madhahib. It is named after a famous Arab scholar, Ahmad ibn Hanbal (who died in 855 CE). His students helped set up this school. The Hanbali school is the smallest of the four main Sunni schools. The others are the Hanafi, Maliki, and Shafi`i schools.
The Hanbali school gets its rules for sharia (Islamic law) mainly from the Qur'an (Islam's holy book). It also uses Hadiths (sayings and actions of Prophet Muhammad). The views of Sahabah (Muhammad's companions) are also very important. If there is no clear answer in these holy texts, the Hanbali school does not use istihsan (a jurist's personal choice) or 'urf (community customs). Other Sunni schools like Hanafi and Maliki do use these methods.
The Hanbali school is known for being very traditional and strict in its approach to Islamic law. You can find it mostly in Saudi Arabia and Qatar, where it is the official law. Many Hanbali followers also live in four emirates of the UAE (Sharjah, Umm al-Quwain, Ras al-Khaimah, and Ajman). Smaller groups of Hanbali followers are in Bahrain, Syria, Oman, Yemen, and among Iraqi and Jordanian bedouins.
The Hanbali school changed during the 18th-century Wahhabi movement. Historically, it was a small school. But from the 18th to early 20th centuries, Muhammad ibn Abd al-Wahhab and the Al Saud family helped spread its teachings worldwide. Some historians say that Ibn Hanbal's own beliefs were not the main reason for the Wahhabi movement's ideas. They say that older Hanbali scholars had different concerns than the Wahhabis. However, other scholars believe that Ahmad Ibn Hanbal was a distant inspiration for Wahhabism. He also greatly inspired the conservative Salafiyya movement.
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History of the Hanbali School
Imam Ahmad ibn Hanbal started the Hanbali school of thought. He was a student of the Sunni Imam Al-Shafi‘i. Al-Shafi'i was reportedly a student of Imam Malik ibn Anas. Imam Malik was a student of Imam Ja'far al-Sadiq, just like Imam Abu Hanifa. This means all four great Imams of Sunni law are connected to Imam Ja'far al-Sadiq. He was from the Bayt (Household) of Prophet Muhammad.
Like Al-Shafi'i, Ahmad ibn Hanbal was worried about how some jurists were using their own judgment. These jurists were changing the rules from the Qur'an and Hadiths to please rulers. Ibn Hanbal believed in reading the Qur'an and Hadiths literally. He did not accept religious rulings based on the agreement of jurists of his time. He thought this was just guessing about religious ideas. He linked these ideas to the Mu'tazilis, whom he disliked.
Ibn Hanbal also did not like the idea of jurists making their own choices in law. He believed the Quran and Sunnah (Prophet Muhammad's way of life) were the only true sources of Islamic law. He thought they should be understood exactly as they are written. He also believed that jurists of his time could not truly agree on everything. He preferred the agreement of Prophet Muhammad's companions. Imam Hanbal himself collected over 30,000 sayings and actions of Prophet Muhammad in his book Al-Musnad.
Ibn Hanbal did not create a complete legal system himself. He focused on collecting and studying Hadith. He believed that legal rules should come directly from the Qur'an and Sunnah. However, his followers later created a full legal system based on his ideas. His student Abu Bakr al-Khallal did much of the work to keep the school's teachings alive. His writings on Ibn Hanbal's views were very long. Sadly, the original copies were burned during the Mongol attack on Baghdad. Only a shorter version of the book survived.
The Hanbali school had a difficult relationship with the Abbasid Caliphate. In the 10th century, led by Al-Hasan ibn 'Ali al-Barbahari, Hanbali followers in Baghdad sometimes became violent. They attacked other Sunnis they thought were doing wrong things and also attacked Shi'ites. During al-Barbahari's time, there was public disorder. Shops were robbed, and female entertainers were attacked. This led to the Caliph Ar-Radi publicly criticizing the school in 935 CE. The state stopped supporting the Hanbali school officially.
Historians like Christopher Melchert say that old Hanbali writings mention saints, visiting graves, miracles, and holy items. The Hanbali school has always been one of the four main Sunni law schools. Many famous medieval Sufis (Muslim mystics), like Abdul Qadir Gilani, were also Hanbali jurists.
Between the 10th and 12th centuries, Hanbali scholars started using the term "Salafi." In the 13th century, the important Hanbali scholar Ibn Taymiyya promoted Salafi ideas. His work had a lasting impact on later followers of the Hanbali school.
Main Ideas of the Hanbali School
Sources of Islamic Law
Like all other Sunni Islamic schools, the Hanbali school believes that the two main sources of Islamic law are the Qur'an and the Sunnah. The Sunnah is found in Hadiths (sayings and actions of Prophet Muhammad). If these texts don't give clear guidance, Imam Hanbal suggested looking at the agreement of Prophet Muhammad's companions (Sahabah). After that, they would consider the individual opinions of companions. Then, they would look at weaker Hadiths, and sometimes use qiyas (analogy).
The Hanbali school is different from the Hanafi and Maliki schools. It does not accept a jurist's personal opinion or the agreement of later Muslims as sources of law. They believe this can lead to problems. Hanbalis also do not like taqlid (blindly following scholarly opinions). Instead, they encourage Ijtihad (independent reasoning) by studying the Quran and Hadith.
Ibn Hanbal thought it was impossible for all Muslims in later generations to agree on everything. He only accepted the agreement of the Sahaba (the first generation of Muslims). Later followers of the school, however, accepted more types of agreement. Ibn Taymiyyah even included the agreement of later learned Muslims. Analogical reasoning (Qiyas) was also rejected by Ibn Hanbal. But most later Hanbali jurists accepted it and learned from Shafi'ite jurists.
Ibn Hanbal was very strict about what sources of law to accept. This was because he was suspicious of the field of Usul al-Fiqh (principles of law). He thought it was too much like guessing about religious ideas. Even though he wanted strict use of the Qur'an and Hadith, Hanbali law is flexible where scriptures are not clear. In such cases, Hanbali jurists use Ijtihad to find rulings. The Hanbali school also accepts the Islamic idea of Maslaha (public interest) to solve new problems. Today, some Hanbalis even use Istihsan (juristic preference), which earlier Hanbalis did not accept.
Beliefs about God
Ibn Hanbal taught that the Qur'an is not created. This is because Muslims believe it is the word of God, and God's word is not created. The Muʿtazilites believed the Qur'an, which can be read and touched, was created like other things. Ibn Hanbal saw this as wrong. He said that some things are not touchable but are still created, like God's Throne. Unlike the other three schools of Islamic law, the Hanbali school stayed mostly traditional in its beliefs about God. Hanbali scholars were key in developing the Traditionalist (Athari) school of thought.
Special Hanbali Rulings
Here are some unique rulings of the Hanbali school:
- Wudu (ritual washing before prayer) – One of the things that stops this purification is touching someone of the opposite sex if you have a strong desire. This is similar to the Maliki view. The Shafi'i view says any touching breaks wudu. The Hanafi view says touching does not break wudu.
- Al-Qayyam (standing in prayer) – One view in the school is to place hands below the navel, like Imam Abu Hanifa. Another view is to place hands above the navel or on the chest. Some say you can choose either.
- Ruku (bowing in prayer) – Hands should be raised before bowing and when standing up from bowing. This is similar to the Shafi'i school. After standing up from bowing, you can choose to put your hands back in the original position. Other schools say hands should be left at the sides.
- Tashahhud (sitting during prayer) – The finger should be pointed and not moved when saying the name of Allah.
- Taslim (saying greetings at the end of prayer) – This is seen as a must-do in the Hanbali school.
- Salat-ul-Witr (odd-numbered prayer) – Hanbalis pray two units (Rak'ats) then say greetings (Tasleem), and then pray one separate Rak'at. A special prayer called Dua Qunoot is said after bowing during Witr, and hands are raised during this prayer.
- It is a must (at least for adult men) to pray in a group if there is no good reason not to.
- Most of the Hanbali school believes that admitting something in court cannot be split. This means a person cannot accept some parts of what someone says while rejecting other parts. The Zahiri school also holds this view, but the Hanafi and Maliki schools disagree.
How Hanbalis Differ from Other Sunni Schools
Unlike the Hanafis and the Malikis, if there is no 'Ijma (agreement of jurists), the Hanbalis prefer the opinion of a Sahabi (companion of Prophet Muhammad). They prefer this over Qiyas (analogy, which early Hanbalis rejected) or al-'urf (customs of a land), which Hanbalis completely reject. While Hanbalis need a full agreement, Hanafis tend to follow the agreement of Kufa, and Malikis follow that of al-Madina.
The Zahiri school, which is less common, is sometimes seen as close to Hanbalis and Hanafis. But this is only true for early Zahiris who followed the Athari beliefs. The Zahiri branch started by Ibn Hazm in al-Andalus was very different from Hanbalism. It did not follow the Athari or Taqlid schools. Instead, it used "logical Istidlal" (deductive reasoning) to understand unclear scriptures. Hanbalis rejected kalam (speculative theology) and believed that religious texts were more important than human reasoning. They did not debate with the Mu'tazila. Ibn Hazm, however, did debate them and believed in logical reasoning. He also looked at hadith collections more strictly. He would reject hadiths if he found something suspicious about the people who told them.
By the end of the classical era, the other three schools had organized their laws into full legal systems. But the Hanbalis were different. They insisted on going directly back to the Qur’an and Sunnah for legal rulings. They also did not want to organize Sharia (Islamic law) into a complete system. They believed the Qur'an and Hadith were the most important sources.
Hanbalism and Sufism
Sufism is often called the inner, mystical side of Islam. It is not a separate "school" or "group," but a way of practicing Islam that adds to the outward practice of the five pillars. Sufism became very popular in the Middle Ages across the Sunni world. It is still popular today. As Christopher Melchert noted, both Hanbalism and classical Sufism developed around the same time. They both became important parts of Sunni Islam in the Middle Ages.
Even though many Hanbali scholars today, especially those linked to Salafi and Wahhabi movements, avoid Sufism and its practices like visiting graves (Ziyarat), the Hanbali school has a close history with Sufism.
There is proof that many medieval Hanbali scholars were close to the Sufi saint Hallaj. His mystical devotion seemed to influence many jurists in the school. Many later Hanbalis were Sufis themselves. This includes figures like Ibn Taymiyyah and Ibn Qayyim al-Jawziyyah. These two men, sometimes thought to be against Sufism, were actually part of the Qadiriyya order. This order was founded by the famous mystic and saint Abdul Qadir Gilani, who was also a well-known Hanbali jurist. The Qadiriyya Tariqah is one of the largest Sufi orders in the world. This means a big Sufi group is based on the Hanbali school. Other important Hanbali scholars who praised Sufism include Ibn 'Aqil, Ibn Qudamah, Ibn Rajab al-Hanbali, and Muhammad Ibn ‘Abd al-Wahhab.
Even though Muhammad Ibn 'Abd al-Wahhab is sometimes seen as someone who rejected Sufism, he and his early followers actually admired Tasawwuf. They believed it was an important part of Islamic religion. Ibn 'Abd al-Wahhab even suggested Sufi spiritual exercises to his followers. These exercises helped them achieve Zuhd (simple living), following the Qur'an and Hadith. He praised virtuous Sufi Awliya (saints) who reached Ma'rifa (the highest level of mystical awareness). He said they were examples for his followers. Ibn 'Abd al-Wahhab stated:
" “It is amazing to find a Sufi who is a faqih (expert in law) and a scholar who lives simply (zahid).” This is because those who care about the heart's purity often lack deep knowledge. This knowledge would make them avoid wrong actions and make jihad (struggle) necessary. And those with deep knowledge sometimes mention bad things and doubts that lead them astray... So, God's love is the basis of His worship. And treating anything as equal in love is the basis of polytheism in His worship... This is why the ‘arif (knowing) Sufi shaykhs (teachers) would tell many people to seek knowledge. Some of them would say: “A person only leaves a single Sunnah because of pride.” "
Famous Hanbali Scholars
Here is a list of some well-known Hanbali scholars:
- Abu Dawood (died 275 A.H.) – Famous for collecting Sunan Abu Dawood.
- Abu Bakr al-Khallal – A jurist who helped organize the school's early teachings.
- Al-Hasan ibn 'Ali al-Barbahari (died 329 A.H.) – An Iraqi scholar and jurist.
- Ibn Battah al-Ukbari (died 387 A.H.) – An Iraqi theologian and legal expert.
- Abū 'Abdullāh Muhammad Ibn Manda (died 395 A.H.) – A hadith master and historian.
- Al-Qadi Abu Ya'la (died 458 A.H.)
- Ibn Aqil (died 513 A.H.)
- Awn ad-Din ibn Hubayra (died 560 A.H.)
- Abdul Qadir Gilani (died 561 A.H.)
- Abu-al-Faraj Ibn Al-Jawzi (died 597 A.H.) – A famous jurist, preacher, and writer.
- Hammad al-Harrani (died 598 A.H.) – A jurist and preacher.
- Abd al-Ghani al-Maqdisi (died 600 A.H.) – A prominent hadith master.
- Ibn Qudamah (died 620 A.H.) – A major Hanbali authority and author of al-Mughni, a popular law book.
- Diya al-Din al-Maqdisi (died 643 A.H.)
- Ibn Hamdan, Ahmad al-Harrani (died 695 A.H.) – A jurist and judge.
- Taqi al-Din Ibn Taymiyah (died 728 A.H.) – A well-known figure with great knowledge and sometimes debated views.
- Ibn Muflih al Maqdisi (died 763 A.H.)
- Ibn al-Qayyim (died 751 A.H.) – A close student of Ibn Taymiyah and a respected jurist.
- Ibn Rajab (died 795 A.H.) – A prominent jurist and preacher who wrote important works.
- al-Bahūtī (died 1051 A.H.)
- Muhammad ibn Abd-al-Wahhab – A Hanbali jurist and traditionalist, whose ideas led to the Wahhabi movement.
- Ibn Humaid (died 1295 A.H.) – A Hanbali jurist, scholar, and historian.
- Abd al-Aziz ibn Baz (died 1419 A.H.) – Former Grand Mufti (chief religious scholar) of Saudi Arabia.
- Ibn al-Uthaymeen (died 1421 A.H.) – A leading jurist and popular preacher.
- Abdullah Ibn Jibreen – A leading scholar from Saudi Arabia.
- Saleh Al-Fawzan – A well-known scholar and author in Saudi Arabia.
- Abdul Rahman Al-Sudais – The main imam and speaker of the Grand Mosque in Mecca.
- Saud Al-Shuraim – The Imam and speaker of the Grand Mosque in Mecca and a professor of Islamic law.
See also
