Hanbali Madhab

Imām al-Shāfiʿī رحمه الله stated: Whoever opposes the Sunnah has in reality targeted the Companions. Whoever targets the Companions has come to hate the Prophet ﷺ. Whoever hates the Prophet ﷺ has disbelieved in Allāh the Magnificent. من عاند السنة قصد الصحابة، ومن قصد الصحابة أبغض النَّبِيّ، ومن أبغض النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كفر بالله العظيم. طبقات الحنابلة - ١/١٣ https://t.me/Hanbaliyyah

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Ibn Battah رحمه الله stated: And after that we refrain from that which occurred of disputes between the Companions of the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam). Because they verily testified the battles with him and they preceded the people in virtues. So Allāh has verily forgiven them and ordered you to ask for forgiveness for them, and seeking nearness to Him by loving them. He made this obligatory upon the tongue of His Prophet while He knew what would occur among them and that they would fight against each other. They were given precedence over all of the creation because (the burden of) the mistake and (what was done with) intent was removed from them, and every dispute which they had was forgiven for them. And do not look in the book ‘Siffīn’ and ‘Al-Jamal’ and ‘Waq’ah Ad- Dār’ and all other disagreements which occurred among them. And do not write it down for your self or for anyone else. And do not narrate it from anyone, do not read it for others, and do not listen to it from the one who narrates it. The leaders of the scholars of this Ummah agreed upon this, of prohibition of that which we have described. Among them are: Hammād ibn Zayd, Yūnus ibn ‘Ubayd, Sufyān Ath-Thawrī, Sufyān ibn ‘Uyaynah, ‘Abdullāh ibn Idrīs, Mālik ibn Anas, Ibn Abū Dhib, Ibn Al-Munkadir, Ibn Al-Mubārak, Shu’ayb ibn Harb, Abu Ishaq Al-Fazari, Yusuf ibn Asbat, Ahmad ibn Hanbal, Bishr ibn Al-Hārith and ‘Abdul-Wahhāb Al-Warrāq. All of these believed in: the prohibition of (narrating) it, and looking into it, and listening to it. And they warned against seeking it and dedicating (ones self) to gathering it. ومن بعد ذالك نكف عما شجر بين أصحاب رسول الله صلى الله عليه وسلم، فقد شهدوا المشاهد معه، وسبقوا الناس بالفضل فقد غفر الله لهم وأمرك بالاستغفار لهم والتقرب إليه بمحبتهم وفرض ذالك على لسان نبيه وهو يعلم ما سيكون منهم وأنهم سيقتتلون وإنما فضلوا على سائر الخلق لأن الخطأ والعمد قد وضع عنهم وكل كلّ شجر بينهم مغفور لهم ولا تنظر في كتاب صفين والجمل ووقعة الدار وسائر المنازعات التي جرت بينهم ولا تكتبه لنفسك ولا لغيرك ولا تروه عن أحد ولا تقرأه على غيرك تسمعه ممن يرويه فعلى ذلك اتفق سادات علماء هذه الأمة من النهي عما وصفناه منهم، حماد بن زيد ويونس بن عبيد وسفيان الثوري وسفيان بن عيينة وعبد الله بن إدريس ومالك بن أنس وابن أبي ذئب وابن المنكدر وابن المبارك وشعيب بن حرب وأبو اسحاق الفزاري ويوسف بن أسباط وأحمد بن حنبل وبشر بن الحارث وعبدالوهاب الوارق. كل هؤلاء قد رأوا: النهي عنها والنظر فيها والاستماع إليها وحذروا من طلبها والاهتمام يجمعها. الإبانة الصغرى — أبو عبد الله عبيد الله بن محمد بن بطة العكبري الحنبلي https://t.me/Hanbaliyyah

Ibn Battah al-Hanbalī رحمه الله stated: And after that we refrain from that which occurred of disputes between the Companions of the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam). Because they verily testified the battles with him and they preceded the people in virtues. So Allāh has verily forgiven them and ordered you to ask for forgiveness for them, and seeking nearness to Him by loving them. He made this obligatory upon the tongue of His Prophet while He knew what would occur among them and that they would fight against each other. They were given precedence over all of the creation because (the burden of) the mistake and (what was done with) intent was removed from them, and every dispute which they had was forgiven for them. And do not look in the book ‘Siffīn’ and ‘Al-Jamal’ and ‘Waq’ah Ad- Dār’ and all other disagreements which occurred among them. And do not write it down for your self or for anyone else. And do not narrate it from anyone, do not read it for others, and do not listen to it from the one who narrates it. The leaders of the scholars of this Ummah agreed upon this, of prohibition of that which we have described. Among them are: Hammād ibn Zayd, Yūnus ibn ‘Ubayd, Sufyān Ath-Thawrī, Sufyān ibn ‘Uyaynah, ‘Abdullāh ibn Idrīs, Mālik ibn Anas, Ibn Abū Dhib, Ibn Al-Munkadir, Ibn Al-Mubārak, Shu’ayb ibn Harb, Abu Ishaq Al-Fazari, Yusuf ibn Asbat, Ahmad ibn Hanbal, Bishr ibn Al-Hārith and ‘Abdul-Wahhāb Al-Warrāq. All of these believed in: the prohibition of (narrating) it, and looking into it, and listening to it. And they warned against seeking it and dedicating (ones self) to gathering it. ومن بعد ذالك نكف عما شجر بين أصحاب رسول الله صلى الله عليه وسلم، فقد شهدوا المشاهد معه، وسبقوا الناس بالفضل فقد غفر الله لهم وأمرك بالاستغفار لهم والتقرب إليه بمحبتهم وفرض ذالك على لسان نبيه وهو يعلم ما سيكون منهم وأنهم سيقتتلون وإنما فضلوا على سائر الخلق لأن الخطأ والعمد قد وضع عنهم وكل كلّ شجر بينهم مغفور لهم ولا تنظر في كتاب صفين والجمل ووقعة الدار وسائر المنازعات التي جرت بينهم ولا تكتبه لنفسك ولا لغيرك ولا تروه عن أحد ولا تقرأه على غيرك تسمعه ممن يرويه فعلى ذلك اتفق سادات علماء هذه الأمة من النهي عما وصفناه منهم، حماد بن زيد ويونس بن عبيد وسفيان الثوري وسفيان بن عيينة وعبد الله بن إدريس ومالك بن أنس وابن أبي ذئب وابن المنكدر وابن المبارك وشعيب بن حرب وأبو اسحاق الفزاري ويوسف بن أسباط وأحمد بن حنبل وبشر بن الحارث وعبدالوهاب الوارق. كل هؤلاء قد رأوا: النهي عنها والنظر فيها والاستماع إليها وحذروا من طلبها والاهتمام يجمعها. الإبانة الصغرى — أبو عبد الله عبيد الله بن محمد بن بطة العكبري الحنبلي https://t.me/Hanbaliyyah

Imām al-Ājūrrī رحمه الله stated: Know – may Allāh have mercy upon us and you – that after ‘Uthmān there was no-one more deserving of the khilāfah than ‘Alī (radiAllāhu ‘anhu), due to what Allāh ‘azza wa jal, honoured him with of virtues, which Allāh Al-Karīm singled him out in, dignified him with of preceding honourings and great status and with His Messenger ﷺ, with his companions (radiAllāhu ‘anhum), and with all of the muminūn. Honour was gathered for him from every aspect. There is no honourable characteristic, except that Allāh ‘azza wa jal, singled him out in it. كتاب الشريعة للآجري

Imām al-Ājūrrī رحمه الله stated: Know – may Allāh have mercy upon us and you – that the clarification of the khilāfah of Abū Bakr, ‘Umar, ‘Uthmān and ‘Alī (radiAllāhu ‘anhum) is in the Book of Allāh ‘azza wa jal, and the Sunnah of the Messenger of Allāh peace and blessings be upon him. And it is (also) clear in the statements of the companions of the Messenger of Allāh, peace and blessings be upon him, and it is clear in the statements of those followed them in goodness. And it is not (allowed) for any muslim, who wants to fulfil the obligation of Allāh upon him, to doubt this. كتاب الشريعة للآجري

Imām al-Ājūrrī رحمه الله stated: Know – may Allāh have mercy upon us and you – that the clarification of the khilāfah of Abū Bakr, ‘Umar, ‘Uthmān and ‘Alī (radiAllāhu ‘anhum) is in the Book of Allāh ‘azza wa jal, and the Sunnah of the Messenger of Allāh peace and blessings be upon him. And it is (also) clear in the statements of the companions of the Messenger of Allāh, peace and blessings be upon him, and it is clear in the statements of those followed them in goodness. And it is not (allowed) for any muslim, who wants to fulfil the obligation of Allāh upon him, to doubt this. كتاب الشريعة للآجري

Imām al-Ājūrrī رحمه الله stated: Abū Sa’īd Al-Hasan ibn ‘Ali Al-Jassās narrated to us and said: Ar-Rabī’ ibn Sulaymān narrated to us and said: I heard Ash-Shāfi’ī say regarding “the khilāfah” and “the tafdīl”: Abū Bakr, ‘Umar, ‘Uthmān and ‘Alī (radiAllāhu ‘anhum). كتاب الشريعة للآجري

Ḥanbal Ibn Ishāq: I asked Aḥmad ibn Ḥanbal whether ʿAlī’s caliphate was valid? Imām Ahmad Ibn Hanbal رحمه الله stated: SubhānAllāh,ʿAlī upheld the law and cut off the hands of thieves; he collected the sadaqah and distributed it without taking his own share. How for the sake of Allāh could anyone object to him being Khalīfah? He was a good one, too: the Companions of Allāhs Messenger, peace and blessings be upon him, supported him, prayed behind him, joined his expeditions, fought for him, went on pilgrimage with him, and called him Commander of Believers, willingly and without reservation. Who are we to do otherwise?

Al-Faḍl ibn Ziyād رحمه الله stated: “I heard Abā ʿAbdillāh (Imām Aḥmad) encouraging trade and saying: ‘How excellent it is to be independent of people.’” al-Khallāl, al-Ḥathth ʿalā al-Tijārah.

As-Salamu 'Alaykum Al-Aqeedah is very happy to introduce the publication of the second volume of “Kitāb Ash-Sharī’ah by Abū Bakr Muhammad ibn Al-Husayn Al-Ājurrī rahimahullāh. This book is now available on our website, where there right now is 15% discount on ALL BOOKS. Use the code: ALL15 The book can also be bought on Amazon, or downloaded for free here 👇. May Allah accept this work and benefit by it, Allahumma amin.

Ibn Rajab al-Ḥanbalī رحمه الله stated: قال ابن رجب : فإن كمل توحيد العبد وإخلاصه لله فيه، وقام بشروطه كلها بقلبه ولسانه وجوارحه، أو بقلبه ولسانه عند الموت، أوجب ذلك مغفرة ما سلف من الذنوب كلها، ومنعه من دخول النار بالكلية، فمن تحقق بكلمة التوحيد قلبه أخرجت منه كل ما سوى الله محبة وتعظيما وإجلالا ومهابة، وخشية ورجاء وتوكلا، وحينئذ تحرق ذنوبه وخطاياه كلها ولو كانت مثل زبد البحر، وربما قلبتها حسنات، كما سبق ذكره في تبديل السيئات حسنات، فإن هذا التوحيد هو الإكسير الأعظم، فلو وضع ذرة منها على جبال الذنوب والخطايا، لقلبها حسنات If the servant perfects his tawḥīd and his sincerity (ikhlāṣ) to Allāh within it, and he fulfils all of its conditions with his heart, his tongue, and his limbs, or with his heart and tongue at the time of death, this necessitates the forgiveness of all previous sins and prevents him entirely from entering the Fire. So whoever truly realizes the statement of tawḥīd in his heart, it expels from him everything besides Allāh in terms of love, veneration, exaltation, reverence, fear, hope, and tawakkul. At that point, it burns away all his sins and errors, even if they were like the foam of the sea, and it may even transform them into good deeds, as has preceded regarding the changing of evil deeds into good ones. For indeed this tawḥīd is the greatest elixir, such that if even an atom’s weight of it were placed upon mountains of sins and errors, it would turn them into good deeds جامع العلوم والحكم (٥٢٣) https://t.me/Hanbaliyyah

Attain the Woman of Religion. Shaykh Aḥmad al-Quʿaymī al-Ḥanbalī states: “al-Iqnāʿ adds: that it is recommended that she (the potential wife) be beautiful, because that is more calming for his soul and more restraining for his gaze. And Imām Aḥmad mentioned that whoever proposes to a woman, the first thing he asks about is beauty, then religion. So if he asks about her beauty and approves of it, he then asks about her religion; if he does not approve of it, he rejects her because of religion. But if he first asks about religion and approves of it, then later asks about beauty and does not approve of it and rejects her for that reason, then the rejection here is for worldly reasons. And the saying of the Prophet ﷺ: “So attain (choose) the one with religion” has great meanings, for beauty is relative; one person may see a woman as beautiful while another sees her as unattractive. And the shortest-lived thing in this world is beauty, for it in most cases disappears quickly. Among the useful references in this topic is the book (Aḥkām al-Nisāʾ) by Ibn al-Jawzī.” Fayḍ al-Jalīl ʿalā Matn al-Dalīl