Hanbali Madhab

Shaykh Muhammad Ibn Abdul Wahāb did not have any contributions towards the Hanbali Madhab!!

Al-Buhūtī رحمه الله stated: He (Ibn Taymīyyah) said: Whoever believes that churches are the homes of Allāh and that Allāh is worshipped in them, or that what the Jews and Christians do is worship Allāh and have obedience to His Messenger ﷺ, or he loves or approves of that, or helps them open them or establish their religion, or considers this obedience, then he is a kāfir. کشاف القناع - ٥/٣٠٧

Imam al-Hajjāwī رحمه الله stated: It is harām for a Muslim to wash a disbelievers body or to bury it, however he may conceal the body if there is no one else to do it. ويحرم أن يغسل مسلم كافراً أو يدفنه، بل يوارى لعدم من يواريه. زاد المستقنع https://t.me/Hanbaliyyah

Mūsa al-Hajjāwī رحمه الله stated: And the least number is two rakāh of Sunnah after the Friday prayer and the most is six. وأقل السنة بعد الجمعة ركعتان، وأكثرها ست. زار المستقنع https://t.me/Hanbaliyyah

Mūsa al-Hajjāwi رحمه الله stated: Qunūt performed in other than the witr prayer is disliked except when the Muslims have been afflicted with a calamity except plague. The imām can make qunūt in all obligatory prayers. ويكره قنوته في غير الوتر، ألا تنزل بالمسلمين نازلة غير الطاعون، فيقنت الإمام في الفرائض. زاد المستقنع https://t.me/Hanbaliyyah

Older men seeking young women…..

Imam Ahmad رحمه الله stated: Whoever rebels against the leader of the Muslims, while the people have gathered around him and acknowledged his Caliphate by any means, whether by consent or by force, then this rebel has split the unity of the Muslims and opposed the reports of the Messenger of Allah. If the rebel dies, he dies a death of ignorance. It is not lawful for anyone to fight the ruler or to rebel. Whoever does that is a heretical innovator who is not following the Sunnah and the path. قال الامام أحمد بن حنبل وَمَنْ خَرَجَ عَلَى إِمَامِ الْمُسْلِمِينَ وَقَدْ كَانَ النَّاسُ اجْتَمَعُوا عَلَيْهِ وَأَقَرُّوا لَهُ بِالْخِلَافَةِ بِأَيِّ وَجْهٍ كَانَ بِالرِّضَا أَوْ بِالْغَلَبَةِ فَقَدْ شَقَّ هَذَا الْخَارِجُ عَصَا الْمُسْلِمِينَ وَخَالَفَ الْآثَارَ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَإِنْ مَاتَ الْخَارِجُ عَلَيْهِ مَاتَ مِيتَةَ جَاهِلِيَّةٍ وَلَا يَحِلُّ قِتَالُ السُّلْطَانِ وَلَا الْخُرُوجُ عَلَيْهِ لِأَحَدٍ مِنَ النَّاسِ فَمَنْ فَعَلَ ذَلِكَ فَهُوَ مُبْتَدِعٌ عَلَى غَيْرِ السُّنَّةِ وَالطَّرِيقِ شرح أصول اعتقاد أهل السنة للالكائي اعتقاد الإمام أحمد بن حنبل عقيدة في الخروج على السلطان https://t.me/Hanbaliyyah

Ibn al-Najjār رحمه الله stated: It is not permissible for a husband to house his wives together in a single residence unless all of the wives consent, because doing so causes harm to each of them due to the jealousy between them. Their living together is likely to provoke disputes, and each wife would hear him when he goes to the other [for intercourse] or speaks with her. It is only permitted when they are all pleased with it, since the right belongs solely to them, and they may choose to waive it. Similarly, it is permissible if two wives are content with him sleeping between them under a single blanket. (لا) أن يجمع بين زوجاته (في مسكن) واحد (إلا برضا الزوجات) كلهن؛ لأن على كل واحدة ضررا فيه؛ لما بينهن من الغيرة. واجتماعهن يثير الخصومة. وتسمع كل واحدة حسه إذا أتى غيرها أو كلمها. وإنما جاز ذلك مع الرضى، لأن الحق لا يعدوهن فلهن المسامحة بتركه، وكذا إن رضيتا بنومه بينهما في لحاف واحد. Maʿūnat Ūlī al-Nuhā [9/283]

Ibn Battah رحمه الله stated: The term Îmân came to include three meanings, none of them can be separated from one another, nor does one benefit without the others. Therefore, Îmân became: 1. Speech of the tongue. 2. Actions of the limbs. 3. Knowledge within the heart. Contrary to the statement of the misguided Murji’ah, whose hearts deviated and whose intellects were manipulated by the Shayâtîn. Allâh ‘Azza Wa Jal mentioned all of that in His Book, as did His Messenger ﷺ in his Sunnah. صَارَ اسْمُ الْإِيمَانِ مُشْتَمِلًا عَلَى الْمَعَانِي الثَّلَاثَةِ، لَا يَنْفَصِلُ ‎ بَعْضُهَا مِنْ بَعْضٍ، وَلَا يَنْفَعُ بَعْضُهَا دُونَ بَعْضٍ. حَتَّى صَارَ الْإِيمَانُ: ١- قَوْلًا بِاللِّسَانِ. ٢- وَعَمَلًا بِالْجَوَارِحِ. ٣- وَمَعْرِفَةً بِالْقَلْبِ. خِلَافًا لِقَوْلِ الْمُرْجِئَةِ الضَّالَّةِ الَّذِينَ زَاغَتْ قُلُوبُهُمْ، وَتَلَاعَبَتِ الشَّيَاطِينُ بِعُقُولِهِمْ، وَذَكَرَ اللَّهُ عَزَّ وَجَلَّ ذَلِكَ كُلَّهُ فِي كِتَابِهِ، وَالرَّسُولُ ﷺ فِي سُنَّتِهِ الإبانة الكبرى https://t.me/Hanbaliyyah

Rulings pertaining to travel to the lands of the disbelievers in the Hanbali Madhab.

What is Dār al-Islām ?

The Abolition of Salvery by Shaykh Abdus Salām al-Shuway’ir

The fear of the Hanābilah 😆

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