Ahmad Ibn Hanbal

Akan masa lakabi da sunaye kamar su; Tābi‘ al-Tābi‘un;Jurist, Malamin Tauhidi, Masanin Hadisi, Defender of Orthodoxy, True Shaykh of Islam, Proof of the Faith, Seal of the Mujtahid Imams, Reinforcer of the Religion, One who Gathered the Knowledge of the First and the Last,See Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 307 Guardian of the Prophet's Traditions,Hujwiri, Kashf al-Mahjub, tr. Nicholson, chap. 21, p. 117.Confirmer of RelicsGibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 390 
Makabartar da aka birneshi itace ake kira da kabarin Imam Aḥmad, dake birnin Baghdad a Iraq.

Shi ne Malamin da ake ganin yabi Sunnah, kuma daya daga cikin manyan Malaman ta,"Holtzman, Livnat, “Aḥmad b. Ḥanbal”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson da irin karfin fasahar ilimin da Allah yayi masa yataba ko ina daga cikin bangaren karatun addinin Musulunci musamman barayin qurani da sunnah. One of the foremost classical proponents of the importance of using hadith literature to govern Islamic law and life, Ibn Hanbal is famous for compiling one of the most important Sunni hadith collections, the celebrated Musnad,1st ed., Cairo 1311; new edition by Aḥmad S̲h̲ākir in publ. since 1368/1948 an enormous compendium of prophetic traditions that has continued to wield considerable influence in the field of hadisi studies har izuwa a yau. harwayau, Ibn Hanbal shine wanda sanadiyar karantarwarsa ake wa makarsntarsa ta zama daya daga cikin manyan mazhabobi hudu da muke dasu, wato mazhabar Hanbaliyya a karantarwar Sunnar Manzon Allah tsira da aminci sun tabbata agare shi, na dokokin addinin musulunci.

Ya karanta fiqhu da hadisi karkashin malamai daban-daban lokacin yana matashinsa.Manāḳib, pp. 33-6; Tard̲j̲ama, pp. 13-24 Ibn Hanbal ya shahara a karshe karshen rayuwarsa sanadiyar gagarumin taimakon sa akan Mihna,  wanda daular Abbasiyya da al-Ma'mun ta kindaya a kusan karshen mulkin sa, Wanda shugaban yanada goyon baya ga Mu'utazila Masu cewar alqur'ani halitta ne, Wanda hakan yasaba wa karantarwar qur'anin itakanta da take nuna ita maganar Allah madaukakin Sarki ne. wannan yasa aka fara azabtar da malamin Dan yakibin wannan koyarwar, sai dai Imam Ibn Hanbal yacigaba ne kawai da samun daukaka a wurin al'ummar sa." in the annals of Islamic history.
Throughout Islamic history, Ibn Hanbal was venerated as an exemplary figure in all the traditional schools of Sunni thought, both by the exoteric ulema and by the mystics, with the latter often designating him as a saint in their hagiographies.Christopher Melchert, The Ḥanābila and the Early Sufis, Arabica, T. 48, Fasc. 3 (Brill, 2001), p. 356 The fourteenth-century hadith master al-Dhahabi referred to Ibn Hanbal as "the true Shaykh of Islām and leader of the Muslims in his time, the ḥadīth master and Proof of the Religion."

A zamanin nan, sunan Imam Ibn Hanbal yazama wani abun cece kuce kasantuwar ganin cewa zuwa karantarwar Wahhabiyawa a yanzu, suna ikirarin shine jagoransu ko kuma dai karantarwar sa suke bi ko ace shine magabacinsu, tare da danganta Kansu kuma da shahararren Malamin nan daya sake jaddada karantarwar  Hanbaliyya a Karni na goma sha uku wato Shaykh Ibn Taymiyyah. Kodai da yake ansha hayaniya akan haka ga wasu manyan Malamai masu cewar karantarwar Ibn Hanbal baida wani tasiri ko alaka da ta wahhabiyawa,"Michael Cook, “On the Origins of Wahhābism,” Journal of the Royal Asiatic Society, Third Series, Vol. 2, No. 2 (Jul. 1992), p. 198 duk da akwai hujjoji, inji wasu malaman masu ganin tsohon karantarwar Hanbaliya sunada banbancin akida sosai  dana Wahhabiyawan," rich as medieval Hanbali literature is in references to saints, grave visitation, miracles, and relics.Christopher Melchert, The Ḥanābila and the Early Sufis, Arabica, T. 48, Fasc. 3 (Brill, 2001); cf. Ibn al-Jawzī, Manāqib al-imām Aḥmad, ed. ʿĀdil Nuwayhiḍ, Beirut 1393/1973 akan wannan karantarwa ne yasa malamai dauko maganar Ibn Hanbal akan yin amfani da support for  the use of relics as simply one of several important points upon which the theologian's opinions diverged from those of Wahhabism.Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 390

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Category:Mutuwan 855