IMAM AHMED
BIN HAMBAL |
| Introduction Truth and justice are such beautiful words, yet so full of difficulties. Whenever a person wanted to speak the truth or call for justice in this world, he had to endure hardships and difficulties; A caller of the truth never got any respite or rest. Such difficulties and hardships which make the hair stand on ends were inflicted upon him. The people who had wordly inclinations always desired to do as they pleased, without being questioned in the least bit. They harmed whomsoever they wished and caused difficulties and hardships to many, always thinking that nobody has the right to bind us by moral and authorative rights. Many Prophets (Alaihimus Salām), who enjoined good were either crucified or the intestines of camels were placed on them or their houses were surrounded in order to kill them. Despite the people doing all this, yet the person who had tasted the relish of truth was not deterred by their deterring, nor frightened by their persecution, nor afraid of death. Remember that the relish of truth does not bring difficulties to the heart and never will. |
| People are Misled by Three Things People are generally misled by three things: 1. Beauty and grandeur 2. Wealth 3. By the thought of hardship and difficulties. People normally create an influence by these very things. At times they place the aspect of beauty and grandeur before people, and sometimes they entice people with greed and wealth, and at times they create fear and awe in the people. A child, when given beautiful toys to play with, abandons his stubbornness and rebelliousness; yet he is called ignorant. Similarly if the caller to the truth, abandons the truth due to beauty and grandeur, he will be regarded as being worse than that ignorant child. Beauty and grandeur comes to an end by sickness - by small pox developing on the face all it's beauty and grandeur is destroyed. Similarly wealth is destroyed by theft - many affluent people suddenly become paupers. Difficulties and hardships are also temporary phenomenona - at times a walking person falls and injures himself or a healthy person becomes ill. However, goodness and truthfulness are never effaced. A truthful person is not deviated by wealth and honour nor is he led astray by beauty or grandeur nor does he waver because of difficulties. Rasulullah Sallalahu alaihi wasallam has mentioned: "Every Nabi leaves behind such a group amongst his companions who become his inheritors, and who uphold the knowledge of the Nabi. They establish the sunnat of that Nabi and follow him." They also protect the Shariat in the manner that the Nabi had left it. They stand up in opposition to any person who innovates something into the shariah in times of corruptions and innovations. At times they oppose them by their hands (i.e. by force), at times with their tongues, and at times they think bad of them with their hearts. The first and second stages (i.e. opposing them by their tongue and by their speech) are a sign of strong Imān. The third stage (i.e. thinking bad of it in ones heart) is a sign of Imān of a lesser degree. Thus, Imān does exist, however there is no strength in that Imān. Many Fitnahs [corruptions] arose in the Ummat of Nabi Sallalahu alaihi wasallam: the Fitnah of not paying Zakāh, the Fitnah of irreligiousness and the Fitnah of innovations. The inheritors of Rasul Sallallāhu alaihi wasallam opposed all these Fitnahs, and the Fitnah which we are going to mention was opposed and subdued by Imām Ahmed Bin Hambal Radhiallāhu anhu. Imām Abū Hanifah Radhiallāhu anhu underwent the torments of imprisonment but did not leave Haq [truth]. Imām Malik Radhiallāhu anhu endured seventy lashes, but did not turn away from the truth. What Imām Ahmed bin Hambal Radhiallāhu anhu had to endure will be mentioned in the ensuing pages. Read it and understand the feats which the Ulema achieved for the sake of Dīn. |
| What is Dīn (Religion)? Dīn is that which Allāh Ta'āla ordained, and which was expounded and taught by Nabi Sallalahu alaihi wasallam. Nothing can be added or deleted from this Dīn. Besides the beliefs taught to us by Allāh and His Nabi Sallalahu alaihi wasallam, no other beliefs hold status in Dīn, nor will they be accepted. Similarly, one of these (fitnahs) arose during the time of Imām Ahmed bin Hambal Radhiallāhu anhu. Before mentioning it, we will first quote an incident. Once when the Abbasi Khalifa, Haroon Rashid, went to meet the teacher of Imām Shafi Radhiallāhu anhu Fudhail bin Ayāz, the Khalifa's son was also present. Hazrat Fudhail who resided in Makkah was a great ālim and a person of excellent disposition. Haroon Rashid payed a visit to all the ālims of Makkah and gave them gifts. However, he was not satisfied, as he did not meet such an ālim who gave him advice and proper consultation. Thereafter Rabī took him to the house of Fudhail Radhiallāhu anhu. The door was closed and the sound of the recitation of the Qur'ān was heard. Fudhail Radhiallāhu anhu was reading one ayah continuously and he kept on weeping continuously. When the recitation stopped Rabee knocked at the door. "Who is there?" came a voice from inside. Rabī replied that the Amīrul Muminīn [Leader of the Believers] - Harūn Rashid has come to meet you. Fudhail Radhiallāhu anhu replied: "I have no work with the Amīrul Muminīn." After much hesitation, the door was opened and Fudhail Radhiallāhu anhu said: "O Haroon Listen! Your forefather, Hadhrat Abbās Radhiallāhu anhu asked Nabi Sallalahu alaihi wasallam to give him governorship over a certain area," to which he replied, "O Uncle! This leadership will be a source of regret on the Day of Qiyāmah." The honour of royalty and leadership with all its powers creates pride and haughtiness in a person. Similarly the companionship of the courtiers and flatterers degenerates the traits and characteristics of the kings and rulers. If these leaders consulted with righteous people, all these vices would not have taken root. At that time (during the Abbasi Khilāfat) the kings owned practically everything of the state and had full control over everything. They punished and imprisoned people as they wished without any proof or witnesses. The Abbasi Khalifas, Mamoon, Mu'tasim and Wathiq etc, were so called Muslim leaders and Khalifas. However, they acted according to their desires. In their courts, people whose beliefs were incorrect and who had no respect and honour for the Qur'ān and Hadīth gained prominence. They debated every law of Allāh and deviated the general Muslim masses. The Abbasi Khalifas were under their control, hence their beliefs also become incorrect. There is no need to mention these courtiers' names. They were just like the irreligious people of today who mock and jeer at laws such as salāt, fasting etc. yet they regard themselves as knowledgeable people in matters of Dīn. Whilst the Sahaba RadiAllāhu anhum were khalifas [rulers], they used to take care and give a lending ear to their subjects. They saw to all matters including the leading of the salāt and leading the Haj rites. At the time of Haj they used to teach the Muslim masses the laws of Dīn. On the contrary, the Khalifas of Baghdad usurped wealth and lived extravagant lives. They misused state wealth by distributing it unfairly. They never attended the Masjid for prayers with the common people, nor did they lead the Haj [Pilgrimage]. Debates and discussions on matters of Islamic beliefs took place in their courts. One such matter that was discussed was the aspect of the Qur'ān - that just as Allāh Ta'āla created many things, which are called Makhlūq [created], similarly they maintained that the Qur'ān is [Makhlūq] i.e. something created, and it is not the sifat [attribute] of Allāh and it is not eternal as Allāh is. We have already mentioned that no belief can be added or deleted from Islām, whereas the above belief is such, that the Qur'ān makes no mention of, nor did Nabi Sallalahu alaihi wasallam mention it to his Ummat, nor did the leading Sahaba and Imāms make mention of it in the books of Jurisprudence [fiqh]. On the contrary, the correct Islamic belief is that just as hearing, seeing and having infinite knowledge are accepted attributes of Allāh, similarly speech is also an accepted attribute of Allāh. (Allāh forbid) It is inappropriate and incorrect to regard Allāh as dumb. |
| Is the Qur'ān Makhlūq [Created] or
Not? If the holders of this belief restricted this belief to themselves, then such a stir would not have been caused, but they imbibed this belief into the Abbasi rulers to such an extent that they announced that every Muslim should hold the belief that the Qur'ān is a "creation." Hence this caused great consternation and stir amongst the pious and the Ulema. Every person remembered that it was this very Abbasi royalty who gave seventy lashes to Imām Malik Radhiallāhu anhu and made him roam through the markets on a camel. Thus people became perplexed and confused. A few requested for duās, others preferred to remain indoors while others spoke of leaving this place of Fitnah (corruption), to gain salvation from it.
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| The Example of Abū Bakr Radhiallāhu anhu Probably you may remember that during the era of Abū Bakr Radhiallāhu anhu a similar fitnah sprang up. At the demise of Nabi (SallAllāhu alaihi Wasallam) many rebellions arose. A few Muslims demanded that Zakāt should not be collected from them. They were prepared to fulfil the obligations of Salāh, Haj and Fasting, but were not prepared to bear the difficulty of calculating their assets yearly and paying Zakāt thereupon. Weakness penetrated the opinions of some great Sahaba Radhiallāhu anhu as well, who maintained that the people should not be obligated to pay Zakāt and they will still remain in the fold of Islam. However, Abū Bakr Radhiallāhu anhu remained firm on his decision, and exclaimed that whatever Nabi Sallalahu alaihi wasallam stipulated will not be increased or decreased in the least. If Nabi Sallalahu alaihi wasallam collected even a strap of leather (as Zakāt) so will I and I will fight till the end, whether I have support or not. The view of Abū Bakr Radhiallāhu anhu was completely correct and logical, because if today the paying of Zakāt stops, tomorrow Haj will come to an end and then schemes will be devised and excuses made for salāt as well, that it's difficult to attend the Musjid in the afternoon for Zuhr and at night for Esha. Hence, every matter should remain as is. Not a single way should be omitted from the ways of Nabi Sallalahu alaihi wasallam. Similarly, this Fitnah (i.e the fitnah of Khalq-e-Qur'ān) also occurred. The Muslims had a choice to either be imprisoned, bear lashes, or accept that the Qur'ān is Makhlūq [creation]. When Imām Ahmed Bin Hambal Rahmatullahi alaihi heard of this new belief, he did not command the people to make duā and remain indoors, but he openly exclaimed that this belief is incorrect and it has no place in Dīn. This was not the belief of Nabi Sallalahu alaihi wasallam, nor his Sahaba (Radhiallāhu anhum), rather it is the belief of those who have strayed from the right path. When the courtiers heard of the opposition of Imām Ahmed Bin Hambal Rahmatullahi alaihi, they instigated the Khalifa, telling him that since the khalifa regards this belief to be correct, the differences of Imām Ahmed bin Hambal Rahmatullahi alaihi is tantamount to disobedience and opposition, and the punishment for opposition is imprisonment. |
| Confrontation with the Khalifa in his Court What a sorrowful situation it was when Imām Ahmed bin Hambal Rahmatullahi alaihi was imprisoned and thereafter taken to the court on the back of a camel. The Khalifa said: "O Ahmed! I have chosen this particular belief after fully understanding it. Hence if you have any doubt, then this ālim [scholar] is present in the court. Remove your doubts through him." Imām Ahmed bin Hambal Rahmatullahi alaihi replied: "SubhānAllāh! This belief was not taught by Allāh Ta'āla, nor did the Nabi of Allāh Ta'āla Sallalahu alaihi wasallam ever explain this type of belief to his Ummat. Similarly the Khulafa-e-RashiDīn and senior Sahaba RadiAllāhu anhum. Hence, what is the status of the belief that this ālim holds, as his knowledge cannot be compared to that of the Sahaba RadiAllāhu anhum. Therefore, if you and your courtiers can prove this belief from the Qur'ān and Hadīth, then I am prepared to accept. The mesmerism and dazzle of words will not change my belief." After Mamoon, his brother Mu'tasim became the Khalifa. The discussion that Imām Ahmed had with him is extremely effective and is worth listening to. Imām Ahmed says: "When I presented myself before Mu'tasim he said: "Come closer." So I went closer, made salām to him and said: "Towards what did your uncle's son (i.e. Nabi Sallalahu alaihi wasallam call the Qureysh and Abbas RadiAllāhu anhum." Mu'tasim replied: "To La-ilaha-illAllāhu." Thereupon Imām Ahmed said: "I also testify upon la-ilaha-illAllāhu that Allāh is one and has no partners." Thereafter I narrated to him the Hadīth of Abdullah bin Abbas Radhiallāhu anhu in which Nabi Sallalahu alaihi wasallam taught the Arab tribe of Abdul Qais the fundamental principles of Islām, and I asked him: "Is this belief also included, that a person cannot be called a muslim if he does not believe that the Qur'ān is Makhlooq (creation)." Mu'tasim did not reply to this himself, but told Abdur Rahman (who was amongst those who instigated the government to force the people to accept this belief) to answer Imām Ahmed Rahmatullahi alaihi and question him if necessary. Abdur Rahman asked me regarding my view of the Qur'ān. Upon that I asked: "What is your view regarding the knowledge of Allāh Ta'āla?" He had no answer, so I said the Qur'ān is in actual fact the knowledge of Allāh Ta'āla, and whoever claims that the knowledge of Allāh Ta'āla is Makhlooq (creation), then he has disbelieved. Abdur Rahmān could not answer." The Ulema of the courtroom shouted out: "Imām Ahmed has proclaimed us all to be kāfirs." Abdur Rahman said: "There was such a time when Allāh Ta'āla was present but the Qur'ān was non existent." Thereupon I asked: "Is it ever possible that Allāh be existent but his knowledge be non-existent?" Thereafter I said: "Put forth some proof from the Qur'ān and Hadīth. This dazzlement of words and distractions are not acceptable." The colleague of Abdur Rahmān, Bin Abū Dawood said: "The basis of the discussion should be on both (i.e. Qur'ān and Hadīth) and Aql (logic). I asked: "Besides the Qur'ān and Hadīth, is Dīn based on something else as well, as I find all matters of Dīn only in the Qur'ān and Hadeeth." Abū Dawūd was the most mischievous amongst the courtiers. He incited Mu'tasim telling him that this person (Imām Ahmed) is himself astray and is leading others astray as well. Therefore ask the Ulema and Muftis of your court regarding him. All the 'Ulema replied: "Yes, he is astray." Upon this Mu'tasim terminated the discussion for the day. The following day the discussion resumed. On this occasion, Imām Ahmed Rahmatullahi alaihi gave such pertinent answers which left all the courtiers dumbfounded. Thereafter Mu'tasim said: "O Ahmed If you accept my way you will become from amongst my special and close ones. You will then be walking on velvet carpets and you will become wealthy." Imām Ahmed Rahmatullahi alaihi asked: "What type of proof is this? Bring forth proof from the Qur'ān and Hadīth that this belief exists." All the courtiers shouted in one voice: "He is astray." Mu'tasim then ordered the chains to be brought. Thereafter the lashers came and the mubarak (blessed) hair of Nabi Sallalahu alaihi wasallam that Imām Ahmed possessed was snatched from him. Thereupon Imām Ahmed Rahmatullahi alaihi asked Mu'tasim: "What is going on! Did Nabi Sallalahu alaihi wasallam make the killing of any Muslim permissible? Am I not a Muslim?! What answer will you have on the day of Qiyāmah. Remember! Just as you have presented me as a criminal, you will also have to present yourself in front of the sovereign of all rulers (i.e. Allāh Ta'āla). Then what answer will you give for my blood?!" These words had an effect on the heart of Mu'tasim. However because of the presence of many irreligious people, he could not change his decision. When the first lash struck Imām Ahmed Rahmatullahi alaihi, he recited Bismillah. On the second lash he recited: "Lāhola walā quwata illa billah and on the third he recited words that meant the Qur'ān is the word of Allāh Ta'āla and not Makhlūq [creation] and on the forth lash he recited a verse which meant "Say, O Nabi Sallalahu alaihi wasallam only that which was ordained for us will afflict us and thereafter he became unconscious. It was the month of Ramadān and Imām Saheb was being continuously lashed in the scorching heat in spite of his severe hunger and thirst. It was this same Imām Ahmed Radhiallāhu anhu who, whilst being taken to Tartoos, was asked that if a sword was placed over his head, will he accept this belief (i.e. that the Qur'ān is Makhlūq)? He replied: "Never." |
| What Did the 'Ulema Say? During the imprisonment of Imām Ahmed Rahmatullahi alaihi, the Ulema went to him and said: "To save your life is fardh (compulsory). Therefore, you can maintain your belief for yourself but comply with their belief to save your life. (That is, you should make Taqiyya i.e. say something, but intend something else)." Imām Ahmed Rahmatullahi alaihi replied: "This cannot be done, as Nabi Sallalahu alaihi wasallam has mentioned that such people have also passed in this world who did not turn away from the truth although a saw was placed over their heads and they were sawn like wood." You have just read above that Imām Ahmed was lashed during the month of Ramadhān. He used to drink water only and keep fast. When the executioners lashed him, he became unconscious and his clothes tore and his entire body was soaked with blood. When he regained consciousness some people brought water, but Imām Saheb Rahmatullahi alaihi refused saying that he could not break his fast. At the time of Zuhr, he was taken to the house of Ibrahim and he performed Salāt in that very condition. After the Salāt, Bin Simā who was the Imām commented that he performed salāt whilst blood was flowing from his body. |
| Performing Salāt with Flowing Blood Imām Ahmed Rahmatullahi alaihi replied that Umar Radhiallāhu anhu made Imāmat whilst blood was flowing from his body. The blood was gushing out like a fountain and in that condition he completed the salāt. What is your opinion regarding the salāt of Umar Radhiallāhu anhu? Was it valid or not? Bin Simah was left speechless. The 80 lashes that Imām Ahmed Rahmatullahi alaihi had to bear, were so severe that if an elephant was lashed in that manner, it would have screamed. However, Imām Ahmed Rahmatullahi alaihi did not even make a sound, but kept on saying: "The Qur'ān is the kalām (speech) of Allāh Ta'āla and not Makhlooq (creation)." The status of Imām Ahmed Rahmatullahi alaihi was so great that great scholars used to tell the people: "The person that has love for Imām Ahmed Rahmatullahi alaihi is in fact a follower of the Sunnah." N.B To perfporm salāt in a condition that blood is flowing from a person's body is only permissible in special circumstances. The normal Mas'ala [ruling] is that salāt will not be correct until the flowing blood is not cleaned off, as Wudhu [ablution] is nullified by flowing blood. Regarding the hardships and difficulties that Mamūn and Mu'tasim meted out to Imām Ahmed Rahmatullahi alaihi, Imām Shafi Rahmatullahi alaihi saw a dream. He wrote this dream and sent it to Imām Ahmed Rahmatullahi alaihi. "I saw Nabi Sallalahu alaihi wasallam in my dream. He said that I should convey salām to Ahmed and inform him that soon he will have to undergo tests and trials regarding Khalq-e-Qur'ān [the Qur'ān being creation], but he should not admit to it. In virtue of that, his knowledge will remain till the day of Qiyāmah." When Imām Ahmed received the letter, he began crying. He sent his shirt to Imām Shafi Rahmatullahi alaihi with the messenger. When the messenger reached Egypt and Imām Shafi Rahmatullahi alaihi came to know that Imām Ahmed Rahmatullahi alaihi had given his shirt as a reward for bringing the letter he said: "Moisten the shirt in water and give it to me so that I can gain barakat [blessings] from it." It is also narrated that he drank the water in which the shirt was moistened. Similarly, in this context, an incident of great lesson took place. Abdullah (i.e. the son of Imām Ahmed Rahmatullahi alaihi mentions: "Sometimes my father used to say: "O Allāh, forgive Abū Haitham." Thereupon, I asked: "O father, who is Abū Haitham?" My father replied: "Whilst the police were taking me to the court, a person asked me on the way if I knew him. Thereafter he introduced himself as Abū Haitham. He said: "I am a famous thief who was arrested many times for stealing. My name is written in the Royal register. I bore many punishments, amongst which the lashes alone add up to no less then eighteen thousand, yet I have not given up stealing. As soon as I am freed from prison, I begin stealing. I commit all these crimes in obedience to shaytān. Similarly, my courage and strength is used in the way of Shaytān. On the contrary, you are undergoing all this for the sake of Allāh Ta'āla and in conformance to Nabi Sallalahu alaihi wasallam. It will be extremely sorrowful if you become afraid of the lashes and stop displaying your courage and steadfastness in the cause of Haq (truth)." At that time I told myself that if we cannot do even so much in the cause of truth like a thief does when stealing, then our devotion to Allāh Ta'āla is nothing in reality! As a result my heart became firm. Although Mu'tasim ordered the lashing and torturing of Imām Ahmed Rahmatullahi alaihi, he deeply regretted his actions later. He sent his deputy to enquire about the health of Imām Saheb Rahmatullahi alaihi. When he heard that the wounds had healed, he was overjoyed. Although the wounds healed, the effects remained till death. Imām Saheb Rahmatullahi alaihi forgave everyone except the irreligious scholars who led the Abbasi Khalifas astray. When Abū Sa'īd Tayalisi, who was a great ālim [scholar], of Basra, heard of the incident, he remarked: "If Imām Ahmed Rahmatullahi alaihi was present in the era of the Bani Isra'īl, he might have reached the status of Nubuwwat [prophethood]. Imām Shafi'ī Rahmatullahi alaihi used to say: "I did not find a greater and more God-fearing ālim in Iraq than Imām Ahmed Rahmatullahi alaihi." The Ustād of Imām Bukhari, Humaid used to say: "The demise of Sufyan Thauri saw an end to Taqwa [piety], the demise of Imām Shafi Rahmatullahi alaihi heralded the termination of the sunnat and due to the demise of Imām Ahmed Rahmatullahi alaihi, there is a fear of the destruction of Dīn and the spread of innovations." |
| The Family of Imām Ahmed bin Hambal
Rahmatullahi alaihi Imām Ahmed Rahmatullahi alaihi hails from the Qureysh family. His lineage links up to Ibrahīm (AS). Imām Saheb's father was a policeman who passed away while Imām Saheb was only 2 years of age. Hence his mother had to bear the burden of his upbringing alone.
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| Acquisition of Knowledge His acquisition of knowledge began in Baghdad. At the age of 16 he attended lessons of Hadīth and joined in the lessons of Imām Abū Yusuf Rahmatullahi alaihi. At the age of 24 he performed his first Haj. Four years later he performed his second Haj and he performed Haj for a third time 5 years thereafter. These pilgrimages [haj] were not obligatory on him, but it was because of the longing and love of the Haram that spurred him on to perform haj. Imām Saheb Rahmatullahi alaihi also attended the lessons of Hadīth rendered by a great Muhaddith of Yemen whose name was Abdur Razāk. Is'haq and Yahya bin Mu'īn of Khurasān also attended these lessons. This was at a time when Imām Ahmed was penniless. When Imām Ahmed Rahmatullahi alaihi went to Kufa, he boarded at a certain lady's house, but because of extreme poverty and a lack of means, he used a brick as a pillow. Due to poverty, Imām Saheb Rahmatullahi alaihi was unable to go to Rai, although he longed to do so, as the great and most famous scholar, Jarīr bin Adbul-Hamīd resided there. Whenever he got an opportunity he travelled on foot with a caravan that was going in that direction. He used to remain there for a while and participate in the lessons of any Sheikh. He had a special relationship with Imām Shafi'ī Rahmatullahi alaihi and used to attend his lessons if he happened to go to Makkah. Imām Shafi'ī told him: "O Ahmed! your outlook on Hadīth is very vast. Inform me if any of my views conflict the Ahādith." |
| Abstinence and Piety His obedience and piety was of such a level, that he never worked for the state, nor did he have a liking for those people who had any contact with the state. This disliking reached such a height, that Imām Saheb Rahmatullahi alaihi ended all relationships with his own son Saleh, who was employed by the Abbasi Khalifa Mutawakkil Billah. Hunger for 3 Days On one occasion Imām Ahmed Rahmatullahi alaihi suffered the pangs of hunger for three days. After the third day, his wife borrowed some flour from the neighbour and hastily prepared some bread and presented it to Imām Saheb Rahmatullahi alaihi. He asked: "How was the bread prepared so quickly?" His wife replied: "Saleh's oven was already hot, so I prepared it there, because I knew that you were very hungry." Imām Saheb then said: "Remove this bread which was prepared in Saleh's oven and close the door that faces the house of Saleh." Abdullah (Imām Saheb's son) says: "On one occasion Imām Saheb Rahmatullahi alaihi had to reside in the palace with the Abbasi Khalifa. However, he never ate at the royal table and starved for sixteen days. After the sixteenth day, he ate some sattoo [barley ground and made into a paste] at a distance from the royal palace. This hunger caused a decline in his health and he suffered weakness for six months thereafter." Once khalifa Harūn-ar-Rashīd told Imām Shafi'ī Rahmatullahi alaihi: "There is a need for a judge in Yemen. You choose one as your choice will be more appropriate." At that time Imām Ahmed Rahmatullahi alaihi was present in the lectures of Imām Shafi Rahmatullahi alaihi. Imām Shafi mentioned this to him and encouraged him to accept the offer. To this Imām Ahmed Rahmatullahi alaihi bluntly replied: "I have come to you to acquire Hadīth and not to seek employment or become a judge." Imām Shafi Rahmatullahi alaihi remained silent, realizing the calibre of Imām Ahmed Rahmatullahi alaihi. |
| Imām Saheb Rahmatullahi alaihi: A Very Contented
Person Abdullah (Imām Saheb's son) says: "During the era of khalifa Wathiq, our family suffered great want and poverty. A person wrote to Imām Saheb: I have four thousand dirhams and my wish is that you use it for your personal expenses. Imām Saheb Rahmatullahi alaihi refused, although the person continuously insisted. I said: "This money which he is giving is not Sadaqah [charity], it's a gift." Imām Saheb Rahmatullahi alaihi replied that when the money will be spent the very same condition in which we are now will prevail." A trader vowed that he will give Imām Saheb Rahmatullahi alaihi ten thousand dirhams from his profits. But Imām Saheb Rahmatullahi alaihi refused and said: "We are living in a good condition. May Allāh give you barakat [blessings]." On one occasion a trader presented thirty thousand Dinars. Imām Saheb refused and left the person. Imām Saheb Rahmatullahi alaihi used to go to Yemen to attend the lessons of Hadīth of Shiekh Abdur Razāk who came to know of his poverty. One day he gave Imām Ahmed Rahmatullahi alaihi a handful of gold coins for his personal use. However Imām Saheb refused and said: "Allāh Ta'āla is completing my necessities, I do not need your gift." Amongst the Abbasi khalifas, Mutawakkil was such a khalifa who strongly opposed any innovations in Dīn. He also disliked philosophical and logical views in Dīn. When he became the khalifa he respected and accorded great honour to Imām Saheb Rahmatullahi alaihi. He also desired to make amends for all the suffering and hardship that Imām Saheb Rahmatullahi alaihi had to bear before his Khilāfat. Hence, he dismissed all those courtiers who instigated the innovated belief regarding the Qur'ān and requested Imām Saheb to present himself in the court, offering him twenty thousand coins. On another occasion he sent one hundred thousand dirhams, but Imām Saheb clearly refused saying that his farming sufficed for him. "What am I going to do with this burden (the money)?" Mutawakkil then said:"Order your son to accept the money." He replied: "He has his own choice." The people who brought money to Imām Ahmed Rahmatullahi alaihi said: "It is the order of the Amīrul Muminīn that if you do not want to accept the money for yourself then distribute it amongst the poor and needy." Imām Saheb Rahmatullahi alaihi replied: "There are more needy people at the door of the Amīrul Muminīn compared to my door. Hence if you wish to distribute the money amongst the poor, you rather go there." Abdullah says: "When Mutawwakil began honouring and receiving Imām Saheb often, he commented: "This test is greater than the first test. If that was a fitnah and test regarding Dīn, then this is a fitnah and test regarding the material world." Imām Ahmed Rahmatullahi alaihi never involved himself in worldly matters. |
| The Definition of Tawakkul (Trust) A person asked Imām Saheb Rahmatullahi alaihi: "What is Tawwakul?" He replied: "Tawwakkul is not to rely on or expect anything from anybody else besides Allāh Ta'āla." Saleh (Imām Saheb's son) says: "My father never used to ask anybody to bring water for his wudhu. He used to lower the bucket in the well himself and draw water. If the bucket emerged full he used to say Alhamdulillah [All praise to Allāh]. He always used to say that the Qur'ān is the Kalām (speech) of Allāh Ta'āla and Allāh's speech is not Makhlūq [creation]."
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| Imām Saheb Rahmatullahi alaihi saw Allāh Ta'āla in his Dream Once Imām Saheb Rahmatullahi alaihi seen Allāh Ta'āla in his dream. He asked: "O Allāh! What is beloved to you? The reply was: "The recitation of the Qur'ān." He asked: "Recitation with understanding the meaning or without understanding the meaning? The reply was: "Both conditions (i.e.with and without understanding the meaning)." |
| An Old Woman Recovers A person came to Imām Ahmed Rahmatullahi alaihi and told him: "My mother has reached old age and she is paralysed. Make duā to Allāh Ta'āla that she recovers." Imām Saheb Rahmatullahi alaihi replied: "I myself am in need of her duās." He thereafter made duā for her. When the person reached his house and knocked at the door, his mother came running to open the door. She told her son: "I have recovered now. Most probably Imām Saheb Rahmatullahi alaihi has made duā for me."
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| An Allegation of Conspiring The people noticed that the khalifa, (Mutawakil) honoured, revered and had great respect for Imām Saheb Rahmatullahi alaihi. Hence they told the khalifa, "O Ameer-ul-mumineen, Imām Ahmed bin Ahmed Rahmatullahi alaihi has a sympathetic attitude towards the Alawi household and is in support of them. Hence a conspiracy is underway that the pledge be taken at his hands." Thereupon Mutawakkil sent an order to Baghdad that the matter be investigated. However the investigators found nothing suspicious as Imām Saheb Rahmatullahi alaihi was sitting in the company of his family and brotherhood. When they asked Imām Saheb Rahmatullahi alaihi regarding the conspiracy he asked: "What conspiracy! I fully obey the Ameer-ul-Mumineen in all matters and also pray for his well-being and his steadfastness on the truth. How is it possible for me to conspire against him?" When the khalifa (Mutawwakil) came to know that this news was untrue, he immediately realised that this was a plot against Imām Saheb Rahmatullahi alaihi by his enemies. He thereafter sent ten thousand dirhams with this associate (Yaqoob) for Imām Saheb Rahmatullahi alaihi, who initially refused to accept it. However, after Yaqoob persisted, he accepted it and immediately distributed it amongst the scholars of Baghdad and Basra. The khalifa ordered that Imām Saheb should be brought to him with honour and dignity so that he may gain blessings by his prescence. A special place was prepared for Imām Saheb Rahmatullahi alaihi as he arrived, and food was brought from the royal kitchen. However, Imām Saheb did not eat of it and continuously fasted. This resulted in extreme weakness. When the khalifa learned off this, he sent the royal doctor ,who after examining Imām Saheb Rahmatullahi alaihi stated that he was not ill, but this condition of his was caused by continuous fasting and other spiritual exercises. The khalifa's mother expressed her desire to meet Imām Saheb Rahmatullahi alaihi. Hence Imām Saheb Rahmatullahi alaihi went to the house of Mutaz (the khalifa's son where the khalifa's mother resided). The khalifa and his mother sat behind the veil. When she saw Imām Saheb Rahmatullahi alaihi from behind the veil she said most astonishingly to her son: "You assumed that such a person could conspire against you!" The khalifa replied: "Most definitely he is innocent of that crime, O Mother. Look! the house has become illuminated by his presence." When Imām Saheb Rahmatullahi alaihi reached Baghdad, he was close to death due to remaining hungry. So a few affluent people again complained to the Amīrul Muminīn that Imām Saheb Rahmatullahi alaihi did not accept the gifts that were given to him nor he ate the food that was presented to him. To this Mutawakkil replied: "If even Mu'tasim is revived and he complains about Imām Saheb Rahmatullahi alaihi, I will not accept it. I warn those who in future complain about Imām Saheb Rahmatullahi alaihi." An astonishing fact is that once a person wrote a letter to the khalifa, in which he wrote that Imām Ahmed regarded his (the khalifa's) forefathers as infidels. The khalifa replied: "That fact is absolutely true." Mamūn-ar-Rashīd associated with any type of person. Hence the irreligious people trapped him in their claws and finally led him astray. Similarly my father, Mu'tasim, was a person who always caused conflicts and wars. He had no knowledge of Aqāid (Islamic beliefs) which led him astray. My brother, Wathiq, was definitely an infidel." Thereafter the khalifa ordered that this person be given hundred lashes for carrying tales. The lasher (Abdullah bin Ishaq) gave him five hundred lashes instead of a hundred. The khalifa enquired the reason? He replied: "Two hundred lashes in obedience to Allāh and his Rasul Sallalahu alaihi wasallam. Two hundred in your obedience and one hundred for falsely accusing a pious person (Imām Ahmed)." The khalifa smiled and remained silent. |
| Compilations Imām Saheb has many compilations to his credit. However Musnad Ahmed is one of the most famous and authoritative books in the field of Hadīth. If it has to be written out in the form of this book, it would encompass approximately twenty thousand pages. Abdullah (Imām Saheb' sons) says: "My father compiled this kitāb from a mass of seven hundred thousand Ahādeth."
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