Imām Aḥmad

Do not sell food or clothes to them, and do not buy from them. And he said, The Khawārij are renegades, an evil people.

Al-Khallāl, Al-Sunnah 1:155

It is not [the expert knowledge of hadith and fiqh] you are seeking. Seeking knowledge is an obligation when a man comes to something concerning his religion (dīn): he is to ask about it until he knows it.

Al-Khatīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 162.

No man should appoint himself to issue verdicts (fatwa) until and unless he fulfills five characteristics: First, he should have a [firm and good] intention; for if he does not, he will have no light upon him, and nor will his words. Second, he should be forbearing, tranquil and serene. Third, he should be strong upon what he is involved in, strong in its knowledge. Fourth, he should have sufficient means (wealth), otherwise the people will chew him up. Fifth, he should know people and their ways.

Ibn Battah, Ibtāl Al-Hiyal p24.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 3438.

Al-Shāfi’ī saw me sitting in his circle, and there was some ink on my shirt I was trying to hide. He said, “Young man, why are you hiding it? Having ink on ones clothes is a sign of lofty conduct: to the sight it is black, but to the insight it is white (with the light of knowledge).” It is reported that ‘Abdullāh b. Al-Mubārak – Allāh have mercy on him – said: Ink on the clothes is the perfume of the scholars. – Some put this in verse (from Arabic): The ink-pot’s ink is the perfume of men As saffron is the perfume of women So the former befits the garments of those men As the latter the garments of wives It is reported that Imām Aḥmad said, seeing the students of ḥadīth approaching with their ink-pots: These are the lanterns of Islām. Al-Khaṭīb Al-Baghdādī, Al-Jāmi’ li-Akhlāq Al-Rāwī, articles 508, 509, 512 .

Al-Khaṭīb Al-Baghdādī, Al-Jāmi’ li-Akhlāq Al-Rāwī, articles 508, 509, 512 .

I once said to Aḥmad, “This shaykh – referring to an older man who was with us – is my neighbor. I told him not to keep the company of a certain person, and he would like to hear what you have to say about him: I am referring to Ḥārith Al-Qaṣīr (Al-Ḥārith Al-Muḥāsibī). Many years ago, you saw me with him and told me not to sit with him nor speak with him. I have not spoken to him since that time. This shaykh, however, does sit with him. So what do you say?” I saw Aḥmad go red with anger, his eyes bulging; I had never before seen him like this. He started to say, “Him! May Allāh do such-and-such to him! Only those well-informed of him know what he really is, only those who really know him know what he is. Al-Mughāzilī, Ya’qūb and so-and-so sat with him, and he caused them to adopt the views of Jahm (Ibn Ṣafwān, leader of the Jahmites). They were destroyed because of him.” The old man said, “But Abū ‘Abdillāh, he reports ḥadīth, and he is mild and humble; he has done such-and-such [good works].” Abū ‘Abdillāh (Imām Aḥmad) became angry and began repeating, “Let not his humility and softness deceive you”. He also said, “Do not be fooled by his bowed head, he is an evil man; only those well-informed of him through experience know him. Do not speak to him – with all disrespect to him. Are you going to sit with everyone who narrates from Allāh’s Messenger – may the praise and peace of Allāh be upon him – though he be a heretic (mubtadi’)? No, with all disrespect.” Ṭabaqāt Al-Ḥanābilah, article 325.

Ṭabaqāt Al-Ḥanābilah, article 325.

I sat in the circle of Abū ‘Abdillāh Aḥmad b. Ḥanbal for twelve years while he read the Musnad to his children, and I never wrote a single ḥadīth, I only looked at his behavior, character and etiquette. Ibn Al-Jawzī, Manāqib Aḥmad, article 210. It is reported that Al-Ḥasan b. Ismā’īl said, ‘I heard my father say: There would gather in the circle of Aḥmad five thousand people or more; less than five hundred would write, the rest would learn from him good manners and behavior.’ Ibid. It is reported that Sufyān Al-Thawrī said: A man who wanted to write ḥadīth would [learn] manners and worship for twenty years before starting. Abū Nu’aym, Ḥilyatu Al-Awliyā`, 6:361.

Abū Nu’aym, Ḥilyatu Al-Awliyā`, 6:361.

We only ever used to speak to our husbands like you address your commanders and leaders: [we would supplicate for them when talking to them] “May Allāh keep you right!”, “May Allāh keep you well!” Abū Nu’aym, Ḥilyatu Al-Awliyā` 5:198. After the death of his wife Umm Ṣālih, Imām Aḥmad – Allāh have mercy on them, used to praise her. He once said: In the thirty years she was with me, we never had a single word of disagreement. Al-Khaṭīb Al-Baghdādī, Tārīkh Baghdād 16:626.

Al-Khaṭīb Al-Baghdādī, Tārīkh Baghdād 16:626.

Aḥmad b. Ḥanbal never used to involve himself in the things of this world that people involved themselves in; but when knowledge was mentioned, he would speak. Ibn Al-Jawzī Ṣifatu Al-Ṣafwah 2:519. It is reported that Al-Ḥusayn b. Muḥammad said: Muḥammad b. Ismā`īl Al-Bukhārī was distinguished with three qualities – in addition to the rest of his praseworthy traits: He never spoke much, he never yearned for what people had. He would never occupy himself with other people’s affairs; all his attention was towards knowledge. Al-Dhahabī, Siyar A’lām Al-Nubalā` 12:449

Al-Dhahabī, Siyar A’lām Al-Nubalā` 12:449

I asked Abū ‘Abdillāh (Imām Aḥmad) about something that had occurred in Baghdād, and [because of which] some people were considering revolting [against the ruler]. I said, “O Abū ‘Abdillāh, what do you say about taking part in the revolt with these people?” He decried it and started saying, “Subḥānallāh! The blood [of the people], the blood [of the people]! I do not believe in this and I do not tell others to do it. For us to suffer our situation in patience is better than the fitnah (tribulation) in which blood is spilt, property is taken, and the prohibited are violated (e.g. the honor of women). Do you not know what happened to the people (in the days of the previous fitnah)?” I said, “And the people today, Abū ‘Abdillāh, are they not in fitnah [because of the ruler]?” He replied, “If so, it is a limited fitnah, but if the sword is raised, the fitnah will engulf everything and there will be no way to escape. To suffer patiently this [current difficulty], where Allāh keeps your religion safe for you is better for you.” I saw him decry revolting against the leaders, and say, “[Do not spill the people’s] blood. I do not believe in this and I do not command it.” Abū Bakr Al-Khallāl, Al-Sunnah article 89.

Abū Bakr Al-Khallāl, Al-Sunnah article 89.

A man once recited in front of Anas [ibn Mālik – Allāh be pleased with him] in this manner and he detested it. Abū Bakr Al-Khallāl, Al-Amr bil-Ma’rūf wa Al-Nahī ‘an Al-Munkar, p110. It is reported that Sālim [b. ‘Abdillāh b. ‘Umar b. Al-Khattāb] – Allāh have mercy on him – was asked to listen to someone leading the prayer. When he heard the recitation he turned back exclaiming: Singing! Singing! Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn article 183. It is reported that there was a man who used to lead the prayer in Al-Madīnah. One night, he became euphoric (got carried away by emotion). [2] Al-Qāsim b. Muḥammad recited: Verily it is a mighty and noble Book. Falsehood does not approach it, neither before it nor behind. It is a revelation from the Most Wise, Most Praiseworthy. [Al-Quran, Fussilat: 41, 42] And he detested [the behavior of the reciter]. Ibid. article 184. It is reported that Al-Fuḍayl b. ‘Ayyāḍ – Allāh have mercy on him – was asked about reciting the Qurān with melodies, [1] to which he replied: This is something they took from singing. Ibid. article 182 Ibn Dāwūd [‘Abdullāh b. Dāwūd b. ‘Āmir Al-Khuraybī] – Allāh have mercy on him – was once asked by Bishr b. Al-Ḥārith: If I pass by a man reciting, should I sit and listen? He asked, “Does he become euphoric [2] (because of emotional recitation)?” Bishr replied, “Yes.” Ibn Dāwūd said, “He has shown his bid’ah, do not sit with him.” Ibid article 186. Ḥanbal reports: Abū ‘Abdillāh (Imām Aḥmad) used to detest this innovated recitation which is called Al-Alḥān (melodious, musical recitation). Ibid. article 187. And it is reported that Imām Aḥmad said: “This innovated recitation which is called Al-Alḥān, I detest it.” He was very strict against it. He said, “I believe it resembles singing, and the Qurān is to be preserved from this.” Ibid. article 188. There are numerous narrations from Imām Aḥmad about this, amongst them: When asked about it once he said: It is something innovated. But [to recite in a beautiful voice is fine] if it is naturally his voice, as was Abū Mūsā [Al-Ash’arī – Allāh be pleased with him]. When asked about reciting with alḥān another time, he replied: No. [It is allowed] if that is his natural voice, like the voice of Abū Mūsā. As for learning how to recite like this, then no. He was asked about recitation with melodies and harmonies, to which he replied: “It is a bid’ah.” It was said to him, ‘They gather to listen to it.” He said, “Allāhul-musta’ān (‘Allāh is the one whose aid is sought’; a statement of sorrow and disapproval.)” Also, he said: It is a bid’ah, not to be listened to. ‘Abdullāh b. Yazīd Al-‘Anbarī reports: A man once asked Aḥmad b. Ḥanbal: “What do you say about reciting with alḥān?” Abu ‘Abdillāh said, “What is your name?” The man replied, “Muḥammad.” Imām Aḥmad said, “So would you like to be called Mooḥammad?” Al-Khallāl, op. cit., p99+. Imām Mālik – Allāh have mercy on him – said: I do not like reciting in melodies, neither in Ramadan nor at other times, because it resembles singing, and it causes the Qurān to be laughed at. It is said ‘this person is a better reciter than that person (the Quran becomes the subject of rivalry and entertainment). It has reached me that the slave-girls are taught to recite like this as they are taught how to sing. Do you think this was the way Allāh’s Messenger – peace and blessings be upon him – used to recite? Al-Qayrawānī, Kitāb Al-Jāmi’ p166. [1] Arabic: Alḥān. This refers to reciting in a melodious, song-like tone. See notes. [2] Arabic: Al-ṭarb. This refers to a state of emotional intensity which may bring about physical expression. See notes. Notes After relating some of these traditions, Ibn Al-Jawzī states: Know that melodious musical recitation (Al-Alḥān) is detested for a number of reasons, amongst others: [its reciters] merge letters that are not supposed to be merged, they extend vowels (madd) where there should be no extension, and they omit the hamzah and the doubling of consonants (tashdīd) just in order to preserve the melody. Also, this kind of recitation causes people to get emotionally carried away (al-ṭarb) and it distracts people from pondering the Quran. [3] Explaining the type of recitation that is praiseworthy and the type that is detestable, Ibn Kathīr states: What is sought in the Sharī’ah (teachings of Islam) is the type of beautification of the voice that leads to pondering the Quran and seeking to understand it, to submission, humility and compliance with the obedience [of Allah]. As for using voices with novel melodies, composed on distracting and entertaining rhythms and musical rules, then the Quran is far removed from this and is too respected and esteemed to have this approach taken in its delivery.[4] [3] Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn p335. [4] Ibn Kathīr, Faḍā`il Al-Qurān p198.

[4] Ibn Kathīr, Faḍā`il Al-Qurān p198.

Ibn Abī Ya’lā, Tabaqāt Al-Hanābilah Vol. 1 p182.

{Voluntary] bachelorhood has nothing to do with Islâm. The Prophet – Allâh’s peace and blessings be upon him – married fourteen women, and he died being married to nine of them. If Bishr b. Al-Hârith had married, his affairs would be complete. If people left marrying no one would go to battle or go on pilgrimage (Al-Hajj), and such-and-such wouldn’t happen. He went on to say: The Prophet – Allâh’s peace and blessings be upon him – would wake in the morning and his family would have nothing to eat and go to bed at night and they would have nothing to eat, [yet] he died married to nine wives, he chose marriage and encouraged others to marry. Abû Bakr Al-Marrûdhî, Kitâb Al-Wara’ p116, 117.

Abû Bakr Al-Marrûdhî, Kitâb Al-Wara’ p116, 117.

Actions are but by intentions, and everyone will have what he intended. So whoever migrated to Allah and His Messenger, he migrated to Allah and His Messenger. But whoever migrated for some worldly benefit, or to take a woman in marriage, then his migration was only to what he migrated to.

Al-Bukhāri, Muslim and others.