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The
praise is for Allaah, the One who keeps a group of scholars
available during the times when there is no messenger, scholars
who bring those who have strayed back to the Guidance, curing
their blindness and bringing them back to life using Allaah's
Book. For how many have they brought back to life from those
killed by Iblees? And how many strayed and then were guided
by the scholars?
What
great effects they have on the people! And how filthy are
the effects of the people on them! They expel from the Religion
of Allaah the perversions of the people of falsehood, the
twisted explanations of the ignoramuses, and the plagiarism
of those who have strayed, those who bear the flags of innovation
and dispute over the Book of Allaah.
I
praise Allaah, the Mighty and Exalted, and I thank Him. I
testify that there is no deity worthy of worship except Allaah,
and that He is alone without any partners, and I further testify
that Muhammad is His Servant and Messenger, His pure one,
His chosen friend. May Allaah raise his rank and the rank
of all his family members and Companions, and may He grant
them an abundance of peace.
To
proceed: I ask Allaah, the Mighty and Exalted, that He grants
me and all of you beneficial knowledge, righteous actions,
and submissive hearts. O Allaah! Teach us what will benefit
us, and benefit us by what you teach us, and increase us in
knowledge, good deeds, guidance, and adherence to the Sunnah!
Hear our call, as You are the Most Merciful One!
Dear
brothers,
This
lecture has been entitled From the Fountains of Imam Ahmad.
What is intended from this title is that Imam Ahmad ibn Muhammad
ibn Hanbal, the one born in the year 164, the one who passed
away in the year 241, was described as being like water that
flowed from a spring. Like the spring that a thirsty person
goes to in order to quench his thirst, he was like the spring
that those who have been overcome by sins go in order to cleanse
their souls. So all kinds of people used to go to him to quench
their thirsts, and they would all be able to fulfill their
various needs by going to him.
The
people have agreed that Imam Ahmad was an Imam of
guidance, the very head of the Imams of Ahlus-Sunnah wal-Jamaa'ah.
They have also agreed that loving him and studying his history
is an indication of someone's love for those who studied the
Sunnah of the Prophet (sallallaahu 'alayhe wa sallam).
The
people of the past were tested regarding their love for Imam
Ahmad. Whoever loved him was considered someone on the Sunnah;
whoever spoke ill of him was someone of innovation and misguidance.
This
is not something strange, since the life story of Imam Ahmad,
from his earliest years to the end of his life, is the history
of a companion of the Sunnah, someone who followed the Sunnah
devoutly. His is the history of an Imam, a scholar
of Hadeeth and Fiqh, a person of knowledge who spent his days
and nights in acts of obedience worshipping Allaah.
Dedicating
One's Youth to Worship
Since
his childhood, Imam Ahmad (may Allaah have Mercy on him)
could be seen with signs of nusuk on him. Ma'roof Al-Karkhee
(may Allaah have Mercy on him) said, "I saw Ahmad
ibn Hanbal when he was a young boy, and he had signs of nusuk
on him. I used to hear him making statements that were full
of benefit."
This
statement describes how he was upon guidance even as a young
boy. He used to be seen with signs of nusuk on him.
What is meant by nusuk is worship and acts of obedience.
The effects of worship and obedience are not only physical
ones seen in the appearance and dress, but their effects are
also found in one's speech, manners, in the acts of worship
and obedience themselves, and in one's preference for the
next life over this one.
Imam
Ahmad said about his own self, "I did not marry until
after I reached 40 years of age." His companions
said that this was because he used to be busy traveling to
seek knowledge before that. He went to Makkah, and from there
to San'aa'. There is a story about this trip:
He
set out with his companion, Yahyaa ibn Ma'een, for Hajj. He
said to Yahyaa, "When I finish Hajj, verily I am going
to Yemen to meet the scholar of Yemen, the scholar of Hadeeth,
'Abdur-Razzaaq ibn Hammaam As-San'aanee." As-San'aanee
died in the year 210 after Hijrah.
When
they reached Makkah, they found that 'Abdur-Razzaaq was making
Hajj that year as well. So Yahyaa knew who he was and met
him. He saw him going around the Ka'bah, and since he knew
him, he went and greeted him. Yahyaa said to 'Abdur-Razzaaq,
and they knew each other, "This is Ahmad ibn Hanbal"
So 'Abdur-Razzaaq became happy about this and said, "It
has reached us that he is a person who has a lot of goodness."
When
they prayed their two rak'ahs after making tawaaf,
Yahyaa said to Imam Ahmad, "Ahmad, our provisions
for the journey to San'aa' have been used. And here is 'Abdur-Razzaaq,
so let us stay with him so we can take some narrations from
him."
Ahmad
said to Yahyaa ibn Ma'een, "My intention is still
present, and I will not oppose it. So I will continue on to
San'aa'." This shows the effects of his commitment
to the hardships of seeking knowledge. A trip to San'aa' in
that time was not made in cars or airplanes or the likes,
rather it was only made with great hardships, the realities
of which can not be described.
Ma'roof
said, "I saw Ahmad ibn Hanbal when he was a young
boy and he had signs of nusuk on him." In reality,
this is what we should see in our children, that they work
hard to correct themselves in their youth, in their early
years. Because at this, if they do not build upon this foundation
with what is correct, with acts of worship and obedience,
then it will be very difficulty after that, except for those
whom Allaah, the Mighty and Exalted, excludes.
Whoever
holds to His Religion in his youth, firmness will return to
him. Someone being devout or obedient is not just a claim
or a verbal ascription to something, nor is it something seen
only from the outside. Rather devoutness in the Religion entails
one taking on serious rituals, he must worship, and he must
be obedient.
This
leads us to the story when Imam Ahmad once hosted one of
his students in Hadeeth, 'Abdus-Samad ibn Sulaymaan. When
he was hosting him in his house, and it came time to sleep,
he brought him some water to make wudhoo' from or for
general use. Then he went to sleep. When the morning came,
Imam Ahmad saw that all of the water was still there, so
he asked about it. 'Abdus-Samad replied, "I did not
use the water." Imam Ahmad said, "A student
of the narrations who does not do anything at night?!"
He
meant, "All the way to the morning, you did not pray
in the night?! You did not worship!? You did not even pray
two rak'ahs?!" 'Abdus-Samad replied, "Verily
I am a traveler." He said, "Even as a traveler!"
Meaning, "Where is the witr? Where is the prayer?"
So
without a doubt, if this was important in that day and time
for cultivating one's soul and getting set in the proper direction,
then we are in more need of it today. This is the case especially
with the youth who seek knowledge, or those holding tight
to their guidance, or those who display the effects of prayer,
or those who are keen in doing good deeds.
One
must keep his soul tied to some acts of worship. No doubt,
one must keep his soul tied to some acts of obedience. If
you force the soul to be obedient, it will become obedient.
If you abandon it, then it will be a soul that gravitates
toward wrongdoing.
It
has been related that the Prophet (sallallaahu 'alayhe
wa sallam) said:
"Whoever
shows enduring patience, Allaah will make him firm upon patience.
Whoever seeks knowledge, Allaah will teach him. Whoever hunts
for good, he will be given it. Whoever expects evil, he will
be made to fall into it." [1]
Therefore,
this description of Imam Ahmad proves that he had an upbringing
based on obedience to Allaah and acts of worship, so much
so that he used to force his soul to shun many worldly things
and to take on great hardships. The result of this was that
he established his soul firmly upon obedience to Allaah, the
Mighty and Exalted.
Speaking
Only About Beneficial Matters
Aboo
Daawood Sulaymaan ibn Ash'ath, the author of Sunan Abee
Daawood, was a student of Imam Ahmad who related many
issues from him, issues that are published today. He said,
describing the Imam, "I have not seen anyone like
Imam Ahmad ibn Hanbal He never used to talk about the things
that the people talk loosely about from the worldly affairs,
but if some affair of knowledge was mentioned, he would talk."
To
repeat the quote, "I have not seen anyone like Imam
Ahmad ibn Hanbal He never used to talk about the things that
the people talk loosely about from the worldly affairs, but
if some affair of knowledge was mentioned, he would talk."
This
attribute is certainly an attribute of the great Imams
of the most pious people, those who sternly dedicate their
lives to what benefit the people. The one who speaks about
every affair does not have the noble silence of the people
of knowledge, nor the silence of the people of righteousness.
So
therefore, a righteous person whose heart is attached to the
Next Life should be known by his silence when he does not
speak, and he should be known by his speech when he talks.
His speech is only about good things, and he keeps silent
of evil affairs, as Allaah, the Mighty and Exalted, says [2]:
(
There is no good in most of their private gatherings, except
for those who order the people to give charity or order other
acts of kindness, or those who mend broken ties between people
)
Imam
Ahmad used to sit with his brothers occasionally, and sometimes
with his companions and students. He would also mix with the
common people as well. They would talk about a number of affairs.
But Imam Ahmad would only speak if there was something beneficial
to be said. The benefit could be his teaching the people or
ordering them with righteousness. They said, "If some
affair of knowledge was mentioned, he would talk."
In
reality, this concept has been put to the test. The heart
is not able to contain too many things, too many conflicting
things inside a person's character. So it is binding on the
student of knowledge to dedicate himself wholeheartedly to
knowledge, first and foremost. He must stay away from vain
talk and wasting his time. If he contemplates something, then
he contemplates over some issue related to knowledge. If he
speaks, then he speaks about knowledge. This will cause his
life to take the task of seeking knowledge head-on, and it
will give him a strong desire to study.
As
a result of this, the student's speech will differ from the
speech of other people. Why? That is because the student speaks
the language of the people of knowledge. He lives with the
Companions and their students. He lives with Maalik, Ash-Shaafi'ee,
Ahmad, and Sufyaan. He lives with Al-Bukhaaree and the Imams
like Ibn Khuzaymah and Shaykhul-Islam Ibn Taymiyyah. He lives
with the Imams of Islaam. He speaks with their words
as he discusses issues with them. He is immersed in their
oceans of knowledge.
Hearing
everything that the people talk about, and then engaging in
that talk with them, and then reading things from just anyone
and passing it on, all of this has an effect on the heart
of the Muslim in general, specifically it has a bigger effect
on the heart of the student of knowledge.
This
means that a person must make a mental note to himself that
he must not allow his heart to be receptive to every single
thing. Rather he must define its course and clarify his methodology
within himself, and then he takes that path. And the greatest
methodology is that of the inheritors of the Prophet (sallallaahu
'alayhe wa sallam), those who he spoke about, saying:
"Verily
the prophets do not leave behind dirhams or deenaars, rather
they leave behind knowledge. So whoever receives some of it,
verily he has received an expansive treasure."
[3]
What
a great accomplishment it is for a man to contemplate about
his Religion, about knowledge, about that which brings him
benefit! And when he speaks, he only speaks about an issue
that will benefit him in his Religion, like ordering righteousness,
commanding the people to give charity, teaching, learning,
and the likes. Even in his everyday conversations, his desire
for knowledge is evident.
A
man is raised in rank when he harnesses his eagerness for
things. The soul is eager for many different things, so do
not let it go to whatever it craves, force it to go after
the things that Allaah, the Mighty and Exalted, has sought
from you.
Living
in Fear of Allaah
Al-Marwoodee
was one of Imam Ahmad's companions and students, and he relayed
many issues from him. He said to Imam Ahmad, "O Abaa
'Abdilllaah! There are so many people that call on you!"
He looked at him and said, "I fear this may be something
that gradually leads me to something evil."
His
student said to him, and he was truthful in what he said,
"O Abaa 'Abdillaah! There are so many people that
call on you!" He replied, "I fear this may
be something that gradually leads me to something evil."
This kind of statement can only come from a heart that fears
Allaah and is fearful of meeting Him. It can only come from
one who knows that the heart changes states. It can only come
from someone who knows that this worldly life is nothing,
and that the Next Life is the reality.
Most
of us, moreover all of us, except those whom Allaah has exempted,
if it was mentioned to us that the people are praising us,
or that the people are calling on us, we would be happy and
cheerful, perhaps we would even be delighted with ourselves.
So
Imam Ahmad said, remedying his soul, "I fear this
may be something that gradually leads me to something evil."
The statement, "I fear," shows that his heart
had combined hope and fear, that he had hoped, but was also
afraid. When he heard something related to a reward for his
work, he said, "I fear this may be something that
gradually leads me to something evil."
He
meant, "Verily, Allaah, the Mighty and Exalted, may
be gradually leading me into a punishment by this, testing
me to see if I am delighted with myself or not. Maybe Allaah,
the Mighty and Exalted, is gradually leading me to a punishment,"
as our Lord Himself, the Mighty and Exalted, describes how
he gradually punishes some people [4]:
(
And we will punish them gradually from places they know not,
so leave them to Me! Verily My Plan is strong! )
So
they were destroyed. Therefore, this is what is binding on
the heart of the person of tawheed, the believer, that it
always remains in fear. These days, the talks about the meaning
of hope, they are… OK. But the people have gone overboard
with it, to the point that many people rely on their hope
in Allaah so much so that they have lost any fear of Allaah,
they rarely fear Him.
Everyone
is hoping! The rewards for good deeds are mentioned, along
with the rewards for obedience. Some are working, some making
'umrah, others are praying, some are reciting, etc. All
of this is from the understanding of hope. But where is the
fear? Where is the fear of Al-Jaleel, the Mighty and Exalted,
may His Names be exalted?
It
is Allaah who described His Angels as being His Servants,
and that they are not overburdened. Even their breathing glorifies
Allaah, their actions are all actions of obedience, as the
Prophet (sallallaahu 'alayhe wa sallam) said:
"The
sky is full of sounds, and it should be. There is no space
the width of four fingers except that there is an angel in
it standing, bowing, or prostrating." [5]
All
of this, while Allaah describes His Angels [6]:
(
They fear their Lord from above them, and they do as they
are ordered )
So
let every one of us examine our own selves in regards to this
statement of Imam Ahmad. Where is the fear of Allaah in our
hearts? We have neglected obligations, and we all know our
own selves, so where is the fear? We have fallen into sins,
while Allaah has full knowledge of them, so where is the fear?
We have neglected the rights of others, so where is the fear?
We
have neglected the rights of our believing brothers, by backbiting
and slandering them, by jealousy and envy, and by oppression,
so where is the fear of Allaah, the Mighty and Exalted? Let
every one of us motivate our own selves to have fear in our
actions! For verily fear will cause a heart to have humility,
submissiveness, and an eagerness to prepare for the meeting
with Allaah, the Mighty and Exalted.
This
is indeed a great statement, the one said by Imam Ahmad in
response to his student's remark about how many people call
on him, "I fear this may be something that gradually
leads me to something evil." May Allaah have Mercy
on him, for what great vision he had! His was a great affair!
In
most of the gatherings that Imam Ahmad attended, he would
sit with his head between his knees. It was said that this
was the position of a person of humility, one who contemplates
about his own self and his future, while remaining seated
in a posture that a person can not become haughty by it, nor
seek to be seen by it.
When
death approached Imam Ahmad, the doctor saw the excessive
amount of blood in his urine and said, "This does
not happen except due to a fearful heart." He meant
that the time of death had caused him to reach that state.
Recognizing
the Position of the Scholars
From
his other noteworthy sayings, may Allaah have Mercy on him,
elevate his and our positions, and reward him with the best
reward, the most plentiful and loftiest one, "Whatever
the scholars of Ahlus-Sunnah have detested, then it is evil."
He said (repeating), "Whatever the scholars of Ahlus-Sunnah
have detested, then it is evil." He meant that the
scholars of Ahlus-Sunnah are to be referred to in affairs
of what is to be considered evil and what is not.
So
whatever the scholars of Ahlus-Sunnah have detested
in the issues of 'aqeedah, then it is evil. Whatever
the scholars of Ahlus-Sunnah have detested with regards
to manners, then it is evil. Whatever the scholars of Ahlus-Sunnah
have detested in affairs of ordering righteousness and forbidding
evil, then it is evil. This means that a man must return to
the scholars of the Sunnah if he wants to know about the affairs
of the Sunnah, about the proper understanding of righteousness
and evil.
So
whatever the scholars of Ahlus-Sunnah have detested,
then it is an evil thing, the evil of which we have no doubt
in. This is indeed a great lesson from Imam Ahmad for every
Muslim, that he must follow and take guidance from the scholars
of Ahlus-Sunnah, those who have great concern for the
Sunnah of the Prophet (sallallaahu 'alayhe wa sallam).
This
goes for all aspects of tawheed, as well as acts of worship,
business transactions, manners, education, work, and all dealings
between people in the society. You must refer to the scholars
of Ahlus-Sunnah in these affairs. This will free your
heart from your desires. This will cause your heart to be
detached from what your intellect likes and dislikes. Therefore
it is binding for us to be followers, for us to return often
to the people of knowledge, to the people of the Sunnah for
religious rulings.
For
whatever the scholars of Ahlus-Sunnah detest, then
it is an evil thing. That means that you do not classify things
as being evil according to your own opinion, nor do you get
to know affairs by way of your opinions, rather you must refer
to the scholars of Ahlus-Sunnah regarding the current
and future affairs.
This
is something that there is no doubt about, since the scholars
of Ahlus-Sunnah are the inheritors of the prophets
and the guides to the Sharee'ah. They are the ones
that Imam Ahmad spoke of in the introduction to his book,
"The praise is for Allaah, the One who keeps a group
of scholars available during the times when there is no messenger,
scholars who bring those who have strayed back to the Guidance,
curing their blindness and bringing them back to life using
Allaah's Book."
Therefore,
they are the ones we refer to. The affairs are not about,
"Is this a bad thing or not? Should I reject it or
not? Should I respond or not? Is this correct or not?"
These things must not come from a person's independent judgments
from his own opinions, rather he must refer these matters
back to the scholars of Ahlus-Sunnah.
Why?
That is because these things are affairs of 'aqeedah,
affairs of the Religion. Everyone claims that they understand
the affair of enjoining good and forbidding evil. The Khawaarij
claimed it, and thus stood up against the Imams. The
Mu'tazilah claimed it, and thus viewed the opposition
of the Imams as being a good thing. Like them, many
groups claimed to be enjoining good and forbidding evil, and
thus stood up against the Imams. However, the affair
is to be according to the judgment of the scholars of Ahlus-Sunnah,
and whatever they have classified as being an evil thing.
This
article was taken from BAKKAHnet (www.bakkah.net)
