Ahmad Ibn Hanbal (d. 855) was the eponymous founder of a school of law, and an influential intellectual who led the Baghdadi masses during the Inquisition. Owing to his status as a jurist, to the religious ideas he propounded and to his model way of life, he is perceived as one of the pivotal figures in the history of Islam and a revered hero to th
Ahmad Ibn Hanbal (d. 855) was the eponymous founder of a school of law. This study moves beyond conventional biography to integrate the story of Ibn Hanbal's life with the main events during a crucial formative period in Islamic history.
Jonathan Berkey's 2003 book surveys the religious history of the peoples of the Near East from roughly 600 to 1800 CE. The opening chapter examines the religious scene in the Near East in late antiquity, and the religious traditions which preceded Islam. Subsequent chapters investigate Islam's first century and the beginnings of its own traditions, the 'classical' period from the accession of the Abbasids to the rise of the Buyid amirs, and thereafter the emergence of new forms of Islam in the middle period. Throughout, close attention is paid to the experiences of Jews and Christians, as well as Muslims. The book stresses that Islam did not appear all at once, but emerged slowly, as part of a prolonged process whereby it was differentiated from other religious traditions and, indeed, that much that we take as characteristic of Islam is in fact the product of the medieval period.
The Sunni schools of law are named for jurisprudents of the eighth and ninth centuries, but they did not actually function so early. The main division at that time was rather between adherents of ra'y and ḥadīth. No school had a regular means of forming students. Relying mainly on biographical dictionaries, this study traces the constitutive elements of the classical schools and finds that they first came together in the early tenth century, particularly with the work of Ibn Surayj (d. 306/918), al-Khallāl (d. 311/923), and a series of ḥanafī teachers ending with al-Karkhī (d. 340/952). Mālikism prospered in the West for political reasons, while the ẓāhirī and Jarīrī schools faded out due to their refusal to adopt the common new teaching methods. In this book the author fleshes out these historical developments in a manner that will be extremely useful to the field, while at the same time developing some new and highly original perspectives.
In Violence and Belief in Late Antiquity, Thomas Sizgorich seeks to understand why and how violent expressions of religious devotion became central to the self-understandings of both Christian and Muslim communities between the fourth and ninth centuries. Sizgorich argues that the cultivation of violent martyrdom as a path to holiness was in no way particular to Islam; rather, it emerged from a matrix put into place by the Christians of late antiquity. Paying close attention to the role of memory and narrative in the formation of individual and communal selves, Sizgorich identifies a common pool of late ancient narrative forms upon which both Christian and Muslim communities drew. In the process of recollecting the past, Sizgorich explains, Christian and Muslim communities alike elaborated iterations of Christianity or Islam that demanded of each believer a willingness to endure or inflict violence on God's behalf and thereby created militant local pieties that claimed to represent the one "real" Christianity or the only "pure" form of Islam. These militant communities used a shared system of signs, symbols, and stories, stories in which the faithful manifested their purity in conflict with the imperial powers of the world.
In recent years, Islam – whether via the derivatives of 'Political Islam' or 'Islamism' – has come to be seen as an 'activist' force in social and political spheres worldwide. What such representations have neglected is the strong countervailing tradition of political quietism. Political quietism in Islam holds that it is not for Muslims to question or oppose their leaders. Rather, the faithful should concentrate on their piety, prayer, religious rituals and personal quest for virtue. This book is the first to analyze the history and meaning of political quietism in Islamic societies. It takes an innovative cross-sectarian approach, investigating the phenomenon and practice across both Sunni and Shi'i communities. Contributors deconstruct and introduce the various forms of political quietisms from the time of the prophetic revelations through to the contemporary era. Chapters cover issues ranging from the politics of public piety among the women preachers in Saudi Arabia, through to the legal discourses in the Caucasus, the different Shi'i communities in Iran, Lebanon, Iraq and Pakistan, and the Gülen movement in Azerbaijan. The authors describe a wide range of political quietisms and assess the continuing significance of the tradition, both to the study of Islam and to the modern world today.
Followers of Muhammad b. ’Abd al-Wahhab, often considered to be Islam’s Martin Luther, shaped the political and religious identity of the Saudi state while also enabling the significant worldwide expansion of Salafist Islam. Studies of the movement he inspired, however, have often been limited by scholars’ insufficient access to key sources within Saudi Arabia. Nabil Mouline was granted rare interviews and admittance to important Saudi archives in preparation for this groundbreaking book, the first in-depth study of the Wahhabi religious movement from its founding to the modern day. Gleaning information from both written and oral sources and employing a multidisciplinary approach that combines history, sociology, and Islamic studies, Mouline presents a new reading of this movement that transcends the usual resort to polemics.
In The Grey Falcon, Hamza Malik offers an account of the life and teaching of the twelfth century scholar and Sufi of Baghdad, and eponym of the Qadiri order, Shaykh ʿAbd al-Qādir al-Jīlānī (1077-1166). The question of whether Jīlānī was a Sufi, or simply a scholar appropriated by later Sufis as has been sometimes suggested, is tackled through an analysis of his three most popular works, the Ghunya li Ṭālibī Ṭarīq al-Ḥaqq, the Futūḥ al-Ghayb, and the Fatḥ al-Rabbānī. Malik identifies and presents Jīlānī’s Sufi thought and theological stance, and furthermore attempts to paint a picture of the character and personality of Jīlānī, as might be ascertained solely from the works analysed.
In this pioneering biography, Christopher Melchert examines the forefather of the fourth of the four principal Sunni schools of jurisprudence, the Hanbali. Upholding the view that the Qur’an was uncreated and the direct word of God, Ahmad ibn Hanbal (780-855) thought that the holy text should be read literally, rejecting any possibility for metaphorical or revisionist interpretation. Showing that even in his own lifetime, ibn Hanbal’s followers were revising his doctrines in favour of a more commodious Islam, Melchert assesses the importance of ibn Hanbal’s teachings and analyses their relevance in modern Sunni Islam.