Soennieten en de verschillende stromingen?

[Alouka]

Salaam,

Kan iemand voor mij de verschillende stromingen uiteenzetten die bestaan binnen de soennitische gemeenschap?

Ik weet dat je ondermeer de malakites, hanafites en hanbalites hebt. Graag zou ik van elke stroming een aantal kenmerken willen weten en in welke regio in de islamitische wereld ze met name voorkomen.


Dzjazak Allahoe khairan.

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Sunni Muslims are the largest denomination of Islam. They are referred to as Ahl ul-Sunna (Arabic: أهل السنة; "people of the tradition&quot. The word Sunni comes from the word sunna (Arabic : سنة ), which means the tradition of the Prophet of Islam, Muhammad. Sunnis are also referred to as Ahl ul-Sunna wa-l-Jama'ah (Arabic: أهل السنة والجماع& #1577 (people of tradition and congregation) which implies that the Sunnis are united. They represent the branch of Islam that came through the caliphate, which started with Abu Bakr.

Sunni (Arabic: سني ) means follower of the sunna of the Prophet, with some details.

There are four major Sunni schools of law:
Hanafi (founded by Abu Hanifa)
Maliki (founded by Malik ibn Anas)
Shafi'i (founded by Muhammad ibn Idris ash-Shafi`i)
Hanbali (founded by Ahmad bin Hanbal)

Hanafi (Arabic: حنفي ) is one of the four schools of thought (Madhabs) or jurisprudence (Fiqh) within Sunni Islam. Founded by Abu Hanifa, An-Númān ibn Thābit (Arabic: النعما&#160 6; بن ثابت&#8206 (699 - 767), it is considered to be the school most open to modern ideas. At the same time, it follows some of the strictest interpretations of Islamic law.

An 8th century Somali theologian named Shaykh Uthman bin Ali al-Zeylai wrote the only authoritative text on the Hanafi school of Islam.

His book is called the Tabayin al-Haqa’iq li Sharh Kanz al-Daqa’iq. Its four volumes are still in print.

Its followers are sometimes known in English as Hanafites or Hanifites (cf Malikite, Shafiite, Hanbalite for the other schools of thought). It is the largest of the four schools; it is followed by approximately 45% of Muslims world-wide

The most prominent propagators of Hanafi thought in history were probably the Ottoman Empire and the Mughal Empire, and as such the areas which they encompassed are predominantly Hanafite.

Today, the Hanafi school is predominant among:
Sunni Muslims in South Asia: Pakistan, India, Bangladesh, Sri Lanka, and the Maldives.
In the Middle East, Lower (Northern) Egypt was where the influence of the Hanafi thought of the Ottomans was strongest.
Iraq, and the Levant (Syria, Lebanon and Palestine) are mixed Shafi/Hanafi.
Regions of the Caucasus: Ingushetia, Chechnya and Daghestan are almost entirely Hanafi.
Other areas with sizeable Hanafi adherents include:
Muslim communities of the Balkans:
Bosnia-Herzegovina
Kosovo
Albania
communities in Bulgaria and Romania.
Central Asian countries: (Uzbekistan, Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan)
China, Russia (Tatarstan, and Bashkortostan), and Ukraine.
Most Tatars and Turks are also Hanafi adherents.
Sizable communities in Abkhazia, Ajaria, and other parts of Georgia and Southern Russia.
Communities in Western Africa, including Mali and Mauritania, are also Hanafites.
Afghanistan with an estimated 99% Muslim population of which 84% are Sunni of the Hanafi School, the remainder 16% being Twelver Shi'a or Ismaili Shi'a.
The Constitution of Afghanistan allows Afghan judges to use Hanafi jurisprudence in situations where the Constitution lacks provisions.

The Hanafi school is considered to be the most liberal. For example, under Hanafi jurisprudence, blasphemy is not punishable by the state, despite being considered a civil crime by some other schools.

There is little or no animosity between the four schools of religious law within Sunni Islam. Instead there is a cross-pollination of ideas and debate that serves to refine each school's understanding of Islam. It is not uncommon, or disallowed, for an individual to follow one school but take the point of view of another school for a certain issue (for example the Egyptian Sheikh Shihab al-Din Qarafi was an Imam in both the Maliki and Shafi schools).

The Maliki madhab (Arabic مالك&#1610 is one of the four schools of Fiqh or religious law within Sunni Islam. It is the second-largest of the four schools, followed by approximately 25% of Muslims, mostly in North Africa and West Africa.

Madhabs are not sects, but rather schools of jurisprudence. There is, technically, no rivalry or competition between members of varying madhabs, and indeed it would not be uncommon for followers of all four to be found in a randomly selected American or European mosque.


Less reliance on hadith
The Maliki school derives from the work of Imam Malik. It differs from the three other schools of law most notably in the sources it uses for derivation of rulings. All four schools use the Qur'an as primary source, followed by the sunnah of the prophet Muhammad transmitted as hadith (sayings), ijma (consensus of the People) and Qiyas (analogy); the Maliki school, in addition, uses the practice of the people of Medina (a'mal ahl al-medina) as a source.

This source, according to Malik, sometimes supersedes hadith, because the practice of the people of Medina was considered "living sunnah," in as much as the Prophet migrated there, lived there and died there, and most of his companions lived there during his life and after his death. The result is a much more limited reliance upon hadith than is found in other schools.

Imam Malik was particularly scrupulous about authenticating his sources when he did appeal to them, however, and his comparatively small collection of ahadith, known as Al-Muwatta ("The Approved&quot, is highly regarded. Malik is said to have explained the title as follows: "I showed my book to seventy jurists of Medina, and every single one of them approved me for it (kulluhum wâta’ani `alayh), so I named it ‘The Approved’."

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Imam Malik
Malik was once sentenced to a lashing by the caliph Abu Ja`far al-Mansur for narrating a hadith to the effect that a divorce obtained under coercion was invalid. The hadith in question had momentous political implications, because it supported those who argued that the caliph's authority was similarly invalid -- because it, too, had been secured by means of coercion.

Eventually, Malik was paraded through the streets in disgrace and ordered to insult himself publicly. He is reported to have said: "Whoever knows me, knows me; whoever does not know me, my name is Malik ibn Anas, and I say: The divorce of the coerced is null and void!" When the incident was reported to the governor of Medina (who was also the cousin of al-Mansur), Malik was ordered released.


Differences in prayer from other madhabs
There are slight differences in the preferred methods of salaat, or prayer, in the Maliki school.

Leaving the hands to dangle at one's sides during prayer; however, the common Sunni practice of joining the hands beneath the chest, right hand over left, does NOT invalidate the prayer, since leaving the hands down is just a recommended act (in fact, several famous Maliki scholars, including Qadi Iyad, were of the opinion that the hands should in fact be folded across the chest like everyone else does).
Looking straight ahead at eye-level (i.e. literally "facing" the Ka'aba) during the standing and sitting parts of the prayer, rather than looking down towards the place of prostration
Not reciting any supplications before the Fatihah in obligatory prayers (the basmalah (reciting "in the name of Allah, the most Gracious, the most Merciful" before the Fatihah) is frowned upon in obligatory prayers)
Turning the right-handed fist is on its side (such that pinky is touching the thigh) and moving the right index finger back and forth horizontally during the sitting parts of the prayers
Saying the ending tasleem only once ("As-salaamu 'alaykum" while turning the head to the right); anything more is frowned upon (except for followers behind an imam, who are recommended to face the front again and say "wa 'alaykum as-salaam" to the imam and, if anyone is to their left, turn their head to the left and say "wa 'alaykum as-salaam" to the person on their left).
However, deviating from any of these recommended practices does NOT invalidate prayer, nor are these differences worth delving into for the layperson.


Notable Maliki jurists
Imam Malik ibn Anas (714 - 796), sunni jurist
Ibn Battuta (February 24, 1304 - 1377), explorer
Ibn Khaldun (1332/ah732 - 1406/ah808) Scholar, historian and author of the Muqaddimah
Abdullah ibn Abi Zayd al-Qayrawani (310/922 - 386/996) Sunni jurist and author of the Risala a standard work in Maliki law
Sahnun ibn Said (160/776-7 - 240/854-5) Sunni jurist and author of the Mudawwana one of the most important works in Maliki law
[Yusuf ibn Abdul-Barr] Jurist, and scholar in Hadith
ibn Rushd (Averroes) Philosopher and scholar
Qadi Iyad ibn Musa al- Yahsubi (d. 1149). Author of ash-Shifa
Muhammad Alawi al-Maliki (1947 - 2004) Scholar
Shihab al-Din Qarafi (d. 1285) Egyptian jurist and author
Ibn Abd-al-Barr


The Shāfi‘ī madhab (شافع&#1610 is one of the four schools of fiqh, or religious law, within Sunni Islam. The Shāfi‘ī school of fiqh is named after its founder, Imām ash-Shāfi‘ī.

Principles
The Shāfi‘ī School of thought stipulates authority to four sources of jurisprudence, also known as the Usul al-fiqh. In hierarchical order the usul al-fiqh consist of: the Quran, the Sunnah of the Prophet, ijma' (consensus), and qiyas. The Shāfi‘ī school also refers to the opinions of the Prophet's companions (primarily Al-Khulafa ar-Rashidun). The school, based on Shāfi‘ī's books ar-Risala fi Usul al-Fiqh and Kitāb al-Umm, which emphasizes proper istinbaat (derivation of laws) through the rigorous application of legal principles as opposed to speculation or conjecture.

The Shāfi‘ī school is considered one of the more conservative of the four schools of Islamic jurisprudence, but there are many adherents of the Shāfi‘ī tradition who maintain liberal views in practicing their religion.


[edit] History
As a member of the school of Medina, ash-Shāfi‘ī worked to combine the pragmatism of the Medina school with the contemporary pressures of the Traditionalists. The Traditionalists maintained that jurists could not independently adduce a practice as the sunnah of Muhammad based on ijtihad, or independent reasoning, but should only produce verdicts substantiated by authentic hadith.

Based on this claim, ash-Shāfi‘ī devised a method for systematic reasoning without relying on personal deduction. He argued that the only authoritative sunnah were those that were both of Muhammad and passed down from Muhammad himself. He also argued that sunnah contradicting the Quran were unacceptable, claiming that sunnah should only be used to explain the Quran. Furthermore, ash-Shāfi‘ī claimed that if a practice is widely accepted throughout the Muslim community, it cannot be in contradiction of sunnah.


Importance of the Shāfi‘ī School
The Shāfi‘ī school is followed throughout the Ummah, but is most prevalent by Kurds in Kurdistan (in Turkey, Iraq, Syria, Iran) and by other communities in Egypt, Somalia, Yemen, Indonesia, Thailand, Singapore, Philippines, Sri Lanka,Ethiopia, Palestine, Syria and is the official madhab followed by the government of Brunei Darussalam and Malaysia. It is followed by approximately 15 percent of Muslims world-wide.

The Shāfi‘ī tradition is accessible to English speakers from the translation of the Reliance of the Traveller.

Famous followers of this school
Abdullah bin Ahmad Badawi - prime minister of Malaysia
Nizam al-Mulk, the Persian Grand Vizier
ibn Hajar al-Asqalani, author
al-Nawawi, jurist
al-Ghazali, author
Al-Khatib al-Baghdadi
Muhammad ibn Jarir al-Tabari, author


Hanbali (Arabic: حنبلى ) is one of the four schools (Madhhabs) of Fiqh or religious law within Sunni Islam. It is also a school of aqeedah (creed) in Sunni Islam, also referred to as the Athari (or Textualist) school. It is considered to be the most conservative of the four schools. The school was started by the students of Imam Ahmad bin Hanbal (d. 855). Hanbali jurisprudence is predominant among Muslims in the Arabian Peninsula, although students of Islam throughout the world study and may choose to observe its conclusions about Islamic practice. The Hanbali school is followed by less than 5% of the world's Muslim population. It is presently the school of jurisprudence used in modern day Saudi Arabia.

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Although the Hanbali school was small, it did manage to produce a number of noted scholars. These include:

Abul-Faraj Ibn Al-Jawzi, a prolific writer who wrote commentories on the Qur'an and numerous works on history and jurisprudence;
ibn Taymiyyah, a great scholar of Islam who is called "Shaikh ul Islam." He was a controversial figure due to his contentious theological views but nonetheless a prolific writer and a noted scholar in a number of fields such as jurisprudence;
ibn al-Qayyim, a great scholar and a student of ibn Taymiyyah who wrote a number of valuable works on Islamic jurisprudence.
ibn Qudamah, an other great scholar of Islam and a well known jurist of the Hanbali school. He wrote a great number of books, the most famous being "Al-Mughni" which is widely respected as one of the greatest books of Islamic jurisprudence.
Al-Khallal (d. 311) – A student of some of the closest companions and students of Imam Ahmad. He is remembered and honoured for collecting the responsa of Imam Ahmad from his students, who were scattered across the Muslim world.
Al-Khiraqi (d. 334) – (who summarised Jami' al-Khallal into a Fiqh manual, the mother of all Fiqh manuals in the Madhab)
Ghulam al-Khallal (d. 363) – A servant and a devout student of al-Khallal, and author of many works in various sciences. It is reported that, days before his death, in his illness, he said to his companions: I am with you until this Friday. Upon being asked why, he said: al-Khallal informed me from Abu Bakr al-Marrudhi that Ahmad lived until he was 78 and died on Friday. Abu Bakr al-Marrudhi lived until he was 78 and died on Friday. Al-Khallal lived until he was 78 and died on Friday. On Friday, Ghulam al-Khallal breathed his last when he was 78.
Ibn Hamid (d. 403) – He was a leading authority on the Hanbali school in his time, and known for his frequent performance of Hajj, such that he died on his way back from Makkah. He is regarded to be the last of the early class (Tabaqa) of the Hanbalis.
al-Qadhi Abu Ya'la (d. 458) – He was born to a Hanafi family, but became a Hanbali after studying under Ibn Hamid. He became the leading authority on the school after Ibn Hamid, who is remembered for spreading the Madhab far and wide. His Hadith assemblies were very popular and attended by thousands of Traditionists, where he would sit on the chair of ‘Abdullah b. Ahmad b. Hanbal and narrate Hadith.
Abu al-Khattab (d. 510) – A devout student of al-Qadhi Abu Ya’la, and author of many works in the Madhab, the most important of them: al-Intisar authored as a defence to various Hanbali juristic opinions in comparison to other schools. His students included many prominent Hanbali figures, such as ‘Abd al-Qadir al-Jailani.
Abu Isma’il al-Harawi (d. 481) – A celebrated Hanbali jurist and a theologian, known for his awe-inspiring personality, and ardent enmity towards the Ash’arites. He was one of the great Sufi figures in the history, who authored Manazil al-Sa’irin – a manual in Tasawwuf – which was later expounded by Ibn al-Qayyim in Madarij al-Salikin. He was a fearless defender of the Hanbali faith such that he would often say:
Ana Hanbaliyun Mahayiytu fa in amut
Fa wasiyati li al-Nasi an yatahanbalu
I am a Hanbali as long as I live, and when I die
My legacy to the people is to become Hanbalis
Abul-Wafa ‘Ali ibn ‘Aqil (d. 488) – One of the most intelligent jurists the Hanbalis ever had within their ranks. He was, in his youth, influenced by the Mu’tazlites and showed admiration for al-Hallaj, but soon repented and wrote various rebuttals against the Mu’tazlites and the Ash’arites. Ibn al-Jawzi relates that Ibn ‘Aqil once said: I say with utmost certainty that the Companions died having no knowledge of the atoms (Jawhar) or accidents (‘Aradh). Hence, if you feel that you should be like them, then be! But, if you think that the way of the Doctors of Kalam is better than the way of Abu Bakr and ‘Umar, then how evil is what you think! He left behind many works, amongst them voluminous al-Funun, of which only a small portion is found today.
Abdul-Qadir al-Jailani (d. 561) A Hanbali theologian, great preacher and, perhaps the most influential Sufi figure who founded the Qadiriyah way (Tariqa). Although, his life is regarded as a chain of miracles, so much has been claimed about his ‘sainthood’ by his passionate Sufi followers that very little of his biographical accounts can be verified. The only book one can attribute to al-Jailani with a level of surety is al-Ghunya, in which he spells out his strict adherence to the Hanbali dogma and Law.
Ibn al-Jawzi (d. 597) A famous jurist, exegete, critic, preacher and a prolific author, with works on all subjects. He began his preaching career at a very young age and gained popularity amongst the masses. Although, he never met Ibn ‘Aqil, he did receive a fair amount of tutelage from his books, which left him perplexed about the orthodox doctrine of the Hanbali school; as reflected in his theological opinions that are often contradictory, and at times leaning towards allegorical exegesis (ta’wil) conflicting with the mainstream Hanbali position. His works in theology, thereafter, were criticised by the mainstream theologians of the Madhab, such as Ibn Qudama.

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Ibn Qudama al-Maqdisi (d. 620) One of the major Hanbali authorities and the author of the profound and voluminous book on Law, al-Mughni, which became popular amongst researchers from all juristic backgrounds. He was also an authority on Hanbali doctrine and a passionate opponent of the Ash’arites, but that did not prevent him from joining the military campaign of Salah al-Din al-Ayyubi, who was an Ash’ari, against the Crusaders in Palestine.
Majd Ibn Taymiyah (d. 653) A great jurist, traditionist, grammarian and exegete of Harran. He was the grandfather of the celebrated Sheikh al-Islam Taqi al-Din Ibn Taymiyah. The well-known grammarian and the author of Alfiya, Ibn Malik would hold al-Majd in high regard. He also enjoyed an esteemed position in the Hanbali school, as the term ‘The Two Sheikhs’ (Sheikhan) would only refer to him and Ibn Qudama.
Ibn Taymiyah (d. 728) – A legendary figure in the Islamic history, known by his friends and foes for his expertise in all Islamic sciences. Aside from being a celebrated scholar, he also gained much prominence due to his fearlessness, zealous activism, political and military campaigns in Damascus against the invading Tatar. Ibn Nasir al-Din al-Dimashqi in his book al-Radd al-Wafir mentions 87 scholars from all schools who referred to Ibn Taymiya as ‘Sheikh al-Islam’, a prestigious title given only to jurists and traditionists whose verdicts reached a high level of fame and acceptance. His fame also earned him many envious enemies who continued to conspire against him, until he was imprisoned in the citadel of Damascus and died therein. His funeral was attended by a mammoth number of inhabitants of Damascus, while the funeral prayer in absentia was prayed over him throughout the Islamic world. He is remembered for his invaluable contributions, not only to the Hanbali school of jurisprudence and theology, but also to the rich Islamic heritage. He also produced many students of high calibre. Names such as Ibn al-Qayyim, al-Dhahabi and Ibn Kathir are but some of his virtues.
Ibn Qayyim al-Jawziya (d. 751) – The closest companion and a student of Ibn Taymiyah who shared with him the moments of ease and hardship, until the latter’s death in the citadel. His works in various Islamic sciences earned him much acceptance and fame. Some of his important works include Zaad al-Ma’ad in Seerah and Fiqh, I’lam al-Muwaqqi’in in Usul al-Fiqh, and al-Kafiyah fil-Intisar lil-Firqat al-Najiyah, an ode rhyming in the letter Nun on Hanbali theology, which is taught and studied in Hanbali schools until today.
Ahmad ibn ‘Abdil-Hadi (d. 744) – A devout and close student of Ibn Taymiyah and an expert traditionist. He wrote at length the legendary accounts of his beloved teacher Ibn Taymiyah. He is also the author of al-Sarim al-Munki fi al-Radd ‘Ala al-Subki, a violent rebuttal of al-Subki’s attempt to justify taking long journeys for the visitation of the Prophet’s grave. Unfortunately, he died before completing this book at the age of forty.
Najm al-Din al-Tufi (d. 716) – The author of several important works, such as the summarisation of Rawdat al-Nadhir by Ibn Qudama, also known as al-Bulbul, widely taught until today. In spite of being a Hanbali in Fiqh, he would often refer to himself as an Ash’arite and extreme Shi’ite. He was chastised in public and imprisoned several times for his unorthodox views. Although, his repentance is reported; however, Ibn Rajab doubted the sincerity of his repentance.
Shams al-Din b. Muflih (d. 763) – One of the leading authorities in Hanbali Law who received his tutelage amongst several prominent Hanbali figures, including Ibn Taymiyah. He gave particular attention to the juristic preferences of Ibn Taymiyah, and included them in his voluminous and renowned masterpiece on Hanbali jurisprudence known as al-Furu’.
Ahmad b. Qadhi al-Jabal (d. 771) – A chief judge and a devout student of Ibn Taymiyah. He is regarded to be the leading Hanbali poet of his time. He would often recite the following:
Nabiyi Ahmad wa Kadha Imami
My Prophet is Ahmad, and so is my Imam
wa Sheikhi Ahmad Ka al-Bahri Tami
My Sheikh, Ahmad (b. Taymiya), is like an ocean abundant with knowledge
wa ismi Ahmad Li Dhaka Arju
My name is Ahmad and henceforth I wish for
Shafa'ata Ashrafi al-Rusul al-Kirami
The intercession of the most noble of the Messengers
Ibn Rajab al-Hanbali (d. 795) – A prominent jurist, traditionist, ascetic and preacher, who authored several important works, largely commenting upon famous collections of traditions, such as al-Tarmidhi, al-Bukhari and the forty Hadith of al-Nawawi. His teachers include Ibn al-Qayyim, under whom he learnt his famous Hanbali ode al-Kafiyah.
‘Ala al-Din Al-Mardawi (d. 885) – A chief judge and one of the foremost specialists in the Madhab amongst the latter Hanbali generations. He is the author of al-Insaf, a rich commentary on al-Muqni’ of Ibn Qudama, where he lists the variance of opinion, then declares the correct position in the school.
Sharaf al-Din Al-Hajjawi (d. 968) A distinguished figure amongst the latter Damascan Hanbali scholars, and the author of two important manuals that were to remain the basis for verdicts amongst the Hanbalis until today: Zad al-Mustaqni’, a summarisation of al-Muqni’; and al-Iqna’.

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Ibn al-Najjar al-Futuhi (d. 980) – A notable Egyptian Hanbali authority and the author of Muntaha al-Iradat, which were to become another widely accepted manual amongst the latter Hanbalis, along with al-Iqna’.
Mar’i b. Yusuf al-Karmi (d. 1033) – A Palestinian born scholar who resided in Egypt and wrote extensively on various sciences. He is particularly remembered for making two important contributions to Hanbali Fiqh: i) Ghayat al-Muntaha, which came as a merger between the two relied-upon manuals, al-Iqna’ and Muntaha al-Iradat; and ii) Dalil al-Talib, a summarisation of Muntaha al-Iradat. This manual received various commentaries, the most famous of which is Manar al-Sabil, by Ibn Dhuwayan.
Mansur b. Yunus al-Buhuti (d. 1051) An Egyptian jurist of great stature, held in much respect for his invaluable contribution to the Hanbali school. His works mostly comprise of commentaries on various manuals, such as al-Rawdh al-Murbi’, a commentary on Zad; Kashaf al-Qina’, a commentary on al-Iqna’; and a commentary on Muntaha al-Iradat. He became the centre of learning for the Hanbalis from Jerusalem, the Greater Syria and Najd.
‘Abd al-Baqi al-Hanbali al-Ba’li (d.1071) – A jurist and a traditionist who received his tutelage from al-Azhar. He assumed the position of Ifta for the Hanbalis in Jerusalem, and dedicated his life to learning and teaching various sciences.
Ibn al-‘Imad (d. 1089) – A Syrian-Hanbali scholar and the author of a large biographical history, known as Shadharat al-dhahab fi akhbar man dhahab, covering the Hijra years one to 1000.
Abu al-Mawahib al-Hanbali (d. 1126) – A Damascan Hanbali traditionist and a leading reciter of the Quran, who wrote extensively on various topics. Due to his known piety, he would often be asked to lead the prayer for rain (Salat al-Istisqa&rsquo, as occurred in the year 1108 when Damascus was hit by a drought. Abu al-Mawahib then led the masses in prayer, beseeching Allah for rain, and his prayer was instantly answered.
Muhammad Al-Saffarini (d. 1188) – A traditionist and jurist and a profound writer on various issues. He is most commonly famous for his poetic treatise on Hanbali theology called: al-Durrah al-Mudhiyah fi ‘Aqd al-Firqat al-Mardhiyah, which generally falls in line with the mainstream Hanbali dogma, bar few instances. However, in his commentary, known as Lawami’ al-Anwar al-Bahiyah, he often tends to contradict his poem, in agreement with the mainstream Hanbali doctrine. His poem, nevertheless, still remains popular amongst Hanbali students.
Muhammad b. ‘Abd al-Wahhab (d. 1206) A leading Hanbali jurist and a theologian of Najd; more notably remembered as the pioneer of the revivalist movement which began in the Arabian Peninsula, and continued to influence various Islamic movements until today. The focus of his call was to revive the true Islamic monotheism which – in Najd – had been tainted over the years with various pre-Islamic and pagan practises. After a period of persecution, he was finally triumphant, joining forces with the leader of al-Dar’iyah, Muhammad b. Su’ud (Saud).
Sulaiman b. ‘Abd Allah b. Muhammad b. ‘Abd al-Wahhab (d. 1233) – Grandson of Muhammad b. ‘Abd al-Wahhab, who excelled in traditions, Fiqh and theology. He was brutally executed on the orders of the viceroy of Egypt, Ibrahim Pasha, by a firing squad in a graveyard. His flesh was then collected and buried.
Fatima bint Muhammad al-Hanbaliyah (d. 1247) – A famous female scholar of traditions, Fiqh, an ascetic and a popular preacher. She died in Makkah and was buried in al-Mu’lla graveyard.

‘Abdullah Aba Butain (d. 1282) – The grand Mufti of the 13th Islamic century Najd, and an undisputable Hanbali authority on Fiqh, traditions and theology. He was also a great admirer and defender of Ibn ‘Abd al-Wahhab.
‘Uthman b. Bishr al-Najdi (d. 1290) – A Najdi historian and a follower of Ibn ‘Abd al-Wahhab, known for his work on history: Unwan al-Majd fi Tarikh Najd.
Muhammad b. Humaid al-Najdi (d. 1295) – A Hanbali jurist, traditionist , historian, and an ardent enemy of Ibn ‘Abd al-Wahhab’s followers, in spite of being a student of Aba Butain and a great admirer of Ibn Taymiyah and Ibn al-Qayyim. He is the author of al-Suhub al-Wabila ‘ala Dhara’ih al-Hanabilah, which is a continuation of Dhail Tabaqat al-Hanabila of Ibn Rajab.
Hamad b. ‘Atiq (d. 1301) – A jurist and a judge in al-Kharaj, and then al-Aflaj, and an author of several works in theology and Fiqh.
Ahmad b. ‘Isa al-Najdi (d. 1329) – A jurist, traditionist, theologian, a student of Aba Butain and a passionate follower and a propagandist of Ibn ‘Abd al-Wahhab’s revivalist movement. He would travel to Makkah, the centre of the Islamic world, and would often discuss theology with various scholars of the Muslim world. He managed to earn great respect from the Sharif of Makkah, who, at his encouragement, demolished all the domed-tombs in al-Mu’alla graveyard. His invaluable contributions include his two volume commentary on al-Nuniyah of Ibn al-Qayyim in theology.
‘Abd al-Qadir b. Badran (d. 1346) – A Damascan scholar in Fiqh, Usul al-Fiqh, theology, grammar, and a great enthusiast for Ibn ‘Abd al-Wahhab’s movement. He was initially a Shafi’i, and later, after much research and investigation decided to be a Hanbali. His invaluable contributions to the Madhab include: al-Madkhal ila Madhab al-Imam Ahmad, an all-round introduction to the Madhab; a commentary on Ibn al-Qayyim’s al-Nuniyah; a commentary on a Hanbali manual on Usul, Rawdhat al-Nadhir by Ibn Qudama, and many other works.
Abu Bakr Khuqir (d. 1349) – A prominent Hanbali scholar of Makkah, and a student of Ahmad b. ‘Isa. He was an outspoken propagandist of Ibn ‘Abd al-Wahhab’s movement, due to which he was imprisoned along with his sons, while the eldest of them died in prison. He was eventually released upon ‘Abd al-‘Aziz b. Su’ud’s conquest of Makkah, where he was, thereafter, appointed as a Mufti for Hanbalis. His contributions mainly comprised of works and rebuttals on theological issues.
Ibrahim al-Duwaiyan (d. 1353) – A jurist, traditionist, genealogist and a judge in Qasim, most notably known for his commentary on Dalil al-Talib, called Manar al-Sabil.
‘Abd al-Rahman b. Nasir al-Sa’di (d. 1376) – A prominent jurist, exegete, grammarian with a great interest in poetry. He contributed many works in different subjects, the most of celebrated of them: Taysir al-Karim al-Mannan in exegesis; Manhaj al-Salikin a primer in Fiqh. His students include Muhammad b. Salih al-‘Uthaimin and ‘Abdullah b. ‘Aqil.
Muhammad b. Ibrahim (d. 1389) – The Grand Mufti of Saudi Arabia, and a prominent Hanbali jurist. He played a leading role in the development of some important legal and educational institutes. His students include: Ibn Baz, Muhammad b. Abd al-Rahman al-Qasim and ‘Abd Allah b. Jibrin.
‘Abd al-Rahman b. Qasim (d. 1392) A prominent jurist, traditionist and a theologian, who is particularly esteemed for the most valued contribution to the Islamic heritage in this age, a 35-volume Majmu’ al-Fatawa of Ibn Taymiyah. His seven-volume commentary on al-Rawdh al-Murbi’ has also become considerably popular amongst the latter Hanbalis.
‘Abd al-'Aziz b. Baz (d. 1420) – The Grand Mufti of Saudi Arabia after his teacher, Muhammad b. Ibrahim, and a leading figure in the Islamic Da’wah. He was a Mujtahid in Hanbali Madhab, and was referred to by some as the leading authority on orthodox Islam (Imam Ahl al-Sunnah).
Muhammad b. Salih al-Uthaimin(d. 1421) – A leading jurist, grammarian, linguist, and a popular preacher. A close and devout student of ‘Abd al-Rahman al-Sa’di, and a commentator on Zad al-Mustaqni’; his commentary is known as al-Sharh al-Mumti’. His students include Ahmad al-Qadhi, Khalid al-Muslih, Khalid al-Mushayqih, and many others.
‘Abdullah b. ‘Aqil – A jurist and formerly chief justice in Saudi Arabia. One of the closest students of x ‘Abd al-Rahman al-Sa’di, who is known today as Sheikh al-Hanabilah. His close students include: Dr. al-Shibl, Haitham al-Haddad and Anas b. ‘Aqil, his grandson.
Bakr b. ‘Abd Allah Abu Zaid – A jurist, traditionist, linguist and a profound author of many works. His important contributions to the Hanbali Madhab include al-Madkhal al-Mufassal ila Fiqh al-Imam Ahmad b. Hanbal, a two-volume in-depth introduction to the Madhab, which serves today as one of the main reference work on the school

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