Al-radd ala Jahmiyyah wal Zanadiqah by Imam Aḥmad is a book on refuting the Zanadiqah and the jahmiyyah. Imam Ahmad, one of the leading imams of Ahlus Sunnah wal Jama’ah, wrote this work to uphold the principles of Tawhid and refute the deviations of the Jahmiyya and others. In this risala, Imam Ahmad dismantles the doubts and shubuhat of the heretics using both rational proofs and Qur’an verses.
He clarifies verses that the zanadiqa falsely claimed were contradictory and firmly establishes the creed of Ahlus Sunnah. The ulama have highly praised this work, and it is reported that Imam Ahmad authored it while imprisoned for defending the truth. The heretics of today try to say this was not authored by the Imam because it refutes their entire ideology, in this post I will be going through the scholars who attested to this book being from Imam Ahmad.
Muḥammad ibn Isḥāq (d. 380) known as Ibn al-Nadīm He mentioned the book by name while listing the works of Imam Aḥmad
Translation: He is Abu Abdullah Ahmad ibn Hanbal (d. 241 AH). Among his books are: Kitab al-‘Amal, Kitab al-Tafseer, Kitab al-Nasikh wa al-Mansukh, Kitab al-Zuhd, Kitab al-Masail, Kitab al-Fada’il, Kitab al-Fara’id, Kitab al-Manasik, Kitab al-Iman, Kitab al-Ashribah, Kitab Ta’at al-Rasul, Kitab al-Radd ‘ala al-Jahmiyyah, and Kitab al-Musnad, which contains over forty thousand hadiths. His father, Abdullah ibn Hanbal, was trustworthy and narrated hadith. His son, Salih ibn Ahmad, and his grandson, Zuhayr ibn Salih, also narrated hadith. Ahmad ibn Hanbal passed away in the year 241 AH.
Al-Fihrist by Ibn Al-Nadim Pg 320 (d.380AH)
Abū al-Faḍl al-Tamīmī al-Ḥanbali (d. 410) Ibn Taymiyyah mentioned his affirmation of the book alongside other great scholars
Translation: Imam Ahmad ibn Hanbal (d. 241 AH) wrote in his early work Kitab ar-Radd alal-Jahmiyyah regarding their misinterpretations of the Quran. This work is mentioned by al-Khallal in his al-Sunnah, as well as by Qadi Abu Ya’la, Abu al-Fadl al-Tamimi, Abu al-Wafa’ ibn Aqil, and others from Ahmad’s followers, none of whom rejected it. In the beginning of this work. Imam Ahmad said: “All praise is due to Allah, who, in every era, has left behind remnants of scholars, who call the misguided to the right path, endure harm from them, revive the dead with the Book of Allah, and guide the blind with the light of Allah.
How many have been led astray by Satan and loved him, and how many lost souls have they guided! How good is their effect on the people and how bad is the effect of the people on them! They remove from the Book of Allah the distortions of the extreme, the inventions of the falsehood-spreaders, and the misinterpretations of the ignorant, who have raised the banner of innovation and unleashed the chaos of dissent. They are divided in their understanding of the Book, opposing it in their views.
Dar Ta’arud al-Aql Wa’l Naql by Ibn Taymiyyah (1/221)
Imam Abu Yaʿlā al-Ḥanbali (d. 458AH) He affirmed the book by name and gave a description of it, he also quoted from it on numerous occasions in at least 3 of his works. He also said the book was transmitted by Imam Aḥmad’s own son Abdullah.
Translation: Imam Ahmad ibn Hanbal (May Allah have mercy on him) used rational evidence in several instances in his response to the heretics and Jahmiyyah. In a narration from his son Abdullah, he said: “When we say that Allah has always been with all of His attributes, we describe one God with all His attributes.” He gave an example to explain: “Tell us about this palm tree. Does it not have a trunk, branches, leaves, and fruit? It is called a ‘palm tree’ because of all its attributes. Likewise, Allah is described with all His attributes, and He is one God, with the highest example.” He also addressed the Jahmiyyah by asking: “You claim that Allah is everywhere and that He is light. So why does the light of Allah not illuminate a dark room if He is in it? Why does the lamp light up the room when it is brought inside?”
Al-Uddah Fi Usul Al-Fiqh by Al Qadi Abu Yala Pg 1273-1274
This is what Imam Abu Yaʿlā al-Ḥanbali (d. 458AH) quoted from in al-rad by Imam Aḥmad.
Translation: We said to them: “Tell us, when you claim that Allah, the Most High, is in every place and that He is light, why does the dark house not light up from the light He is in, since you claim that Allah is in every place? And why does the lamp, when it enters the dark house, give light?”
Ar-Radd alal-Jahmiyyah by Imam Ahmad Pg 329
Ibn al-Qayyim mentioned that al-Bayhaqī quoted from the book and attributed it to Imam Aḥmad. He also mentioned that none of the Hanabilah doubted its authenticity.
Translation: Al-Khallal (d. 311 AH) wrote this book from the handwriting of Abdullah ibn Ahmad, and Abdullah wrote it from his father’s handwriting. Al-Qadi Abu Ya’la (d. 458 AH) used it as evidence in his book “Ibtal at ta’weelat” and quoted from it what he transmitted from Ahmad. Ibn Aqil (d. 513 AH) also mentioned some of its contents in his book. His companions, both ancient and modern, have transmitted it, as did al-Bayhaqi (d. 458 AH), who attributed it to Ahmad and confirmed it. Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) also affirmed its authenticity as coming from Ahmad. No one from Ahmad’s early or late companions has criticised it.
However, if someone says that this book is narrated by Abu Bakr Abd al-Aziz, the servant of al-Khallal, from al-Khallal, from al-Khadr ibn al-Muthanna (a person whose biography is not well known), through Abdullah ibn Ahmad from his father, and since al-Khadr ibn al-Muthanna is unknown, how can this book be confirmed from Ahmad through this chain of transmission? The response to this is in several points. One point is that al-Khidr was recognised by al-Khallal, who narrated from him just as he narrated the words of Abu Abdullah from his companions and their companions. The lack of knowledge about others in the chain does not harm the authenticity of the narration. [Footnote: Al Radd Ala Jahmiyyah]
The second point is that al-Khallal said, ‘I wrote this from the handwriting of Abdullah ibn Ahmad, and Abdullah wrote it from the handwriting of his father.’ It is apparent that al-Khallal narrated it from al-Khidr because he wanted the chain of transmission to be connected in the manner of the scholars of narration, adding that it was from memory. Al-Khidr was young when he heard it from Abdullah, and he was not one of the long-lived scholars known for their extensive knowledge. He was not considered a senior scholar. However, al-Khallal narrated other things from him in his compilation.
In the book of manners from al-Jami’, al-Khallal said, ‘It was handed over to al-Khidr ibn al-Muthanna in the handwriting of Abdullah ibn Ahmad. He allowed me to narrate from him.’ Al-Khidr narrated from Mahna, who said, ‘I asked Ahmad ibn Hanbal about a man who spits to his right in prayer and outside of prayer.’ Ahmad said, ‘It is disliked for a man to spit to his right, whether in prayer or outside of prayer.’ I asked, ‘Why is it disliked to spit to the right outside of prayer?’ He replied, ‘Isn’t there an angel on the right?’ I asked, ‘And on the left as well? He said, ‘The one on his right writes the good deeds, and the one on his left writes the bad deeds.
Ijtima’ Al-Juyoosh Al-Islamiyyah by Ibn Al Qayyim (2/208-209)
Imam Muhammad Ibn Abī Yaʿlā al-Ḥanbali (d. 526) He affirmed the book and quoted from it.
Translation: Khidr bin Mutana al-Kindi transmitted from Abdullah bin Imam Ahmad (may Allah be pleased with him) a number of things, including a refutation against the Jahmiyya. I read it to al-Mubarak bin Abd al-Jabbar, from Ibrahim, from Abd al-Aziz Abu Bakr al-Khallal, who informed me that Khidr bin Muthanna al-Kindi said: “Abdullah bin Ahmad bin Hanbal narrated to us. He said: My father said: The clarification for what the Jahmiyya denied is that Allah, the Most High, spoke to Moses.”
Tabaqat Al Hanbaliyah by Al Qadi Abu Yala (3/86)
Imam Ibn ‘Aqil al-Ḥanbali (d. 513) He gave an accurate description of the book and quoted from it many times and attributed it to Imam Aḥmad
Translation: Qiyas (analogy) and istidlal (inference) derived through the intellect are ways to establish rational rulings, as explicitly stated by Ahmad (may Allah have mercy on him). He used reasoning in his refutation of those who deny the attributes of Allah, and those who affirm that Allah is light and that He is in every place. He made analogies, saying: “Why is it that the dark house, while Allah is light and in every place, does not receive illumination?”
Al-Wadih Fi Usul Al-Fiqh by Ali bin ‘Aqil (5/270)
Another example of Ibn Aqeel quoting Imam Ahmad ibn Ar Radd Ala Jahmiyyah
Translation: Ahmad (may Allah be pleased with him) explicitly stated that some parts of the Qur’an are metaphorical. He said regarding the verse: “Indeed, We are with you, listening” (Ash-Shu’ara: 15), that this is metaphorical language.
Al-Wadih Fi Usul Al-Fiqh by Ibn ‘Aqil (2/386)
Imam Abū al-Khaṭṭāb Maḥfūẓ al-Kalwadhānī al-Ḥanbali (d. 510AH) He affirmed al-rad by Imam Aḥmad and quoted from it multiple times in his book, the next scan is what he quoted from Imam Ahmad’s book.
Translation: It is permissible to use general speech in a specific context, whether it is a command or a statement. Imam Ahmad (May Allah have mercy on him) said regarding the verse: “It destroys everything by the command of its Lord” (Surah Al-Ahqaf, 46:25) about the wind sent upon ‘Ad, that there were things which were not destroyed, such as their homes, dwellings, and mountains.
He also commented on the verse: “The Creator of everything.” (Surah Al-Furqan, 25:2), explaining that it does not refer to Himself, nor His knowledge, nor His speech. He mentioned this in his writings during his imprisonment, clarifying that a statement that appears in the form of a report can be intended for specificity, similar to how commands are used. The majority of scholars agree with this, while some say that specification does not apply to reports.
Al-Tamhid Fi Usul Al-Fiqh by Imam Abu Al Khattab (2/135-136)
Ibn al-Jawzī al-Ḥanbali (d. 597) He mentioned the book when listing the works of Imam Aḥmad
Translation: Ibn al-Jawzi said: He – meaning Abu Abdullah – has authored the following works: Kitab Nafi’ al-Tashbih (a large volume), Kitab al-Imamah (a small volume), Kitab al-Radd ‘ala al-Zanadiqa (three volumes), Kitab al-Zuhd (a large volume), Kitab al-Risala fi al-Salat (which I [Ibn al-Jawzi] mentioned is fabricated about the Imam), and Kitab Fada’il al-Sahabah (a volume).
Siyar A’lam Nubala by Imam Ad Dhahabi (11/329-330)
Abu al-Barkat Majd ad-Din ibn Taymiyyah al-Ḥanbali (d. 652) (The grandfather of shaykh al-Islam Ibn taymiyyah.) He he affirmed al-rad and quoted from it.
Translation: There is metaphor (majaz) in the Quran, as indicated by what he mentioned in Mutashabih(ambigious) Al Quran, in the verses: “I”, “You know”, and “We will take revenge”. This is from the metaphor of language. A person may say: “We will reward you with your provision,” and “We will do good to you. Footnote: See Al Radd Ala Jahmiyyah Wal Zanadiqah Pg 22
Al-Musawwadah Fi Usul Al-Fiqh by Abu al-Barkat Majd ad-Din ibn Taymiyyah al-Hanbali (d. 652) (The grandfather of shaykh al-Islam Ibn taymiyyah) Pg 367
Imam Ibn Kathīr (d. 774AH) He affirmed the book by name and quoted from it.
Translation: Ibn Abi Hatim reported: Ahmad bin Sinan narrated to us, saying: ‘Abd al-Rahman bin Mahdi narrated to us from Isra’il, from Simak, from ‘Ikrimah, from Ibn ‘Abbas regarding the verse: “And indeed, a day with your Lord is like a thousand years of what you count” (Surah Al-Hajj 22:47), who said: “This refers to the days in which Allah created the heavens and the earth.” This was also narrated by Ibn Jarir from Ibn Bashar, from Ibn Mahdi. This explanation was similarly upheld by Mujahid and ‘Ikrimah and was explicitly affirmed by Ahmad ibn Hanbal in his book Ar-Radd ‘ala al-Jahmiyyah.
Tafsir Ibn Kathir (5/440) & Ar-Radd ala az-Zanadiqah wal-Jahmiyyah By Imam Ahmad Pg 182
Imam Ibn Mufliḥ al-Maqdisī al-Ḥanbali (d. 763) He mentioned the book and gave an accurate description of it and attributed it to Imam Ahmad.
Translation: Imam Ahmad (may Allah have mercy on him and be pleased with him) authored kitab ar radd ala zanadiqah and Qadariyyah (deniers of Qadr), addressing the Mutashābih (ambiguous verses) of the Qur’an and other issues, using rational evidence as part of his argumentation. This book was narrated by his son ‘Abdullah and mentioned by al-Khallal in his work. What the earlier scholars adhered to from Imam Ahmad’s statements on this matter is considered abrogated. Ahmad said, as narrated by Hanbal: “We used to command silence, but when we were called to respond to an issue, it was not appropriate for us to refrain from rejecting it and clarifying what negates their claims.” He then supported this with the verse: “And argue with them in a way that is best” (Surah An-Nahl 16:125).
Kitab Al-Adab Ash-Shar’iyyah by Ibn Muflih Pg 227
Next Scan Translation: There are metaphors in the Qur’an: The Qādī and a group of scholars stated that this was explicitly affirmed by Imam Ahmad in the verse: “Indeed, We” (innā), “you know” (ta’lamūn), and “We will take revenge” (muntaqimūn), saying: “This is from the metaphors of the language. A man might say: ‘Indeed, we will provide for you’.” Some of our companions said that Imam Ahmad intended to state that it is permissible in the language. However, Ibn Hamid denied this, and it was reported by Abū al-Fadl al-Tamīmī and Ibn Abi al-Hasan from our companions. It was also reported as a riwayah (narration) by al-Fakhr Ismail. [Footnote: Al Radd Ala Jahmiyyah by Imam Ahmad]
Usool Al Fiqh by Ibn Muflih Pg 103
Ahmad ibn al-Hasan al-Dimashqi al-Hanbali, known as ibn Qadi al-Jabal (d. 771) He affirmed the book by name and gave a description of it.
Translation: Abu al-Khattab said: Rational analogy (qiyas ‘aqli) and reasoning (istidlal) are legitimate means for establishing intellectual judgments. This was explicitly stated by Imam Ahmad, and it is the position held by the majority of jurists. Ibn Qadi al-Jabal commented: The words of Ahmad in utilizing rational evidence are abundant. He extensively employed such reasoning in his book al-Radd ‘ala al-Zanadiqa wa al-Jahmiyya. Therefore, the view of Ahmad is the affirmation of both rational and legal analogy (qiyas ‘aqli wa shar’i).
Sharh Al-Kawkab Al-Munir by Ibn Qadi al-Jabal Pg 536
Ibn Ḥajar al-ʿAsqalānī (d. 852) He affirmed the book by name and quoted from it multiple times in his sharh of Sahih al-bukhari.
Translation: The first view is that of the Mu’tazila, who claim that the Qur’an is created (makhluq). The second is the view of the Kullabiyya, who assert that it is eternal (qadim), subsisting within the essence of the Lord, and that it consists neither of letters nor sounds, with what exists among people being merely an expression of it, not its essence. The third view is that of the Salamiyya, who claim that it is composed of letters and sounds that are eternal in their essence, asserting that these very written letters and heard sounds are eternal. The fourth view is that of the Karramiyya, who state that it is originated (muhdath) but not created (makhluq), and further discussion on this will follow in the next chapter. The fifth view is that it is the Speech of Allah, uncreated (ghayr makhluq), and that Allah has always been speaking whenever He wills. Imam Ahmad explicitly affirmed this in his book al-Radd ‘ala al-Jahmiyya.
Fath Al Bari by Ibn Hajar (13/493)
Az-Zarkashī (d. 794) He quoted from the book and attributed that to Imam Aḥmad.
Translation: It is most accurately established that metaphors are in the Qur’an. For instance, Allah’s statement: “A wall that wanted to collapse” (Surat al-Kahf, 18:77), and “When the water overflowed” (Surat al-Haqqa, 69:11). Shaykh al-Islam ‘Izz al-Din ibn ‘Abd al-Salam authored a comprehensive book on this topic. The majority of scholars, including Imam Ahmad ibn Hanbal, supported this view. Imam Ahmad said regarding Allah’s statement: “Indeed, I am with you; I hear and see” (Surat Taha, 20:46) This is from the figurative of the arabic language. For example, a man says to another, ‘We are going to sustain you,’ or, ‘We are preoccupied with you.”
Al-Bahr Al-Muhīt Fi Uşül Al-Fiqh by Az-Zarkashī Pg 182
So from here we see Muhammad ibn Ishaq (380AH), Abu al Fadl Al Tamimi Al Hanbali (410AH), Abu Ya’la Hanbali (450AH), Imam Bayhaqi (458AH), Muhammad ibn abi Yala (526AH), Ibn Aqil Al Hanbali (513AH), Imam Abu Al Khattab Mahfouz Al Kalwadhani Al Hanbali (510AH), Yahya ibn ibrahim (550AH), Ibn Al Jawzi (597AH), Abu Al Barkat Majed Ad Din(ibn taymiyyahs grandfather) (652AH), Ibn Taymiyyah himself, Ibn Hajar Asqalani, Ibn Kathir and Ibn Al Qayyim. All affirming this book being attributed to Imam Ahmad رحمه الله .
Their criteria for doubting the authenticity of these books will require them to doubt their own books. Even what Ibn Hajar said regarding the authentication of books contradicts their newly found criteria, he says in regard to books that are famously known, they don’t need to have a sahih chain…
Translation: Fifth Point: The evidence presented to claim that tashih (verification of reports) is impossible in these later times-based on the assertion that there is no chain of transmission (isnad) free of narrators who lack the accuracy (dabt), memory (hifz), and mastery (itqan)-is not a valid proof to support the claim of impossibility. This is because a widely known book (kitab mashhur), whose fame renders it independent of the need to evaluate the isnad from us to its author, such as Sunan al-Nasa’i by al-Nasa’i (d. 303 AH), does not require an assessment of the narrators in the chain connecting us to the compiler to establish the book’s attribution to him.
Al-Nukat ‘Ala Kitab Ibn As-Şalāḥ by Ibn Hajar Pg 271
