The content in this article has been taken from Khālid al-Raddādī’s tahqiq of Sharḥ al-Sunnah by the Imam al-Barbahārī.
Introducing the Author
His Name, Kunyah, and Lineage
He is the imam, the exemplar, the mujahid, the shaykh of the Hanbalis and their senior imam in his era, Abu Muhammad al Hasan ibn ʿAli ibn Khalaf al Barbahari. The “Barbahari” attribution is pronounced with a fathah on the first ba, a sukun on the ra, then a fathah on the second ba, and the ra is also without dots, after the ha and the alif. This attribution is to “Barbahar”, which refers to medicines brought from India. (See, regarding this attribution: “al Ansab” by al Samʿani, 1/307, and “al Lubab” by Ibn al Athir, 1/133.)
His Homeland and Upbringing
The available sources in our hands did not mention anything about his birth and upbringing. However, what appears to me is that he was born and raised in Baghdad.
That is because his fame and renown spread there among the common people as well as their elite, and al Barbahari accompanied a group from the companions of the imam of Ahl al Sunnah wa al Jamaʿah, Ahmad ibn Hanbal, and took knowledge from them, and most of them were Baghdadis, as will be explained. This indicates that he grew up in a Sunni scholarly environment, and that had a great effect on his personality.
His Shaykhs and His Seeking of Knowledge
Al Barbahari was prominent in seeking knowledge and eager to obtain it. He learned from a group of the senior companions of Imam Ahmad ibn Hanbal. Yet, it is regrettable that the sources that wrote his biography that are available to us did not mention their names except for 2 of them:
- Ahmad ibn Muhammad ibn al Hajjaj ibn ʿAbd al ʿAziz, Abu Bakr al Marwazi. The imam, the exemplar, the jurist, the hadith scholar, resident of Baghdad, the companion of Imam Ahmad. He died with 6 nights remaining of Jumada al Ula in the year 275 AH.
- Sahl ibn ʿAbd Allah ibn Yunus al Tustari, Abu Muhammad. The imam, the devoted worshipper, the ascetic. He had admonitions, states, and karamat. He died in Muharram of the year 283 AH, at about 80 years of age.
(See his biography: “Tarikh Baghdad”, 4/423, “Tabaqat al Fuqaha” by al Shirazi, 170, “Tabaqat al Hanabilah”, 1/56, and “Siyar Aʿlam al Nubala”, 13/173; “al ʿIbar”, 1/407, and “al Siyar”, 13/330.)
His Scholarly Rank and the Praise of the Ulama for Him
Imam al Barbahari was a formidable imam, one who spoke the truth repeatedly, a caller to the Sunnah and to following the reports. He had standing with the ruler and dignity. His gathering was thriving with circles of hadith, reports, and fiqh, attended by many imams of hadith and fiqh. (See: “Tabaqat al Hanabilah”, 2/64.)
Abu ʿAbd Allah al Faqih said: “If you see a Baghdadi loving Abu al Hasan ibn Bashshar and Abu Muhammad al Barbahari, then know that he is a person of Sunnah.” (See: “Tabaqat al Hanabilah”, 2/58.)
What indicates his high rank is what his student Ibn Battah said. He heard him, meaning al Barbahari, when al Hajj began saying: “O people, if he needs assistance of 100,000 dinars, and 100,000 dinars, 5 times, I would assist him.” Ibn Battah said: If he had wanted it, he would have obtained it from the people.
As for the praise of the ulama for him, it is abundant.
Ibn Abi Yaʿla said: “The shaykh of the group in his time, and its foremost, in forbidding the people of innovations and separating from them with the hand and the tongue. He had standing with the ruler, and position with the companions. He was one of the imams of insight, the preservers of the foundations, precise, and the trustworthy believers.”
Al Dhahabi said in “al ʿIbar”: “The jurist, the exemplar, the shaykh of the Hanbalis in Iraq, in speech, conduct, and state. He had great renown and complete honour.”
Ibn al Jawzi said: “He gathered knowledge and asceticism, and he was severe against the people of innovations.”
Ibn Kathir said: “The scholar, the ascetic, the Hanbali jurist, the admonisher. He was severe against the people of innovations and disobedience. He had great rank, honoured by the elite and the common people.”
His Asceticism and Scrupulousness
Imam al Barbahari was known for asceticism and scrupulousness. What indicates this is what Abu al Hasan ibn Bashshar mentioned. He said: Al Barbahari kept away from his father’s inheritance, amounting to 70,000 dirhams.
Ibn Abi Yaʿla said: Al Barbahari had many spiritual struggles and ranks in the religion.
His Stance Toward the People of Innovations
Imam al Barbahari was severe against the people of innovations and desires, opposing them with the hand and the tongue. In all of this he followed the path of Ahl al Sunnah wa al Jamaʿah in dealing with the people of innovations and desires. He was keen on the purity of this religion and on removing everything that became attached to it from innovations and desires, from Jahmism, Muʿtazilism, tamashʿur, Sufism, Shiʿism, and Rafidism, and others.
In his book, he warns against minor innovations before major ones. He says in issue number 6: “Beware of the minor newly introduced matters, for they become major.” Then he continues with his valuable words on how minor innovations return until they become major, and the warning against innovations.
He also explains the paths of the people of desires in promoting their innovations, and warns us from slipping into their ways and methods.
He says in issue number 8: “So look, may Allah have mercy on you, at everyone whose speech you hear from the people of your time in particular. Do not rush, and do not enter into anything of it until you ask and look. Did the companions of the Messenger of Allah ﷺ speak with it, or any of the ulama? If you find a report from them about it, then hold to it, and do not go beyond it for anything, and do not choose anything over it, lest you fall into the Fire.”
He says in issue number 9: “Know that departing from the path is of 2 kinds. As for one of them, then a man slips from the path while he only intends good, so his slip is not followed, for he is ruined. The other is a man who stubbornly rejects the truth and opposes those before him from the pious. He is astray and leads others astray.”
He says in issue number 64: “If you hear a man criticising the reports and not accepting them, or rejecting something from the reports of the Messenger of Allah ﷺ, then suspect him regarding Islam, for he is a man of corrupt speech and approach.”
He says in issue number 101: “Know that no innovation ever came except from the crude rabble, the followers of every caller.”
And there are many other valuable statements from him in this book. He draws for us the broad clear lines in describing the people of desires and innovations, as though they are before your eyes. Reflect on how he described their state when they gain strength and come to have authority and power.
He said: “The example of the people of innovations is like scorpions. They bury their heads and bodies in the earth, and bring out their tails. When they gain strength, they sting. Likewise are the people of innovations. They are hidden among the people, and when they gain strength, they reach what they want.”
In summary, his stance toward the people of desires and innovations shows firmness and severity, out of protective jealousy for the Sunnah, lest every innovator and renegade attempt to attack it. His stance is, in truth, a fine example of the stances of Ahl al Sunnah toward the people of innovations, deviation, and misguidance.
His Students
A large number of students took knowledge from this imam and benefited from him, for he was an exemplar in his conduct and speech. Among these students are:
- The imam, the exemplar, the jurist, Abu ʿAbd Allah ibn ʿUbayd Allah ibn Muhammad al ʿUkbari, famous as Ibn Battah. He died in Muharram of the year 387 AH.
- The imam, the exemplar, the one who spoke with wisdom, Muhammad ibn Ahmad ibn Ismaʿil al Baghdadi, Abu al Husayn ibn Samʿun, the admonisher, the man of states and ranks. He died in the middle of Dhu al Qaʿdah of the year 387 AH.
Ahmad ibn Kamil ibn Khalaf ibn Shajarah, Abu Bakr. The narrator of this book from the author, and the introduction to him will come when we speak about the authentication of the book.
Muhammad ibn Muhammad ibn ʿUthman, Abu Bakr.
Al Khatib said: As far as reached me, he showed austerity and sound approach, but he narrated oddities and false reports. (See his biography: “al ʿUmar”, 2/177, and “al Sumum”, 16/529;“al ʿIbar”, 2/172, and “al Siyar”, 16/505; “Tarikh Baghdad”, 3/225, and “al Mizan”, 4/28.)
Selected Statements From His Words
Abu ʿAbd Allah ibn Battah said: I heard Abu Muhammad al Barbahari say: “Sitting together for sincere counsel opens the door of benefit, and sitting together for debate closes the door of benefit.” He also said: “People are in continuous deception.”
From His Poetry
Whoever’s being is content with its sufficiency becomes rich and remains following Allah.
How excellent contentment is as a trait. How many a lowly man rose by it.
A young man’s being becomes constrained when it becomes poor, but if he takes comfort in his Lord, it becomes expansive.
His Works
Those who wrote his biography mentioned that he had many works, but I did not find for him any book except this book, and mention of it will come soon.
Side Note: The other scholars did not list specific books but they mentioned that “he had writings” or “he spoke and taught so and so…”
His Trial and His Death
Because Imam al Barbahari had renown and awe among the common people and the elite, and he had great favour with the ruler, the people of desires and innovations who opposed him kept inciting the ruler against him and enraging his heart toward him. Until the caliph al Qahir ordered his vizier Ibn Muqla in the year 321 AH to seize al Barbahari and his companions. Al Barbahari went into hiding. A group of the senior companions were seized, carried to Basrah, and punished.
Allah Most High punished Ibn Muqla for that act. Al Qahir became angry with him, and Ibn Muqla fled. Al Qahir removed him from the vizierate, fire was set to his house, and al Qahir was seized on Wednesday, with 6 days remaining of Jumada al Akhirah of the year 322 AH. He was imprisoned and removed, and his 2 eyes were struck on that day until they both flowed out, and he became blind.
Then Allah favoured and returned al Barbahari to his dignity. When Abu ʿAbd Allah ibn ʿArafah, known as Naftawayh, died, and the prominent men of the universe and the religion attended his funeral, the one who led them in prayer was al Barbahari.
That was in Safar of the year 323 AH. In that year al Barbahari’s dignity increased, his word rose, his companions appeared, and they spread in forbidding the innovators. It even happened that when al Barbahari passed on the western side and sneezed, his companions responded to him, and their clamour rose until the caliph heard it while he was in his balcony. He asked about the situation, was informed, and was alarmed by it.
The innovators continued to turn the heart of the caliph al Radi against al Barbahari. Al Radi ordered Badr al Harsi, the chief of police, to ride and proclaim in Baghdad that two of the companions of al Barbahari must not gather together. Al Barbahari went into hiding.
He used to stay on the western side at Bab Muhawwal, then he moved to the eastern side while concealed. He died while hidden in Rajab of the year 329 AH.
Ibn Abi Yaʿla said: Muhammad ibn al Hasan al Muqri told me. He said: My grandfather and grandmother told me. They said: Abu Muhammad al Barbahari had hidden with the sister of Tuzun on the eastern side in Darb al Hammam, in the street of Darb al Silsilah. He remained for about a month, then bleeding overcame him. The sister of Tuzun said to her servant when al Barbahari died with her while hidden: “Look for who will wash him.”
He brought the washer, who washed him, and he closed the door so that no one would know. He stood and prayed over him alone. The lady of the house looked and saw the house filled with men wearing white and green clothes. When he ended the prayer she did not see anyone. She called the servant and said: “O barber, you have ruined me with my brother.”
He said: “O my lady, did you see what I saw?” She said: “Yes.” He said: “Here are the keys of the door, and it is locked.” She said: “Bury him in my house, and when I die, bury me beside him.”
May Allah have mercy on Imam al Barbahari and grant him an abundant reward. He was an imam, an exemplar, one with knowledge of Allah, upon the Sunnah, and a drawn sword against the people of innovations and zandaqah.
Sources for His Biography
- “Tabaqat al Hanabilah” by Ibn Abi Yaʿla, 2/18–45.
- “al Muntazam” by Ibn al Jawzi, 14/14–15.
- “al Kamil fi al Tarikh” by Ibn al Athir, 8/378.
- “al ʿIbar fi Khabar Man Ghabar” by al Dhahabi, 2/33.
- “Siyar Aʿlam al Nubala” by al Dhahabi, 15/90–93.
- “Tarikh al Islam” by al Dhahabi, pp. 258–260.
- “al Bidayah wa al Nihayah” by Ibn Kathir, 11/213–214.
- “al Wafi bi al Wafayat” by al Safadi, 12/146–147.
- “Mirʾat al Jinan” by al Yafiʿi, 2/286–287.
- “Shadharat al Dhahab” by Ibn al ʿImad, 2/319–323.
- “al Manhaj al Ahmad” by al ʿAlimi, 2/26–39.
- “al Maqsad al Arshad” by Ibn Muflih, 1/228–230.
- “Manaqib al Imam Ahmad” by Ibn al Jawzi, pp. 512–513.
- “Jamʿ al Juyush wa al Dasakir ʿala Ibn ʿAsakir” by Yusuf ibn ʿAbd al Hadi, 1/81 b.
- “al Aʿlam” by al Zirikli, 2/201.
- “Muʿjam al Muʾallifin” by Rida Kahhalah, 3/253.
- “Tarikh al Turath al ʿArabi” by Sezgin, 3/1/234–235.
Two Important Notes
It is mentioned in the biography of al Barbahari, by some who wrote his biography, that Abu al Hasan al Ashʿari came to Baghdad and went to al Barbahari, and kept saying: “I refuted al Jubbaʿi, and Abu Hashim, and I refuted them and the Jews, the Christians, and the Magians, and I said to them, and they said, and I spoke much about that.” When he stopped, al Barbahari said to him: “I do not know what you said, little or much, and we do not know except what Abu ʿAbd Allah Ahmad ibn Hanbal said.” Al Ashʿari left him and authored the book “al Ibanah”, but he did not accept it from him, and he did not appear in Baghdad until he left it.
The first is about tracing it and stating its source. Abu ʿAli al Ahwazi reported it in his book that he authored in disparaging al Ashʿari, and from him Ibn Abi Yaʿla reported it in “Tabaqat al Hanabilah”, 2/18: “I read to ʿAli al Qurashi, from al Hasan al Ahwazi, who said: I heard Abu ʿAbd Allah al Humrani” and then he mentioned it.
The second is that the basis of this story rests on Abu ʿAli al Hasan ibn ʿAli al Ahwazi, the reciter, and he is weak, and he was accused regarding meeting some shaykhs.
The third is that Ibn ʿAsakir said in “Tabyin Kadhb al Muftari”, pp. 390–391: “Al Ahwazi’s story about al Barbahari is something whose soundness is doubtful, and what indicates its falsehood is his statement: ‘He did not appear in Baghdad until he left it,’ while after he reached it he did not leave it nor depart from it, for in it was his death, and in it are his grave and his resting place.”
Shaykh al Islam Ibn Taymiyyah quoted the earlier words of Ibn ʿAsakir and agreed with him in “al Fatawa al Kubra”, 5/285.
Al Dhahabi also pointed to its weakness in “al Siyar”, 15/90 when he introduced it by saying: “So it was said: When al Ashʿari came to Baghdad” and he mentioned the story. Al Dhahabi also said in “al Siyar”, 15/89 in the biography of al Ashʿari: “Al Ahwazi authored a section on the faults of Ibn Abi Bishr, meaning al Ashʿari, and in it are lies. And Abu al Qasim, meaning Ibn ʿAsakir, gathered in his merits benefits, some of which are also not sound.”
From what preceded, the falsity of this story and its lack of authenticity becomes clear.
(As in “al ʿIbar” by al Dhahabi, 2/288. Also see his biography in: “al Mizan”, 1/152, “al Lisan”, 2/237, and “al Siyar”, 18/13.)
The second is that Al Kawthari, the renegade, may Allah treat him as he deserves, tried to attack Imam al Barbahari when he commented on the book “Tabyin Kadhb al Muftari”, pp. 392–393.
He ranted, foamed, fabricated, and lied against the imams of Ahl al Sunnah, for the man is known for his malice and misguidance. More than one of the Salafi ulama undertook exposing his scandals and disgraces. I only wanted to point this out so that no one is deceived by his comment there while heedless. Allah is the One who grants success.
He described Imam al Barbahari, saying: “He is an instigator of tribulations, far from knowledge, and that his companions and followers are rabble from the common people and their riffraff.”
Such fabrications make any comment on them unnecessary, and any attempt to demolish them unnecessary. To Allah is the complaint regarding that renegade, his followers, and his disciples.
