Ahmed ibn Hanbal

Review by Abdul Hai

Writing a historical biography of any significant figure is always challenging, particularly when it concerns a figure like Imam Ahmed ibn Hanbal. Several challenges arise when an author from outside the tradition attempts to craft a biography of someone whose religious beliefs they do not share. These challenges, no matter how impartial one claims to be, inevitably surface in the writing and influence how the historical figure is presented to the reader. This issue is evident in the book under review, Imam Ahmed Ibn Hanbal, by Christopher Melchert, published by OneWorld. The book is part of a series on individuals who have made significant contributions to the Muslim world, titled Makers of the Muslim World.

The challenge also stems from the reviewer’s lack of specialised expertise in the subject. The review is therefore written from a purely common experience, without specialized knowledge of the topic. Reviews of this nature always face the difficulty of accurately grasping the author’s intent without the benefit of background expertise. Before delving into thoughts on the book itself, it is important to highlight that a figure like Ahmad ibn Hanbal is more accurately understood and appreciated through literature that is devotional in nature. The issue with academic studies is that they often focus on research for the sake of research, rather than for the purpose of learning and improving one’s character and life goals, which is something Muslims traditionally seek to gain from the lives of early scholars. Therefore, it is essential to keep in mind that this book may strike many readers as excessively dry and lacking in its reflection of Ahmad ibn Hanbal’s profound spiritual and moral significance, which is central to how he is revered in the Muslim community.

Christopher Melchert, an American scholar specializing in Islamic movements and a retired professor of Arabic and Islamic Studies at the University of Oxford’s Oriental Institute, is a well-known and respected figure in academic circles. His scholarly career is highly regarded, with numerous works and reviews that have garnered significant recognition. One such work is Ahmad Ibn Hanbal, published by OneWorld. This book comprises five chapters and a conclusion, each addressing a distinct aspect of Ahmad Ibn Hanbal’s legacy within Islamic history.

The book is structured into five broad chapters, each containing several sections. Chapter 1 examines the life of Imam Ahmad ibn Hanbal, covering aspects such as his family history and religious background. Chapter 2 is particularly engaging for those interested in hadith studies. Melchert analyzes Ahmad ibn Hanbal’s contributions to hadith, including the age at which he began collecting and documenting them. Notably, he discusses the work entitled Musnad Ahmad ibn Hanbal, where he expresses skepticism regarding the authenticity of the narratives collected by Muslims and their transmission. Additionally, Melchert delves into the issue of writing traditions, arguing that early Muslims did not engage in writing, even in a rudimentary form. He asserts that writing practices were a later development and implies that later scholars fabricated material into hadith literature, disregarding the rigorous methodologies that early Muslim scholars employed. Melchert presents numerous arguments questioning the authenticity of hadith collection, while conveniently neglecting to engage with the rich tradition of Muslim scholarship that has long addressed these issues with methodological precision. Melchert’s presentation of his views suggests a finality that undermines the depth of his scholarship to some extent. Chapter 3 discusses the legal school of Imam Ahmad ibn Hanbal and its development. Melchert examines Imam Ahmad ibn Hanbal’s understanding of jurisprudence and how his legal school was formed. Notably, he argues that Ahmad ibn Hanbal’s school is the first in the line of Muslim legal schools. He reaches this conclusion by analyzing the legal literature produced by the followers of this school and how it was codified. Melchert presumes that this codification establishes Ahmad ibn Hanbal’s school as the first comprehensive Islamic legal framework, downplaying the development of earlier jurisprudential traditions and ignoring the broader context of Islamic legal thought. Furthermore, Melchert highlights Ahmad’s views on legal opinions that are documented in written form and notes that Ahmad did not endorse this method. Although Melchert’s insights are to some extent valid, he attempts to secularise the development of Ahmad ibn Hanbal’s legal school, dismissing its deeply rooted foundations in religious and divine reasoning. Chapter 4 examines the theological beliefs of Imam Ahmad ibn Hanbal, outlining the doctrines he accepted and those he rejected, as well as the development of Sunni theology following his time. It addresses the controversial issue of whether the Quran is created, detailing Ahmad ibn Hanbal’s perspective on those who hold this belief. The chapter also explores Ahmad ibn Hanbal’s views on political authority, analysing his relationship with rulers and their contributions. Chapter 5 emphasizes the moderate position regarding piety that Ahmad ibn Hanbal adopted in his practices. In the conclusion, Melchert highlights Ahmad’s contributions as a scholar, jurist, and collector of hadith. He concludes by expressing admiration for Ahmad ibn Hanbal’s humility and piety.

What is particularly interesting about Melchert’s work is his evident attempt to offer a fair-minded and, to some extent, objective understanding of Ahmad ibn Hanbal. This is reflected in his references to original sources, scholarly discussions, and the authorities he draws upon to support his arguments. One gets the impression that Melchert strives for true objectivity in his approach. The extensive bibliography further demonstrates his effort to consult original works and arrive at a well-informed and widely acceptable conclusion regarding Imam Ahmad ibn Hanbal’s career. However, as one reads further, it becomes apparent that Melchert uncritically adopts the revisionist school of thought regarding Islamic history and its legal system, perpetuating the Orientalist approach that seeks to undermine the legitimacy of orthodox Islamic thought. In many instances, he adopts a stance that views any given orthodox Islamic position—whether theological or legal—as one that should be rejected by default, while the unorthodox or minority opinion is presented as the more accurate and accepted view. Additionally, Melchert portrays Islamic hadith literature as fundamentally unreliable, perpetuating the Orientalist stereotype that Muslim scholars lacked the intellectual rigour to engage in critical analysis. However, Melchert fails to adequately highlight the complexity and rigorous critical analysis that exists within Islamic scholarship when it comes to verifying traditions attributed to the Prophet. He constructs his argument in a way that leads to the conclusion that, while Muslim scholarship may be appreciated, there was an intentional and overly devotional acceptance of transmitted material, with little critical thinking involved. This neglects the nuanced and sophisticated methodologies developed by Muslim scholars to assess the authenticity of such traditions. This omission and the deliberate framing of his argument reveal a clear bias in Melchert’s work, aligning with the broader Orientalist agenda that seeks to delegitimise Islamic scholarship from within.

Melchert’s Ahmad ibn Hanbal is undoubtedly a significant contribution to Islamic literature in the English language. It is particularly beneficial for students of Islamic law, tradition, and history who possess a strong foundational background, enabling them to critically analyze Melchert’s arguments and assess the validity of his claims. With prior knowledge, students will be better equipped to distinguish between accurate representations and those that are less so. This book is suited for students of Islamic history and law, rather than for a general audience, as it may not appeal to or be easily understood by most readers. Works like Melchert’s, along with those from other scholars, should be read critically, as they largely represent Orientalist and revisionist attempts to misrepresent and undermine Islamic intellectual traditions. However, it is not a book that a Muslim reader can rely on to gain a faithful and accurate portrayal of the life and works of Imam Ahmad ibn Hanbal.