IBN ḤANBAL (ابن حنبل). The Imām Abū ʿAbdi ʾllāh Aḥmad ibn Ḥanbal, the founder of the fourth orthodox sect of the Sunnīs, was born at Bag͟hdād A.H. 164, A.D. 780, where he received his education under Yazīd ibn Hārūn and Yaḥyā ibn Saʿīd. On ash-Shāfiʿī coming to Bag͟hdād (A.H. 195), Ibn Ḥanbal attended the lectures delivered there by that doctor, and was instructed by him in the traditions. In process of time he acquired a high reputation from his profound knowledge of both the civil and spiritual law, and particularly for the extent of his erudition with respect to the precepts of the Prophet, of which it is said that he could repeat above a million. His fame began to spread just at the time when the disputes ran highest concerning the nature of the Qurʾān, which some held to have existed from eternity, whilst others maintained it to be created. Unfortunately for Ibn Ḥanbal, the K͟halīfah al-Muʿtaṣim was of the latter opinion, to which this doctor refusing to subscribe, he was imprisoned and severely scourged by the K͟halīfah’s order.
For this hard usage, indeed, he afterwards received some satisfaction from al-Mutawakkil, the son of al-Muʿtaṣim, who, upon succeeding to the throne, issued a decree of general toleration, leaving every person at liberty to judge for himself upon this point. This tolerant K͟halīfah set the persecuted doctor at liberty, receiving him at his Court with the most honourable marks of distinction, and offering him a compensatory present of 1,000 pieces of gold, which, however, he refused to accept. After having attained the rank of Imām, he retired from the world, and led a recluse life for several years. He died A.H. 241 (A.D. 855), aged 75. He obtained so high a reputation for sanctity, that his funeral was attended by a train of 800,000 men and 60,000 women; and it is asserted as a kind of miracle, that on the day of his decease no fewer than 20,000 Jews and Christians embraced the faith. For about a century after his death, the sect of Ibn Ḥanbal were numerous and even powerful; and uniting to their zeal a large proportion of fanaticism, became at length so turbulent and troublesome as to require the strong arm of Government to keep them in order. Like most other fanatical sects, they dwindled away in process of time, and are now to be met with only in a few parts of Arabia. Although orthodox in their other tenets, there was one point on which they differed from the rest of the Muslims; for they asserted that God had actually set Muḥammad upon his throne, and constituted him his substitute in the government of the universe; an assertion which was regarded with horror, as an impious blasphemy, and which brought them into great disrepute. This, however, did not happen until many years after Ibn Ḥanbal’s decease, and is in no degree attributed to him. He published only two works of note: one entitled the Musnad, which is said to contain above 30,000 traditions selected from 750,000; and another, a collection of apothegms, or proverbs, containing many admirable precepts upon the government of the passions. He had several eminent pupils, particularly Ismāʿīl al-Buk͟hārī and Muslim Ibn Dāʾūd. His authority is but seldom quoted by any of the modern commentators on jurisprudence.
The modern Wahhābīs are supposed to follow (to some extent) the teachings of Aḥmad ibn Ḥanbal.
IBN K͟HALLIKĀN (ابن خلكان). The well-known Muḥammadan biographer. He drew his descent from a family of Balk͟h. He was born at Arbelah, but resided at Damascus, where he filled the office of chief Qāẓī, and died A.H. 681 (A.D. 1282). His biographical dictionary has been translated into English by Baron de Slane. (Paris 1843.) The biographical notes in the present work are chiefly from Ibn K͟hallikān’s work.
IBN MĀJAH (ابن ماجة). Abū ʿAbdi ʾllāh Muḥammad Ibn Yazīd Ibn Mājah al-Qazwīnī was maulawī of the tribe of Rabīʿah, and a celebrated Ḥāfiz̤ of the Qurʾān, and is known as the compiler of the Kitābu ʾs-Sunan, or “Book of Traditions.” This work is counted one of the six Ṣaḥīḥs, or authentic collections of Ḥadīs̤. Born A.H. 209 (A.D. 824). Died A.H. 273 (A.D. 886).
IBN MASʿŪD (ابن مسعود). ʿAbdu ʾllāh ibn Masʿūd, “a companion” of considerable note. One of the illustrious “ten” (ʿAsharah Mubashsharah) to whom Muḥammad gave an assurance of Paradise. He was present at the battle of Badr and subsequent engagements. Died at al-Madīnah A.H. 32, aged 60.
IBN MULJAM (ابن ملجم). The Muslim who slew the K͟halīfah ʿAlī. The author of the Ḥayātu ʾl-Qulūb (Merrick’s Translation, p. 204) says when ʿAlī was martyred by Ibn Muljam his celestial likeness (i.e. in the ʿĀlamu ʾl-Mis̤āl) appeared wounded also; wherefore angels visit the similitude morning and evening and curse the name of Ibn Muljam.
IBN ṢAIYĀD (ابن صياد). A mysterious personage who lived in the time of Muḥammad, and who was mistaken by some people for ad-Dajjālu ʾl-Masīḥ, or the Antichrist. ʿAbdu ʾl-Ḥaqq says some say he was a Jew of al-Madīnah named ʿAbdu ʾllāh.
Ibn ʿUmar relates that the Prophet went to Ibn Ṣaiyād, accompanied by a party of his companions, and found him playing with boys; and at this time he had nearly reached puberty; and Ibn Ṣaiyād had no intimation of the coming of the Prophet and the companions, till the Prophet struck him upon the back, and said, “Do you bear witness that I am the Prophet of God?” Then Ibn Ṣaiyād looked at the Prophet and said, “I bear witness that you are the Prophet of the illiterate.” After that he said to the Prophet, “Do you bear witness that I am the Prophet of God?” Then the Prophet pressed him with both his hands and said, “I believe in God and His Prophets”; and then said to Ibn Ṣaiyād, “What do you look at?” He said, “Sometimes a person comes to me telling the truth; and sometimes another person telling lies; like as magicians, to whom devils bring truth and falsehood.” The Prophet said, “The Devil comes to you, and brings you news, false and true.” After that, the Prophet said, “Verily, I have concealed a revelation from you” (which was the one in which there is mention of the smoke); and Ibn Ṣaiyād said, “Is it the one with the smoke?” Then the Prophet said, “Begone! you cannot surpass your own degree!” Ibn ʿUmar said, “O Prophet of God! do you permit me to strike off Ibn Ṣaiyād’s head?” He said, “If Ibn Ṣaiyād be Dajjāl, you will not be able to kill him, because Jesus will be his slayer; and if he is not Dajjāl there can be no good in your killing him.” After this the Prophet and Ubaiy ibn Kaʿb al-Anṣārī went towards some date trees belonging to Ibn Ṣaiyād, and the Prophet hid himself behind the branches, to listen to what he would say, before Ibn Ṣaiyād discovered him. And at this time Ibn Ṣaiyād was lying upon his bed, with a sheet over his face, talking to himself; and his mother saw the Prophet standing behind the branches of the trees, and said to her son, “Muḥammad is standing.” At this he became silent; and the Prophet said, “Had not his mother informed him he would have said something to have discovered what he is.” Then the Prophet repeated, “Praised be God, by that which is worthy of him”; and then mentioned Dajjāl and said, “Verily, I fear for you from Dajjāl; there is no Prophet but he alarmed his people about him. Verily, Noah frightened his people about Dajjāl; but I will tell you a thing in the matter of Dajjāl, which no one Prophet ever told his people: know that he is blind, and that verily God is not blind.”
Abū Saʿīd al-K͟hudri says: “Ibn Ṣaiyād asked the Prophet about the earth of Paradise; and he said, ‘The earth of Paradise is in whiteness like flour twice sifted; and in smell like pure musk.’ And I accompanied Ibn Ṣaiyād from al-Madīnah to Makkah; and he said to me, ‘What trouble I have experienced from people’s supposing me Dajjāl! Have you not heard, O Ibn Ṣaiyād, the Prophet of God say, “Verily, Dajjāl will have no children”? and I have; and verily, the Prophet has said, “Dajjāl is an infidel,” and I am a Muslim; and the Prophet said, “Dajjāl will neither enter al-Madīnah nor Makkah”; and verily, I am going from al-Madīnah and intend going to Makkah.’ After that, Ibn Ṣaiyād said, in the latter part of his speech, ‘Beware; I swear by God, I know the place of Dajjāl’s birth, and where he stays; and I know his father and mother.’ Then this made me doubtful; and I said, ‘May the remainder of your days be lost to you.’ A person present said to Ibn Ṣaiyād, ‘Would you like to be Dajjāl?’ He said, ‘If I possessed what Dajjāl is described to have, such as the power of leading astray, I should not dislike it.’ ”