THE FOUR IMAMS: THEIR LIVES, WORKS, AND THEIR SCHOOL OF THOUGHT

A. BRIEF BIOGRAPHIES OF THE FOUR IMAMS

1. Imam Abu Hanifa – died in 150 AH/767CE. He met the companions of the Prophet (saw) and is counted amongst the Tabi'un (followers). He is renowned for his piercing intellect as faqih, his scrupulousness, integrity of character and his resoluteness in the face of oppression. His school is historically associated with the rule in India and is the most widely followed school of thought. This makes his study particularly important for the English speaking readers since it gives them an in-depth appreciation of the school followed by the majority of the Muslims in the world. The Hanafi Madhhab: Imam Abu Hanifa, who was the 'founder' of the Hanafi school, lived in what is now modern-day Iraq, not long after the prophet Muhammad's death. It is reported that Imam Abu Hanifa studied under many teachers. He also met the "companion" (sahābi) Anas ibn Malik, making Imam Abu Hanifa one of the tābi'ūn, or second generation in oral transmission from Muhammad {peace be upon him}



1. Imam Malik Imam Maalik (radi Allahu anhu) was born in 93 A.H. He was born in the period of the Ummayyad Dynasty. His full name is Maalik bin Anas. He is the founder of the Maliki school of thought. He lived his whole life in Madina where much of the Quran was revealed and most of the legal practices of Islam established. He spent his life studying, recording and clarifying the legal parameters and precedents which was passed down to him by the first two generations of Muslims who were the direct inheritors of the perfected form of Islam left by the Prophet (saw). This book not only gives the biographical details of the Imam's life but also puts it in its historical context and most importantly, shows us the methods he used in reaching his legal conclusions which played a vital part in preserving exactly the legacy of the pure Divine Guidance left by the Prophet and his Companions. The Maliki Madhhab: Imam Malik was born shortly thereafter in Medina. There are reports that they lived at the same time and, although Malik was much younger, their mutual respect is well-known. In fact, one of Abu Hanifa's main students, on whose teaching a lot of the Hanafi school is based, studied under Imam Malik as well. Imam Maalik(93A.H.-179A.H.):

EDUCATION
Imam Maalik (radi Allahu anhu's) grandfather and uncle were great scholars of Hadith. Imam Maalik (radi Allahu anhu) learnt Ahadith from his uncle, Sayyiduna Abu Suhail Nafi (radi Allahu anhu). The Imam was a very keen scholar from his childhood days.

TEACHERS
Imam Maalik (radi Allahu anhu) had many illustrious teachers. Most of them were great Taabi'i scholars who learnt under the Sahaba. Some of his teachers used to teach in Masjidun Nabawi. He learnt how to read the Holy Koran from Sayyiduna Abu Radim Nafi Abdur Rahman (radi Allahu anhu).
He also learnt Hadith under Sayyiduna Nafi, Sayyiduna Jafer Saadiq, Sayyiduna Mohammed bin Yahya Ansaari, Sayyiduna Abu Haashim Salmah, Sayyiduna Yahya bin Said and Sayyiduna Hishaam bin Urwah (radi Allahu anhumul ajma'in).

HIS PUPILS
Imam Maalik (radi Allahu anhu's) fame spread far and wide and many great scholars sat in his company learning Ahadith and other Islamic legal issues. Some 1300 scholars sat at his feet. They copied the "MUWATTA" from him. The "Muwatta" is a collection of Ahadith by Imam Maalik (radi Allah anhu). Many of his pupils copied the Muwatta, the famous among them being: Sayyiduna Yahya bin Yahya Al Masmudi, Sayyiduna ibn Wahab Abu Mohammed Abdullah and Sayyiduna Abi Abdullah Abdur Rahman Abdur Rahman (radi Allahu anhumul ajma'in).

AS A TEACHER
Even Imam A'zam Abu Hanifa (radi Allahu anhu), his teacher, held Imam Maalik (radi Allahu anhu) in great regard and respect and should sit in his study circle. Imam Maalik (radi Allahu anhu) liked his students to read aloud while he listened. He used to sit on a high chair with students all around taking notes.

AS A MUHADDITH AND A JURIST
He was a great "Muhaddith" (A Scholar of Hadith). He was very careful in selecting Hadith, and after examining them thoroughly used to record it in his Muwatta.
As a Jurist, he was not afraid of giving a "Fatawa" (Legal Islamic Ruling) even if it was against the Caliph. He was once flogged for doing so.

PASSES AWAY
He passed away on the 11th of Rabi-ul-Awwal in the year 179 A.H. He was 86 years old. Imam Maalik (radi Allahu anhu) is buried in Janatul Baqi in Madinatul Munawwarah.
He never wore shoes whilst in Madinatul Munawwarah. He never sat on a horse or used the toilets in this blessed city. He always went out of the city to relieve himself. He used to kiss the old buildings and the remains of old foundations, saying that Sayyiduna Rasulullah (sallal laahu alaihi wasallam) may have walked by, touched it or saw it. Such was his adoration for Sayyiduna Rasulullah (sallal laahu alaihi wasallam).

2. Imam Al Shafi’i - founder of the Shafi'i school of thought. He was remarkable in that he resolved the differences of opinion that arose in the still evolving Muslim community and brought them together in the most outstanding legal system in the whole history of mankind. This book looks at his life and traces the development of his thought. It talks of his teachers and his followers and shows how the system he devised grew out of the intellectual and political currents of his time. It also gives an in-depth historical analysis of the various movements and sects which formed the background to the Islamic world in which he lived. The Shafi'i Madhhab: Imam Shafi'i was also taught by both Abu Hanifa's students and Imam Malik, and his respect for both men is also well-documented. IMAM SHAAFEE(150A.H.-204A.H.):
Mohammed bin Idris Al Shaafa'ee (radi Allahu anhu) famously known as Imam Shaafa'ee was born in 150 A.H. and belonged to the Quraish tribe.
EARLY LIFE
When he was 10 years old, he came to Makkatul Mukarramah from Palestine where he grew up. He was very intelligent and had an excellent memory. He memorized the entire Holy Koran at the age of 7. By the age of 15, he had memorized the entire Muwatta of Imam Maalik (radi Allahu anhu). Before the age of 20, he studied Islamic Jurisprudence under the Mufti of Makkatul Mukarramah, Sayyiduna Muslim bin Khalil al Zanji and also Sayyiduna Sufyaan bin Uyayana (radi Allahu anhuma). Imam Maalik bin Anas (radi Allahu anhu) was also his teacher.

IN IRAQ
When the Governor of Iraq visited Madinatul Munawwarah, he was so impressed by Imam Shaafa'ee (radi Allahu anhu) that he persuaded him to become an Administrator. As Imam Shaafa'ee (radi Allahu anhu) was in conflict with the Government officials, he was deported to Iraq and brought in front of Haroun Rasheed who was very impressed with Imam Shaafa'ee (radi Allahu anhu).
He now studied Islamic Jurisprudence under Imam Mohammed Ash Shaybaani (radi Allahu anhu), who was the student of Imam Abu Yusuf (radi Allahu anhu), who was the student of Imam A'zam Abu Hanifa (radi Allahu anhu). Thus, Imam Shaafa'ee (radi Allahu anhu) became a master of both the Hanafi and Shaafa'ee School of Fiqh.

IN EGYPT
On his way to Egypt, he lectured in Makkatul Mukarramah in the Haram Shareef. Imam Ahmed bin Hambal (radi Allahu anhu), who was studying at the time in Makkatul Mukarramah found great benefit from these lectures. Imam Shaafa'ee (radi Allahu anhu) then went to Baghdad where he spent 3 or 4 years and finally went to Egypt. He was now 50 years old.
In Egypt, scholars from all over the world came to study at his feet. His famous pupils were Sayyiduna Rabi bin Sulayman, Sayyiduna Abu Yacoob Al Ruwayta and Sayyiduna Abu Ebraheem bin Yahya Al Muzani (radi Allahu anhumul ajma'in).

HIS WORKS
"Kitaabul Umm" and "Ar Risaalah" are the two famous books on Islamic Fiqh written by him.

PASSES AWAY
Some reports say that he was injured seriously by a person called Fityan, while other reports mention that he passed away through natural illness on the last day of Rajab in the year 204 A.H.in Egypt. Maalik Al Kaamil, the Ayyubid Sultan, built a Mazaar for him in 608 A.H.
3. Imam Ahmad Abn Hambal - chronologically the last of the four imams and lived just after the first three generations of exemplary Muslims, thus confronting a slightly different situation from that faced by his three predecessors. This necessitated a fresh approach to the legal issues arising out of the situation of the rapidly expanding urban development and imperial government which had started to engulf much of the Muslim community. The book shows how Imam Ahmad through his incredible personal integrity and scrupulous adherence to sound tradition was able to chart a course through a story period in which he lived. His example provided his followers with the legal bases of what later
became the Hanbali madhab. The Hanbali Madhhab: Imam Ahmad ibn Hanbal studied under Imam Shafi'i, and consequently there are many similarities between the two madhhabs.

Imam Abu Abdullah Ahmed bin Mohammed bin Hambal (radi Allahu anhu) was born in Marw on the 20th of Rabi-ul-Awwal 164 A.H.
EARLY LIFE
His father, Sayyiduna Mohammed (radi Allahu anhu) was a warrior (Mujaahid) and lived in Basrah, Iraq. Imam Ahmed bin Hambal (radi Allahu anhu) was a very intelligent child, keenly interested in furthering his Islamic education. At the age of 16, he began studying Hadith literature. It is said that he learnt almost a million Ahadith by heart. He became a famous Jurist.

HIS TEACHERS
Some of his teachers were Imam Shaafa'ee, Sayyiduna Bishar bin Al Mufaddal, Sayyiduna Ismail bin Ulayyah, Sayyiduna Jarir bin Abdul Hamid and Sayyiduna Yahya bin Said (radi Allahu anhumul ajma'in).
The great compilers of Ahadith, Imam Bukhaari and Imam Muslim (radi Allahu anhuma), including his teacher, Imam Shaafa'ee (radi Allahu anhu), have also reported Hadith from him. Imam Shaafa'ee (radi Allahu anhu), in spite of being the most learned in his time, used to refer to Imam Ahmed bin Hambal (radi Allahu anhu) about certain Ahadith.

HIS PUPILS
Amongst his pupils, the most famous were Sayyiduna Abu Bakr Al Alhram, Sayyiduna Hambal bin Ishaaq and Sayyiduna Abul Qasim Al Baghwi (radi Allahu anhumul ajma'in).

HIS PIETY
Imam Ahmed bin Hambal (radi Allahu anhu) was a very pious scholar who devoted all his life in the Science of Ahadith and Fiqh. He refused to eat in anyone's house who held a Governmental post. Being extremely poor with no food to eat at times, he used to still refuse to accept charity saying that he had full faith in Almighty Allah.

HIS WORKS
The most famous among his books are: Kitaabul A'maal, Kitaabut Tafseer, Kitaabul Naasikh wal Mansookh, Kitaabul Zahid, Kitaabul Masaa'il, Kitaabul Fadaa'il and Kitaabul Mansiq.
His most famous book is his "MUSNAD", a kitab in which he collected about 50 000 to 70 000 Ahadith.

IMPRISONMENT
Imam Ahmed bin Hambal (radi Allahu anhu), in the later years of his life, was imprisoned and tortured by the ruthless rulers who went against him due to their un-Islamic beliefs and practises. Caliph Mutasim billah forced the Imam to accept the beliefs of the "Mu'tazalis" (a corrupt sect), but he refused, and was beaten to such a degree that his joints were dislocated. He was kept in heavy chains for 30 months in a prison in Baghdad. He still refused to accept the beliefs of the corrupt Mu'tazali Sect and was again beaten till he fell unconscious.

PASSES AWAY
On the 25th of Ramadaan in the year 221 A.H., Caliph Mutasim, in fear of the sin he committed, repented and set the Imam free. Imam Ahmed bin Hambal (radi Allahu anhu) forgave all the people except the Mutazalis. He passed away in the year 241 A.H.
four Imams Madhhab or Mazhab (مذهب) is an Arabic term that refers to an Islamic school of thought, or fiqh (religious jurisprudence). In the first 150 years of Islam, there were many such "schools" - in fact, several of the Sahābah, or contemporary "companions" of Muhammad, are credited with founding their own. The prominent Islamic jurisprudence schools of Damascus in Syria (often named Awza'iyya), Kufa and Basra in Iraq, and Medina in Arabia survived as the Maliki madhhab, while the other Iraqi schools were consolidated into the Hanafi madhhab. The Shafi'i, Hanbali, Zahiri and Jariri schools were established later, though the latter two schools eventually died out.
B. ESTABLISHED OF SCHOOL
The four mainline schools of Sunni jurisprudence today, named after their founders, are not generally seen as distinct sect, as there has been harmony for the most part among their various scholars throughout Islamic history.
C. Introduction To Islam In Contemporary India
The immediate provocation for this article comes from reports that 300 Muslim couples in Sultanpur have been asked to remarry because they attended a funeral led by a Maulana belonging to another sect. While such an attitude may seem holier-than-thou to some, it is of utmost importance to many others. This issue also provides a good opportunity to understand the differences between various sects of Muslims in India. Inspiration for this write-up also comes up from the callous habit of some media outlets and scholars to paint the entire Indian Muslim community with the same brush.
The concept of ummah (community) is central to Islamic beliefs but except during the life of Prophet Muhammad, the existence of one single ummah has been just an illusion. Just before the death of Prophet, there was a major schism in Islam that led to the formation of two groups, Sunnis and Shias. Over time, these major groups kept dividing and sub-dividing into other formations whereas new sects kept originating. Some have survived history, some have shaped it and some have faded into oblivion. There is a famous tradition related to Prophet that there will be 73 sects of Muslims with only one being safe from the fire. Many sects use this hadith (traditions related to Prophet) to highlight differences with other sects and insist why their sect is the only rightly guided one.
D. MAJOR STRAINS OF ISLAM IN INDIA

There are at least four major strains of contemporary Islam in India: Deobandi, Barelvi, Wahhabi (Ahl-e-Hadith/Salafi) and Shia. Both Deobandi and Barelvi sects derive their beliefs from the Hanafi school of jurisprudence but are at each other’s throat theologically and, at times, literally. Barelvis accuse Deobandis of being Wahhabis, meaning followers of Abdul Wahab (1703 – 1792), the 18th century cleric from Najd, whose campaign against the ‘corrupt’ emirs eventually led to the formation of current Saudi Arabia. His followers are called Wahhabis and usually this term is used interchangeably with the word Salafis. Ahl-e-Hadith, a group originating in South Asia, also follows a similar ideology.
The Barelvi accusation against Deobandis (of being Wahhabis) is only partially correct as Wahhabis don’t follow any of the four schools of jurisprudence in toto. However, Deobandi beliefs regarding the person of Prophet are much closer to Wahhabis. Deobandis strictly follow the Hanafi school and that explains their militant reluctance to do away with the practice of instant triple talaq which is not entirely an Islamic injunction but an interpretation reached by Imam Abu Hanifa. On their part, Deobandis accuse Barelvis of indulging in shirk (associating partners to Allah) by visiting dargahs, prostrating before graves and invoking favors from the dead.
The animosity between the two groups is legendary with Deobandis not being allowed to pray in Barelvi mosques and in some cases, vice versa. The hardcore among them don’t inter-marry and some Barelvi rulings go as far as to have the marriage of their followers declared null and void if they have had any relationship with a Deobandi. So much so that shaking hands with Deobandis is prohibited and if forced into a situation, the manner in which Barelvis shake hands with Deobandis is quite unusual and pretty hilarious.
Barelvis are characterized by their great reverence for Prophet Muhammad whom they put at a higher pedestal than a mere bashar (human). A lot of their opposition to the other sects arises from the fact that the other sects don’t share their idea of the person of Prophet. An oft-used pejorative by Barelvis against others is gustaakh-e-rasool (irreverence to the Prophet). Even though one would find a lot of educated Muslims following the Barelvi ideology, the majority of Barelvi followers are poor, illiterate Muslims. They go to dargahs (shrines) and tie threads for mannats (supplications). In recent years, Barelvis have lost some of their clout but they are still in majority. The corruption of the sajjada-nashins (caretakers) of these dargahs has also put off many Muslims.
The third major strain is Wahhabism. The history of Wahhabism in India is almost as old as it is in Saudi Arabia. It is usually traced back to Syed Ahmed Shaheed (1786 – 1831) who was a follower of Shah Abdul Aziz (1746 – 1823), son of Shah Waliullah (1703 – 1762). He was involved in a militant struggle against Sikhs in the current NWPF region of Pakistan with local Pashtun tribes as allies and was eventually killed. Even though Wahhabism originated in India almost at the same time as the in Saudi Arabia, it is amazing how limited influence it has had in India in and South Asia. Jamaat Ahl-e-Hadith can be considered as an organized form of Wahhabism in India.
The fourth major strain is Shiism and a lot of people are familiar with the differences between them and Sunnis. It is also relevant to contemporary discussions because of a large Shia population in India, increasing influence of Iran in geopolitics and the war in Iraq.
There are many other smaller strains of Islam in India like Qadianis (Ahmadis), Mahdavis, Ismailis, Bohras etc. but most of them either have limited influence or are generally considered on the fringes of mainstream Islam.