Imam Ahmad Ibn Hanbal (RH) (d. 241H) is one of the greatest scholars of Islamic history. He is the founder of the Hanbali school of thought and is widely known as 1 of the 4 most prominent Imams of Sunni Islam. More importantly though, Imam Ahmad (RH) is a shining example of steadfastness in faith during times of severe trials. He lived through the infamous Mihnat Khalaq al-Qur’an: a period when the ruling authorities (Abbasid Caliphate) tried to force the belief that the Qur’an was created, a clear deviation from the truth.

During this time, the majority of people, including judges, muftis, and even the caliph and his followers, sided with falsehood under pressure. Imam Ahmad (RH) stood alone, refusing to compromise on the truth, and his small group of followers remained steadfast with him.

This was the reality: Imam Ahmad Ibn Hanbal (RH) himself was the Jama’ah, together with his small band of loyal followers, while the so-called ‘majority’ had fallen into misguidance.

The Reality of Modern Sunni Islam

Sunni muslims today claim to be part of Ahlus Sunnah wal Jama’ah, often boasting of being a large, unified community. They proudly say that because they are the majority, they are upon the Haqq. However, these Non-Ahmadis choose to live in blissful ignorance as countless sects exist within Sunni Islam – all of whom constantly accuse one another of deviation and openly declare takfir.

Where is the unity in this? There is no single Imam guiding them with authority, no central leadership, and no consensus even on core issues of faith. The Qur’an itself makes clear that the majority is not a measure of truth [Quran 6:117], and Prophet (ﷺ) prophesied that in the latter days the majority would be misguided, not guided. So how can mere numbers be used as proof of being the Jama’ah? How can this be called Jama’ah?

Scholars Affirm: Imam Ahmad Ibn Hanbal Alone Was the Jama’ah

Both Imam Ad-Dhahabi (RH) and Ibn al-Qayyim (RH) explicitly affirm in the following statements that Imam Ahmad Ibn Hanbal (RH) and his small band of followers were the true Jama’ah. These statements by two of the most renowned scholars in Islamic history make it clear: the Jama’ah is not determined by the majority. Being part of the true Jama’ah does not mean being part of the largest group; it means following the truth, even if only a few remain steadfast.

Imam Ad-Dhahabi (RH) (d. 748H)

“All the people deviated during the time (Mihnat Khalaq al Qur’ãn) of Imam Ahmad Ibn Hanbal except for a small group, they were the Jammah, at that time the Judges, Muftis, the Caliph and his followers were all deviant and Imãm Ahmad alone was the Jamã’ah.”

_{[إعلام الموقعين عن رب العالمين, p. 389]}

Ibn Al-Qayyim (RH) (d. 751H)

“All the people went astray during the time of Aḥmad b. Ḥanbal, except for a few individuals; thus, they were the Jamāʿah (the main body of the Muslims), while the judges, the Muftīs, the Khalīfah, and his followers were the ones who deviated and Imām Aḥmad alone was the Jamāʿah.”

_{‏[ 4/399 معلومات للذين يكتبون نيابة عن رب العالمين]}

True Jama’ah as Explained by the Sahaba

Abdullah Ibn Mas’ūd رضي الله عنهما (d. 32 AH), one of the closest and most knowledgeable companions of the Holy Prophet ﷺ, repeatedly emphasized in various accounts that true Jama’ah is not determined by the majority:

Abdullah Ibn Mas’ūd رضي الله عنهما said:

“The Jamā’ah is (whatever agrees with) the Book and the Sunnah, even if you are alone.”

In another narration:

“The Jamā’ah is the people of the truth, even if you are alone.”

_{[al-Faqīh wa’l-Mutafaqqih, Dār Ibn al-Jawzī edition, p. 303]}

ʿAbdullāh ibn Masʿūd said,

“The Jamāʿah is whoever obeys Allāh, even if they are a single person.”

_{[Aitaqad Ahlus Sunnah Wal Jama’ah, p. 181]}

Ibn al-Qayyim reported: Abdullah Ibn Mas’ud, may Allah be pleased with him, said,

“The united community is that which adheres to the truth, even if you are alone.”

Nuaym ibn Hammad said,

“If the community becomes corrupted, you must adhere to its practice before it became corrupt. Even if you are alone, you by yourself would be the united community.”

_{[3/308 إعلام الموقعين عن رب العالمين]}

‘Amr ibn Maymun reported: Abdullah ibn Mas’ud, may Allah be pleased with him, said,

“Verily, the majority of groups have left the united community. The united community is only the one that conforms to the obedience of Allah, even if you are by yourself.”

_{[Sharḥ Uṣūl I’tiqād Ahl al-Sunnah wal-Jamā’ah 160]}

True Jama’ah in the Words of the Scholars

Ibn Al-Qayyim (RH) (d. 751H)

Ibn al-Qayyim (RH) is again on record saying that you can be upon the truth even if the entire ummah is against you or opposes you, therefore, you should not be fooled by the majority:

“Do not be deceived by the large number of this kind of people, for thousands upon thousands of them are not equal to one person of knowledge. And a single scholar is equal to the whole earth full of them. Know that consensus, proof, and the true majority is the scholar who possesses the truth—even if he is alone, even if the people of the whole world oppose him. […] Then I accompanied after him the most knowledgeable of people, ʿAbdullāh ibn Masʿūd, and I heard him say: “Hold fast to the community (al-jamāʿah), for indeed the Hand of Allah is with the community.” […] He said: “O ʿAmr ibn Maymūn, I used to think you were among the most knowledgeable people of this village. Do you know what the community (al-jamāʿah) is?” I said: “No.” He said: “The majority of people have in fact separated from the community. The community is whatever agrees with the truth—even if you are alone.” In another wording: He struck my thigh and said: “Woe to you! The majority of people have separated from the community, and the community is that which accords with obedience to Allah, the Mighty and Majestic.” And Nuʿaym ibn Ḥammād said: “If the community becomes corrupt, then hold to what the community was upon before they became corrupt—even if you are alone, for you are then the community.” Both al-Bayhaqī and others narrated this.“

_{‏[ p.396-398, معلومات للذين يكتبون نيابة عن رب العالمين]}

Muhammad Ibn Abd Al-Wahhab (RH) (d. 1206H)

Muhammad Ibn Abd al-Wahhab (RH) also stated will return to being “strange,” upheld only by a few. He particularly warned against relying on the large number of people or their consensus as a proof of truth, noting that such reasoning was used by the disbelievers of the past to reject the messengers:

[…] the Messenger of Allah ﷺ and his Companions described it before it occurred, warned people against it, and informed that none would adhere to the religion except one after another, and that Islam would become strange as it began. You have known that when ‘Amr ibn ‘Abasah asked the Messenger of Allah ﷺ in the early days of Islam: “Who is with you in this?” He said: “A free man and a slave,” meaning Abu Bakr and Bilal. So if Islam returns as it began, how ignorant is one who argues based on the multitude of people and their consensus, and similar arguments, when faced with doubts that are great in the eyes of their adherents but insignificant before Allah and those of knowledge among His creation, as Allah says: “Rather, they say like what the former peoples said” [Al-Mu’minun: 81]. I know of no argument you use except that Allah has mentioned in His Book that the disbelievers used it to deny the messengers, such as the consensus of people, obedience to the elite, and other such things.

_{[Al-Durar Al-Saniyyah, vol 1, pg. 41]}

Sunni Claims of Majority ≠ True Jama’ah

The above statements of scholars and Sahaba completely dismantles the claim made by many Sunnis today that “we are the majority, therefore we are the Jama’ah.” If size and numbers truly defined truth, then the corrupt Khilāfah of Imam Ahmad’s (RH) time, backed by scholars, judges, and the masses of the time, would have been the true Jama’ah. Yet history tells us the exact opposite: a single Imam and a handful of followers held the truth, while the majority was astray. Unfortunately, this is the sad reality – most reject the Imam of the age, only to recognize him when it is too late.

True Ahlus Sunnah Wal Jama’ah: The Ahmadiyya Muslim Community

The example of Imam Ahmad Ibn Hanbal (RH) shows that true Jama’ah can be small, rejected by most, and steadfastly loyal to the truth. This is exactly the reality of the Ahmadiyya Muslim Community today, founded by the Promised Messiah and Imam Mahdi, Mirza Ghulam Ahmad (AS) in 1889.

A single Imam, Mirza Masroor Ahmad (ABA) – 5th successor of Messiah and Mahdi, leads the Jama’ah today. Followers remain loyal to him, despite widespread opposition around the world. Ahmadis around the world adhere to the Qur’an and Sunnah, just as Imam Ahmad (RH) and his small group exemplified centuries ago during the time of a monarchial caliphate.

Hazrat Khalīfatul Masīh I, Maulānā Ḥakīm Maulwi Nūrudīn (RA ) states:

“In this age, there is no Ahlus-Sunnah wa’l-Jama’ah on the face of the earth except [for] the Aḥmadīyyah. The Jama’ah will only be the one with an Imām. If we were to line up our opponent Muslims in one row, would they be able to have one Imām? Absolutely Not! [However], yes, it is the unique characteristic of the Aḥmadīyyah Jama’ah that it has an Imām. Thus, at this time, except for Ahmadis no one [else] is from Ahlus-Sunnah wa’l-Jama’ah.“

_{[Al Hakam, Feb 21, 1910, pg. 3]}

In a forthcoming article, we will take a deeper look at how renowned scholars have defined Ahl al-Sunnah wa’l-Jamā‘ah — and demonstrate, with references from scholars and Jama‘at literature, how Jama‘at Al-Ahmadiyya uniquely fulfills this title.

Conclusion

• Imam Ahmad Ibn Hanbal (RH) and his small group of followers were the real Jama’ah, while the majority were in deviation.
• True Jama’ah is NOT determined by the majority. Sunni belief that majority equals Jama’ah has been refuted by both the Sahaba and Scholars.
• Sahaba and Scholars taught that true Jama’ah is defined by steadfastness to the truth, not numbers.
• The Ahmadiyya Muslim Community exemplifies the real Jama’ah today: faithfulness, loyalty, and guidance from a true Imam are what define Jama’ah, not size, popularity, or majority opinion.

Related Article(s)

Some ignorant claim that the following statement by Imam Ahmad bin Hanbal RH through the narration of Abdullah bin Ahmad is a fabrication attributed to him:

What a man claims as a consensus is a lie. Whoever claims consensus, he is lying.

[Masa’il-ul-Imam Ahmad bin Hanbal RH narrated by his son Abdullah bin Ahmad RH, pg. 438-439]

In this article, we will prove:

• This statement is corroborated by multiple other statements from Imam Ahmad RH
• It is confirmed and explained by numerous scholars of Sunni, specifically, Hanbali madhab

4 statements of Imam Ahmad

The claim of consensus has been mass-transmitted from Imam Ahmad RH, denying it and declaring a liar whoever claims it. While non Ahmadis doubt his narration which has been transmitted through his son, Abdullah, which has already been quoted in the introduction. There are three more narrations which corroborates his statement through his students: al-Marwazi, Abu al-Harith, and Abu Talib. The narrations in Arabic can be all found here.

Narration of al-Marwazi

Al-Marwazi narrated from him that he said: “How can it be permissible for a man to say: ‘They have reached consensus’, when you hear them saying: ‘They have reached consensus’, then accuse them of lying. However, if he said: ‘I do not know of anyone opposing it’, then it would be permissible.

Al-‘Udda 4/1060, Al-Tamheed 3/247, Al-Maswada 2/617, and I‘lam al-Muwaqqi‘in 2/247

Narration of Abu Talib

Abu Talib narrated from him his saying: “This is a lie. How does he know that people have reached consensus? Rather, he should say: ‘I do not know of any disagreement on it’, for that is better than his saying: ‘Consensus of the people.'”

Al-‘Udda 4/1060, Al-Tamheed 3/247, Al-Maswada 2/617, and I‘lam al-Muwaqqi‘in 2/247

Narration of Abu Al-Harith

Abu Al-Harith narrated from him his saying: “It is not proper for anyone to claim consensus, perhaps people have differed.”

Al-‘Udda 4/1060, Al-Tamheed 3/247, Al-Maswada 2/617, and I‘lam al-Muwaqqi‘in 2/247

Sunni Scholars Confirm Imam Ahmad’s Statement

There are numerous scholars who have affirmed that Imam Ahmad’s RH statement surrounding his statement on ijma:

SHAYKH UL-ISLAM IBN TAYMIYA (d. 728H)

Ibn Taymiyyah RH states Imam Ahmad RH was referring to the rejection of the claim of consensus after the companions or perhaps after the first three generations:

“Our Sheikh said: I said: What Ahmad rejects is the claim of consensus of the dissenters after the Companions, or after them and after the Successors, or after the three praiseworthy centuries. Hardly can any argument in his speech be found that relies on consensus after the era of the Successors or after the three centuries. Even though the younger Successors lived until the third century, his speech about the consensus of every era is only about the Successors. Then, this is from him a prohibition against claiming general verbal consensus, which is like silent consensus, or the consensus of the majority without knowledge of the dissenter.”

[al-Musawwada fi usul al-fiqh, pg. 316]

IBN AL-QAYYIM (d. 751H)

Ibn al-Qayyim RH affirms and agrees with the statement of Imam Ahmad RH, he further quotes three corroborating narrations which affirm Imam Ahmad RH rejected the claim of ijma. He also justifies Imam Ahmad’s RH view, stating claim of ijma is not definite and almost impossible to authenticate due to the vast geographic location of scholars, rendering the establishment of an Ijma virtually impossible.

“What the Book, the Sunnah, and the statements of the Companions indicate is more worthy, for it is something attainable and commanded. For a mujtahid to know what the Qur’an and Sunnah indicate is much easier for him than knowing the agreement of people in the east and west of the earth on a ruling. This, if not impossible, is the most difficult and arduous thing, except for what is among the necessities of Islam. So how can Allah and His Messenger refer us to what we cannot reach, while leaving the referral to His Book and the Sunnah of His Messenger by which He has guided us, made easy for us, and made an easy path for us to know them from nearby?

Then, what does he know? Perhaps people have differed and he does not know. Not knowing about a dispute is not knowledge of its non-existence. So how can he give precedence to lack of knowledge over the entire basis of knowledge? Then, how can it be permissible for him to abandon the known truth for a matter about which he has no knowledge, the utmost of which is that it is imagined, and the best of its states is that it is doubted with equal or preponderant doubt?…

…When this approach emerged, it led to contradicting the texts with the unknown consensus, opened the door to claiming it, and caused those ignorant muqallids who do not know about disagreements, when argued against with the Qur’an and Sunnah, to say: “This contradicts consensus.” This is what the imams of Islam denounced and condemned from every angle whoever committed it, and they denied whoever claimed it. Imam Ahmad said, as narrated by his son Abdullah: “Whoever claims consensus is lying…He said: “Whoever claims consensus is lying, perhaps people have differed. This is the claim of Bishr al-Marisi and al-Asamm, but he says: ‘We do not know if people differed’ or ‘It did not reach us’.”

And in al-Marwazi’s narration, he said: “How can it be permissible for a man to say: ‘They have reached consensus’? When you hear them saying: ‘They have reached consensus’, then accuse them of lying. If he said: ‘I do not know of anyone opposing’, then it would be permissible.”

And in the narration of Abu Talib, he said: “This is a lie. How does he know that people have reached consensus? Rather, [he should say]: ‘I do not know of any disagreement on it’, for that is better than his saying: ‘Consensus of the people.'”

And in the narration of Abu al-Harith: “It is not proper for anyone to claim consensus, perhaps people have differed”.”

[I’lam al-Muwaqi’in ‘an Rabb il-‘Alamin, vol 3, pg. 558-559]

IBN AL-QAYYIM (d. 751H)

Similarily in another quote in the same book, Ibn al-Qayyim explains Imam Ahmad rejected the notion of consensus being based on lack of knowledge of opposition. He emphasized the supremacy of authentic hadith and the statements of companions over claims of consensus. He explains this rejection was not about denying the existence of consensus in its essence for which it has been already explained previously Imam Ahmad RH accepts the consensus between companions.

“What Imam Ahmad Rejected Regarding Claim of Consensus

He did not give precedence to action, statement, opinion or analogy over an authentic hadith, nor the statement of a Companion, nor lack of knowledge of any opposition – which many people call consensus and give precedence over authentic hadith. Ahmad rejected and belied whoever claimed this consensus, and did not allow giving it precedence over the established hadith. Similarly, al-Shafi’i – also – stated in his new treatise that what has no known opposition cannot be called consensus. His words are: “What has no known opposition is not consensus”.

And Abdullah bin Ahmad bin Hanbal said: I heard my father say: “Whatever a man claims consensus on – this is a lie. Whoever claims consensus is lying, perhaps people have differed. What does he know? It did not reach him? So let him say: ‘We do not know if people differed.’ This is the claim of Bishr al-Marisi and al-Asamm, but he says: ‘We do not know if people differed, or it did not reach me.’ This is his wording.”

The texts of the Messenger of Allah ﷺ are too lofty in the view of Imam Ahmad – and the rest of the hadith imams – for them to give precedence over them to what is imagined to be consensus, the premise of which is lack of knowledge of opposition. If this were permissible, it would render the texts inoperative, and allow anyone who does not know of opposition regarding a ruling to give precedence to his ignorance of opposition over the texts. This is what Imam Ahmad and al-Shafi’i rejected regarding the claim of consensus, not what some people think is denying its existence..”

[I’lam al-Muwaqi’in ‘an Rabb il-‘Alamin, vol 3, pg. 53-54]

Sunni websites confirm Imam Ahmad’s statement

Sunni Salafi website Islamweb.net has done tawil of Imam Ahmad’s statement regarding ijma, showing that Imam Ahmad’s RH statement is acknowledged amongst Salafis. This can be found both in the Arabic and English pages of Islamweb.net.

What has caused some people to have made such claims may be that Imaam Ahmad famously said, “Whoever claims Ijmaaʻ is a liar.” Scholars have explained the intended meaning of that statement and underlined that Imaam Ahmad did not mean to negate the authoritativeness of Ijmaaʻ by this statement.

Related Article(s)