The Rank of Maalik Among the Muhadith-thuun

The Rank of Maalik Among the Muhadith-thuun

The Muwatta is the earliest written source book of Salafii behavior and its best indicator.  It is not a book of analogy or legal theory, but rather it is a book of behavior and action.  Imaam Maalik saw the ʿAmal of Madinah as the foremost behavior for the Muslim ummah.  This why he found it necessary it to codify this behavior in the Muwatta.

The Muwatta of Imaam Maalik  can be defined as both a book of hadiths and a book of ʿAmal – the ʿAmal of Madinah.  In the Muwatta 1,720 hadiths can be found.  Out of this number, 600 hadiths are musnad that is to say traceable directly back to the Prophet صلى الله عليه وسلم without interruption.   222 of the hadiths found in the Muwatta are al-mawquf – those ending with the Prophet’s Companion’s and 285 of the hadiths are sayings of the Tabi’uun – the successors of the Companions.  Thus, out of the 1,720 hadiths found in the Muwatta, 822 Ḥadith come from the Prophet صلى الله عليه وسلم  while 898 are derived from others.

The ‘Amal found in the Muwatta is based on the fundamental principles laid down by the Prophet صلى الله عليه وسلم, as well as authoritative pronouncements of the Khalaafah Rashiiduun and other companions charged with that responsibility, legal opinions and juristic statements of the fuquhaa, verdicts passed down by the Qaadis, and decisions of the past people of authority from the city of Madinah and those who were its current scholars.

In his book Sihhatu Usuuli Ahli-l-Madinah Ibn Taymiyyah has devoted a whole section to the rank of Imaam Maalik  among the muhadith-thuun as well as the position of the Muwatta as a source of the Ḥadith and Sunnah it is quoted in full as follows:

إذا تبين ذلك فلا ريب عند أحد أنّ  مالك رضي  الله عن اقوم الناس بمذهب أهل المدينة رواية و رأيا فإنه لم  يكن في  عصره و لا بعده اقوم بذلك منه كان له من المكانة عند أهل الاسلام الخاص منهم والعام ما لايخفي  على من له بالعلم أدنى المام و قد جمع الحافظ أبو بكر الخطيب  اخبار الرواة عن مالك فبلغوا ألفا و سبعمائة أو نحوها و هؤلا الذين اتصل إلى الخطيب حديثهم بعد قريب من ثلاثمائة سنة فكيف بمن انقطعت اخبارهم أو لمم  يتصل إليه خبرهم فإن الخطيب توفي  سنة اثنتين و ستين و اربعمائة عصره عصر ابن عبد البر و البيهقي  و القاضي  أبي  يعلى  و امثال هؤلاء واحد و مالك توفي  سنة تسع و سبعين و مائة أبو حنيفة سنة خمسين و مائة و توفي  الشافعي  سنة اربع و مائتين و توفي  أحمد بن  حنبل أحدى و اربعين و مائتين

“It is absolutely clear and no one has any doubt that Maalik  was the strongest of the people of the madh-hab of the people of Madinah in respect of both transmission and opinion.  There was no one in his time nor after him who was stronger in those things than him.  Among the people of Islam, both the elite and the common, he has a position which is not hidden from anyone who has the least inspiration of knowledge.  Abu Bakr al-Khatiib has compiled the reports of the transmitters about Maalik  and they reached about 1700.  They are only those whose hadiths reached al-Khatiib after about 300 years, so how about those whose reports were cut off or whose reports did not reach him?  Al-Khatiib died in 462 and he  was contemporary with Ibn ‘ʿAbdu-l-Barr, al-Bayhaqii, Qaadi Abu Ya’laa and others like that, while Maalik   in 179 and Abu Haniifah  died in 150 and Ash-Shaafiʿii  died in 204 and Ahmad Ibn Hanbal  died in 241.

و لهذا قال الشافعي   ما تحت أديم السماء كتاب اكثر صوابا بعد كتاب الله من موطأ مالك و هو كما قال الشافعي   و هذا لا  يعارض ما عليه أئمة الاسلام من أنه ليس بعد القرآن كتاب اصح من صحيح البخاري  و مسلم مع الائمة على أن البخاري أن اصح من مسلم و من رجح مسلما فإنه رجحه بجمعه الفاط الحديث في  مكان واحد فإن ذلك ايسر على من  يريد جمع الفاظ الحديث و أما من زعم أن الاحاديث التي  انفرد بها مسلم أو الرجال الذين انفرد بهم اصح من الاحاديث التي  انفرد بها البخاري  و من الرجال الذين انفرد بهم فهذا  غلط لايشك فيه عالم كما لا  يشك أحد ان  البخاري  اعلم من مسلم بالحديث و العلل و التاريخ و إنه افقه منه إذ البخاري  و أبو داوود أفقه أهل الصحيح و السنن المشهورة و إن كان  قد  يتفق لبعض ما انفرد به مسلم أن  يرجح على بعض ما انفرد به البخاري  فهذا قليل و الغالب بخلاف ذلك فإن الذي  اتفق عليه أهل العلم أنه  ليس بعد القرآن كتاب اصح من كناب البخاري  و المسلم

And for this reason, Ash-Shaafiʿii  said:  ‘There is no book under the surface of heaven more correct after the Book of Allah than the Muwatta’ of Maalik’, and it is just as Ash-Shaafiʿii  said.  This is not in contradiction to what the Imaams of Islam said about there not being after the Qur’an any book sounder than Sahiihi-l-Bukhaarii and Muslim.  According to the Imaams al-Bukhaarii is sounder than Muslim.  Whoever prefers Muslim, prefers him because he place all the versions of each of the Ḥadith together in one place.  That is easier for someone who wants to collect all the versions of the hadith.  As for people who claim that the hadiths which are found in Muslim solely, or the men (from whom he took hadith) solely are sounder than the hadiths which are found solely in al-Bukhaarii or the men (whom he took hadith) solely, this is an error about which no scholar has any doubt, just as no one has any doubts that al-Bukhaarii had more knowledge than Muslim about the hadiths and the defects and the history (of them), and that he knew more fiqh than him.  Al-Bukhaarii and Abu Dawud knew the most fiqh of all of the people of the Sahiihs and famous Sunan.  If it does occur that something found in Muslim exclusively  is preferred to something found in al-Bukhaarii exclusively, this is rare. The majority of cases is contrary to that.  That upon which the people of knowledge agree is that after the Qur’an there is no book sounder than the book of al-Bukhaarii and (the book of) Muslim.”

انما كان هذان الكتابان كذلك لأنه جرد فيهما الحديث الصحيح المسند و لم  يكن القصد بتصنيفهما ذكر آثار الصحابة و التابعين و لا سائر الحديث من الحسن و المرسل و شبه ذلك و لا ريب أن ما جرد فيه الحديث الصحيح المسند عن الرسول الله صلى عليه و سلّم فهو اصح الكتاب لأنه  أصح منقولاً  عن المعصوم من الكتب المصنفة

These two books are looked upon in that manner because the hadiths of sound isnad have been compiled in both of them.  The intent in compiling these two (books) was not to mention the traditions of the Companions and the Tabiʿuun nor even all of the hadiths which are good and the mursal hadiths and what is similar to that. There is no doubt that what has been compiled in it (the Sahiih) are the Ḥadith of sound  isnad from the Messenger of Allah صلى الله عليه وسلم. And so it is the soundest book because it is the soundest transmission from among the impeccable books which have been written.

و أما الموطأ و نحوه فإنه صنف على طريقة العلماء المصنفين إذ ذاك فإن الناس على عهد رسول الله صلى علىه و سلم كانوا  يكتبون القرآن و  كان النبي  صلى الله عليه وسلم قد نهاهم أن  يكتبوا عنه  غير القرآن و قال من كتب عني  شيئا  غير القرآن فليمحه ثم نسخ ذلك عند جمهور العلماء حيث أذن في  الكتابة لعبد  الله بن عمرو و قال اكتبوا لأبي  شاه و كتب لعمر بن حزم كتابا قالوا و كان النهي  أولاً  خوفًا من اشتباه القرآن بغيره ثم أذن لما أمن ذلك فكان الناس  يكتبون من حديث رسول الله ما  يكتبون و كتبوا أيضا  غيره

As for the Muwatta’ and books like it, they were written in the manner of the scholars who wrote at that time.  The people in the time of the Messenger of Allah صلى الله عليه وسلم, people used to write down the Qur’an. The Prophet صلى الله عليه وسلم had forbidden them to write down anything other than the Qur’an from him.  He صلى الله عليه وسلم said, ‘Anyone who has written down anything except the Qur’an should destroy it.’  Then he صلى الله عليه وسلم abrogated that according to the majority of the ʿulamaa’ wherein he صلى الله عليه وسلم gave permission for writing to ʿAbdullaah Ibn ʿAmr.  He صلى الله عليه وسلم said to Abi  Shah اُكْتُبُواْ ‘write (meaning all of you).’  He wrote a document for ʿAmr ibn Hazm.  They (The ʿulamaa’) said that the original prohibition was for fear of making the Qur’an like something else. Then he صلى الله عليه وسلم gave permission when that matter was secure.  Then the people used to write from what they wrote of the hadiths of the Messenger of Allah صلى الله عليه وسلم, and they also wrote down other things.

و لم  يكونوا  يصنفون ذلك في  كتب مصنفة إلى زمن تابع التابعين فصنف العلم فأول من صنف ابن جريح شىئًا في  التفسير و شيئًا في  الاموات و  صنف سعيد ابن أبي  عروبة و حماد بن سلمة و معمر و امثال هؤلاء  يصنفون ما في  الباب عن النبي  صلى عليه و سلّم والصحابة و التابعين و هذه  هي  كانت كتب الفقه و العلم و الأصول و الفروع بعد القرآن فصنف مالك الموطأ على هذه الطريقة و صنف بعد عبد الله بن المبارك و عبد الله و بن وهب و وكيع بن الجراح و عبد الرحمان بن مهدي  و عبدالرزاق و سعيد بن منصور و  غير هؤلاء فهذه الكتب التي  كانوا  يعدونها في  ذلك الزمان هي  التي  اشار إليها الشافعي   فقال ليس بعد القرآن كتاب اكثر صوابا من موطأ مالك فإن حديثه اصح من حديث نظرائه

They did not write that (hadiths etc.) in books which were written until the time of the Tabiʿu-t-Tabiʿiin.  Then knowledge became written. Ibn Jurayh was the first to write something about tafsiir and something about death.  Saʿiid ibn Abii ʿUruubah, Hammaad ibn Salamah, Maʿmar and men like these wrote what is found concerning the subject of the Prophet صلى الله عليه وسلم, the Companions and the Tabiʿuun.  These are the books of الفقه (Islamic Law), العلم (knowledge), الأصول (roots) and الفروع (branches) of the Diin after the Qur’an.  Maalik  wrote the Muwatta’ in this manner.  He wrote after ʿAbdullaah ibn al-Mubaarak, ʿAbdullaah ibn Wahb, Wukay’ ibn al-Jarrah, ʿAbdu-r-Rahmaan ibn Mahdi, ʿAbdu-r-Razzaaq, Said ibn Mansuur and others.  These books which were being considered in that time were those which Ash-Shaafiʿii   indicated when he said, ‘There is no book after the Qur’an more correct than the Muwatta’ of Maalik.  His hadiths are sounder that the hadiths of those men who were of an equal rank in knowledge.’

كذلك إمام أحمد لما سئل عن حديث مالك و رأيه و حديث  غيره و رأيهم رجح حديث مالك و ررأيه على حديث أولئك و رأيهم و هذا  يصدق الحديث الذي  رواه الترمذي  و  غيره عن النبي صلى الله عليه وسلم أنه قال  يوشك أن  يضرب الناس اكباد الإبل في  طلب العلم فلا  يجدون عالماً  اعلم من عالم المدينة فقد روى عن  غير واحد كابن جريح و ابن عيينة و  غيرهما إنهم قالوا هو مالك

It was like that when Imaam Ahmad  was asked about the Ḥadith and opinion of Maalik  and the Ḥadith and opinion of others.  He preferred the Ḥadith and opinion of Maalik  over the Ḥadith and opinion of those people.  This confirms the Ḥadith which at-Tirmidhii and others related from the Prophet صلى الله عليه وسلم: “A time is quickly approaching when the people will beat the livers of their camels (that is to say drive their camels) in search of knowledge and they will not find an ʿaalim (scholar) more knowledgeable than the ʿaalim of Madinah.”  It has been related by more than one transmitter like Ibn Jurayh, Ibn ʿUyayna and others all of whom said that it is Maalik.

الذين نازعوا في  هذا لهم مأخذان أحدهما الطعن في  الحديث فزعم بعضهم أن فيه انقطاعا و الثاني  انه اراد  غير مالك كالعمرى الزاهد و نحوه  فيقال ما دل عليه الحديث و إنه مالك أمر متقرر لمن كان موجودًا و بالتواتر لمن كان  غائبًا فإنه لا ريب أنه لم  يكن في  عصر مالك أحد ضرب إليه الناس اكباد الإبل اكثر من مالك و هذا  يقرر بوجهين أحدهما  يطلب تقديمه على مثل الثوري  و الأوزاعي  و الليث و أبي  حنيفة و هذا  في  نزاع و لا حاجة إليه في  هذا المقام والثاني  أن  يقال إن مالكا تأخر موته عن هؤلاء كلهم فإنه توفي  سنة تسع و سبعين و مائة و هؤلاء كلهم ماتوا قبل ذلك فمعلوم أنه بعد موت هؤلاء لم  يكن في  الأمة اعلم من مالك في  ذلك العصر و هذا لا  ينازع فيه أحد من المسلمين و لا رحل  إلى مالك لا قبله و لا بعده رحل إلىه من المشرق والمعرب و رحل إليه الناس على اختلاف طبقاتهم من العلماء و الزهاد و الملوك و العامة  و ان انتشرًا موطأ في  الأرض حتى لا  يعرف ذلك العصر كتاب بعد القرآن كان اكثر انتشارًا من الموطأ

Those who challenge this view have two approaches to the (hadith).  One is to dispute the Ḥadith with some of them alleging that there is an interruption in them (that is to say they are not complete), while others maintain that it is someone other than Maalik  who is meant like al-ʿUmarii az-Zaahid and people like him.  It is said that what the Ḥadith demonstrates is the fact that it is Maalik  (who is meant) which is a confirmed matter for all who were present then, and by multiple transmission (tawatir) for all who were not there.  There is no doubt that there was no one in the time of Maalik  to whom people drove their camels more than Maalik.  This is confirmed in two ways.  The first way is by establishing his precedence over people like ath-Thawrii, al-Awzaa’ii, al-Layth, and Abu Haniifah .  While there is dispute about this, there is no need to raise it at this point.  The second confirmation is that it is said that Maalik  died after all them (those who are mentioned above).  He died in 179 and all of them died before that.  So it is known that after the death of those men.

There was no one in the community with more knowledge than Maalik  at that time.  None of the Muslims disputes this.  No one travelled to any ʿulamaa’ of Madinah as the amount of people who travelled to Maalik ,not before him or after him.

They travelled to him from the east and from the west, and people of different levels travelled to him.  They were from among the scholars, the ascetics,  the kings and the common people.  His Muwatta’ spread throughout the land until there was no book known at that time after the Qur’an to have a greater dissemination than the Muwatta’.

أخد الموطأ عنه أهل الحجاز و الشام والعراق واصغر من أخذ عنه الشافعي  ومحمد بن الحسن و امثالهما وكان محمد بن الحسن إذا حدث بالعراق  عن مالك والحجاز بين تمتلئ داره و إذا وإذا حدث عن أهل العراق  يقل الناس لعلمهم بأن علم مالك وأهل المدينة اصح واثبت

The people of the Hijaaz, Syria and Iraaq took the Muwatta’ from him.  The youngest of those who took it from him were Ash-Shaafiʿii , Muhammad ibn al-Hasan and those who were similar to them.  When Muhammad ibn al-Hasan used to related something from Maalik  in Iraaq and the Hijaaz, his house was full, but when he related from the people of Iraaq few people came since they knew that the knowledge of Maalik  and the people of Madinah was sounder and firmer.

وأجل من أخذ الشافعي  العلم إثنان مالك وابن عيينة و معلوم عند كل أحد أن مالكًا أجل من ابن عيينة حتى أنه كان  يقول إني  ومالكا كما قال القائل وابن اللبون إذا ما لز في  قرن لم  يستطع صولة البزل القناعيس

The two people from whom Ash-Shaafiʿii  took the major portion of his knowledge were Maalik  and Ibn ʿUyayna.  It is known by everyone that Maalik  was greater (in knowledge) than Ibn ʿUyayna so that he (ash-Shaafi’ii) used to say, “Maalik  and I are as the sayer aid:

‘The short horned suckling cannot attack and puncture the (more powerful) nine year old.’ ”

ومن زعم أن الذي  ضربت إليه اكباد الإبل في  طلب العلم هو العمري  الزاهد مع كونه كان رجلا صالحا زاهدا   آمرا بالمعروبف ناهيًا عن المنكر لم  يعرف أن الناس احتاجو ا إلى شيء من علمه   و لا رحلوا إليه فيه و كان أذا اراد أمرًا  يستشير مالكًا و  يستفتيه كما نقل إنه استشاره لما كتب إليه من العراق أن  يتولى الخلافة فقال حتى اشاور مالكا فلما استشار اشار عليه أن لا  يدخل في  ذلك و أخبره أن هذا لا  يتركه ولد العباس حتى تراق فيه دماء كثيرة و ذكره له ما ذكره عمر بن عبد العزيز لما قبل له ولّ  القاسم بن محمدا إن بني  أمية لا  يدعون  هدا الأمر حتى تراق فيه دماء كثيرة

As for those who claim that the one to whom the camels livers were beaten in search of knowledge was al-ʿUmarii az-Zaahid – though he was an ascetic righteous man who commanded the right and forbade the wrong – it is not known that people were in need of any of his knowledge or travelled to him for it.  When he himself wanted to know something he would consult Maalik  and ask for his fatwaa concerning it, like what has been transmitted in that he (al-ʿUmari) consulted him (Maalik) when he wrote to him from Iraaq about them assuming the khalifate there.  He said, “Not until I consult Maalik .”  When he consulted him, he (Maalik) advised him that he (al-ʿUmari) should not involve himself in the matter and informed him that the descendants of al-ʿAbbas would not give it up without a lot of blood being spilled over it.  He mentioned to him what ʿUmar ibn ʿAbdu’l-ʿAziz had mentioned when he was told, ‘Appoint al-Qaasim ibn Muhammad.’  He said, ‘The Banu ʿUmayyah will not give up this command until a lot of blood is spilled over it.’

وهذه علوم التفسير والحديث والفتيا وغيرها من العلوم لم  يعلم أن الناس اخذوا عن العمري  الزاهد منها ما  يدكر فكيف  يقرن هذا بمالك في  العلم و رحلة الناس إليه

As for the knowledge of tafsiir and Ḥadith and fatwaas, and other kinds of knowledge, it is not known that people took any of fore-mentioned (kinds of knowledge) from al-ʿUmari az-Zaahid, so how can he be compared to Maalik  with respect to knowledge and the people travelling to him for it?

ثم هذه كتب الصحيح التي  أجل ما فبها كتاب البخاري  أول ما  يستفتح الباب بحديث مالك وإن كان في  الباب شيء من حديث مالك لا  يقدم على حديث  غيره و نحن نعلم أن الناس ضربوا اكباد الأبل في  طلب العلم فلم  يجدوا عالما اعلم من مالك في وقته

Then even in the books of Sahiih collections of which the book of al-Bukhaarii is the most important, the first Ḥadith with which he begins the chapter is the Ḥadith of Maalik , and if there is any Ḥadith of Maalik   on the subject, he does not put other Ḥadith ahead of it.  We know that people beat the livers of their camels to search for knowledge and did not find any man of knowledge with more knowledge than Maalik  in his time.

والناس كلهم مع مالك وأهل المدينة إما موافق وإما منازع فالموافق لهم عضد ونصير والمنازع لهم معظم لهم مبجّل لهم عارف بمقدارهم وما تجد من  يستخفّ  باقوالهم ومذاهبهم إلاّ  من ليس معدودًامن أئمة العلم وذلك لعلمهم أن مالكا هو قائم بمذهب أهل المدينة وهو اظهر عند الخاصة والعامة من رجحان مذهب أهل المدينة على شائر الامصار .

As for all of the other people with respect to Maalik and the people of Madinah, either they agreed with them or disagreed with them.   Whoever agreed with them was a helper and a supporter, and whoever disagreed with them still respected them and regarded them with high esteem while acknowledging their worth.  You will not find anyone who disrespects or gives little value to their words and their madhaahib except for someone who is not counted among the leaders of knowledge.  That is because they know that Maalik  is the chief proponent of the madh-hab of the people of Madinah.  The superiority in importance and influence of the madh-hab of the people of Madinah over the rest of cities is clear.

فإن موطأه مشحون إما بحديث أهل المدينة و إما بما اجتمع عليه أهل المدينة إما قديمًا وإما حديثًا وإما مسألة تنازع فيها أهل المدينة  وغيرهم ويختار فيها قولاً  ويقول هدا احسن ما سمعت فأما بآثار معروفة عند علماء المدينة

His Muwatta is filled either with the Ḥadith of the people of Madinah or with that which the people of Madinah agreed upon both old or new.  As for those matters about which the people of Madinah and others differed, he had a favorite statement concerning them.  He would say, “This is the best of what I have heard,” and so it was by traditions well-known to the ʿulamaa’ of Madinah.

و لسنا ننكر أن من الناس من انكر على مالك مخالفته أولا لاحديثهم في  بعض المسائل كما  يذكر عن عبد العزبز الدراوردي  إنه قال له في  مسألة تقدير المهر بنصاب السرقة تعرقة  يا أبا عبد الله أي  صرت فيها إلى قول أهل العرلق الذين  يقدرون اقل المهر  يناصب السرقة لكن النصاب  عند أبي  حنيفة و اصحابه عشرة دراهم و أما مالك و الشافعي  و أحمد فالنصاب عندهم ثلاثة دراهم أو ربع دينار كما جاءت بذلك الاحاديث الصحاح

We do not deny that among the people who contend with Maalik ,  differing with him first, about some questions like the ones which are mentioned that came from ʿAbdu-l-ʿAziiz ad-Daraawardii.  He said to him regarding the question of the amount of the bride-price being determined by the minimum for theft, ‘You already know, Oh Abu ʿAbdullaah!.’  That is to say, you have already taken the position of the people of Iraaq who have determined that the minimum of the bride-price as the minimum amount of theft, but the minimum with Abu Haniifah  and his companions is ten dirhams, and with Maalik , Ash-Shaafiʿii , and Ibn Hanbal , the minimum is three dirhams or a quarter of a dinaar, as has come in sound hadiths.

فيقال أولا إن مثل هذه الحكاية تدل علي  ضعف اقاويل أهل العراق عند أهل المدينة و إنهم كانوا  يكرهون الرجل أن  يوافقهم و هذا مشهور عندهم  يعيبون الرجل بذلك كما قال إبن عمر لما استفتاه عن دم البعوض و كما قال ابن المسيب لربيعة لما سأله عقل اصابع المرأة

It is said first of all that stories like these show the weakness of the positions of the people of Iraaq in the view of the people of Madinah, and that they used to dislike the man that agreed with them [the Iraaqis].  This is famous among them – that they would censure a man for that, like what Ibn ʿUmar said when he was asked to give a fatwaa concerning the blood of gnats and like what Ibn-al-Musayyab’s said to Rabiiʿah when he asked him about the blood money for a woman’s fingers.

وأما الثاني  فمثل هذا في  قول مالك قليل جدًا و ما من عالم إلاّ  و له ما  يرد عليه وما احس ما قال إبن خويزمنداد في  مسألة بيع كنب الرأي  والإجارة عليها لا فرق عندنا بين رأى صاحبنا مالك وغيره في  هدا الحكم لكنه اقل خطأ من  غيره

Secondly something like this in the speech of Maalik is very rare.  There is no scholar who does not have something which can be refuted.  How excellent is what Ibn Khuwayzmindad said about the question of selling books of opinion and taking a payment for it.  ‘We believe that there is no difference between the opinion of our companion Maalik  and others in this principle, but he was less subject to error than other people.’

وأما الحديث فاكثره نجد مالكا قد قال به في  إحدى الروايتين و إنما تركه طائفة من اصحابه كمسألة رفع اليدين عند الركوع و الرفع منه و  أهل المدينة رووا عن مالك الرفع موافقا للحديث الصحيح الذي  رواه لكن إبن القاسم ونحوه من البصريين هم الذين قالوا برواية الأولى و معلوم أن مدونة أبن القاسم أصلها مسائل أسد بن الفرات التي  فرعها أهل العراق ثم سأله عنها أسد ابن القاسم فاجابه بالنقل عن مالك و تارة  بالقياس على قوله ثم أصلها في  رواية سحنون فلهذا  يقع في  كلام ابن القاسم طائفة من الميل إلي  اقوال أهل العراق و أن لم  يكن ذلك من أصول أهل المدينة

As for the hadith, the majority which we find from Maalik  have been reported by him through one of two transmissions, even though some of it was abandoned by his companions, like the question of lifting the hands going into rukuu’ and when rising up from it.  The people of Madinah related from Maalik  that the raising of them is in accordance with the sound Ḥadith which he related, but Ibn al-Qaasim and other Basrans reported the former transmission.  It is known that the main reason for the writing of the Mudawwana of Ibn al-Qaasim was the questions of Asad ibn al-Furaat which he received from the People of Iraaq.  Then Asad asked Ibn al-Qaasim about them and he replied to him either with a direct transmission from Maalik or sometimes with his own words.  Then the source of its transmission was Sahnuun. This is why the words of Ibn al-Qaasim contain an inclination towards the words of the people of Iraaq, even if that is not from the fundamental principles of the people of Madinah.”

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Published in: on August 16, 2010 at 16:36  Leave a Comment  

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