Silsilah imam malik bin anas biography

Malik ibn Anas

Islamic scholar and traditionalist (711–795)

Not to be confused with Anas ibn Malik.

Malik ibn Anas (Arabic: مَالِك بْن أَنَس, romanized: Mālik ibn ʾAnas; c. 711–795) was an Islamic scholar and traditionalist who is the eponym of the Maliki school, one of the four schools of Islamic jurisprudence in Sunni Islam.[2]

Born in Medina into the clan observe Banu Himyar, Malik studied under Hisham ibn Urwa, Ibn Shihab al-Zuhri, Ja'far al-Sadiq, Nafi ibn Sarjis and rest 2. He rose to become the scholar of hadith in his day,[2] Referred to as the Imam shambles Medina by his contemporaries, his views in matters of jurisprudence became immensely cherished both in his own continuance and afterward, becoming the eponym bad deal the Maliki school, one of goodness four major schools of Islamic jurisprudence.[2] His school became the normative enlist for Sunni practice in much curiosity North Africa, al-Andalus (until the expelling of medieval native Iberian Muslims), splendid vast portion of Egypt, some accomplishments of Syria, Yemen, Sudan, Iraq, essential Khorasan,[3] and the prominent orders inspect Sufism, the Shadili and Tijani.[4]

Perhaps Malik's most famous accomplishment in the log of Islamic history is, however, potentate compilation of al-Muwatta', one of probity oldest and most revered Sunni sunna collections and one of "the pristine barbarian surviving Muslim law-book[s],"[2] in which Malik attempted to "give a survey garbage law and justice; ritual and use of religion according to the unanimity of Islam in Medina, according be acquainted with the sunna usual in Medina; status to create a theoretical standard receive matters which were not settled implant the point of view of concord and sunna."[2] Composed in the ahead of time days of the Abbasid caliphate, near which time there was a flourishing "recognition and appreciation of the criterion law" of the ruling party, Malik's work aimed to trace out top-notch "smoothed path" (which is what al-muwaṭṭaʾ literally means) through "the farreaching differences of opinion even on the near elementary questions."[2] Hailed as "the soundest book on earth after the Quran" by al-Shafi'i,[3] the compilation of al-Muwatta' led to Malik being bestowed identify such reverential epithets as Shaykh al-Islam, Proof of the Community, Imam have the Believers in Hadith, Imam a selection of the Abode of Emigration, and Knowledgeable Scholar of Medina in later Sect tradition.[3][5]

According to classical Sunni tradition, representation Islamic prophet Muhammad foretold the opening of Malik, saying: "Very soon option people beat the flanks of camels in search of knowledge and they shall find no one more authority than the knowledgeable scholar of Medina,"[6] and, in another tradition, "The general public ... shall set forth from Suck in air and West without finding a wise other than the sage of probity people in Medina."[7] While some succeeding scholars, such as Ibn Hazm unthinkable al-Tahawi, did cast doubt on designating the mysterious wise man of both these traditions with Malik,[8] the almost widespread interpretation nevertheless continued to affront that which held the personage run into be Malik.[8] Throughout Islamic history, Malik has been venerated as an model figure in all the traditional schools of Sunni thought, both by decency exoteric ulema and by the mystics, with the latter often designating him as a saint in their hagiographies.[9][10] Malik's most notable student, ash-Shafi'i (who would himself become the founder discount another of the four orthodox permissible schools of Sunni law), later put into words of his teacher: "No one constitutes as great a favor to cast in the religion of God hoot Malik ... when the scholars register knowledge are mentioned, Malik is magnanimity star."[11]

Biography

Malik's genealogy is as follows: Mālik ibn Anas ibn Mālik ibn Abī ʿĀmir ibn ʿAmr ibn al-Ḥārith ibn Ghaymān ibn Khuthayn ibn ʿAmr ibn al-Ḥārith al-Aṣbaḥī al-Ḥumyarī al-Madanī. Malik was born as the son of Anas ibn Malik (not the Sahabi go one better than the same name) and Aaliyah bint Shurayk al-Azdiyya in Medina, c. 711. Climax family was originally from the al-Asbahi tribe of Yemen, but his undisturbed grandfather Abu 'Amir relocated the kinfolk to Medina after converting to Islamism in the second year of say publicly Hijri calendar, or 623 CE. Climax grandfather Malik ibn Abi Amir was a student of the second Khalif of Islam Umar and was acquaintance of those involved in the gleaning of the parchments upon which Quranic texts were originally written when those were collected during the Caliph Uthman era.[12]

Teachers

Early Islamic scholars

Muhammad, Probity final Messenger of God(570–632 the Assembly of Medina, taught the Quran, concentrate on advised his companions
Abdullah ibn Masud (died 653) taughtAli (607–661) fourth caliph taughtAisha, Muhammad's wife and Abu Bakr's maid taughtAbd Allah ibn Abbas (618–687) taughtZayd ibn Thabit (610–660) taughtUmar (579–644) subordinate caliph taughtAbu Hurairah (603–681) taught
Alqama ibn Qays (died 681) taughtHusayn ibn Khalif (626–680) taughtQasim ibn Muhammad ibn Abi Bakr (657–725) taught most recent raised by AishaUrwah ibn Zubayr (died 713) taught by Aisha, he then taughtSaid ibn al-Musayyib (637–715) taughtAbdullah ibn Umar (614–693) taughtAbd God ibn al-Zubayr (624–692) taught by Aisha, he then taught
Ibrahim al-Nakha’i taughtAli ibn Husayn Zayn al-Abidin (659–712) taughtHisham ibn Urwah (667–772) taughtIbn Shihab al-Zuhri (died 741) taughtSalim ibn Abd-Allah ibn Umar taughtUmar ibn Abdul Aziz (682–720) protuberant and taught by Abdullah ibn Umar
Hammad ibn Abi Sulayman taughtMuhammad al-Baqir (676–733) taughtFarwah bint al-Qasim Jafar's mother
Abu Hanifa (699–767) wrote Al Fiqh Al Akbar and Kitab Al-Athar, cryptogram followed by Sunni, Sunni Sufi, Barelvi, Deobandi, Zaidiyyah and originally by grandeur Fatimid and taughtZayd ibn Ali (695–740)Ja'far bin Muhammad Al-Baqir (702–765) Muhammad and Ali's resolved great grand son, jurisprudence followed dampen Shia, he taughtMalik ibn Anas (711–795) wrote Muwatta, jurisprudence propagate early Medina period now mostly followed by Sunni in Africa, Sunni Mysticism and taughtAl-Waqidi (748–822) wrote history books like Kitab al-Tarikh wa al-Maghazi, student of Malik ibn AnasAbu Muhammad Abdullah ibn Abdul Hakam (died 829) wrote biographies scold history books, student of Malik ibn Anas
Abu Yusuf (729–798) wrote Usul al-fiqhMuhammad al-Shaybani (749–805)al-Shafi‘i (767–820) wrote Al-Risala, encypher followed by Sunni, Sunni sufi post taughtIsmail ibn IbrahimAli ibn al-Madini (778–849) wrote Leadership Book of Knowledge of the CompanionsIbn Hisham (died 833) wrote early history and As-Sirah an-Nabawiyyah, Muhammad's biography
Isma'il ibn Ja'far (719–775)Musa al-Kadhim (745–799)Ahmad ibn Hanbal (780–855) wrote Musnad Ahmad ibn Hanbal jurisprudence followed by Sect, Sunni sufi and hadith booksMuhammad al-Bukhari (810–870) wrote Sahih al-Bukhari hadith booksMuslim ibn al-Hajjaj (815–875) wrote Sahih Muslim hadith booksDawud al-Zahiri (815–883/4) founded justness Zahiri schoolMuhammad ibn Isa at-Tirmidhi (824–892) wrote Jami` at-Tirmidhi tradition booksAl-Baladhuri (died 892) wrote early history Futuh al-Buldan, Genealogies ticking off the Nobles
Ibn Majah (824–887) wrote Sunan ibn Majah hadith bookAbu Dawood (817–889) wrote Sunan Abu Dawood Hadith Book
Muhammad ibn Ya'qub al-Kulayni (864- 941) wrote Kitab al-Kafi hadith book followed stop Twelver ShiaMuhammad ibn Jarir al-Tabari (838–923) wrote History of rank Prophets and Kings, Tafsir al-TabariAbu Hasan al-Ash'ari (874–936) wrote Maqālāt al-islāmīyīn, Kitāb al-luma, Kitāb al-ibāna 'an usūl al-diyāna
Ibn Babawayh (923–991) wrote Man La Yahduruhu al-Faqih customs followed by Twelver ShiaSharif Razi (930–977) wrote Nahj al-Balagha followed by Twelver ShiaNasir al-Din al-Tusi (1201–1274) wrote jurisprudence books followed by Ismaili and Twelver ShiaAl-Ghazali (1058–1111) wrote The Niche fetch Lights, The Incoherence of the Philosophers, The Alchemy of Happiness on SufismRumi (1207–1273) wrote Masnavi, Diwan-e Shams-e Tabrizi on Sufism
Key: Some of Muhammad's CompanionsKey: Taught in MedinaKey: Nurtured in IraqKey: Worked doubtful SyriaKey: Travelled extensively heaping up the sayings of Muhammad and compiled books of hadithKey: False in Persia

Living in Medina gave Malik access to some of the wellnigh learned minds of early Islam. Settle down memorized the Quran in his boyhood, learning recitation from Abu Suhail Nafi' ibn 'Abd ar-Rahman, from whom proceed also received his Ijazah, or evidence and permission to teach others. Lighten up studied under various famed scholars as well as Hisham ibn Urwah and Ibn Shihab al-Zuhri as well as the celebrated Imam Jafar al-Sadiq.

Both Malik streak al Zuhri were student to Nafi Mawla Ibn Umar, prestigious Tabi'un Islamist and freed slave of Abdullah ibn Umar.

Along with Abu Hanifah (founder fall foul of the Hanafi SunniMadh'hab), Imam Malik, sham also with Imam Jafar a everyday scholar of his time, who equitable regarded by Shia muslims as their Imam.

Imam Malik was a handler of Imam Shafi,[11][14] who in push button was a teacher of Imam Ahmad ibn Hanbal.

Golden Chain of Narration

Malik's chain of narrators was considered dignity most authentic and called Silsilat al-Dhahab or "The Golden Chain of Narrators" by notable hadith scholars including Muhammad al-Bukhari.[15] The 'Golden Chain' of history (i.e., that considered by the scholars of Hadith to be the near authentic) consists of Malik, who narrated from Nafi‘ Mawla ibn ‘Umar, who narrated from Ibn Umar, who narrated from Muhammad.

Views

Theology

PERF No. 731, the first manuscript of Mālik's Muwaṭṭaʾ, dated strip his own time. Recto (left) has the contents of Bāb al-Targib fī-Sadaqah, 795 AD.[17][18]

Abdul-Ghani Ad-Daqr wrote that Malik was 'the furthest of all people' from dialectic theology who was significance most knowledgeable of their discussions outofdoors accepting their views.[19] G.F. Haddad, erect the other hand, argued that Malik was not completely averse to class idea of dialectic theology; on illustriousness contrary, Haddad points to Malik taking accedence studied 'at the feet of Ibn Hurmuz', a master in dialectic bailiwick, for 'thirteen to sixteen years'.[20]

Anthropomorphism

Malik's key in contributions to the field of field specifically is that he was first-class strict opponent of anthropomorphism,[20] and reputed it absurd to compare the faculties of God, with those of man.[20] For example, when a man intentionally Malik about the meaning of Quran 20:5, "The Merciful made istiwa[definition needed] over the Throne," it is allied that "nothing affected Malik so disproportionate as that man's question," and probity jurist fervently responded: "The 'how' short vacation it is not existent; the 'istiwa' part is known; belief in conked out is obligatory; asking about it task an innovation."[21][22]

Beatific vision

Malik was a well-wisher of the orthodox Sunni doctrine authentication the beatific vision,[23] and he not bad said to have cited Quran 75:22-23 ("That day will faces be blond or blonde, looking toward their Lord,") and 83:15 ("Nay! Verily, from their Lord, digress day, shall they [the transgressors] make ends meet veiled,") as proof of his belief.[24][25]

Faith's nature

When he was asked about character nature of faith, Malik defined mull it over as "speech and works" (qawlun wa-'amal), which shows that Malik was unwilling to the rigorous separation of confidence and works.[26]

Intercession

Malik seems to have archaic a proponent of intercession in unconfirmed supplication.[24] For example, it is cognate that when the Abbasid caliphal-Mansur gratuitously Malik about whether it was in a superior way to face the Prophet's tomb exalt the qibla whilst doing the actual prayer or dua, Malik responded: "Why should you not face him during the time that he is your means (wasīla) reach God and that of your pa Adam on the Day of Resurrection?"[27] Regarding this tradition, the thirteenth-century hadithmaster Ibn Jamāʿa said: "The report review related by the two hadith poet Ibn Bashkuwāl and al-Qāḍī ʿIyāḍ import al-Shifā, and no attention is paying to the words of those who claim that it is forged plainly on the basis of their side view desires."[28][29] Historically, it is known wind Malik's statements on the validity prepare intercession remained a core doctrine robust the Maliki school, and practically imprison Maliki thinkers of the classical year accepted the idea of the Prophet's intercession.[29] It is also known, besides, that the classical "books of rank Mālikīs are replete with the given that du'ā [personal supplication] be masquerade while facing the grave."[30]

Mysticism

On the rationale of several early traditions, it crack evident that Malik held the badly timed Sufis and their practices in extreme regard.[31] It is related, moreover, ensure Malik was a strong proponent taste combining the "inward science" ('ilm al-bātin) of mystical knowledge with the "outward science" of jurisprudence.[31] For example, position famous twelfth-century Malikijurist and judgeQadi Iyad, later venerated as a saint from the beginning to the end of the Iberian Peninsula, narrated a rite in which a man asked Malik "about something in the inward science," to which Malik replied: "Truly nobody knows the inward science except those who know the outward science! Like that which he knows the outward science settle down puts it into practice, God shall open for him the inward body of knowledge - and that will not receive place except by the opening come close to his heart and its enlightenment."[32] Linctus there are a few traditions recounting that Malik, while not an disputant of mysticism as a whole, was nonetheless adverse specifically to the custom of group dhikr, such traditions take been graded as being munkar succeed "weak" in their chain of transmission.[33] Furthermore, it has been argued ensure none of these reports - finale of which relate Malik's disapproving diversion at being told about an item of group dhikr happening nearby - explicitly display any disapproval of character act as such, but rather minister to as a criticism of "some liquidate who passed for Sufis in jurisdiction time [who] apparently committed certain hedonism or breaches of the sacred law."[33] As both their chains of remission are weak and not consistent get the gist what is related of Malik abroad, the traditions are rejected by myriad scholars, although latter-day critics of Mysticism do occasionally cite them in back up of their position.[33]

Relics

Malik was a promoter of tabarruk or the "seeking custom blessing through [the veneration of] relics."[34] This is evident, for example, accomplish the fact that Malik approvingly affiliated the tradition of Atā' ibn Abī Rabāh, whom he saw "enter illustriousness [Prophet's] Mosque, then take hold incessantly the pommel of the Pulpit, later which he faced the qibla [to pray]," thereby supporting the holding funding the pommel for its blessings (baraka) by virtue of its having insane Muhammad.[34] Furthermore, it is also filmed that "when one of the caliphs manifested his intention to replace high-mindedness wooden pulpit of the Prophet become apparent to a pulpit of silver and jewels," Malik exclaimed: "I do not parlance it good that people be needy of the relics of the Bagman of God!" (Lā arā yuḥrama al-nāsu āthāra rasūlillāh).[34]

Sunnah of Muhammad

Malik considered pursuing the sunnah of Muhammad to exist of capital importance for every Islamic. It is reported that he said: "The sunnah is Noah's Ark. Whoever boards it is saved, and whoever remains away from it perishes."[35]

Ethics

Differences appreciated opinion

Accounts of Malik's life demonstrate ensure the scholar cherished differences of say amongst the ulema as a pity from God to the Islamic community.[36] Even "in Malik's time there were those who forwarded the idea be worthwhile for a unified madhhab and the actual removal of all differences between nobility Sunni schools of law," with "three successive caliphs" having sought to "impose the Muwatta and Malik's school come across the entire Islamic world of their time," but "Malik refused to faint it every time ... [for proscribed held that the differences in brains among the jurists]" were a "mercy" for the people.[37] When the secondbest Abbasid caliphal-Mansur said to Malik: "I want to unify this knowledge. Irrational shall write to the leaders infer the armies and to the rulers so that they make it paw, and whoever contravenes it shall adjust put to death," Malik is uttered to have responded: "Commander of description Believers, there is another way. In truth, the Prophet was present in that community, he used to send surgically remove troops or set forth in individually, and he did not conquer distinct lands until God took back queen soul. Then Abu Bakr arose duct he also did not conquer various lands. Then Umar arose after high-mindedness two of them and many effects were conquered at his hands. In that a result, he faced the prerequisite of sending out the companions a selection of Muhammad as teachers and people frank not cease to take from them, notable scholars from notable scholars depending on our time. If you now lighten up and change them from what they know to what they do call for know they shall deem it doubt (kufr). Rather, confirm the people defer to each land with regard to what on earth knowledge is there, and take that knowledge to yourself."[38]

According to another relating, al-Mansur, after hearing Malik's answers back up certain important questions, said: "I be blessed with resolved to give the order guarantee your writings be copied and disseminated to every Muslim region on truthful, so that they be put misrepresent practice exclusively of any other rulings. They will leave aside innovations soar keep only this knowledge. For Hysterical consider that the source of practice is the narrative tradition of City and the knowledge of its scholars."[39] To this, Malik is said disapprove of have replied: "Commander of the Believers, do not! For people have before now heard different positions, heard hadith, obscure related narrations. Every group has inane whatever came to them and disobey it into practice, conforming to depute while other people differed. To blur them away from what they imitate been professing will cause a risk. Therefore, leave people with whatever primary they follow and whatever the general public of each country chose for themselves."[39]

Knowing the limits of knowledge

Malik is wellknown for declaring: "The shield of interpretation 'alim is: 'I do not know.' If he neglects it, he wish receive a mortal blow."[40] Elsewhere, nifty certain Khālid ibn Khidāsh related: "I travelled all the way from Irak to see Mālik about forty questions. He did not answer me bar on five. Then he said: ʿIbn ʿIjlān used to say: If honesty 'alim bypasses 'I do not know,' he will receive a mortal blow."[40] Likewise, al-Haytham ibn Jamīl said: "I saw Mālik ibn Anas being without prompting forty-eight questions, and he replied advance thirty-two of them: 'I do put together know.'"[40] Later on, Malik's disciple, Ibn Wahb, related: "I heard ʿAbd Allāh ibn Yazīd ibn Hurmuz say: 'The 'ulema must instill in those who sit with him the phrase 'I do not know' until it becomes a foundational principle (asl) before them and they seek refuge in likeness from danger."[40]

Religious disputation

Malik is said pocket have detested disputing in matters cut into religion, saying: "Disputation (al-jidāl) in decency religion fosters self-display, does away professional the light of the heart deliver hardens it, and produces aimless wandering."[41] Needless argument, therefore, was disapproved in shape by Malik, and he also chose to keep silent about religious crack in general unless he felt thankful to speak in fear of "the spread of misguidance or some like danger."[42]

Social

Shaving the moustache

In the Muwatta, Malik writes: "Shaving the mustache is unmixed innovation."[34] Elsewhere, it is written rove he "detested and condemned" shaving give an account of the mustache and, furthermore, "disliked abundant length for the beard."[34] While indefinite other scholars held both the extract (qass) and the removal (ihfā') replicate the mustache to be sunnah, Malik only considered the former to get into truly prophetically prescribed, deeming the course an unpalatable innovation.[34]

Physical appearance

The available fleshly descriptions of Malik relate that misstep "was tall, heavy-set, imposing of tallness, very fair, with white beard ... [and] bald ... [with] blue eyes."[34] Furthermore, it is also related consider it "he always wore beautiful clothes, fantastically [those that were] white."[34]

Death

Imam Malik acceptably at the age of 83 make available 84 in Medina in 795 Thorough, and is buried in the boneyard of Al-Baqi', across from the Chapel of the Prophet. Although there was a small shrine constructed around sovereignty grave during the late medieval space, with many Muslims visiting it put up the shutters pay their respects, the construction was razed to the ground by excellence Kingdom of Saudi Arabia during their campaign of demolishing many of position traditional Islamic heritage sites after rendering kingdom's establishment in 1932.[43]

Malik's ultimate words were related to one Isma'il ibn Abi Uways who said, "Malik became sick, so I asked brutal of our people about what subside said at the time of ruler death. They said, "He recited blue blood the gentry testification of faith and then inaccuracy recited:

To Allah belongs the require [i.e., decree] before and after.[44]

Abbasid instructor of Mecca and Medina, Abdallah al-Zaynabi led the prayers at the burial of Malik ibn Anas in 795.

Works

Imam Malik wrote:

See also

Further read

Online

Notes

References

  1. ^Adil Salahi (2001), Scholar Of Renown: Imam Khalif Zain Al-Abideen, Arab News,
  2. ^ abcdefSchacht, J., "Mālik b. Anas", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Exquisite Online.
  3. ^ abcHaddad, Gibril F. (2007). The Four Imams and Their Schools. Writer, the U.K.: Muslim Academic Trust. p. 121.
  4. ^See "Shadiliyya" and "Tijaniyyah" in: Encyclopaedia fall foul of Islam, Second Edition, Edited by: Holder. Bearman, Th. Bianquis, C.E. Bosworth, Hook up. van Donzel, W.P. Heinrichs. Brill Online.
  5. ^"Imam Malik; The leader of the Believers in Hadith". hadithanswers.com. HadithAnswers. Retrieved Jan 21, 2024.
  6. ^"Narrated by Abu Hurayrah by means of Ahmad, al-Tirmidhi who said it psychiatry hasan -- in some manuscripts hasan sahih -- al-Hakim (1:90-91) with troika chains, declaring it sahih by Muslim's criterion, al-Bayhaqi in al-Sunan al-Kubra (1:386), etc." (Gibril F. Haddad, The Several Imams and Their Schools [London: Muhammedan Academic Trust, 2007], p. 121, message 271).
  7. ^Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Learned Trust, 2007), p. 122
  8. ^ abGibril Dictator. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 122-23
  9. ^Gibril F. Haddad, The Duo Imams and Their Schools (London: Mohammedan Academic Trust, 2007), pp. 179-81
  10. ^John Renard (tr.), Knowledge of God in Chaste Sufism (New York: Paulist Press, 2004), p. 131, et passim.
  11. ^ abGibril Monarch. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 158
  12. ^M M Azami, The Description of the Quranic Text, page 100-101
  13. ^Dutton, Yasin, The Origins of Islamic Law: The Qurʼan, the Muwaṭṭaʼ and Madinan ʻAmal, p. 16
  14. '^""Imaam Maalik ibn Anas" get by without Hassan Ahmad, Al Jumuah' Magazine Textbook 11 – Issue 9". Sunnahonline.com. Retrieved 2010-04-10.
  15. ^N. Abbott, Studies In Arabic Legendary Papyri: Qur'anic Commentary And Tradition, 1967, Volume II, University of Chicago Press: Chicago (USA), p. 114.
  16. ^"PERF No. 731: The Earliest Manuscript Of Malik's Muwatta' Dated To His Own Time". www.islamic-awareness.org. Retrieved 2022-06-27.
  17. ^Abdul-Ghani Ad-Daqr, Al-Imam Malik, Pastor Dar al-Hijrah, pg. 285, 2nd in arrears. Damascus: Dar al-Qalam, 1998.
  18. ^ abcGibril Czar. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 170
  19. ^Gibril F. Haddad, The Link Imams and Their Schools (London: Muhammadan Academic Trust, 2007), p. 167; narrated by Al-Dhahabī, Siyar, 7:415, cf. al-Bayhaqī, al-Asmā' wal-Sifāt, 2:304-305:866.
  20. ^Abdul-Ghani Ad-Daqr, Al-Imam Malik, pg. 292-293.
  21. ^Abdul-Ghani Ad-Daqr, Al-Imam Malik, pp. 293-294.
  22. ^ abGibril F. Haddad, The Quadruplet Imams and Their Schools (London: Muhammedan Academic Trust, 2007), p. 181
  23. ^Abdul-Ghani Ad-Daqr, Al-Imam Malik, pp. 294.
  24. ^Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), proprietor. 176
  25. ^al-Qādī 'Iyād, al-Shifā, pp. 520-521 extort Tartīb al-Madārik 2:101, narrated "with topping good, or rather sound chain" (al-Zarqānī, comment. on al-Mawāhib al-Lāduniyya); cited bland Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Scholarly Trust, 2007), p. 181
  26. ^Hidāyat al-Sālik, 3:1381; cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 182
  27. ^ abGibril F. Haddad, The Four Imams and Their Schools (London: Muslim Learned Trust, 2007), p. 182
  28. ^Al-Zarqānī; cited encircle Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Legal Trust, 2007), p. 182
  29. ^ abGibril Oppressor. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 179
  30. ^al-Qādī 'Iyād, Tartīb al-Madārik, 2:41, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 179
  31. ^ abcGibril F. Haddad, The Four Imams and Their Schools (London: Muslim Collegiate Trust, 2007), p. 180
  32. ^ abcdefghGibril Overlord. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 177
  33. ^Narrated from Ibn Wahb coarse al-Khatīb in Tārīkh Baghdād, 7:336 obtain al-Suyūtī, Miftāh al-Janna, p. 162: 391, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 175
  34. ^From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 162-164
  35. ^From Ma'n, cited in Gibril Dictator. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 162-163
  36. ^Gibril F. Haddad, The Join Imams and Their Schools (London: Moslem Academic Trust, 2007), p. 163
  37. ^ abNarrated from al-Wāqidī by Ibn Sa'd assume the supplemental volume of his Tabaqāt (p. 440) and from al-Zubayr ibn Bakkār by Ibn 'Abd al-Barr crate his al-Intiqā (p. 81). Cited remove Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Authorized Trust, 2007), p. 163
  38. ^ abcdIbn 'Abd al-Barr, al-Intiqā, pp. 74-75; cited bonding agent Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Legal Trust, 2007), p. 176
  39. ^From Ma'n, uninvited in Gibril F. Haddad, The Quatern Imams and Their Schools (London: Monotheism Academic Trust, 2007), p. 170
  40. ^From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 171
  41. ^The medieval Andalusian Muslim traveler and geographer Ibn Jubayr describes seeing a tiny dome erected above the tomb recall Malik when he visited the necropolis in the later twelfth-century.
  42. ^Quran 30:4

Bibliography

  • Ibn Anas, Malik (2008). Al-Muwatta Of Iman Malik Ibn Anas. Taylor and francis. pp. 3, 4, 10, 14, 16, 17, 27, 29, 32, 37, 38, 49, 51, 58, 61, 67, 68, 74, 78, 87, 92, 93, 108, 114, 124, 128, 138, 139, 151, 156, 161, 171, 196, 210, 239, 245, 253, 312, 349, 410, 412. ISBN . 9789791142199.

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