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80-468: Different terms are used for the origin of a narration. These terms specify whether a narration is attributed to Muhammad, a companion, a successor or a latter historical figure. Ibn al-Salah said: " Marfūʿ ( Arabic : مرفوع , Marfūʿ ) refers to a narration attributed specifically to the Prophet [Muhammad]. This term does not refer to other than him unless otherwise specified. The category of marfuʻ

160-412: A Tabi‘i (a successor of one of Muhammad's companions), whether it is a statement of that successor, an action or otherwise. In spite of the linguistic similarity, it is distinct from munqatiʻ . In hadith terminology, a hadith is divided into two categories based, essentially, upon the number of narrators mentioned at each level in a particular isnād (chain of narrators). In hadith terminology,

240-521: A hadith is called muḍṭarib . An example is the following hadith attributed to Abu Bakr : "O Messenger of Allah! I see you getting older?" He (may Allah bless him and grant him peace) replied, "What made me old are Surah Hud and its sister surahs." The hadith scholar Al-Daraqutni commented: "This is an example of a muḍṭarib hadith . It is reported through Abu Ishaq, but as many as ten different opinions are held regarding this isnād . Some report it as mursal , others as muttasil ; some take it as

320-480: A hadith is divided into two categories based, essentially, upon the number of narrators mentioned at each level in a particular isnād . Consideration is given to the fewest narrators at any level of the chain of narration; thus if ten narrators convey a hadith from two others who have conveyed it from ten, it is considered ʻaziz , not mashhur . The first category is mutawatir ( متواتر , Mutawātir ; meaning: successive) narration. A successive narration

400-429: A hadith not fulfilling all of the conditions necessary to be deemed mutawatir . Hadith ahad consists of three sub-classifications also relating to the number of narrators in the chain or chains of narration: The first category is mashhur ( مشهور , Mashhūr ; meaning: famous). This refers to hadith conveyed by three or more narrators but not considered mutawatir . An ʻaziz ( عزيز , ‘azīz ) hadith

480-420: A hadith that is ṣaḥīḥ lidhātihi (" ṣaḥīḥ in and of itself") as a singular narration ( ahaad ; see below ) conveyed by a trustworthy, completely competent person, either in his ability to memorize or to preserve what he wrote, with a muttaṣil ("connected") isnād ("chain of narration") that contains neither a serious concealed flaw ( ʻillah, Arabic:علة) nor irregularity ( shādhdh ). He then defines

560-403: A hadith that is ḥasan lithatihi  – " ḥasan in and of itself" – with the same definition a ṣaḥīḥ hadith except that the competence of one of its narrators is less than complete; while a hadith that is ḥasan ligharihi ("ḥasan due to external factors") is determined to be ḥasan due to corroborating factors such as numerous chains of narration. He states that it

640-438: A hadith that is ṣaḥīḥ lighairihi (" ṣaḥīḥ due to external factors") as a hadith "with something, such as numerous chains of narration, strengthening it." Ibn Hajar's definitions indicate that there are five conditions to be met for a particular hadith to be considered ṣaḥīḥ : A number of books were authored in which the author stipulated the inclusion of ṣaḥīḥ hadith alone. According to Sunni Islam , which reflects

720-399: A hadith which is unique in its matn and is not narrated by someone else. Mudtarib ( مضطرب , Muḍṭarib ; meaning: shaky) – According to Ibn Kathir , if reporters disagree about a particular shaikh, or about some other points in the isnād or the matn , in such a way that none of the opinions can be preferred over the others, and thus there is irreconcilable uncertainty, such

800-773: A musnad ( مسند , Musnad ; meaning: supported) hadith as: A hadith which a scholar of hadith reports from his shaikh whom he has apparently heard hadith from at an age conducive to that, and likewise each shaikh having heard from his shaikh until the isnād reaches a well known Companion , and then the Messenger of Allah. An example of that is: Abu 'Amr 'Uthman ibn Ahmad al-Samak narrated to us in Baghdad : al-Ḥasan ibn Mukarram narrated to us: ʻUthman ibn 'Umar narrated to us: Yunus informed us from al-Zuhri from ʻAbdullah ibn Kaʻb ibn Mālik from his father Ka'b ibn Malik who sought from ibn Abi Hadrad payment of

880-482: A Companion. This example I have made applies to thousands of hadith , citing just this one hadith regarding the generality [of this category]. A musnad hadith should not be confused with the type of hadith collection similarly termed musannaf , which is arranged according to the name of the companion narrating each hadith . For example, a musnad might begin by listing a number of the hadith , complete with their respective sanads , of Abu Bakr , and then listing

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960-409: A debt the latter owed the former while in the mosque. Their voices became raised to the extent that they were heard by the Messenger of Allah. He exited only by lifting the curtain of his apartment and said, "O Kaʻb! Relieve him of his debt," gesturing to him in way indicating by half. So he Kaʻb said, "Yes," and the man paid him. To clarify this example I have given: my having heard from Ibn al-Samak

1040-513: A disaster. Therefore, leave people with whatever school they follow and whatever the people of each country chose for themselves." Malik is famous for declaring: "The shield of the 'alim is: 'I do not know.' If he neglects it, he will receive a mortal blow." Elsewhere, a certain Khālid ibn Khidāsh related: "I travelled all the way from Iraq to see Mālik about forty questions. He did not answer me except on five. Then he said: ʿIbn ʿIjlān used to say: If

1120-541: A foundational principle ( asl ) before them and they seek refuge in it from danger." Malik is said to have detested disputing in matters of religion, saying: "Disputation ( al-jidāl) in the religion fosters self-display, does away with the light of the heart and hardens it, and produces aimless wandering." Needless argument, therefore, was disapproved of by Malik, and he also chose to keep silent about religious matters in general unless he felt obliged to speak in fear of "the spread of misguidance or some similar danger." In

1200-443: A narration of Abu Bakr, others as one of Sa'd or ʻA'ishah. Since all these reports are comparable in weight, it is difficult to prefer one above another. Hence, the hadith is termed as muḍṭarib ." A hadith that is mawḍūʻ ( موضوع ) is one determined to be fabricated and cannot be attributed to its origin. Al-Dhahabi defines mawḍūʻ as a hadith of which the text contradicts established norms of Muhammad's sayings or of which

1280-438: A narration which goes against another authentic hadith is reported by a weak narrator, it is known as munkar . Traditionists as late as Ahmad used to simply label any hadith of a weak reporter as munkar . Shādh ( شاذ ; meaning: anomalous) — According to al-Shafi'i , a shādhdh hadith is one which is reported by a trustworthy person who contradicts the narration of a person more reliable than he is. It does not include

1360-505: A number of hadith from Umar , and then Uthman ibn Affan and so on. Individual compilers of this type of collection may vary in their method of arranging those Companions whose hadith they were collecting. An example of this type of book is the Musnad of Ahmad . Muttasil ( متصل , Muttaṣil ) refers to a continuous chain of narration in which each narrator has heard that narration from his teacher. Da‘if ( ضعيف , Ḍaʻīf )

1440-575: A number of local religious scholars. He studied in a number of cities, including: Baghdad , Hamedan , Naysabur , Merv , Aleppo , Damascus and Harran . Ibn Khallikan said that he had heard that Ibn al-Ṣalāḥ had repeatedly read al-Muhathab , one of the primary texts of the Shafi'i Madh'hab , "before his mustache had grown." He read Sahih al-Bukhari upon two of his teachers, al-Mayyad ibn Muhammad al-Tusi and Mansur ibn 'Abd al-Mun'im al-Furawi, as well as Al-Sunan al-Kubra , by al-Bayhaqi , upon

1520-410: Is also recorded that "when one of the caliphs manifested his intention to replace the wooden pulpit of the Prophet with a pulpit of silver and jewels," Malik exclaimed: "I do not consider it good that people be deprived of the relics of the Messenger of God!" ( Lā arā yuḥrama al-nāsu āthāra rasūlillāh ). Malik considered following the sunnah of Muhammad to be of capital importance for every Muslim. It

1600-446: Is any hadith conveyed by two narrators at every point in its isnād (chain of narrators). A gharib ( غريب , ǧārib ; meaning: strange) hadith is one conveyed by only one narrator. Al-Tirmidhi 's understanding of a gharib hadith , concurs to a certain extent with that of the other traditionists. According to him a hadith may be classified as gharib for one of the following three reasons: There are differing views as to

1680-414: Is apparent, his having heard from al-Ḥasan ibn al-Mukarram is apparent, likewise Hasan having heard from 'Uthman ibn 'Umar and 'Uthman ibn 'Umar from Yunus ibn Yazid – this being an elevated chain for 'Uthman. Yunus was known [for having heard from] al-Zuhri, as was al-Zuhri from the sons of Ka'b ibn Malik, and the sons of Ka'b ibn Malik from their father and Ka'b from the Messenger as he was known for being

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1760-410: Is inclusive of narrations attributed to the Prophet regardless of their being muttasil , munqatiʻ or mursal among other categories." According to Ibn al-Salah, " Mawquf ( Arabic : موقوف , Mawqūf ) refers to a narration attributed to a companion, whether a statement of that companion, an action or otherwise." Ibn al-Salah defined maqtu‘ ( مقطوع , Maqṭūʿ ) as a narration attributed to

1840-434: Is not existent; the 'istiwa' part is known; belief in it is obligatory; asking about it is an innovation." Malik was a supporter of the orthodox Sunni doctrine of the beatific vision , and he is said to have cited Quran 75:22-23 ("That day will faces be resplendent, looking toward their Lord,") and 83:15 ("Nay! Verily, from their Lord, that day, shall they [the transgressors] be veiled,") as proof of his belief. When he

1920-421: Is one conveyed by narrators so numerous that it is not conceivable that they have agreed upon an untruth thus being accepted as unquestionable in its veracity. The number of narrators is unspecified in its maximum but in the minimum it is not less than 3 ( or 5 in some scholars opinions). A hadith is said to be mutawatir if it was reported by a significant, though unspecified, number of narrators at each level in

2000-440: Is one in which the chain of people reporting the hadith (the isnād ) is disconnected at any point. The isnād of a hadith that appears to be muttaṣil but one of the reporters is known to have never heard hadith from his immediate authority, even though they lived at the same time, is munqaṭiʻ . It is also applied when someone says "A man told me...". Munkar ( منكر meaning: denounced) – According to Ibn Hajar , if

2080-455: Is paid to the words of those who claim that it is forged purely on the basis of their idle desires." Historically, it is known that Malik's statements on the validity of intercession remained a core doctrine of the Maliki school , and practically all Maliki thinkers of the classical era accepted the idea of the Prophet's intercession . It is also known, moreover, that the classical "books of

2160-530: Is reported that he said: "The sunnah is Noah's Ark . Whoever boards it is saved, and whoever remains away from it perishes." Accounts of Malik's life demonstrate that the scholar cherished differences of opinion amongst the ulema as a mercy from God to the Islamic community. Even "in Malik's time there were those who forwarded the idea of a unified madhhab and the ostensive removal of all differences between

2240-421: Is the categorization of a hadith as "weak". Ibn Hajar described the cause of a hadith being classified as weak as "either due to discontinuity in the chain of narrators or due to some criticism of a narrator ." This discontinuity refers to the omission of a narrator occurring at different positions within the isnād and is referred to using specific terminology accordingly as discussed below. Discontinuity in

2320-659: Is the eponym of the Maliki school , one of the four schools of Islamic jurisprudence in Sunni Islam . Born in Medina into the clan of Banu Himyar, Malik studied under Hisham ibn Urwa , Ibn Shihab al-Zuhri , Ja'far al-Sadiq , Nafi ibn Sarjis and others. He rose to become the premier scholar of hadith in his day, Referred to as the Imam of Medina by his contemporaries, his views in matters of jurisprudence became highly cherished both in his own life and afterward, becoming

2400-453: Is then comparable to a ṣaḥīḥ hadith in its religious authority. A ḥasan hadith may rise to the level of being ṣaḥīḥ if it is supported by numerous isnād (chains of narration); in this case that hadith would be ḥasan lithatihi (" ḥasan in and of itself") but, once coupled with other supporting chains, becomes ṣaḥīḥ ligharihi (" ṣaḥīḥ due to external factors"). The early scholar of hadith , Muhammad ibn Abdullah al-Hakim , defines

2480-425: Is there, and take this knowledge to yourself." According to another narration, al-Mansur, after hearing Malik's answers to certain important questions, said: "I have resolved to give the order that your writings be copied and disseminated to every Muslim region on earth, so that they be put in practice exclusively of any other rulings. They will leave aside innovations and keep only this knowledge. For I consider that

Hadith terminology - Misplaced Pages Continue

2560-405: Is valid, just like a musnad hadith . This view has been developed to such an extreme that to some of them, the mursal is even better than the musnad, based on the following reasoning: "The one who reports a musnad hadith leaves you with the names of the reporters for further investigation and scrutiny, whereas the one who narrates by way of irsal (the absence of the link between the successor and

2640-467: The Muwatta , Malik writes: "Shaving the mustache is an innovation." Elsewhere, it is written that he "detested and condemned" shaving of the mustache and, furthermore, "disliked inordinate length for the beard." While several other scholars held both the clipping ( qass ) and the removal ( ihfā' ) of the mustache to be sunnah , Malik only considered the former to be truly prophetically prescribed, deeming

2720-714: The Quran " by al-Shafi'i , the compilation of al-Muwatta' led to Malik being bestowed with such reverential epithets as Shaykh al-Islam , Proof of the Community , Imam of the Believers in Hadith , Imam of the Abode of Emigration , and Knowledgeable Scholar of Medina in later Sunni tradition. According to classical Sunni tradition, the Islamic prophet Muhammad foretold the birth of Malik, saying: "Very soon will people beat

2800-448: The qibla whilst doing the personal prayer or dua , Malik responded: "Why should you not face him when he is your means ( wasīla ) to God and that of your father Adam on the Day of Resurrection ?" Regarding this tradition, the thirteenth-century hadith master Ibn Jamāʿa said: "The report is related by the two hadith masters Ibn Bashkuwāl and al-Qāḍī ʿIyāḍ in al-Shifā , and no attention

2880-407: The 'alim bypasses 'I do not know,' he will receive a mortal blow." Likewise, al-Haytham ibn Jamīl said: "I saw Mālik ibn Anas being asked forty-eight questions, and he replied to thirty-two of them: 'I do not know.'" 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

2960-487: The Mālikīs are replete with the stipulation that du'ā [personal supplication] be made while facing the grave." On the basis of several early traditions, it is evident that Malik held the early Sufis and their practices in high regard. It is related, moreover, that Malik was a strong proponent of combining the "inward science" (' ilm al-bātin ) of mystical knowledge with the "outward science" of jurisprudence . For example,

3040-486: The Prophet), being a knowledgeable and trustworthy person himself, has already done so and found the hadith to be sound. In fact, he saves you from further research." Others reject the mursal of a younger Successor. Mu‘dal ( معضل , Muʻḍal ; meaning: problematic) describes the omission of two or more consecutive narrators from the isnād . A hadith described as munqaṭiʻ ( منقطع ; meaning: disconnected)

3120-467: The Sunni schools of law," with "three successive caliphs" having sought to "impose the Muwatta and Malik's school upon the entire Islamic world of their time," but "Malik refused to allow it every time ... [for he held that the differences in opinion among the jurists]" were a "mercy" for the people. When the second Abbasid caliph al-Mansur said to Malik: "I want to unify this knowledge. I shall write to

3200-431: The act as such, but rather serve as a criticism of "some people who passed for Sufis in his time [who] apparently committed certain excesses or breaches of the sacred law ." As both their chains of transmission are weak and not consistent with what is related of Malik elsewhere, the traditions are rejected by many scholars, although latter-day critics of Sufism do occasionally cite them in support of their position. Malik

3280-414: The al-Shamiyyah al-Sughara School. Ibn al-Salah had a number of students, some of whom achieved prominence in their own right; from them: Ibn al-Ṣalāḥ clarified his position on philosophy , describing it as: "The basis of foolishness and degeneration, a topic of confusion and misguidance which is motivated by perversion and blasphemy. Whosoever engages in philosophy, has been blinded in his insight into

Hadith terminology - Misplaced Pages Continue

3360-511: The annals of Islamic history is, however, his compilation of al-Muwatta' , one of the oldest and most revered Sunni hadith collections and one of "the earliest surviving Muslim law-book[s]," in which Malik attempted to "give a survey of law and justice; ritual and practice of religion according to the consensus of Islam in Medina, according to the sunna usual in Medina; and to create a theoretical standard for matters which were not settled from

3440-490: The beginning of the isnād , from the end of the collector of that hadith , is referred to as muʻallaq ( معلق meaning "suspended"). Muʻallaq refers to the omission of one or more narrators. It also refers to the omission of the entire isnād , for example, (an author) saying only: "The Prophet said..." In addition, this includes the omission of the isnād except for the companion, or the companion and successor together. Mursal ( مرسل meaning "sent or transmitted"): if

3520-452: The beliefs followed by 80–90% of adherents of Islam worldwide, this was only achieved by the first two books in the following list: Different branches of Islam refer to different collections of hadiths or give preference to different ones. Ḥasan ( حَسَن meaning "good") is used to describe hadith whose authenticity is not as well-established as that of ṣaḥīḥ hadith , but sufficient for use as supporting evidence. Ibn Hajar defines

3600-673: The cemetery of Al-Baqi ', across from the Mosque of the Prophet . Although there was a small shrine constructed around his grave during the late medieval period, with many Muslims visiting it to pay their respects, the construction was razed to the ground by the Kingdom of Saudi Arabia during their campaign of demolishing many of the traditional Islamic heritage sites after the kingdom's establishment in 1932. Malik's last words were related to one Isma'il ibn Abi Uways who said, "Malik became sick, so I asked some of our people about what he said at

3680-409: The chain of narration, thus reaching the succeeding generation through multiple chains of narration leading back to its source. This provides confirmation that the hadith is authentically attributed to its source at a level above reasonable doubt. This is due to its being beyond historical possibility that narrators could have conspired to forge a narration. In contrast, an ahaad hadith is a narration

3760-406: The chain of which has not reached a number sufficient to qualify as mutawatir . Hadiths can be mutawatir in both actual text and meaning: The second category, ahaad ( آحاد , aahaad ; meaning: singular) narration, refers to any hadith not classified as mutawatir . Linguistically, hadith ahad refers to a hadith narrated by only one narrator. In hadith terminology, it refers to

3840-534: The destruction of its city walls, moved to Damascus and taught at the Rawahiyyah School for some time following its inception. Following the foundation of Dar al-Hadith Ashrafiyyah , he became its shaikh and was the first to teach and give verdicts there in the year 530 AH. It was here that he dictated his work Introduction to the Science of Hadith to his students. He was then appointed a teacher at

3920-567: The eponym of the Maliki school , one of the four major schools of Islamic jurisprudence . His school became the normative rite for Sunni practice in much of North Africa , al-Andalus (until the expulsion of medieval native Iberian Muslims ), a vast portion of Egypt , some parts of Syria , Yemen , Sudan , Iraq , and Khorasan , and the prominent orders in Sufism , the Shadili and Tijani . Perhaps Malik's most famous accomplishment in

4000-489: The famed Imam Jafar al-Sadiq Both Malik and al Zuhri were student to Nafi Mawla Ibn Umar , prestigious Tabi'un Imam and freed slave of Abdullah ibn Umar . Along with Abu Hanifah (founder of the Hanafi Sunni Madh'hab ), Imam Malik, studied also with Imam Jafar a wellknown scholar of his time, who is regarded by Shia muslims as their Imam . Imam Malik was a teacher of Imam Shafi , who in turn

4080-476: The famous twelfth-century Maliki jurist and judge Qadi Iyad , later venerated as a saint throughout the Iberian Peninsula , narrated a tradition in which a man asked Malik "about something in the inward science," to which Malik replied: "Truly none knows the inward science except those who know the outward science! When he knows the outward science and puts it into practice, God shall open for him

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4160-465: The field of theology specifically is that he was a strict opponent of anthropomorphism , and deemed it absurd to compare the attributes of God , with those of man. For example, when a man asked Malik about the meaning of Quran 20:5, "The Merciful made istiwa over the Throne ," it is related that "nothing affected Malik so much as that man's question," and the jurist fervently responded: "The 'how' of it

4240-505: The final outcome is essentially to determine whether a particular hadith is ṣaḥīḥ or ḍaʻīf . The individual terms are numerous, with Ibn al-Salah including sixty-five in his Introduction to the Science of Hadith and then commenting: "This is the end of them, but not the end of what is possible, as this is subject to further particularization to an innumerable extent." Al-Bulqini commented on this by saying, "We have added five more categories, making it seventy." Ibn al-Mulaqqin counted

4320-428: The flanks of camels in search of knowledge and they shall find no one more expert than the knowledgeable scholar of Medina," and, in another tradition, "The people ... shall set forth from East and West without finding a sage other than the sage of the people in Medina." While some later scholars, such as Ibn Hazm and al-Tahawi , did cast doubt on identifying the mysterious wise man of both these traditions with Malik,

4400-428: The founder of another of the four orthodox legal schools of Sunni law), later said of his teacher: "No one constitutes as great a favor to me in the religion of God as Malik ... when the scholars of knowledge are mentioned, Malik is the star." 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

4480-537: The great aspects of the Sharia corroborated by evidences." Due to his insistence no one was allowed to read the subjects of rhetoric or philosophy in Damascus, a matter which the leaders supported. Ibn al-Ṣalāḥ died on Monday, September 18, 1245 CE/643 AH, at the age of 66. His funeral prayer was performed at the congregational mosque of Damascus , to a crowd so large it required a second prayer to accommodate. He

4560-595: The inward science - and that will not take place except by the opening of his heart and its enlightenment." While there are a few traditions relating that Malik, while not an opponent of mysticism as a whole, was nonetheless adverse specifically to the practice of group dhikr , such traditions have been graded as being munkar or "weak" in their chain of transmission . Furthermore, it has been argued that none of these reports - all of which relate Malik's disapproving amusement at being told about an instance of group dhikr happening nearby - explicitly display any disapproval of

4640-401: The latter an unpalatable innovation. The available physical descriptions of Malik relate that he "was tall, heavy-set, imposing of stature, very fair, with white beard ... [and] bald ... [with] blue eyes." Furthermore, it is also related that "he always wore beautiful clothes, especially [those that were] white." Imam Malik died at the age of 83 or 84 in Medina in 795 CE , and is buried in

4720-565: The latter. al-Dhahabi described Ibn al-Ṣalāh as "the shaikh of the Shafi'i scholars." While Ibn al-Ṣalāḥ was most recognized for his contribution to the field of hadith , he was well-grounded in a variety of disciplines. Ibn Khallikan described him as being from amongst the exemplary scholars of Quranic exegesis , hadith and jurisprudence , participating in a number of religious disciplines and producing sound religious verdicts . Al-Fasi described him as being "a master in both jurisprudence and hadith , and other than that." He

4800-455: The leaders of the armies and to the rulers so that they make it law, and whoever contravenes it shall be put to death," Malik is said to have responded: "Commander of the Believers, there is another way. Truly, the Prophet was present in this community, he used to send out troops or set forth in person, and he did not conquer many lands until God took back his soul. Then Abu Bakr arose and he also did not conquer many lands. Then Umar arose after

4880-413: The level of knowledge achieved by each of the two primary categories mutawatir and ahaad . One view, expressed by Ibn Hajar and others, is that a hadith mutawatir achieves certain knowledge, while ahad hadith , unless otherwise corroborated, yields speculative knowledge upon which action is not mandated. A second view, held by Dawud al-Zahiri , Ibn Hazm and others – and, reportedly,

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4960-428: The most widespread interpretation nevertheless continued to be that which held the personage to be Malik. Throughout Islamic history, Malik has been venerated as an exemplary figure in all the traditional schools of Sunni thought, both by the exoteric ulema and by the mystics , with the latter often designating him as a saint in their hagiographies. Malik's most notable student, ash-Shafi'i (who would himself become

5040-477: The narrator between the Successor and Muhammad is omitted from a given isnād , the hadith is mursal , e.g., when a Successor says, "The Prophet said ..." Since Ahlus-Sunnah (Sunnis) believe in the uprightness of all Sahaba , they do not view it as a necessary problem if a Successor does not mention what Sahaba he received the hadith from. This means that if a hadith has an acceptable chain all

5120-491: The point of view of consensus and sunna." Composed in the early days of the Abbasid caliphate , during which time there was a burgeoning "recognition and appreciation of the canon law" of the ruling party, Malik's work aimed to trace out a "smoothed path" (which is what al-muwaṭṭaʾ literally means) through "the farreaching differences of opinion even on the most elementary questions." Hailed as "the soundest book on earth after

5200-564: The position of Malik ibn Anas  – is that hadith ahad achieves certain knowledge as well. According to Ibn Hazm, "[t]he narration conveyed by a single, upright narrator conveying from another of a similar description until reaching the Prophet mandates both knowledge and action." Ibn al-Salah said, " Hadith , in the view of scholars of this discipline, fall into the divisions of 'sound' ( ṣaḥīḥ ), 'fair' ( ḥasan ), and 'weak' ( ḍaʻīf )." While these divisions are further broken down into sub-categories each with their own terminology,

5280-403: The reporters include a liar. A number of hadith specialists have collected fabricated hadith separately in order to distinguish them from other hadith . Examples include: As in any Islamic discipline, there is a rich history of literature describing the principles and fine points of hadith sciences. Ibn Hajar provides a summation of this development with the following: Works authored in

5360-708: The second Caliph of Islam Umar and was one of those involved in the collection of the parchments upon which Quranic texts were originally written when those were collected during the Caliph Uthman era. Living in Medina gave Malik access to some of the most learned minds of early Islam. He memorized the Quran in his youth, learning recitation from Abu Suhail Nafi' ibn 'Abd ar-Rahman , from whom he also received his Ijazah , or certification and permission to teach others. He studied under various famed scholars including Hisham ibn Urwah and Ibn Shihab al-Zuhri as well as

5440-704: The seminal Introduction to the Science of Hadith . He was born in the village of Shahrakhan in Erbil , Kurdistan and was raised in Mosul and then resided in Damascus , where he died. Ibn al-Ṣalāḥ was born in the year 1181 CE/577 AH in Sharazor . He first studied fiqh with his father in Sharazor , located in the south-eastern part of what is currently referred to as Iraqi Kurdistan . He then occupied himself in Mosul for an unknown period of time, studying under

5520-446: The source of knowledge is the narrative tradition of Medina and the knowledge of its scholars." To this, Malik is said to have replied: "Commander of the Believers, do not! For people have already heard different positions, heard hadith , and related narrations. Every group has taken whatever came to them and put it into practice, conforming to it while other people differed. To take them away from what they have been professing will cause

5600-461: The terminology of the people of hadith have become plentiful from the Imams , both old and contemporary: Ibn al-Salah Abū ‘Amr ‘Uthmān ibn ‘Abd il-Raḥmān Ṣalāḥ al-Dīn al-Kurdī al-Shahrazūrī ( Arabic : أبو عمر عثمان بن عبد الرحمن صلاح الدين الكرديّ الشهرزوريّ ) (c. 1181 CE/577 AH – 1245/643), commonly known as Ibn al-Ṣalāḥ , was a Kurdish Shafi'i hadith specialist and the author of

5680-438: The two of them and many lands were conquered at his hands. As a result, he faced the necessity of sending out the companions of Muhammad as teachers and people did not cease to take from them, notable scholars from notable scholars until our time. If you now go and change them from what they know to what they do not know they shall deem it disbelief ( kufr ). Rather, confirm the people of each land with regard to whatever knowledge

5760-589: The various types as being "more than eighty" and al-Suyuti included ninety-three in Tadrib al-Rawi . Muḥammad al-Ḥāzimī acknowledged the numerous terms, reaching almost 100 by his own count, saying: "Be aware that the science of hadith consists of numerous types reaching almost a hundred. Each type is an independent discipline in and of itself and were a student to devote his life to them he would not reach their end." Sahih ( Arabic : صحيح , Ṣaḥīḥ ) may be translated as " authentic " or "sound." Ibn Hajar defines

5840-460: The way to a Successor, and the successor attributes it to an unspecified companion , the isnād is considered acceptable. There are, however, different views in some cases: If the Successor is a young one and it is probable that he omitted an elder Successor who in turn reported from a companion. The opinion held by Imam Malik and all Maliki jurists is that the mursal of a trustworthy person

5920-435: Was 'the furthest of all people' from dialectic theology who was the most knowledgeable of their discussions without accepting their views. G.F. Haddad, on the other hand, argued that Malik was not completely averse to the idea of dialectic theology; on the contrary, Haddad points to Malik having studied 'at the feet of Ibn Hurmuz', a master in dialectic theology, for 'thirteen to sixteen years'. Malik's unique contributions to

6000-583: Was a supporter of tabarruk or the "seeking of blessing through [the veneration of] relics." This is evident, for example, in the fact that Malik approvingly related the tradition of a certain Atā' ibn Abī Rabāh, whom he saw "enter the [Prophet's] Mosque , then take hold of the pommel of the Pulpit, after which he faced the qibla [to pray]," thereby supporting the holding of the pommel for its blessings ( baraka ) by virtue of its having touched Muhammad. Furthermore, it

6080-503: Was a teacher of Imam Ahmad ibn Hanbal . Malik's chain of narrators was considered the most authentic and called Silsilat al-Dhahab or "The Golden Chain of Narrators" by notable hadith scholars including Muhammad al-Bukhari . The 'Golden Chain' of narration (i.e., that considered by the scholars of Hadith to be the most authentic) consists of Malik, who narrated from Nafi‘ Mawla ibn ‘Umar , who narrated from Ibn Umar , who narrated from Muhammad . Abdul-Ghani Ad-Daqr wrote that Malik

6160-610: Was also described by al-Dhahabi as "strong in the Arabic Language" and as "the shaikh of the Shafi'i scholars." Ibn al-Hajib described Ibn al-Salah as being broad in his knowledge of both primary issues ( al-usul ) and peripheral ( al-furu` ). Ibn al-Ṣalāḥ held several positions throughout his life, primarily in the field of education. He taught at the Salahiyyah School in Jerusalem , and then, following

6240-466: Was asked about the nature of faith , Malik defined it as "speech and works" ( qawlun wa-'amal ), which shows that Malik was averse to the rigorous separation of faith and works. Malik seems to have been a proponent of intercession in personal supplication . For example, it is related that when the Abbasid caliph al-Mansur asked Malik about whether it was preferable to face the Prophet's tomb or

6320-513: Was born as the son of Anas ibn Malik (not the Sahabi with the same name) and Aaliyah bint Shurayk al-Azdiyya in Medina , c.  711 . His family was originally from the al-Asbahi tribe of Yemen , but his great grandfather Abu 'Amir relocated the family to Medina after converting to Islam in the second year of the Hijri calendar , or 623 CE. His grandfather Malik ibn Abi Amir was a student of

6400-460: Was buried in the Sufiyyah graveyard, now the location of a hospital, a mosque and other buildings. Ibn al-Salah had a number of works the most notable named below in addition to others on individual issues. Malik ibn Anas Malik ibn Anas ( Arabic : مَالِك بْن أَنَس , romanized :  Mālik ibn ʾAnas ; c.  711 –795) was an Islamic scholar and traditionalist who

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