Mālik ibn Anas

Muḥammad ibn Naṣr ibn Sulaymān al-Harawī related to us. He said: Yaḥyā ibn al-Mughīra al-Madīnī related to us. He said: Muṭarrif ibn ʿAbd Allāh related to us. He said: Mālik ibn Anas was asked: “What did you think of Abū Ḥanīfa?” He said: “I saw him speaking with Rabīʿa and bringing him around to his own view more than once. I saw that, were he to say of a wooden pillar, ‘This is gold,’ he would support it with arguments that would make you imagine it was gold.”

ʿAmr ibn ʿĀṣim al-Marwazī related to us. He said: al-Naḍr ibn Muḥammad al-Sayyārī related to us. He said: I heard Bishr ibn Yaḥyā say: I heard Ibrāhīm ibn al-Mughīra say: I heard al-Wāqidī say: I said to Mālik ibn Anas: “Who was the most learned in jurisprudence of the people from Iraq who came to you?” He said: “Who came to us from Iraq?” He said: “Ibn Abī Laylā, Ibn Shubruma, Sufyān al-Thawrī, and Abū Ḥanīfa came to you.” Mālik said: “You mentioned Abū Ḥanīfa last among them. I saw him speaking with one of our jurists until he brought him around to his own view three times.” And he said: “This too is mistaken.”

The final “he said” has no explicit subject. The translation does not assign it to a named speaker.

ʿAbd Allāh ibn ʿUbayd Allāh related to us. He said: al-Rabīʿ ibn Sulaymān related to us. He said: Muḥammad ibn Idrīs said: I asked al-Darāwardī—meaning ʿAbd al-ʿAzīz ibn Muḥammad—“Did anyone in Medina say that the bridal payment must not be less than a quarter of a dinar?” He said: “No, by God, we know of no one who said it before Mālik ibn Anas. I think he took it from Abū Ḥanīfa, may God have mercy on him.”

The opening connective وقد is rendered in context without supplying an omitted preceding statement.

Sahl ibn Khalaf ibn Wardān al-Qaṭṭān related to us. He said: Muḥammad ibn ʿĪsā ibn Yazīd related to us. He said: I heard Abū Yaʿqūb al-Buwayṭī say: I heard al-Shāfiʿī, may God have mercy on him, say: I asked al-Darāwardī: “Did any of the people of Medina say that marriage is not valid for less than three dirhams, because it is one of the prescribed limits and amputation is one of the prescribed limits?” Al-Darāwardī said: “I do not know of any of the people of Medina who said it. I think Mālik took it only by analogy with Abū Ḥanīfa’s view, may God have mercy on him, for Abū Ḥanīfa said: ‘Amputation applies at ten dirhams, and marriage is not valid for less than ten dirhams, because it is one of the prescribed limits.’ Mālik adopted this view in that sense.”

The argument’s use of ḥadd for a prescribed limit and for amputation is retained without supplying additional legal conditions.

I heard Abū Sulaymān Muḥammad ibn Manṣūr al-Balkhī say: I heard Abū ʿUbayd al-Qāsim ibn Sallām say: Al-Shāfiʿī, may God have mercy on him, used to say that if a woman married without her guardian’s permission, and the guardian subsequently learned of it and approved, it would not be valid. Abū ʿUbayd said: Mālik used to hold Abū Ḥanīfa’s view, may God have mercy on him: it is valid if the guardian approves.

Aḥmad ibn Yaḥyā al-Hamdānī al-Kūfī related to us. He said: ʿĪsā ibn ʿAbd Allāh ibn al-Hayyāj, Abū al-Hayyāj, related to us. He said: ʿUmayr ibn ʿAmmār related to me. He said: I heard Ziyād say: I went to Medina and often sat with Mālik ibn Anas. He would mention the Kufans, make indirect remarks about them, and mention Abū Ḥanīfa. Sometimes I joined them in discussing jurisprudence, and he would be friendly toward me and give me his attention. One day he mentioned a question, and I said: “What do you think?” He frowned, turned his face away from me, and said: “You will surely recognize them by the tone of their speech.” I approached him again and found him turning away from me, so I stopped sitting with him.

The quotation is Qurʾān 47:30. The brief question أرأيت is retained without supplying an unstated hypothetical case.

Muḥammad ibn al-Qāsim al-Balkhī related to us. He said: Aḥmad ibn al-Azhar informed us. He said: Ḥabīb, Mālik’s scribe, related to me. He said: Abū Ḥanīfa came to Medina and Mālik debated with him. When he rose, I heard Mālik say: “How forbearing he is!”

Al-Faḍl ibn Bassām related to us. He said: Ismāʿīl ibn Isḥāq related to us. He said: Isḥāq ibn Muḥammad al-Farawī related to us. He said: Mālik sometimes took Abū Ḥanīfa’s view, may God have mercy on him, into consideration on legal questions.

Dāwūd ibn Tasnīm, Abū Ḥātim, related to us. He said: ʿAbd al-Raḥmān ibn Ḥabīb related to us. He said: Ismāʿīl ibn Yaḥyā related to us. He said: Abū Ḥanīfa came to Medina. He spoke with none of our jurists without leaving him unable to reply, although he spoke gently with Mālik ibn Anas.

Aḥmad ibn ʿAlī ibn Salmān al-Marwazī, Abū Zayd ʿImrān ibn Firīnām, and Ibrāhīm ibn Manṣūr—the latter two of Bukhara—related to us. They said: We heard Abū ʿIṣma Saʿd ibn Muʿādh say: I heard ʿUmar ibn Ḥammād ibn Abī Ḥanīfa say: I met Mālik ibn Anas, stayed with him, and listened to his teaching. When I had fulfilled my purpose—or satisfied my desire—and wished to leave him, I said: “I fear that hostile and envious people may have described Abū Ḥanīfa to you as other than he was. I want to describe to you what he actually held. If you approve, that is well; if you have something better or different, I shall learn it.” He said to me: “Go ahead.” I said: “He did not declare any believer an unbeliever because of a sin.” He said to me: “He did well”—or “He was right.” I said: “He said more than that. He would say: ‘Even if he commits grave indecencies, I do not declare him an unbeliever.’” He said: “He was right”—or “He did well.” I said: “He said more than this.” He said: “What was it?” I said: “He would say: ‘Even if he deliberately kills a man, I do not declare him an unbeliever.’” He said: “He was right”—or “He did well.” I said to him: “That was his view. Do not believe anyone who tells you that his view was otherwise.” He said to me: “I have heard that he used to say: ‘My faith is like Gabriel’s faith, peace be upon him.’” I said: “What reached you is false. Rather, he used to say: ‘God Most High sent Gabriel to the Prophet—blessings be upon them both and upon all the angels, prophets, and messengers—and commanded him to call people to faith, just as He had sent him to the nations before him. Faith is one faith. I do not say that there are two faiths or three, or that this person’s faith is different from that person’s, or this person’s Qurʾān is different from that person’s.’ That was his view.” Mālik smiled as though pleased with it and said nothing. I said to him: “He also rejected doubt and considered it mistaken.” He said: “What doubt?” I said: “Among us are people who do not say, ‘We are believers,’ without making an exception, or one of them says: ‘I do not know whether I am a believer or not.’” He disapproved of this and said: “Who says this?!”

The narrator’s alternatives (“or”) and the distinction between the reported accusation and the reply are retained. “Making an exception” is not expanded into an unstated formula.

ʿAlī ibn al-Ḥasan ibn ʿAbda related to us. He said: Ibrāhīm ibn Sallām al-Jumaḥī related to us. He said: ʿAbd al-ʿAzīz ibn Abī Ḥāzim and ʿAbd al-ʿAzīz ibn Muḥammad used to debate. They mentioned the views of al-Qāsim, Sālim, Saʿīd ibn al-Musayyab, ʿUrwa ibn al-Zubayr, and other Successors and those who followed them. They also mentioned Mālik ibn Anas’s view, may God have mercy on him. Often, during these discussions, they brought up Abū Ḥanīfa’s view, may God be pleased with him, approved of it, and adopted it.

Al-Ḥasan al-Farghānī related to us. He said: Muḥammad ibn Fuḍayl related to us. He said: I heard Muḥammad ibn Ismāʿīl ibn [Abī] Fudayk say: I saw Mālik ibn Anas holding Abū Ḥanīfa’s hand, may God have mercy on them both, as they walked. When they reached the mosque, he let Abū Ḥanīfa go first. I heard Abū Ḥanīfa say as he entered the Messenger’s mosque: “In the name of God. This is a place of safety, so grant me safety from Your punishment and save me from the Fire.”

The editorial insertion [أبي] is retained as [Abī].

Abū Naṣr Muḥammad ibn Muḥammad ibn Sallām related to us. He said: I heard Muḥammad ibn Salama say: I heard Muṣʿab al-Zubayrī say: The people of Medina took this ruling from the people of Kufa—meaning, concerning two parties to a sale who disagree while the commodity remains intact. Mālik ibn Anas applied this report to a husband and wife who disagreed about the bridal payment.