Notable work(s), Al-Mudawwana. Sahnun ibn Sa’id ibn Habib at-Tanukhi (c. / 77 – /55) ( AH – AH) was a jurist in. Mālik b. Anas b. Mālik b. Abī ʿĀmir b. ʿAmr b. al-Ḥārit̲h̲ b. G̲h̲aymān b. K̲h̲ut̲h̲ayn .. Al-Mudawwana al-Kubra, written down by Sahnun ibn Sa’id ibn Habib at-Tanukhi (c. – ) after the death of Malik ibn Anas. Al-Mudawwana al-Kubra. Front Cover. Mālik ibn Anas. Maktaba al-Sa’ada Bibliographic information. QR code for Al-Mudawwana al-Kubra.

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Perhaps Malik’s most famous accomplishment in the annals of Islamic history is, however, his compilation of the Muwattaone of the zl-kubra and most revered Sunni hadith al-murawwana and one of “the earliest surviving Muslim law-book[s],” [3] 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 the point of view of consensus and sunna.

According to classical Sunni tradition, the Prophet Muhammad foretold the birth of Malik, saying: Malik was born the son of Anas ibn Malik who is not the Sahabi with the same name and Aaliyah bint Shurayk al-Azdiyya in Medina circa His family was originally from the al-Asbahi tribe of Yemenbut his great grandfather Abu ‘Amir relocated the family to Medina after converting to Islam in the second year of the Hijri calendaror CE. His grandfather Malik ibn Abi Amir was a student of 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.

Sahnun – Wikipedia

He memorized the Quran in his youth, learning recitation from Abu Suhail Nafi’ ibn ‘Abd ar-Rahmanfrom whom he also received his Ijazahor certification and permission to teach others. Malik’s chain of narrators was considered the most authentic and called Silsilat al-Dhahab or “The Golden Chain ak-kubra Narrators” by notable hadith scholars including Muhammad al-Bukhari. Abdul-Ghani Ad-Daqr wrote that Malik was ‘the furthest of all people’ from dialectic theology who was the most knowledgeable of their discussions without accepting al-kugra views.

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’. Regarding Malik’s unique contributions to the field of theology specifically, it is known that he was a strict opponent of anthropomorphism[16] and deemed it absurd to compare the attributes of God which were given in “human imagery” such as that of God’s “hands” or “eyes” with those of man.

Malik was a supporter of the orthodox Sunni doctrine of the beatific vision[19] and he is said to have cited Quran Verily, from their Lord, that day, shall they [the transgressors] be al-lubra as proof of his belief. When asked about the nature of faithMalik defined it as “speech and works” qawlun wa-‘amalwhich shows that Malik was averse to rigorously separating between faith and works. Malik seems to have been a proponent of intercession in personal supplication.


On the basis of several early traditions, it is evident that Malik held the early Sufis and their practices in high regard. When he knows the outward science and puts it into practice, God shall open for him the inward science – and that will not take place except by the opening of his heart and its enlightenment.

Only he who combines the two proves true tahaqqaqa. 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 dhikrsuch traditions have been graded as being munkar or “weak” in their chain of transmission. Malik was a supporter of tabarruk or the “seeking of blessing through [the veneration of] relics.

Malik considered following the sunnah of the Prophet to be of capital importance for every Muslim. It is reported that he said: 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 al-mucawwana ulema as a mercy from God to the Islamic community. I shall write to the leaders of the armies and to the rulers so that they make it al-mudawwaha, and whoever contravenes it shall be put to death,” Malik is said to have responded: 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 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 is there, and take this knowledge to yourself. According to another narration, al-Mansur, after hearing Malik’s answers to certain important sl-kubra, said: They will leave aside innovations and keep only this knowledge.

For I consider that the source of knowledge is the narrative tradition al-kubda Medina and the knowledge of its scholars. For people have already heard different positions, heard hadithand 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 a disaster. Al-,ubra, leave people with whatever school they follow and whatever the people of each country chose for themselves.

Malik is famous for declaring: He did not answer me except on five. If the ‘alim bypasses ‘I do not know,’ he will receive a mortal blow.

Malik is said to have detested disputing in matters of religion, saying: In the MuwattaMalik writes: The available physical descriptions of Malik relate that he “was tall, heavy-set, imposing of stature, very fair, with white beard Malik died at the age of 85 in Medina in and is buried in the famous Jannat ul-Baqi cemetery across from the Mosque of the Prophet.

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Although there was a small shrine constructed around his grave during the 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 Malik’s last words were related by one Isma’il ibn Abi Uways who said, “Malik became sick, so I asked some of our people about what he said at the time of his death.

They said, “He recited the testification of faith and then he recited:. Their affair is for God, before and after. From Wikipedia, the free encyclopedia. Not to be confused with Anas ibn Malik. This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources.

The Formation of the Mudawwana

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This section relies largely or entirely on a single al-kubr. Relevant discussion may al-mudawaana found on the talk page. Please help improve this article by introducing citations to additional sources.

Muslim Academic Trust,p. Encyclopaedia of Islam, Second Al-mudawwannaEdited by: Muslim Academic Trust, ], p. Muslim Academic Trust,pp. Paulist Press,p. Cited in Gibril F. Muslim scholars of the Maliki School. Retrieved from ” https: Views Read Edit View history.

This page was last edited on 4 Decemberat By using this site, you agree to the Terms of Use and Privacy Policy. Influenced Virtually all subsequent Sunni Muslimsbut particularly jurists and mystics of the Maliki school. Muhammad — prepared the Constitution of Medinataught the Quranand advised his companions.


Ali fourth caliph taught. AishaMuhammad’s wife and Abu Bakr ‘s daughter taught. Abd Allah ibn Abbas taught. Zayd ibn Thabit taught. Umar second caliph taught. Abu Hurairah — taught. Alqama ibn Qays died taught. Husayn ibn Ali — taught.

Qasim ibn Muhammad ibn Abu Bakr taught and raised by Aisha. Urwah ibn Zubayr died taught by Aisha, he then taught.

Malik ibn Anas

Said ibn al-Musayyib taught. Abdullah ibn Umar taught. Abd Allah ibn al-Zubayr taught by Aisha, he then taught.

Ali ibn Husayn Zayn al-Abidin — taught. Hisham ibn Urwah taught. Ibn Shihab al-Zuhri died taught. Salim ibn Abd-Allah ibn Umar taught. Umar ibn Abdul Aziz raised and taught by Abdullah ibn Umar. Hammad bin ibi Sulman taught. Muhammad al-Baqir taught. Farwah bint al-Qasim Abu Bakr’s great grand daughter Jafar’s mother. Zayd ibn Ali Malik ibn Anas — wrote Muwattajurisprudence from early Medina period now mostly followed by Sunni in Africa and taught.

Abu La-mudawwana wrote Usul al-fiqh. Isma’il ibn Jafar Ahmad ibn Hanbal — wrote Musnad Ahmad ibn Hanbal jurisprudence followed by Sunni and hadith books. Muhammad al-Bukhari wrote Sahih al-Bukhari hadith books. Muslim ibn al-Hajjaj wrote Sahih Muslim hadith books.