al-Muwatta '

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Title page of the Book of Fasting from al-Muwatta on parchment. Made for the private library of Ali ibn Yusuf ibn Tashfin in Marrakech in 1107.

Al-Muwatta ' ( Arabic الموطأ, DMG al-Muwaṭṭaʾ  'The Leveled Path') is the main work of the Islamic legal scholar Mālik ibn Anas , the founder of the Malikite school of law . The exact time of its creation cannot be determined. In addition, Malik did not create a definitive text himself, the work has been preserved in various renditions of his students. Extensive, previously unpublished copies of the work - even if only in fragments - are in the manuscript collection of Kairouan on numerous parchment leaves from the late 9th and 10th centuries.

Characterization, structure and scope

Ash-Shāfiʿī , a student of the author, described the Muwatta as the most accurate book on earth after the Koran . The work was a subject of instruction in all medieval universities, particularly in Egypt, Baghdad , North Africa and Al-Andalus .

The muwatta offers a systematic presentation of the Islamic rite and law based on the common law of Medina . It is said to have originally contained up to 9000 hadiths , which Malik is said to have shortened to around 1250 in the course of several revisions. In his Muhammadan Studies , Ignaz Goldziher describes the work as a corpus iuris, not a corpus traditionum (collection of laws, not a collection of traditions). According to Goldziher, the book follows

“The intention to illustrate the law and right, the rite and the practice of religious practice according to the consensus recognized in Medinan Islam , according to the Sunna that is practicable in Medina , and to provide a theoretical corrective for things that fluctuate from the standpoint of Idschmāschm and Sunna create."

- Ignaz Goldziher

The Muwatta is divided into 61 chapters according to the usual structure of Islamic legal works ( ritual purity , ritual prayer , fasting , alms giving , pilgrimage , marriage , divorce, martial law, vows, etc.).

Even before the emergence of al-Muwatta, efforts were made to summarize the legal opinions prevailing in Medina in a code . Before Malik, this is said to have happened first through his older contemporaries al-Majishun . Another Muwatta from Malik's disciple ʿAbdallāh ibn Wahb has been preserved in fragments.

The number of hadiths narrated in the Muwatta is given as 1720, with about half of them being traced back to a narrative chain that goes as far as the Prophet Mohammed .

A high quality copy from later centuries, the exact date of which remains uncertain to this day, is in the Chester Beatty Library in Dublin .

Reviews

The Muwatta has received numerous reviews. Fifteen reviews are generally known, of which those by Yahya ibn Yahya al- Masmudi (d. 848 in Cordoba ) and by al-Shaibani have come down to us in full. According to the latest research results, Mālik did not leave a “ final edition ”. The Muwaṭṭaʾ is only preserved in the reviews of its immediate students, some of which are now also available in print.

  • The oldest work review goes back to the tradition of the scholar ʿAlī ibn Ziyād (d. 799) from Tunis . He is said to have been the first to spread the writings of Mālik ibn Anas in North Africa . The orientalist Joseph Schacht drew attention to the fragment of this review, dated to the year 900, as early as 1967. This old fragment, found in the Qairawān manuscript collection , first appeared in print in 1978.
  • The review by Ash-Shaibānī , Muḥammad ibn al-Ḥasan (d. 804) occupies a special position among the traditions of the Muwaṭṭaʾ, because it acts as an intermediary between the legal doctrine of Mālik and the Hanafite Abū Hanīfa , whose disciple was Ash-Schaibānī endeavors to harmonize the selection of legal topics from Mālik's work with the Hanafi teachings. This review thus represents a Hanafi treatment and critical further development of the materials handed down by Mālik in his Muwaṭṭaʾ.
  • Ibn al-Qāsim al-ʿUtaqī (d. 806), probably the most famous disciple of Mālik, is considered to be the first disseminator of Muwaṭṭaʾ in Egypt. Old fragments of his review are preserved in Qairawān, but have not yet been published. The Qairawan scholar Sahnūn ibn Saʿīd presented his review to his group of students in his hometown; it was handed down in written form in newly made copies until the late 10th century in North Africa.
  • One of the most famous students of Māliks was al-Qaʿnabī, ʿAbd Alāh ibn Maslama (d. 833 in Mecca ), who is said to have accompanied his teacher in Medina for over twenty years. The parts of his review known and published today contain only fragments from the chapters on the religious duties of Muwaṭṭaʾ.
  • The best known is the review by Yahyā ibn Yahyā al-Laithī (died 848 in Córdoba), which has been reprinted several times since 1951. The importance of this review is indicated by the fact that it was the most widely commented on in Maliki legal scholarship. A special feature of the review is that it also discussed the question of "killing the heretic" ( qatl az-zindīq ). The Zindīq is regarded as a kind of apostate , but who does not reveal his apostasy from the outside world. In contrast to the usual apostate, he should therefore not be given the opportunity to exempt Tauba from punishment .
  • Just as extensive is the tradition of Abū Muṣʿab az-Zuhrī (d. 856), who always worked in the vicinity of Mālik, was Qādī in Medina and wrote a summary (muḫtaṣar) of Maliki jurisprudence that has not yet been edited. His Muwaṭṭaʾ review, which has only been available in print since 1993, contains a considerable number of Ḥadīths and legal teachings according to Mālik, which are not documented in the Andalusian Yaḥyā ibn Yaḥyā or in other work records.
  • The tradition of Suwaid ibn Saʿīd al-Ḥadaṯānī (d. 854) is limited in the fragment of the work known today to the prophetic legal directives that the subsequent generations have passed down as Ḥadīṯe. With a few exceptions, the author did not take into account Mālik's legally relevant comments on these traditions - in comparison to the text of Yaḥyā ibn Yaḥyā and Abū Muṣʿab az-Zuhrī.
  • The review of the Egyptian scholar Yaḥyā ibn ʿAbd Allāh ibn Bukair (d. 845) is only available in manuscripts. This Muwaṭṭaʾ review was known beyond the borders of Egypt: in North Africa and in Damascus . The study of the surviving manuscript in Damascus scholars in the years 1067-1068 is documented in several listener certificates on the colophon .

The oldest papyrus fragment of the work has been dated by the orientalist Nabia Abbott to the second half of the second Muslim century (end of the 8th century) and is likely to be ascribed to an Egyptian student of Mālik. Extensive, previously unpublished copies of the work - even if only in fragmentary form  - are in the manuscript collection of Qairawān on numerous parchment leaves from the late 9th and 10th centuries.

Mālik's life's work has been handed down in many other reviews; The Damascus scholar Ibn Nāṣir ad-Dīn (died September 1438) has summarized the names of 79 scholars and their short biographies in one work. In this book he also names scholars who have only transmitted parts of Mālik's work.

Comments

General

Traditional Malikite works contain surprisingly little material for discussion on the terminology of the Muttawa author; this also applies to the detailed commentaries by Ibn ʿAbd al-Barr . The commentaries by al-Bādschī and az-Zurqānī as well as legal compendia of the Malikites usually quote the terms used therein without further comment. This is probably due to the fact that the terminology used by Malik, which in later times had become archaic, appeared self-evident, or that its meaning was no longer clearly evident or possibly even became irrelevant.

Main examples

The most important comments on the basic works of the Malikites came from the Islamic West; their authors were prominent representatives of the Maliki school of law in Andalusia.

  • The oldest surviving commentary on the Muwaṭṭaʾ, which is now available in print, was written by the scientifically proven versatile scholar عبد الملك بن حبيب الأندلسي / ʿAbd al-Malik ibn Ḥabīb al-Andalusī (d. 852), who studied in Mecca, Medina and in Egypt and was one of the most important representatives of the Maliki law school in Cordoba after his return. His commentary "The Interpretation of Muwaṭṭaʾ"تفسير الموطأ / Tafsīr al-Muwaṭṭaʾ deals with both philological explanations of certain terms as well as the legal interpretation of the content of the materials contained in the basic work, which are always introduced with the question of his students: "We asked ʿAbd al-Malik ibn īabīb about the Ḥadīṯ ..." . The two-volume work has been accessible in print since 2001.
  • Ibn Muzain, Yaḥyā ibn Zakariyāʾ يحيى بن زكرياء بن مزين(died around 873) from Toledo , with activity in Córdoba, wrote his multi-volume commentary on Mālik's work, also under the title Tafsīr al-Muwaṭṭaʾ, after his study trip to the Orient, in which he lets younger students of Mālik's legal issues discuss the basic work. As early as 1967, the orientalist Joseph Schacht pointed out the existence of some manuscript fragments of this work in the mosque library of Qairawān, which were recorded in the city between 1008 and 1009.
Beginning of the chapters on blood money payments in the commentary by al-Qanāziʿī: Tafsīr fī abwāb al-ʿuqūl ; circa 11th century
  • The commentary on the Muwaṭṭaʾ review by Yaḥyā ibn Yaḥyā by al-Qanāziʿī, ʿAbd ar-Raḥmān ibn Marwān, dates from the 10th century القنازعي, عبد الرحمن بن مروان from Cordoba under the same title تفسير الموطأ / Tafsīr al-Muwaṭṭaʾ  / 'The Interpretation of Muwaṭṭaʾ'. The author, who went on a long study trip to North Africa, Egypt, Mecca and Medina in 977, primarily comments on the traditions preserved in the Muwaṭṭaʾ and draws on the writings of his predecessors, to which he had the rights to tradition. These works are listed in detail in the appendix to his commentary.
  • Tafsīr al-Muwaṭṭaʾ from al-Būnī, Abū ʿAbd al-Malik Marwān ibn ʿAlī al-Qurṭubī (died around 1078) in Būna . Little information is available about the author. Since the first and last pages of the only manuscript are missing, the exact title of the work is not known. In the original arrangement of the basic work by Mālik ibn Anas, the author explains a large selection of the traditions handed down there based on Islamic legal doctrine and relies on the works of 56 authorities of the school of law from the 9th and 10th centuries.
  • Al-Qabas fī Sharh Muwaṭṭaʾ Ibn Anas القبس في شرح موطأ ابن أنس / al-Qabas fī šarḥ Muwaṭṭaʾ Ibn Anas  / 'Editing of the explanation of the Muwaṭṭaʾ by (Mālik) ibn Anas' by Ibn al-ʿArabī al-Maʿāfirī (born 1076 in Seville ; died 1148 in Fez ). The author explains the hadiths handed down in the basic work and often falls back on the teachings of other schools of law with which he came into contact on his study trip. The work has been in print since 1998.
  • Al-Masālik fī sharh Muwattaʾ Mālik المسالك في شرح موطأ مالك / al-masālik fī šarḥ Muwaṭṭaʾ Mālik by the same author. This commentary is more extensive and also discusses questions of grammar and the meaning of seldom used terms in Muwaṭṭaʾ. In both commentaries, the author draws on older writings from the Malikite school of law and the hadith literature and paraphrases them with his own critical remarks.
  • Ibn ʿAbd al-Barr , with the full name Yūsuf ibn ʿAbd Allāh ibn Mohammed ibn ʿAbd al-Barr  /يوسف بن عبد الله ابن محمد بن عبد البرّ / Yūsuf b.ʿAbd Allāh b. Muḥammad b. ʿAbd al-Barr († 1070) from Córdoba, wrote a twenty-seven volume (Cairo 1993 edition) comprehensive work, which is still regarded as the best commentary on Mālik's main work. But even the title of the work - which has been formulated and passed down in different ways - shows that it is more than just a simple commentary on the basic work, the Muwaṭṭaʾ Mālik: study to discuss the directions of legal scholars in the provincial centers about what Mālik in the Muwaṭṭaʾ an opinionio and has presented tradition (الاستذكار في شرح مذاهب علماء الأمصار مما رسمه الامام مالك في الموطأ من الرأي والآثار / al-istiḏkār fī šarḥ maḏāhib ʿulamāʾ ʾl-amṣār mimmā rasama-hu al-imām Mālik fī-ʾl-Muwaṭṭaʾ min al-raʾy wa-ʾl-āṯār ). Thus, in Islamic legal literature, this work belongs to the genre of the so-called Ichtilāf works, i.e. H. to be assigned to the collection of controversial doctrinal opinions among the scholars in the centers of Islamic learning. In fact, in this book the author quotes the teachings of the other schools of law and clearly distinguishes them from the material handed down in the Muwaṭṭaʾ . The Tamhīd of Ibn ʿAbd al-Barr also comments on the Muwatta.
  • A further and significant comment of Ibn Abd al-Barr is hadithwissenschaftlichen content and limited only to the in Muwatta traditional rights-related traditions - prophetic speeches, statements of the Prophet's companions ( Sahaba ) and their successors - in the tradition of Malik and entitled: Introduction to the Meanings and isnades of Muwaṭṭaʾ (التمهيد لما في الموطأ من المعاني والأسانيد / at-tamhīd li-mā fi-ʾl-Muwaṭṭaʾ min al-maʿānī wa-ʾl-asānīd ). This extensive work, with numerous parallel references to the materials handed down by Mālik, is arranged alphabetically according to the primary sources of the school founder. The first volume contains the detailed biography of Mālik. The first printed edition of the work (Rabat 1967–1992) comprises twenty-six volumes.
  • Around the same time, al-Bādschī (fully Sulaimān ibn Chalaf al-Bādschī  /سليمان بن خلف الباجي / Sulaimān b. Ḫalaf al-Bāǧī ) (died 1081) from Córdoba his selection of seven volumes in the explanation of the Muwaṭṭaʾ ( al-muntaqā sharh al-muwaṭṭaʾ  /المنتقى شرح الموطأ / al-muntaqā šarḥ al-muwaṭṭaʾ ), a work in which the material handed down by Mālik is compared with the legal views of Maliki lawyers of the 9th and 10th centuries and harmonized if possible.
  • Among the comments in the modern era , especially the four-volume work of the will Azhar -Professors al-Zurqānī , Muhammad b. ʿAbd al-Bāqī b. Yūsuf b. Aḥmad al-Mālikī (born 1645, died 1710 in Cairo ) is quoted. The author orients himself mainly on the works of the Andalusian Ibn ʿAbd al-Barr mentioned above, copies of which he had access to in the famous manuscript library of the Azhar. This commentary has been designed primarily as a comprehensive textbook for the Azhar students.
  • Al-Waqqaschī, Hischām ibn Aḥmad al-Andalusī (born 1017 near Toledo; died 1096 in Dénia ) wrote a linguistically oriented commentaryهشام بن أحمد الوقشي الأندلسي / Hišām ibn Aḥmad al-Waqqašī al-Andalusī under the title "Commentary on Muwaṭṭaʾ"تعليق على الموطأ / Taʿlīq ʿalā ʾl-Muwaṭṭaʾ , whose existence was unknown for a long time and was only published in two volumes in 2001 after the unique specimen in the Escorial library . The work is designed according to the arrangement of the basic work of Mālik - according to the chapters of Fiqh. Al-Waqqaschī is limited exclusively to the philological explanation of words, word groups of the basic text, corrects linguistic and grammatical inconsistencies in the basic text, which can be traced back either to errors of the work reviewers or to prescriptions of the copyists of the copies available to him. In the semantic explanations of terms and entire groups of words, he often falls back on the contents of identical words in Arabic poetry.
  • The Andalusian grammarian ʿAbd Allāh ibn as-Sīd al-Baṭalyūsī (born 1052; died 1127) from Badajoz , who worked in Valencia , probably also wrote a Muwaṭṭaʾ commentaryشرح الموطأ / Šarḥ al-Muwaṭṭaʾ , which is no longer preserved. Part of this work is the philological explanation of difficult terms in Mālik's work under the titleمشكلات الموطأ / Muškilāt al-Muwaṭṭaʾ  / 'Difficult questions of Muwaṭṭaʾ' has only been known since 1999. The author follows the order of the chapters in the basic work and explains seldom used terms, their grammatical derivatives, and little-known place names that are mentioned in the Muwaṭṭaʾ. However, it is not a stand-alone work, but a short version (iḫtiṣār) of the above-mentioned philological commentary by al-Waqqaschī.

Edits

Mālik's life's work in its various reviews as the basis of the Maliki school of law has been edited several times and from different points of view in the subsequent generations. It concerns both the compilation of certain groups of hadīṯ and the excerpts of them in monographic treatises as well as partly extensive commentaries in the sense of Maliki jurisprudence.

  • The oldest known adaptation of the Muwaṭṭaʾ was written by Ismāʿīl ibn Isḥāq al-derahḍamī (born 815; died 895) of the Malikite Qādī of Baghdad, who with his work Aḥkām al-Qurʾān on legal provisions of the Koran is also identified as a Koran exegete. Of hisمسند حديث مالك بن أنس / Musnad ḥadīṯ Mālik ibn Anas , however, only the fifth, the last part is preserved in a manuscript from the late 9th century. In this part, the author reports on the traditions that he received directly from Mālik's students and whose reviews of works - with the exception of al-Qaabnabī and Abū Muṣʿab - are no longer preserved today. The arrangement of the work fragment is based on the primary sources of Mālik (musnad) in alphabetical order.
  • The well-known Ḥadīṯ scholar and Ḥadīṯktitic ad-Dāraquṭnī, ʿAlī ibn ʿUmar ibn Aḥmad from Baghdad (born 918; died 995) wrote a collection of traditions under the title: "Ḥadīṯe, in which one contradicts Māliks (traditions)"الأحاديث التي خولف فيها مالك بن أنس / al-aḥādīṯ allatī ḫūlifa fī-hā Mālik ibn Anas . This is a) tradition both in and outside of the Muwaṭṭaʾ; b) about traditions that Mālik handed down in one form in the Muwaṭṭaʾ, but outside of it in a different form (wording); c) Traditions that Mālik himself passed on in different ways in the Muwaṭṭaʾ. The author gives the different wording for the individual traditions and compiles the names of those traditionalarians who contradicted Mālik's traditions. The focus of interest is therefore the text-critical consideration of the content and the lines of transmission (Isnad) of the basic work.
  • The مسند الموطأ / Musnad al-Muwaṭṭaʾ of the little-known Egyptian scholar al-Ǧauharī, ʿAbd ar-Raḥmān ibn ʿAbd Allāh al-Ġāfiqī (d. 901). In the alphabetical listing of the immediate sources of Mālik in his Muwaṭṭaʾ only those are mentioned in this work Traditions of the prophets cited, whereby the author refers to all work reviews in which he could find this dicta confirmed. It is therefore an Isnad-oriented collection (Musnad), which the author supplements with a short biography of Mālik's sources and refers to work reviews that are no longer preserved today. In its structure it is comparable to the above-mentioned work fragment by Ismāʿīl ibn Isḥāq al-Ǧahḍamī.
  • The work of the Qairawan scholar Abū l-Ḥasan al-Qābisī (born 936; died 1012) is of particular importanceالملخص لمسند موطأ مالك بن أنس / al-Mulaḫḫaṣ li-musnad Muwaṭṭaʾ Mālik ibn Anas  / 'The summary of the hadiths in the Muwaṭṭaʾ of Mālik ibn Anas' preserved with complete isnads' is also available in print. In this book, the author evaluates Mālik's work according to a review that is unknown today: after the Egyptian Ibn al-Qāsim al-ʿUtaqī († 806), one of the most important students of Mālik. Here all hadiths are compiled without comment, which Mālik traces back to the Prophet with a complete Isnad (muttaṣal). The total of 529 hadiths are arranged according to the primary sources of Mālik (musnad); some of these traditions are not preserved in the other work reviews mentioned above.

literature

Individual evidence

  1. ^ Yasin Dutton: Original Islam , p. 16.
  2. ↑ Jonathan Brockopp: Muhammad's Heirs. P. 105.
  3. ↑ Muhammadan Studies, pp. 213–215.
  4. ↑ David Powers, Susan Spectorsky, Oussama Arabi: Islamic Legal Thought. A Compendium of Muslim Jurists. Brill, 2013. p. 29 in the Google book search
  5. ↑ Jonathan Brockopp: Muhammad's Heirs. P. 192.
  6. ↑ For the reviews of works and their manuscript holdings, see the compilation by Fuat Sezgin (1967), pp. 459-460, which can be supplemented today.
  7. ^ Joseph Schacht: On some manuscripts in the libraries of Kairouan and Tunis . In: Arabica 14 (1967), p. 228
  8. ^ Edited by Muḥammad aš-Šāḏilī al-Naifar. Tunis 1978. See also: Miklos Muranyi (1997), pp. 7-8; Fuat Sezgin (1967), p. 465 without naming the fragment
  9. ↑ Muhammadan Studies . Vol. 2. pp. 222-226.
  10. ↑ Yasin Dutton (1999), pp. 23–24 with a list of the Muwaṭṭaʾ reviews mentioned here
  11. ^ Joseph Schacht: On some manuscripts in the libraries of Kairouan and Tunis. In: Arabica 14 (1967), pp. 228-230
  12. ↑ ʿAbd al-Maǧīd Turkī (Ed.): Al-Muwaṭṭaʾ de Mālik b. Anas. Recension de ʿAbd Allāh b. Maslama al-Qaʿnabī. Beirut 1999. p. 19 (Introduction)
  13. ↑ About him in detail: Maribel Fierro: El Alafaquí beréber Yaḥyā b. Yaḥyā al-Layṯī (m. 234/848). "El inteligente de al-Andalus". In: Estudios Onomástico-Biográfcos de al-Andalus. VIII. Madrid 1997. pp. 269-344
  14. ↑ Edited by Muḥammad Fuʾād ʿAbd al-Bāqī , in two volumes. Cairo 1951
  15. ^ Ignaz Goldziher (1890), pp. 221–222
  16. ↑ Cf. Maria Isabel Fierro Bello: La Heterodoxia en Al-Andalus durante el periodo Omeya . Instituto Hispano-Arabe de Cultura, Madrid, 1987. pp. 179f.
  17. ↑ Fuat Sezgin (1967), pp. 471-472
  18. ↑ Ignaz Goldziher (1890), p. 222. - Edited by Baššār ʿAwwād Maʿrūf and Maḥmūd Muḥammad Ḫalīl in two volumes. Beirut 1993
  19. ↑ Fuat Sezgin (1967), p. 460. No. 2
  20. ^ Edited by ʿAbd al-Maǧīd Turkī in one volume. Beirut 1994
  21. ↑ Fuat Sezgin (1967), p. 460. No. 4; the print mentioned there is a different work
  22. ↑ See Joseph Schacht: Deux editions inconnues de Muwaṭṭaʾ. In: Studi Orientalistici in onore di G. Levi della Vida. Roma 1956. Vol. 2, pp. 486-490
  23. ↑ Listener certificates (Arabic: Samāʿ, plural: Samāʿāt) at the end of manuscripts or parts thereof list the names of those people who have heard a work from their teacher by reading it aloud and, under certain circumstances, also copied it. See: Stefan Leder, Yāsin Muḥammad al-Sawwās, Maʿmūn al-Ṣāǧarǧī: Muʿǧam al-samāʿāt al-Dimašqiyya. Les certificats assessment à Damas. Institute Français de Damas. 1996. pp. 18–26 (introduction)
  24. ↑ Miklos Muranyi (1997), pp. 362-363
  25. ↑ Miklos Muranyi: Materials on Malikite Legal Literature. Wiesbaden 1984. pp. 113-130
  26. ^ Printed in Beirut, Dār al-kutub al-ʿilmiyya, 1995
  27. ↑ Umar F. Abd-Allah Wymann-Landgrave: Mālik and Medina. P. 279.
  28. ↑ Fuat Sezgin (1967), p. 362; The Encyclopaedia of Islam. New Edition . Brill, suffering. Vol. 3, p. 775; Biblioteca de al-Andalus . Enciclopedia de la cultura andalusí. Almería 2004. Vol. 3. pp. 219-227
  29. ↑ In Fuat Sezgin: History of Arabic literature. Brill, Leiden 1967. Vol. IS 457-465 the work title is not given; see: Biblioteca de al-Andalus , p. 223. No. 10 under the title: "Ġarīb al-Muwaṭṭaʾ", ie "difficult to understand terms of M."
  30. ↑ Edited by ʿAbd ar-Raḥmān Sulaimān al-ʿUṯaimīn. Riyadh 2001
  31. ↑ Fuat Sezgin (1967), p. 473
  32. ^ On some manuscripts in the libraries of Kairouan and Tunis . In: Arabica 14 (1967), pp. 235-237
  33. ↑ Fuat Sezgin (1967), p. 483
  34. ↑ Miklos Muranyi (2005), passim . Published in two volumes by ʿĀmir Ḥasan Ṣabrī. Qatar 2008
  35. ↑ Compiled by the editor of the work ʿAbd al-ʿAzīz aṣ-Ṣaġīr Daḫān in the introduction, volume 1. pp. 67–79. Published in two volumes. Qatar 2011
  36. ↑ Fuat Sezgin (1967), p. 462 (No. 11). Printed in 4 volumes in Beirut. Dār al-kutub al-ʿilmiya. 1st edition. 1998
  37. ↑ Printed in eight volumes in the edition by Muḥammad ibn al-Ḥusain as-Sulaimānī and ʿĀʾiša bint al-Ḥusain as-Sulaimānī. Dār al-Gharb al-Islāmī. Beirut 2007 (With a foreword by Yūsuf al-Qaraḍāwī )
  38. ^ The Encyclopaedia of Islam. New Edition , Brill, Leiden. Vol. 11, p. 572
  39. ↑ Printed several times in the Orient; with the text of the review by Yaḥyā ibn Yaḥyā and the commentary: Cairo 1961
  40. ↑ Edited by ʿAbd ar-Raḥmān ibn Sulaimān al-ʿUṯaimīn. Riyadh 2001. In The Encyclopaedia of Islam . New Edition, Brill, Leiden. Vol. 11, p. 103 only the title Sharh al-Muwaṭṭaʾ (Explanation of the Muwaṭṭaʾ) is mentioned.
  41. ↑ Edited Taha Bū Sarih. Beirut 1999. See there the introduction, pp. 14-15 about the work title
  42. ↑ About the author see: Carl Brockelmann: History of the Arabian Literature . Second edition adapted to the supplement volumes. Brill, Leiden 1943. Vol. 1, p. 547; Supplement Volume 1, p. 758. Brill, Leiden 1937; The Encyclopaedia of Islam. New Edition. Brill, suffering. Vol. 1, p. 1029
  43. ↑ See the introduction by the editor al-ʿUṯaimīn to al-Waqqaschī, Vol. 1. pp. 73-75
  44. ↑ Fuat Sezgin (1967), pp. 475-476
  45. ↑ Fuat Sezgin (1967), pp. 475–476 does not cite the manuscript. For the manuscript see: Miklos Muranyi: Das Kitāb Musnad Mālik ibn Anas from Ismāʿīl b. Isḥāq al-Qāḍī . In: Journal of the German Oriental Society (ZDMG) 138 (1988), pp. 128–147
  46. ^ Edited by Miklos Muranyi. Dār al-gharb al-islāmī. Beirut 2002
  47. ↑ Fuat Sezgin (1967), pp. 206-209; The Encyclopaedia of Islam . New Edition. Vol. 2, p. 136
  48. ↑ See the introduction to the edition of the work, pp. 21–22. Ed. Riḍā Ḫālid. Riyadh. 1997
  49. ↑ See the introduction to the edition of the work, pp. 22–24
  50. ↑ Edited by Luṭfī aṣ-Ṣaġīr and Ṭāhā Bū Sarīḥ. Beirut 1997
  51. ↑ Miklos Muranyi (1997), pp. 271-276
  52. ↑ Fuat Sezgin (1967), pp. 465-466
  53. ↑ Edited by Muḥammad ibn ʿAlawī ibn ʿAbbās. Mecca 2003 (2nd edition) - incorrectly under the title: al-Muwaṭṭaʾ . Riwāya (review) Ibn al-Qāsim al-ʿUtaqī (sic). Summary: Ibn al-Qābisī.