Suhaib Webb – An Famous Quote Incorrectly Attributed to Imam Malik
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Welcome back to our reading of the important
text.
Salim al Bishri al Azharri al Mariki
Last time we reached a statement of the
sheikh and you'll notice his the dikka in
his eibara. Right? The precision in in the
words he uses. He says,
Right? It is related from some of them
that they said, and then he mentions the
famous statement.
Right? That
is known. That it's how is unknown in
asking
questions about it. Is it innovation? Then he
mentions that, you know, someone was who who
asked this question was ordered to be thrown
out the masjid.
Notice that he doesn't make Tasrih. He doesn't
say
Right. It's it's related from Ima Malik.
And he uses a plural pronoun hom to
show that actually there are a number of
people that this statement is attributed to. Sayida
Salamah Umina Radiallahu Anha.
The Sheikh of Imam Malik Rabi'ar Ra'i. And
then Imam Malik himself. So three people.
What I wanna talk about today are
the 6 or 7 chains
which the statement of Imam Malik rest on.
And to show that within these chains of
narration,
it is very difficult to authenticate this statement.
That's very important because we find people on
both sides of the spectrum invoking this statement
to kind of further
or give themselves a little,
you know, wiggle room, if you will, in
the argument.
And I'll take it another step further and
mention the research of doctor Hassan Abdulmanen
who really
is a giant. His father, I think, entered
the Elzhar in 19 36. His father died,
a great sheikh, in 1979.
His specialty was
the the critical study of Mahtotat,
of handwritten documents,
and his son follows him. I think he
was 15 when his father died. And, you
know, doctor Hassan is someone who's done, like,
critical editions of
Sahih Muslim, the Muslim of Imam Ahmed, Tafsir
ibn Khatir. This is someone whose specialty really
is the knowledge of Rijal and Asanid
Rahim Muhullah. We know that he and Sheikh
al Bani,
had some back and forth. And just because
somebody has some back and forth doesn't mean
that one is is right or wrong. I
don't agree with Sheikh Albanua's methodology.
That's a different discussion. But I don't need
to like attack.
I I should be able to present that
in an academic way. So just because someone
has differences with someone else doesn't mean that
they're correct or that that person should be
completely rejected.
But his research, especially into this narration and
he actually goes through all of the asanid
attributed
to Sayyidah Umsalama Radiallahu Anha,
Rabi'a,
Abdurrahman
and, sayid Namaic and shows that all of
the are weak.
And that's a bold statement because
Right? Declaring something weak is much more difficult
than declaring it Sahih as I heard from
Sheikh Mohammed Al Hassan at Ddu Du that,
you know, Sahih just need like one narration.
But barif means you have to bring all
of the narrations and all of the asani
together and you have to see if there's
anything that supports them being strong
or can make one strong on its own.
So that's a bold statement. Like that's a
very bold statement. That means that that individual
has put in the proper work and research.
And that's why you have to be very
careful when you see people haphazardly
saying something is weak or something is rejected.
They have to do that. We say la
tadayfa
illa be tafsi.
Right? That you can't declare something's weak without
tafsi, without clarifying why.
SubhanAllah.
The same for tafsi, but it's much easier.
There are actually 7 asanid
that the statement of Imam Malik attributed to
Malik rests on. Every single one of them
has a very, very serious error or more
than even one error. I'm not gonna go
through all those today. I'll tell you, hey.
In this chain, go and do the research.
You're gonna find some other things. I'm just
going to mention like 1 or 2.
The first narration
is from Abu Naim in his Hilya.
And
he mentions
this narration attributing it to Imam Malik quoting
someone
named
Mehdi ibn Jafar.
Mehdi ibn Jafar,
Imam al Bukhari says about him that he's
matruq.
Like he's abandoned.
Following him in this chain is Imam al
Durami who also has a few different people
in the chain and even more problems in
the chain. Actually, 3 major problems
that you can check out for yourself. But
also using Mehdih ibn Jafar who is matruq.
The third chain is from Al Hafiz ibn
Abdubar who actually mentions this narration twice in
Tamhid, which is subhanAllah
what it takes, man.
But he mentions
the same narration with the same almost chain
except between Mahdi ibn Jafar
and Sayna Imam Malik. He doesn't mention anyone.
So not only do you have the problem
of Mehdi ibn Jafar, but also you have
the problem of people missing from the chain.
Very serious problem.
The 4th chain is from Ismail ibn Abdurrahman
al Sabuni
radiAllahu anhu in his book on the aqidah
of the salaf. He dies I think in
the 9th century.
And in that he mentions someone named Ja'far
ibn Mehmoon. And Ja'far ibn Mehmoon, actually that's
not his real name.
His real name is M'yati. M'yati is Da'if.
Da'afahu
al huffadwalaim.
So he's weak. So there's the 4th chain.
The 5th and 6th chains are actually mentioned
by Al Hafath al Bayhaqi
radiAllahu Anhu in his book Asma'at was Sifaat
and he mentions 2 different chains.
And the problem is that both of them
have people who are unknown. Manjhulululhad.
The first one is Abu Rabi ibn
Abi Achi.
Wahadashuks
as mentioned by some of the ulama there's
not even a tarjama for this person.
We know who this person is. Even though
Jawadahu
al Hafiz
ibn Hajar in Fattal Bedi, doctor Hassan Abdul
Mannen actually responds to that in his writing.
And I'm not sure where you can find
that now. That was years ago that I
read that.
I'll try to look it up and put
it in the notes here. You can maybe
search it online. But he
he responds to that in with incredible,
precision.
And and he what I like about him
is he's not someone who just takes, like,
a plea attitude.
Right? As we'll we'll note in his criticism
of Hazahabi in his book, Al'olu.
In the future, we plan to go through
critically Al-'Ulu, InshaAllah, here and show some of
the challenges and problems of that text, biznila.
And that takes nothing away from Al Hafuth.
Azzabi was 18 when he wrote that book.
If I could write even a page like
that when I was 18.
Allahu Akbar. He did the mostadrak of al
Hakim when he was 17,
as practice. But there are challenges and problems
in that book. And and what I like
about our scholars is they don't just say
well someone said this and that someone is
someone who's reputable But they're going to unpack
especially when it comes to saying something is
weak or something is authentic.
Something is is spurious. They're going to unpack
that abstraction
and lay it out in front of you
and then say, okay, here's why it is
or isn't, in agreement with that. And I
I appreciate about al Muhaqiqiniani.
So,
Sayna Al Bayhaki
and Asma was Sifat. The first narration has
The second narration has from.
So he's like very serious problems.
Very serious problems in those asanidin. And there's
actually more problems in those changes than I
mentioned. You can go check it out yourself.
The last, as I mentioned earlier, is another
narration from Al Hafiz ibn Abdobar in Atamheed.
And this one has a narration from Ayub
ibn Salih.
Ayub ibn Salih. The problem is that's not
his real name. His real name is Ayub
ibn
Abi Saleh.
Abi Saleh,
Al Hurani
Al Mahzumi.
And and this person is extremely problematic.
Extremely problematic. So there's a form of happening
in the sun, and then this person himself
has very serious issues,
which render that chain
unacceptable.
Now maybe somebody is saying,
but I read in this book, I read
in this book, I read in alu that
you know for example sayna Al Hafafadhaabi
said you know
And as I recall in Al'ulu, ma fasalah
azahabi.
As I recall, I may be wrong. I
don't remember zehabi even unpacking these asanid. He
just kinda comes with a statement,
that takes nothing away from him. He's a
giant,
One of the great, great scholars of Islam
and a very balanced person,
Rahim.
Even if we differ with him on issues,
very serious issues.
And then maybe someone will say, well what
if you take all of these chains together?
Will they strengthen each other to be, like,
stronger?
But as you know, in the uloom of
Hadith, these kind of problems and these kind
of mistakes
are not those that allow us to
use asani to strengthen one another. And perhaps
you can study ulumo hadith with some of
the giants, some of the Udama,
some of the scholars,
alhamdulillah,
and
and learn about this more. This is not,
you know, my my my field of expertise
by any means.
Then maybe somebody says, well then why do
you have so many of these narrations?
Say to Salamah,
say to Rabi Sheik Rabi'arai,
Say the because this was a time of
fitin.
And these
We noticed that these chains started to appear,
around that time where this fitna was happening.
What what does this mean for us now
is that we need to stop using these
statements to try to fight each other,
to try to split the Ummah. And as
we're going to present,
inshallah in a few lessons, how actually there's
room for for these opinions
that don't fall into tateel and don't follow
into tatseid.
Right. Don't fall into tizal.
Right.
Rejecting
the attributes of Allah Subhanahu Wa Ta'ala in
the name of preserving his transcendence
like a jammhiyah for example. And then on
the other end is being so adamantly
passionate about the literal
that we fall into Al Mujassima Aww the
Fitna ba'al Karamiyah Alhamdulillah. We know that Ahlul
Sunnah is wide. That's called Allah Taalib Al
Afiya. We have.
So that's some short research. I encourage you
to do your own. I'm I'm super happy
to hear from people about my mistakes, how
I can work to improve this research. I
I did consult with people. I did make
sure and check the research that I had
done as well, found some mistakes and things
I had done, and made sure to correct
it or not even mention it, because I'm
just a student. SubhanAllah.
But I hope, inshallah, that this will help
us bring people together
and then talk about how, again, as I
mentioned in the previous class, you have room
for these two methods. As Sheikh Salim al
Bishri, he mentions
who as saydah imam Sheikh Islam Ibrahim al
Bayjordi mentions in his explanation of the