بسم الله الرحمن الرحيم

06 Raj’ab 1444 AH  (Sunday, 29 January, 2023)

Reason for naming the book Muwaṭṭaʾ

There are various explanations given on why Imām Mālik called his book: the Muwaṭṭaʾ. These stem from the differences of the literal meaning. I’ll cite a few different meanings:

1. Muwaṭṭaʾ literally means: “the well-trodden [path]”.

This refer to the trodden path of the people of Madīnah.

If we consider this name, it proves that Imām Mālik actually primarily intended to illustrate that path that the scholars in Madīna were adopting. Therefore, he was not going to only confine his book to the words of the Prophet (ṣallAllāhu ‘alayhi wa sallam). Rather, he will mention the words of the leading scholars of Madīnah, because his objective is to show the path

2. Muwaṭṭaʾ also has the literal meaning of: “That which is prepared”

‘Allāmah as-Suyūṭī (may Allāh Ta’ālā have mercy on him) quotes:

وقال أبو عبد الله محمد بن إبراهيم الكناني الأصبهاني: قلت لأبي حاتم الرازي: موطأ مالك بن أنس لم سمي الموطأ؟ فقال: شيء قد صنفه ووطأه للناس، حتى قيل: موطأ مالك، كما قيل: جامع سفيان (تزيين الممالك – ص: 89)

Abū ʿAbdullāh, Muhammad bin Ibrāhīm, al-Kinānī al-Aṣbahānī said: I said to Abū Ḥātim at-Rāzī, ‘Why is the Muwaṭṭaʾ of Mālik ibn Anas named ‘Muwaṭṭaʾ? He replied, ‘It is something which he authored and prepared well for the people, until it became commonly known as ‘The Muwaṭṭaʾ of Mālik’, just like how it is said ‘Jāmiʾ Sufyān’.’

It means it was carefully selected and well-prepared.

Ibn Fahr (may Allāh Ta’ālā have mercy on him) defined ‘Muwaṭṭaʾ’ as something that is well-prepared, is clean, polished and refined:

ولفظة الموطأ بمعنى: الممهد، المنقح، المحرر، المصفى (تزيين الممالك – ص: 89)

The word ‘muwaṭṭaʾ‘ means: well-prepared, refined, recorded and clear.

Of course, since Imām Mālik (may Allāh have mercy on him) went through the book for four to six decades, it is clear that the book is deserving of this title.

3. A third meaning of Muwaṭṭaʾ‘: “it is made easy”.

The book is called the Muwaṭṭaʾ’ because the author made knowledge easily accessible for the people for the people.

Shaykh ‘Abdul Fattāḥ Abū Ghuddah (may Allāh Ta’ālā have mercy on him) says:

فالموطأ معناه: المسهل الميسر (يقال في اللغة: وطؤ الموضع يوطؤ وطاءة ووطوءة: لان وسهل، فهو وطيء، ووطأ الموضع صيره وطيئأ، ووطأ الفراش: دمثه ودثره، والموطأ: المسهل الميسر. كما في “القاموس” و”المعجم الوسيط”) . (تقدمة التعليق الممجد – 1 / 14)

‘Muwaṭṭaʾmeans: That which was made smooth and easily accessible. (Grammatically it is said: To soften a place – waṭu’a, yawṭu’u, waṭā’atun and wuṭū’atun: soft and easy – it is waṭī’un (ism al-fāʿil). waṭṭa’a al-mawḍiʾ (he softened the place) will be called waṭī’an. waṭṭa’a al-firāsh (he softened the carpet) means: to soften and to cover it. Thus ‘Muwaṭṭaʾ means: that which was made easy. As mentioned in ‘Al-Qāmūs’ and ‘Al-Muʾjam al-Wasīṭ’.)

4) Muwaṭṭaʾ means: “That which is agreed upon”

Imām Mālik (may Allāh Ta’ālā have mercy on him) himself mentioned this as the reason. He said:

عرضتُ كتابي هذا على سبعين فقيهاً من فقهاء المدينة. فكلهم واطأني عليه ، فسميته الموطأ (تزيين الممالك – ص: 89)

I presented this book of mine to seventy jurists from the Jurists of Madīnah. Each of them agreed with me regarding it. Thus I named it The Muwaṭṭaʾ. 

Hence the Muwaṭṭaʾ refers to that which is agreed upon, because of the leadings scholars ‘agreed upon it’.

This last meaning will be the most accurate, because Imām Mālik is himself mentioning that this is the reason. Everything else is an assumption. Shaykh al-Ḥadīth, Mawlānā Zakariyyā al-Kandhlawi (may Allāh Ta’ālā have mercy on him) remarked:

قلت: فهذه التسمية أوجه لنقله عن صاحب التسمية (مقدمة أوجز المسالك – 1 / 96)

This reason behind its name is most likely as it is narrated from the author who himself named it.

Sincerity of the author

After Imām Mālik started to write his Muwaṭṭaʾ, there were many other scholars of Madīna who also commenced to write similar books. Thus, someone enquired from Imām Mālik whether there will be any benefit in him also exerting himself in what others are already doing. ‘Allāmah Ibn ‘Abd al-Barr quotes:

فقيل لمالك :شغلت نفسك بعملِ هذا الكتاب وقد شركك فيه الناس وعملوا أمثاله فقال ائتوني بما عملوا فأتي بذلك فنظر فيه ثم نبذه وقال لتعلمن أنه لا يرتفع من هذا إلا ما أريد به وجه الله. (التمهيد لما في الموطأ من المعاني والأسانيد – 1 / 86)

Imām Mālik was asked, “You have exerted yourself with preparing this book, meanwhile others are doing the same!” He replied, “Bring me what they have prepared.” It was brought, he glanced through them then put them aside. After browsing through them, he very calmly said,  “You will definitely come to know that no book will remain besides that which was done only and solely for the pleasure of Allāh.” 

This indeed is the case. None of the other muwaṭṭaʾs exist today.

Another similar incident is mentioned by Muṭarrif ibn ‘Abdillāh. He relates:

قال لي مالك: ما يقول الناس في موطئي؟ فقلت له: الناس رجلان محب مطر وحاسد مفتر. فقال لي مالك: إن مد بك العمر فسترى ما يراد الله به (التمهيد لما في الموطأ من المعاني والأسانيد – 1 / 86)

Mālik said to me, “What do the people have to say regarding my Muwaṭṭaʾ?” I replied, “The people are of two types, those who love it excessively and those who are extremely envious.” Imām Mālik responded, “If your life is prolonged, you will see what will happen to those whose intentions are purely for Allāh.”

Imām as-Suyūṭī also quotes:

قيل لمالك: ما الفائدة في تصنيفك؟ قال: ‌ما ‌كان ‌لله ‌بقي. (تدريب الراوي – 1 / 93)

It was said to Mālik, “What are the benefits of your compilation?” He replied, “Whatever is done sincerely for Allāh will remain.”

Once, when writing the Muwaṭṭaʾ, Imām Mālik doubted his intentions. ‘Allāmah Zurqānī (may Allāh Ta’ālā have mercy on him) relates:

ولما ألف ” الموطأ “، اتهم نفسه بالإخلاص فيه فألقاه في الماء وقال: إن ‌ابتل فلا حاجة لي به فلم يبتل منه شيء. (شرح الزرقاني على الموطأ -1/ 54)

When he authored the Muwaṭṭaʾ, he doubted his intentions and so he placed it in water and said, “If it gets wet, then I have no need for it.” Nothing at all became wet. 

Glad tidings

‘Allāmah Ibn ‘Asākir commenced his book on the virtues of Muwaṭṭaʾ with a dream of Muḥammad ibn Rumḥ (may Allāh Ta’ālā have mercy on them both). He quotes his chain to Muḥammad ibn Rumḥ (may Allāḥ Ta’ālā have mercy on him) that he said:

حججت مع أبي وأنا صبي لم أبلغ الحلم ، فنمت في مسجد النبي (صلى الله عليه وسلم) في الروضة بين القبر والمنبر فرأيت رسول الله (صلى الله عليه وسلم) قد خرج من القبر الشريف وهو متوكئ على أبي بكر وعمر – رضي الله عنهما – فقمت فسلمت عليهم فردوا علي السلام. فقلت يا رسول الله: “أين أنت ذاهب” قال: “أقيم لمالك الصراط المستقيم” فانتبهت وأتيت أنا وأبي فوجدت الناس مجتمعين على مالك – رضي الله عنه – وقد أخرج لهم الموطأ ، أول خروج الموطإ (كشف المغطا في فضل الموطا – ص: 7)

I performed Ḥajj with my father whilst I was still a child and I was not yet of age. I fell asleep in Masjid an-Nabawī ﷺ in the Rawḍah between the grave and the pulpit. I saw the Messenger of Allāh ﷺ (in a dream) leaving the blessed grave and he was leaning against Abū Bakr and ʿUmar – may Allāh be pleased with them both – so I stood and greeted them and they replied to my greeting. I said, “Oh Messenger of Allāh! Where are you going?” The Messenger ﷺ replied, “To establish the straight path for Mālik.” I woke up and I went with my father, I found the people gathered around Mālik – may Allāh be pleased with him – and he was taking out the Muwaṭṭaʾ for them, the first time the Muwaṭṭaʾ was extracted.

Methodology of deriving a ruling

Imām Mālik himself outlined his methodology in the Muwaṭṭā. Qāḍi ‘Iyāḍh (may Allāh Ta’ālā have mercy on him) quoted:

قال – مالك وقد ذكر له الموطأ – : فيه حديث رسول الله صلى الله عليه وسلم ، وقول الصحابة والتابعين ورأيى وقد تكلمت برأي على الاجتهاد وعلى ما أدركت عليه أهل العلم ببلدنا. ولم أخرج عن جملتهم إلى غيره. (ترتيب المدارك وتقريب المسالك – 1/ 102)

Imām Mālik explained, when the Muwaṭṭaʾ was mentioned to him, “It consists of the Aḥādīth of the Messenger of Allāh ﷺ, the statements of the Ṣahāba (companions) and the Tābiʿūn (successors), as well as opinions. I presented my own opinions based on Ijtihād and based on the practice of the scholars of Madīnah, I didn’t leave their statements for that of other (scholars).”

In the Muwaṭṭā, Imām Mālik very specifically quoted narrations which were transmitted via narrators of Madīnah.

For the Marfū’ narrations, he did not mind whether the narrations where fully linked, or if there is a missing link between the Tābi’ī and the Ṣaḥābī. Shāh Walīullāh mentions:

اعلم أنه لما كان من أصول الإمام مالك الاستدلال بحديث النبي صلى الله عليه وسلم – سواء كان مسندا أو كان مرسلا (تسهيل دراية الموطأ – ص: 45)

Take note that from the principles of Imām Mālik is deriving evidences from the narrations of the Prophet ﷺ – whether the narration is mursal or musnad.

From the companions, he specifically gave preference to what was transmitted by ‘Umar (r.a) and Ibn ‘Umar (r.a). Shāh Walīullāh (may Allāh Ta’ālā have mercy on him) writes:

وبأقوال عمر وعمل ابن عمر (تسهيل دراية الموطأ – ص: 45)

Along with the sayings of ʿUmar and Ibn ʿUmar.

Similarly, when he chose the verdicts of the a, then too, it was the verdicts of those Tābi’īn who were in Madīnah. Shāh Walīullāh explains:

ثم الأخذ بفتاوى الصحابة والتابعين من أهل المدينة (تسهيل دراية الموطأ – ص: 45)

Then taking from the verdicts of the Companions and the tābiʿūn of Madīnah.

Imām Mālik (may Allāh Ta’ālā be pleased with him) wrote a letter to the people of Makkah to explain his methodology, and he explains why he rigidly adopted the practises of the people of Madīnah. In this letter he wrote:

فإنما الناس تبع لأهل المدينة، إليها كانت الهجرة وبها نزل القرآن وأحل الحلال وحرم الحرام إذ رسول الله بين أظهرهم يحضرون الوحي والتنزيل ويأمرهم فيطيعونه ويسن لهم فيتبعونه، حتى توفاه الله واختار له ما عنده صلوات الله عليه ورحمته وبركاته. (ترتيب المدارك وتقريب المسالك – 1 / 21)

The people are followers of the inhabitants of Madīnah, the migration took place towards it, the Qurʾān was revealed in it, the lawful was made permissible and the unlawful was forbidden when the Messenger of Allāh ﷺ was present amongst them, revelation would come down, he would command them and they would obey, he would show his path and they would follow him, until Allāh granted him death and he chose for himself what was by Allāh – may the salutations, mercy and blessings of Allāh be upon him.

Shaykh Muḥammad ibn ‘Alawī (may Allāḥ Ta’ālā have mercy on him) explains the reason for this:

وأما اختياره لأقوال التابعين من أهل المدينة ، فلأنها – أي المدينة – كانت روح البلاد و قلب الأمصار. وكان العلماء يأتونها زمانا بعد زمان ، و يعرضون أراءهم على أهلها لأنه كانت عندهم علوم منقحة لا توجد عند غيرهم ، (فضل الموطأ – ص: 60)

As for his preference for the sayings of the tābiʿūn of Madīnah, it is because Madīnah is the soul of all cities and the heart of all places. Scholars visit it over and over again, they presented their opinions to its people because they had refined knowledge which others did not possess.

The same applies to the students of the tābiʿūn. Hence, Imām Mālik then continues:

ثم قام من بعده أتبع الناس له من أمته ممن ولي الأمر من بعده فما نزل بهم مما علموا أنفذوه، وما لم يكن عندهم فيه علم سألوا عنه، ثم أخذوا بأقوى ما وجدوا في ذلك في اجتهادهم وحداثة عهدهم، وإن خالفهم مخالف أو قال امرؤ غيره أقوى منه وأولى ترك قوله وعمل بغيره، ثم كان التابعون من بعدهم يسلكون تلك السبيل ويتبعون تلك السنن. فإذا كان الأمر بالمدينة ظاهراً معمولاً به لم أر لأحد خلافه للذي في أيديهم من تلك الوراثة التي لا يجوز لأحد انتحالها ولا ادعاؤها، ولو ذهب أهل الأمصار يقولون هذا العمل ببلدنا وهذا الذي مضى عليه من مضى منا، لم يكونوا من ذلك على ثقة، ولم يكن لهم من ذلك الذي جاز لهم. (ترتيب المدارك وتقريب المسالك – 1 / 21)

After him others stood who were granted the authority and people followed him  from his ummah. They implemented what they knew regarding what befell them, whatever they did not know, that asked, then they held onto what they found to be the strongest view according to their ijtihād and recent events. If anyone opposed them or someone mentioned a view stronger and more preferable than his, he left his opinion and practised on the other. Then came the tābiʿūn after them, treading the same path and following the same way. If a matter was clear and practiced upon in Madīnah, then I would not see anyone opposing it for what they had from such an inheritance which is not allowed to be plagiarised nor claimed. If the people of the cities would say that ‘such is the action in our city’ and ‘this is what our predecessors have passed on’, they are not convinced regarding that and it is not from that which is permissible for them.

Besides those who he studied under, Imām Mālik (may Allāh Ta’ālā have mercy on him) narrated from other Shuyūkh who were not his formal teachers. Shāh Walīullāh (may Allāh Ta’ālā have mercy on him) writes:

ثم هناك طائفة من العلماء روى المالك أو شيوخه عنهم بمناسبة ما بدون تلمذ لهم ، وهذا كما يقال: “الكلام يجر إلى الكلام” ، أو وقعت حوادث لبعضهم فاستفتوا الفقهاء السبعة ، فنقل مالك تلك الفتاوى عنهم فليسوا في الاحتجاج مثل شيوخ مالك وإن كانوا مذكورين في الموطأ بصورة الشيوخ لمالك. (تسهيل دراية الموطأ / مقدمة المسوى المترجم إلى العربية – ص: 36)

Then there is a group of scholars from whom Mālik or his Shuyūkh narrated from, in a manner that they were not official students. And this is like how the saying goes, ‘Speech attracts  speech’, or any new occurrences took place to some of them so they sought verdicts from the Seven Jurists. Mālik transmitted those verdicts from them, in evidence they are not the same as the Shuyūkh Mālik even though they may be mentioned in the Muwaṭṭaʾ as the Shuyūkh of Mālik.

After looking at these four links (the Prophet ﷺ, the Companions, the tābi’īn, his teachers), Imām Mālik (may Allāh Ta’ālā have mercy on him) then took the liberty to also add his own comments and verdicts. He said:

…..ورأيى وقد تكلمت برأي على الاجتهاد وعلى ما أدركت عليه أهل العلم ببلدنا. ولم أخرج عن جملتهم إلى غيره. (ترتيب المدارك وتقريب المسالك – 1/ 102)

[..] as well as opinions. I presented my own opinions based on ijtihād and the practice of the scholars of Madīnah, I didn’t leave their statements for that of other (scholars).

But even in his own verdicts, he rigidly followed the principles and methodology set down or derived from the jurists of Madīnah. At times, he found multiple scholars issuing a similar verdict. Instead of listing lots of names of the scholars that he followed, he simply attributed the opinion to himself. Shāh Waliullāh said:

اعلم أنه لما كان من أصول الإمام مالك الاستدلال بحديث النبي صلى الله عليه وسلم – سواء كان مسندا أو كان مرسلا ، وبأقوال عمر وعمل ابن عمر ، ثم الأخذ بفتاوى الصحابة والتابعين من أهل المدينة ، وعلى الخصوص إذا اتفق جماعة منهم على شيء فهو باعتبار أصله لا يحتاج إلى وصل المراسيل ولا إلى بيان مأخذ موقوفات عمر وعمل عبد الله بن عمر (تسهيل دراية الموطأ – ص: 45)

Take note that from the principles of Imām Mālik is deriving evidences from the narrations of the Prophet ﷺ – whether the narration is mursal or musnad – and also from the sayings of ʿUmar and Ibn ʿUmar, then taking from the verdicts of the Companions and the tābiʿūn of Madīnah, and specifically when a group of them agree on a matter then it is according to that, he does not need to then refer to marāsīl and nor does he need to refer to extracting the mawqūfāt of ʿUmar and the actions of ʿAbdullāh ibn ʿUmar- may Allah be pleased with them.

There were those odd occasions, when he quoted from scholars who were not from Madīnah. Shaykh Muḥammad ibn ‘Alawī (may Allāḥ Ta’ālā have mercy on him) says:

ومشايخ مالك من أهل المدينة إلا ستة أشخاص: أبو الزبير المكي ، وحميد الطويل ، وأيوب السختياني من البصرة ، وعطاء بن عبد الله من خراسان ، وعبد الكريم من الجزيرة ، وإبراهيم بن أبي عبلة من الشام (فضل الموطأ – ص: 60)

The teachers of Mālik are from Madīnah except six: Abū ‘z-Zubayr al-Makkī, Ḥumayd aṭ-Ṭawīl, Ayyūb as-Sakhtiyānī who is from Baṣrah, ʿAṭā’ ibn ʿAbdullāh from Khurasān, ʿAbd al-Karīm from the peninsula and Ibrāhīm ibn Abī ʿUblah from Shām.

Terminology of the Muwaṭṭaʾ

Ismā’īl ibn Abī Uwais narrates that Imām Mālik was asked regarding some terminology that he used, he quotes the response:

قال ابن أبي أويس: قيل لمالك: ما قولك في الكتاب: “الأمر المجتمع عليه عندنا” “وببلدنا” “وأدركت أهل العلم” “وسمعت بعض أهل العلم”، فقال: أما أكثر ما في الكتاب فرأي (ترتيب المدارك – 1 / 61)

Ibn Abī Uways states, it was said to Mālik: “What are these statements in the Muwaṭṭaʾ: ‘The matter is agreed upon according to us’, ‘In our city’, ‘I found the scholars’ and ‘I heard from certain scholars’?” He replied, “Majority of what is in this book is opinions.”

Before responding and explaining the meaning of this exact wording, Imām Mālik first explained about how he used ‘raʾy’.

‌أما ‌أكثر ‌ما ‌في ‌الكتاب ‌فرأي فلعمري ما هو رأيي ولكن سماع من غير واحد من أهل العلم والفضل والأئمة المقتدى بهم الذين أخذت عنهم ، وهم الذين كانوا يتقون الله فكثر علي فقلت رأيي، وذلك إذا كان رأيهم مثل رأي الصحابة أدركوهم عليه، وأدركتهم أنا على ذلك. فهذا وراثة توارثوها قرناً عن قرن إلى زماننا (ترتيب المدارك – 1 / 61)

Majority of what is in this book is opinions. Most definitely, it is not my opinion but it is heard from many scholars, seniors and leaders – those who are followed, those whom I have taken from, and they are indeed the ones who fear Allāh. It was mentioned by so many scholars so I simply mention it as my opinion. This is when their opinion duplicates that of the Ṣaḥābā whom they found practicing on it, and I found them practicing upon that. This is an inheritance, inherited from generation to generation until it reached our era.

He learnt this approach and methodology from his teacher Rabī’ah (whom we spoke about). Rabī’ah would say:

وقال ربيعة: ألف عن ألف أحب إلي من واحد عن واحد لأن واحداً واحد ينتزع السنة من أيديكم (ترتيب المدارك وتقريب المسالك – 1 / 22)

Rabīʿah mentions: “Thousands narrating from thousands is more beloved to me than one person narrating from one, because when one person is independent, the sunnah is snatched from you.”

Another exclusive terminology that Imām Mālik used in this meaning is that when he says the word ‘Sunnah’, then it refers to the accepted practice of the Fuqahā of Madīna. However, on this, Shāh Walīullāh clarifies:

يذكر الإمام مالك مختاراته ومختارات الفقهاء السبعة أو عمل أهل المدينة ويقول: السنة عندنا كذا وكذا ، فصرح الإمام الشافعي أن هذه المسائل ليست إجماعا من أهل المدينة ، بل قد يكون من مختارات طائفة من شيوخ الإمام مالك ، أو يكون مختارا عند الإمام مالك (تسهيل دراية الموطأ – ص: 37)

Imām Mālik notes his preferences and the preferences of the Seven Fuqahā, or the practice of the People of Madīnah, and he says, ‘The way according to us is such’. Thus Imām Shāfiʿī clarified that these issues are not the consensus of the people of Madīnah, rather it is sometimes from the preferences of a group of the Shuyūkh of Imām Mālik, or it is preferred according to Imām Mālik.

After presenting this ‘introduction’, Imām Mālik now starts to explain his methodology explains what he means when he uses the word: Urā. He says:

 وما كان “أرى” فهو رأي جماعة ممن تقدم من الأئمة (ترتيب المدارك وتقريب المسالك – 1 / 61)

When ‘Urā’ is mentioned, it refers to the opinion of a large group of previous Imāms.

This pertains to majority agreeing. If everyone agrees, then Imām Mālik clearly would mention that there is Ijmā’:

وما كان فيه: الأمر المجتمع عليه فهو ما اجتمع عليه من قول أهل الفقه والعلم، لم يختلفوا فيه

The matter is agreed upon according to us’, this refers to when all jurists and scholars agree without any difference of opinion regarding it.

Imām Mālik is clearly saying that this refers to everyone agreeing. However, some scholars tried to specify who he intends. Qāḍī ‘Iyāḍ relates:

وذكر أحمد بن عبد الله الكوفي في تاريخه: أن كل ما قال فيها مالك في موطأه: الأمر المجتمع عليه عندنا فهو من قضاء سليمان بن بلال (ترتيب المدارك وتقريب المسالك – 1 / 61)

Aḥmad ibn ʿAbdullāh al-Kūfį mentions in his Tārīkh: “Whenever Imām Mālik mentions the term ‘the matter is agreed upon according to us’ then it is from the judgements of Sulaymān ibn Bilāl.”

After quoting this, Qāḍī ‘Iyāḍ comments on this view of ‘Aḥmad ibn ‘Abdillāh:

 وهذا لا يصح (ترتيب المدارك وتقريب المسالك – 1 / 61)

This is inaccurate.

The reason is that it clearly contradicts the reason that Imām Mālik gives.

Imām Mālik then continues:

وما قلت: الأمر عندنا فهو ما عمل الناس به عندنا وجرت به الأحكام وعرفه الجاهل والعالم. (ترتيب المدارك وتقريب المسالك – 1 / 61)

Wherever I say: ‘The matter is such according to us’, then it refers to the usual and predominant practice of the people.

This means that there is no explicit view that is mentioned. However, everyone is practicing in a particular way. Because of the piety and knowledge of the earlier inhabitants of Madīnah, the tradition and culture of Madīnah held a lot of weight.

كذلك ما قلت فيه: ببلدنا وما قلت فيه “بعض أهل العلم”، فهو شيء استحسنه في قول العلماء (ترتيب المدارك وتقريب المسالك – 1 / 61)

Similarly, when I mention ‘in our city’. And ‘according to certain scholars’, refers to the preference of some scholars.

Another word that he also frequently uses when the fuqahā’ of Madīna differ, is: أحسن ما سمعت. Shaykh Muḥammad ibn ‘Alawī (may Allāh Ta’ālā have mercy on him) says:

(هذا أحسن ما سمعت) ومراده بذلك ما يراه الأقوى والأرجح مما يختلف فيه أهل المدينة ، لاعتبارات أخرى: مثل كثرة القائلين به أو موافقته بقياس قوي أو تخريج من الكتاب والسنة (فضل الموطأ – ص: 62)

(This is the best of what I’ve heard) This refers to his strongest opinion and the most preferred from all the different opinions of the Scholars of Madīnah, due to other considerations, like the majority hold this opinion, or it coincides with strong logic or extracting from the Qurān and Sunnah.

Imām Mālik (may Allāh Ta’ālā have mercy on him) then explains:

 وأما ما لم أسمعه منهم فاجتهدت ونظرت على مذهب من لقيته حتى وقع ذلك موضع الحق أو قريب منه حتى لا يخرج عن مذهب أهل المدينة وآرائهم وإن لم أسمع ذلك بعينه فنسبتُ الرأي إليّ بعد الاجتهاد مع السنة وما مضى عليه أهل العلم المقتدى بهم، والأمر المعمول به عندنا، من لدن رسول الله صلى الله عليه وسلم والأئمة الراشدين مع من لقيت فذلك رأيهم ما خرجت إلى غيرهم. (ترتيب المدارك وتقريب المسالك – 1 / 61)

Regarding whatever I did not hear from them, I made ijtihād and contemplated on the madhhab of those whom I met until it was placed correctly or at least close to it but not away from the madhhab of the scholars of Madīnah and their opinions. And if I did not hear it specifically, then I attribute that opinion to myself after considerable Ijtihād according to the sunnah and according to what the scholars who are followed practice upon, and the matter is generally practiced upon by us, from the Messenger ﷺ, the Rightly Guided Leaders as well as those who I met, that is their opinion which I have not deserted to anything else.

There are a few occasions when Imām Mālik narrates from a Ṣaḥābī who migrated to Kūfa, and that is ‘Abdullāh ibn Mas ‘ūd. However, Imām Mālik at many places when quoting from ‘Abdullāh ibn Mas‘ūd, Imām Mālik omitted the chain. Aḥmad ibn ‘Abdillāh then tried to pinpoint who Imām Mālik intended when he left out the link and quotes directly from the Ṣahābī:

قال: وما أرسله فيه عن ابن مسعود، فرواه عبد الله بن إديس الأودي (ترتيب المدارك وتقريب المسالك – 1 / 103)

When he quotes directly from Ibn Masʿūd, then the missing link is ʿAbdullāh bin Idrīs al-Awdī. 

He then mentions about the narrations of others, where he does not quote the chain.

 وما أرسله عن غيره فعن ابن مهدي. (ترتيب المدارك وتقريب المسالك – 1 / 103)

قال الدراوردي: إذ قال مالك: “على هذا فأدركت أهل العلم ببلدنا والأمر عندنا” فإنه يريد ربيعة وابن هرمز. (ترتيب المدارك وتقريب المسالك – 1 / 103)

When he quotes directly from any other Companion then the link is Ibn Mahdī. Darāwardī mentions: “When Mālik says ‘I found the scholars of our city practicing on such’ and ‘the matter is such according to us’, then he refers to Rabīʾah and Ibn Hurmuz.

Imām Mālik was very accurate in how he quoted the views of Ahl al-Madīnah, and he was very sure that the view that he was presenting was indeed the view of the Fuqahā’ there. Even if someone tried to challenge him, he was undeterred:

قال ابن أبي سوار الجدي سمعت مالكاً يقول: “الأمر عندنا كذا” فأخبرت به ابن أبي ذئب فقال ما يحل لمالك أن يقول هذا، ليس هذا مما نحن عليه.

قال: فأعلمت مالكاً. فقال أنا لا أعتد برأي ابن ذئب أعتد بمن أدركت من أهل العلم. (ترتيب المدارك وتقريب المسالك – 1 / 104)

Ibn Abī Sawār relates, I heard Mālik saying, ‘The matter is such according to us’, so I informed Ibn Abī Dhi’b regarding this. He commented, “It is not permissible to Mālik to say such, this is not from our views! He continues, “I informed Mālik.” He replied, “I do not consider the view of Ibn Abī Dhi’b. Rather I consider the views of those scholars (who I personally witnessed in Madīnah).”

Shaykh al-Ḥadīth, Mawlānā Zakariyyā Kandhlawi highlights another important point. He says:

ومما يجب التنبيه عليه ما أفاده بعض علماء المالكية في المدينة المنورة أن القول المشهور في كتبنا يطلق على ثلاث معان: الأول: ما يكون قويا من حيث الدليل وإن لم يقل به الأكثر، والثاني: ما يكون قائله جماعة من المشايخ ،وإن لم يكن قويا من حيث الدليل، والثالث: قول ابن القاسم في المدونة، وقوله في الكتب الأخر يقال له غير المشهور، وهذا الإطلاق الثالث أكثر من الأولين (مقدمة أوجز المسالك – ص: 98)

It is necessary to take note regarding what certain Mālikiyyah scholars in Madīnah have reported that the famous saying in our books is generally based on three meanings:

What is strong in terms of evidence even though the majority don’t hold the view.

It is the view of many scholars but is not very strong in terms of evidence.

The saying of Ibn al-Qāsim in ‘Al-Mudawwanah’ and in other books, it is mentioned that it is now well known. 

This third statement is more than the first two.

Another practice of Imām Mālik was to place the narrations of Zayd ibn Aslam towards the end:

قال عبد الرحمن بن زيد بن أسلم: لما وضع مالك الموطأ جعل أحاديث زيد في آخر الأبواب فقلت له ذلك فقال إنها كالشرح لما قبلها. (ترتيب المدارك وتقريب المسالك – 1 / 103)

ʿAbdurraḥmān ibn Zayd relates: When Mālik sequenced the Muwaṭṭaʾ, he places the narrations of Zayd bin Aslam at the end of the chapters. I asked him regarding this to which he replied, ‘Those are explanations for what is mentioned before it.’

Imām Mālik also made sure not to mention any gharīb narration in the Muwaṭṭaʾ:

قال أبو داود قيل لمالك ليس في كتابك حديث غريب. قال سررتني. (ترتيب المدارك وتقريب المسالك – 1 / 103)

Abū Dāwūd narrates, it was said to Mālik, “There are no gharīb narrations in your book!” He replied, “You have pleased me.”

May Allāh Taʿālā have mercy on them all.

سبحانك اللهم وبحمدك ، أشهد أن لا إله إلا أنت ، أستغفرك وأتوب إليك