BAQ~ IBN MAKHLAD AL-QURTUB~ (201-2761816-889) AND HIS ...

Islamic Studies (Islamabad) 30:2 (1991)
BAQ~ IBN MAKHLAD AL-QURTUB~ (201-2761816-889)
AND HIS CONTRIBUTION TO THE STUDY OF
HADmH LITERATURE IN MUSLIM SPALN
A.N.M. RAZSUDDZN
Baqi ibn Makhlad, surnamed Abii 'Abd al-Reman, was born at
Cordoba in Ramadan 2011816.' He studied Hadith at Cordoba with Muham-
mad ibn 'Tsfi al-A'ashfi (d. 221), Yahyfi al-Mqmiidi (d. 234), and their
contemporaries.'
A tcilib al-'ilm (seeker of knowledge) par excellence, Baqi ibn
Makhlad was one of the widely travelled traditionists of Muslim Spain. He
consulted the treasures of the East and the West (Tawwafa al-sharqa wa'l
gharba) hearing Hadith from as many as two hundred and eighty-four
shuyakh professor^).^ With the help of materials at our disposal, we may
reconstruct his itinerary as follows:
In Africa, Baqi ibn Makhlad learnt Hadith from Sahniin ibn Sa'id
(d. 240) and 'Awn ibn Yiisuf (d. circa. 245)4 ; in Egypt from YahyH ibn
Bukayr (d. 231) and his contemporaries; at Makkah from 'Abd All&h ibn
Muhammad al-'Absi (d. 235), Ibrfihim ibn Muhammad al-Makki (d. 238),
and Salmah ibn Shabib (d. 247); at al-Madinah from Ibr5him ibn Mundhir
al-Hizfimi al-Madani (d. 236) and Abii Mq'ab al-Zuhri (d. 242); in Syria
from Safwan ibn SHlih al-Dimashqi (d. 237)' and his contemporaries, and
at Baghdgd from YahyH ibn 'Abd Alla al-Hirnmani (d. 228), Ahmad ibn
Hanbal (d. 241) and Ahmad ibn Ibrfihim al-Dawaraqi al-Baghdadi (d. 246).6
Under the last-mentioned Shaykh, Baqi ibn Makhlad studied his Siyar 'Umar
ibn 'Abd al-'Aziz and transcribed a copy of it.'
After completing his studies at Baghdad, he amved at Basrah. Here
he studied Hadith with Khalifah ibn Khayyfi! (d. 240) and transcribed his
Kitiib al-Ta'rikh and Kitcib ji'l-Tabaqtit, the earliest compilations on Rijcil
al-~adith.' Then he went to al-Kiifah and learnt Hadith from Abii Bakr
ibn Abi Shaybah (d. 239).9 It may be noted that Ibn Abi Shaybah had
already compiled his Mqannaf which is considered to be one of the earliest

264 Islamic Studies, 30:l-2 (1991)
compilations on the subject. Baqi ibn Makhlad prolonged his stay there in
order to study his M~annaf and prepare a transcribed copy of the work for
himself.'' On his return journey from Iraq, he arrived in Egypt and was
cordially received there by his venerable Shaykh, Yahyi ibn Bukayr (d. 231)
who heard from him seven ahddith. l1
While studying his Rihlahfl Talab al-'Zlm (Journey for Seeking Know-
ledge), one observes two significant things: first, he exhibited extraordinary
stamina for bearing hardships to an extent that he would go without food
for entire day except beet-leaves (waraq al-Karnab). l2 Second, he would
make journeys to visit his Shuyzikh walking long distances on foot13 without
using any transport that was available at that time. This unique feature of
his rihlah fl rdlab al-'ilm was so well-known that even after one hundred
years of his death, it was appreciated by Ibn Mandah (d. 395),14 a renowned
fourthltenth century rahhdlah (globe-trotter) in quest of Hadith. IS
Baqi ibn Makhlad ended his rihliit (journeys) while he was not more
than thirty-five years old, attaining high stature as a Muhaddith. This is
borne out by the fact that in Egypt, as mentioned above, his Shaykh Yahya
ibn Bukayr heard Hadith from him.16 It is a clear evidence of his calibre
as a Mubddith of high standing, inasmuch as the former was not only his
Shaykh but also of Imam Bukhari and Imam Muslim. Also other four
Shuyzikh of Baqi ibn Makhlad viz: Ahmad ibn Hanbal, Ibn Abi Shaybah,
Abii Mas'ab al-Zuhri, and Khalifah ibn Khayyaf, were the Shuyzikh of Imam
Bukhari and I mh Muslim, as we11.17
During his rihlah fl ralab al-'ilm, extending over a decade and a half,
Baqi ibn Makhlad amassed a vast collection of ahddith and a number of
valuable early compilations on it. l8
Before we conclude our discussion on his rihlah fl ralab al-'ilm, it
should be mentioned that before Baqi ibn Makhlad, the rihlah of a Spanish
@lib al-'ilm abroad was ordinarily confined to al-Madinah studying the
Muwatfa' of Imam ~a1ik.l~ With the exception of Baqi ibn Makhlad, we
hardly come across any Spanish @lib al-'ilm who had made such a wide
rihlah in quest of Hadith throughout the major part of Eastern Caliphate,
learning and copying ahddith from the distinguished Sh~~zikh.~'
Baqi ibn Makhlad returned to Cordoba with the following Hadith
compilations: the M~annaf of Ibn Abi ~ ha~bah;~~ the Kitdb al-Ta'rikh,
and the Kitdb al-Tabaqdt of Khalifah ibn KhayyBf; the Kitdb al-Fiqh al-Kabir
of Imam al-Shafi'i; and the Siyar of 'Umar ibn 'Abd al-'Aziz (d. 101), and
of Ahmad ibn Ibrahim al-Dawaraqi (d.' 246)."

klamic Studies, 30: 1-2 ( 199 1 ) 265
In order to understand the part played by Baqi ibn Makhlad in introducing
Hadith in Spain in the true sense of the term, we would like to
describe here the prevailing position of Hadith there at that time. Hitherto,
the study of Hadith in Spain had been confined to the Muwatfa' of Imh
~filik,~~ and that too from the point of view of MBliki jiqh. Because the
Spanish Muslims were, by and large, adherents of Imam Mdik and the
Muwa!!ltJ was the single Qdnzin of Sh~n'ah~~ of the state.= It was the
most widely-read book there, and without possessing proficiency in it nobody
was deemed fit for appointment in the judiciary.26 Thus the study of the
Muwa!frS' under the prevailing circumstances had served twofold purposes,
viz, (i) Hadith (ii) al-~iqh.~~ Our statement is corroborated by the fact that
already during the life-time of Yahyfi ibn Yahyfi al-Mqmtidi (d. 234), no
judicial appointment was effected without his recornmendati~n.~~
'Abd al-Malik ibn Habib (d. 238), the successor of Yahyfi al-Musmtidi,
as leading Shaykh of Cordoba, also followed the above principle.29 On the
death of 'Abd al-Malik ibn Habib, the mantle of professorship in the Grand
Mosque of Cordoba fell on Baqi ibn ~akhlad.~' Immediately on his assumption
he widened the scope of the studies of Hadith by introducing the Meannaf
of Ibn Abi Shaybah, and transmitting the vast collection of Hadith
procured during his study tours abr~ad.~'
The introduction of this new literature brought about salubrious effect
on the study of Hadith, attracting ardent !alib al-'ilm from far and near.32
It seems that this break with the past in the teaching of Hadith was not
calmly taken by the Mdiki Fuqaha' who, as a matter of fact, could not
tolerate this, because as they alleged, the Meannaf contained ahddith contrary
to the Madhhab of Imfim ~ filik.~~ They viewed it as a bid'ah (innovation),
and charged him as Ah1 al-AtMr (the Upholder of Apostolic Tradition).
To nip this innovation in the bud, the FuqahrS' adopted twofold measures:
One, dissuading students from studying in his seminary. To wit, most
of the leading students of Ibn ~ addiih~~ would not hear Hadith from Baqi
ibn ~akhlad.~' The book like Zrfiqa' al-Bid'ah (Avoidance of Innovation),
compiled by Ibn wadd@P6 is the case in point. But the above-mentioned
steps proved futile, and the seminary of Baqi progressed day-by-day and
was crowded with the students. The FuqaM' also had not lagged behind in
adopting more stringant means in order to curb the popularity of Baqi ibn
~akhlad." To stop Baqi from teaching Hadith in his own way, Muhammad
ibn al-Harith (d. 260), the wdial-shur!ah (governor of police), exerted his
authority; also in vain.% This shows the popularity of Baqi ibn Makhlad
among the general public and the respect in which he was held. The wdi
al-shurtah then moved Amir Muhammad ibn 'Abd al-Rahiin (238-2731
852-886) and warned him of grave c&equences in case this innovation
was allowed to continue.39 Fortunately, the Amir was just, scholarly and

266 lslamic Studies, 30:l-2 (1991)
well-versed in ~adith.~' He reacted quickly to this news and summoned
both the parties to appear in his Court, asking Baqi ibn Makhlad to present
before him the Meannaf of Ibn Abi Shaybah. The adversaries of Baqi
appeared in the Court in large numbers. The Amir personally scrutinized
the ahiidith of the work one by one.41 He was fully satisfied with the work
as an invaluable collection of Hadith containing nothing objectionable contrary
to the allegations of the Fuqaha'. The Amir was so much enamoured
of the work that he asked the State Librarian to transcribe a copy of the
hook for the ~ibrary.~~ The Amir gave the verdict in favour of Baqi ibn
Makhlad with the memorable words: "Spread your knowledge of Hadith
and transmit whatever work of Hadith you possess."43
He also issued standing order to the Fuqahii' not to interfere in his
noble task of teaching ~ adith.~~ This was a landmark in the history of
Hadith literature in Spain. It paved the way for its wide diffusion there.
About this historic event Ibn al-Farae says: "From that day there started
the work of [real] dissemination of Hadrrh in pain."^' Thus Baqi ibn
Makhlad overcame the hurdles and engaged himself heart and soul in his
educational activities and started teaching ~ ad-th~~ in the Grand Mosque
of Cordoba freely without let or hindrance.
For a period well over quarter of a century Baqi ibn Makhlad served
the cause of Hadith, producing numerous students and establishing a School
of Hadith at Cordoba. This School played a pioneering role in the cultivation
of Hadith in Spain in the years to come. Side by side with his teaching of
Hadith, Baqi ibn Makhlad compiled valuable works on the ~ubject.~' This
was how Spain turned into Diir al-Hadith4' (the Ahode of Apostolic Traditions).
He died in Cordoba in Jumada 11, 2761889.~~
WORKS
1. Musnad al-Nabi Sallalliihu 'alayhi wa sallam (MS)'"
It is a compilation of Hadirh transmitted by as many as 1300 Sahdbah
(Companions) whose names were arranged according to their ranks." Baqi
ibn Makhlad took great pains in arranging all the ahddith of this work
according to the chapters of jiqh; hence it is also Meannaf. Actually it is
not one work but two, viz; Musnad and ~ ~annaf.'~ As such, Baqi's Musnad
was commended as a unique piece of work to which no contemporary work
on the subject could be compared. It is the first Musnad work the ahddith
of which were arranged according to the chapters of fiqh.53
2. Fatciwd al-Sahiibah wa'l-Tiibi'in wa man drinahurn (MS)"
It is a compilation of the legal decisions of the Sa&bah, the Tabi'rin

Islamic Studies, 30:l-2 (1991) 267
and other leading Muhaddithun and Fuqahi'. This work may be regarded
as a preliminary compilation of Hadith undertaken prior to tadwin (codifica-
tion) of H~dith.~~
3. Tafsir al-Qur'an (MS)~~
It is a commentary of the Holy Qur'an which quotes copiously from
ahddith on tafsir. This tafsir was commended as unique in the history of
Islam, even the famous Tafsir of Taban cannot compare to it.57
Like his teacher Yahya al-Mqmtidi, Baqi ibn Makhlad, too, estab-
lished a school of Hadith at Cordoba as has been already mentioned. Students
from different parts of Spain studied Hadith under him and transmitted on
his authority. Among them Qkim ibn Asbagh (d. 340) is noteworthy. A
centre-wise list of his students is given below:
Cordoba
Muhammad ibn Qasim (d. 263)58
Ahmad ibn 'Umar (d. 280)~~
Qfisim ibn 'AM al-W*id (d. 293)60
'Abd Allah ibn Muhammad (d. 300)61
Tahir ibn 'AM al-'Aziz (d. 305)62
Muhammad ibn Ahmad (d. 310)(j3
Muhammad ibn 'Abd Alliih (d. 312)~~
ASIA
ibn 'Abd al-'Aziz (d. 317)~'
Suhayb ibn Muni' (d. 318)~~
Muhammad ibn Ibriihim (d. 318)~~
'AM AUiih ibn Ytinus al Murfidi (d. 330)~~
Hasan ibn Sa'd (d. 332)@'
Ahmad ibn 'Abd Alliih (d. 333)70
QIsim ibn ebiigh (d. 3 ~ ) ~ '
Ahmad ibn Baqi ibn Makhlad (d. 344)*
16. Yiisuf ibn Rabah (d. 298)73
17. Muhammad ibn Fufays (d. 319)~~
18. 'Uthmiin ibn Jarir (d. 319)~~

268 Islamic Studies, 30: 1-2 ( 1 01)
Seville
19. 'Abd Allah ibn 'Umar (d. 276)76
20. 'Abbas ibn Muhammad (d. 327)77
Istijah
21. Tamim ibn 'Ali (d. 293)"
22. Muss ibn Azhar (d. 306)~~
Jaen (~l-~a~~iin)*
Hizb Allah ibn al-Waba'i (d. 306)81
'Uthmiin ibn Sa'id (d. 319)'~
Yahya ibn Muhammad (d. 293)87
NOTES AND REFERENCES
Ibn al-Faracji, Ta'rikh 'Ulamci' al-Andalus (Cairo, 1%6), vol. I. p. 91; Khayr al-Din Zirkli,
al-A'lam (Cairo: Ma!ba' Kustatsumas, H 1373), vol. 11, p. 33; Ibn 'Aslkir, al-Ta'rikh a!-Kabir
(Cairo: Rawdah al-Shim, H 1331). vol. 111, pp. 277 seq; Ibn al-'hid, Shadharatal-Dhahab
(Beirut: al-Maktabah al-Bukhari, n.d.), vol. 11, P. 169.
Ibn al-Faracji, 'Ulamci', vol. I, p. 91; Dhahabi, Tadhkirat al-Huffciz (Hyderabad, H 1333).
vol. 11, P. 184.
Dhahabi, Huffif, vol. 11. p. 185.
Ibn al-Faracji, 'Ulam-', vol. 1, P. 91; Dhahabi, Huffrif vol. 11, p. 185; Ibn 'Asikir, aCKabir,
pp. 277-78.
Ibn al-Faracji, 'Ulanui' vol. 1. p. 91.
Ibn al-Faracji, 'Ulanui', vol. 1. p. 91.
Ibn al-Faracji, 'Ulam-', vol. 1, p. 91; Ibn 'Asikir, al-Kabir, p. 278.
Ibn al-Faracji, 'Ulanui', vol. 1, p. 91; 'Abd al-'Aziz al-Khawli, Mificih al-Sunnah (Cairo, H
1347). p. 145.
Ibn al-Faracji, 'Ulamci', vol. 1, p. 91.
Ibn al-Faradi, 'Ulamci', vol. 1, p. 91.
Dhahabi, Huffaz, vol. 11, pp. 184-5.
Ibn 'Asikir, al-Kabir, p. 278.
Dhahabi. Huffif, vol. 11, pp. 184-5.
Ibn 'Asakir, al-Kabir, vol. 111, p. 278. On him see A.S. Khatun, Persia's Contribution to
Arabic Literature (Dhaka: University of Dhaka. 1980). p. 17 seq.
Ibn 'Asakir, al-Kabir.
Dhahabi, Huffaf, vol. 11. pp. 184-5.
Ibn a)-Faradi, 'Ulanui', vol. I, p. 91; Dhahabi, Huffaz, vol. 11, pp. 184-5; Ibn 'Asikir,
al-Kabir, vol. 111, pp. 277-78.
Ibn al-Faracji, 'Ulamci', vol. 1, p. 91; al-Khawli, Mi*, p. 145.
Abu Nayeem Muhammad Raisuddin. Spanish Contribution to the Shuiy of Hadith Literature
(Dhaka: University of Dhaka, 1984). P. 61.
Ibn al-Faracji, 'Ulama', vol. I, p. 92.
Ibn 'Asikir, aCKabir, vol. 111, p. 278.
Ibn al-Faradi, 'Ulamri'. vol. I, p. 92.
Raisuddin, Spanish Contribution. p. 51.

lslamic Studies, 30: 1-2 ( l Wl ) 269
This was contrary to the principle of him Milik himself, who did not concede to the
request of Caliphs al-Mansirr and HHriin al-Rashid for adopting the Muwa!!ri' as the single
Qhb for the Caliphate. For further information see, Muhammad Ishaq, "Historial Suwery
of fiqh and Muslim Jurisprudence," Journal of the Aisadc Society of Pakistan, VOI. ~111,
No. 1 (June, 1963). pp. 31-2. Also al-Khawli, Mif@, p. 26.
Ibn al-Faradi, 'Ulama', vol. 11, p. 179; Ibn 'Abd al-Barn, al-Inti@ fi Fda'il d-Thal,jthah
al-A'hmah al-Fuitq&' (Cairo. H 13501, p. 59; Ibn Khallikin, Wafaycit ai-~'~h (Cairo, H
1367). vol. VI, p. '195.
Ibn al-Faradi, Ulama', vol. 11, p. 179.
Ibn al-Fara*, 'Ulamri', vol. 11, p. 179.
Ibn Khallikan, Wafayat, vol. V, P. 195.
Ibn al-Fara*, 'Ulomri: vol. I, p. 270; Maqqari, Nafi al-Fb min Ghusn al-Andalus al-Ra!ib
(Cairo, H 1367). vol. 11, p. 214; Dhahabi, Huffaz, vol. 11, p. 107; Ibn Hajar al-'AsqalHni,
Tahdhib al-Tahdhib (Hyderabad, H 1325); vol. V, p. 390, and Liscin al-Mia (Hyderabad,
H 1329). vol. IV, p. 59.
Ibn al-Fara*, 'Ulama', vol. 1, p. 92.
Raisuddin, Spanish Contribution, pp. 75 seq.
Raisuddin, Spanish Contribution pp. 86 seq.
Ibn al-Faradi, 'Ulamri', vol. I, p. 92.
Raisuddin, Spanish Contribution, pp. 86 seq.
Ibid., p. 93.
Ibid. and Brockelman, GAL, Supl., vol. 11, p. 978.
Ibn al-Faradi, 'Ulamri', vol. I, p. 93.
Ibid., vol. 11, P. 8.
Ibid., vol. I, p. 92.
Ibn 'Adkir, al-Kabir, vol. 111, p. 278.
Ibid.
Ibid.
Ibid. This apparently refers to the collections of Hadith. Baqi ibn Makhlad had brought
- -
with him from abroad. Raisuddin, Spanish ~ontribition, p. 78.
Ibn Astikir, al-Kabir, vol. 111, p. 278.
Ibn al-Faradi, 'Ulomri', vol. I, p. 92.
Ibn 'Aakir, d-Kabir, vol. 111, p. 278.
GAL, vol. I, p. 164; vol. I, p. 271.
Ibn al-Faradi. 'Ulamri', vol. I, p. 92.
Ibid., p. 93. On him also see Ibn Hazm, Jamharah Ansab al-'Arab (Cai,o, 1%2), p. 152;
Maqqari, Nafh . 01-776, . vol. IV, p. 162; Ibn al-'ImHd, Shahadhmt, vol. 11, p. 169; Zirkli,
al-A'lam, vol. 11, p. 33.
GAL, vol. I, p. 164; Supl. vol. I, p. 271; and vol. 111, pp. 582, 1007.
Ibn al-Faradi, 'Ulama'. vol. I, p. 92: Ibn Hazm, Jamharah, pp. 86,108; Ibn BashkuH1, Kitab
al-Silah (Cairo, H 1374), vol. I, p. 119; Maqqari, Nafi al-Fb, vol. IV, p. 162; HHji Khalifah,
Kashfal-Zunb, vol. 11, p. 431; al-Khawli, Mificih, p. 33; Ibn 'AsHkir, al-Kabir, vol. 111, p. 279.
Ibn ai-Faradi, 'UlamrS: vol. I, p. 92.
Ibn al-Faradi, 'Ulama', vol. I, p. 92.
GAL, Supl., vol. I. p. 271.
Ibn at-Faradi, Ulamri', vol. I, p. 92; Ibn Bashkuil, Silah, vol. I, p. 119; Ibn Hajar, Tahdhib,
vol. IV, pp: 89-90, and vol. VI, p. 4; Maqqari, Nafi al-Fb, vol. IV, p. 162; Muhammad
ibn Ja'far al-Kattilni. al-Risdah al-Musta!rifah (Damascus: Ma!baSah DHr al-Fikr, 1383/1964),
p. 41.
GAL, Supl., vol. I, p. 271.
Ibn al-Faradi, 'Ulamri', vol. 1, p. 92; Maqqad, Nafi al-p, vol. IV, p. 162.
On him see: Ibn al-Faradi, 'Ulamri', vol. 11, p. 46-7.
Ibid., vol. I, p. 25.
Ibid.. p. 358.

Islamic Studies, 30: 1-2 (1991)
Ibid., p. 219.
Ibid., p. 205.
Ibid., vol. 11, pp. 33-34.
Ibid., p. 33.
Ibid., vol. I, p. 89.
Ibid., p. 202.
Ibid., vol. 11, p. 38.
Ibid., vol. I, p. 226.
Ibid., p. 110.
Ibid., p. 34.
Ibid., p. 364; Raisuddin, Spanish Contribution, p. 88.
Ibn al-Faradi, 'Ulmi', p. 33.
Ibid., vol. 11, p. 202.
Ibid., p. 40.
Ibid., vol. I, p. 303.
Ibid., p. 216.
Ibid., pp. 297-8.
Ibid., p. 99.
Ibid., vol. 11, pp. 148-9.
Jaiyan is a city of Spain, adjacent to Elvira distria. seventeen Fwsakh from Cordoba,
situated at its eastern side. Yaqtit al-Hamawi, Mu* al-Bd&, vol. 11, p. 169.
Ibn al-Faradi, 'Vlamri', vol. I, p. 124.
Ibid.. p. 303.
Ibid., vol. 11, pp. 184-5.