just as it was collected from the mines of Bilāl ibn al-Hārith, as Mālik mentioned in his Muwatta’. Anyone who carefully studies the Muwatta’, its chapter headings, its reports, and its arrangement will recognize the views of the Iraqis who disagreed with these teachings. Through that arrangement and those reports, Mālik intended to explain the Sunnah and refute those who opposed it. The better acquainted one is with the doctrines of the people of Medina and Iraq, the better one appreciates the worth of the Muwatta’.

For this reason, he used to say:

“I spent so many years compiling this book, yet you receive it in so many days! How can you understand what it contains?”

Or he said something to that effect. Those Iraqis who disagree regard the term rikāz (buried treasure) as encompassing both mineral deposits and treasure buried in pre-Islamic times.

The same applies to the pilgrimage rites. The people of Medina hold that someone combining Hajj and ‘umrah in a single state of consecration should perform only one tawāf (circumambulation of the Ka‘bah) and one sa‘y (walking between Safā and Marwah). It is well known that all the authentic hadiths from the Prophet, may Allah bless him and grant him peace, agree with this position. Those Kufans who maintain that such a pilgrim should first perform tawāf and then sa‘y for ‘umrah, followed by a second tawāf and sa‘y for Hajj, rely on reports transmitted from ‘Alī and Ibn Mas‘ūd. Even if authentic, these reports cannot stand against the authentic Sunnah.

If it is said:

“Abū Hanīfah considers combining Hajj and ‘umrah preferable, whereas Mālik considers performing Hajj alone