to Banū Hāshim (* than Mālik (1), and was among those most eager to acquire whatever knowledge of the Messenger he could from his paternal cousins and from others [than his paternal cousins] (2)—had he found (3) with any member of Banū Hāshim *) (4) a greater body of knowledge than he found with Mālik, he would have hastened to it more eagerly than anyone. Since he acknowledged that he had never acquired [knowledge] (5) from anyone more learned than Mālik and Sufyān ibn Uyayna, and his books were replete with material taken from these [two] (6) and from others (7), yet contained nothing from Mūsā ibn Ja'far or his peers among Banū Hāshim, it was evident that what he sought of the Messenger’s—[may Allah bless him and grant him peace]—(8) knowledge was found with Mālik in greater measure than with these men.
Likewise, the fullness of Ahmad ibn Hanbal’s love for the Messenger of Allah—may Allah bless him and grant him peace—and for his hadith is well known, as are his knowledge of the Messenger’s words and deeds, his allegiance to those who followed him, his hostility toward those who opposed him, his love for Banū Hāshim, and his writings on their virtues. He even compiled ‘The Virtues (9) of Alī, al-Hasan, and al-Husayn’, just as he compiled ‘The Virtues of the Companions (10)’, and despite