Ushbu mazhabning asoschisi olim Molik ibn Anas ibn Omir 717 yilda Madinada tug'ilgan. Uning bobosi Omir Madinaning buyuk sahobalari orasida bo'lgan. Molik hadis ilmini o'z davridagi eng buyuk hadis olimi bo'lgan az-Zuhriy huzurida, shuningdek sahobiy Abdulloh ibn Umarningozod qilingan quli, buyuk hadis rivoyatchisi Noriy huzurida o'rgangan.

The founding scholar of this Madh-hab, Maalik ibn Anas ibn ‘Aamir, was born in Madeenah in the year 717 CE. His grandfather, ‘Aamir, was among the major Sahaabah of Madeenah. Maalik studied Hadeeth under az-Zuhree who was the greatest Hadeeth scholar of his time as well as under the great Hadeeth narrator, Naari’, the freed slave of the Sahaabee ‘Abdullah ibn ‘Umar.

Malik faqat Hajj uchun Madinadan tashqariga chiqqan, shu sababli u asosan Madinada mavjud bo‘lgan ilm bilan cheklangan. 764 yilda Madinaning amiri uning buyrug‘i bilan u qattiq kaltaklangan, chunki u majburiy taloq haqiqiy emas, deb fatvo bergan edi. Bu fatvo ‘Abbosiy hukmdorlarning amaliyotiga zid edi: ular xalq tomonidan berilgan bay‘at qasamyodiga shunday band qo‘shib qo‘yishgan ediki, kim bay‘atni buzsa, o‘sha zahoti talоq bo‘lib qolardi. Malik bog‘lab qo‘yilib, shunchalik kaltaklanganki, qo‘llari shu darajada jarohatlanganki, namozda ularni ko‘kragiga qovushtira olmay qolgan. Ba’zi rivoyatlarga ko‘ra, shundan so‘ng u qo‘llarini yon tomonda tutib namoz o‘qishni boshlagan.

Maalik’s only journeys outside of Madeenah were for Hajj, and thus he largely limited himself to the knowledge available in Madeenah. He was severely beaten in the year 764 CE by the order of the Ameer of Madeenah, because he made a legal ruling that forced divorce was invalid. This ruling opposed the ‘Abbaasid rulers’ practice of adding in the oath of allegiance given to them by the masses the clause that whoever broke the oath was automatically divorced. Maalik was tied and beaten until his arms became severely damaged to such a degree that he became unable to clasp them on his chest in Salaah and thus he began the practice of praying with his hands at his sides according to some reports.

Imom Molik Madina shahrida qirq yil davomida hadis ilmidan dars berdi va Payg'ambar (s.w.) hadislari hamda sahobalar va ularning shogirdlarining asarlarini o'z ichiga olgan kitobni tuzdi; uni al-Muvatto' (Yoyilgan yo'l) deb nomladi. U hadislarni to'plashni Abbosiylar xalifasi Abu Ja'far al-Mansur (754–775 milodiy) iltimosiga ko'ra boshladi. Xalifa Payg'ambarning (s.w.) sunnatiga asoslangan, butun saltanat bo'ylab bir xil qo'llanilishi mumkin bo'lgan keng qamrovli huquqiy kodeks istagan edi. Ammo kitob tugagach, Molik uni odamlarga majburan joriy etishdan bosh tortdi va sahobalar islom davlati hududiga tarqalib ketgani, ular bilan birga sunnatning boshqa qismlarini ham olib ketganini, shu sababli davlat bo'ylab joriy etiladigan har qanday qonunda ularni ham e'tiborga olish zarurligini aytdi. Xalifa Horun ar-Rashid (768–809 milodiy) ham imomdan xuddi shunday iltimos qildi, ammo u ham rad javobini oldi. Imom Molik o'zi tug'ilgan shaharda, milodiy 801-yilda, hurmatli 83 yoshida vafot etdi.133

Imaam Maalik continued to teach Hadeeth in Madeenah over a period of forty years and he managed to compile a book containing Hadeeths of the Prophet (s.w.) and Athars of the Sahaabah and their successors which he named al-Muwatta’ (the Beaten Path). He began his compilation of Hadeeths at the request of the ‘Abbaasid caliph, Abu Ja’far al-Mansoor, (754-775 CE) who wanted a comprehensive code of law based on the Prophet’s (s.w.) Sunnah which could be applied uniformly throughout his realm. But, on its completion, Maalik refused to have it forced on the people pointing out that the Sahaabah had scattered throughout the Islamic empire and had taken with them other parts of the Sunnah which also had to be considered in any laws imposed throughout the state. Caliph Haaroon arRasheed (768-809 CE) also made the same request of the Imaam, but he was also turned down. Imaam Maalik died in the city of his birth in the year 801 CE at the venerable age of 83.133

Imom Molik darslarini o‘qitish usuli hadislarni rivoyat qilish va ularning ma’nolarini o‘sha davrdagi masalalar kontekstida muhokama qilishga asoslangan edi. U shogirdlariga islom huquqining turli mavzulari bo‘yicha hadislar va athorlarni (sahobalarning so‘zlarini) rivoyat qilib, so‘ngra ularning oqibatlarini muhokama qilardi yoki shogirdlari kelgan hududlarda yuzaga kelgan masalalar haqida so‘rardi va keyin ularni hal qilishda foydalanish mumkin bo‘lgan tegishli hadis yoki athorlarni rivoyat qilardi.

Imaam Maalik’s method of teaching was based on the narration of Hadeeths and the discussion of their meanings in the context of problems of that day. He would either narrate to his students Hadeeths and Athars (statements of the Sahaabah) on various topics of Islamic law then discuss their implications, or he would inquire about problems which had arisen in the areas from whence his students came, then narrate appropriate Hadeeths or Athars which could be used to solve them.

Imom Molik “al-Muvatto”ni tugatgach, uni o‘quvchilariga o‘z mazhabining yig‘indisi sifatida rivoyat qilar edi, lekin yangi ma’lumot unga yetib kelganda, undan ozgina qo‘shib yoki olib tashlardi. U taxminga va faraziy fiqhga qat’iy yo‘l qo‘ymas edi, shu sababli uning maktabi va izdoshlari Ahl al-Hadis (hadis ahli) deb atalgan.

After Maalik completed al-Muwatta’, he used to narrate it to his students as the sum total of his Madh-hab, but would add or subtract from it slightly, whenever new information reached him. He used to strictly avoid speculation and hypothetical Fiqh and thus his school and its followers were reffered to as the people of Hadeeth (Ahl al-Hadeeth).

Imom Molik islomiy huquqni quyidagi manbalardan chiqargan, ular ahamiyati tartibida keltirilgan.

Imaam Maalik deduced Islamic law from the following sources which are listed in the order of their importance.

Malik, xuddi boshqa barcha imomlar kabi, Qur’onni islom huquqining birlamchi manbai deb bilgan va uni hech qanday oldindan shartlar qo‘ymasdan qo‘llagan.

Like all the other Iaams, Maalik considered the Qur’aan to be the primary source of Islamic law and utlized it without laying any pre-conditions for its applications.

Imom Molik Sunnatni islomiy huquqning ikkinchi eng muhim manbai sifatida ishlatgan, ammo Abu Hanifa kabi, uning qo'llanilishiga ba'zi cheklovlar qo'ygan. Agar hadis Madinaliklarning odatiy amaliyoti bilan zid kelsa, u uni rad etgan. Biroq u hadisning mashhur (keng tarqalgan) bo'lishini talab qilmagan.

The Sunnah was used by Imaam Maalik as the second most important source of Islamic law, but, like Abu Haneefah, he put some restrictions on its use. If a Hadeeth were contradicted by the customary practice of the Madeenites, he rejected it. He did not, however, insist that a Hadeeth be Mash-hoor (well-known)

...Abu Hanifa qo'llagani kabi uni qo'llash mumkin bo'lishidan oldin. U o'rniga, unga rivoyat qilingan har qanday hadisni ishlatgan, agar uning rivoyatchilarining hech biri ma'lum yolg'onchi yoki juda zaif xotiraga ega bo'lmasa.

before it could be applied as Abu Haneefah did. Instead he used any Hadeeth that was narrated to him as long as none of the narrators were known liars or extremely weak memorizers.

Imom Molik shunday fikr yuritdilar: Madinaliklarning ko‘pchiligi sahobalarning bevosita avlodlari bo‘lgani va Payg‘ambar (s.a.v.) umrlarining so‘nggi o‘n yilini Madinada o‘tkazgani uchun, barcha madinaliklarga xos bo‘lgan amallar ruxsat etilgan, hatto Payg‘ambarning o‘zi ularni rag‘batlantirgan bo‘lishi kerak. Shu sababli Imom Molik madinaliklarning umumiy amallarini so‘z bilan emas, amal bilan rivoyat qilingan, juda ishonchli sunnatning bir shakli deb hisoblagan.134

Imaam Maalik reasoned that since many of the Madeenites were direct descendants of the Sahaabah and Madeenah was where the Prophet (s.w.) spent the last ten years of his life, practices common to all Madeenites must have been allowed, if not encouraged by the Prophet (s.w.) himself. Thus, Imaam Maalik regarded common Madeenite practices as a form of highly authentic Sunnah narrated in deeds rather than words.134

Mālik, xuddi Abu Hanifa kabi, sahobalarning ijmoʻini, shuningdek, keyingi olimlarning ijmoʻini Islom huquqining uchinchi eng muhim manbai deb hisoblagan.

Maalik like Abu Haneefah considered the Ijmaa’ of the Sahaabah, as well as that of later scholars, as the third most important source of Islamic law.

Imom Molik Sahobalarning fikrlariga, ular ixtilofda bo‘lsinmi yoki bir fikrda bo‘lsinmi, to‘la vazn berib, ularni o‘zining “al-Muvatto” hadis kitobiga kiritgan. Biroq sahobalarning ijmo‘i sahobalarning alohida fikrlaridan ustun qo‘yilgan. Sahobalar o‘rtasida ijmo‘ bo‘lmagan joyda esa ularning alohida fikrlari o‘zining shaxsiy fikridan ustun qo‘yilgan.

Imaam Maalik gave full weight to the opinions of the Sahaabha, whether they were conflicting or in agreement, and included them in his book of Hadeeth, al-Muwatta’. However, the consensus of the Sahaabah was given precedence over individual opinions of the Sahaabah. Where there was no consensus, their individual opinions were given precedence over his own opinion.

Molik boshqa manbalarda aytilmagan masalalarda o'zining mustaqil ijtihodini qo'llardi. Biroq, bunday fikrlashning sub'ektivligi tufayli u buni juda ehtiyotkorlik bilan qilardi.

Maalik used to apply his own deductive reasoning on matters not covered by the previously mentioned sources. However, he was very cautious about doing so because of the subectivity of such forms of reasoning.

Imom Molik ham Madina aholisining ba'zi kishilarida uchraydigan yakka-yakka amallarga, ular ma'lum hadislarga zid bo'lmagan taqdirda, ma'lum darajada ahamiyat berdi. U shunday fikr yuritdi: bunday odatlar yakka holda uchrasa ham, ularni avvalgi avlodlardan meros bo'lib kelgan va Sahobalar yoki hatto Payg'ambar ﷺ o'zlari tomonidan ma'qullangan bo'lishi kerak.

Imaam Maalik also gave some weight to isolated practices found among a few people of Madeenah so long as they were not in contradiction to known Hadeeths. He reasoned that such customs, though occurring only in isolated instances, must also have been handed down from earlier generations and sanctioned by the Sahaabah or even the prophet (s.w.) himself.

Istihsaan prinsipi Abu Hanifa tomonidan ishlab chiqilgan bo‘lib, Molik va uning shogirdlari ham uni qo‘llaganlar, faqat ular buni Istislah nomi bilan ataganlar, ya’ni eng mos keladigan narsani izlash ma’nosini bildiradi. U inson manfaati uchun bo‘lgan, ammo Shariat tomonidan alohida ko‘rib chiqilmagan masalalarni qamrab oladi. Istislohga misol sifatida Halifa Ali ning qotillikda ishtirok etgan butun guruh odamlari, garchi ulardan faqat bittasi haqiqatan qotillik qilgan bo‘lsa-da, aybdor deb hisoblangani haqidagi hukmini keltirish mumkin. Yana bir misol: agar davlat manfaati talab qilsa, musulmon rahbarning boylardan Zakotdan tashqari soliqlar yig‘ish huquqi, holbuki Shariatda faqat Zakot belgilab qo‘yilgan. Imom Molik hozirgi vaziyatlardan kelib chiqqan ehtiyojlarga Qiyos orqali chiqarilganlardan ko‘ra mosroq hukmlar chiqarish uchun ham Istisloh prinsipini qo‘llagan.

The principle of Istihsaan developed by Abu Haneefah was also applied by Maalik and his students except that they called it by the name Istislaah which means seeking that which is more suitable. It deals with things which are for human welfare but have not been specifically considered by the Sharee’ah. An exaple of Istislaah is found in Caliph ‘Alee’s ruling that a whole group of people who took part in a murder were guilty even though only one of the group had actually committed the act of murder. Another example is the right of a Muslim leader to collect taxes from the rich other than Zakaah if the interest of the state demands it, whereas in Sharee’ah only Zakaah has been specified. Imaam Maalik also applied the principle of Istislaah to deduce laws more in keeping with needs which arose from current situations than those deduced by Qiyaas.

Abu Hanifa singari, Molik ham musulmon dunyosining turli joylaridagi odatlar va ijtimoiy xulq-atvorlarni, agar ular Shariatning na lafziga, na ruhiga zid bo‘lmasa, ikkilamchi hukmlarning mumkin bo‘lgan manbalari deb hisoblagan.135

Like Abu Haneefah, Maalik considered the various customs and social havits of people throughout the Muslim world as possible sources of secondary laws as long as they did not contradict either the letter or the spirit of the Sharee’ah.135

Masalan, Suriyada urf-odatga ko'ra "dabbah" so'zi ot degani bo'lib, uning arabcha umumiy ma'nosi esa to'rt oyoqli hayvon degani. Shuning uchun Suriyada "dabbah" to'lov sifatida ko'rsatilgan shartnoma qonun bo'yicha ot degan ma'noni anglatadi, boshqa arab mamlakatlarida esa uni aniqroq, ya'ni ot deb belgilash zarur bo'ladi.

According to custom in Syria, for example, the word Daabbah means a horse, whereas its general meaning in Arabic is four legged animal. Hence, a contract made in Syria requiring payment in the form of a Daabbah would legally mean a horse whereas elsewhere in the Arab world it would have to be more clearly defined as a horse.

Malikning shogirdlari orasida o‘z mazhabini keyinchalik tashkil qilmagan eng mashhurlari al-Qosim va Ibn Vahb edi.

The most notable of Maalik’s students who did not later form their own Madh-habs were al-Qaasim and Ibn Wahb.

Al-Qosim Misrda tug'ilgan, lekin Madinaga borib, o'z ustozi va murabbiyining huzurida yigirma yildan ko'proq vaqt ilm olgan. U mazhabning fiqhi haqida keng qamrovli kitob yozdi, hatto Molik ibn Anasning "al-Muvatta" kitobidan ham ustun keldi va uni "al-Mudavvana" deb nomladi.

Al-Qaasim was born in Egypt but travelled to Madeenah where he studied under his teacher and mentor for a period of more than twenty years. He wrote an extensive book on the Fiqh of the Madh-hab, eclipsing even al-Muwatta’ of Maalik himself and called it al-Mudawwanah.

Ibn Vahb ham Imom Molik huzurida ilm olish maqsadida Misrdan Madinaga sayohat qildi. U shariat hukmlarini istinbot qilishda shu darajada ustun bo‘ldiki, Molik unga «al-Muftiy» unvonini berdi, bu esa islom huquqining rasmiy sharhlovchisi degan ma’noni anglatadi.

Ibn Wahb also travelled from Egypt to Madeenah in order to study under Imaam Maalik. He distinguished himself in th deduction of laws to such a degree that Maalik gave him the title of al-Muftee, which means the official expounderof Islamic law.

Ibn Vahb Misr qozisi lavozimini taklif qilindi, lekin o‘zining mustaqil olim sifatidagi obro‘sini saqlash uchun bu lavozimdan voz kechdi.136

Ibn Wahb was offered an appointment as judge of Egypt, but turned it down in order to maintain his integrity as an independent scholar.136

Molik (Maalik) ning boshqa mazhablardan ham mashhur shogirdlari bor edi.

Maalik had other famous students from other madh-habs.

Ularning ba'zilari Molik'dan olgan bilimlariga tayanib, o'z mazhablarini o'zgartirdilar, masalan, Abu Hanifaning eng yetakchi shogirdlaridan biri bo'lgan Muhammad ash-Shaybaniy. Boshqalari esa Molikning ta'limotini boshqalarning ta'limoti bilan birlashtirib, o'z mazhablarini yaratdilar, masalan, Muhammad ibn Idris ash-Shofe'iy, u ko'p yillar davomida Imom Molik huzurida, shuningdek Abu Hanifaning shogirdi Muhammad ash-Shaybaniy huzurida ta'lim oldi.

Some of them modified their own Madh-habs based on what they learnt from Maalik, for example, Muhammad ash-Shaybaanee who was among the foremost students of Abu Haneefah. There were others who developed their own Madh-habs by combining Maalik’s teachings with that of others, for example Muhammad ibn Idrees ash-Shaafi’ee who studied for many years under Imaam Maalik as well as under Abu Haneefah’s student Muhammad as-Shaybaanee.

Bugungi kunda ushbu mazhabga ergashuvchilar asosan Yuqori Misrda, Sudanda, Shimoliy Afrikada (Tunis, Jazoir va Marokash), G'arbiy Afrikada (Mali, Nigeriya, Chad va boshqalar) hamda Arab-Fors ko'rfazi davlatlarida (Kuvayt, Qatar va Bahrayn) uchraydi.

Today, the followers of this Madh-hab are found mostly in Upper Egypt, Sudan, North Africa (Tunisia, Algeria and Morocco), West Africa (Mali, Nigeria, Chad, etc) and the Arabian Gulf states (Kuwait, Qatar, and Bahrain).