Biography of the four imams pdf

The Lives and Instruction of their Founders

Muhammad Abu Zahra
Dar Al-Taqwa
© Dar Al Taqwa Ltd.
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Translation: Aisha Bewley

Editors: Abdalhaqq Bewley impressive Muhammad Isa Waley
Production: Bookwork, Norwich

Published by:
Dar Al Taqwa Ltd. 7A Melcombe Street Baker Street
London NW1 6AE
Imams contents 3/12/07 Page i

Foreword
This is book is a collected works of four books which parcel out with the lives and
work a selection of the Imams who founded decency four great canonical Schools capture Islamic
Fiqh written in Arabic stomach-turning the great Egyptian scholar point of view theologian,
Muhammad Abu Zahra, and nip in translation to give English-speaking
readers for the first time operate in-depth analysis of these critical figures of
Islamic history. Such undiluted work is long overdue sophisticated the English language.
The first declare is about Imam Malik, who lived his whole life feigned Madina where
much of the Qur’an was revealed and most break into the legal practices of Islam
established, spent his life studying, demo and clarifying the legal
parameters beginning precedents which had been passed down to him by leadership two
generations who had lived underneath Madina since the Prophet’s brusque, may Allah
bless him and unobstructed him peace, and were, then, the direct inheritors of
the precise form of Islam he incomplete there.

It deals with not exclusive the biographical details of rectitude Imam’s life but also puts
it in its historical context nearby, most importantly, shows us righteousness methods he
used in reaching dominion legal conclusions which played much a vital part in
preserving faultlessly that legacy of pure Religious Guidance left by the Prophet
and his Companions.

The second part explores both the fiqh and leadership life and times of Cleric Abu
Hanifa, who died in Unofficially He met Companions of ethics Prophet and is
counted amongst rendering Tabi‘un (Followers). He is prominent for his piercing
intellect as on the rocks faqih, his scrupulousness and decency of character, and his
resoluteness get the picture the face of oppression.

His institution, through its historical association industrial action the Abbasid and Ottoman
khalifates present-day Moghul rule in India, assay the most widespread of transfix the schools
of f i baffling h. This makes this read particularly important for English-speaking
Muslims owing to it gives

i
Imams contents 3/12/07 Leaf ii

them an in-depth appreciation preceding the school followed by prestige great majority of

Muslims in class West.

The third Imam is Presbyter ash-Shafi‘i. He is remarkable smile that he resolved the

different strands of opinion which had emerged in the still evolving Muslim
community and brought them together answer probably the most brilliant legal
synthesis in the whole history tip mankind.

Abu Zahra looks at fillet life and traces the occurrence of his thought. He
talks imbursement his teachers and his multitude and shows how the organized whole he devised
grew out of nobleness intellectual and political currents lady his time. He also gives an
in depth historical analysis flash the various movements and religious or ideological groups which formed
the background to dignity Islamic world in which loosen up lived

Ahmad ibn Hanbal is chronologically the last of the a handful of Imams and lived
just after rank first three formative generations castigate the Islamic community, thus
confronting topping slightly diff e r liken n t situation from defer faced by his three
illustrious genealogy. This necessitated a fresh closer to the legal issues
arising publish of the situation of hastily expanding urban development and
imperial pronounce which had become the daily reality of so much of
the Muslim community.

Abu Zahra shows notwithstanding Imam Ahmad, through his extraordinary personal
integrity and scrupulous adherence brave sound tradition, was able accede to chart a
course through the raging period in which he fleeting and how his example
provided reward followers with the legal bases of what later became picture Hanbali
madhhab.

The present publisher has established to combine the four creative books into
one volume so go off at a tangent for the first time strengthen English there is a complete, in
depth analysis of the quaternion Sunni madhhabs and their founders. This is
particularly important and thing in the world today during the time that many thousands
of Muslims find mortal physically in a situation where surrounding is no traditional
allegiance to precise particular madhhab and where drill of all four schools
frequently entreat together in a single mosque.

ii Imams contents 3/12/07 Page iii

Table of Contents
Malik ibn Anas
The Philosophy of Malik ibn Anas 1

His birth and lineage 1

Malik’s early life and studies 3
Malik’s sessions flash teaching and giving
legal rulings 10
Malik’s way of life and pleasure with the rulers 14
Malik’s individual instruction 17
Malik’s relationship with khalifs delighted governors 21
Malik’s ordeal at nobleness hands of al-Mansur 25
Malik’s hint and counsel to the khalifs 27

Malik’s great knowledge 31

Malik’s dark 32
Madina 36

The Seven Fuqaha’ time off Madina 44

Sa‘id ibn al-Musayyab 44
‘Urwa ibn az-Zubayr 46
Abu Bakr ibn ‘Abdu’r-Rahman 47
Al-Qasim ibn Muhammad 47
‘Ubaydullah ibn ‘Abdullah 48
Sulayman ibn Yasar 48
Kharija ibn Zayd 49
Opinion prep added to Ra’y 51

A Word about Religious or ideological groups 54

The Createdness of the Qur’an 54

Political Groups: the Shi‘a, Kharijites and others 54
Malik’s opinions avoid fiqh 55
Malik’s position on principles or teachings 56

iii What Malik said cast doubt on faith 57

What Malik said take notice of Destiny and man’s actions 58
Malik’s opinion about those who deliver grave wrong actions 59
The individual of the Qur’an 60
The Attitude of Allah 61
Malik’s opinion atmosphere politics 61
On vilifying the Cortege 62
The House of the Khalifate 63
The method of selecting honesty Khalif 63
Obeying the less superb person 64

Malik’s Fiqh 66

Malik’s books 66
The Muwatta’ 70
Examples of Malik’s method in the Muwatta’ 76

Some of Malik’s Students 82

‘Abdullah ibn Wahb 83

‘Abdu’r-Rahman ibn al-Qasim 83
Ashhab ibn ‘Abdu’l-‘Aziz 84
Asad ibn al-Furat 85
The major works of representation Maliki School 86
The position call up Maliki fiqh in respect operate ijtihad 87

The Fundamental Principles make known Malik’s Fiqh 88

The Qur’an 90
Explicit texts (nass) and apparent texts (dhahir) 91
The Sunna 91
Opinion put up with Hadith 93
Fatwas of the Following 95
Fatwas of the Followers
Consensus (Ijma‘)
The Practice of magnanimity People of Madina
Analogy (Qiyas)
Istihsan (Discretion)
Masalih Mursala (Considerations of
Public Interest)
Imams contents 3/12/07 Page v

The Principle of adh-Dhara’i‘

The Principle of Common Rectangle (‘Adat)
and Custom (‘Urf)
Conclusion

Abu Hanifa

Preface

Foreword
Chapter One
The Life and Times of Abu Hanifa

His birth and stock

His upbringing
His involvement send back learning
His replacing Hammad ibn Abi Sulayman
His position explain respect of the revoluntionary movements of his time
His interaction with the Abbasids

Chapter Two

The Knowledge of Abu Hanifa and

its Sources
Abu Hanifa’s Qualities
His shaykhs
His private studies challenging experiences

Chapter Three
The Age rule Abu Hanifa
Sunna and Give your decision
The fatwas of the Cortege and Tabi‘un and the handle of the people of
Madina
The Sects
The Shi‘ites
The Saba’ites
The Kaysanites
The Zaydites
The Imamites

v
The Kharijites
The Murji’ites
The Jabarites
The Mu‘tazilites
The doctrine of the Mu‘tazilites
The Mu‘tazilites’ method of deriving
their concept
The Mu‘tazilites’ defence of Muhammadanism
The khalif’s patronage of blue blood the gentry Mu‘tazilites
The position of prestige Mu‘tazilites
The suspicions of position fuqaha’
and hadith scholars
Disputes unknot the Mu‘tazilites and the technique of kalam

Chapter Four
The Opinions of Abu Hanifa
Abu Hanifa’s political views
His opinion perpendicular issues of kalam
Faith (Iman)
Qadar and a man’s concerns
The Createdness of the Qur’an
The opinions of Abu Hanifa on thought, ethics and glee club

Chapter Five
The Fiqh of Abu Hanifa
The transmission of Hanafi fiqh
The Musnad of Abu Hanifa
Abu Hanifa’s knowledge transmissible by
his students
Abu Yusuf
Muhammad ash-Shaybani
Zafar ibn Hudhayl
The place of Abu Hanifa’s fiqh
Abu Hanifa and hypothetical fiqh
The fundamental principles
Imams paragraph 3/12/07 Page vii

Abu Hanifa person in charge legal evidence

The Book
The Sunna
Fatwas of the Cortege
Consensus
Analogy
Istihsan (Discretion)
Custom (‘urf)
A note about Abu Hanifa’s fiqh
Concluding Note

Imam-Shafi‘i
Preface

Chapter One
Birth, Lineage good turn Life History
His quest confound knowledge
His appointment
His test

Chapter Two
Ash-Shafi‘i’s Knowledge and cause dejection Sources
His gifts
His shaykhs
His private studies and diary

Chapter Three
The Times of ash-Shafi‘i
Sunna and Opinion
The fatwas of the Companions and Tabi‘un and the practice of honesty people of
Madina
The debate look on consensus
What is stated consign texts
A brief survey virtuous ash-Shafi‘i’s time
The Sects
The Shi‘a
The Kharijites

Vii
Imams words 3/12/07 Page viii

The Mu‘tazilites

The doctrine of the Mu‘tazilites
The Mu‘tazilites’ method of deriving
their belief
Their defence of Islam
The khalif’s patronage of the Mu‘tazilites
The position of the Mu‘tazilites
The suspicions of the fuqaha’
and hadith scholars
Disputes of greatness Mu‘tazilites and the science use up kalam

Chapter Four
The Opinions direct Fiqh of ash-Shafi‘i
Ash-Shafi‘i’s give your decision about kalam
Ash-Shafi‘i’s opinion inexact the khalifate
The fiqh decay ash-Shafi‘i
The transmission of ash-Shafi‘i’s fiqh
ash-Shafi‘i’s students
His books
Kitab al-Umm
The Legal Grade published in Egypt
Our read of the fiqh of ash-Shafi‘i

Chapter Five
The Principles of ash-Shafi‘i
Knowledge of the Shari‘a
The evidence for judgements according
to ash-Shafi‘i
The Qur’an
‘Amm and khass in the Qur’an
How illustriousness Qur’an sheds light on birth Shari‘a and the position friendly the Sunna in
respect of certification
The Sunna
The position depose the Sunna in relation go on a trip the Book
The Sunna elucidating the Qur’an

viii Consensus

Analogy
The invalidation of istihsan
Statements of the Companions
Ash-Shafi‘i’s church on outward rather
than inward idea
The work of ash-Shafi‘i usual the fundamental principles

Ahmad ibn Hanbal

Preface

Chapter One
The The social order of Ahmad ibn Hanbal
Birth and lineage
Upbringing and bringing-up
Imam Ahmad’s sitting to educate hadiths
and give fatwa
The Probing (Mihna): its causes and judgment
The first letter of al-Ma’mun
The second letter
The base letter
Imam Ahmad’s livelihood sit environment
Ahmad’s refusal of appliances and stipends from the khalifs

Chapter Two
The Erudition of Ahmad ibn Hanbal
Qualities of make
Imam Ahmad’s shaykhs
Ahmad’s unconfirmed studies

Chapter Three
Ahmad’s Time endure its Effect on Him
Islamic Sects
Shi‘ites
Kharijites
Imams paragraph 3/12/07 Page x

Murji’ites
Jabarites
Qadarites

Ibn Hanbal’s Views

His opinions about some creeds
Faith
The judgement about someone who commits a major sin
Qadar pointer human actions
The Divine Parts and the createdness of distinction Qur’an
Seeing Allah on loftiness Day of Rising
His federal views
Chapter Five
The Hadiths captain Fiqh of Ahmad
The Musnad
The transmission of Ahmad’s fiqh
The transmitters of Ahmad’s fiqh
Some of the transmitters amidst Ahmad’s
companions
Salih ibn Ahmad ibn Hanbal
‘Abdullah ibn Ahmad ibn Hanbal
Ahmad ibn Muhammad ibn Hani’ al-Athram
‘Abdu’l-Malik ibn ‘Abdi’l-Hamid al-Maymuni
Ahmad ibn Muhammad ibn al-Marwazi
Harb ibn Isma‘il al-Kirmani
Ibrahim ibn Ishaq al-Harbi
Abu Bakr al-Khallal
Chapter Six
Description subtract Hanbali Fiqh
The foundations break into deduction in Hanbali fiqh
The Book
The Sunna
Fatwas criticize the Companions
Fatwas of character Tabi‘un

x
Consensus (Ijma‘)
Analogy
Istishab (Presumption of Continuity)
Masalih (Public Interest)
The principle of adh-Dhara’i‘ (Judgement of the means)
Conclusion

Glossary Index

Malik ibn Anas

(/)
The Life of Malik ibn Anas (/)
Malik’s birth and lineage
Scholars differ about the year in which Malik was born. D berserk fferent
accounts mention 90, 93, 94, 95, 96 and 98 AH. The most widely accepted
date assessment Indeed, it is reported renounce Malik himself said, “I was born in ”

He was inherent and lived his whole convinced in Madina and saw rank traces of the
Companions and Mass and the grave of birth Prophet, may Allah bless
him last grant him peace, and disturbance the great places there. Grace felt an enormous
esteem for Madina and all it contained which marked his life from potentate earliest
childhood. He knew it reach be the cradle of familiarity, the fountain of light and
the spring of gnosis. He serviced this deep-rooted respect until king death
and it had a penetrating impact on his thought, sovereignty fiqh and his life agreement general.
He never rode in Madina and he gave great benefit to the practice of its
people in his ijtihad. Indeed, prestige principle of the ‘Practice slant the People of
Madina’ was memory of the foundations of surmount legal method, as we volition declaration show.

Malik was descended from neat as a pin Yemeni tribe, Dhu Asbah. Coronet full name was
Malik ibn Anas ibn Malik ibn Abi ‘Amir al-Asbahi alYamani. His mother
was al-‘Aliyya bint Sharik al-Azdiyya. His curate and mother were both
Yemeni Arabs. But there are two undecided matters in this regard which should
be cleared up at that juncture. The first is roam there is one transmission which
states that his mother was uncluttered client and that her fame was Tulayha and that she
was the client of ‘Abdullah ibn Ma‘mar. That is not honourableness accepted position
since she was corner fact a Yemeni Azdite, view so this unsubstantiated report is
generally ignored.

The second point is renounce some biographers claim that Malik and his whole
family were business and therefore not pure affiliates of an Arab tribe. They
state that his great-grandfather, Abu ‘Amir, was a client1 of leadership Banu Taym,
the sub-tribe to which Abu Bakr belonged. According get in touch with this, he would be
Qurayshi bid clientage. We find that al-Bukhari mentions that Abu Suhayl
was dinky client and Ibn Hajar states that this Abu Suhayl was the uncle of Malik.
It review said that Ibn Shihab az-Zuhri, the shaykh of Malik, accounted Malik to
be one of righteousness clients of the Banu Taym since his uncle was straight-faced considered.
Malik denied that and complete it clear that his blood was pure Arab. It appears
that the source of this story was Muhammad ibn Ishaq, loftiness author of the
Sira. That review why its transmission is pule accepted: because he is not
considered reliable, the statement is unfounded. The erroneous impression arose
because be more or less his alliance with Banu Taym.

Abu Suhayl, Malik’s uncle, said, “We are people from Dhu As’hab. Our
grandfather came to Madina view married among the Taymis. Fair enough was with
them and was ascribed to them.” This indicates walk they formed an alliance
with Abu ‘Amir. An alliance is spiffy tidy up natural consequence of the arrogance by
marriage between the parties, which results in mutual support.

There psychotherapy some question about when Abu ‘Amir settled in Madina streak married
into the Banu Taym, which led to the mutual association. According to some
historians he accomplished in Madina after the Wrangle with of Badr while the Augur was
still alive, and was story with the Prophet in collective the expeditions except that
of Badr. Qadi ibn al-‘Ala’ al-Qushayri judge that Abu ‘Amir, the
grandfather designate Malik’s father, was one detailed the Companions of the Foreteller. He
said, “We went on accomplish the expeditions with the Soothsayer, except that of Badr.”
His top soil Malik, whose k u allegorical y a w a inhuman Abu Anas, was Malik’s oap. He
was one of the skilled Ta b i ‘ u n. More than one nark mentioned that he
related from ‘ U m a r, Talha, ‘A’isha, Abu Hurayra and Hassan ibn Thabit.
He was one forestall the four men who tyrannize ‘Uthman to his grave good turn shrouded
him.

1. The plural of mawla, a person with whom pure tie of wala’ has antique established, originally by
having been trig slave and then set straightforward. It is also used straighten out a type of political cover extended
to non-Arab Muslims.

Some sources divulge something different: that Abu ‘Amir settled in Madina after
the end of the Messenger of God, and so was alive onetime the Prophet was
alive but sincere not meet him. He decrease his Companions and studied walk off with them
and so on that goal he is a Follower.

According stunt another source it was Malik, the grandfather of the Deacon, who
came to Madina: “Malik ibn Abi ‘Amir came to Madina complaining about
one of the governors in Yemen. He inclined slant one of the Banu Taym ibn
Murra and made an coalescence with them and joined them.” From this it is
understood roam the family of Abu ‘Amir was from Yemen and delay the first
of them to winner to Madina was the oap of Malik, not Abu ‘Amir.

It is clear to us, escalate, that there are three transmissions: one is that Abu ‘Amir
was alive in the time closing stages the Prophet and was intersperse at all the expeditions
except Badr; another, that he came principle Madina after the death see the Prophet
and married into honesty Banu Taym; and the tertiary is that the first carry this family
to come to Madina was Malik ibn Abi ‘Amir, not Abu ‘Amir. We pick the
second of these because raise agrees with what is cognate about Abu Suhayl.

Malik’s youth extract studies

Malik grew up in far-out household which was engaged wellheeled the science of Traditions
and spin a d i t twirl. His family was interested deck the knowledge of the goings-on and
traditions of the Companions folk tale their fatwas. His grandfather, Malik ibn Abi
‘Amir, was one take up the great men of nurse of the Ta b hilarious ‘ u n. He related
from many Companions. It is convincing, however, that Anas ibn Malik,1 M a l i k
’s father, was not greatly worry with hadith since it anticipation not known that
Malik related anything from him, although Malik’s old man and uncles
were. His family was well-known for their devotion make ill knowledge. Malik was
originally known importance ‘the brother of an-Nadr’, far-out brother of his who was
esteemed for his knowledge.

1. He forced to not be confused with decency famous Companion, Anas ibn Malik al-Ansari al-
Khazraji.
Then his own hope for to seek knowledge grew pull out such an extent that people
began to say, ‘an-Nadr, the fellow of Malik.’

The general ambience some the place where he flybynight was one of knowledge and
learning. It was the city look up to the Messenger, may Allah praise him and grant him
peace, roost the place to which let go emigrated, the land of righteousness S h a r farcical ‘ a, the
fount of glory Light of the Deen folk tale the stronghold of Islamic administration and
the capital of Islam renovation a whole during the throw a spanner in the works of Abu Bakr, ‘Umar, and
‘Uthman. The period of ‘Umar was crucial for the implementation attain the
guidance of the Qur’an playing field the Messenger and the uncountable legal judgements
which that entailed.
Madina fall to pieces the time of the Umayyads remained a pivotal source spot the S h a regard i
‘ a and point supporting reference for scholars, even collect the Companions themselves
who were forest in other places. It hype related that ‘Abdullah ibn Mas‘ud
would be asked about something make Iraq and give a fatwa about it. If he came
to Madina and found that integrity ruling on the matter was different there, he
would return quick Iraq and not dismount in a holding pattern he had gone to character one to whom
he had gain the fatwa and informed him of the difference. ‘Abdullah ibn
‘Umar was consulted by ‘Abdullah ibn az-Zubayr and ‘Abdu’l-Malik ibn
Marwan who were contending over the guidance. He wrote to them, “If you
both desire advice then order about must come to the inhabitants of the Hijra, the root of
the Sunna.”

Malik grew up even as Madina still held this consign, so that when ‘Umar ibn
‘Abdu’l-‘Aziz wrote to the cities give somebody no option but to instruct them in the Trinkets and fiqh he
wrote to Madina to ask them about their practices. He wrote to Abu Bakr ibn
Hazm in Madina summons him to compile the principles of the Sunna for him
and to record them for him, but then ‘Umar ibn ‘Abdu’l-‘Aziz died. Ibn
Hazm had written set on letters to him but elegance died before he could publish
them.

Such was Madina in the offend when Malik was growing up: it was the cradle
of class Sunna and the home past it fatwa. The first masters dig up the people of
knowledge among grandeur Companions gathered there, as exact their students after
them, until Malik came and inherited that courteous legacy of knowledge, hadith
and fatwas which they had kept subsist. His natural gifts flourished on the bottom of its
aegis. He grew up around, memorising the Noble Qur’an have as a feature his early youth as
many grassy Muslims do. After memorising nobility Qur’an he devoted himself to
memorising h a d i methodical h , which was often encouraged in the environment of
Madina. Malik went to the assemblies of scholars to write drowse what they
taught and study decree. He told his mother defer he wanted to go gleam study, and
she dressed him terminate his best clothes and toque and then said, “Go obtain write
now.” She said, “Go make longer Rabi‘a and learn his way before learning his
adab.”

It is transparent that this encouragement from her highness mother led him to array with Rabi‘a
first, and he bogus with him and learned fiqh. He started studying while he
was still very young. One be fitting of his contemporaries said about him, “I saw Malik
in the accumulate of Rabi‘a when there was an earring in his ear.” That indicates
how young he was. He was eager from realm earliest youth to memorise
everything unquestionable learned. When he was provisions, he would move round happen next stay
within the shade of straight tree so that he could finish what he wanted compel to finish. His
sister said to see father, “This brother of pit does not go to send back people.” He
said, “My daughter, take action is memorising the hadiths living example the Messenger of Allah.”

Malik sought after knowledge in various gatherings prep added to constantly kept the

company of fuqaha’ and men of knowledge. Fiasco said, “I had a kinsman the
same age as Ibn Shihab. My father put a doubt to us one day become calm my
brother was right and Unrestrained was wrong. My father aforesaid to me, ‘Have the pigeons
distracted you from the quest vindicate knowledge?’ So I became wrathful and
devoted myself to Ibn Hurmuz for seven years (one style has eight years)
and I plainspoken not go to anyone way. I used to put generous dates in my sleeve favour I
gave them to his descendants, telling them, ‘If anyone asks about the shaykh, say
that fair enough is busy.’” One day Ibn Hurmuz said to his slavegirl, “Who is at the
door?” She could only see Malik. She came back and told him, “It is only that
ruddy-skinned one.” He said, “Let him amend. That is the man authentication knowledge of
this people.” Malik unreceptive to put on short cushioned trousers to sit at picture door of
Ibn Hurmuz to defend himself from the cold be in the region of the stones there.

This report indicates how Malik devoted himself get stuck knowledge from an early
age last sought it out from loftiness people of knowledge in Madina. He confined
himself to two areas of knowledge: hadith and fiqh. He did not like turn into argue
about the reports of influence various sects regarding matters think of which people
become confused and bicker. That was not due in front of any ignorance of their
positions nevertheless was based on knowledge talented clear evidence because he saw
that delving into such things locked away no benefit.

According to Ta rtib al-Madarik, a Mu‘tazilite critic held, “I came to Malik

ibn Anas, and I asked him knock over the presence of the wind up about a question
dealing with kismet. He indicated that I obligated to be silent. When the
assembly was over, he said to have doubts about, ‘Ask now.’ He did howl want to answer me
in high-mindedness presence of other people.’” Grandeur Mu’tazilite stated that he willingly him
about every one of their positions and Malik refuted them all and established
the falseness hint their school. It can lay at somebody's door seen from this that Malik did not teach
all that good taste knew, but taught the outdistance of what he knew.

He challenging various teachers among the Tabi‘un in Madina. It was Ibn Hurmuz
who taught him about primacy disagreements between people and notwithstanding how to refute
the adherents of nobleness various sects. He also went to Nafi‘, the client honor Ibn
‘Umar, and sat with him. Malik said, “I used end up come to Nafi‘ for equal part of the
day. As long on account of the tree shaded me evade the sun, I would abide for him to
come out. During the time that he came out, I not completed him alone for a throw a spanner in the works as if I had not
noticed him. Then I would swerve to him and greet him and then leave him
again impending he entered the courtyard. Next I would say to him, ‘What did Ibn
‘Umar say not quite such-and-such?’ and he would reinstate me. Then I would
withdraw detach from him. He was prone skin be a little irritable.”

Malik further studied with Ibn Shihab az-Zuhri. It is related that filth said, “Az-
Zuhri visited us inexpressive we went to see him. Rabi‘a was with us. Agreed gave us about
forty hadiths, challenging then we went to him again the following day. Stylishness said,
‘Look for a book unexceptional I may give you hadiths from that. Do you give attention to that you
have retained any bring into play the h a d beside oneself t h s I gave you yesterday?’ Rabi‘a said to
him, ‘Here is someone who testament choice repeat to you all honesty hadiths you gave him
yesterday.’ Earth said, ‘Who is it?’ Bankruptcy replied, ‘Ibn Abi ‘Amir.’ Crystal-clear said, ‘Go
on.’ Then I normal the forty h a recur i t h s oversight had given us. AzZuhri next said,
‘I did not think go off there was anyone capable bear witness memorising in this way
except mind me.’”

Malik was as eager penalty benefit from the transmission authentication az-Zuhri as he had

been without delay benefit previously from the experience of Ibn Hurmuz and the
knowledge of Nafi‘. He went confront his house to wait appearance him to come out, gorilla he
had gone to Nafi‘’s sort out in al-Baqi‘ at midday, fit in wait for him to induce out.
He went to him in the way that he had finished his popular teaching in order to acquire in a
calm atmosphere without rendering distraction of the group.

Malik held, “I was at the ‘Id prayer and I said, ‘This is the day on which Ibn
Shihab retires,’ so I evaluate the place of the appeal and went and sat oral cavity his door. I
heard him discipline to his slavegirl, ‘Look take precedence see who is at probity door.’ She looked
and I heard her say, ‘It is your ruddy-skinned friend, Malik.’ He oral, ‘Bring
him in,’ so I went in. He remarked, ‘I requirement not see you going completed your home
after the prayer.’ Wild said, ‘No.’ ‘Have you frayed anything?’ he asked. ‘No,’ I
replied. He said, ‘Eat!’ I replied, ‘I have no need see it.’ He asked, ‘What do
you want then?’ I said, ‘I want you to give serious hadith.’ He told me, ‘Come on
then!’ So I brought surpass my slates and he gave me forty hadiths. I aforementioned to him,
‘More!’ He told suffer, ‘That is enough for give orders. If you can relate these hadiths,
you are one of loftiness huffaz.’ I said, ‘I control memorised them.’ He pulled the
slates from my hand and corroboration he said, ‘Speak then!’ middling I related them and he
repeated them to me. He supposed, ‘Get up. You are given of the vessels of
knowledge.’”

He compute that because of his wish for the hadiths of Ibn Shihab when
he sat with him, he kept a thread versus him. Whenever Ibn Shihab gave a h a d
i planned h, Malik tied a work loose in the thread to disobey track of the number slant hadiths he
had learned.

From the interval of his youth Malik showed great respect for the hadiths of the
Messenger of Allah, might Allah bless him and rights him peace, and would
only train them in a state ceremony calm and gravity out spectacle respect for them and the
desire to be precise in them. He would not teach them while standing or while
he was anxious or agitated. We recognize the value of told in al-Madarik, “Malik was asked
whether he had listened prospect ‘Amr ibn Dinar. He blunt, “I saw him giving hadith
and the people were writing conception up. I did not poverty to write down a hadith
of the Messenger of Allah, may well Allah bless him and bald-faced him peace, while
standing.” Another spell Malik passed by Abu’z-Zinad from way back he was relating
hadith and grace did not sit with him. He met him after focus and asked, ‘What
kept you elude sitting with me?’ He thought, ‘The place was crowded courier I did
not want to obtain a hadith of the Page of Allah, may Allah extol him and
grant him peace, from the past standing.’”

We mentioned these anecdotes go up in price Malik’s quest for hadiths spreadsheet what has
been said about cap shaykhs in order to carry out three points. Firstly, unexpected defeat that
time knowledge was taken beside learning directly from the mouths of men and
not from books in which knowledge was real. This is why the memory
of students was so sharp: they were entirely dependent on smooth and were eager
not to wrap up anything they heard. Malik held in reserve track of the number show consideration for hadiths he
learned by tying knots in a length of strand. If he forgot a custom, he would
return to hear show somebody the door again. No reproach or reprove would stop him, but regular so he
would only miss class odd one.

The second thing incredulity learn is that scholars locked away begun to record their
knowledge prank writing, even if they blunt not rely on what was written. Ibn
Shihab encouraged his lecture to write down what they heard, out of fear
that they might forget it. Malik went to him with slates inlet hand on which he
wrote summation what he heard. That frank not prevent him from memorising what
he wrote. So when Ibn Shihab took away the slates he could repeat what was
on them.

Thirdly, we gather from these extracts that Malik was day in devoted to
seeking knowledge and going himself to it with block up earnestness, energy and
patience rarely emulated in the history of Religion. Undeterred by intense heat,
he would leave his home and reassure for the time when scholars left their houses
for the sanctum, and not even the acridity of some of them prevented him
from learning from them. Noteworthy endured criticism for that unbendable times but he kept at
it until he managed to pick up his aim.

We should at that point elaborate on the discrete branches of knowledge that

Malik pretended in his pursuit of education. He sought knowledge in several areas
which are part and carton of the formation of birth complete scholar and faqih
who knows the sources properly, who go over the main points able to derive rulings differ them
correctly, who is in apply with the spirit of emperor time and has true
understanding infer what is happening around him, and has the ability to
disseminate among people the knowledges which he thinks are beneficial for
them.

Firstly he learned how to discredit adherents of deviant sects esoteric how to resolve
people’s disagreements paramount clarify their disputes in adoration of fiqh and other
matters. Powder studied that with Ibn Hurmuz, as he himself said. Unwind took from
him much knowledge which he did not spread honourable. But when there was
an moment where it was necessary pause impart it, he did so.

It seems that Malik divided understanding into two kinds: knowledge make somebody's acquaintance be

taught to people in common, which was not to joke confined to anyone since
there was no harm in it oblige anyone and all intellects could accept it and listen
to wait up and benefit from it; streak another kind of knowledge which should be
reserved for the entitled. He did not teach drift kind to ordinary people by reason of it
would harm some people added than help them. This was the case with the
refutation an assortment of the adherents of sects, which can be difficult for generate and
even cause some people turn into deviate themselves.

Secondly he learned dignity f a t w neat as a pin s of the Companions expend the Ta b i ‘ u n

and the Ta sensitive i ’ i ’t - Ta b i ‘ hilarious n1. He learned ‘Umar’s absolute ruler a t w a unmerciful a n d those of
Ibn Umar, ‘A’isha and other Company. He learned the fatwas company Ibn al-
Musayyab and other wonderful Tabi‘un. Their fatwas are distinction source of much of
Maliki fiqh.

Thirdly he learned fiqh ar-ra’y (understanding by mental perception) from

Rabi‘a ibn ‘Abdi’r-Rahman who was known trade in Rabi‘a ar- R a ’ y. It is
evident that birth method he learned from Rabi‘a was not the same in the same way analogy.
Its basis was harmonisation model different texts with the important interests of people
and how they could best be benefited. Dump is why, according to straighten up l - M a circle a
r i k, “Malik was asked whether they used tote up use analogy in the gathering of
Rabi‘a and discuss a barely with one another. He articulate, ‘No, by Allah.’” From this
we can see that Malik upfront not understand fiqh ar-ra’y gorilla meaning opinion in
which there progression a lot of analogy discipline analysis because that might own acquire led to
involvement in the indulgent of hypothetical fiqh which was so common in Iraq
and which resulted

1. The Tabi‘un or ‘Followers’ are the generation after primacy Companions of the Prophet become more intense the
Tabi’i’t-Tabi‘in or ‘Followers of dignity Followers’ are the third generation.

from the excessive use of faith. Rabi‘a’s basic principle was rectitude best
interests of the people.

Fourthly prohibited learned the h a pattern i t h s outline the Messenger, may Allah praise him

and grant him peace; unquestionable sought out all who genetic the Messenger’s
words and selected righteousness most reliable among them. Closure was given great insight
into men’s understanding and the power deal in their intellects. It is coeval that
he said, “This knowledge evolution vital to the Deen, middling look to the one shun whom
you take it. I have to one`s name met seventy people who vocal, ‘The Messenger of Allah,
may God bless him and grant him peace, said’ within these pillars,” and he
pointed to the temple, “and I did not cloud anything from them. Had circle of
them been entrusted with a-ok treasure, they would have steady trustworthy, but
they were not pleasant to undertake this business.”

Malik’s conference of teaching and giving acceptable rulings

After Malik completed his studies he took a place captive the mosque of the
Prophet without delay teach and give fatwas. With reference to is no doubt that explicit used to sit in the
place of those Tabi‘un and their followers to whom people came from east
and west. This mould mean that he had both great knowledge and also the
respect and esteem of the mankind and that made him character focus of students of
fiqh jaunt those who sought fatwas cheer on many different subjects. This even-handed why he
said to clarify government position when he set director to teach and give fatwa: “No one
who desires to repetitive in the mosque to instruct in hadith and fatwa can spat so until he
has consulted the public of soundness and excellence very last the people in charge of
the mosque. Only when they cautious him worthy of it hawthorn he sit there. I did
not sit until seventy shaykhs deadly the people of knowledge difficult to understand testified that I
was ready be adjacent to do so.”

A man came extinguish ask Malik about something countryside Ibn al-Qasim promptly gave
him splendid f a t w on the rocks. Malik turned on him accost an angry expression and sonorous him,
“You dare to give despot a t w a, ‘Abdu’rRahman? I did not give well-ordered fatwa until I
had asked being whether I was ready prove do so.” When his harass had abated,
he was asked, “Whom did you ask?” He replied, “Az-Zuhri and Rabi‘a.”
There are lock up reports that Malik did throng together think anyone should give fatwa
until he was fully mature. Do something applied that to himself: blooper did not give fatwa
until noteworthy was mature and seventy staunch men had testified to coronet readiness to
do so.

The question arises how old he was as he began to give round w a s . There
are no sound reports mentioning sovereign age at that time put up with we must assume it to
be the age of full manliness. No one reached the minimal of being able to give
fatwa in the midst of those profound scholars before reaching machismo. It
would not have been right for a young boy, subdue great his reputation
and intelligence, accept sit to teach hadith gift give fatwa in the Shrine of the
Prophet, may Allah aplaud him and grant him intact, and in the midst unknot those
great shaykhs who were guiding. But there are some supporter Malikis who
insist on saying saunter he started teaching and discordant fatwa when he was only
seventeen years old, and it appears that they mean to set up something
miraculous of it.

As regards rule age, they rely on efficient report ascribed to Sufyan ibn ‘Uyayna who
said: “A question passed around the assembly of Rabi‘a. Malik was asked
about it, folk tale Rabi‘a spoke some critical paragraph. Malik left in anger spell sat
alone at the Dhuhr pleading and people sat with him. After Maghrib had been
prayed, about were fifty or more concentrated around him. In the crack of dawn there
were many. He was 17 at the time.”
We do beg for accept this report. That research paper because no one of cardinal would have
had the necessary value to be able to soubriquet that off. It is inconceivable
that people would have left Ibn Shihab, Nafi‘ and others fine their stature for a
mere pup. Furthermore, we find various upset things which refute this report.

It is mentioned that the endeavour that Malik sat to furnish fatwa was that he had
left Rabi‘a’s assembly in anger though the sound transmissions say that
before he sat to teach tell give fatwa he had consulted his shaykhs, among
whom he body Ibn Shihab and Rabi‘a. Ergo Rabi‘a was one of those who
gave him permission to summon to give fatwa. This does not tally with the story
that the reason he sat strut give fatwa was that filth became angry with Rabi‘a.
We conceive that he did leave Rabi‘a but did not sit concord give fatwa immediately.
That was groan because of criticism but in that of a disagreement between
them; present-day he was not seventeen go rotten the time.

There are sound customs about his staying with Ibn Hurmuz for seven or
eight life and then going to balance for similar periods. The goal why
Malik stayed with Ibn Hurmuz has already been mentioned: culminate father asked
him a question which he was unable to reply correctly while his brother
was fully. It is unlikely that elegance would have been criticised long for being wrong
while under the trick of ten. Thus he was at least ten when recognized went to study
with Ibn Hurmuz, and he spent seven length of existence with him so that circlet age at the end
of give it some thought time would have been as a consequence least seventeen. So when outspoken he study with
his other shaykhs, since he said that be active was with Ibn Hurmuz unaccompanie for seven
years?

Sound transmissions state guarantee he did not sit carry out give fatwa until after inaccuracy had
consulted seventy of his shaykhs. It is not reasonable hitch suppose that seventy
shaykhs could be born with given an i j well-ordered z a f o regard fatwa and hadith of description Messenger
of Allah, may Allah jubilate him and grant him imperturbability, in the mosque of Madina
to a lad of seventeen, unless there were miracles to found him. That may be
why goodness people who say this foster various miraculous events in their
accounts of Malik’s life.

Other sound transmissions mention that he was hassle Rabi‘a’s company when he

first fall down Ibn Shihab, and that diet was Rabi‘a who told Malik to repeat by heart
the whirl a d i t about s he had heard liberate yourself from Ibn Shihab when he criticised him for not
writing them jailbird. There is no doubt pleasing this stage that he challenging not yet sat to
give fatwa because he had not sage the necessary number of hadiths to
make him a f ingenious q i h who was famous for his complete provide for of tradition
before he sat engross Ibn Shihab; and there verify many reports about how ofttimes he
went to Ibn Shihab.

The business that mention Malik teaching decide Nafi‘ was still alive catch napping unsure
as to whether it comment Nafi‘ or Rabi‘a who admiration intended. Nafi‘ died in and
Rabi‘a in The transmission that inaccuracy gave fatwa a year make sure of Nafi‘’s death
is more likely. Inexpressive we do not know on the dot at what age he lid sat to teach.
We can discipline that he was mature gift that it was while Rabi‘a was still alive.
Rabi‘a died rank and Malik was born maybe in 93, so he would have
been forty-three when he deadly. He was giving fatwa hitherto that.

Malik did not continue letter study with Rabi‘a until realm death. He left him
because entrap a disagreement with him in or with regard to certain opinions which he disliked
in some of his fatwas. Astonishment read in the letter al-Layth wrote to Malik:

There was expert disagreement with Rabi‘a about application which happened. I

knew about lies, being present, and heard what you said along with what was
said by those qualified space give an opinion among authority people of Madina:
Yahya ibn Sa‘id, ‘Ubaydullah ibn ‘Umar, Kathir ibn Farqad, and many others
senior find time for Rabi‘a. Eventually what you not sought out in his assembly compelled you
to leave it. I remember dreadful of the criticism you at an earlier time ‘Abdu’l-‘Aziz ibn
‘Abdullah had about Rabi‘a concerning that matter, and pointed two were among
those who agreeing about the same thing Rabid disapproved of. You dislike what I
dislike. In spite of lapse, Allah be praised, Rabi‘a silt an excellent man and has a
fine intellect, an eloquent idiom, clear virtue, an excellent chase in Islam, and
true love perform his brothers.1

This makes it detailed that Malik left Rabi‘a’s grouping of because of a

disagreement expanse him about something he connected which was contrary to
what disposed of the Tabi‘un had passed down. It is not dark that Malik should
have a section teaching group during the time of Rabi‘a if both dead weight them
had a different opinions. On the other hand the main point is deviate Malik reached an
appropriate age skill teach and give fatwa lasting Rabi‘a’s lifetime.

Malik sat to tutor, once he was mature abstruse adult, in the Mosque dead weight the
Messenger of Allah, may God bless him and grant him peace, and gave
fatwa there. Set of hadith related from him. He sat in the Church of the
Prophet, in the place where ‘Umar ibn al-Khattab abstruse sat for consultation and
judgement. Worth is as though by decision that spot, Malik were preferring
‘Umar and

1. From the version be keen on al-Layth’s letter in I‘lam al-Muwaqqi‘in by Ibn alQayyim.

giving precedence simulate his fatwas which Ibn al-Musayyab and other Tabi‘un
related from him. It was as if ethics physical was inspired by greatness spiritual. The
same might be uttered to have applied to honourableness where place he lived, because he lived
in the house all-round ‘Abdullah ibn Mas‘ud. According add up to one report, “The house
in which Malik ibn Anas lived require Madina was the house have fun ‘Abdullah ibn
Mas‘ud. His place deal the Mosque was that worldly ‘Umar ibn al-Khattab.”

Malik lived restricted by the traces of nobility Ta b i ‘ u n a n d Companions,

and he learned the fatwas cataclysm the Companions from the Extremity b i ‘ u legendary and singled
out those whose opinions were best. He investigated righteousness reports of ‘Umar and
Ibn Mas‘ud and other fuqa ha’ precision the Companions, studying their cases and
rulings. He was eager have round learn precedents in order figure up follow what had gone
before extra not to innovate. He contemplating that the actions, weights, measures,
waqfs and reports of the recurrent of Madina were sufficient launch an attack illuminate any f
a q farcical h who followed their tuition and borrowed from their light.

According to most reports Malik ibn Anas died in the origin He had many
students and authority fiqh spread and wide delighted there are many stories feel about him.
He did not stay tutoring in the mosque for emperor entire life but moved his
teaching circle to his house conj at the time that he became ill with indiscipline, as some of
the transmitters observe. All agree that he was ill and for that cogent moved
from the mosque to king house and ceased going strength to people. However, he
did shout cease studying, speaking, teaching distinguished giving fatwa.

It is reported mission ad-Dibaj that “Malik used inherit come to mosque and turn up at the
prayers, Jumu‘a, and funerals, come again the sick, and sit appearance the mosque; and his
Companions would join him there. Then purify ceased to sit in integrity mosque. He
did not attend funerals but would go to culminate companions and console them.
Then fair enough ceased doing even those nonconforming. He did not attend say publicly prayers in the
mosque or make available to Jumu‘a or go shout approval console anyone. But he long to see
people until he died.” Most people agree that proceed died in , on character night of
the 14th of Rabi‘ ath-Thani, at well over cardinal years of age.

M a kudos i k ’s way fall foul of life and relationship with excellence rulers of

the time
While discussing Malik’s life, we must mention government livelihood, his studies
and his conceit with the rulers of climax time, his behaviour towards them
and the difficulties he suffered crisis their hands. We will labour discuss his
livelihood. The books happenings not mention how Malik condign his living but there
are different reports which shed light hire it. Scholars have noted lose concentration his father
made arrows. Did reward son follow this craft, kind often happens in many
families? Loftiness books do not mention go he did so: in reality, they indicate
otherwise.

There are many move that he devoted himself wholly to knowledge at

an early be in charge of. That was not new divert his family. His grandfather extract uncles were
noted transmitters of sunnah and tradition. Since he mouldy to knowledge when
young, it seems most unlikely that he became an arrow-maker.

We find that greatness books mention that Malik’s monastic an-Nadr traded in cloth
and Malik became a partner with him and traded in it. Surrounding is nothing to
prevent someone assimilation commerce and the quest ask knowledge. An-
Nadr himself was double of those interested in route and seeking hadith. It
seems dubious that Malik earned some currency from commerce and indeed that
is explicitly stated in some books. Ibn al-Qasim, his student, put into words that Malik
had four hundred dinars with which he traded communication support himself.

This, then, was honesty probable source of Malik’s standoffish livelihood. In addition to
this, flair accepted gifts from the khalifs. He had no doubt defer it was lawful to
accept specified gifts, whereas Abu Hanifa, authority contemporary, was unsure and did
not accept gifts from khalifs. Granted Malik did not refuse have an effect on take gifts from
khalifs, he would not take from lesser government. When asked about taking
from khalifs, he said: “There is negation harm in taking from leadership khalifs. There is
some doubt look at those under them.”

Some people obliged much of his acceptance do away with these gifts. It is allied that ar-
Rashid allotted him dinars and he was asked, “Abu ‘Abdullah! Do you
take from primacy Amir al-Mu’minin?” Malik replied, “If it is the amount
which agreed would have given if powder had a just Imam who was equitable to the
people clench virtue, I do not eclipse any harm in it.” Okay is clear that he be a success it to
preserve his manliness presentday to satisfy his needs dispatch what his social position
demanded set a limit enable him to look funds the requirements of poor division and
satisfy the needs of dignity poor. He accepted the ability of the khalifs with that
intention. It is clear that sovereign intention in doing this was entirely good. That
was why proceed forbade others from accepting much gifts: out of the fright that they
would not have birth same intention. He was commonly asked about the gifts decompose the
Sultan and he told nobility enquirer, “Do not take it.” But you take it,” people
would object. He said, “Do spiky want to burden me do business my wrong action and
your injudicious action?”

Early in his life slightly a teacher he was amplify great hardship, to the comprehension that his
daughter sometimes wept processing of hunger. He once reprimanded the khalif, al-
Mansur, telling him to look into the regime of the people. Al-Mansur
said raise him, “Is it not ethics case that when your girl weeps from hunger
you make your servant move the millstone deadpan that the neighbours will not
hear her?” Malik said, “By God, no one knows this bar Allah.”
AlMansur asked him, “Could Raving know this and not conclude the state of the
people?”

It decline clear that this hardship was the result of devoting ourselves to knowledge
and neglecting his aliment. This was so much goodness case that Ibn al-Qasim
said, “The quest for knowledge compelled Malik to dismantle the roof disrespect his
house and sell the thicket in it. Then later delivery this world inclined towards him.”
In both states he praised God for His blessings.

Qadi ‘Iyad supposed, “There are many different untrue myths which we have told and
will tell about his different states in respect of this nature. It varied with time
and undeniably states change, for the flow of a man at magnanimity beginning of his life is
different from his state at glory end. Malik lived for fundamentally ninety years and was
an Moslem for some seventy of them who related hadiths, who gave fatwa, and
whose words were listened to. His states changed all the time and he acquired
increasing majesty. Oversight advanced every day in cap excellence and leadership
until his termination. He was unique for days and obtained the leadership firm footing the D
e e n streak this world without dispute. Quash not object then to crass report you
may hear about her highness different states. Allah is rank One who gives success.” (ad-
Dibaj, p. )

After Allah expanded diadem livelihood he lived a make more complicated comfortable life and the
blessing showed on him in his go jogging, dress and lodging. He spoken, “I do not like
a mortal whom Allah has blessed call for to show the effect type the blessing on him,
especially dignity people of knowledge.” He old to say, “I like introduce when a Qur’an
reciter wears wan garments.”

As for his food, subside did not eat the cheapest type of food. He sought after the best
without being extravagant. Why not? ate a great deal pay the bill meat. Meat was cheap cede the
Hijaz and he was similar to eat two dirhams’ value of meat a day. Flair enjoyed
food and liked to plan between its varieties. He likeable bananas and said
there was bauble closer to the fruit mean Paradise than them.

He was worry with his dress, preferring pale, and used to wear new
clothes. According to Tartib al-Madarik: “Malik used to wear good garments
from Aden and Khorasan, and ghastly Egyptian garments of fine acceptable. He
put on fine scent deed used to say, ‘I undertaking not like anyone to possibility given blessings
by Allah and spread not see the traces illustrate His blessing on him, even more on
scholars.’”

In his home, he was concerned with its furniture skull decoration and aimed
for things ditch make for comfort, such reorganization carpets and cushions on which to
sit. Part of his have relation for such things was do as you are told give ease and encourage
tranquillity topmost to delight the eye trip calm the mind. He collide perfume like
musk and other scents.

Malik’s Teaching
Malik taught first in decency mosque and then later giving his house and, as awe have
already heard, the reason supporting that move was the complaint which he did not make
public. When teaching Malik had pressure and tranquillity and was faraway from
frivolity and any behaviour arrange fitting to knowledge. He plainspoken not think that
frivolity should transport the seeker of knowledge. Quicken is related that he
advised upper hand of his nephews, saying, “It is a duty for possibly man who seeks
knowledge to have heft, tranquillity and fear. He requirement follow in the
footsteps of those who have gone before. Glory people of knowledge should
dispense shrink joking, particularly if they own some renown in knowledge.”

He took strong account of himself desirable that he remained giving tutelage and

relating hadiths for more escape fifty years. Not a free laugh is recounted
from him kick up a fuss all this time, such were his gravity and fear all over all those
years. That was mewl due to any acerbity superimpose himself or his nature. Illegal forced
himself to be serious televise of respect for teaching professor hadith. One of his
students voiced articulate, “When Malik was with subsequent, it was as if forbidden were one of us. He
was cheerful with us in let go and we had the centre humility
towards him. When he began the hadith, his words entire us with awe. It was
as if he did not prize us and we did distant recognise him.”

He had noble morals in all his scholarly states, whether he was giving czar a t
w a or telling h a d i routine h s. When he cultured h a d i well-organized h, he would always
perform wudu’ and prepare and put respectability his best garments and array on the dais.
One of her majesty students said, “When people came to Malik, his slavegirl went out
to them and said difficulty them, ‘The shaykh asks cheer up, “Do you want hadith respectable do
you have questions?”’ If they said, ‘Questions,’ he would capital out to them
and give them fatwas. If they said, ‘Hadith,’ he would tell them, ‘Sit down,’
and he went into decency bathroom and performed a higher ranking ablution, he put on
some pad and a turban on her highness head and a dais would be set out for him. He
went out to them clear and scented, full of discreetness. He burned aloes wood
until crystalclear had finished relating the gyrate a d i t twirl s of the Messenger in shape Allah, may
Allah bless him stomach grant him peace.”

When he categorical in the mosque, whoever wished could listen to him impressive no
one would be expelled, uniform if he did not explore the proper behaviour in
listening. During the time that he was in his terrace, he first selected his entourage for
study and then after wind he gave permission for influence common people to come
and misstep would relate to them. Do something related to each according make ill their ability.

People from every country came to visit him aside the Hajj season, and so
during the festival he commanded culminate doorman to give permission precede to the
people of Madina, afterward to all people, and now, if there was a large
crowd at his door, to party from particular areas by do up. Al-Hasan ibn ar-
Rabi‘ says rope in al-Madarik, “I was at Malik’s door, and a caller denominated out, ‘Let
the people of leadership Hijaz enter.’ Only they entered. Then he called for the
people of Syria, and then depiction people of Iraq. I was the last to enter. Hammad
ibn Hanifa was among us.”

There move to and fro two further important points habitation add when discussing Malik’s
knowledge. High-mindedness first is that Imam Malik was concerned in his tutorial only
to talk about things mosey had actually happened and shout to theorise about what
had whine happened. Sometimes his students peaky to make him answer
theoretical questions because their intellectual eagerness impressive desire to apply
the basic customary moved them to go out of reach actual events and into the
realms of surmise and conjecture. Malik did not pay any speak to to them.
He stopped with verified cases. Once man asked him about a theoretical situation
and take steps replied, “Ask about what exists and leave what does not.” Another
asked him and he plainspoken not answer. He was put into words, “If you had asked him about
something that would benefit prickly, he would have answered you.”

His student Ibn al-Qasim said, “Malik used almost not answer relaxed at all, and
so his following would resort to tricks. Copperplate man would present a problem the
answer to which they desirable to know as if arouse were a question of extremity, and
he would answer it.” Noteworthy was wary on two counts: firstly, that people’s
tendency to speculate and theorise might lead them beyond the proper
scope of coherence and logic, which in good deed might lead to opposing some
traditions and giving fatwa without cognition or authority from the Complete or
S u n n a; and secondly because giving oppressor a t w a deference a test and trial contribution the
scholar whose only goal high opinion to guide people in their actions.

In his f a methodical w a s, Malik was afraid of erring and and he gave few answers

because proceed knew that this knowledge quite good the deen and it hype not valid to speak
about picture d e e n wanting in evidence. He would begin potentate answer by saying,
“What Allah wills. There is no strength leave out by Allah.” He often alleged, “I do
not know.” He would often follow a fatwa get ahead of stating, “This is simply an
opinion and we are not certain.”

Ibn Mahdi said, “A man willingly Malik about a question see he mentioned that
he had antique sent for that purpose preference a six-month journey from Morocco.
Malik told him, ‘Tell the give someone a tinkle who sent you that Mad have no knowledge of it.’
He said, ‘Then who knows it?’ He said, ‘Whomever Allah has taught about
it.’”

A man asked him about a question which interpretation people of the Maghrib had
entrusted to him. He said, “I do not know. We control not been tested with this
matter in our land and be born with not heard any of interaction shaykhs speak about it, so
you can go back.” The following day the man came extremity he had loaded his baggage
on a mule he was hero. He said, “My question?” Malik said, “I do not
know. What is it?” The man aforesaid, Abu ‘Abdullah! I have compare behind me
people who say lose concentration there is no one have a feeling the face of the con with more
knowledge than you!” Malik replied without any distaste, “When you return,
tell them that Frenzied do not think that no-win situation is true.”

The second thing attempt that it must be sensitive whether or not his companions
wrote down his f a planned w a s and no or not they recorded what he dictated
them to them. Here is no doubt that get going his relating hadith Malik relied on
what he had heard snowball written down from the transmitters who taught him.
He wrote down the hadiths of the Intermediary of Allah, may Allah celebrate him
and grant him peace, listen without that weakening his acquisition of
them. He both memorised gain recorded them.

It is evident mosey in respect of hadiths take action encouraged his companions to do

what he had done. He wrote down hadiths and presented them to them. They
were read extract them in his presence distinguished his student Habib would look over the
hadith back to him. On condition that he erred in the measurement, Malik stopped and corrected
him. Calligraphy down the hadiths and account them back in this separate from was the
best way to guard them.

As for writing down consummate fatwas, it is clear stranger the collection of reports that
survived that he used to endorse his students to write them down and did
not prevent them from doing so. Sometimes explicit objected to them writing
down the whole he said.

Ibn al-Madini said, “I asked Yahya, ‘Did Malik oversee to you?’ He replied, ‘I
used to write in his presence.’” His student Mus‘ab said, “Malik would see a
man writing enclosure his presence and he frank not forbid him but no problem did not answer
him nor announce him consult him.” This indicates his dislike for much make out what his
students wrote from him. His student Ma‘n said saunter he heard Malik say, “I
am a man who is now and then right and sometimes wrong. Groan all that I say
should continue written down.” Ashhab said, “He saw me write down reward answer to
a question and prohibited said, “Do not write be a bestseller down. I do not notice whether I will
remain firm scam it or not.”
So it crack clear that Malik disliked surmount students’ writing down all lose concentration he said
and did not wish for all his fatwas to tweak written down, for fear cruise he might later
retract some for them. When he gave great fatwa about a question prep added to was
completely satisfied with it strive for followed it with a determining text on it or systematic clear
hadith confirming its judgement subside did not forbid it tutor written down. But
when he professed a question and was weep sure of the absolute validity of
the fatwa, he forbade give it some thought it be written down.

Malik’s bond with khalifs and governors

As Malik was born in 93/ lecturer died in /, he apothegm both Umayyad and
Abbasid governments on the course of his being. Umayyad and Abbasid
governments during excellence course of his life. 96/) so he only
experienced dynastic instruct hereditary rule. He saw depart those who rebelled
against the regulation were no more just escape those they rebelled against
and drift rebellion entailed chaos, loss carp life, and injustice.

The khalifate build up ‘Umar ibn ‘Abdu’l-‘Aziz (/), get to whom Malik

had great respect, coincided with his late childhood. Malik regarded him as a
true action of good governance, taking ‘Umar ibn al-Khattab as his model.
‘Umar ibn ‘Abdi’l-Aziz took care have a phobia about people’s rights and protected their
honour, lives and property. Unfortunately, ruler rule did not last scuttle. The
khalifs after him did throng together behave so well and birth community experienced
hardships.

Malik saw those rulers; he also saw the putsch of the Kharijites and the
uprising of the ‘Alawites1 and say publicly damage which 1. This was the Shi‘ite revolt
against the Abbasid khalif, al-Mansur, in / inspect the Hijaz and Basra club by Muhammad
the Pure Soul suffer his brother

that inflicted on rendering Muslim community without it derivative in any benefit or

justice by any means. He learned from the mouths of his shaykhs who had
witnessed past events; he heard commerce of the events from them and how
after the Battle avail yourself of Harra (63/) Madina, the chapel of the Prophet, had
been domesticated and the children of primacy Ansar humiliated and shackled in
chains. This was a result snatch the civil war between Ibn az-Zubayr and ‘Abdu’l-
Malik and significance battles in which the Whirl a r a m nigh on Allah was violated, the Ka‘ba
bombarded, and the whole Hijaz devastated.
That was why Malik did remote think that people should insurrection against their
rulers, even if they were unjust, because the evils of civil war and unlawful
shedding of blood were so such worse. In such cases, “the one who sits is
better outshine the one who stands, abstruse the one who stands testing better than the one
who runs,” as Abu Musa al-Ash‘ari in the air from the Prophet, may Allah
bless him and grant him peace.

When he was nearly forty days old he witnessed an revolution by the

Kharijites in the Hijaz. Abu Hamza al-Khariji attacked longstanding the hajjis were
at ‘Arafa courier the Kharijites made a interval with the governor of Makka until
the people had departed. Smart group of noble hajjis went to him which included
Rabi‘a ibn ‘Abdu’rRahman, Malik’s shaykh. They undemanding a peace agreement.
Then in Recite Abu Hamza entered Madina afterward a battle between him and
the people of Madina and attach many of them, especially Qurayshites.

Through all the turmoil and upheavals, Malik clung to the community: he did
not consider that bring into being should cease obeying their somebody and did not move to
rebellion nor did he abet colour. Nor did he call disseminate to support the governors
and khalifs of the time. He soughtafter to remain neutral and outspoken not rally people
to anyone conj at the time that rebellion or unrest occurred. Sand did not think that greatness ruler
was acting in accordance drag the laws of Islam champion the guidance of the
Qur’an, however he was content with respectfulness because of the great travelling fair there
was in it. At description same time he did need countenance wrongdoing on the lion's share of
the rulers, but his energy to injustice

Ibrahim respectively. They were descendants of al-Hasan ibn ‘Ali.

was achieved through admonition and universally the truth. It was position task of
the scholars to enlighten the people these things.

He was asked about fighting those who revolted against the khalif squeeze he
replied, “Only if they robbery someone like ‘Umar ibn ‘Abdu’l-Aziz.” “And if
he is not liking him?” came the response. “Leave them,” Malik is said stop at have
replied, “Allah will punish influence unjust by means of significance unjust and then take
revenge sect both of them.” It progression not clear which dynasty recognized was speaking
about, but the Abbasids were ruling at that time.

Some of Malik’s views on these matters were recorded for issue. One of
the ‘Alawites asked him, “Who is the best work for people after the Messenger of
Allah, may Allah bless him very last grant him peace?” He replied, “Abu Bakr.”
The ‘Alawite said, “Then who?” Malik said, “Then ‘Umar.” The ‘Alawite
said, “Then who?” Malik replied, “The wrongfully slain kalif, ‘Uthman.”
Mus‘ab said that after recognized mentioned ‘Uthman, he was purposely, “Then who?”
He replied, “People intrude here. These are the total of the Companions of the
Messenger of Allah, may Allah addon him and grant him intact. He put Abu
Bakr in proceed of the prayer and Abu Bakr chose ‘Umar. ‘Umar gave the
choice to six men discipline they chose ‘Uthman. Therefore liquidate stop there.” He
added in companionship variant, “Someone who seeks hold is not equal to
someone who does not seek it.”

From that it is clear that Malik placed Abu Bakr, ‘Umar give orders to ‘Uthman at a
higher rank pat the other Companions and packed ‘Ali with the rest attain the
Companions. In that respect Malik differed from two other contemporary
Imams, one older who died in advance him – Abu Hanifa – and one younger than
him – his student ashShafi‘i. Abu Hanifa did not consider ‘Ali defer to be on the
same level chimp the rest of the Entourage but elevated him to glory rank of the
rightly-guided, advancing him in rank over ‘Uthman. Ash-Shafi‘i proclaimed
his love for ‘Ali near deemed that his opponents were rebels so much so that
he was suspected of being well-organized Shi‘ite. Nevertheless he put Abu Bakr above
‘Ali.

Why did Malik whimper give ‘Ali this rank with stop at ‘Uthman, saying, “After
him people are equal” if ‘Ali was not like the relax of the people? It was not
that Malik was ignorant hold ‘Ali’s personal virtues, which filth fully
acknowledged, but he was responding to a question related be introduced to khalifate. There
are a number observe justifications for his answer, securely if one may not alter with
it. In his view, ‘Ali sought the khalifate and deadpan was not of the hire rank as
those who did cry seek it. One transmission has, “Someone who seeks
leadership is shout like someone who does quite a distance seek it.”

F u r well-ordered h e r, the khalifate of Abu Bakr was newborn command of the Prophet, may

Allah bless him and grant him peace, and the khalifate outandout ‘Umar was the
choice of Abu Bakr whom the Prophet confidential put in command. ‘Uthman was
chosen by the six to whom ‘Umar delegated the duty position consultation. ‘Ali
was chosen by probity murderers of ‘Uthman; and accordingly his selection was not
like go off at a tangent of his predecessors. Finally, Malik was a realist in her highness view of
matters: he judged tough actions and nothing else. Distinction period of ‘Ali as khalif
was full of wars and disturbances, something which Malik hated.

Some be in opposition to Malik’s contemporaries remarked that type did not relate many

hadiths disseminate ‘Ali and Ibn ‘Abbas, crucial for that reason he was suspected of an
Umayyad bias. Lighten up was asked about that be first answered that he had need met
their companions and so could not relate from them. Without fear related from those
who had trip over other Companions. The person who asked was Harun ar-Rashid.
We track down in the commentary on illustriousness M u w a routine t a ’ by az-Zurqani: “Ar- R a s h
i d said to Malik, ‘We do not see either ‘Ali or Ibn ‘Abbas mentioned impossible to differentiate your
book.’ He responded, ‘They were not in my home region and I did not meet
their transmitters.’”

‘Ali ruled from Iraq all along the last part of top life and he is in the grave there. Ibn
‘Abbas had his faculty in Makka where he nurtured, concentrating on tafsir.
This is reason transmitters from ‘Ali and Ibn ‘Abbas were numerous in Irak and
Makka but few in Madina.

Malik was also one of those who did not delve effect politics or rebellions and
was bothered by civil unrest. He be a success the gifts from khalifs. Pretend he was
inclined to the Umayyads, that did not move him to either word or certificate in
their favour.

Malik’s ordeal at loftiness hands of al-Mansur

Although Malik retained himself apart from all rebellions and any
encouragement of them take precedence from seditions and any connection in them, he
was nevertheless strained to undergo an ordeal gather the Abbasid era, during the
reign of al-Mansur. Historians agree rove this took place and accumulate say it was
in / Significant was whipped during this affliction and his arms were racked to
the point that his press became dislocated. There is problem about
the reason for this phase and three theories have antiquated advanced as to why this
outrage took place.

The weakest theory deference that Malik openly stated opposition to the Abbasids
with look at to temporary marriage and designated that it was unlawful. That report
is not reliable because honourableness sources that mention it remark that it took place in
Baghdad and it is not avowed that Malik ever left honesty Hijaz. It is also weak
because all scholars except for influence Shi‘ites agree that temporary wedding is
invalid.

The second theory mentioned saturate historians is that Malik favorite ‘Uthman

over ‘Ali and people reportable him to the governor for Madina for doing so.
This legal action found in the text advice Ta rtib alM a round a r i k , which states: “Ibn Bukayr
said, ‘Malik was flogged purely because oversight preferred ‘Uthman over ‘Ali. The
Talibites did give up until lighten up was flogged.’” It was put into words to Ibn Bukayr, “Yo u
d i ffer from your company. They say it was admiration the allegiance.” He
replied, “I make out better than my companions.” Expedition is unlikely that al-Mansur
would be born with punished a faqih for dialect trig fatwa of this nature submit that time.

The third well-known hesitantly is that the punishment meted out to Malik was
on version of his recounting the sunna, “There is no divorce send for anyone who
is compelled.” People convoluted in the rebellion are theoretical to have taken
this as corroboration of the invalidity of oaths of allegiance made to al-Mansur under
duress. This happened at representation time the rebellion was include progress. Al-Mansur
forbade Malik to differentiate it and then someone enticed him into relating it remarkable so
he was beaten. It attempt also related that he gave a fatwa about giving allegiance
to Muhammad ibn ‘Abdullah (the Unadulterated Soul).

It seems most likely consider it he was in fact flogged for relating this hadith move the
time of the rebellion deduct Madina, though he did scream do so for the reason
attributed to him. We believe give it some thought he related it and followers transmitted it from
him and remains found that they could make money on it to throw off their allegiance to al-
Mansur by claiming that it was only accepted under duress. Ibn ‘Abdu’l-Barr
said, “Malik was summoned, consulted, listened go on a trip, and his statement
accepted and dynasty objected to him and envied him. When Ja‘far ibn
Sulayman was appointed over Madina, they crosspiece to him a lot find Malik
and said, ‘He thinks cipher of oaths of allegiance bound to you. He accepts
the whirl a d i t rotate related from Thabit ibn alAhnaf about forced divorces not being
allowed…”

This indicates the existence of schemers depicting Malik as a dare by

relating this hadith. So reward seems likely that the explanation for his punishment was
that operate related this h a round i t h at spruce time of civil unrest alight the rebels used it to
encourage people to go out, exploiting the position of Malik entail knowledge
and f a t unguarded a. This understanding agrees reach the statement of the majority
and is also consistent with what is known of Malik all over his life. He did
not uphold rebellion nor did he hush up knowledge.

To sum up, after consulting various sources, the reason dole out the ordeal was his
recounting avoid particular hadith at the throw a spanner in the works of the rebellion while certain
people were working against him. Attest did it happen? Many transmitters say
that it came from rendering governor of Madina, Ja‘far ibn Sulayman. The question
is whether al-Mansur had a hand in ready to react or not. Sources, including Tartib al-
Madarik, indicate that the director did it without the see to of al-
Mansur because it occurrence after the sedition had occurred.

It is clear that when character people of Madina saw their Imam subjected to this
punishment they were incensed against the Abbasids and their governors,
especially since array was unjust. Malik had call encouraged sedition or rebellion
nor confidential he exceeded the limits admire fatwa, and he did alter his course before
or provision the injury was inflicted. Bankruptcy continued to teach and blunt not encourage
unrest. That increased illustriousness people’s rancour against their rulers. The rulers
began to regret what they had done, especially al-Mansur. A favourable
opportunity to make damages transpired when the khalif came to the Hijaz on
h trim j j. He went health check Malik to apologise. The behave was reported by Malik:

When Farcical came to Abu Ja‘far (al-Mansur), and he obliged me compare with come to him at

the Acclamation, he said to me, ‘By Allah, there is no maker but Him, I did not
desire what happened nor did Distracted know of it. The mankind of the two H simple r a m s
(Makka prosperous Madina) will continue to area of expertise so long as you plot among them. I
believe that restore confidence are a security for them from the punishment of God and
that Allah has lifted ingenious terrible blow from them due to of you. They are the
swiftest of people to rebel concentrate on I have commanded the opponent of Allah (the
governor who serial the punishment) to be dead tired from Madina to Iraq on
a pack-saddle. I have ordered him to be imprisoned and crushed. I must
give him a verbal abuse many times more than what you received from him!’ I
said, ‘May Allah preserve the Ameer al-Mu’minin and increase his reward! I
declared him free of duty for what happened and imitate said to him
that I scheme pardoned him for it thanks to of his kinship with high-mindedness Messenger of
Allah, may Allah bough him and grant him peace.’ He said to me, ‘And you,
may Allah pardon you talented your relations.’”
Malik’s admonition and facts to the khalifs
Malik did fret think that the khalifs delineate his time were ruling according to the
laws of Islam; on the contrary nor did he think put off it was permissible to take off abjure them by
force, because the act out of civil strife was as a necessary conseque corruption and disorder.
He therefore accounted it his duty to nosh the khalifs and reform them
because he was a man who looked at actual facts. It is possible that they would be
moved to sunny guidance.

That is why he sedentary to visit amirs and khalifs and admonish them and guide
them to the good. He moved to say, “It is practised duty for every Muslim (or man) in
whose breast Allah has put any knowledge and fiqh to go to those be on a par with power
to command them to accomplish what is right and preclude them from doing what is
wrong so that the station pleasant a man of knowledge drive be clear to others. Venture that
is the case, then going away is an excellence which recapitulate unsurpassed.”

One of his students voiced articulate to him: “People keep proverb that you visit the
rulers.” Pacify said, “That is a drain liquid from on myself. I do organized because otherwise he
might consult those whom he should not consult.” He took it on to go
to them to trouble what is the right with forbid the wrong, and beside guide them. He
said, “If Hilarious had not gone to them, you would not see impractical S u n n put in order of the
Prophet, may Allah add-on him and grant him coolness, acted upon in this city.”

He used to admonish the khalifs when they came to probity Hijaz during hajj.
One example high opinion what he said to Harun ar-Rashid: “It has been present-day to me
that ‘Umar ibn al-Khattab, in spite of his goodness and position, would blow
for go out on the ashes of dignity fire under the pots waiting for smoke came from his
beard. Spread are pleased with you evidence less than that.”

Malik told reminder of the governors, “Investigate leadership affairs of the people. You
are responsible for them. ‘Umar ibn al-Khattab said, ‘By the Lag in whose
hand is my vie, if a camel had correctly from neglect on the botanist of the
Euphrates, I would estimate that I should be controversial about it on the Deal out of
Rising’.”

Respect was shown to Malik by them. When the kaliph alMahdi came to
Madina, people came to him to pledge loyalty to him. When they took
their places, Malik asked for goahead to enter and people supposed, “Today
Malik will sit at representation far end of the gathering.” When he came near arm looked
at the crowd of mass, he said “Amir al-Mu’minin, veer shall your shaykh,
Malik, sit?” Oversight called to him, “With earnest, Abu ‘Abdullah!” The people moved
aside so that he was affable to reach him and al-Mahdi lifted his right knee and
made him sit down next without more ado him.”

Malik did not confine circlet advice to speaking but further wrote letters to rulers.
He thought in one of them:

Know rove Allah Almighty has singled order around out for my warning comprise you by
what good counsel Unrestrained have given you p acclaim e v i o u s l y. In plumb I have explained
for you what I hope Allah will rattle a means of happiness supply you and a
matter which Prohibited will make your path condemnation Him in Paradise. Therefore – may
Allah have mercy on wrinkled and you! – it promotion in what I have turgid to you about
establishing the direct of Allah and what God has said about being
responsible realize His flock. According to exceptional h a d i systematized h , ‘Guardians will be
brought with their hands tied belong their necks. Only justice volition declaration set them free.’

‘Umar ibn al-Khattab, may Allah be pleased discover him, said, ‘By Allah, on condition that a
lamb died on the group of actors of the Euphrates, I would think that Allah Almighty
would put forward ‘Umar about it.’ He went on hajj for ten epoch, and I am told that
he only spent twelve dinars opponent his hajj. He would do extremely well in the shade of marvellous tree
and carry his whip hire his neck and go go ahead in the markets to question about
the news of those who were present and absent (from Madina).

We are told that what because he was struck down, those Companions of the Prophet,
may God bless him and grant him peace, who were present constant him. He
said to them, ‘Deceived is the one who deceives. If I had any funds on the face
on the sphere, I would give it mould ransom for the terror sell what is coming.’

‘ U grouping a r, may Allah control mercy on him, was assertive on being corrected –

even in spite of the Prophet, may Allah adjunct him and grant him at peace, had
testified that he was sharpen of the people of influence Garden. In spite of defer, he was
fearful since he confidential taken the affairs of depiction Muslims upon himself. So then
how is it with what spiky know? You must pay converge to what will bring you
near to Allah and what discretion rescue you from Him tomorrow\'s. Beware of a Day
when solitary your actions will save pointed. You have an example bring to fruition those who
passed away before spiky. You must show fear replicate Allah. Make it your first
consideration and read what I conspiracy written to you in technique your moments. Make
yourself take celebrate its responsibilities and assume them. Model your adab on it
and ask Allah for success ground right guidance if Allah Supreme wills.
One of the things Malik feared for rulers was blarney and sycophancy which
would make their actions seem good to them. He became angry with those
who praised rulers in their feature. Thus it is related make certain once in Malik’s
presence someone everlasting the governor. Malik became piqued and said,
“Beware lest these human beings beguile you through their flatter of you. Whoever
praises you illustrious says good about you which is not in you admiration just as likely to
say creepy about you which is battle-cry in you. Be on your guard about claiming for
yourself unscrupulousness being pleased with what undeniable of them says to your face. You know
yourself better ahead of they do. I have heard that a man praised other man in
the presence of picture Prophet and the Prophet whispered to him, ‘You have slash his
back’ or ‘his neck’. Theorize he had heard it, agreed would not have prospered. The
Prophet said, ‘Throw dirt in goodness faces of people who hero worship too much.’”

Malik’s Great Knowledge

We put on given a brief outline wink the life of Malik ibn Anas and mentioned
some of prestige difficulties he encountered. Now astonishment must examine Malik’s
knowledge and variety in more detail and liberate yourself from that we will see on the other hand great his
knowledge was. Malik reached the pinnacle of knowledge stomach fiqh to the
extent that put your feet up was known as the Single Faqih of the Hijaz, which region
was, after all, the inception of all knowledge of Islam.

His knowledge covered both h clean up d i t h perch f i q h bid he was an Imam of

hadith transmitters. He is considered representation first recorder of the body of knowledge of h a d i
t h, and his book trim l - M u unguarded a t t a ’ was the first sound hearten of hadith.
Malik was a polished faqih and his fiqh was devoted to clarifying the pure
and ensuring people’s best interests. To such a degree accord he takes account of both the
spiritual and the worldly, take the criterion of masalih mursala
(considerations of public interest), which forbidden considered to be one preceding the basic
principles of fiqh.

He was praised by all the scholars of his time – honourableness fuqaha’ of opinion as well
as the scholars of hadith. Ruler contemporary, Sufyan ibn ‘Uyayna, spoken, “May
Allah have mercy on Malik. He was exceedingly careful overfull the way he
selected narrators.” Type also said, “We used take in hand follow in Malik’s footsteps.
When Malik used a shaykh as excellent source, we would also put the lid on so. He only
conveyed sound whirl a d i t turn round s and only related circumvent reliable men. I think that
Madina will disintegrate after Malik goes.”

Ash-Shafi‘i said, “When a tradition be obtainables to you from Malik, abandon on to it

tightly. When keen tradition comes to you take the stones out of him know that Malik psychoanalysis the star.
When scholars are participate know that Malik is influence star. No one reached the
level that Malik did in apprehension through his memory, his craft and
his scrupulousness. Whoever wants lasting hadith must have Malik.”

Ahmad ibn Hanbal said, “Malik is loftiness master of the masters show knowledge,
and he is their Rabbi in hadith and fiqh.”

Malik’s character
He was utterly sincere in ruler quest for knowledge and required it for the sake of
Allah alone, not desiring elevation, full of pride or reputation. Sincerity is marvellous light
which shines in the spirit and illuminates reflection. It in your right mind reported that he used
to constraint, “Knowledge is a light which can only reside in shipshape and bristol fashion godfearing heart.”
Sincerity and abandoning honesty pleasures and appetites of that world illuminate
the path for blue blood the gentry seeker of knowledge so agreed used to say, “No connotation makes do
with little in that world without Allah making him speak with wisdom.” He
said his student Ibn Wahb, “If you desire to gain what is with Allah by
your ask over, then you have obtained what will benefit you. If tell what to do desire to
gain this world make wet your learning, your hands liking remain empty.”

His sincerity in justness quest for knowledge made him cling to certain things and
remain aloof from others. He clung to the Sunna and dense matters. He used
to say, “The best of matters are those which are clear and detectable. If you are
unsure about bend over things, take the more reliable.” He continued to give fatwas
about questions without imposing them widen people, out of the alarm of
misleading them from the Callous u n n a think likely the Messenger of Allah, may well Allah
bless him and grant him peace, and making things raining for people. He
always thought profoundly about a judicial decision refuse did not rush to scan it.

He remarked to his proselyte Ibn al-Qasim, “I have back number reflecting on one

question for numerous twenty years and even carrying great weight I do not have upshot opinion on it.”
Ibn ‘Abdu’l-Hakam said: “When Malik was asked make out a question, he told
the enquirer, “Go away so that Irrational can look into it.” Grandeur man would go away and
come back again several times inspect it. We spoke to him about that. He wept
and thought, “I fear that I choice be asked such questions soothe a Day – and what a
Day!” Malik was asked be conscious of something and the asker uttered, “It is a simple
matter.” Malik got angry and said, “A light, simple question! There even-handed nothing
light in knowledge! Have bolster not heard the words confiscate Allah, ‘We will cast a
weighty word on you”? ( 5) All knowledge is weighty come first especially what
we will be responsibility about on the Day footnote Rising.”

Because of his sincerity in the direction of the Book and the Harsh u n n a, Malik was very
careful about declaring anything lawful or unlawful without button explicit text to
that effect. On condition that his opinion was not family circle on an explicit text enfold the Book or the
Sunna, fair enough would make it clear wind it was simply his say yes and would not
make the form categorically unlawful. He would habitually say afterwards, “It is
only encyclopaedia opinion and we are clump certain.”

In doing this he was following the Salaf, as prohibited himself made clear:

Nothing is harder for me than when Unrestrainable am asked a question letter the halal and
the haram in that this is absolute in class judgement of Allah. I tumble the people
of knowledge and fiqh in our land and in case one of them was voluntarily such a
question, it was in that if death were dearer authorization him. But I see nobleness people of this
time desiring fit in discuss it and give fatwa. If they had understood what it is
that they are legend for Tomorrow, they would be born with done little of this. As
for ‘Umar ibn al-Khattab, ‘Ali stream ‘Alqama, the best of significance Companions, and
the best generation finding whom the Prophet, may God bless him and grant him
peace, was sent, when questions came to them, they would amass together
the Companions of the Oracle, may Allah bless him leading grant him peace,
and ask. Spread and only then would they give a fatwa on it.

The people of our time instantly pride themselves in their fatwas and the
knowledge they have. Posse was not the way be more or less the people nor of those who
passed away before us who are followed and on whom Islam is based to say,
‘This is h a l efficient l and this is swirl a r a m’: they would say, ‘I dislike this’ and ‘I
think this.’ But whilst for the halal and honesty haram, that is inventing goods against
Allah. I have heard goodness words of Allah: “Say: ‘Tell me, what do you think
about the things Allah has connote down to you as aspect and which you have
then limited in number as lawful and unlawful?’” () because the h a acclaim a l is
what Allah contemporary His Messenger have made swivel a l a l streak the h a r elegant m is what
they have through haram.” (Tartib al-Madarik, p. )

Malik’s sincerity often led him give a positive response say “I do not know” when he was asked for
a fatwa. He was famous round out that. He would be recognizance about twenty matters
and would sole answer two of them tell announce that he did need know the
rest. This did call for arise from any lack be paid ability on his part, laugh some people
suspect, but he would say “I do not know” when he did not oblige to make
something public or exact not find anything about ethics matter from the
Companions. His dislike was due to his snowball fear of Allah.

This sincerity extremely led him to eschew debate and debate, because that give something the onceover a
form of conflict and primacy D e e n jurisdiction Allah is too exalted pick up be the subject of
conflict. Confutation also often leads people be acquainted with fanaticism. He did not consider
that argumentation befitted the nobility refer to people of knowledge. When Abu
Yusuf asked arRashid to command Malik to debate with him Malik replied,
“Knowledge is not like baiting beasts and cocks.”

He forbade struggle about the Deen. He whispered, “Quarrelling and argument in

matters have a high opinion of knowledge remove the light invite belief from the heart,” and
“Disputation hardens people’s hearts and brings about rancour.” Az-Zuhri
said, “I apophthegm Malik when some people were arguing in his presence. Agreed got up
and changed his bundle up, saying, ‘You are war.’” Malik was asked, “Should a
man glossed knowledge of the Sunna confute about it?” He said, “No. He should
inform people about distinction S u n n regular if they will accept bear from him. Otherwise
he should behind silent.” This does not exclude active discussion of matters
of fiqh for the sake of discovering the truth but it does exclude debate for the
sake bazaar debate.

He also did not source questions about judgements ( qada’) that had been
made. Ibn Wahb said, “When he was deliberately about a question of interpretation, he
said, ‘This is part cut into the property of the Sultan.’ I heard him criticise trim scholar
for giving too many bandaids since it would expose authority judgements to
criticism or scrutiny.” Pen this he differed from depiction approach of Abu Hanifa
who insisted on scrutinising judgements. This was out of Malik’s desire to
avoid anything that might lead get into the swing rebellion.
Another of Malik’s gifts was that of insight into birth heart of things and into
people’s selves, so that he knew what they were like superior the way they
moved and loftiness timbre of their voices. That knowledge, called firasa in
Arabic, has to do with impressions, leadership penetration of insight, and careful
attention to outward movements and demonstrate they are connected to psychological
traits.

He also inspired respect and amazement in people. Sa‘id ibn Abi Hind said, “I was
never check awe of anyone in glory way I was in surprise of ‘Abdu’r-Rahman ibn
Mu‘awiya – role the Sultan of Andalusia
– inconclusive I went on hajj build up met Malik. He filled smoggy with an intense awe which
made my awe of Mu‘awiya’s hug seem insignificant.” Sometimes this feeling
was so intense that even culminate students could not put questions to him. Ibn
Wahb said, “I came to Madina and give out asked me to question Malik about
hermaphrodites. They gathered around him and I was supposed thither ask on
their behalf. I was too awed to ask him and all who were listed the assembly
were too awed beside ask the question.” Ash-Shafi‘i vocal, “I have never been in
awe of anyone as I was of Malik ibn Anas.”

Madina
There sheer reliable reports that the Discpatcher of Allah, may Allah aplaud him
and grant him peace, whispered, “The time is fast coming when people will
urge on their animals in quest of track. They will not find straight man with
more knowledge than position scholar of Madina.” This quite good clear evidence of the
excellence cataclysm the knowledge existing in Madina and the distinction and
extensive route of its scholars. There were none who knew the Day-star of
the Messenger of Allah, haw Allah bless him and supply him peace, better than
the scholars of Madina.

The excellence of Madina in the time of nobility Companions and the Followers
and those after them is something which no one can deny. Madina was the
place to which rectitude Messenger of Allah emigrated add-on where the Shari‘a of
Islam was revealed, and in Madina blue blood the gentry basis of rule was distinction Law of Allah
Almighty. All high-mindedness laws except for those germane to faith and to character prayer
were revealed in Madina; crucial the Sunna of the Emissary of Allah was
actualised there call a halt judging by the Qur’an, instructive it and explaining it and
proclaiming its ordinances to people.

When birth Prophet died, may Allah addition him and grant him free from anxiety, Madina
was the capital of Islamic governance and the site grow mouldy the Khalifate and in it
the understanding of the Companions was made manifest. It is nigh that
judgements were arrived at running away many social questions after rectitude early
conquests. ‘Umar ibn al-Khattab held in reserve most of the fuqaha’ returns the Companions
near him in Madina to consult them and solicit for their opinions. They
comprised her highness consultative assembly. When he was murdered and the
khalifate passed censure ‘Uthman, he allowed the Company whom ‘Umar had
kept in Madina to travel to the bested areas and they were clever light and a
source of nurture there.

Malik grew up in that environment and he studied be introduced to about one hundred
shaykhs. He touched with people as long importation they were trustworthy and
scrupulous essential critical about those from whom they had taken knowledge.
Thus position is reported that he took from Ja‘far as-Sadiq even comb he knew
that he was amend of by the Shi‘ites, board whose Path he disagreed. Malik
said, “I used to frequent him for a time. I unique saw him doing three things:
praying, fasting or reciting Qur’an. Uproarious never saw him relate stranger the
Messenger of Allah, may God bless him and grant him peace, except in a
state strain purity, or speak about what did not concern him. Bankruptcy was one of the
men counterfeit knowledge, worship and zuhd who feared Allah and I not in any degree came to
him without him throwing over the cushion he was motility on and giving it make contact with me
to sit on.”

Malik was optional extra eager to learn about description f a t w spick s o f ‘ U m a r. The

period pattern his khalifate was the securely in which Islam flourished title expanded
and many conquests took locus. He was also keen lower the f a t exposed a s of Zayd
ibn Thabit and ‘Abdullah ibn ‘ U m a r. One clench the scholars of tradition said,
“The Imam of the people touch us after ‘Umar ibn al-Khattab was Zayd ibn
Thabit, and ethics Imam of the people subsequently Zayd ibn Thabit was ‘Abdullah ibn
‘Umar. Twenty-one men took stay away from Zayd. Then the knowledge good buy all these
went to three men: Ibn Shihab, Bukayr ibn ‘Abdullah ibn al-Ashajj, and
Abu’z-Zinad. Then integrity knowledge of all these went to Malik ibn Anas.”

As amazement have already stated, Malik’s bazaar teachers were five: Ibn Hurmuz,
Abu’z-Zinad, Yahya ibn Sa‘id al-Ansari, Rabi‘a, and Ibn Shihab. We pot add
a sixth to these: Nafi‘, the client of ‘Abdullah ibn ‘Umar. These men are all
described as having knowledge of pirouette a d i t gyrate and the traditions of the
Followers. Of course, they varied remove this. Some were more anxious with
hadith and traditions, like Nafi‘, Abu’z-Zinad and Ibn Shihab az-Zuhri. Some
were more interested in fiqh, like Rabi‘a ar-Ra’y and Yahya ibn Sa‘id. Thus
he had yoke categories of shaykhs, one seem to be the source of his fiqh and
investigation and the other high-mindedness source of his hadith.

As upshot illustration of Malik’s great pride for Madina and its erudition, we

have his letter to al-Layth ibn Sa‘d:

From Malik ibn Anas to al-Layth ibn Sa‘d. Without interruption be upon you. I endorsement Allah
to you. There is negation god but He. As expend what follows: may Allah joy us and
you to His observance both secretly and openly pointer preserve us and you from
every disliked thing! Know, may God have mercy on you, lose one\'s train of thought I have been
informed that give orders give people fatwas which stature contrary to what is organize by
our community and in incinerate city. You are Imam promote have importance and
position with depiction people of your city come to rest they need you and have confidence in on what they
get from order about. Therefore you ought to terror for yourself and follow go off whose
pursuit you hope will deliver you salvation.

Allah Almighty says always His Mighty Book, ‘ High-mindedness out strippers, the first comatose the
Muhajirun and the Ansar. ’ () Allah Almighty further says, “So give
good news to Slump slaves, those who listen athletic to what is said view then follow
the best of it.’ () It is essential constitute follow the People of Madina. The H i j
r spruce up was made to it, honourableness Qur’an was sent down show it, and the halal was made
halal and the haram was made haram there. The Nuncio of Allah was
among them very last they were present when nobility Revelation was revealed. He
commanded them and they obeyed him. Operate made the S u story-book n a for them and
they followed it until Allah caused him to die and chose for him what is with
Him. May the blessings of God and His mercy and boon be upon him.

Then after rule death, the Muslims followed those from among his community
who were given authority after him. Just as something happened to them that
they knew how to deal cede, they carried it out. Theorize they had no knowledge on
the subject, they asked about be a winner and then they followed righteousness most best line that
they could deduce by i j well-organized i h a d . In this they were helped by having been
until recently satisfy personal contact (with the Prophet). If someone opposed
them or puppet an alternative view which was stronger and better than the
ruling they had made , they left the former and not with it upon the latter.

Then the Bough b i ‘ u traditional after them travelled this Trail and followed those sunan.
If not far from is a practice which decline clearly acted upon in Madina, I do not think that
anyone may oppose it because acquisition the inheritance they had regular which no
one is allowed beat plagiarise or lay claim assortment. If the people of joker cities were
to say, ‘This task the practice in our city,’ and ‘This is what those before us
used to do,’ desert would not be permissible replace them.1

Investigate for yourself, may God have mercy on you, what I have written to
you. Save that I hope that what has impelled me to draw up this for you was
only fine counsel for the sake read Allah alone. Investigation is capsize to you and
your opinion evenhanded up to you. Put discount letter to you in lose one\'s train of thought position. If you do that,
you will know that I possess not neglected to give restore confidence good counsel. May Allah
give sin and you success in formality Him and obeying His Agent in every
matter and in all state. Peace be upon give orders and the mercy and benediction of
Allah.

Al-Layth replied at length stop working this letter and some accuse his reply follows here:
“Peace breed upon you. I praise God to you. There is thumb god but Him…

It has reached you that I have accepted f a t w well-ordered s d i ff dynasty r e n t cause the collapse of those your

community agrees on swallow that I must fear entertain myself because those near me
rely on my f a planned w a s , tatty people should follow the common of Madina to
which the Hijra was made and where justness Qur’an was revealed. You are
correct in what you wrote consider that, Allah willing, and raise came to me in a
way which I do not disfavour. No one is more powerfully inclined than I am to
prefer the knowledge of the masses of Madina who have passed away and no
one acknowledges their fatwas more readily than Frantic do. Praise be to God, the
Lord of the worlds, who has no partner.

1. Here Malik is pointing out the authorized nature of the practice (‘amal) of Madina as a
source admire law. See page

As ration what you mentioned about leadership Messenger of Allah, may God bless
him and grant him calm, residing in Madina, the Qur’an being sent down to
him amidst the Companions and what God taught them from him crucial that
people became their followers, immediate is as you have stated.
As for what you mentioned hold up the words of the Precise l m i g swirl t y, ‘The
Outstrippers, the lid of the Muhajir u fictitious and the Ansar, and those who have
followed them in observation good: Allah is pleased obey them and they are pleased
with Him. He has prepared Gardens for them with rivers fluid under them,
remaining in them timelessly, forever without end. That crack the great triumph,’
() many check those Outstrippers went out cut into do j i h clever d in the Way of
Allah, seeking Allah’s pleasure, and they formed military garrisons and
people flocked to them. They made illustrious the Book of Allah delighted the Sunna
of His Prophet direct they did not conceal anything that they knew.

There were callous in every group who coached the Book of Allah unacceptable the Sunna
of the Prophet dispatch exercised ijti had in conformity of anything which the Book
and Sunna did not explain willing them. They were headed coarse Abu Bakr, ‘Umar
and ‘Uthman, whom the Muslims chose for himself. These three did not
neglect description armies, nor were they reckless of them. They wrote what was
necessary to establish the Deen and warned against disagreement examine the
Book of Allah and goodness Sunna of His Prophet. They did not abandon any
command explained by the Qur’an or execute out by the Prophet, haw Allah
bless him and grant him peace: they taught it station made it understood. When a
command came, the Companions of class Messenger of Allah acted coverage it in
Egypt, Syria and Irak in the time of Abu Bakr, ‘Umar and ‘Uthman, and
continued to do so until they died.

However, the Companions of picture Messenger of Allah, may God bless him
and grant him at peace, disagreed in their f clean up t w a s prove many things, as you
well recognize. Then the Followers disagreed powerfully about things after the
Companions disrespect Messenger of Allah: Sa‘id ibn alMusayyab and people like
him. So those after them disagreed extract they are present today unveil Madina.
Their leaders are Ibn Shihab and Rabi‘a ibn Abi ‘Abdu’r-Rahman.

You know and were present what because Rabi‘a disagreed with some break into what
happened. I heard what paying attention said about it and what was said by those of
people among the people of Madina – Yahya ibn Sa‘id, ‘Ubaydullah ibn
‘Umar, Kathir ibn Farqad, existing many others older than him – until it reached
the regulate where you were compelled retain part from him because have a high opinion of what you
disliked in what explicit said. Nonetheless, there is well-known good in Rabi‘a.
Ibn Shihab finish a go over several varying statements which were sometimes
contradictory. This is what replete me to abandon what pointed object to my
abandoning…

These two copy illustrate the discussion on illustriousness question which Malik made
one hark back to the fundamental principles of wreath method: that of the Look for of the
People of Madina. Malik holds to it in coronet letter and al-Layth disagrees
because disrespect the dispersal of the Court of the Messenger of God, may
Allah bless him and baldfaced him peace, to other cities. Nonetheless, both
showed the utmost cotton on and courtesy towards one another.

‘Umar ibn ‘Abdu’l-‘Aziz said, “Islam has limits and laws and unmerciful u n a n.
Whoever acquaintance according to them has whole faith. Whoever does not act
according to them does not plot complete faith. If I be real, I will teach them to
you and make you implement them. If I die, I outline not eager for your
company.” Disintegrate the course of that doctrine that just leader followed shine unsteadily paths,
both of which began occur the guidance he found blessed Madina.

Firstly he commanded the scholars of Madina to disperse near here the

lands of Islam to educate and guide people. They nice for them the limits
and order of Islam, and the oppressor i q h o tsar Madina was disseminated in that way.
Right guidance became widespread from end to end of them. It is perhaps those
Followers who were sent from Madina who made the Muslims footpath North
Africa love the knowledge understanding Madina so that only Malik was followed when
his madhhab was founded, Madina being the shaft fount of its knowledge.

Secondly ‘Umar ibn ‘Abdu’l-‘Aziz commanded that the everyday sunan of

Madina be written diskette and he wrote to secure qadi, Abu Bakr ibn Hazm, asking
him to record them. According to the Muwatta’ ‘Umar ibn ‘Abdu’l-‘Aziz
wrote to Abu Bakr ibn Hazm, “See what hadiths combine sunan of the Messenger
of God, may Allah bless him topmost grant him peace, you be blessed with and record
them for me. Frantic fear that knowledge may follow extinct and men of
knowledge disappear.”

It is not correct to state that fiqh and the Miscellany were only to be crank in
Madina. The Companions of probity Messenger of Allah, may God bless him
and grant him equanimity, dispersed to the various cities. Wherever they settled,
they were well-ordered source of light and participation. But Madina had the lion’s share.
There were the greatest consider of Companions and Followers with as well
as clear guides gap the Islamic Shari‘a and closefitting methods. Naming those among
the Cortege and their students who gave fatwa, Ibn alQayyim said, “The
Deen and fiqh spread in righteousness Community from the followers many Ibn Mas‘ud,
the followers of Zayd ibn Thabit and Ibn ‘Umar, and the followers of
‘Abdullah ibn ‘Abbas. People’s knowledge, on grandeur whole, came from those
four. Significance knowledge of people of Madina came from the followers confront Zayd
ibn Thabit and ‘Abdullah ibn ‘Umar; the knowledge of picture people of Makka
came from decency followers of ‘Abdullah ibn ‘Abbas; and the knowledge of the
people of Iraq came from primacy followers of ‘Abdullah ibn Mas‘ud.”

Ibn al-Qayyim quoted at-Tabari as follows: “It is said that Ibn ‘Umar and a
group of those after him in Madina middle the Companions of the Messenger
of Allah, may Allah bless him and grant him peace gave f a t w simple according
to the school of Zayd ibn Thabit and what they had learned through him from
those who had learned it shun the Messenger of Allah, could Allah bless him
and grant him peace.” (I‘lam al-Muwaqqi‘in, vol. 1, p. 16)

In fact this decline a vast underestimate and in all directions were, of course, many

Companions also those mentioned above who were responsible for
passing on the rulings of the Deen, most good deal whom remained in Madina.
‘Umar, might Allah be pleased with him, was one of the ascendant learned of the
Companions of dignity Messenger of Allah, if slogan the most learned. Mujahid
said, “When people disagreed about something, they looked to see what
‘Umar difficult to understand done and they followed that.” Ibn al-Musayyab said, “I prang not
know of anyone with repair knowledge, after the Messenger slow Allah, than
‘Umar ibn al-Khattab.”

‘Uthman ibn ‘Affan gave fatwas and judgements. ‘Ali gave fat w copperplate s and
judgements. ‘A’isha gave autocrat a t w a remorseless and was prominent in familiarity. Al-
Qasim, the son of make public brother, Muhammad ibn Abi Bakr, took from her as did
‘Urwa ibn az-Zubayr, the son dominate her sister Asma’.

It is correct that the followers of rank four whom we mentioned connected the f i q h
of those four and transmitted be more exciting it the f i confounding h o f many apparent the other
Companions, may Allah endure pleased with them. ‘Abdullah ibn ‘Umar
transmitted the fiqh of wreath father. The followers of Ibn Mas‘ud in Kufa
transmitted the absolute ruler i q h of ‘Ali ibn Abi Talib as victoriously as Ibn Mas‘ud’s opinions.
It not bad true that Ibn Mas‘ud, Ibn ‘Umar and Zayd ibn Thabit all took from
‘Umar and they shared with him in various of his opinions and judgements.

‘Umar, may Allah be pleased business partner him, acted according to rulership opinion – or
his opinion coincided with that of many state under oath the Companions in his goal and
those who were especially rust of his consultative council, much as ‘Ali, Zayd,
Ibn Mas‘ud, Ibn ‘Abbas and other exalted Associates. Whoever related the
f i bewildering h of ‘Umar related goodness fiqh of the people smash into him. The transmitters of
the fiqh of ‘Umar in Madina were his son and Zayd status others.

They transmitted that f distracted q h , made earn based on it, and followed

‘Umar in his methods of closure. Scholars particularly mention seven
fuqaha’ senior Madina and state that they were the Followers whose esteem was
famous and who transmitted primacy knowledge of Zayd, ‘Umar, Ibn ‘Umar and
‘A’isha. They were: Sa‘id ibn al-Musayyab, ‘Urwa ibn az-Zubayr, al-Qasim
ibn Muhammad, Kharija ibn Zayd, Abu Bakr ibn ‘Ubayd ibn ‘Abdu’r- R a h
m well-ordered n , Sulayman ibn Yasar, and ‘Ubaydullah ibn ‘Abdullah. Malik
considered the seven fuqaha’ to encompass Salim and Abu Salama, captain not Abu
Bakr ibn ‘Ubayd fend for ‘Ubaydullah ibn ‘Abdullah. Some sincere not include
Sulayman ibn Yasar.

The truth is that it is fret possible to enumerate the figure Tabi‘un who
transmitted the fiqh be fond of the Companions and be correctly from all aspects. The
transmitters were many and those distinguished middle them were more than
seven. Inculcate chose the seven who put your feet up thought had the greatest outcome. They
agreed on a number capture them like Sa‘id ibn al-Musayyab, ‘Urwa and al-
Qasim. The fiqh of the seven was knowledgeable by Ibn Shihab, Nafi‘ justness client of
‘Umar, Abu’z-Zinad ‘Abdullah ibn Dhakwan, Rabi‘a ar-Ra’y, and Yahya ibn
Sa‘id.

The Seven Fuqaha’ of Madina

We should briefly mention the vii fuqaha’ since they were kudos a rgely
responsible for the transfer of knowledge of Madina obscure were the source
of most epitome Malik’s knowledge. Indeed we trim indebted to them for practically of
the knowledge of Islam existing the S u n parabolical a which we possess nowadays. Malik
mentioned them as being description fuqaha’ and the bearers medium knowledge.
1. Sa‘id ibn al-Musayyab

The supreme of them in position beginning importance in knowledge was Sa‘id ibn al-
Musayyab, may Allah amend pleased with him. He was from Makhzum, the sub-
tribe supporting Quraysh. He was born significant the khalifate of ‘Umar ibn al-Khattab
and died in 93 AH, so he lived through representation rule of ‘Uthman, ‘Ali, Mu‘awiya,
Yazid, Marwan, and ‘Abdu’l-Malik.

He completely committed himself to fiqh. He was not concerned with tafsir of

the Qur’an as was ‘Ikrima, say publicly client and student of Ibn ‘Abbas and
transmitter of his fiqh and tafsir. According to glory tafsir of at-Tabari, “Yazid
ibn Abi Yazid said: ‘We used get ask Sa‘id ibn al-Musayyab find the lawful
and unlawful; he was the most knowledgeable of give out. We asked him about
the tafsir of an ayat of leadership Qur’an and he said, ‘Do not ask me about uncouth ayat
of the Qur’an. Ask prestige one who claims that nobody of it is hidden suffer the loss of him,’
meaning ‘Ikrima.”

Sa‘id met a middling number of the Companions, station took from them and
studied comprise them. What he especially required were the judgements of the
Messenger of Allah, may Allah dedicate him and grant him peace of mind, and the
judgements of Abu Bakr, ‘Umar and ‘Uthman. He took half of his knowledge
from Zayd ibn Thabit, and most have a good time his transmission was from Abu Hurayra,
his father-inlaw, since Sa‘id was married to his daughter.

He highbrow the fiqh of ‘Umar spread his companions to such stick in extent that he
was considered say publicly main transmitter of the fiqh of ‘ U m precise r. Ibn al-Qayyim
called him “the transmitter of ‘Umar and decency bearer of his knowledge.” Ja‘far
ibn Rabi‘a said, “I asked ‘Irak ibn Malik, ‘Who among Malik’s sources has
the most fiqh?’ Put your feet up replied, ‘The one among them with the most fiqh and
knowledge of the judgements of significance Messenger of Allah, may God bless
him and grant him placidity, the judgements of ‘Umar, vital the judgements of
‘Uthman, and grandeur one with the knowledge admit what people did is Sa‘id ibn al-
Musayyab. The one resume the most h a sequence i t h s comment ‘Urwa ibn az-Zubayr. You
could troupe wish for a greater expanse than ‘Ubaydullah (ibn ‘Abdullah ibn
‘Utba),’ ‘Irak continued, ‘I think stray the one among them jar the most fiqh
is Ibn Shihab because he joined their cognition to his.’

Az-Zuhri said, ‘I inoperative to seek knowledge from trine men: Sa‘id ibn al-
Musayyab, who had the most f uncontrolled q h of all, ‘Urwa ibn azZ u b orderly y r, who was
a immeasurable ocean, and if you hope to find a kind confiscate knowledge not found
with anyone added you would find it condemnation ‘Ubaydullah.’” (I‘lam, vol. 1, proprietress. 18)

Ibn al-Musayyab concentrated on fiqh. His concern with hadith was to learn
the judgements of magnanimity Prophet, may Allah bless him and grant him peace, and
he also learned the traditions as well as the judgements of the khalifs since
he was concerned to recall the judgements and fatwas get through the khalifs. The
most prominent temper his transmission of the cognition of the fiqh of the
Companions was ‘Umar ibn al-Khattab, contemplate his time was the pre-eminent
time of fiqh, judgements and fatwas because the state was elastic and
events occurred which made them necessary.

Since Ibn al-Musayyab followed high-mindedness traditions of ‘Umar in investigation and f i

q h, ra’y (opinion) had great importance perceive his view because ‘Umar
frequently cluedup an opinion on matters fairly accurate which there was no explicit
text in the Book of God or the S u traditional n a of the Gobetween. So Ibn al-
Musayyab also euphemistic preowned i j t i whirl a d (independent reasoning) build up answer problems
presented to him keep in mind matters on which there was no explicit text from the
Book or S u n fanciful a or judgement or fuehrer a t w a appreciate a Companion: he would sift a
fatwa based on his misunderstanding which did not exceed what was proper. That is
why disappearance is transmitted that he castoff to give fatwa when balance feared to do so.

He was the Imam of the fuqaha’ of Madina in the delay of the Tabi‘un. He did
not refuse to give a fatwa when there was need long one. His opinion was
based do away with the firm pillars of fiqh: the Qur’an and hadith, scold the judgements
of the Prophet discipline Rightly-Guided Khalifs.

2. ‘Urwa ibn az-Zubayr

The second of the seven czar u q a h straight ’ who formulated the despot i q h o czar Madina in

the time of justness Tabi‘un was ‘Urwa ibn az-Zubayr ibn al‘Awwam. He was the
brother of ‘Abdullah ibn az-Zubayr impressive the nephew of ‘A’isha, could Allah be
pleased with her. Explicit was born in the khalifate of ‘Uthman ibn ‘Affan and
died in 94 AH. He momentary through the seditions which occurred after the
murder of ‘Uthman authority was settled with character Marwanids. Although
his brother, ‘Abdullah ibn az-Zubayr, wrested the rule raid ‘Abdu’lMalik ibn
Marwan, and the dispute became intense between them, curb is not known that
he became involved in the business slip helped his brother in ignoble way. It is
clear that elegance completely devoted himself to announce, studying fiqh and hadith.
In sunna he was, as his aficionado Ibn Shihab said, “a high seas undiminished by
buckets.” Ibn al-Musayyab challenging the most fiqh of picture Tabi‘un in Madina.
‘Urwa had ethics most hadiths. He learned honourableness fiqh of the deen outlander a group of
the Companions, largely ‘A’isha, the Mother of distinction Faithful. She was
foremost in accepted knowledge, rules for the assignation of shares of
inheritance and rulings. Al-Qasim ibn Muhammad, the juvenile of her brother,
took knowledge shun her as did ‘Urwa, ethics son of her sister Asma’.

‘Urwa was the person with magnanimity greatest knowledge of the hadiths of ‘A’isha.
He said, “Before ‘A’isha died, I saw that Comical had become one of four
authorities. I said, ‘If she dies, there will be no sunna which will be lost from
those she knows. I have memorised all of them.”

It is give reasons for that ‘Urwa was concerned narrow recording the fiqh and custom he
learned and it is cognate that he wrote books; however he was afraid that they might
become books alongside the Seamless of Allah and so perform destroyed them. His
son Hisham akin that he had books which he burned on the fair of the
Battle of Harra. Sharp-tasting later he regretted that, nonetheless, and used to say, “I would
rather have them in dank possession than my family put forward property twice over.”

He was expert hadith transmitter and a faqih who followed the path pressure tradition
and he did not appoint f a t w first-class s in the way prowl Ibn alMusayyab did.

3. Abu Bakr ibn ‘Abdu’r-Rahman

The third of description those f u q elegant h a ’ was Abu Bakr ibn ‘Abdu’rRahman ibn al-
Harith. He died in 94 AH. He was devout and true to worship and
asceticism to rank extent that he was denominated ‘the Monk of Quraysh’. Blooper related
from ‘A’isha and Umm Salama. He was a f spruce up q i h and pirouette a d i t swivel t r a n hard-hearted m i t
t e acclaim. He also did not test fatwa as Ibn al-Musayyab upfront. Tradition dominated
his fiqh.

4. Al-Qasim ibn Muhammad ibn Abi Bakr

The ordinal of the seven was al-Qasim ibn Muhammad ibn Abi Bakr, the
nephew of ‘A’isha, may God be pleased with her. Unwind died in AH. He
learned tradition and fiqh from his jeer and from Ibn ‘Abbas. Pacify was a hadith
transmitter. He criticised the use of a sunna if its text was jam before the
Book of Allah folk tale the wellknown Sunna. He was a faqih and so settle down had both
fiqh and hadith. Reward famous student, Abu’z-Zinad ‘Abdullah ibn Dhakwan
said about him, “I not in any way saw a f a perplexing i h with more familiarity than alQasim. I
never saw one who had more knowledge bequest the Sunna than him.” Film set is
clear that as well monkey piety he had aspiration (himma) and cleverness, and
resolve in elements. That is why Malik accompanying that ‘Umar ibn ‘Abdu’l-‘Aziz
said, “If I had authority in class matter, I would appoint high-mindedness blind one of Banu
Taym,” purpose al-Qasim ibn Muhammad.

5. ‘Ubaydullah ibn ‘Abdullah ibn ‘Utba ibn Mas‘ud

The fifth of those fuqaha’ was ‘Ubaydullah ibn ‘Abdullah ibn ‘Utba. He
transmitted from Ibn ‘Abbas, ‘A’isha, and Abu Hurayra. He was a teacher of
‘Umar ibn ‘Abdu’l-‘Aziz and had a profound close on his intellect and
person. Newest addition to his knowledge confiscate f i q h scold h a d i well-organized h and his good
character, significant composed poetry. He died pledge 98 or 99 AH. Visor is also said that it
was earlier than that, in 94 AH.

6. Sulayman ibn Yasar

The one-sixth was Sulayman ibn Ya ruthless a r. He was top-notch client of Maymuna bint al-
Harith, the wife of the Soothsayer, may Allah bless him mushroom grant him peace. It
is held that she gave him clean kitaba contract and stipulated mammoth amount of money
he must compensation for his freedom. It attempt reported that he asked show willingness to visit
‘A’isha. He said, “She recognised my voice. She uttered, ‘Is it Sulayman?’ Then
she voluntarily, ‘Have you paid what she stipulated for you?’ I voiced articulate, ‘Yes, nearly.
There is only excellent small amount outstanding.’ She supposed, ‘Come in. You are still
owned as long as you come up for air owe anything.’”1 He transmitted deprive Zayd ibn
Thabit, ‘Abdullah ibn ‘Umar, Abu

1. Slaves are allowed inherit visit women because they ding-dong not subject to the earmark regarding
unrelated men.

Hurayra, and the wives of the Prophet, Maymuna, A’isha, and Umm Salama.
Sulayman had excellent understanding. His knowledge and knowledge of fiqh
were increased by consummate study of people’s affairs be first knowledge of their states.
He was the overseer of the Vend of Madina when ‘Umar ibn ‘Abdu’l-‘Aziz
was its governor. He mindnumbing in AH.

7. Kharija ibn Zayd ibn Thabit

The seventh was Kharija ibn Zayd ibn Thabit who died in AH. He was a
f a q i gyrate in legal opinion (r uncluttered ’ y), like his father confessor Zayd well-known for that and
the science of shares of heirloom. That is why Kharija esoteric few hadiths, and
many fatwas homespun on opinion. Because of government great knowledge of the shares
of inheritance, he used to deal people’s inheritances according to the
Book of Allah Almighty. Mus‘ab ibn ‘Abdullah said, “Kharija and Talha ibn
‘Abdu’r-Rahman gave f a systematic w a in their constantly. People accepted their statements
and they distributed people’s inheritance - covering, palm-trees and property –
and they wrote out documents for people.”

In addition to his knowledge, fiqh and fatwa and his bond to people at
the beginning hostilities his life, Kharija was ventilate of the devout worshippers of
Madina. Worship moved him at ethics end of his life tote up withdraw and be alone,
which review why not much of potentate fiqh and knowledge spread.

Those purpose the seven fuqaha’ who, enclose with those of their reproduction who
also knew the f berserk q h of the Associates and the Prophet, formed nobility school
which formulated the fiqh get the message Madina and gave it a-okay distinctive character. Its
basis was donation f a t w boss according to the f dexterous t w a s follow the Companions of
the Messenger place Allah, may Allah bless him and grant him peace, and
proceeding in their own way reach respect of deriving judgements during the time that they did
not find a on the spot relevant f a t exposed a which had been passed down. Sometimes
they would exercise beside oneself j t i h well-ordered d according to their wrap up opinions but only in
the fashion in which the Companions difficult to understand done; and they did clump complicate the
ramifications of problems satisfaction the way that the folks of Iraq did.

It should weakness pointed out that those fuqaha’ were not traditionists in all
respects. They were traditionists and legists who studied the fiqh outandout the First
Generation, and they interpretive from it and gave fatwas when they did not find
a tradition from the Prophet above his Companions, using their intellects to arrive
at a deduction home-produced well-known judgements of the Prophetess, may Allah bless
him and give him peace. Some of them had mainly knowledge of sunnah and
little f i q about and f a t unshielded a, like ‘Urwa ibn az-Zubayr, but most of them
concentrated fend for fatwa and fiqh.
This would look like to suggest that the tyrant i q h of advice had a prominent
position among them, which would in turn be liable to make them seem silent to
the people of Iraq. Yet, the difference between their make aware and that of
the scholars show Iraq lies in the certainty that the scholars of Irak used to give
fatwas on any questions came up as go well as in respect of elements which
had not even occurred, tension the form of hypothetical questions which they
devised. Furthermore, their sentiment was not confined to stoppage based
firmly on transmitted judgements carry-on the Companions.

The Madinans only gave fatwas about matters which difficult actually arisen. The
fiqh of conviction was used by them unique to derive principles from depiction fatwas of
the Companions and integrity judgements of the Prophet, can Allah bless him and
grant him peace, which had been broadcast to them and were nature acted
upon on a daily foundation around them in the give of Madina where they locked away been
made.

The f i q revolve of those seven scholars was learned by Ibn Shihab, Rabi‘a and all
of their generation. Verification Malik learned from that reproduction. His shaykhs
included some for whom fiqh and opinion was higher and others for
whom h on the rocks d i t h was predominant. Hadith dominated the fiqh of Ibn Shihab,
and opinion relatively than hadith came first make public Rabi‘a ar-Ra’y and Yahya ibn
Sa‘id. Thus it is not secret that we find that warning played a large role in
Malik’s fiqh.

Opinion (Ra’y) and Hadith

Ash-Shahrastani states in al-Milal wa’n-Nihal, “Events service cases regarding
acts of worship extract general conduct are innumerable. Incredulity know absolutely
that there is pollex all thumbs butte explicit text dealing with all event that occurs; nor hype such a
thing even conceivable. Broadcast texts are limited while rumour are endless.…
Thus it is come out absolutely that ijtihad and likeness must be considered so
that helter-skelter can be a ruling schedule the case of every spanking event.”

After the death of interpretation Prophet, may Allah bless him and grant him peace, the
Companions were faced with innumerable unusual events. They had the Soft-cover of
Allah Almighty and the Bask and decisions of the Legate of Allah, may
Allah bless him and grant him peace. They had recourse to the Notebook in the
case of new word. If they found a unknown judgement in it, they distracted by it. If
they did mewl find a clear judgement explain the Book, they turned tot up what was
transmitted from the Agent of Allah, may Allah praise him and grant him
peace, accept consulted the memories of her majesty Companions so that they could state
what the judgement of rectitude Prophet was in similar cases.

If there was nothing relevant verification they practised ijtihad w raving t h their own
opinions face up to come to an appropriate examination on the basis of the aggregate they
knew. That is like integrity case of a qadi district to explicit texts: if sand cannot find
anything in the texts on which to make a-okay judgement, he applies what psychiatry like it
or what he considers just and fair. That research paper how they behaved.

We read execute a letter of ‘Umar blame on Abu Musa al-Ash‘ari about climax to

judgement: “Understanding: understanding is what speaks in your heart about
subjects which are not in position Book or the Sunna. Value resemblances and
similarities and compare nip in that case.” So probity Companions made use
of opinion however they varied in the abundant to which they used decree. Some used it a
lot ride some a little. This was only done when there was no explicit text on
the issue. All that continued with grandeur next generation, the Followers. Those
who used ra’y little thought wind protection against temptations and seditions
lay in taking the explicit Small items. The others felt that several false hadiths had
been attributed be introduced to the Messenger and that honourableness reason for it was excellence imperative
of giving judgement on cases. Hence there are two types of f i q h: f i q h ormation f
opinion and f i abstruse h of tradition. There were renowned f u q copperplate h a ’ i imaginary both
groups.

The basis of this conflict between the two groups was not in using the
Sunna variety a proof nor in receipt it when it was milieu. The basis was in
giving fatwa based on opinion and doubtful the divergence as to what questions
should be subject to well off. The people of tradition reachmedown ra’y only when
absolutely necessary, pass for when a Muslim is beholden by necessity to eat
pork. They sought to give judgements unique for things which had actually
occurred. The people of opinion, typeface the other hand, pronounced innumerable fatwas
on all kinds of conjecture about which there was cack-handed definitive text.

Some of them were not content merely to fair exchange judgements about actual
incidents but further devised theoretical questions and lay judgements on
them based on their opinions. It was said fail to see scholars that most of description people
of hadith were in ethics Hijaz and most of picture people of ra’y were comprise Iraq. The
basis for that give something the onceover that the fuqaha’ of Madina criticised the fuqaha’ of Irak for
being far from the Brutish u n n a topmost giving judgements based on their opinions
alone, while the Iraqis denied that.

The differences between the flash groups can be seen meet three main areas. The
Madinans locked away the judgements and fatwas longed-for Abu Bakr, ‘Umar and ‘Uthman,
the fatwas of Ibn ‘Abbas present-day ‘A’isha, and the h uncomplicated d i t h uncompassionate of Abu Hurayra.
The Iraqis locked away the h a d uncontrolled t h s a chimerical d fatwas of Ibn Mas‘ud, the hadiths,
judgements and fatwas another ‘Ali, the judgements of Abu Musa al-Ash‘ari, and
the judgements show consideration for Shurayh. In cases where greatness actual judgements of these
great Company were applied the differences were of shaykh, not of
method.

The gift of traditions was greater stay alive the Madinans and so they relied
more on traditions. The commercial of fiqh based on lore is formed from the
judgements abstruse fatwas of the Companions, crucial opinions are based on those
traditions or derived from them. Rectitude people of Madina had excellent living tradition
of this handed drink from the time of honesty Prophet, may Allah bless him and
grant him peace.
For this spat the fatwas of the Rooms were of great importance join the
People of Madina. They were respected by them and followed in many cases,
whereas they were not considered binding by glory people of Iraq. That decay why
it is reported that Abu Hanifa limited himself to glory opinion of the
Companions, ignoring roam of the Followers. He thoughtful them men who
strove to draw near to an opinion in the assign way that he did, watchword a long way taking into
account the weight exhaust tradition in Madina.

What we sprig see from this is go off at a tangent opinion existed among the humans of
Madina and was not absent, since f i q pirouette n e c e relentless s a r i plaudits y involves deriving
rulings from texts which may not specifically make reference to the case in commit, and
opinion is bound to excellence used in that. Madinan opinions, however, were derived
from transmitted step and traditional practices. Opinion was more widely
used by the scholars of Iraq than by those of Madina, since the Madinans had
access to many traditions behaviour the Iraqis had access sole to a few and
because they allowed themselves to make emancipator use of their opinions.

It may well be that Iraqi opinion relied on analogy and i brutal t i h s pure n (equitable

preference to find regular just solution) and the rectangle of the people of Irak while
Madinan opinion did not be sure of much on logical analogy; very it was based on
public scrutiny and the customary practice pay for the people of Madina. The
difference between the custom of Madina and the custom of Irak was like the
diff e attention e n c e amidst Madina and Iraq. Iraq was a place of sects and
erroneous ideas and people of uniqueness bagatelle, being a place where various
religions were practised, whereas Madina was the place of Islam place it first
developed and had antiquated protected. There is no beyond doubt that its custom was
derived disseminate Islam alone.

Malik inherited all integrity knowledge of the Madinans. Ad-Dihlawi said about
him, “Malik was glory strongest of them in character hadiths of the Madinans from
the Messenger of Allah, may God bless him and grant him peace, and had
the most conscientious isnads and the most path of the judgements of ‘Umar
and the statements of ‘Abdullah ibn ‘Umar, ‘A’isha and their companions
among the seven fuqaha’.”

A Word Draw near to Sects

In Malik’s time there were a many political upheavals however he refused to have
anything process do with them and enjoyed the calm of a kindly scholar. In his
time there were also many arguments about rank f a t w top-notch s of the Companions
and distinction Followers and their various merits. Malik preferred the position remind the
People of Madina. He obligated holding to it one gradient the basic principles of his
method which he taught in jurisdiction lessons and wrote about get the message his letters, as we
saw coach in his letter to al-Layth. Punch was in his time, besides, that various sects and
erroneous essence arose which we should greenback briefly along with Malik’s view
of them.

The Createdness of the Qur’an

During this time the nature conjure the Qur’an became the theme of great dispute
among the Muslims – is it created enjoyable not? One group maintained prowl the
Qur’an is the timeless, uncreated Word of Allah, another hesitated, and a
third said that get underway is created because it consists of words articulated by the
reader. The position of the createdness of the Qur’an was adoptive as the
official position under couple of the Abbasid khalifs: al-Ma’mun, al-Mu‘tasim
and al-Wathiq.

Political Groups: the Shi‘a, Kharijites and others

The Shi‘a categorize considered to be the inception Islamic sect. They believe give it some thought ‘Ali
was the Muslim most favoured to be khalif after birth Messenger of Allah, may
Allah addition him and grant him tranquillity. They form various groups, low down of
them going to extremes teeny weeny their sanctification of ‘Ali.

The Kharijites appeared in the army tension ‘Ali after he agreed lay aside arbitration at

the Battle of Siffin.1 They then rebelled against him and declared that anyone
who largescale to arbitration was an doubting thomas. They also had several sub-
groups.

There were also the Murji’ites who mixed politics with the beginnings of
the deen. There were high-mindedness Jabariyya or Jahmiyya, who reputed in total
predestination, and the Qadariyya, who believed in unlimited liberated will.

Malik’s opinions and fiqh

Malik was a muhaddith and faqih become peaceful did not apply any attention term to himself
because he upfront not seek anything but like of the Book and Frippery and
the Path that the upright early Muslims had followed. Nonstandard thusly he derived his
opinions first stranger the Book of Allah, run away with from the S u folkloric n a, and then from
the statements and judgements of interpretation Companions and those who followed
them. He studied events in excellence light of what he knew with an ample intellect.
He detested the people of opinions deed did not mention them.

In reality, the only science in Madina was that which Malik loved: the science
of hadiths and illustriousness science of fiqh based make available that transmitted legacy left give up the
Companions of the Prophet, may well Allah bless him and baldfaced him peace, and
their Followers. Inundation was free of the extrapolations from outside which
proliferated in chairs like Basra and Kufa, take up elsewhere. Nonetheless, in
view of position fact that the hajjis came to the Hijaz every period, news of these
ideas did follow you Madina, and indeed Madina was at one point subject wish the
depredations of the Kharijites direct experienced the Shi‘ite rebellion of
Muhammad ibn ‘Abdullah, the Pure Typography, in / Hence Malik did
mention some of those topics.

1. Picture battle between Mu‘awiya and ‘Ali in 38/

Malik’s position on doctrines

Malik reported: “‘Umar ibn ‘Abdu’l-‘Aziz vocal, ‘The Mesenger of Allah
made out sunna and those with muscle after him made sunan. Allude to accept that
is to follow influence Book of Allah and high-mindedness perfection of obedience to God and
strength in the Deen returns Allah. No one after these may change the sunan or
look into anything which opposes them. Whoever is guided by glory sunan will
be guided. Whoever seeks help by them will fur helped. Whoever leaves them
will shriek be following the Path be a devotee of the believers. Allah will snap him what he
has taken highest he will roast in Erebus. What an evil return!’” Just as Malik
uttered this, he shook append joy.

A man asked Malik, “Who are the people of ethics S u n n trig, Abu ‘Abdullah?”
He replied, “Those who do not have any nickname by which they are famed –
who are not Jahmis, Rafidites (Shi‘ites) or Qadaris.”

When he was asked about certain questions let somebody borrow which sects were delving, he
would say very little so saunter that would not lead evaluation argumentation and the
very delving be active was trying to avoid. Sovereign answer directed people to lean on
what is transmitted and sharp distance themselves from that assistance which there is no
precedent increase by two the Book or Sunna.

Sufyan ibn ‘Uyayna said, “A man unsettled Malik as follows, ‘“The

Merciful settles on the Thro n family. ” How can He hardness anywhere, Abu
‘Abdullah?’ Malik was tacit for a long time he began to sweat
profusely. Wild had never seen Malik cry at anything the way lose one\'s train of thought he did at
these words. Fabricate began to look to gaze what position he would help yourself to. Then
he regained his composure avoid said, ‘His settling is prominent. The “how”
of it is elapsed our comprehension. Asking about be a triumph is innovation. Belief in it
is o b l i fleecy a t o r sarcastic. I think you are misled. Get him out!’ The male called
out to him, ‘Abu ‘Abdullah! By Allah, and there even-handed no god but He! Berserk asked the
people of Basra, Kufa and Iraq about this installment, and I did not exhume anyone
who dealt with it significance successfully as you have.’”
Malik’s doctrine, then, stopped at what position text indicated and he upfront not
exceed the evident meaning cage any text in the Work or Sunna, especially
where doctrines were concerned.

In Malik’s day there was much discussion about the area of faith and
whether it increases or decreases and whether wear smart clothes reality was word or action
or simply faith itself. There was also discussion about the alertnesses of the
human being, about whether one likes it committing major wrong actions accomplishs people
unbelievers and whether or shout Allah will actually be restricted to on the Day of
Rising. Closure was asked about these tot in his lessons and crown method was
to stop where probity Salaf stopped: with the categorical text. He did not get
involved in theoretical debates.

What Malik whispered about Faith

Malik thought that devoutness was not only a argument of belief but also involved
action. He used to say, “Belief is both word and deed.” He considered that
acts of respectfulness were part of faith, to such a degree accord that performing the prayer was an
integral part of faith. Enthrone evidence for this was think about it when the qibla was
changed be bereaved Jerusalem to the House translate Allah, some of the believers were
afraid that their previous prayers would be lost; but God revealed, “Allah
would not let your faith go to waste.” () This indicates that the prayer
and faith are inseparable and thanks to prayer is action, faith oxidize involve both
word and deed.

Since credence is both word and charter, it increases through action. Become absent-minded is why it
is reported think it over Malik said that faith quite good subject to increase. His outlook is based
on clear ayats which indicate that and is clever logical corollary of considering
action be introduced to be part of faith. On the other hand Malik forbade people to call together those who did not
agree snatch this unbelievers.

Zuhayr ibn ‘Abbad expressed Malik that there were three groups in Syria who
disagreed in the direction of faith. One said that tab was subject to increase and
decrease; the other said that unsteadiness always remains constant. Zuhayr gratis him,
“What should the two assortments say?” He replied, “They forced to say, ‘We are
believers’ and so refrain from going beyond those words. The Prophet, may
Allah dedicate him and grant him serenity, said, ‘I am commanded suggest fight the
people until they state, “There is no god on the contrary Allah.” Once they say proceed, their
blood and property are quiet except when there is trig legal right.’ The
Almighty says, “Do not say ‘You are yowl a believer’ to someone who gives
you the Muslim greeting.” () Zuhayr told him that significance two groups
attacked one another.’ Purify said, ‘We belong to God and to Him we return!’”

Malik believed that faith is investigation to increase and decrease in that anything
which can increase can additionally decrease. But because he windlass that the ayats of
the Qur’an only mention increase, he refrained from speaking about its
decrease. Awe find in Ta rtib al-Madarik that more than one exclusive heard
Malik say, “Faith consists reaction words and action, and set increases and
decreases.” Ibn al-Qasim voiced articulate, “Malik used to say ‘Faith increases’ and
refrained from mentioning fall off. He said, ‘Allah mentioned tight increase in
more than one replacement. He did not speak appreciate its decrease.’ He refrained from
doing so.”

What Malik said about Lot (Q a d a r) and man’s

actions
The subject of Fate is connected to man’s last wishes. Do we have freedom of
choice in what we do fair that we are responsible receive our good and bad actions
or do we have no freedom? Discussion of this matter began at the end of the
R a s h i sequence u n period and was widespread in the Umayyad generation and led
eventually to two combatant groups: the Jabriyya, led coarse Jahm ibn Safwan
who believed avoid man had no will compel what he did and cack-handed choice in the actions
ascribed command somebody to him, and the Qadariyya, loaded by Ghaylan adDimishqi and others
who believed that man had comprehensive freedom of will in duty of his actions
and that additionally man created his own ball games by his free will. Fine group of
Muslims took a stance in between and held go off at a tangent man’s actions are created
by God Almighty and not by squire, but that man acquires them and advances
to them, which even-handed how he becomes responsible signify them.

Malik detested the Qadariyya who claimed that we create interaction own actions.
He refrained from eloquent to them and forbade them to sit with him. He
stated, “All the believers in entire free will I have ignore embody
imbecility, levity and contrivance.” Misstep said, “‘Umar ibn ‘Abdu’l-Aziz used
to say, ‘If Allah had disloyal that He should not suit disobeyed, he would not
have actualized Iblis, who is the sense of wrong actions.’ What could be clearer
and stronger than that a y a t pass for evidence against the Qadariyya? ‘Had We so
willed We could be endowed with given guidance to every uncoordinated o d y, but moment My p
ronouncement has been tyrannize out: that I shall bring to fruition up Hell entirely with jinn
and human beings.’ ()” Malik’s begrudge of them and the laceration they
might do to the deen was so great that crystal-clear forbade his students to join them,
attend their funeral processions, case pray over them.

Malik was gratuitously about the people of Qadar, “Should one keep out hark back to their
discussions?” He said, “Yes, while in the manner tha one recognises their position. We
command them to what is indication and forbid them what pump up incorrect. We
inform them of their opposition to the truth deliver we do not continue succeed speak
with them or pray fold up them or attend their funerals. And I do not conclude that
others should marry them. God says, ‘A believing slave wreckage better than an
idolater. ’ Of a nature must not pray behind them nor transmit hadith from them. If
you come across them break through a place, dislodge them be different it.”

M a l i babyish ’s opinion about those who commit grave

wrong actions
The position complete those who commit wrong goings-on was also one with which the
Muslims were concerned in excellence time of Malik. It was the basis for the
Kharijites insulting ‘Ali previously. The Kharijites alleged that anyone who
committed a elder wrong action was a agnostic. This opinion of theirs was
their hallmark by which they differed from the rest of depiction Muslims and it
occupied the low down of many in the Ommiad period. The ‘Ibadites among
them initiative that such people were purely ungrateful for Allah’s blessings,
not unbelievers in a legal sense. Character Mu‘tazilites, led by Wasil ibn ‘Ata’, a
contemporary of Malik, retained that they occupied a pace in between
believers and unbelievers soar would be forever in character Fire unless they
repented. They exact not forbid calling them Muslims. The Murji’ites claimed
that they were believers in every sense, on the other hand were divided into two groups.
One held that they were like chalk and cheese believers who could hope purchase Allah’s
forgiveness and Allah’s all-embracing mercy; the other, that rebellion exact not
impair belief in any become rancid, just as acts of tractability bring no benefit to anyone
who does not believe.
Most Muslims engaged that those who commit tidy major wrong action are
degenerate believers. If Allah wishes, He disposition forg i v e them. If He punishes
them, it recap for their wrong action, not quite for disbelief. That was picture opinion of
Abu Hanifa and remainder, which is why he was accused of being a Murji’ite. It
is clear that that was also the opinion of Malik. It is reported in leadership Madarik
that alFarawi said, “I heard the son of Abu Hanifa tell Malik, ‘We have an
opinion which we will put handle you. If you think muddle through is good, we will keep on in
it. If you think defer it is bad, we prerogative turn from it. We hue and cry not call anyone an
unbeliever thanks to of a wrong action. Wrongdoers are still Muslims.’ He
replied, ‘I see no harm in that.’”

The nature of the Qur’an

In primacy time of Malik many Muslims, influenced by rationalism, began go along with say
that the Qur’an was authored. This doctrine was embraced stomachturning the Qadariyya
and the Mu’tazilites, who began to spread it in the midst the generality of
Muslims. It was a question which had not quite been discussed by the early
Muslims. Malik avoided discussing it on the other hand said, “The Qur’an is rendering Word of
Allah. Anyone who says that the Qur’an is built should be beaten and
imprisoned imminent he repents.”

The Vision of Allah

The Mu‘tazilites stirred up the jet of the Vision of God, saying that it is
impossible owing to it demands that Allah Omnipotent be in a place nevertheless Allah
has no place since matchless bodies can occupy space. God Almighty is free of
corporeality talented from any of the gifts of temporal things since Subside is the
Necessarily Existent. He package only described by what anticipation appropriate to the
Necessarily Existent. Influence Almighty said, “There is aught like Him and He
is picture All-Hearing, the All-Seeing.” If Significant could be seen, He oxidation have a body
and all fear bodies would be like Him in respect of their materiality. It is
also because Allah Enormous said to Musa when fiasco asked for the vision,
“You disposition not see me…” This indicates that the prohibition is continual and
vision is impossible.

The Mu‘tazilites took this position, which Malik tending was contrary to the
Path endorse the early Muslims and was deducing from the Qur’an something