Perhaps Malik's most famous accomplishment in the annals of Islamic history is, however, his compilation of al-Muwatta', one of the oldest and most revered Sunni hadith collections and one of "the earliest surviving Muslim law-book[s],"[2] in which Malik attempted to "give a survey of law and justice; ritual and practice of religion according to the consensus of Islam in Medina, according to the sunna usual in Medina; and to create a theoretical standard for matters which were not settled from the point of view of consensus and sunna."[2] Composed in the early days of the Abbasid caliphate, during which time there was a burgeoning "recognition and appreciation of the canon law" of the ruling party, Malik's work aimed to trace out a "smoothed path" (which is what al-muwaṭṭaʾ literally means) through "the farreaching differences of opinion even on the most elementary questions."[2] Hailed as "the soundest book on earth after the Quran" by al-Shafi'i,[3] the compilation of al-Muwatta' led to Malik being bestowed with such reverential epithets as Shaykh al-Islam, Proof of the Community, Imam of the Believers in Hadith, Imam of the Abode of Emigration, and Knowledgeable Scholar of Medina in later Sunni tradition.[3][5]
According to classical Sunni tradition, the Islamic prophet Muhammad foretold the birth of Malik, saying: "Very soon will people beat the flanks of camels in search of knowledge and they shall find no one more expert than the knowledgeable scholar of Medina,"[6] and, in another tradition, "The people ... shall set forth from East and West without finding a sage other than the sage of the people in Medina."[7] While some later scholars, such as Ibn Hazm and al-Tahawi, did cast doubt on identifying the mysterious wise man of both these traditions with Malik,[8] the most widespread interpretation nevertheless continued to be that which held the personage to be Malik.[8] Throughout Islamic history, Malik has been venerated as an exemplary figure in all the traditional schools of Sunni thought, both by the exoteric ulema and by the mystics, with the latter often designating him as a saint in their hagiographies.[9][10] Malik's most notable student, ash-Shafi'i (who would himself become the founder of another of the four orthodox legal schools of Sunni law), later said of his teacher: "No one constitutes as great a favor to me in the religion of God as Malik ... when the scholars of knowledge are mentioned, Malik is the star."[11]
Biography
Malik's genealogy is as follows: Mālik ibn Anas ibn Mālik ibn Abī ʿĀmir ibn ʿAmr ibn al-Ḥārith ibn Ghaymān ibn Khuthayn ibn ʿAmr ibn al-Ḥārith al-Aṣbaḥī al-Ḥumyarī al-Madanī. Malik was born as the son of Anas ibn Malik (not the Sahabi with the same name) and Aaliyah bint Shurayk al-Azdiyya in Medina, c. 711. His family was originally from the al-Asbahi tribe of Yemen, but his great grandfather Abu 'Amir relocated the family to Medina after converting to Islam in the second year of the Hijri calendar, or 623 CE. His grandfather Malik ibn Abi Amir was a student of the second Caliph of Islam Umar and was one of those involved in the collection of the parchments upon which Quranic texts were originally written when those were collected during the Caliph Uthman era.[12] According to Al-Muwatta, he was tall, heavyset, imposing of stature, very fair, with white hair and beard but bald, with a huge beard and blue eyes.
Malik's chain of narrators was considered the most authentic and called Silsilat al-Dhahab or "The Golden Chain of Narrators" by notable hadith scholars including Muhammad al-Bukhari.[15] The 'Golden Chain' of narration (i.e., that considered by the scholars of Hadith to be the most authentic) consists of Malik, who narrated from Nafi‘ Mawla ibn ‘Umar, who narrated from Ibn Umar, who narrated from Muhammad.[16]
Views
Theology
PERF No. 731, the earliest manuscript of Mālik's Muwaṭṭaʾ, dated to his own time. Recto (left) has the contents of Bāb al-Targib fī-Sadaqah, 795 AD.[17][18]
Abdul-Ghani Ad-Daqr wrote that Malik was 'the furthest of all people' from dialectic theology who was the most knowledgeable of their discussions without accepting their views.[19] G.F. Haddad, on the other hand, argued that Malik was not completely averse to the idea of dialectic theology; on the contrary, Haddad points to Malik having studied 'at the feet of Ibn Hurmuz', a master in dialectic theology, for 'thirteen to sixteen years'.[20]
Anthropomorphism
Malik's unique contributions to the field of theology specifically is that he was a strict opponent of anthropomorphism,[20] and deemed it absurd to compare the attributes of God, with those of man.[20] For example, when a man asked Malik about the meaning of Quran 20:5, "The Merciful made istiwa[definition needed] over the Throne," it is related that "nothing affected Malik so much as that man's question," and the jurist fervently responded: "The 'how' of it is not existent; the 'istiwa' part is known; belief in it is obligatory; asking about it is an innovation."[21][22]
Beatific vision
Malik was a supporter of the orthodox Sunni doctrine of the beatific vision,[23] and he is said to have cited Quran 75:22-23 ("That day will faces be resplendent, looking toward their Lord,") and 83:15 ("Nay! Verily, from their Lord, that day, shall they [the transgressors] be veiled,") as proof of his belief.[24][25]
Faith's nature
When he was asked about the nature of faith, Malik defined it as "speech and works" (qawlun wa-'amal), which shows that Malik was averse to the rigorous separation of faith and works.[26]
Intercession
Malik seems to have been a proponent of intercession in personal supplication.[24] For example, it is related that when the Abbasid caliphal-Mansur asked Malik about whether it was preferable to face the Prophet's tomb or the qibla whilst doing the personal prayer or dua, Malik responded: "Why should you not face him when he is your means (wasīla) to God and that of your father Adam on the Day of Resurrection?"[27] Regarding this tradition, the thirteenth-century hadithmaster Ibn Jamāʿa said: "The report is related by the two hadith masters Ibn Bashkuwāl and al-Qāḍī ʿIyāḍ in al-Shifā, and no attention is paid to the words of those who claim that it is forged purely on the basis of their idle desires."[28][29] Historically, it is known that Malik's statements on the validity of intercession remained a core doctrine of the Maliki school, and practically all Maliki thinkers of the classical era accepted the idea of the Prophet's intercession.[30] It is also known, moreover, that the classical "books of the Mālikīs are replete with the stipulation that du'ā [personal supplication] be made while facing the grave."[31]
Mysticism
On the basis of several early traditions, it is evident that Malik held the early Sufis and their practices in high regard.[32] It is related, moreover, that Malik was a strong proponent of combining the "inward science" ('ilm al-bātin) of mystical knowledge with the "outward science" of jurisprudence.[32] For example, the famous twelfth-century Malikijurist and judgeQadi Iyad, later venerated as a saint throughout the Iberian Peninsula, narrated a tradition in which a man asked Malik "about something in the inward science," to which Malik replied: "Truly none knows the inward science except those who know the outward science! When he knows the outward science and puts it into practice, God shall open for him the inward science - and that will not take place except by the opening of his heart and its enlightenment."[33]
While there are a few traditions relating that Malik, while not an opponent of mysticism as a whole, was nonetheless adverse specifically to the practice of group dhikr, such traditions have been graded as being munkar or "weak" in their chain of transmission.[34] Furthermore, it has been argued that none of these reports - all of which relate Malik's disapproving amusement at being told about an instance of group dhikr happening nearby - explicitly display any disapproval of the act as such, but rather serve as a criticism of "some people who passed for Sufis in his time [who] apparently committed certain excesses or breaches of the sacred law."[34] As both their chains of transmission are weak and not consistent with what is related of Malik elsewhere, the traditions are rejected by many scholars, although latter-day critics of Sufism do occasionally cite them in support of their position.[34]
Relics
Malik was a supporter of tabarruk or the "seeking of blessing through [the veneration of] relics."[35] This is evident, for example, in the fact that Malik approvingly related the tradition of a certain Atā' ibn Abī Rabāh, whom he saw "enter the [Prophet's] Mosque, then take hold of the pommel of the Pulpit, after which he faced the qibla [to pray]," thereby supporting the holding of the pommel for its blessings (baraka) by virtue of its having touched Muhammad.[35] Furthermore, it is also recorded that "when one of the caliphs manifested his intention to replace the wooden pulpit of the Prophet with a pulpit of silver and jewels," Malik exclaimed: "I do not consider it good that people be deprived of the relics of the Messenger of God!" (Lā arā yuḥrama al-nāsu āthāra rasūlillāh).[35]
Sunnah of Muhammad
Malik considered following the sunnah of Muhammad to be of capital importance for every Muslim. It is reported that he said: "The sunnah is Noah's Ark. Whoever boards it is saved, and whoever remains away from it perishes."[36]
Ethics
Differences of opinion
Accounts of Malik's life demonstrate that the scholar cherished differences of opinion amongst the ulema as a mercy from God to the Islamic community.[37] Even "in Malik's time there were those who forwarded the idea of a unified madhhab and the ostensive removal of all differences between the Sunni schools of law," with "three successive caliphs" having sought to "impose the Muwatta and Malik's school upon the entire Islamic world of their time," but "Malik refused to allow it every time ... [for he held that the differences in opinion among the jurists]" were a "mercy" for the people.[38] When the second Abbasid caliphal-Mansur said to Malik: "I want to unify this knowledge. I shall write to the leaders of the armies and to the rulers so that they make it law, and whoever contravenes it shall be put to death," Malik is said to have responded: "Commander of the Believers, there is another way. Truly, the Prophet was present in this community, he used to send out troops or set forth in person, and he did not conquer many lands until God took back his soul. Then Abu Bakr arose and he also did not conquer many lands. Then Umar arose after the two of them and many lands were conquered at his hands. As a result, he faced the necessity of sending out the companions of Muhammad as teachers and people did not cease to take from them, notable scholars from notable scholars until our time. If you now go and change them from what they know to what they do not know they shall deem it disbelief (kufr). Rather, confirm the people of each land with regard to whatever knowledge is there, and take this knowledge to yourself."[39]
According to another narration, al-Mansur, after hearing Malik's answers to certain important questions, said: "I have resolved to give the order that your writings be copied and disseminated to every Muslim region on earth, so that they be put in practice exclusively of any other rulings. They will leave aside innovations and keep only this knowledge. For I consider that the source of knowledge is the narrative tradition of Medina and the knowledge of its scholars."[40] To this, Malik is said to have replied: "Commander of the Believers, do not! For people have already heard different positions, heard hadith, and related narrations. Every group has taken whatever came to them and put it into practice, conforming to it while other people differed. To take them away from what they have been professing will cause a disaster. Therefore, leave people with whatever school they follow and whatever the people of each country chose for themselves."[40]
Knowing the limits of knowledge
Malik is famous for declaring: "The shield of the 'alim is: 'I do not know.' If he neglects it, he will receive a mortal blow."[41] Elsewhere, a certain Khālid ibn Khidāsh related: "I travelled all the way from Iraq to see Mālik about forty questions. He did not answer me except on five. Then he said: ʿIbn ʿIjlān used to say: If the 'alim bypasses 'I do not know,' he will receive a mortal blow."[41] Likewise, al-Haytham ibn Jamīl said: "I saw Mālik ibn Anas being asked forty-eight questions, and he replied to thirty-two of them: 'I do not know.'"[41] Later on, Malik's disciple, Ibn Wahb, related: "I heard ʿAbd Allāh ibn Yazīd ibn Hurmuz say: 'The 'ulema must instill in those who sit with him the phrase 'I do not know' until it becomes a foundational principle (asl) before them and they seek refuge in it from danger."[41]
Religious disputation
Malik is said to have detested disputing in matters of religion, saying: "Disputation (al-jidāl) in the religion fosters self-display, does away with the light of the heart and hardens it, and produces aimless wandering."[42] Needless argument, therefore, was disapproved of by Malik, and he also chose to keep silent about religious matters in general unless he felt obliged to speak in fear of "the spread of misguidance or some similar danger."[43]
Social
Shaving the moustache
In the Muwatta, Malik writes: "Shaving the mustache is an innovation."[35] Elsewhere, it is written that he "detested and condemned" shaving of the mustache and, furthermore, "disliked inordinate length for the beard."[35] While several other scholars held both the clipping (qass) and the removal (ihfā') of the mustache to be sunnah, Malik only considered the former to be truly prophetically prescribed, deeming the latter an unpalatable innovation.[35]
Physical appearance
The available physical descriptions of Malik relate that he "was tall, heavy-set, imposing of stature, very fair, with white beard ... [and] bald ... [with] blue eyes."[35] Furthermore, it is also related that "he always wore beautiful clothes, especially [those that were] white."[35]
Malik's last words were related to one Isma'il ibn Abi Uways who said, "Malik became sick, so I asked some of our people about what he said at the time of his death. They said, "He recited the testification of faith and then he recited:
To Allah belongs the command [i.e., decree] before and after.[45]
Abbasid governor of Mecca and Medina, Abdallah al-Zaynabi led the prayers at the funeral of Malik ibn Anas in 795.[46]
Works
Imam Malik wrote:
Al-Muwatta, one of the earlier Hadith collections.
Mālik ibn Anas: Muslim legal scholar, in Encyclopædia Britannica Online, by The Editors of Encyclopaedia Britannica, Aakanksha Gaur, Marco Sampaolo and Adam Zeidan
Notes
References
^Adil Salahi (2001), Scholar Of Renown: Imam Ali Zain Al-Abideen, Arab News, In his scholarship, Ali Zain Al-Abideen was a man of high achievement. Imam Malik describes him as "a sea full of knowledge". All six books of Hadith include traditions reported by him, which suggest that he was considered by all the main scholars as a highly reliable reporter of Hadith. His line of reporting was mainly through his father and grandfather, but he also reported Hadith through the main scholars of the tabieen generation and the Prophet's companions.
^ abcdefSchacht, J., "Mālik b. Anas", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Brill Online.
^ abcHaddad, Gibril F. (2007). The Four Imams and Their Schools. London, the U.K.: Muslim Academic Trust. p. 121.
^See "Shadiliyya" and "Tijaniyyah" in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Brill Online.
^"Narrated by Abu Hurayrah by Ahmad, al-Tirmidhi who said it is hasan -- in some manuscripts hasan sahih -- al-Hakim (1:90-91) with three chains, declaring it sahih by Muslim's criterion, al-Bayhaqi in al-Sunan al-Kubra (1:386), etc." (Gibril F. Haddad, The Four Imams and Their Schools [London: Muslim Academic Trust, 2007], p. 121, note 271).
^Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 122
^ abGibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 122-23
^Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 179-81
^John Renard (tr.), Knowledge of God in Classical Sufism (New York: Paulist Press, 2004), p. 131, et passim.
^ abGibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 158
^M M Azami, The History of the Quranic Text, page 100-101
^Abdul-Ghani Ad-Daqr, Al-Imam Malik, Imam Dar al-Hijrah, pg. 285, 2nd ed. Damascus: Dar al-Qalam, 1998.
^ abcGibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 170
^Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 167; narrated by Al-Dhahabī, Siyar, 7:415, cf. al-Bayhaqī, al-Asmā' wal-Sifāt, 2:304-305:866.
^Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 176
^al-Qādī 'Iyād, al-Shifā, pp. 520-521 and Tartīb al-Madārik 2:101, narrated "with a good, or rather sound chain" (al-Zarqānī, comment. on al-Mawāhib al-Lāduniyya); cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 181
^Hidāyat al-Sālik, 3:1381; cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 182
^Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 182
^Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 182
^Al-Zarqānī; cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 182
^ abGibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 179
^al-Qādī 'Iyād, Tartīb al-Madārik, 2:41, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 179
^ abcGibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 180
^ abcdefghGibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 177
^Narrated from Ibn Wahb by al-Khatīb in Tārīkh Baghdād, 7:336 and al-Suyūtī, Miftāh al-Janna, p. 162: 391, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 175
^From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 162-164
^From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 162-163
^Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 163
^ abNarrated from al-Wāqidī by Ibn Sa'd in the supplemental volume of his Tabaqāt (p. 440) and from al-Zubayr ibn Bakkār by Ibn 'Abd al-Barr in his al-Intiqā (p. 81). Cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 163
^ abcdIbn 'Abd al-Barr, al-Intiqā, pp. 74-75; cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 176
^From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 170
^From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 171
^The medieval Andalusian Muslim traveler and geographer Ibn Jubayr describes seeing a small dome erected above the tomb of Malik when he visited the cemetery in the later twelfth-century.
