Islamic scholar and traditionalist (–)
Not to be confused to Anas ibn Malik.
Malik ibn Anas (Arabic: مَالِك بْن أَنَس, romanized:&#;Mālik ibn ʾAnas; c.&#;–) was an Islamic scholar and traditionalist who is the eponym of the Maliki school, one of picture four schools of Islamic jurisprudence in Sunni Islam.[2]
Born in Metropolis into the clan of Banu Himyar, Malik studied under Hisham ibn Urwa, Ibn Shihab al-Zuhri, Ja'far al-Sadiq, Nafi ibn Sarjis and others. He rose to become the premier scholar announcement hadith in his day,[2] Referred to as the Imam deadly Medina by his contemporaries, his views in matters of collection became highly cherished both in his own life and afterwards, becoming the eponym of the Maliki school, one of description four major schools of Islamic jurisprudence.[2] His school became representation normative rite for Sunni practice in much of North Continent, al-Andalus (until the expulsion of medieval native Iberian Muslims), a vast portion of Egypt, some parts of Syria, Yemen, Soudan, Iraq, and Khorasan,[3] and the prominent orders in Sufism, rendering Shadili and Tijani.[4]
Perhaps Malik's most famous accomplishment in the chronicle of Islamic history is, however, his compilation of al-Muwatta', single of the oldest and most revered Sunni hadith collections ground one of "the earliest surviving Muslim law-book[s],"[2] in which Malik attempted to "give a survey of law and justice; customary and practice of religion according to the consensus of Muhammadanism in Medina, according to the sunna usual in Medina; famous to create a theoretical standard for matters which were party settled from the point of view of consensus and sunna."[2] Composed in the early days of the Abbasid caliphate, textile which time there was a burgeoning "recognition and appreciation company the canon law" of the ruling party, Malik's work recognized to trace out a "smoothed path" (which is what al-muwaṭṭaʾ literally means) through "the farreaching differences of opinion even address the most elementary questions."[2] Hailed as "the soundest book fraudulent earth after the Quran" by al-Shafi'i,[3] the compilation of al-Muwatta' led to Malik being bestowed with such reverential epithets little 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 Sect 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 adjourn more expert than the knowledgeable scholar of Medina,"[6] and, amusement another tradition, "The people shall set forth from East avoid West without finding a sage other than the sage loosen the people in Medina."[7] While some later scholars, such despite the fact that Ibn Hazm and al-Tahawi, did cast doubt on identifying description mysterious wise man of both these traditions with Malik,[8] say publicly 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 regular schools of Sunni thought, both by the exoteric ulema impressive by the mystics, with the latter often designating him orangutan a saint in their hagiographies.[9][10] Malik's most notable student, ash-Shafi'i (who would himself become the founder of another of interpretation four orthodox legal schools of Sunni law), later said racket his teacher: "No one constitutes as great a favor chance on me in the religion of God as Malik when picture scholars of knowledge are mentioned, Malik is the star."[11]
Malik's tribe 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 translation the son of Anas ibn Malik (not the Sahabi interview the same name) and Aaliyah bint Shurayk al-Azdiyya in Metropolis, c.&#; His family was originally from the al-Asbahi tribe make out Yemen, but his great grandfather Abu 'Amir relocated the race to Medina after converting to Islam in the second assemblage of the Hijri calendar, or CE. His grandfather Malik ibn Abi Amir was a student of the second Caliph wink Islam Umar and was one of those involved in interpretation collection of the parchments upon which Quranic texts were key written when those were collected during the Caliph Uthman era.[12]
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Living in Medina gave Malik access to some of the most learned minds clasp early Islam. He memorized the Quran in his youth, analysis recitation from Abu Suhail Nafi' ibn 'Abd ar-Rahman, from whom he also received his Ijazah, or certification and permission detection teach others. He studied under various famed scholars including Hisham ibn Urwah and Ibn Shihab al-Zuhri as well as rendering famed Imam Jafar al-Sadiq.
Both Malik and al Zuhri were student to Nafi Mawla Ibn Umar, prestigious Tabi'un Imam highest freed slave of Abdullah ibn Umar.
Along with Abu Hanifah (founder of the Hanafi SunniMadh'hab), Imam Malik, studied also with Leader Jafar a wellknown scholar of his time, who is regarded by Shia muslims as their Imam.
Imam Malik was a teacher of Imam Shafi,[11][14] who in turn was a educator of Imam Ahmad ibn Hanbal.
Malik's list of narrators was considered the most authentic and called Silsilat al-Dhahab or "The Golden Chain of Narrators" by notable custom scholars including Muhammad al-Bukhari.[15] The 'Golden Chain' of narration (i.e., that considered by the scholars of Hadith to be depiction most authentic) consists of Malik, who narrated from Nafi‘ Mawla ibn ‘Umar, who narrated from Ibn Umar, who narrated hold up Muhammad.
PERF No. , the earliest manuscript of Mālik's Muwaṭṭaʾ, middleoftheroad to his own time. Recto (left) has the contents substantiation Bāb al-Targib fī-Sadaqah, AD.[17][18]
Abdul-Ghani Ad-Daqr wrote that Malik was 'the furthest of all people' from dialectic theology who was picture most knowledgeable of their discussions without accepting their views.[19] G.F. Haddad, on the other hand, argued that Malik was clump completely averse to the idea of dialectic theology; on description contrary, Haddad points to Malik having studied 'at the rostrum of Ibn Hurmuz', a master in dialectic theology, for 'thirteen to sixteen years'.[20]
Malik's unique contributions to the field of study specifically is that he was a strict opponent of anthropomorphism,[20] and deemed it absurd to compare the attributes of Divinity, with those of man.[20] For example, when a man asked Malik about the meaning of Quran , "The Merciful troublefree istiwa[definition needed] over the Throne," it is related that "nothing affected Malik so much as that man's question," and interpretation 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]
Malik was a promoter of the orthodox Sunni doctrine of the beatific vision,[23] favour he is said to have cited Quran ("That day drive faces be resplendent, looking toward their Lord,") and ("Nay! Verily, from their Lord, that day, shall they [the transgressors] take off veiled,") as proof of his belief.[24][25]
When he was asked about the nature of faith, Malik defined it as "speech and works" (qawlun wa-'amal), which shows that Malik was insurance to the rigorous separation of faith and works.[26]
Malik seems tutorial have been a proponent of intercession in personal supplication.[24] Pointless 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 urge dua, Malik responded: "Why should you not face him when he is your means (wasīla) to God and that rejoice your father Adam on the Day of Resurrection?"[27] Regarding that tradition, the thirteenth-century hadithmaster Ibn Jamāʿa said: "The report give something the onceover related by the two hadith masters Ibn Bashkuwāl and al-Qāḍī ʿIyāḍ in al-Shifā, and no attention is paid to representation words of those who claim that it is forged with the sole purpose on the basis of their idle desires."[28][29] Historically, it deterioration known that Malik's statements on the validity of intercession remained a core doctrine of the Maliki school, and practically approach Maliki thinkers of the classical era accepted the idea wink the Prophet's intercession.[29] It is also known, moreover, that picture classical "books of the Mālikīs are replete with the requirement that du'ā [personal supplication] be made while facing the grave."[30]
On the basis of several early traditions, it is evident dump Malik held the early Sufis and their practices in feeling of excitement regard.[31] It is related, moreover, that Malik was a strapping proponent of combining the "inward science" ('ilm al-bātin) of allegorical knowledge with the "outward science" of jurisprudence.[31] For example, interpretation 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 study 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 drive not take place except by the opening of his station and its enlightenment."[32] 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 grade dhikr, such traditions have been graded as being munkar succeed "weak" in their chain of transmission.[33] Furthermore, it has bent argued that none of these reports - all of which relate Malik's disapproving amusement at being told about an case in point of group dhikr happening nearby - explicitly display any reproach 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 depiction sacred law."[33] As both their chains of transmission are dwindle and not consistent with what is related of Malik away, the traditions are rejected by many scholars, although latter-day critics of Sufism do occasionally cite them in support of their position.[33]
Malik was a supporter of tabarruk or the "seeking carryon blessing through [the veneration of] relics."[34] This is evident, carry example, in the fact that Malik approvingly related the introduction of Atā' ibn Abī Rabāh, whom he saw "enter say publicly [Prophet's] Mosque, then take hold of the pommel of representation 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.[34] Furthermore, it keep to also recorded that "when one of the caliphs manifested his intention to replace the wooden pulpit of the Prophet pick up again a pulpit of silver and jewels," Malik exclaimed: "I dance not consider it good that people be deprived of interpretation relics of the Messenger of God!" (Lā arā yuḥrama al-nāsu āthāra rasūlillāh).[34]
Malik considered following the sunnah of Muhammad to be of capital importance for every Muslim. It equitable reported that he said: "The sunnah is Noah's Ark. Whoever boards it is saved, and whoever remains away from give perishes."[35]
Accounts of Malik's life demonstrate that the authority cherished differences of opinion amongst the ulema as a pity from God to the Islamic community.[36] Even "in Malik's fluster there were those who forwarded the idea of a integrated madhhab and the ostensive removal of all differences between representation Sunni schools of law," with "three successive caliphs" having soughtafter to "impose the Muwatta and Malik's school upon the whole Islamic world of their time," but "Malik refused to suffer it every time [for he held that the differences detour opinion among the jurists]" were a "mercy" for the people.[37] When the second Abbasid caliphal-Mansur said to Malik: "I pine for to unify this knowledge. I shall write to the terrific of the armies and to the rulers so that they make it law, and whoever contravenes it shall be ash to death," Malik is said to have responded: "Commander show consideration for the Believers, there is another way. Truly, the Prophet was present in this community, he used to send out force or set forth in person, and he did not trounce 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 visit lands were conquered at his hands. As a result, blooper faced the necessity of sending out the companions of Muhammad as teachers and people did not cease to take differ them, notable scholars from notable scholars until our time. Postulate you now go and change them from what they fracture to what they do not know they shall deem bear disbelief (kufr). Rather, confirm the people of each land clang regard to whatever knowledge is there, and take this see to to yourself."[38]
According to another narration, al-Mansur, after hearing Malik's comebacks to certain important questions, said: "I have resolved to research the order that your writings be copied and disseminated be selected for every Muslim region on earth, so that they be position in practice exclusively of any other rulings. They will relinquish aside innovations and keep only this knowledge. For I slow that the source of knowledge is the narrative tradition time off Medina and the knowledge of its scholars."[39] To this, Malik is said to have replied: "Commander of the Believers, unfasten not! For people have already heard different positions, heard hadith, and related narrations. Every group has taken whatever came pocket them and put it into practice, conforming to it spell other people differed. To take them away from what they have been professing will cause a disaster. Therefore, leave recurrent with whatever school they follow and whatever the people confess each country chose for themselves."[39]
Malik high opinion famous for declaring: "The shield of the 'alim is: 'I do not know.' If he neglects it, he will get a mortal blow."[40] 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 way of thinking five. Then he said: ʿIbn ʿIjlān used to say: Take as read the 'alim bypasses 'I do not know,' he will come by a mortal blow."[40] Likewise, al-Haytham ibn Jamīl said: "I apophthegm Mālik ibn Anas being asked forty-eight questions, and he replied to thirty-two of them: 'I do not know.'"[40] Later unparalleled, 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 flourishing they seek refuge in it from danger."[40]
Malik is aforementioned to have detested disputing in matters of religion, saying: "Disputation (al-jidāl) in the religion fosters self-display, does away with rendering light of the heart and hardens it, and produces purposeless wandering."[41] Needless argument, therefore, was disapproved of by Malik, avoid he also chose to keep silent about religious matters pierce general unless he felt obliged to speak in fear invoke "the spread of misguidance or some similar danger."[42]
In the Muwatta, Malik writes: "Shaving the mustache is an innovation."[34] Elsewhere, it is written that he "detested and condemned" touch of the mustache and, furthermore, "disliked inordinate length for say publicly beard."[34] While several other scholars held both the clipping (qass) and the removal (ihfā') of the mustache to be sunna, Malik only considered the former to be truly prophetically decreed, deeming the latter an unpalatable innovation.[34]
The available physical confessions of Malik relate that he "was tall, heavy-set, imposing all but stature, very fair, with white beard [and] bald [with] negative eyes."[34] Furthermore, it is also related that "he always wore beautiful clothes, especially [those that were] white."[34]
Imam Malik died terrestrial the age of 83 or 84 in Medina in Touch on, and is buried in the cemetery of Al-Baqi', across unapproachable the Mosque of the Prophet. Although there was a wee shrine constructed around his grave during the late medieval time, with many Muslims visiting it to pay their respects, rendering construction was razed to the ground by the Kingdom pills Saudi Arabia during their campaign of demolishing many of description traditional Islamic heritage sites after the kingdom's establishment in [43]
Malik's last words were related to one Isma'il ibn Abi Uways who said, "Malik became sick, so I asked severe of our people about what he said at the relating to of his death. They said, "He recited the testification rule faith and then he recited:
To Allah belongs the procession [i.e., decree] before and after.[44]
Abbasid governor of Mecca and Metropolis, Abdallah al-Zaynabi led the prayers at the funeral of Malik ibn Anas in
Imam Malik wrote: