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Malik ibn Anas
NameMalik ibn Anas
Other Names{{{other_names}}}
Personal Details
Birth PlaceMedina
Brith Date95 AH (c. 714 CE)
Death Date179 AH (c. 795 CE)
Teachers
Imam Ja'far al-Sadiq (peace be upon him)
Students
Muhammad ibn Idris al-Shafi'i
ReligionIslam

Abu Abdullah Malik ibn Anas ibn Malik ibn Abi Amir ibn Amr ibn Harith al-Himyari al-Asbahi al-Madani is one of the four Imams of Sunni. He studied in Medina under teachers such as: Imam Ja'far al-Sadiq (peace be upon him), Rabi'a ibn Abi Abd al-Rahman, Abd al-Rahman ibn Hurmuz, Nafi', freedman of Abdullah ibn Umar, Muhammad ibn Shihab al-Zuhri, Yahya ibn Sa'id al-Ansari, and Rabi'a ibn Abi Abd al-Rahman. Among his most renowned students were: al-Shafi'i, Abd al-Rahman ibn Qasim, Asad ibn Furat, Abdullah ibn Wahb, Abd al-Rahman ibn Qasim, Asad ibn al-Furat ibn Sinan, Muhammad ibn Dinar, Abd al-Aziz ibn Abi Hazm, Uthman ibn Isa ibn Kinana, and Abd al-Rahim ibn Khalid al-Iskandarani.

Biography

He, who held titles such as Shaykh al-Islam and Hujjat al-Ummah, was born in the year 73 AH (or 75 or 95 AH) in a village named "Dhu al-Marwah" - in the north of Medina - which was approximately 32 farsakhs from Medina. His grandfather Malik was among the Tabi'un. He actively sought knowledge from a young age and narrated hadith from many elders of Medina such as Nafi', al-Zuhri, Abdullah ibn Dinar, and a large number of others.

Malik is truly among those who are unparalleled in the collection of hadith and the multitude of teachers among Sunnis. He narrated from more than fourteen hundred people, and a large number, including Abu Hanifa and al-Shafi'i, narrated hadith from him. This occurred while he began taking narrations in his youth and held the chair of hadith narration at the age of 21. His relations with the Abbasid Caliphate were warm, except during the times when he was beaten by the governor of Medina, Ja'far ibn Sulayman, who was the uncle of Al-Mansur.

To the extent that his famous book, known as Al-Muwatta, was apparently written at the request of Al-Mansur (d. 158 AH), and during the era of Harun al-Rashid (d. 193 AH), his fame reached its peak. In some periods, the government formalized his fatwa during Hajj. It appears that during the uprising of Muhammad al-Nafs al-Zakiyya (d. 145 AH), Malik supported him and encouraged the people towards him. In his jurisprudence, Malik relied heavily on the opinions of Abdullah ibn Umar (d. 76 AH). Among Sunnis, Malik is highly praised, and many books have been written about his virtues.

Malik's school spread across many Islamic lands and is now the dominant school in North Africa. Malik narrated hadiths from Imam al-Sadiq (martyrdom 148 AH), about 16 of which are included in Al-Muwatta. Malik passed away in the year 179 AH while he was 89 or 85 years old. A group considers him the first person to turn away from non-trustworthy hadiths.

Ibn al-Nadim writes that after he was stripped and whipped to the extent that his arm was dislocated, his status and rank increased, such that it appeared those whips were an ornament placed upon him. Malik was fair-skinned and apparently very well-dressed and tall[1].

Notes

  1. ↑ Al-A'lam Qamus al-Tarajim, Khayr al-Din al-Zirikli, vol. 5, p. 257 / Al-Ansab, Abd al-Karim ibn Muhammad al-Sam'ani, vol. 1, p. 174 / Al-Bidaya wa'l-Nihaya, Ibn Kathir, vol. 10, p. 124 / Tahdhib al-Kamal fi Asma' al-Rijal, Jamal al-Din al-Mizzi, vol. 27, pp. 91–120 / Hilyat al-Awliya wa Tabaqat al-Asfiya, Abu Nu'aym al-Isfahani, vol. 6, pp. 274–310 / Rawdat al-Jannat fi Ahwal al-Ulama wa'l-Sadat, Muhammad Baqir al-Musawi al-Khwansari, vol. 7, p. 211 / Siyar A'lam al-Nubala, Muhammad ibn Ahmad al-Dhahabi, vol. 7, pp. 382–437 / Shadharat al-Dhahab fi Akhbar man Dhahab, Ibn Imad al-Hanbali, vol. 1, p. 289 / Al-Fihrist, Ibn al-Nadim, p. 251 / Al-Lubab fi Tahdhib al-Ansab, Ibn al-Athir, vol. 1, p. 69 / Mu'jam Rijal al-Hadith, Ayatollah al-Khoei, vol. 14, p. 159 / Encyclopedia of Religions, p. 430 / Encyclopedia of Classes of Jurists, Ayatollah Ja'far Subhani, vol. 2, p. 474

References

Reason for Imam Sadiq's Respect for Malik ibn Anas

Malik ibn Anas, the leader of the Maliki sect, narrates that he went to Imam Sadiq (peace be upon him). His Holiness gave him a cushion, honoured him, and said: "O Malik! I love you!"

I was happy with the Imam's expression of affection and thanked God. Then Malik continues this narration to express the virtues of Imam Sadiq (peace be upon him): He was someone who was either fasting or performing prayer or remembering God. He was among the best of servants and chosen ascetics who feared God. He (peace be upon him) narrated many hadiths and was eloquent and influential. When he narrated a word from the Prophet (peace be upon him and his progeny), sometimes his face would turn green and sometimes yellow, to the extent that he became unrecognisable due to the change in his complexion. One year I went with His Holiness to visit the House of God. When he wanted to say the "Talbiyah", it was as if his throat was choked, and then he would say: "How can I allow myself to say 'Labbayk Allahumma Labbayk' while I fear that God might say 'La Labbayk wa La Sa'dayk' [1]".

What can be said about this narration is that although it is narrated in reliable hadith books; however, it must be noted that the first narrator is "Malik ibn Anas" himself, who besides narrating the virtues of Imam Sadiq (peace be upon him), speaks of the great respect His Holiness showed to him, and normally self-praise cannot be very credible, especially if one wants to show oneself as one of the close and favoured individuals of one of the greatest religious figures - who was respected by supporters and opponents alike.

Moreover, in this report, Malik ibn Anas was the guest of Imam Sadiq (peace be upon him), and religious teachings emphasise respecting guests even if that guest is not a Muslim or of the same belief; and thus the Imam's (peace be upon him) respect for Malik should be evaluated as the respect of a host to a guest, not that His Holiness agreed with all of Malik's beliefs.

On the other hand, it is possible that the Imam (peace be upon him) intended with this behaviour to prevent Malik ibn Anas from further distancing himself from the straight Islamic path that was promoted and protected by the leaders of the Ahl al-Bayt (peace be upon them) [2].


Hadith Status of Malik ibn Anas

Malik benefited from many teachers in Medina, some of whom numbered one hundred [3] and others estimated about nine hundred, of which three hundred were among the Tabi'un and the rest were in the generation of Tabi' al-Tabi'in [4]. His most famous hadith teachers were: Muhammad ibn Shihab al-Zuhri, Rabi'a ibn Abi Abd al-Rahman, and Nafi', mawla of Abdullah ibn Umar [5]. Considering his longevity, Malik had many students among the narrators of Hejaz, Yemen, Iraq, Levant, Egypt, and Africa, including: Shafi'i, Abdullah ibn Wahb ibn Muslim, Abd al-Rahman ibn Qasim, Abd al-Aziz ibn Abi Hatim, Muhammad ibn Dinar, Sufyan al-Thawri, and Muhammad ibn al-Hasan al-Shaybani [6]. Scholars of Sunni praised him and mentioned him with greatness [7]. Malik wrote 100,000 hadiths and narrated from Nafi' and others. Also, Malik is known for precision in narration and strictness regarding the criticism of hadith narrators, and he would not narrate a report he was not confident in [8].


Hadith Works of Malik ibn Anas

Various books and treatises are attributed to Malik. His most important works are: Al-Muwatta. Some scholars of Sunni consider all hadiths in this book to be Musnad and Sahih [9]. This book contains hadiths from the Prophet of God (peace be upon him and his progeny) and the sayings and fatwas of the Companions and Tabi'un, and is organised based on the chapters of jurisprudence books. There is a discrepancy in the number of hadiths in the book Al-Muwatta, between five hundred [10] to 1,720 [11], and other figures. The compilation of Al-Muwatta took forty years [12]. The books of interpretation Gharib al-Quran and Al-Radd ala al-Qadariyya are also by him [13].

References

  1. ↑ Shaykh Saduq, Al-Amali, p. 169, Beirut, A'lemi, 5th edition, 1400 AH (1980 CE)
  2. ↑ "The Four Imams of Sunni", 83007; "The Four Schools of Sunni", 12338
  3. ↑ Tahdhib al-Kamal fi Asma' al-Rijal: Vol. 27, pp. 93-106, No. 5728; Tahdhib al-Tahdhib: Vol. 5, pp. 326 and 327, No. 7584
  4. ↑ Al-Hadith wa al-Muhaddithun: p. 288
  5. ↑ Al-Imam al-Sadiq (peace be upon him) wa al-Madhahib al-Arba'ah: Vol. 1, Part 2, p. 531; Tahdhib al-Kamal fi Asma' al-Rijal: Vol. 27, pp. 114-116, No. 5728; Tahdhib al-Tahdhib: Vol. 5, p. 5328, No. 7584
  6. ↑ Siyar A'lam al-Nubala': Vol. 8, pp. 52-54, No. 10; Tahdhib al-Kamal fi Asma' al-Rijal: Vol. 27, pp. 107-110
  7. ↑ Al-Tamhid, Ibn Abd al-Barr: Vol. 1, p. 89; Al-Thiqat: Vol. 7, p. 459; Tadhkirat al-Huffaz: Vol. 1, p. 207, No. 199; Siyar A'lam al-Nubala': Vol. 8, p. 58, No. 10
  8. ↑ Tahdhib al-Tahdhib: Vol. 5, p. 329
  9. ↑ Al-Hadith wa al-Muhaddithun: p. 246
  10. ↑ Tanwir al-Hawalik: Vol. 1, p. 6
  11. ↑ Tanwir al-Hawalik: Vol. 1, p. 8
  12. ↑ Al-Hadith wa al-Muhaddithun: p. 246
  13. ↑ Al-A'imma al-Arba'ah: Part 2, p. 126

The following section outlines the perspective of Malik ibn Anas regarding intercession and supplication at the grave of the Prophet Muhammad.

Intercession from the Viewpoint of Malik ibn Anas

He was beside the grave of the Prophet (peace be upon him and his progeny). Abu Ja'far Al-Mansur al-Dawaniqi, the Abbasid Caliph, asked him whether he should stand facing the Qibla and pray or face the grave of the Messenger of God (peace be upon him and his progeny)?

Malik said to him: "Why would you turn your face away from the grave of that Hazrat while he is your means and the means of your father Adam (peace be upon him) on the Day of Judgement? Rather, face the grave and make him your intercessor[1]."

Several points are derived from this conversation:

  • That Supplication near the grave of the Prophet (peace be upon him and his progeny) was practiced by the Tabi'un, the Companions of the Prophet, including someone like Malik ibn Anas who is among the leaders of the Sunni.
  • None of the scholars of Medina or Muslims objected to this statement or blamed him, and if it had been objected to by the people of Medina, it would certainly have been recorded in history, since the motive for expressing such matters existed due to the differences between schools of thought.
  • Tawassul and making the Prophet (peace be upon him and his progeny) an intercessor after death was also practiced by someone like Malik ibn Anas, and he explicitly tells the Caliph of the time Al-Mansur: "Make him your intercessor" (istashfi' bihi), meaning make him your intercessor and seek means through him.
  • Malik says "He is your means and the means of your father Adam on the Day of Judgement". This statement refers to the noble verse: Template:Quran; (O you who have believed! Fear Allah and seek means to Him and seek the means for nearness to Him (something that brings you closer to Him)).
  • It is derived from this debate that the sanctity of the Messenger of God after death is like the respect and sanctity during life, because it indicates that this is the sanctuary of the Messenger of God and you should lower your voice, and this verse is recited for him: Template:Quran; (Do not raise your voices above the voice of the Prophet). Similarly, he condemns another group that does not observe etiquette: Template:Quran; (Those who call you (O Messenger of God) from behind the chambers, most of them do not understand). Malik warns Al-Mansur by reciting these verses that the sanctity of the Messenger of God (peace be upon him and his progeny) in death is like his sanctity in life, because if these verses were specific to life, citing them would not be appropriate. Therefore, taking the Prophet as a means for humans causes a person like Malik to pay attention to his pure tomb and not turn away from him, and then two matters are derived and arranged based on this being a means of the Messenger of God: one is that he stands in front of the dome.
  • Second, make him his intercessor and mediator, which is the meaning of being a means and Tawassul, meaning since the Messenger of God is your means, you should make him your Qibla and stand in front of him, and make him your intercessor and mediator, and seek means through him.
  • Malik ibn Anas's words are explicit that seeking intercession from the Prophet (peace be upon him and his progeny) in the Barzakh and after death is a desirable matter, and contrary to what Wahhabis have said that seeking intercession is forbidden or polytheism, Malik says he is your means and mediator, and the sentence: "Make him your intercessor" means the same, and seeking means through the Prophet in the Barzakh regarding worldly matters is also fully derived from this conversation of Malik. Since if it is permissible to make him an intercessor and mediator for sins and matters of the Hereafter, it is a fortiori permissible for worldly matters and needs.
  • Malik's words are explicit that Muslims during Supplication in the Prophet's sanctuary would stand facing the grave and pray, and if this were not the case, Malik would not have said so explicitly to the Abbasid Caliph: Stand facing the grave, contrary to what Ibn Taymiyyah says: Whenever the Companions and Tabi'un and their followers came to the grave of the Prophet (peace be upon him and his progeny), they only greeted him, and if they wanted to pray, they would face the Qibla and turn away from the grave[2].

See also

Notes

  1. ↑ Subul al-Huda wa al-Rashad, Vol.11, p.439; Wa al-Wafa, Vol.4, p.1376
  2. ↑ Book: Supplication and Tawassul, Ayatollah Sayyid Hassan Taheri Khorramabadi, Bustan Book Institute, 2nd Edition, pp.62–65

Template:Islamic scholars

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