Imam Malik — A great scholar of Hadith

Updated 28 June 2013
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Imam Malik — A great scholar of Hadith

Imam Malik was one of the most respected scholars of Fiqh also known as Imam Darul Hijrah. His great grandfather Abi Aamer, who was from Yemen, embraced Islam in 2 AH and migrated to Madinah. He participated in all the battles alongside the Holy Prophet (peace be upon him) except the Battle of Badr. Malik was born near Madinah in 93 AH. He received his education in Madinah and contacted about 900 scholars for collecting Hadiths. He acquired a great amount of knowledge from the disciples of the companions of the Prophet (peace be upon him).
He mastered the science of Hadith at the age of 17 and began to issue Fatwa after 70 scholars confirmed his eligibility for the purpose. He collected over 100,000 Hadiths written by his hand.
Imam Abu Hanifa met Imam Malik and recognized his scholarship. Imam Shafie was a disciple of Imam Malik.
Imam Malik was the first to compile an authentic book of Hadith named “Al-Muwatta.” It contained 1,720 Hadiths. The book was approved by 70 scholars and thus called Muwatta (The approved). Many commentaries have been written on the book. Imam Shafie, who was one of Malik’s students for nine years, said: “Imam Malik is like a star among scholars.” Imam Malik memorized the Qur’an in his youth and studied under famous scholars like Hisham ibn Urwah, Ibn Shihab Al-Zuhri and Imam Jafar Al Sadiq, the descendant of the Holy Prophet (peace be upon him).
He served and protected the science of Hadith for over 70 years in Madinah and expired at the age of 87. He was so attached to the city of the Holy Prophet that he performed Haj only once and never went outside the city. His jurisprudence was later developed into the Maliki School of Thought, which was promoted in Morocco, Algeria and Spain.
Imam Malik compiled Al-Muwatta in the course of 40 years, having started with 10,000 narrations until he reduced them to their present number. Imam Bukhari said that the most authentic chain of transmission of Hadith is called Silsalat Al Zahabi (golden chain), which has only three links — “Malik from Nafi from Ibn Umar and then from the Holy Prophet” (peace be upon him).
There are 80 narrations with this chain in this book. Imam Shafie regarded Al-Muwatta as the most authentic book on earth after the Holy Qur’an.
Imam Malik was very strong in defending Shariah and did not care for the likings of the ruling class.
Madinah governor during Abbasid Caliphate arrested and flogged him publicly for issuing a Fatwa against ruling Caliph Mansur. When the caliph came to know about it, he dismissed the governor and apologized to Imam Malik. He also sent 3,000 dinars and invited Imam Malik to live in Baghdad but he refused the offer saying that he preferred to live in the city of the Holy Prophet (peace be upon him).
Imam Malik also issued a Fatwa against the will of Caliph Haroon Rashid for which he was severely punished. But once, when the caliph came to Madinah he asked him to teach Hadith to his princes. But Imam replied that the wealth of knowledge does not go to the doors of others.
Haroon Rashid was wise enough, he came with his princes to the gathering of Imam Malik and attended his lecture like others.
Haroon Rashid had suggested that Imam Malik’s book, Al-Muwatta, should be put in the Holy Kaaba and all Muslims be told to follow it in all matters of jurisprudence. But Imam Malik refused, saying “Refrain from this as the companions of the Prophet (peace be upon him) themselves held opposing views on subsidiary issues.”
Imam Malik’s daughter Fatima had memorized Al-Muwatta.
Imam Malik fell ill and died on 14th of Rabiul Awwal 179 AH. Emir of Madinah Abdul Aziz Ibn Muhammad Ibn Ibraheem led his funeral prayers. He was buried in Jannatul Baqee.
It is reported that the Holy Prophet had said: “Very soon will people beat the flanks of camels in search of knowledge, and they shall find no one more knowledgeable than the knowledgeable scholar of Madinah” (Sunan Al-Tirmidhi). Scholars consider that the scholar referred to was Malik ibn Anas. (May Allah’s peace and blessing be upon them all).

n Abu Tariq Hijazi is a scholar and author of several books.


The beauty of prayer in Islam

Updated 23 September 2016
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The beauty of prayer in Islam

GOING deeper into our spiritual state during prayers (salah) requires that we have a presence of heart and are mindful of the words being said during the prayers.
Our prayer will feel shorter, yet when we look at how much time we actually spent, we will think, “Did I just spend 10 minutes?” or even 15 and 20 minutes.
A person who began applying this said he wished the prayer would never end.
A feeling that Ibn Al-Qayyim describes as “what the competitors compete for… it is nourishment for the soul and the delight of the eyes,” and he also said, “If this feeling leaves the heart, it is as though it is a body with no soul.”

The love of Allah
Some people’s relationship with Allah is limited to following orders and leaving prohibitions, so that one does not enter hell. Of course, we must follow orders and leave prohibitions, but it needs to be done out of more than fear and hope; it should also be done out of love for Allah. Allah says in the Qur’an: “… Allah will bring forth [in place of them] a people He will love and who will love Him.” (Qur’an, 5:54)
We often find that when a lover meets the beloved, hearts are stirred and there is warmth in that meeting. Yet when we meet Allah, there is not even an ounce of this same feeling. Allah says in the Qur’an: “And (yet) among the people are those who take other than Allah as equals (to Him). They love them as they (should) love Allah. But those who believe are stronger in love for Allah.” (Qur’an, 2:165)
And those who believe are stronger in love for Allah. There should be a feeling of longing, and when we raise our hands to start the prayer, warmth and love should fill our hearts because we are now meeting with Allah. A dua of the Prophet (peace be upon him): “O Allah, I ask You for the longing to meet You” (An-Nisa’i, Al-Hakim)
Ibn Al-Qayyim says in his book Tareeq Al-Hijratain that Allah loves His Messengers and His believing servants, and they love Him and nothing is more beloved to them than Him. The love of one’s parents has a certain type of sweetness, as does the love of one’s children, but the love of Allah far supersedes any of that. The Prophet, peace be upon him, said: “Any person who combines these three qualities will experience the sweetness of faith: 1) that God and His messenger are dearer to him than anything else; 2) that his love of others is purely for God’s sake; and 3) that he hates to relapse into disbelief as much as he hates to be thrown in the fire.” (Bukhari)
Thus, the first thing he mentioned was: “… that God and His messenger are more beloved to him than anything else…”
Ibn Al-Qayyim says: “Since ‘there is nothing like unto Him’ (Qur’an, 42:11), there is nothing like experiencing love for Him.”
If you feel this love for Him, it will be a feeling so intense, so sweet, that you would wish the prayer would never ever end.
Do you truly want to feel this love? Then ask yourself: ‘why do you or should you love Allah?’
Know that you love people for one (or all, in varying degrees) of three reasons: For their beauty, because of their exalted character or/and because they have done good to you. And know that Allah combines all of these three to the utmost degree.

All-embracing beauty
We’ve all been touched by beauty. It is almost fitrah (natural disposition) to love what is beautiful. Ali ibn Abi Talib, may Allah be pleased with him, said about the Prophet, peace be upon him, that it was “as if the sun is shining from his face.” Jabir (may God be pleased with him) said: “The Messenger of Allah was more handsome, beautiful, and radiant than the full moon” (Tirmidhi)
Allah made all His Prophets have a certain beauty so that people would have a natural inclination toward them.
And beauty is more than what is in the face, because beauty is in all of creation and somehow has the ability to take our breath away and give us peace simultaneously. The glimmer of the crescent moon on a calm night, the intensity of a waterfall as the water drops for thousands of feet, the sunset by the sea … certain scenes of natural unspoiled beauty stirs something in us. As Allah is the One Who made it beautiful, so what of Allah’s beauty?
Ibn Al-Qayyim said: “And it is enough to realize Allah’s Beauty when we know that every internal and external beauty in this life and the next are created by Him, so what of the beauty of their Creator?”
This fitrah for loving what is beautiful is because Allah is beautiful. One of His Names is Al-Jameel (the Most Beautiful). Ibn Al-Qayyim states that the beauty of Allah is something that a person cannot imagine and only He knows it. There is nothing of it in creation save for glimpses.
Ibn Al-Qayyim says if all of creation were the most beautiful they could be (so let’s imagine, ever single human being looked as beautiful as Yusuf, peace be upon him, and the whole world was like Paradise), and all of them combined from the beginning of time until the Day of Judgment, they would not even be like a ray in comparison to the sun when compared to Allah. Allah’s beauty is so intense that we will not even be able to take it in this life. In the Qur’an, Allah describes Musa’s (peace be upon him) request: “And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me (Yourself) that I may look at You.’ (Allah) said: ‘You will not see Me but look at the mountain; if it should remain in place, then you will see Me.’ But when his Lord appeared to the mountain He rendered it level, and Moses fell unconscious.” (Qur’an, 7:143)
Even the mountain could not bear the beauty of Allah and crumbled, and when Musa, peace be upon him, saw this (he did not even see Allah), he fell unconscious. This is why on the Day of Judgment it is Allah’s light that will shine on everything. We talk about breathtaking beauty, but we have yet to experience Allah’s beauty. While things in this world can be beautiful or majestic or if they combine both they are finite, true majesty and beauty are for Allah: “And there will remain the Face of your Lord, Owner of Majesty and Honor.” (Qur’an, 55:27)
Keeping all of this in mind, the Prophet, peace be upon him, said: “Allah directs His Face toward the face of His servant who is praying, as long as he does not turn away” (Tirmidhi).
Remember this in your prayer, and ask Allah to allow you the joy of seeing Him in Paradise.