Imām Mālik

Do not leave your house a lot, except for something that you must do. And do not sit in a gathering in which you do not benefit some knowledge.

Al-Qāḍī ʿAyyāḍ, Tartīb Al-Madārik 2:63

Whoever has not heard the differences of opinion, then do not consider him a scholar.

Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm wa Faḍlihī no. 1521.

The Salaf used to teach their children to love Abū Bakr and ʿUmar like they used to teach them a sūrah of the Qurān.

Al-Lālakāʾī, Sharḥ ʾUsūl ʾIʿtiqād Ahl Al-Sunnah #2325.

When you learn knowledge, preserve it, and do not mix it with laughter and falsehood, such that the hearts refuse (dislike) it.

Al-Khaṭīb Al-Baghdādī, Al-Jāmiʿ li-Akhlāq Al-Rāwī wa Ādāb Al-Sāmiʿ 1:232

Whatever you fool around with, don’t fool around with your dīn (religion).

Al-Lālakāʾī, Sharḥ ʾUṣūl ʾIʿtiqād Ahl Al-Sunnah 1:163

It is not [the expert knowledge of hadith and fiqh] you are seeking. Seeking knowledge is an obligation when a man comes to something concerning his religion (dīn): he is to ask about it until he knows it.

Al-Khatīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 162.

Issuing fatwā is not allowed except for a person who knows what the people have differed in. It was said, ‘Do you mean the different views of the people of opinions (those who depend more on analogy and speculation)? He replied, “No, [I mean] the different views of the Companions of Muḥammad – Allāh’s praise and peace be upon him. And he must also know the textual evidence that abrogates [other rulings] and that which is abrogated [by other texts], both in the Quran and the ḥadīth of Allah’s Messenger – Allāh’s praise and peace be upon him. Such a person can issue fatāwā. Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Faḍlihī article 1529. It is reported that ‘Abdullāh b. Al-Mubārak – Allāh have mercy on him – was asked, “When can a person issue an edict (fatwā)?” He replied, “When he is knowledgeable about the narrations (hadith and traditions of the Salaf), and has insight into [juristic] opinion. Ibid. article 1532.

Ibid. article 1532.

A man once recited in front of Anas [ibn Mālik – Allāh be pleased with him] in this manner and he detested it. Abū Bakr Al-Khallāl, Al-Amr bil-Ma’rūf wa Al-Nahī ‘an Al-Munkar, p110. It is reported that Sālim [b. ‘Abdillāh b. ‘Umar b. Al-Khattāb] – Allāh have mercy on him – was asked to listen to someone leading the prayer. When he heard the recitation he turned back exclaiming: Singing! Singing! Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn article 183. It is reported that there was a man who used to lead the prayer in Al-Madīnah. One night, he became euphoric (got carried away by emotion). [2] Al-Qāsim b. Muḥammad recited: Verily it is a mighty and noble Book. Falsehood does not approach it, neither before it nor behind. It is a revelation from the Most Wise, Most Praiseworthy. [Al-Quran, Fussilat: 41, 42] And he detested [the behavior of the reciter]. Ibid. article 184. It is reported that Al-Fuḍayl b. ‘Ayyāḍ – Allāh have mercy on him – was asked about reciting the Qurān with melodies, [1] to which he replied: This is something they took from singing. Ibid. article 182 Ibn Dāwūd [‘Abdullāh b. Dāwūd b. ‘Āmir Al-Khuraybī] – Allāh have mercy on him – was once asked by Bishr b. Al-Ḥārith: If I pass by a man reciting, should I sit and listen? He asked, “Does he become euphoric [2] (because of emotional recitation)?” Bishr replied, “Yes.” Ibn Dāwūd said, “He has shown his bid’ah, do not sit with him.” Ibid article 186. Ḥanbal reports: Abū ‘Abdillāh (Imām Aḥmad) used to detest this innovated recitation which is called Al-Alḥān (melodious, musical recitation). Ibid. article 187. And it is reported that Imām Aḥmad said: “This innovated recitation which is called Al-Alḥān, I detest it.” He was very strict against it. He said, “I believe it resembles singing, and the Qurān is to be preserved from this.” Ibid. article 188. There are numerous narrations from Imām Aḥmad about this, amongst them: When asked about it once he said: It is something innovated. But [to recite in a beautiful voice is fine] if it is naturally his voice, as was Abū Mūsā [Al-Ash’arī – Allāh be pleased with him]. When asked about reciting with alḥān another time, he replied: No. [It is allowed] if that is his natural voice, like the voice of Abū Mūsā. As for learning how to recite like this, then no. He was asked about recitation with melodies and harmonies, to which he replied: “It is a bid’ah.” It was said to him, ‘They gather to listen to it.” He said, “Allāhul-musta’ān (‘Allāh is the one whose aid is sought’; a statement of sorrow and disapproval.)” Also, he said: It is a bid’ah, not to be listened to. ‘Abdullāh b. Yazīd Al-‘Anbarī reports: A man once asked Aḥmad b. Ḥanbal: “What do you say about reciting with alḥān?” Abu ‘Abdillāh said, “What is your name?” The man replied, “Muḥammad.” Imām Aḥmad said, “So would you like to be called Mooḥammad?” Al-Khallāl, op. cit., p99+. Imām Mālik – Allāh have mercy on him – said: I do not like reciting in melodies, neither in Ramadan nor at other times, because it resembles singing, and it causes the Qurān to be laughed at. It is said ‘this person is a better reciter than that person (the Quran becomes the subject of rivalry and entertainment). It has reached me that the slave-girls are taught to recite like this as they are taught how to sing. Do you think this was the way Allāh’s Messenger – peace and blessings be upon him – used to recite? Al-Qayrawānī, Kitāb Al-Jāmi’ p166. [1] Arabic: Alḥān. This refers to reciting in a melodious, song-like tone. See notes. [2] Arabic: Al-ṭarb. This refers to a state of emotional intensity which may bring about physical expression. See notes. Notes After relating some of these traditions, Ibn Al-Jawzī states: Know that melodious musical recitation (Al-Alḥān) is detested for a number of reasons, amongst others: [its reciters] merge letters that are not supposed to be merged, they extend vowels (madd) where there should be no extension, and they omit the hamzah and the doubling of consonants (tashdīd) just in order to preserve the melody. Also, this kind of recitation causes people to get emotionally carried away (al-ṭarb) and it distracts people from pondering the Quran. [3] Explaining the type of recitation that is praiseworthy and the type that is detestable, Ibn Kathīr states: What is sought in the Sharī’ah (teachings of Islam) is the type of beautification of the voice that leads to pondering the Quran and seeking to understand it, to submission, humility and compliance with the obedience [of Allah]. As for using voices with novel melodies, composed on distracting and entertaining rhythms and musical rules, then the Quran is far removed from this and is too respected and esteemed to have this approach taken in its delivery.[4] [3] Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn p335. [4] Ibn Kathīr, Faḍā`il Al-Qurān p198.

[4] Ibn Kathīr, Faḍā`il Al-Qurān p198.

I entered upon Mālik b. Anas when a man was asking him about the Qur`ān. [Imām Mālik] said, “Perhaps you are a companion of Amr b. ‘Ubayd. May Allāh curse ‘Amr, for he was the one who innovated this bid’ah of Kalām . If Kalām was knowledge, the Companions and their Followers would have spoken it, like they spoke about the regulations and laws [of Islam]. But [Kalām] is falsehood that leads to falsehood.” Abul-Faḍl Al-Muqri`Al-Rāzī, Aḥādīth fī Dham Al-Kalām wa Ahlihī p96. Al-Harawī, Dham Al-Kalām wa Ahlihī no.874.

Abul-Faḍl Al-Muqri`Al-Rāzī, Aḥādīth fī Dham Al-Kalām wa Ahlihī p96. Al-Harawī, Dham Al-Kalām wa Ahlihī no.874.

‘Umar b. ‘Abd Al-‘Azīz – Allah have mercy on him, said, “The Messenger of Allāh – Allāh’s peace and blessings be upon him – and the authorities (leaders of the Muslims, the Caliphs ) after him set certain ways and practices. To follow those ways is to believe in Allāh’s Book and to complete [ones] obedience of Him, and to be strong upon the religion of Allāh. It is not for anyone to alter those ways or change them for something else, and it is not for anyone to consider the views and opinions of those who contradict them. Whoever follows what [the Prophet and his Caliphs] laid down will be guided, whoever seeks enlightenment through it will be enlightened. But whoever contradicts those ways and follows a way other than the way of the Believers, Allāh the Mighty and Majestic will leave him in the path he has chosen and land him in Jahannam (Hell); and what an evil destination that is.'” Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah 1:94. Notes In this statement, Caliph ‘Umar b. ‘Abd Al-Azīz affirms a number of important points related to the creed and methodology of Ahl Al-Sunnah wa Al-Jamā’ah – orthodox Islam: This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillāh by Al-Qāḍī Abū Ya’lā (d458H) in Ibṭāl Al-Ta’wīl 1:52, it is stated that when those who ‘deflected the narrations speaking of the Ṣifāt’ (divine attributes of Allāh) were mentioned in the presence of Imām Mālik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-‘Azīz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’

This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillāh by Al-Qāḍī Abū Ya’lā (d458H) in Ibṭāl Al-Ta’wīl 1:52, it is stated that when those who ‘deflected the narrations speaking of the Ṣifāt’ (divine attributes of Allāh) were mentioned in the presence of Imām Mālik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-‘Azīz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’

Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Faḍlihi Vol.2 p465.

I heard Rabīʿah b. ʿAbd Al-Raḥmān say, “The people under the care of their scholars are like children in the laps of their fathers.” Ibn Baṭṭah, Al-Ibānah Al-Kubrā ḥadīth 40.

Ibn Baṭṭah, Al-Ibānah Al-Kubrā ḥadīth 40.

Mālik b. Anas was once returning from the mosque, leaning on my arm, when a man called Abū Al-Juwayrīyah who was accused of Al-Irjā` caught up with him. He said. “O Abū ʿAbdullāh, listen to something I have to say and debate with me and let me tell you my opinion.” [Imām] Mālik said, “And what if you overcome me?” The man replied, “If I defeat you, you follow me.” Mālik asked, “And what if another man comes and defeats us?” He replied, “Then we follow him.” To this, Mālik – Allāh’s mercy be upon him – said, “O servant of Allāh, Allāh sent Muḥammad – Allāh’s peace and blessings be upon him – with a single religion, but I see you moving from religion to religion. ʿUmar b. ʿAbd Al-‘Azīz said, ‘Whoever makes his religion the object of argumentation will frequently change it.’” Al-Ājurrī, Ktāb Al-Sharī’ah Vol.1 p128.

Al-Ājurrī, Ktāb Al-Sharī’ah Vol.1 p128.

Knowledge is not to be taken from four types of people: a foolish person who openly acts foolish, even if he reports the most narrations; an adherent of bid’ah who calls to his desires; a person who lies, even if I don’t accuse him of lying in ḥadīth; and a righteous pious worshipper who does not accurately retain what he narrates. Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Imām Mālik.

Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Imām Mālik.

Whenever any people of desires (heretics) came to Mālik he would say to them, “As for me, I am upon clarity as regards my religion. As for you, you are a doubter, go and argue with another doubter like yourself.” Al-Dhahbī in Siyar A’lām Al-Nubalā’ under the biography of Imām Mālik.

Al-Dhahbī in Siyar A’lām Al-Nubalā’ under the biography of Imām Mālik.

Whenever Mālik b. Anas – Allah have mercy on him – would sit to narrate ḥadīth he would bath and perfume himself. If anyone raised his voice in the gathering [Imām Mālik] would reprimand him and say, “Lower your voice, for Allah tabāraka wa ta’ālā said: O Believers! Do not raise your voices over that of the Prophet [Sūrah Al-Ḥujarāt: 2] Whoever raises his voice over the sound of the ḥadīth of Allah’s Messenger – peace and blessing be upon him, then it is as if he is raising his voice over that of the Prophet – peace and blessings be upon him.” Nasr b. Ibrāhīm Al-Maqdisī in Mukhtasar Al-Hujjah ‘alā Tārik Al-Mahajjah Vol.1 p121.

Nasr b. Ibrāhīm Al-Maqdisī in Mukhtasar Al-Hujjah ‘alā Tārik Al-Mahajjah Vol.1 p121.