Malik ibn Anas

Malik ibn Anas (Arabic: مَالِك ابْن أَنَس‎, ‎ 711–795 CE / 93–179 AH), whose full name is Mālik bin Anas bin Mālik bin Abī ʿĀmir bin ʿAmr bin Al-Ḥārith bin Ghaymān bin Khuthayn bin ʿAmr bin Al-Ḥārith al-Aṣbaḥī al-Madanī (مَالِك بِن أَنَس بِن مَالِك بن أَبِي عَامِر بِن عَمْرو بِن ٱلْحَارِث بِن غَيْمَان بِن خُثَين بِن عَمْرو بِن ٱلْحَارِث ٱلْأَصْبَحِي ٱلْحُمَيْرِي ٱلْمَدَنِي), reverently known as al-Imām Mālik (ٱلْإِمَام مَالِك) by Maliki Sunnis, was an Arab Muslim jurist, theologian, and hadith traditionist.[1] Born in the city of Medina, Malik rose to become the premier scholar of prophetic traditions in his day,[1] which he sought to apply to "the whole legal life" in order to create a systematic method of Muslim jurisprudence which would only further expand with the passage of time.[1] Referred to as the "Imam of Medina" by his contemporaries, Malik's views in matters of jurisprudence were highly cherished both in his own life and afterwards, and he became the founder of one of the four schools of Sunni law, the Maliki,[1] which became the normative rite for the Sunni practice of much of North Africa, Andalusia, a vast portion of Egypt, and some parts of Syria, Yemen, Sudan, Iraq, and Khorasan,[2] and the prominent Sufi orders, including the Shadiliyya and the Tijaniyyah.[3]

Malik ibn Anas
مَالِك ابْن أَنَس
Malik ibn Anas' name in Arabic calligraphy
TitleSheikh ul-Islam
Personal
Born711 CE/93 AH
Madina, Umayyad Caliphate
Died795 CE/179 AH (aged 83-84)
Medina, Abbasid Caliphate
Resting placeAl-Baqi'
ReligionIslam
EthnicityArab
EraIslamic Golden Age
RegionMedina
JurisprudenceMaliki
Main interest(s)Hadith, Fiqh
Notable idea(s)Maliki madhhab
Notable work(s)Al-Muwatta, Mudawana
Muslim leader

Perhaps Malik's most famous accomplishment in the annals of Islamic history is, however, his compilation of the Muwatta, one of the oldest and most revered Sunni hadith collections and one of "the earliest surviving Muslim law-book[s],"[1] 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."[1] 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."[1] Hailed as "the soundest book on earth after the Quran" by al-Shafi'i,[2] the compilation of the Muwatta led to Malik being bestowed with such reverential epithets as "Shaykh of Islam", "Proof of the Community", "Imam of the Abode of Emigration", and "Knowledgeable Scholar of Medina" in later Sunni tradition.[2]

According to classical Sunni tradition, the Islamic Nabi (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,"[4] 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."[5] While some later scholars, such as Ibn Hazm and Tahawi, did cast doubt on identifying the mysterious wise man of both these traditions with Malik,[6] the most widespread interpretation nevertheless continued to be that which held the personage to be Malik.[6] 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.[7][8] Malik's most notable student, al-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 guiding star."[9]

Biography

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, circa 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.[10] 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.

Teachers
Early Islamic scholars
Muhammad (570–632) prepared the Constitution of Medina, taught the Quran, and advised his companions
`Abd Allah bin Masud (died 650) taughtAli (607–661) fourth caliph taughtAisha, Muhammad's wife and Abu Bakr's daughter taughtAbd Allah ibn Abbas (618–687) taughtZayd ibn Thabit (610–660) taughtUmar (579–644) second caliph taughtAbu Hurairah (603–681) taught
Alqama ibn Qays (died 681) taughtHusayn ibn Ali (626–680) taughtQasim ibn Muhammad ibn Abu Bakr (657–725) taught and raised by AishaUrwah ibn Zubayr (died 713) taught by Aisha, he then taughtSaid ibn al-Musayyib (637–715) taughtAbdullah ibn Umar (614–693) taughtAbd Allah ibn al-Zubayr (624–692) taught by Aisha, he then taught
Ibrahim al-Nakha’i taughtAli ibn Husayn Zayn al-Abidin (659–712) taughtHisham ibn Urwah (667–772) taughtIbn Shihab al-Zuhri (died 741) taughtSalim ibn Abd-Allah ibn Umar taughtUmar ibn Abdul Aziz (682–720) raised and taught by Abdullah ibn Umar
Hammad bin ibi Sulman taughtMuhammad al-Baqir (676–733) taughtFarwah bint al-Qasim Jafar's mother
Abu Hanifa (699–767) wrote Al Fiqh Al Akbar and Kitab Al-Athar, jurisprudence followed by Sunni, Sunni Sufi, Barelvi, Deobandi, Zaidiyyah and originally by the Fatimid and taughtZayd ibn Ali (695–740)Ja'far bin Muhammad Al-Baqir (702–765) Muhammad and Ali's great great grand son, jurisprudence followed by Shia, he taughtMalik ibn Anas (711–795) wrote Muwatta, jurisprudence from early Medina period now mostly followed by Sunni in Africa and taughtAl-Waqidi (748–822) wrote history books like Kitab al-Tarikh wa al-Maghazi, student of Malik ibn AnasAbu Muhammad Abdullah ibn Abdul Hakam (died 829) wrote biographies and history books, student of Malik ibn Anas
Abu Yusuf (729–798) wrote Usul al-fiqhMuhammad al-Shaybani (749–805)Al-Shafi‘i (767–820) wrote Al-Risala, jurisprudence followed by Sunni and taughtIsmail ibn IbrahimAli ibn al-Madini (778–849) wrote The Book of Knowledge of the CompanionsIbn Hisham (died 833) wrote early history and As-Sirah an-Nabawiyyah, Muhammad's biography
Isma'il ibn Ja'far (719–775)Musa al-Kadhim (745–799)Ahmad ibn Hanbal (780–855) wrote Musnad Ahmad ibn Hanbal jurisprudence followed by Sunni and hadith booksMuhammad al-Bukhari (810–870) wrote Sahih al-Bukhari hadith booksMuslim ibn al-Hajjaj (815–875) wrote Sahih Muslim hadith booksMuhammad ibn Isa at-Tirmidhi (824–892) wrote Jami` at-Tirmidhi hadith booksAl-Baladhuri (died 892) wrote early history Futuh al-Buldan, Genealogies of the Nobles
Ibn Majah (824–887) wrote Sunan ibn Majah hadith bookAbu Dawood (817–889) wrote Sunan Abu Dawood Hadith Book
Muhammad ibn Ya'qub al-Kulayni (864- 941) wrote Kitab al-Kafi hadith book followed by Twelver ShiaMuhammad ibn Jarir al-Tabari (838–923) wrote History of the Prophets and Kings, Tafsir al-TabariAbu al-Hasan al-Ash'ari (874–936) wrote Maqālāt al-islāmīyīn, Kitāb al-luma, Kitāb al-ibāna 'an usūl al-diyāna
Ibn Babawayh (923–991) wrote Man la yahduruhu al-Faqih jurisprudence followed by Twelver ShiaSharif Razi (930–977) wrote Nahj al-Balagha followed by Twelver ShiaNasir al-Din al-Tusi (1201–1274) wrote jurisprudence books followed by Ismaili and Twelver ShiaAl-Ghazali (1058–1111) wrote The Niche for Lights, The Incoherence of the Philosophers, The Alchemy of Happiness on SufismRumi (1207–1273) wrote Masnavi, Diwan-e Shams-e Tabrizi on Sufism
Key: Some of Muhammad's CompanionsKey: Taught in MedinaKey: Taught in IraqKey: Worked in SyriaKey: Travelled extensively collecting the sayings of Muhammad and compiled books of hadithKey: Worked in Iran

Living in Medina gave Malik access to some of the most learned minds of early Islam. He memorized the Quran in his youth, learning recitation from Abu Suhail Nafi' ibn 'Abd ar-Rahman, from whom he also received his Ijazah, or certification and permission to teach others. He studied under various famed scholars including Hisham ibn Urwah and Ibn Shihab al-Zuhri. Also, as with Abu Hanifah (founder of the Hanafi Sunni Madh'hab), Imam Malik (who was a teacher of Imam Ash-Shafi‘i,[9][11] who in turn was a teacher of Imam Ahmad ibn Hanbal) was a student of the Shi'ite Imam Ja'far al-Sadiq, who was a descendant of Muhammad.[12] Thus all of the four great Imams of Sunni Fiqh are connected to Ja'far from the Bayt (Household) of Muhammad, whether directly or indirectly.[13]

Golden Chain of Narration

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.[14] 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.

Mention in Hadith

The Prophet Muhammad reportedly said in a hadith authenticated by Muhammad ibn `Isa at-Tirmidhi: "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 Madina." Qadi Ayyad, Al-Dhahabi and others relate from Sufyan ibn `Uyaynah, ‘Abd ar-Razzaq as-San‘ani, Ibn Mahdi, Yahya ibn Ma'in, Dhu’ayb ibn `Imama, Ibn al-Madini, and others that they considered that scholar to be Malik ibn Anas.[15]

Views

Theology

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.[16] 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'.[17]

Anthropomorphism

Malik's unique contributions to the field of theology specifically is that he was a strict opponent of anthropomorphism,[17] and deemed it absurd to compare the attributes of God, which were given in "human imagery" such as that of God's "hands" or "eyes" with those of man.[17] For example, when a man asked Malik about the meaning of Quran 20:5, "The Merciful established Himself 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 inconceivable; the 'establishment' part of it is unknown; belief in it is obligatory; asking about it is an innovation."[18][19]

Beatific vision

Malik was a supporter of the orthodox Sunni doctrine of the beatific vision,[20] 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.[21][22]

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 between faith and works.[23]

Intercession

Malik seems to have been a proponent of intercession in personal supplication.[21] For example, it is related that when the Abbasid caliph al-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?"[24] Regarding this tradition, the thirteenth-century hadith master 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."[25] While both Ibn Taymiyyah and, much more recently, Muhammad ibn Abd al-Wahhab's grandson Sulaymān did indeed reject the authenticity of this tradition,[26] their opinions were characterized by the vast majority of mainstream Sunni scholars such as al-Zarqānī as "stemming either from ignorance or arrogance."[27] 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.[28] 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."[29]

Mysticism

On the basis of several early traditions, it is evident that Malik held the early Sufis and their practices in high regard.[30] 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.[30] For example, the famous twelfth-century Maliki jurist and judge Qadi 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."[31] In other similar traditions, it is related that Malik said: "He who practices Sufism (tasawwuf) without learning Sacred Law corrupts his faith (tazandaqa), while he who learns Sacred Law without practicing Sufism corrupts himself (tafassaqa). Only he who combines the two proves true (tahaqqaqa)."[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 group dhikr, such traditions have been graded as being munkar or "weak" in their chain of transmission.[33] 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."[33] 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.[33]

Relics

Malik was a supporter of tabarruk or the "seeking of blessing through [the veneration of] relics."[34] 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 the Prophet Muhammad.[34] 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).[34]

Sunnah of the Prophet

Malik considered following the sunnah of the Prophet 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."[35]

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.[36] 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.[37] When the second Abbasid caliph al-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."[38]

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."[39] 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."[39]

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."[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 on five. Then he said: ʿIbn ʿIjlān used to say: If the 'alim bypasses 'I do not know,' he will receive a mortal blow."[40] 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.'"[40] 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."[40]

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."[41] 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."[42]

Shaving the moustache

In the Muwatta, Malik writes: "Shaving the mustache is an innovation."[34] Elsewhere, it is written that he "detested and condemned" shaving of the mustache and, furthermore, "disliked inordinate length for the beard."[34] 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.[34]

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."[34] Furthermore, it is also related that "he always wore beautiful clothes, especially [those that were] white."[34]

Death
Tomb of Malik

Malik died at the age of 83 or 84 in Medina in 795 CE, and is buried in the cemetery of Al-Baqi', across from the Mosque of the Prophet. Although there was a small shrine constructed around his grave during the late medieval period, with many Muslims visiting it to pay their respects, the construction was razed to the ground by the Kingdom of Saudi Arabia during their campaign of demolishing many of the traditional Islamic heritage sites after the kingdom's establishment in 1932.[43]

Malik's last words were related by 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:

Their affair is for God, before and after.[44]

Works

Imam Malik wrote:

See also

References
  1. Schacht, 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.
  2. Haddad, Gibril F. (2007). The Four Imams and Their Schools. London, the U.K.: Muslim Academic Trust. p. 121.
  3. 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.
  4. "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).
  5. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 122
  6. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 122-23
  7. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 179-81
  8. John Renard (tr.), Knowledge of God in Classical Sufism (New York: Paulist Press, 2004), p. 131, et passim.
  9. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 158
  10. M M Azami, The History of the Quranic Text, page 100-101
  11. Dutton, Yasin, The Origins of Islamic Law: The Qurʼan, the Muwaṭṭaʼ and Madinan ʻAmal, p. 16
  12. "– Topics". Muslimheritage.com. 2005-01-04. Retrieved 2010-04-10.
  13. "Imam Ja'afar as Sadiq". History of Islam. Archived from the original on 2015-07-21. Retrieved 2012-11-27.
  14. ""Imaam Maalik ibn Anas" by Hassan Ahmad, '''Al Jumuah' Magazine'' Volume 11 – Issue 9". Sunnahonline.com. Retrieved 2010-04-10.
  15. http://eshaykh.com/hadith/hadith-abour-imam-malik-r/
  16. Abdul-Ghani Ad-Daqr, Al-Imam Malik, Imam Dar al-Hijrah, pg. 285, 2nd ed. Damascus: Dar al-Qalam, 1998.
  17. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 170
  18. 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.
  19. Abdul-Ghani Ad-Daqr, Al-Imam Malik, pg. 292-293.
  20. Abdul-Ghani Ad-Daqr, Al-Imam Malik, pp. 293-294.
  21. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 181
  22. Abdul-Ghani Ad-Daqr, Al-Imam Malik, pp. 294.
  23. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 176
  24. 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
  25. Hidāyat al-Sālik, 3:1381; cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 182
  26. See Ibn Taymiyyah, Fatāwā, 27:166 and 28:26; Sulaymān ibn Abd Allāh ibn Muhammad ibn Abd-al-Wahhāb, Taysīr al-'Azīz al-Hamīd fī Sharh Kitāb al-Tawhīd, p. 312
  27. Cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 182, note 437
  28. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 182
  29. Al-Zarqānī; cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 182
  30. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 179
  31. 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
  32. Al-Qārī (d. 1014 AH), Sharh 'Ayn al-'Ilm (1989 ed., 1:33); Ahmad Zarrūq (d. 899), in the fourth of his Qawā'id al-Tasawwuf (Cairo, 1310); 'Alī al-'Adawī (d. 1190) in comment. on Ibn Abī Zayd's Risāla (Beirut?: Dār Ihyā' al-Kutub al-'Arabiyya, n.d. 2:195); Ibn 'Ajība (d. 1224) in Iqaz al-Himam fī Sharh al-Hikam (Cairo: Halabī, 1392/1972), pp. 5-6; all cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 180, note 429.
  33. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 180
  34. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 177
  35. 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
  36. From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 162-164
  37. From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 162-163
  38. Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 163
  39. Narrated 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
  40. Ibn '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
  41. From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 170
  42. From Ma'n, cited in Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), p. 171
  43. 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.
  44. Quran 30:4
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