[34], Malik considered following the sunnah of the Prophet to be of capital importance for every Muslim. His reader would read for all, and no-one looked into his own book, nor asked questions, out of awe before Malik and out of respect for him.”When the caliph al-Mahdi sent his sons Harun and Musa to learn from Malik, the latter would not read to them but told them: “The people of Madina read before the scholar just like children read to the teacher, and if they make a mistake, he corrects them.” Similarly, when Harun al-Rashid with his own two sons requested Malik to read for them, he replied: “I have stopped reading for anybody a long time ago.” When Harun requested the people to leave so that he could read freely before Malik, the latter also refused and said: “If the common people are forbidden to attend because of the particulars, the latter will not profit.” It is known that Malik’s way in the transmission of hadith, like Ibn al-Musayyib, `Urwa, al-Qasim, Salim, Nafi`, al-Zuhri, and others, was `ard (“reading by the student”) and not samâ` (“audition from the shaykh”), although the student states by convention, in both cases: “So-and-so narrated to us.”The caliph Harun al-Rashid said to Malik after hearing his answers to certain questions he put to him: “You are, by Allah! Imam Malik was one of the most respected scholars of Fiqh also known as Imam Darul Hijrah. "[39], Malik is famous for declaring: "The shield of the 'alim is: 'I do not know.' To take them away from what they have been professing will cause a disaster. By Allah! Adı Mâlik bin Enes, künyesi Ebû Abdullah’tır. Ia adalah pakar ilmu fikih dan hadis, serta pendiri Mazhab Maliki He was seized and lashed until his shoulder was dislocated and he passed out. Knowledge has diminished incessantly after the Prophets and the Books.”, From `Abd Allah ibn `Abd al-Hakam: “The Companions differed in the Branches (al-furû`) and split into factions (tafarraqû), and each one of them was correct in himself.”, From Ja`far ibn `Abd Allah: “We were with Malik when a man came and asked him: ‘O Abu `Abd Allah! This is characteristic of his students’ praise of him, beginning with al-Shafi`i’s famous sayings: “No-one constitutes as great a favor to me in Allah’s Religion as Malik” and “When the scholars of knowledge are mentioned, Malik is the guiding star.” `Abd Allah ibn Wahb said: “Every memorizer of hadith that does not have an Imam in fiqh is misguided (dâll), and if Allah had not rescued us with Malik and al-Layth (ibn Sa`d), I would have been misguided.” Abu Mus`ab recounts the following story:I went in to see Malik ibn Anas. I would see in Rabi`a’s circle more than thirty men wearing turbans and I was one of them; Rabi`a did not put it down until the Pleiades rose and he used to say: ‘I swear that I find it increases intelligence.’ Jibril was seen in the image of (the Companion) Dihya (ibn Khalifa) al-Kalbi wearing a turban with its extremity hanging between his shoulder-blades.” Ashhab said: “When Malik wore the turban he passed it under his chin and let its extremity hang behind his back, and he wore musk and other scents.”. He felt enough to learn from the scholars who came to Medina. "[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. "[29], On the basis of several early traditions, it is evident that Malik held the early Sufis and their practices in high regard. `Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet [saw] mentioned. "[40] Elsewhere, a certain Khālid ibn Khidāsh related: "I travelled all the way from Iraq to see Mālik about forty questions. Imam Malik is the author of al-Muwatta’ (“The Approved”), formed of the sound narrations of the Prophet from the people of the Hijaz together with the sayings of the Companions, the Followers, and those after them. Abu Bakr ibn al-`Arabi said: “The Muwatta’ is the first foundation and the core, while al-Bukhari’s book is the second foundation in this respect. —Imām Mālik [d. 179H/795CE] Abu Zahra, Muhammad (1990). "[34] Furthermore, it is also related that "he always wore beautiful clothes, especially [those that were] white. "[35], 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. [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. 9, pg. They said, "He recited the testification of faith and then he recited: Their affair is for God, before and after. 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. "[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. Then he lifted his head and said: ‘The “how” of it is inconceivable; the “establishment” part of it is not unknown; belief in it is obligatory; asking about it is an innovation; and I believe that you are a man of innovation.’ Then he gave an order and the man was led out.” From Ibn Wahb: “We were with Malik when a man asked him: ‘O Abu `Abd Allah! [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. Then Abu Bakr arose and he also did not conquer many lands. Malik (name) — Malik (also spelled Malick) is a given name and surname, it may refer to: Contents 1 Given name 2 Surname 2.1 Arabic origins 2.2 Slavic origins … Wikipedia Imam Ahmad Raza Academy — is most Prominent and Leading Organization of Ahle Sunnat Wal Jama at of South AfricaFact|date=November 2007. "[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. O Leader of the Believers.” He said: “Yes! Må Allah swt tilgive ham og give ham plads blandt de bedste i Jannah uden at blive stillet til regnskab, Ameen Janaza bønnen (kun for mænd) vil foregå i: Imam Malik Institut Gl. Gjyshi i tij i shpërngulur në Medine ka qenë një nga dijetarët tabiin. İmâm-ı Mâlik, ilim ve hadis rivâyetiyle meşgul olan bir âilede ve çevrede yetişmiştir. It was hailed by al-Shafi`i as the soundest book on earth after the Qur’an, nearest book on earth to the Qur’an, most correct book on earth after the Qur’an, and most beneficial book on earth after the Qur’an according to four separate … L'imam Adh-Dhahabi -qu’Allâh lui fasse Miséricorde- rapporte dans ... Plutôt Il (Allah) est avec nous où que nous soyons avec Sa science (et non pas avec Son essence). He used to press Malik in private to renounce the world and seclude himself.”Abu Mus`ab said: “Malik did not pray in congregation [in the Prophet’s mosque] for twenty-five years. Dan Allah Maha Mengetahui apa yang kamu kerjakan." Related Posts. Then a spy came to Malik and asked him about the issue, whereupon Malik narrated the hadith in front of everyone. Il cherche simplement la vérité et telle est la voie dans la fatwa et l'enseignement, il prend l'avis le plus fort selon la preuve, quelle que soit l'école parmi les madhahib. Ehl-i sünnetin dört mezhebinden biri olan Mâlikî mezhebinin imâmı. "[34] Elsewhere, it is written that he "detested and condemned" shaving of the mustache and, furthermore, "disliked inordinate length for the beard. Er ist der Scheikh des Islam, der Beweis der Umma, der Imam von Darul-Hijra (d.h. al- Madina), Abu ’Abdillah Malik [1] Ibn Anas Ibn Malik Ibn Abi ’Amir Ibn ’Amr Ibnul-Harith Ibn Ghayman Ibn Khuthayl– und er ist Dhu Ashba Ibn ’Awf Ibn Malik Ibn Zayd Ibn Schaddad Ibn Zu’ra. İmam Malik'in bu yönüne, talebesi İmam Şafiî'nin şu sözleri de delâlet etmektedir: 'Benim de hazır bulunduğum bir mecliste İmam Mâlik'e kırksekiz sual soruldu. 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. [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. Signup today for free and be the first to get notified on new articles In shaa Allah! And you are an evil man, a man of innovation. [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. [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]. Malik composed it in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of under 2,000. Then he said: ‘The establishment is not unknown; the “how” is inconceivable; belief in it is obligatory; asking about it is an innovation; and I do not think that you are anything but an innovator.’ Then he ordered that the man be led out.”, From Ma`n: “Disputation (al-jidâl) in the Religion fosters self-display, does away with the light of the heart and hardens it, and bequeaths aimless wandering.”, From Ma`n and others: “There are four types of narrators one does not take from: An outright scoffer, even if he is the greatest narrator; an innovator who invites people to his innovation; someone who lies about people, even if I do not charge him with mendacity in hadith; and a righteous, honorable worshipper if he does not memorize what he narrates.” Malik’s last clause refers to the two conditions sine qua non of the trustworthy narrator, who must possess not only moral uprightness (`adâla) but also accuracy in transmission (dabt). He was a man of majestic countenance and noblity. [37] When the second Abbasid caliph al-Mansur said to Malik: "I want to unify this knowledge. 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. Imam Malik would not mention a hadith except in a state of ritual purity. [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. 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. Ehl-i sünnetin dört mezhebinden biri olan Mâlikî mezhebinin imâmı. "[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. "[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. [3], 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. 795 (H. 179) de Medîne’de vefât etti. [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. 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. "[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. Al-Dhahabi said of the latter: “He possessed knowledge and good fiqh, spoke the truth fearlessly, ordered good, and remained aloof from society. When any hadiths were mentioned in their presence they would lower their voices. “The Merciful is established over the Throne” (20:5): how is He established?’ Nothing affected Malik as much as that man’s question. "[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. 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. '” (Source: Abu Nu’aym al-Isfahani, Hilyat al-Awliyah Volume 6 pg. Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib would turn pale whenever he heard the Prophet [saw] mentioned. "[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). Narrated by Ibn Abi Zayd: “The turban was worn from the beginning of Islam and it did not cease to be worn until our time. If I live, I shall put your sayings in writing like the mushafs are put down in writing, and I shall disseminate them to the ends of the world.” But Malik refused.When one of the caliphs manifested his intention to replace the Prophet’s wooden pulpit with a pulpit of silver and jewels Malik said: “I do not consider good the hindrance of the people from access to the Prophet’s relics.” (lâ ara an yuhrama al-nâsu athara rasulillah. Life of Imam Malik (Urdu) Lahore, Sheikh Ghulam Ali & Sons. As for `Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al-Asadi (one of the early Sufis), he would weep until his eyes had no tears left in them. 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 was in his mosque and the people were gathered around him, and he said: ‘I have hidden for you under my pulpit (minbar) something good – or: knowledge – and I have ordered Malik to distribute it to the people.’” Then Malik wept, so I got up and left him.The caliph Abu Ja`far al-Mansur had forbidden Malik to narrate the hadith: “The divorce of the coerced does not take effect” (laysa `ala mustakrahin / li mukrahin talâq). 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. [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'. [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!" [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? The people bore with it, for they were extremely fond of him and respected him too much. 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. He taught knowledges in Medina, … Living in Medina gave Malik access to some of the most learned minds of early Islam. Knowledge does not refer to plenty of information; rather, knowledge is a light that Allah puts into the heart of a true believer. He was ordered to deprecate himself aloud, whereupon he said: “Whoever knows me, knows me; whoever does not know me, my name is Malik ibn Anas, and I say: The divorce of the coerced is null and void!” When news of this reached Ja`far ibn Sulayman (d. 175) the governor of Madina and cousin of al-Mansur, he said: “Bring him down, let him go.”Imam Malik held the hadith of the Prophet [saw] in such reverence that he never narrated anything nor gave a fatwa unless in a state of ritual purity. Imam Malik is the connection of the entire Islamic Community to the knowledge of the Sunna as it was preserved by the scholars of the Prophet’s city, al-Madina. Një nga emrat e mëdhenj padyshim është Imam Maliku, jurist dhe imam i medhhebit Malikij.Emri i plotë i tij është Ebu Abdullah Malik ibn Enes ibn Malik ibn Ebi Amir ibn Amër ibn el-Harith ibn Gajman ibn Husajil ibn Amr ibn el-Harith el Hashabi.. Malik ibn Enes ka prejardhjen nga fisi jemenas Asbe. 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]. [15], 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. The second of the four major mujtahid imams, whose school filled North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. [34], 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. [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]. Mālik ibn Anas bin Malik bin 'Āmr al-Asbahi atau Malik bin Anas (lengkapnya: Malik bin Anas bin Malik bin `Amr, al-Imam, Abu `Abd Allah al-Humyari al-Asbahi al-Madani), (Bahasa Arab: مالك بن أنس), lahir di (Madinah pada tahun 711 M / 90H), dan meninggal pada tahun 795M / 174H). Malik ibn Anas ibn Malik ibn `Amr, al-Imam, Abu `Abd Allah al-Humyari al-Asbahi al-Madani ( 711 – 795 CE  / 93 -179  AH ), the Shaykh of Islam, Proof of the Community, Imam of the Abode of Emigration, and Knowledgeable Scholar of Madina predicted by the Prophet [saw], Imam Shafi`i, who was one of Malik’s students for nine years and a scholarly giant in his own right, stated, “when scholars are mentioned, Malik is the star.”. He was asked: ‘What is preventing you?’ He said: ‘Lest I see something reprehensible and be obligated to change it.’” Another narration from Abu Mus`ab states: “After Malik left the [Prophet’s] mosque he used to pray in his house with a congregation that followed him, and he prayed the Jum`a prayer alone in his house.” Ibn Sa`d narrates from Muhammad ibn `Umar: “Malik used to come to the Mosque and pray the prayers and the Jum`a, as well as the funeral prayers. How unfortunate is that exertion, which brings harm here and in the Hereafter and how useful is that ease which keeps you in comfort in this world and away from the Hell in the next. Ibn Khallikân a dit : « L’hitoire de son voyage vers l’Imam Malik est connue, c’est pourquoi nous n’allons pas nous étendre à ce sujet. One cannot ask “how.” “How” does not apply to Him. Only he who combines the two proves true (tahaqqaqa). Verily, from their Lord, that day, shall they [the transgressors] be veiled,") as proof of his belief. I did not see anyone among the People of Excellence except they wore the turban, such as Yahya ibn Sa`id, Rabi`a, and Ibn Hurmuz. Every group has taken whatever came to them and put it into practice, conforming to it while other people differed. This reference-point of his school of jurisprudence is observed time and again in the Muwatta’ with the phrase: “And this is what I have found (or seen) the people of knowledge practicing.” He was keenly aware of his mission as both the transmitter and the elucidator of the Sunna. Then he said: ʿIbn ʿIjlān used to say: If the 'alim bypasses 'I do not know,' he will receive a mortal blow. POSTED IN » Uncategorized. If he neglects it, he will receive a mortal blow. "[34], 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. Tak ada seorang pun yang berani berbicara saat ia menyampaikan ilmu, bahkan ketika ada seorang yang baru datang lalu mengucapkan salam kepada majlis, jamaah hanya menjawab salam tersebut … 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." Malik said: “The Prophet’s sacredness(hurma) is in death is as his sacredness was in life.”Qutayba said: “When we went to see Malik, he would come out to us adorned, wearing kuhl on his eyes, perfumed, wearing his best clothes, sit at the head of the circle, call for palm-leaf fans, and give each one of us a fan.” Muhammad ibn `Umar: “Malik’s circle was a circle of dignity and courtesy. “The Merciful is established over the Throne” (20:5): how is His establishment?’ Malik lowered his head and began to sweat profusely. He did not give a fatwa except he said it first.” Al-Haytham said: “I heard Malik being asked forty eight questions, to thirty-two of which he replied: ‘I do not know.’” Abu Mus`ab reported that Malik said: “I did not give fatwas before seventy scholars first witnessed to my competence to do it.”Malik’s ethics, together with the states of awe and emotion which were observed on him by his entourage, were no doubt partly inherited from great shaykhs of his such as Ja`far al-Sadiq, Ibn Hurmuz, and Ibn Shihab al-Zuhri. [17], 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. [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. [44], Famous Islamic jurist, theologian and hadith traditionist, Scholars of other Sunni Islamic schools of jurisprudence, مَالِك بِن أَنَس بِن مَالِك بن أَبِي عَامِر بِن عَمْرو بِن ٱلْحَارِث بِن غَيْمَان بِن خُثَين بِن عَمْرو بِن ٱلْحَارِث ٱلْأَصْبَحِي ٱلْحُمَيْرِي ٱلْمَدَنِي, "Narrated by Abu Hurayrah by Ahmad, al-Tirmidhi who said it is, M M Azami, The History of the Quranic Text, page 100-101, Narrated from al-Wāqidī by Ibn Sa'd in the supplemental volume of his. "[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. ), From Ibn Wahb: “The saying has reached me that none renounces the world and guards himself except he will speak wisdom.”, From Ibn Wahb: “Knowledge diminishes and does not increase. Because of his intelligence, in the fresh age of 21, he was given permission to issue fatwas. "[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. L’imam Malik Ibn Anas (qu’Allah lui fasse Miséricorde) a dit dans une sagesse devenue célèbre : « Cette science est une religion, soyez donc attentifs à ceux qui vous la transmettent.. » Il dit également : « Aucune personne ne se détourne de ce bas-monde sans qu’Allah lui offre la sagesse. For I consider that the source of knowledge is the narrative tradition of Medina and the knowledge of its scholars. Among those who narrated from Malik: al-Zuhri, Ibn Jurayj, Abu Hanifa, al-Awza`i, Sufyan al-Thawri, Shu`ba, Ibn al-Mubarak, Muhammad ibn al-Hasan, `Abd al-Rahman ibn Mahdi, Waki`, Yahya al-Qattan, al-Shafi`i, Ibn Wahb, Abu Dawud al-Tayalisi, `Abd al-Razzaq, and many others.The Prophet [saw] 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 Madina.” Al-Tirmidhi, al-Qadi `Iyad, Dhahabi and others relate from Sufyan ibn `Uyayna, `Abd al-Razzaq, Ibn Mahdi, Ibn Ma`in, Dhu’ayb ibn `Imama, Ibn al-Madini, and others that they considered that scholar to be Malik ibn Anas.