05-17-2007, 05:13 AM
<b>Episode 8</b>
In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2])
Today, we still talk about Imam Malik who is one of the best examples of co-existence. For our program, we choose the four Imams who are the best and the clearest example of co-existence to follow. We can learn from them how to dialogue and disagree with each other, and how to respect and live with each other.
The first lesson has been taught by Allah (SWT[3]) to mankind is to co-exist. The two sons of Adam (AS[4]) were brothers of the same color, religion, and family, yet they could not co-exist. Allah says what can be translated as, “And recite to them the tiding of the two sons of Adam with the truth as they offered a sacrifice, (Literally: sacrificed an all-sanctified sacrifice) (and) it was (graciously) accepted of one of them and not (graciously) accepted of the other.” (TMQ[5], 5:27)
Perhaps these examples of the four Imams could bandage the wound of Iraq, stop a divorce case, and reconcile a father and his son who are searching for a common ground to live. The west may also learn from these imams that co-existence is rooted in Islam, they should not enforce their cultures on us for we have a heritage and culture which we cannot abandon; they should accept our diversity.
Today we’re going to narrate Imam Malik’s story in details. His full name is Malik Ibn-Anas Ibn-Malik, he was of Yemeni origin. His grandfather lived in Yemen and then immigrated to Medina. Malik was under the care and protection of Bani-Taym, the descendents of Abu-Bakr (RA[6]). His relation with this family was very intimate. As a result, Malik was influenced by the jurisprudence practices and teachings of Abu-Bakr and of Omar Ibn-Al-khattab. Malik’s mentor was a man called Nafee’, a liberated slave of Abdullah Ibn-Omar (RA). Hence, Malik acquired the approaches of both Abu-Bakr and Omar Ibn-Al-Khattab. Abu-Bakr’s approach was to be merciful towards people. The Prophet (SAWS) was heard to have said that Abu-Bakr is the most merciful one towards my nation. Omar’s approach on the other hand was to search for Muslims’ interest. Hence, Malik balanced the facilitation of Muslim affairs and seeking the benefit of the people. The diversity of those two approaches created richness and integration.
It was said that Malik was one of “Mawali” means that he was a liberated slave. It was also said that he lived between 93 (A.H.)to 185 or 179 (A.H.), his age was between 92 or 89. Malik was named the scholar of Madinah and Imam of house of immigration.
If he was in fact a liberated slave, it is interesting to note how the Arabs accepted him to be their Imam and mentor. Undoubtedly, class systems will remain in society but the wide gap between classes may eventually corrupt any society. Islam effectively raised the status of slaves. When a Muslim committed a sin, the Prophet (SAWS) told him to free a slave. Had Islam announced a prohibition of the practice of slavery, a disorder would have taken place. Although some people may think that Islam didn’t release the slaves, Islam called for liberating them but gradually to avoid any chaos.
There are many ahadith[7] that urge Muslim to liberate their slaves. Later on, the Prophet’s companions began to liberate their slaves, and they let the liberated female slaves marry their sons in order to dissolve any divisions. Consequently a new generation, including Imam Malik, was brought up without adopting the idea of class discrimination. This is a prominent example of coexistence which is lacking in our communities nowadays. Imagine that Muslims treated that problem over 1400 years ago.
Although Malik’s father was darts maker, yet the society accepted Malik as a scholar. The Caliph Harun Al-Rasheed accepted to sit before him and learn. We can make people close to each other by a smile and compassion, not by money. Malik had three sons; Yahia, Muhammad and Abdullah; and a daughter named Fatimah who was like her father, but her elder brother was a playful one. Fatimah memorized her father’s book ‘Al-Mu’ata’ and she used to sit behind a wall during her father’s class to correct any mistakes, by knocking three times on a door, uttered by students during reading the book. Meanwhile Yahia led a different life that bothered Malik, who seemed hurt and deeply touched because of his son. The imam prayed to Allah (SWT) to guide him, and indeed his son changed after Malik’s death. This is yet another example of coexistence.
Malik was broad-minded because he learnt from the schools of jurisprudence that were available during his time. These schools had different approaches and mentalities and he mingled with them all.
Malik’s mother chose Rabiia to be his mentor in order to learn the manners from him before learning. Rabii was an example of a polite mentor, he was well-dressed and taught others how to be polite to people. Another mentor was named Ibn-Hurmoz, whose general class was placed in the Prophet’s mosque and was open for everyone, while his private class was held in his home. Malik wanted to be his private student as he was very interested in his rich knowledge. Malik used to stay outside his mentor’s house for hours. Once his mentor heard a voice at the door steps, and when he asked who it was, he was told “It is the blonde lad”.
When Malik stepped in his mentor’s house, he gave the maid some candy and told her,” If any one comes asking about Imam Ibn-Hurmoz, tell him that he is busy and give him these candies.”
Malik continued to stand at his mentor’s door for six years from dawn, untill Ibn-Hurmoz felt Malik’s presence without having to knock. When Malik used to enter, Ibn-Hurmoz would say, “The scholar has come, O’ Malik, you are “Mulayk” (a nick name), but you are going to be a “Malik” (owner of knowledge) and you are going to be a scholar (a learning vessel). O’ Malik, when you become a “Malik”, use what you will possess for Allah’s obedience. Malik, at that time, was only 13 years old.
When Ibn-Hurmoz grew old he became blind, and Malik used to take him to the mosque and bring him back in order to hear ahadith on the way. Later on, when Ibn-Hirmoz grew older, he could not sit with people to answer their problems, so his knowledge was limited to Malik only. People asked Ibn-Hurmoz the reason behind this and he said, “My body becomes weak and I am anxious that my mind may become weak too.” He added, “When I answer your problems you will accept what I say, but Malik does not. If Malik understands what I say, he will accept it. Otherwise, he will leave it. That is why he is the best.” Ibn-Hurmoz gave Malik his knowledge because he was certain that Malik filtered all that he heard.
Coexistence does not mean to dissolve. To the Muslims in the West, you have to integrate and interact in your respective communities, but do so without losing your identities.
His third mentor was Nafee’, who was a liberated slave of Adbullah Ibn-Omar Ibn-Alkattab (RA). Omar’s learning was transmitted to Nafee’ and Nafee’ was the only one who had the learning of Abdullah Ibn-Omar (RA).
Hence, Malik leant from the knwoledge of Abdullah Ibn-Omar and Omar Ibn-Alkhattab as well. Malik’s approach was to seek people’s benefit like Omar Ibn-Alkhattab. During the rule of Abu-Bakr (RA), many companions of the Prophet (SAWS) who memorized the Qur’an were passing away. Omar Ibn-AlKhattab (RA) suggested to collect the Qur’an but Abu-Bakr (RA) rejected the idea because the Prophet (SAWS) did not do so. However, Omar Ibn-Alkhattab (RA) said that it is for the good of Muslims and Omar Ibn-Alkhattab (RA) had urged Abu-Bakr (RA) until he agreed.
During the rule of Omar Ibn-Alkhattab (RA), he decided to give every weaned child a grant. However, he later heard that women were weaning their children early to obtain the grant. He immediately changed his decision and gave children the grant at birth.
Imam Malik derived his knowledge from scholars belonging to different generations and he managed to cope with all of them and this is the core of coexistence. Meanwhile, we hear of members of the same family disputing over issues such as inheritance, which may lead to many ugly disputes among them.
Clear evidence on coexistence resides in the fact that those who seek knowledge having high intention are the only ones who know the true meaning of coexistence. The first ayah[8] revealed in the Qur'an calls for reading as a way to knowledge.
Imam Malik also received knowledge from a scholar called Ibn Al-Ashhab. This scholar used not to repeat things twice. Once, he mentioned thirty ahadith in one lesson. At that time, Imam Malik found a string and he tied a knot upon listening to every hadith. Upon finishing his speech Ibn Al-'Ashhab asked Imam Malik to repeat what he memorized. Imam Malik memorized only twenty nine. When Ibn Al-'Ashhab blamed Imam Malik for this; Malik promised never to forget a word since that day.
It is important to mention that Imam Malik also received knowledge at the hands of 'Aisha Bint Sa'd Ibn Abu Waqas, a brilliant scholar at her time. Sa'ad Ibn Abu Waqas is the conqueror of Qadisiayh. This is another example of coexistence. There was no problem in learning at the hands of women. This point leads us to mention the role of women in all ages and how they managed to coexist with the society
Here, we come to know that Malik received knowledge at the hands of many different scholars. The last one to be mentioned in this regard is Ja'far As-Sadiq, the great Shi'ite scholar. It is amazing to know that a great Sunni Imam, such as Imam Malik, received knowledge at the hands of a Shi'ite scholar in this great manner. Ja'far As-Sadiq used to say that he was proud to have Abu Bakr as one of his ancestors and he was also proud of Imam Ali's love to 'Umar Ibnul Khattab. This is the highest degree of coexistence that one can come to know.
Imam Malik had to have the permission to give Fatwa[9] from seventy scholars of Madinah. When he started to give Fatwa, he was seventeen years old. This leads us to another point which is the idea of coexistence with young generations. In order to approve him as a scholar to give Fatwa, Imam Malik had to pass an exam prepared by his scholars, Rabiah and two other scholars. They asked him a general question because a jurist should be aware of the nature of people in his community. The question was, "Who is the one that can be described as contemptible?" Malik replied that it is the one who earns his living through making use of his religion. He mentioned a verse in the Qur’an where Allah (SWT) was blaming the tribe of Quraysh. The verse can be translated as, "And making your provision (for livelihood) that you cry lies?" (TMQ, 56:82). Then, they asked him, “Who is the one who is more contemptible?” Malik said it is the one who gives others money through using religion. At this moment they approved him to sit and give Fatwa.
From Imam Malik’s life, we can also learn how the relations between parents and their children should be. We have mentioned before how Malik's parents managed to help him in understanding the importance of seeking knowledge.
Imam Malik started to give Fatwa at the age of seventeen; however he never left the sessions held by his scholars till the age of forty. We should try to coexist and to accept the thoughts of the other, while maintaining our principals. In fact, one of the things that gave Imam Malik the ability to have this flexibility in dealing with people is the manner by which his scholars dealt with each other. They used to respect each other and this is the best way to create familiarity between people and nations. The young can be inspired with this idea of respect when they see the old people respect one another. The same idea can certainly be applied within families.
Once Imam Malik was sitting with his scholars, Ibn Shihab and Rabiah, when the later was asked a question and he gave answer that did not appeal to Imam Malik. Thereupon, Imam Malik kept silent and preferred not to speak in the presence of his scholar. However, after a while, when he was asked about the reason for his silence, he answered that to be polite with his scholars is prior to correct their opinions. So, we should forgive one another and make reconciliation between us.
Imam Malik used to wear expensive clothes and eat well. People at that time blamed him for this, and he commented by saying that "Allah is beautiful and likes beauty." One time, a man sent him a letter reprimanding him for caring too much for clothes and food. The man advised Imam Malik to fear Allah in everything. Imam Malik accepted his advice and thanked him for it.
We need to accept advice without being sensitive or arrogant to the point that leads to unacceptable disputes. The Prophet (SAWS) said, "There are three signs of a hypocrite; among which is that when he disputes he behaves immorally."
Imam Malik politely replied with a verse from the Qur’an which can be translated as, "Say, “Who has prohibited the adornment of Allah, which He has brought out for His bondmen, and the good things of (His) providing?” Say, “These, on the Day of the Resurrection, will be exclusively for the ones who believed in (i.e., during) the present life.” (Literally: the lowly life, i.e., the life of this world) Thus We expound the signs for a people who know." (TMQ, 7:32).
Imam Malik managed to enjoy the pleasures of life while being a pious worshiper to Allah. He once cried upon reciting the following ayah, which can be translated as, " Thereafter indeed you will definitely be questioned upon that Day concerning (the worldly) bliss." (TMQ, 102:8).
Our final thought for today, coexist with others and keep your way to Allah.
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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.
[2] SAWS= Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].
[3] SWT = Suhanahu wa Ta'ala [Glorified and Exalted Be He].
[4] AS= Alayhe Assalam [All Blessings of Allah be upon him].
[5] TMQ= Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.
[6] RA= Radya Allah ’anh [May Allah be pleased with him/her].
[7]Ahadith (the plural form of hadith) = The Prophet’s (SAWS) actual sayings or actions as narrated by his companions.
[8] Ayah: A verse in the Qur'an.
[9] Fatwa (legal opinion issued by Islamic.
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