A Call for Coexistence

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Bismillah: Assalamo Alikum:


<b>Episode 4</b>



In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).


Let me welcome you all and let us continue our "Call for Coexistence"


In this day and age, we find ourselves unable to communicate and understand each other, hence we felt it our duty to present our program “A Call for Coexistence.” We need to discover the art of understanding, communicating with the other, and creating an attractive dialogue.


Abu-Hanifa is the founder of the first and greatest school of jurisprudence in Islam. Prophet Muhammad (SAWS) left Muslims with the Qur’an and sunnah[3], yet Muslims needed to know how to solve their everyday problems through these two sources. That was the role of jurisprudence and this is what the four Imams did. Abu-Hanifa is considered the only ‘follower’ among the four Imams; since he has seen one of the companions of the Prophet (SAWS), Anas Ibn-Malik (RA[4]). Abu Hanifa is considered to be a truly extraordinary person; considered to be the first to set classification for the subjects of jurisprudence. Abu-Hanifa was also the first to issue Islamic law, although he did not publish a book himself on the subject, his students later did.


Abu-Hanifa looked around himself and found out what the needs of his society were. This is often the first step for coexistence; to build a bridge of understanding with your society, to look around you, and find out what you can offer to meet people’s needs.


Prophet Muhammad (SAWS) lived in al-Hijaz, and so did Abu-Bakr, Omar, and Othman (RA) during their reign. The Islamic rule then moved to Iraq and consequently it became the center of the Islamic world, and that is where Abu-Hanifa lived. During his era, Baghdad was an international capital enjoying a very powerful economy. Moreover, it witnessed continuous development, new thoughts and new inventions that appeared every day. In addition, there were many people of different races embracing Islam; all of whom were lodging in Baghdad. Translation was very important at that time; importing different thoughts from all languages into the Arabic language. Consequently, the needs of the society have effectively changed.


On the other hand, life was stable and calm in al-Hijaz. Makkah and Madinah did not witness such daily progress. Jurisprudence was based on the exact wording of the Qur'an and hadith[5] as they are. This approach to jurisprudence was efficiently addressing the needs there, but with the great development and daily changes in Iraq, the matter became different.


Abu Hanifa's Contributions:


Abu-Hanifa had a different approach to jurisprudence; focusing on the needs and circumstances around him. He built his jurisprudence school on measuring relative cases with equivalents in Qur’an and sunnah to address the daily changes in life. The approach was based on searching for solutions in the Qur’an and sunnah, then the sayings of the Prophet’s companions. If that failed, then Abu-Hanifa had to think and create his own opinion based on measuring new problems with relatively similar ones in Qur’an and sunnah, and then finding a solution by analogy. This is the basic juristic deduction. The Qur’an and sunnah are inherently universal and we can find in them answers to all questions just by making up our minds. This is what Abu-Hanifa’s school of jurisprudence is based on.


This was Abu-Hanifa’s approach to the daily changes in his society. He had no other solution than to coexist with what is going on. Al-Hijaz school of jurisprudence contradicted him to the extent that they accused him of being an atheist. Later on, they understood his point of view when life changed in al-Hijaz and they encountered the same circumstances and changes. It is very important to understand the circumstances of the other. Abu-Hanifa wanted to make Islam fill the gap and go in parallel with daily needs of life. Hence, Islam can coexist with changes.


Abu-Hanifa did not stop at this; he wanted to let Islam precede the needs. He was very innovative and courageous and that made him the greatest Imam in Islam. He started to suppose problems that may happen in the coming 30 years and find out relevant solutions for them. This is what we call ‘hypothetical jurisprudence’. He was the first one to speak about translating the Qur’an to different languages. Truly, he was a pioneer speaking about different matters that we see happening nowadays.


It was not an easy job to think of the needs of a nation, search for solutions in Qur’an and sunnah, then measure and establish juristic deduction. He could have never done this task individually. Abu-Hanifa was the first to establish a jurisprudence school. He was deeply convinced with collaborative opinions and teamwork.


The fourth innovation of Abu-Hanifa was establishing the ‘freedom of thought’ principle. He would not impose his ideas on his students, and they would be free to differ with him in whatever they wanted. He did not want them to be duplicates of him but to have their own personality and rationale. Although its name is Abu-Hanifa's school of jurisprudence, many ideas in it are different from Abu-Hanifa's views. They are his students' opinions which they have logically proved.


Thus, he allowed religious jurisprudence to pave the way for development of other sciences. What he accomplished caused the stimulation of minds to foresee the problems of the future and to come up with solutions for them. He also placed an example of a team that can produce ideas together. Thus, his work allowed an expansive revival of all sciences.


Abu-Hanifa and ash-Shafi'y were the founders of deductive reasoning and thus, without exaggeration, helped in the initiation of the scientific development that came later on in Europe. Jabir Ibn-Hayan and Ibn-Rushd (in Andalusia) known as Averroës, transferred this scientific methodology to the West. In Europe, religion contradicted science, and was thus weakened in order to develop science. However, in our case, religion was the base of science.


Abu Hanifa's Seminar:


In Abu-Hanifa's seminar, the first row comprised 40 prominent scholars in different fields: in religious jurisprudence, the Prophet's sayings, interpretation of the Qur'an, linguistics, poetry, literature, social matters, and so on. When they discussed topics requiring other specializations, they would ask an authority to join them or they would themselves go to him. For example, when discussing the jurisprudence of dyes and paints, Abu-Hanifa sent a student, Muhammad Ibnul-Hasan, to sit and watch dyers for a few weeks so they have an expert when they talk about dyeing.


We miss this teamwork due to our inability to listen or coexist with each other. In this episode, we want to provide a model of thinking. Let us talk with each other and do things together despite being different. The scholars in al-Hijaz held to their basics and those in Iraq foresaw the future. Thus, both completed the broad integrated picture of Islamic thought. We need both to enrich our culture. Thus, differences should never be a cause for dispute, but rather we should accept diversity and benefit from it. Allah says what can be translated as, “And if your Lord had (so) decided, He would indeed have made mankind one nation; and (i.e., but) they do not cease differing (among themselves),” (TMQ[6], 11: 118).


The seminar started when Abu-Hanifa was 40 years old and continued daily for 30 years, from the year 120 A.H[7]. and until 150 A.H. The participants would go to work in the morning, and hold this meeting from maghrib (sunset) prayer until after the isha' (evening) prayer. Abu-Hanifa continued being a very rich merchant. He was a scholar with a profession.


Sitting on his right side in the seminar would be his student Abu-Yusuf, and on the left, there would be Thufar or Muhammad Ibnul-Hasan. Each of them sat with a pen and paper in hand. Hundreds would be sitting in front of them. Abu-Hanifa would begin the discussion, in economics, agriculture or any other subject. “What would the opinion of Islam be in so and so?” An expert would start analyzing the subject from his standpoint. Then the conversation begins by feedback from the audience. The priority to speak was to the foremost rows and by the raising of hands.


Abu-Hanifa would not give his ideas right away. Sometimes he would say his views. He would then tell Abu-Yusuf to write down what the gathering agreed upon, which sometimes amounted to several opinions. The other student would write everything in the conversation, as Abu-Hanifa wanted to explain the reasons behind the different views. When differences were greater than any reconciliation, he would ask each side to debate using the other side's view to guarantee the objective outlook and disentangle them from anything but the truth.


When in pilgrimage, he would discuss issues with the scholars of al-Hijaz, and sometimes came back saying, “I used to say the so-and-so ruling, and now I see it otherwise.” He once admonished Abu-Yusuf for writing Abu-Hanifa's view right away, saying, “That was only my view. Wait until we take all the views.” In that freethinking atmosphere, sometimes voices would get louder. Once, when he commented on a certain issue, a man told him that he was wrong. Abu-Hanifa remained silent. When he commented again, another man told him that he was wrong. An older member of the seminar wondered how he allowed that. Abu-Hanifa explained that this does not contradict with respect and said, “That is what I accustomed them to.” He once said, “Omar accepted it when a woman corrected him when he was on the pulpit.”


What do you think now about our history? Do you ever allow someone to tell you that you are wrong? Do you accustom people to tell you when you are mistaken?


Abu-Hanifa was not only good at bringing people together, but he was also highly distinguished for his knowledge and wisdom. Imam Malik said, “By Allah, if this man wanted to convince you that a wooden pillar is gold, he would be able to.” His student, Abu-Yusuf narrates, “We would differ with Abu-Hanifa, but by Allah, days would pass and we would return to what Abu-Hanifa said.” Thufar mentioned, “We collected knowledge from different people, and we found it scattered between them, but we found all of it with Abu-Hanifa.” Ash-Shafi'y said, “I have not known that on Earth someone is more able at deducing jurisprudence than Abu-Hanifa.” The Caliph al-Mansoor asked Abu-Hanifa from where he got his knowledge. He replied that he received it from Omar’s companions, Ibn-Masood’s companions, and Ali’s companions. Al-Mansoor stopped him and said, “You have gathered enough knowledge.” We on the other hand, refuse to hear that we are wrong.


In the seminar, when they would reach a solution after days of debate, people from outside the seminar would hurry to them at the call, “Allah is Great” knowing that a solution was reached. Members of the seminar used to leave or hasten important private matters for that enlightening atmosphere. Muhammad Ibnul-Hasan later became a teacher of ash-Shafi'y. Abu-Yusuf became the judge for the entire Islamic State later on, and an advisor for Caliph Haroon ar-Rasheed. When Abu-Yusuf was dying, his wealth amounted to 2 million dinars. They asked him to have a wish. He said, “I wish I could be in a seminar of Abu-Hanifa for half my wealth.” Ultimately, people become creative when others respect their ideas.


Let us look at some examples of what happened in the seminars. Abu-Hanifa once asked, “Imagine that the Tigris and Euphrates would start receding.” People started providing their ideas of what would happen. Abu-Hanifa then said, “What if, after the water receded, islands of land are formed and a man takes a part of the land and plants it.” It took some time before they reached a conclusion that it is lawful to allow that for the development of the whole nation. Then, they would start to branch the topic.


“Does he have to take permission from the ruler?” Some agreed and others did not, Abu-Yusuf had to write both views.


“What if someone starts throwing waste into the Tigris and Euphrates?” This happens now in our rivers. “He must be warned and pay a fine. Because it is for all Muslims and non-Muslims and must be respected.” Abu-Hanifa then went to the Emir and suggested assigning a panel to supervise over the Tigris and Euphrates so no one throw waste in them.


Here is another issue. As a lot of non-Arabs embraced Islam, they asked a question. “Is it lawful for a non-Arab to read al-Fatiha (The opening chapter of the Qur’an) in his own language in prayer?” They decided it was lawful, and many people from outside the seminar disagreed with that. A messenger came from al-Hijaz warning how this could lead to the loss of the Arabic language. When Abu-Hanifa heard the messenger, he informed the seminar of the new view. Later, they decided that it is lawful only until he learns Arabic, and then it becomes unlawful, thus balancing the ruling. Can you see how this understanding of coexistence added to humanity? This methodology was not present in the West except in the 19th century.


Abu-Hanifa was able to look at the problems of the community and find a solution through collaboration and dialogue.


To the west, Islam has a favor over the world for providing this civilized and organized form of coexistence.


To Muslims, start thinking of bridging your differences with others through dialogue.


Good night, and may the peace and blessings of Allah be upon you all.


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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, and the word 'Allah' in Arabic has no connotation of gender. 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] Sunnah = Prophet’s traditions.


[4] RA= Radya Allah ’anh [May Allah be pleased with him/her].


[5] Hadith = The Prophet’s actual sayings or actions as narrated by his companions.


[6] 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.


[7] A.H = after hijrah [pilgrimage] of the Prophet from Makkah to Madinah in 622 A.D.


AmrKhaled.net © جميع حقوق النشر محفوظة



This Article may be published and duplicated freely for private purposes, as long as the original source is mentioned. For all other purposes you need to obtain the prior written approval of the website administration. For info: dar_altarjama@amrkhaled.net

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<b>Episode 5</b>



In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).


Let me welcome you all and let us continue our "Call for Coexistence".


In today’s episode, we will discuss five points which I hope we apply to our daily lives so that we would be able to coexist and accept each other. Allah says what can be translated as, “and act righteously among yourselves (Or: make reconciliation after differences) and obey Allah and His Messenger, in case you are believers.”(TMQ, 8:1)[3].


Abu-Hanifa believed the Qur’an’s verses are limited in number, while daily events are not. He wanted to bridge the gap between life and religion. Thus, he introduced a new concept that was not known before which is juristic deduction.


Muslim scholars in Al-Hijaz at that time did not accept such innovations as they were not familiar with the circumstances in other places such as Iraq. As a result of his different views; Abu-Hanifa was accused of corrupting the Islamic religion and even of being an atheist.


Abu-Hanifa’s idea of juristic deduction sprang from an authentic hadith which narrates that prophet Muhammad (SAWS) asked Mo’az Ibn-Gabal what his reference in judging was. Mo’az replied that his first reference is the Qur’an, then the sunnah (the Prophet's tradition), then his own opinion and deduction.


Different people need different ways to deal with them. However, we have to deal with all kinds of people, as it is our duty to coexist and to make reconciliations. It was narrated that the Prophet (SAWS) said that the problems and the struggles between the Muslims lead to the deterioration of our religion.


The five points that can help you coexist with those who differ with you are:


<b>1- Rational logic.</b>


2- Scientific logic.


3- Outwitting.


4- Patience.


5- Holding firm to your beliefs.


Abu-Hanifa succeeded because he had the skill of dealing with all types of people. For example, in Al-Higaz, Abu-Hanifa was criticized for following his own opinion and neglecting the Prophet's (SAWS) sayings. Then, while he was performing pilgrimage, he met Al-Imam Mohammad Al-Baker who was one of the Prophet's (SAWS) descendents. Al-Imam condemned Abu-Hanifa for changing his grandfather's religion. Abu-Hanifa denied but Al-Imam insisted on his accusations. Thus, Abu-Hanifa asked Mohammad Al-Baker to sit where he pleased so that Abu-Hanifa would discuss the matter.


Al-Baker sat on a chair while Abu-Hanifa chose to sit on the floor and said that his respect for him was as highly as the companions’ respect for the Prophet (SAWS). Abu-Hanifa started asking Al-Baker a few easy questions in order to find some points of agreement. The first question was: “Who is physically weaker: men or women?” Al-Baker replied: “Women”. Abu-Hanifa said that the man’s share in inheritance is double the woman’s share, but if he was really neglecting the prophet’s sayings, he would have given the woman double the share of man as she is weaker. However, he did not dare do such a thing.


The second question was: “Which is more glorified by Allah: fasting or praying?” The Imam replied “Praying”. Abu-Hanifa continued his words saying that if he followed his personal opinion he would have told women to pray the prayers they have missed in Ramadan rather than fasting the days they missed, but he never dared to do so because it was not what the Prophet (SAWS) said.


The third question he asked the Imam was: “Which is more impure: urine or sperm?” The Imam replied: “In my grandfather’s religion, it is urine”. To this Abu-Hanifa replied that although this was his opinion he would never say that we have to perform the major ablution from urine and perform the minor ablution from sperm. Their conversation ended by Al-Imam Baker kissing Abu-Hanifa's forehead.


Another example was when Al-khawareg (dissidents) entered Al-Koofa mosque, carrying their swords asking Abu-Hanifa about two funerals for two people who have committed grave sins wanting to know if they died as believers or not.


The first funeral was for a man who was a drunk and died while drinking wine. The second funeral was for a woman who committed adultery and died pregnant with an illegitimate child. As Al-Khawareg believed that anyone who commits a grave sin is a rejecter of faith, Abu-Hanifa knew that they will kill him if he said otherwise. Hence, Abu-Hanifa pretended that he was distracted by the swords and that he had forgotten the question.


So he asked them if they are Jewish or Christians. They said that they were neither. Then he asked what their religion was. They replied that they were Muslims. Abu-Hanifa made them say the truth by their own will. They became confused and asked whether they deserve Jannah (paradise) or hell. Abu-Hanifa's answer was a quote from the Qur’an, where Allah (AWJ[4]) says what can be translated as: “So whoever follows me, then surely he is of me; and whoever disobeys me, then surely You are Ever-Forgiving, Ever-Merciful” (TMQ, 18:36). Thus, the debate ended in favor of Abu-Hanifa.


Abu-Hanifa did not mind changing his opinion if it was proved to be wrong. Zohair Ibn-Mo’awya once informed him that there were a number of ahadith[5], concerning a certain aspect in jurisprudence, which contradict his opinion. As a result, Au-Hanifa revised the matter and willingly changed his opinion.


Abu-Hanifa could also deal with those who couldn’t be convinced except by scientific thinking. He debated with atheists by using this method. Although Abu-Hanifa was the one who set the day for the debate, he arrived very late. He apologized and said that the reason for his delay was that he could not find a boat that could take him to the other side of the river. Suddenly, he found pieces of wood gathering together to form a boat. The atheist did not believe his story and then Abu-Hanifa wondered how they could not believe that a boat could be built by chance while they deeply believe that the whole universe exists unaided.


One day, Abu-Hanifa heard that there was someone who reviled Othman Ibn-Afan (RA[6]) by calling him “a rejecter of faith”. Abu-Hanifa went to the man’s house and asked him whether he would accept his daughter to marry a rich, noble and honorable man, but also a rejecter of faith. The man replied that he would definitely disapprove. Abu-Hanifa replied that the Prophet (SAWS) too would never have allowed his two daughters to marry Othman if he was a disbeliever. The man was convinced and asked for Allah's forgiveness.


In another example, Abu-Hanifa said that in prayer Muslims do not have to read Al-Fatiha[7] because the imam’s reading is enough. This idea was rejected by many people. Some people actually came from Madinah to argue with Abu-Hanifa. He told them that he cannot argue with all of them, and asked them to choose one. When they chose one, he asked, “Will you accept anything he says no matter who wins?” They said, “Yes.” Then he said, “You loose. This is my point. His words are enough.” They were very confused as most of them were young men. He then told them that they are from Madinah, so when they return where Malik is, who believes that each Muslim has to read Al-Fatiha, they should stick to their Imam. He even said that when he goes to Madinah, he will do what Malik does!


The third method of arguing is outwitting. Some people are not flexible. Abu-Hanifa used his tricky intelligence where he could not use reason. Abu-Ga’far Al-Mansoor killed many people and was the caliph in Iraq at that time. A man called Abul-Abbas al-Tusy worked at his council. This man hated Abu-Hanifa. Al-Mansoor invited Abu-Hanifa to attend a session. Al-Tusy said to the one next to him, “I’ll kill Abu-Hanifa today.” and Abu-Hanifa felt what the man schemed for. The man entered and said, “Caliph, can you permit me to debate Abu-Hanifa? I want to ask him a religious question.” Al-Mansoor was worried from Abu-Hanifa because he is a leader, and up-to-date. The man said, “Abu-Hanifa, the caliph has a certain opinion in someone and ordered us to kill him without saying any reasons. Should I kill him obeying the caliph, or disobey him?” Abu-Hanifa asked him if the caliph orders were according to truth or falsehood. Al-Mansoor said, “According to truth.” He said, “Apply the truth without asking.” Then, he won his friendship by changing the subject and saying a funny story. Such characteristics are gained through dealing with people. Do not isolate yourself from people. The Prophet (SAWS) said that the believer who interacts with people and tolerates their evil is better than the one who isolates himself.


Another example was when a couple came to him quarreling. The husband swore that he will divorce his wife and not talk to her unless she talked to him. She also said that she will not talk to him unless he talks to her. Abu-Hanifa said, “Nothing happened, you are not divorced.” When Sufyan al-Thawry heard about it, he went to Abu-Hanifa and said, “Do you legalize adultery?” He replied, “It is simple. She said to him that she will not talk to him unless he talks to her. By saying this, she did in fact talk to him. I reached a solution through an intelligent trick. I did not commit a sin.”


The forth principle is patience. Some people cannot be convinced by any of the previous ways, such as the people who insult you out of hatred or envy. Abu-Hanifa was insulted many times because he created new methods that were not acceptable at his time. One day a young man told him, “You are an innovator, and a disbeliever.” He replied, “Only Allah (AWJ) knows that I am not. I ask Allah to forgive me if you are right, and to forgive you if you are wrong.” The young man said, “I was wrong. I ask Allah’s forgiveness.”


By the way, he was not only patient with those who disagree with him, but also with the disobedient. For example, he was known for praying the voluntary night prayer almost everyday. He had a young neighbor who used to drink a lot and become really noisy singing that he lost everything. One night, Abu-Hanifa didn’t hear him, so he asked about him. He was told that the police arrested the young man so he went to the police to release him. On their way home and he didn’t talk to him. When they arrived he said, “You can attend my lessons at the mosque if you want”, and this young neighbor later became one of Abu-Hanifa’s students.


Abu-Hanifa was humorous with some people too. One day, he was ill and a man visited him and stayed for an hour. Abu-Hanifa was tired. The man told him, “It seems that I have tired you.” He said, “No, you are tiring me even if you are at home.”


This is Islam, and we are proud of it. This program is to teach you all how to coexist with each other: Muslims and non-Muslims. This is how our Prophet (SAWS) taught us to deal with those who disagree with us. So while we opt to coexist, we do not want anyone to impose their culture upon us.


The last point today is that if someone attempts to impose their opinion upon you in basic issues, you should insist on your opinion. Coexistence does not mean losing our personality or giving up your rights.


The man we mentioned earlier, Al-Mansoor, plotted against Abu-Hanifa because he did not like him since he was against the Abasiyans. One day he ordered Abu-Hanifa to be the magistrate, but Abu-Hanifa refused. He refused because he knows that the caliph does not provide the magistrates with any freedom, and freedom was a basic rule in his life.


For disobeying the caliph, he was whipped everyday ten times until his blood reached his heels. He said, “I will not accept. I am free.” This is how this great man coexisted without renouncing himself.


Abu-Hanifa was hardly whipped, imprisoned for many days, and is now on his death bed.


He succeeded in his life because he was able to coexist with himself, and he was a pious man. He was also so elegant. He is a university it himself. Some people say that he died in prison while others say that he died a few days after he was set free. Al-Mansoor was afraid that a public revolution may take place after Abu-Hanifa was whipped the 120 lashes which is why he set Abu-Hanifa free.


When the Al-Mansoor let Abu-Hanifa go, he was so weak and tired. His son asked him, “I want to take your opinion in so and so.” He replied, “I cannot, son. The caliph ordered me not to give my opinion in anything.”


Because he wanted to unite Muslims, he obeyed the caliph and yet kept his freedom.


When Abu-Hanifa died, 50.000 people prayed for him at his funeral. They were not able to pray all at the same time. They divided themselves into six groups.


We now finished the story of this great scholar, Abu-Hanifa. Next episode inshAllah will be about another great scholar in Hanafi jurisprudence.


ash-Shafi'y was born in the same year Abu-Hanifa passed away. Allah is merciful with Muslims. The last one who prayed for Abu-Hanifa was his son, Hamad. Abu-Ga’far Al-Mansoor prayed for him too. Those who believe in freedom and coexistence are immortals, while those who believe in strength are mortals.


When the great Muslim leader Salah Ad-Din came to Egypt, he ordered that Abu-Hanifa’s jurisprudence be taught at schools in Egypt, although he was a Shaf’I (follower of ash-Shafi’ey’s school of thought). He also sent his sons to learn Maliki jurisprudence in Madinah. This is a great example of coexistance. He believed in coexistance, and that is why he won his struggles.


Before Abu-Hanifa died, he asked the people not to burry him in this place, because it is occupied by Al-Mansoor. He wanted to be burried in a free territory. When Al-Mansoor heard about this incident he said, “Who will forgive me for what I have done to Abu-Hanifa in his life, or after his death?” May Allah bless his soul. Scholars say that every Muslim should pray for him as he delivers the islamic jurisprudence to us until this day.


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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, and the word 'Allah' in Arabic has no connotation of gender. 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] 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.


[4] AWJ= Aza-Wa-Jal [Glorified and Sublime be He].


[5] Ahadith = Plural form of hadith [The Prophet’s actual sayings or actions as narrated by his companions].


[6] RA= Radya Allah ’anh [May Allah be pleased with him/her].


[7] Al-Fatiha= The first chapter in the Qur’an.


AmrKhaled.net © جميع حقوق النشر محفوظة



This Article may be published and duplicated freely for private purposes, as long as the original source is mentioned. For all other purposes you need to obtain the prior written approval of the website administration. For info: management@daraltarjama.com

[wel_mel_2]

<b>Episode 6</b>



In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).


The idea behind this program originated from the conflicts we are facing in our countries among the Muslims themselves.


Our intention throughout this program is derived from the following ayah[3] that says, what can be translated as, "Surely the believers are only brothers; so make a reconciliation between your two brothers…" (TMQ[4], 49:10). Another ayah that stresses this meaning, "…so be pious to Allah, and act righteously among yourselves (Or: make a reconciliation after differences…)" (TMQ, 8:1).


Our program tackles these points through learning about the four Imams of Islamic jurisprudence. We are honored to have a specialized scholar, Dr. Osama Refa'y, the Mufti[5] of A'kkar in Northern Lebanon, to discuss with us Imam Abu-Hanifa’s application of coexistence.


Mr. Amr Khaled:


What is the Abu-Hanifa’s main characteristic? And what was he motivated by?


Dr. Osama Refa'y:


Imam Abu-Hanifa’s main characteristic was his concern with humanity and the dignity of humans. The humanity and dignity of humans was easily preserved by shari’ah (Islamic law)[6]. For example, the majority of scholars agreed upon confiscating the wealth of an incompetent person when he/she reaches 25 years of age. Imam Abu-Hanifa disagreed with them saying that a person is free in and is responsible for their actions and beliefs, and will be held accountable for this in the hereafter. Although scholars contradicted him, he believed that no stone should be left unturned in preserving the freedom, and dignity of man.


Mr. Amr Khaled:


This point leads us to the issue of women in Abu-Hanifa's jurisprudence. How did he tackle the issues of women's freedom in getting married and holding the office of judge?


Dr. Osama Refa'y:


Imam Abu-Hanifa, may Allah bless his soul, regards women as an integral member of any society, fully competent to take action and bear the responsibility of these actions. For instance, his opinion is that if a rational mature woman wants to marry someone, then her guardian has no authority to deny her the legal right to choose her husband. He only has the right to object if the girl chooses to marry an ineligible suitor. Her decision is given precedence over her guardian’s according to the Islamic law. The Prophet (SAWS) acknowledged this right by saying that an unmarried woman is more entitled than her guardian to choose her husband.


In spite of the fact that the other Imams disagreed with Imam Abu-Hanifa regarding his opinion, yet their disagreement was not absolute. It is noted that al-Hanafy juristic school states that it is more appropriate for a woman not to personally fulfill the contract of her marriage so as not to be attributed to any sort of impudence. Meanwhile, a balance between the woman's wish and her father's should be struck.


Mr. Amr Khaled:


I would like to emphasize that this is the opinion of Imam Abu-Hanifa, who lived in the year 80 A.H.[7] It is a clear proof for those who accuse Islam of denying the freedom of women that Islam infact preserved the rights of women.


Some people would say: ‘How can we learn about coexistance from the stories of the four Imams, while they themselves (the four imams) disputed over hundreds of issues?’


Dr. Osama Refa'y:


It is said that coexistence is accepting the other, but I cannot accept the other unless I have sound knowledge of his culture. Consequently, if we consider the four Imams as an integral image of Islamic unity and coexistence, we have to realize that the reasons for their differences in the issues of Islamic jurisprudence are justified. When anyone of us hears the justifications of the one opposing him, he will be convinced that he has his own reasons. It is then that we come to accept the other.


Mr. Amr Khaled:


Speaking of differences, I would like to refer to the many youths who sometimes accept only one opinion and absolutely refuse to listen to other opinions.


Dr. Osama Refa'y:


This is one form of fanaticism. Fanaticism may be a blind-folded support to one school or may take the form of relentless opposition to other schools or sects.


The four Imams agreed upon all the issues related to the fundamentals of the Islamic creed, while they disagreed upon the branches of Islamic jurisprudence such as the detailed rules of prayers, fasting, …etc. Nevertheless, their disagreement is necessary and a mercy from Allah (AWJ[8]) on this ummah[9]. When a man came to write a book on the differences of the jurisprudents, Imam Ahmad asked him to call it the “Book of Abundance”.


Now, let us return to our major point; the reasons of the disagreements between the Imams. There are three main reasons. First, the nature of the human soul that varies from one person to the other. Indeed, people are different in their abilities, cultures, and styles. Second, the nature of the texts of the Glorious Qur'an and sunnah (the Prophet’s tradition), which may hold more than one meaning. Third, the differences which exist in customs and traditions.


To further apprehend the nature of the differences between the four imams, let us reflect on the Prophet’s (SAWS) words when he said that the buyer and the seller have the option of canceling or confirming the deal unless they separate.


Abu-Hanifa and Malik considered that the contract is fulfilled upon oral agreement. Meanwhile ash-Shafi'y and Imam Ahmad stipulated the physical separation of both contractors in order to consider the contract fully fulfilled. Abu-Hanifa then asked ash-Shafi'y, 'What if both of the contractors were in the same boat in the middle of the sea, how come they get separated physically?' ash-Shafi'y then reconsidered his view of the hadith[10] based on Abu-Hanifa's logical interpretation.’


Mr. Amr Khaled:


I want to emphasize that even though they were discussing the same hadith; each one of them had a different view for the word 'separated'. This accentuates the flexibility and tolerance of Islam.


Dr. Osama Refa'y:


Precisely, ash-Shafi'y even suggested a rule to reduce the consequences of dispute. He said: ' Islamic jurists have agreed that Allah (SWT) does not enforce punishment because of a debatable issue'. Similarly, Omar Ibn-Abdul-Aziz, the renowned caliph, and his successors emphasized this rule by announcing: 'If you see a man practice a debatable issue, upon which you do not agree, do not forbid him form practicing it.’


Mr. Amr Khaled:


That is why when ash-Shafi'y visited Abu-Hanifa's grave; he did not practice his own view of raising up his hands with dua'a (supplication). Instead, he practiced Abu-Hanifa's method, and hence respecting his view in this regard.


Dr. Osama Refa'y:


Correct. Here is another example. When Abu-Hanifa met Imam Malik in Madinah to discuss some juristic issues, Layth Ibn-Saad (one of the followers of Imam Malik) asked him about their weary discussion. Imam Malik answered: 'I was debating a man whose logic could easily convince you'. Similarly, when Abu-Hanifa was asked about Imam Malik he said: 'I've been conversing with a mountain of knowledge.’


Mr. Amr Khaled:


Indeed; this encourages all of us to follow suit. I recall when Imam Ahmad Ibn-Hanbal suggested that the basmallah[11] should never be spoken out loud except in Madinah, in which Muslims speak it out loud, out of respect of their practice and for reconciliation.


Dr. Osama Refa'y:


Moreover, when Abu-Yusuf (a follower of Abu-Hanifa) came along with the Abbassid caliph to Madinah, the caliph did hijamah[12], a practice that Abu-Hanifa considers a nullifier of ablution. The caliph followed the view of Imam Malik that such an act does not spoil the ablution. Yet, Abu-Yusuf respected Imam Malik's view and was led by the caliph in prayer.


Another example is when al-'Andaliyy (one of the followers of Imam Ahmad) related a discussion between Imam Ahmad and Ali-Ibnul-Madiniyy (a distinguished scholar). In that discussion, Imam Ahmad insisted that each one of the ten, who were promised jannah (paradise) by the Prophet (SAWS) in his hadith, will unquestionably enter the jannah. While al-Madinyyi disputed this point and believed that their entering the jannah should not be considered a given, as they were yet to await the grant of Allah. Al-'Andaliyy said: 'They were conversing so loudly that I thought they would fight'. After the discussion had ended, Imam Ahmad then held Ibnul-Madiniyy's hand and told him: "Haven't we been joined by our brotherhood even though we've disagreed?”


Mr. Amr Khaled:


Can we have a closer look regarding the difficulties that Abu-Hanifa faced in his defense of the Islamic creed?


Dr. Osama Refa'y:


Imam Abu-Hanifa was a key factor by which Allah (SWT) helped the Sunni Muslims of Iraq to stand firm in such a sectarian and conflict-filled ambiance. He indulged in debates with people of different juristic schools of thought as well as al-Khawarij [13](the dissenters) and al- Murji'ah[14] especially in Kufah.


Mr. Amr Khaled:


How did he overcome the complexities of being in such an environment?


Dr. Osama Refa'y:


He was firm in his faith. He used his logical interpretations of the sunnah (the Prophet’s tradition) in his debates with such misguided sects instead of the Qur'an; as he emphasized that they interpreted it in a wrong way. He asked his followers not to argue with any group regarding creed-related issues.


A group of al-Khawarij once asked Abu-Hanifa about the validity of performing the funeral prayer on a Muslim whom they killed unjustly, claiming that he was a renegade. They wanted Abu-Hanifa to issue a verdict contradicting theirs, in order to justify executing Imam Abu-Hanifa. Abu-Hanifa realized this and asked them whether the man was a Jewish, a Christian, or a Muslim and their answer was "A Muslim." Abu-Hanifa then answered with ease, 'Then you have answered your question yourselves!'


He was a brilliant speaker who studied the laws of speech. Another group of Khawarij asked him about the validity of arbitration (regarding the famous dispute between Imam Ali and Mu'awiyah). He then answered: ‘Since we are discussing this issue, isn’t it rational that we assign a judge between us in case we keep arguing about it and fail to come to an agreement?' They answered, 'Yes'. Abu-Hanifa then again responded, 'Then you have answered yourselves!


Mr. Amr Khaled:


The learned lessons from the life of Abu-Hanifa are numerous. One important lesson is that we must be firm regarding the fundamentals of the tenets of faith while the branches’ interpretation allows more flexibility and broadness. Is there anything more you wish to add, Sheikh?


Dr. Osama Refa'y:


We deduce that being steadfast with our Islamic creed does not imply that we do not coexist. Coexistence is a lesson we learn from the life of the Prophet (SAWS). Having different juristic schools of thought is a blessing from Allah (AWJ). Disagreement is acceptable if done within the frame of fraternity.


Mr. Amr Khaled:


Let us end our episode with this wonderful statement by Abu-Hanifa describing his real attitude towards those who disagree with him when he said: ‘O Allah! Let our hearts be tolerant of those who bear grudge against us’.


--------------------------------------------------------------------------------


[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] Ayah= A verse in the Qur'an.


[4] 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.


[5] Mufti= An Islamic scholar who is an interpreter of Islamic law, and is entitled to issue fatwas (legal opinions).


[6] Shari’ah = The ethical and moral code based on the Qur'an and sunnah (the Prophet’s tradition).


[7] A.H= After hijrah of the Prophet (SAWS) from Makkah to Madinah in 622 A.D.


[8] AWJ= Aza-Wa-Jal [Glorified and Sublime be He].


[9] Ummah= Muslim nation.


[10] Hadith= The Prophet’s (SAWS) actual sayings or actions as narrated by his companions


[11] Basmallah= In the name of Allah, The All-Merciful, The Ever-Merciful


[12] Hijamah is an Arabic term for cupping.


[13] A group of people who rebelled against Ali Ibn-Abu-Taleb (RA) after he had acceped arbitration, and finally assassinated him (RA)


[14] An early Islamic school. They advocated the idea of "delayed judgement". Some of their beliefs contradict the Sunni beliefs.


AmrKhaled.net © جميع حقوق النشر محفوظة



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[wel_mel_2]

<b>Episode 7</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 are going to look at the life of Imam Malik as one of the four Imams of Islamic jurisprudence. However, it is important to stress before we start the meaning and idea behind our program. Its name, A Call for Co-Existence, is inspired by the meaning of the word “exist”. It is all about how people can exist and respect each other; how to understand others; not necessarily to adopt their ideas and believe in them, but at least to reach out for them and stretch a hand of friendship. It is to learn how to be decent in disagreeing with others and how to see our differences as opportunities and not obstacles in the face of our relationships.


Being different from one another is one of Allah’s greatest blessings. It is only through each others’ different contributions to the world that our lives gains richness, content and value. If everyone is to isolate self from others or to share the exact same thoughts as others, life will hold no real value and will be so shallow!


Today as we briefly look at Imam Malik’s life, we look at an example of success of a person who was able to gather people around him. Amazingly and unlike Imam ash-Shafi'y, who only lived for 54 years, Imam Malik lived for 94 years during which he was able to build continuous success and attract people who wanted to listen to his preaching and learn from him.


Imam Malik started preaching about Islam when he was only 17 year old after 70 of great Islamic scholars approved him to do so and confirmed his eligibility. Can you imagine! 77 years of continuous support and admiration for that man! That can only mean that he had a special way or a secret of how to gather thousands of people from every color and way of thinking and motivate them to keep listening to the same scholar! Today, we will try to find that secret and discover how he managed to do so.


It is important to mention at this point that Prophet Muhammad (SAWS) actually predicted in one hadith[3] that there would be a great Islamic scholar that people would seek from all directions and would not find except in Madinah. The Prophet’s companions had no doubt that the scholar mentioned in the hadith was Imam Malik Ben Anas that is why he was known as Imam of Madinah. Can you imagine the honor!


Just so you can understand the importance of the work of the four Imams of Islamic jurisprudence, we will mention the simple fact that after Prophet Muhammad (SAWS) passed away, what was left from his legacy was a body of ahadith[4] and verses of Quran which were relatively limited in number. The four Imams shouldered the responsibility of extracting values, meanings, and solutions from that limited body to almost all issues to come in people’s life thereafter!


It is also important to note that Imam Malik was born, lived his entire life and later died in Madinah. He never left it except to Makkah to do Hajj [5] or Umrah[6]. That is an amazing detail, especially in light of the fact that a great scholar such as ash-Shafi'y actually traveled to 10 different countries to gain, confirm, and spread his knowledge. So how could Imam Malik achieve such success and popularity on the span of 94 years while living in one city?!


The location of his lecture was always the same. It was at one of the noblest locations; between the Prophet’s house and pulpit (where the sermon is typically delivered) which the Prophet described as a piece of heaven. Imam Malik used to deliver two types of lectures. The first one was to a limited number of people who were to be his successors in teaching. The second one was for everybody else. To give you an indication of his popularity, you need to know that he was sought by thousands that they could not all fit together in one place. He used to have helpers who organized people by their nationalities. He would call on people from each nationality one at a time to listen to his lecture because of lack of space!


How could he find the ways to attract those people from different cultures to keep coming back in such large numbers! If we find the answer to that question, we will find the secret for having a peaceful co-existence with others. His students were from various countries and continents. Something that has been known to modern universities only recently! He had students from Asia, Europe and Africa.


So what is his secret?! Can we follow his footsteps? Is it possible that conflicting people in Iraq or Lebanon would be guided by Imam Malik’s example and stop fighting? Even on the personal level, is it possible for a husband and wife or for all people in society to co-existence in peace following his example? We are still to know his secret talent.


When we follow the legacy of Imam Malik, we see that for more than 70 years, he taught thousands of people from different cultures. That means that he spoke to three generations of people and I can not help wondering, how was he able to do that for that many years and with him aging to reach 94 years of age! What is more surprising was who were among his students! Look at his attendants including four caliphs; Al-Hady, Harun Al-Rasheed, Al-Ameen and Al-Ma’mun. Among his students were princes, leaders and governors. Among his students were great scholars as well, such as Abu-Hanifa, 13 years his senior and ash-Shafi'y, 20 years old and learning! What an amazing pool of attendants!


To puzzle you even more, there were two big conflicting political powers at that time; Umayyad and Abasside. The amazing thing was that people and leaders of both groups loved Imam Malik and trusted his opinions in spite of the fierce conflict between them! So, how could he reach that status while there were numerous scholars at that time?!


To further prove that he was an exceptional figure; let’s see what he was offered by Harun Al-Rasheed as a symbol of the peak of power in the Islamic history of rulers. Al-Rasheed requested that Imam Malik would accept to go to Iraq to teach his children; an idea that did not appeal to Imam Malik since he believed that people should make an effort to seek knowledge and not the opposite! Malik in his wisdom sent a note to the caliph that said “To the Emir (commander) of believers, may you be graced and honored by Allah! The knowledge that I have is only part of what your family contributed to the world. If you honor it, it gains grace. If you humiliate it, it becomes worthless! O’ Emir of believers, knowledge is sought and it should not seek people!” After Al-Rasheed read that he agreed with Malik and ordered his sons to travel to where Malik is in Madinah to learn from him. As a sign of modesty, he asked that they get treated as common attendants and not as the caliph’s sons.


Later Al-Rasheed visited Al-Madinah and requested that Malik would go to him in his palace where he stayed. Malik repeated his famous phrase “Knowledge is sought and it should not seek anyone!” The caliph then argued that he would go to Malik; however, he wanted it to be a private lecture with no one else attending. Malik suggested that if knowledge goes to the elite privately denying the public the right of learning, then neither the public nor the elite gets its benefit. Once more, Al-Rasheed agreed and went to where Malik is giving his lecture. His servants offered him a seat while all of Imam Malik’s students were seated on the floor. Malik, not wanting to offend Al-Rasheed, greeted people as usual and started his lesson with a Qudsi (sacred) hadith[7] saying that Allah (SWT[8]) says that he raises those who humble themselves in his worship and he puts down those who look down on others. Malik then sends a smile to Al-Rasheed who gets what Malik intended to politely tell him and then he gives away his seat and joins the rest of the students on the floor.


So, what was it then that gave Malik such influence on others?! Was it his leadership qualities? He was known for his exceptional charisma as narrated by Saeed Ibn Hend who said that he never feared anyone more than Abd Al-Rahman Al-Dakhel, however, when he saw Imam Malik, he feared him more. We know that he had a fair complexion unlike most of the Arabs at that time with blonde hair and blue eyes. However it can not be his charisma or alone that placed him in such a high status.


Was it his intelligence then?


He was known for that as described by his teacher, Rabiia, who said that he never met someone wiser than Malik. Rabiia used to refer to Malik as the ‘wise one’ among his students. However, it can not only be his mental qualities that gave him success and influence.


Was it his piety and strong faith?


For he was known for that as well, he was often seen crying while giving his lectures when he reflects on the place where he was sitting and that it was once occupied by Prophet Muhammad (SAWS). He never related to any hadith except while he was in a state of ablution. His students would knock his door for their lesson time. If it was a day of regular lecture, he would be with them shortly. However, when it was a day to speak of Prophet Muhammad (SAWS), he would take his time to dress up and wear perfume before mentioning the Prophet. His relationship with Allah and the Prophet was so special that he never mounted an animal in Madinah just out of respect to the Prophet (SAWS) who lived there! However, it can not be that faith alone that made him this exceptional; since there were so many others in his time that were known for their piety but never had his influence!


We may agree that all the above qualities contributed to Imam Malik’s success. However, there were two main things that made him excel and exceed everyone else’s efforts. He used to think of two things that made him gain the trust and respect of others. First, he always placed others’ interests above his; second, he always tried to ask people to do only what they could handle.


And that is the art of co-existence which we are trying to reach today! He always placed himself in others’ place. Can you do that? Imagine if everyone adopted the same goal. Imagine if a husband puts himself in his wife’s place and asks himself why she is disagreeing with him the way she is! Or if you place yourself in the place of your teenage son and try to understand why he is acting the way he is. Imam Malik used to think that way. He used to think of others and try to look for what benefits them.


Hence, two inspiring approaches were initiated by him. The first one was that he always believed that wherever the benefit of the peoples was, then Allah’s rules were supportive. That was his approach in reading and interpreting the Qur’an and ahadith. He always looked at the rules knowing that he would find benefits for people. The second one was that he believed that Islam is based on allowing people all pleasures except for the things that was named as sinful deeds. He preferred to define the best scholar as the one who gave people permission to enjoy Allah’s blessings as long as it was proven by Islam. He always tried to look at the situation beforehand and try to see how to make it easy on people. When he could not, then he would say that he did not know the answer to the issue raised instead of saying something harsh that would burden people.


That is why thousands of people followed him and gathered around him because he wanted the best for others and the easiest for them in the light of Shariah[9]. He built his approach on three verses from the Qur’an, which can be translated as:


“..<b>and has not laid upon you in religion any hardship</b>…“ (TMQ[10], 22: 78).


“<b>Allah wills for you ease, and He does not will difficulty for you</b>...” (TMQ, 2:185).


<b>“Allah wills to lighten (things) for you, and man was created a weakling</b>“(TMQ, 4:28).


It is interesting to note that one of the easiest approaches towards marriage was indeed Imam Malik’s. He built his approach on a story that happened during Prophet Muhammad’s time when a man came to him saying that he and his wife had fair complexion, however, his wife gave birth to a boy with a dark complexion. The man was doubtful of his wife’s fidelity! The Prophet asked him if he had animals to which the man said yes. He then asked him if his animals included one that was not of the same color. The man said yes. The Prophet inquired how that could happen. The man guessed that perhaps it took its color from an ancestor. Then the Prophet suggested that it could be the same case with his son. The Prophet did not wish to open a door of doubt between the man and his wife and that is where Imam Malik extracted his approach.


Ablution is another example of Imam Malik’s search for uncomplicated solutions for Muslims. When you make ablution and then later you are not sure whether or not your ablution is still valid, Malik would ask such questions: Can you swear that your ablution is not valid? Are you sure it is not?


If you can not say a clear yes, then your ablution is valid according to Malik. Malik is the scholar who would lose appetite when asked by someone to find a way out of a problem! He would keep thinking hard to find that way out. He would ask the person to stay in the city till he found that solution. That was one of the great reasons behind his success.


Imam Malik is the writer of the first book in Islam; ‘Al-Mu’ata’ which contained all his thoughts and ideas. The name of the book itself is driven from an Arabic word which mean easiness and sensitivity to others. That book contained 12,000 ahadith with their interpretations by scholars and hence it was the first of its kind. It gained huge popularity and it paved the way to many notable scholars such as al-Bukhari and ash-Shafi'y.


Imam Malik was once asked about the thing that was closest to his heart. He said it was to bring happiness to a Muslim through dedicating his work and life to take away his/her burdens. He used his knowledge to help others. He would follow Prophet Muhammad’s example of taking the easier option that complied with shariah.


It is time now to see how he came to think that way!


This is a message to all parents for a certain situation in Malik’s childhood inspired him to be so. Malik used to be a playful child who loved to chase pigeons and follow singers. He never cared about studying, something that bothered his family which was known for its knowledge and status. Malik’s father decided to handle this situation by holding a knowledge competition for his sons. In the competition, Malik’s younger brother won!


All the father did was to smile at Malik saying that chasing the pigeons kept him away from seeking knowledge. Malik got upset and said that he would excel in something else such as signing. His mother said gently that a singer without a good voice was worthless even if he enjoyed good looks! He asked her what to do then! She said that singing would not get him far, but knowledge might! On the next day, she bought him clothes usually worn by scholars at their time. Imam Malik was very excited and immediately asked and asked her how to go about seeking knowledge. His mother then suggested that he go to Rabiiah in order to learn manners before knowledge.


That story was told by Imam Malik himself at the age of 70! It was the wisdom of his parents in dealing in a gentle way with their son’s issue that helped to raise such a great scholar! That is another example of coexistence! His parents did not force him or insult him. They just gave him hints on how to be better. This is a message to all. Do not force people to do things. It is a message to the West. Do not force us to follow your lead.


I hope you got the idea. Put yourself in the place of others. Do not force others or pressure them in any way. Go easy on them and respect them. This is a message to every husband and wife, to our brothers and sisters in Iraq to end the bloodshed. I urge you to think about other people’s benefits and interests. I hope we all benefit from that powerful message.


--------------------------------------------------------------------------------


[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] Hadith= The Prophet’s (SAWS) actual sayings or actions as narrated by his companions.


[4] Ahadith= Plural form of hadith [The Prophet’s actual sayings or actions as narrated by his companions].


[5] Hajj= The pilgrimage to Makkah during the first half of the month of Dhul-Hijjah, and is the fifth pillar of Islam.


[6] Umrah= A voluntary short pilgrimage that can be performed at any time of the year.


[7] Hadith Qudsi= The words of Allah, repeated by Muhammad (SAWS) and recorded on the condition of an isnad (chain of verification by witness(es) who heard prophet Muhammad say the hadith).


[8] SWT = Suhanahu wa Ta'ala [Glorified and Exalted Be He].


[9] Shariah= The ethical and moral code based on the Qur'an and sunnah.


[10] 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.


AmrKhaled.net © جميع حقوق النشر محفوظة



This Article may be published and duplicated freely for private purposes, as long as the original source is mentioned. For all other purposes you need to obtain the prior written approval of the website administration. For info: management@daraltarjama.com

[wel_mel_2]

<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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[wel_mel_2]

<b>Episode 9</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 continue to look at the life of Imam Malik and connect it to the idea of co-existence. We aim to learn how to coexist with each other at a time full of bloodshed in various places like Iraq, Lebanon and Darfur. We need to teach ourselves Fiqh al-Ikhtilaf (the Jurisprudence of Dispute); how can I hold your opinion in respect while I am opposed to it and clinging to mine?! Finding a common ground is the aim of this program.


We will discuss two main points in Imam Malik’s life: his school of fiqh3 and how he was able to coexist during his long lifetime -86 or 92 years- in which he witnessed the rule of 15 Caliphs.


<b>The School of Fiqh of Imam Malik</b>


The main principle on which his school of thought is based is that shariah (Islamic law) essentially aims at facilitating matters for people and working for their best interest. Islamic shariah has five essential goals: the preservation of religion, honor, property, human soul and mind, exactly in that same order. Nothing is prohibited in the Qur'an except when the intention is to protect something; prohibition of fornication is meant to guard the honor; likewise, prohibition of gambling aims at the protection of property.


Seeking to find the ideal way of facilitating things for people, Malik adopted the Prophet’s (SAWS) approach and took him as his role model. He certainly bore in mind such ayahs[3] and ahadith[4] as the following when he decided to take this route, “..And in no way have We sent you except as a mercy to the worlds” (TMQ[5]: 21, 107). “…and in no way has (He) made for you (any) restriction in the religion…” (TMQ: 22, 78). “…Allah wills for you ease, and He does not will difficulty for you…” (TMQ: 2, 185).


It is reported that Lady Aisha (RA)[6] had said that whenever the Prophet (SAWS) was given a choice between two matters, he always chose the easier one so long as it was not evil. If it was evil then he was the farthest person from it. The Prophet (SAWS) never retaliated for himself, except when something violated one of Allah’s (SWT)[7] sanctities then he would take vengeance for Allah’s sake.


He considered Madinah and its inhabitants as his model in this regard, for it is the place where the Prophet lived. Therefore, his sources in fiqh were the Qur'an, the Sunnah (the Prophet’s tradition) and the people of Madinah. Some scholars disagreed with him in this matter, and at times he obstinately held onto his opinion, thereby temporarily suspending the principle of coexistence. This will be shown in an incident with Abu-Hanifah which we will tackle in the following episode, if Allah so wills.


Taking the people of Madinah as one of his sources gave rise to Malik’s belief in the significance of the society’s agreement on a certain matter, thus inventing what would be later established as “the convention of a society”, i.e. he would support what the society agreed upon. For this reason, he managed to attract many people around him. A man from Andalusia once came to him with a question. Malik’s reply was: "I do not know." That man said: "O Imam! I have come to you from Andalusia and you say you do not know! What should I tell my people when I go back to them?!" Malik responded, "Tell them, ‘Malik did not know’... I am not aware of how the people of Andalusia live, so ask someone who has adequate knowledge of Andalusia.”


Malik invented new terms that were unheard of before. His dislike for the word haram (sinful, prohibited) led him to replace it with terms like: “I do not regard this as right”; “this is improper”; “there is no good in it.” The word haram, unfortunately, is lightly used nowadays. He wrote a book entitled “al-mowatta’ ” during the course of his long life. This was because he used to make changes to it from time to time whenever he felt it was necessary and in the interest of people. The Caliph offered to have his book written in gold water and Malik replied that what mattered most to him was that the Caliph applied what was in the book.


I do not mean here to say that Malik applied the ideals of coexistence all the time. Several incidences prove this as we will see in the next episode. A glimpse of his departure from the ideals of coexistence maybe evident from the fact that he held a belief early in his life that what the people of Madinah did should be universally applied everywhere regardless of the nature of each place. He once sent an important letter to al-Layth Ibn-Sa'ad, the Grand Imam of Egypt –the letter and the reply are available on www.amrkhaled.net- in which he blamed him for issuing fatwas (legal opinions issued by Islamic scholars) different from those used in Madinah. Al-Layth had issued a fatwa permitting the combination of maghrib (sunset) and isha' (evening) prayers on rainy nights. Harshness rather than the ideals coexistence manifested itself in that letter; an excerpt of it is shown below:


“…Be informed, may Allah show mercy to you, that I have known that you issue fatwas different from those of the people of Madinah. Have you not heard the Qur'anic ayah that reads, “And the earliest Out strippers, (As-Sabiqûn) of the Muhajrû‍n (The Emigrants from Makkah who fled to Al-Madinah) and the Ansar, (The supporters, i.e., the inhabitants of Al-Madinah)” (TMQ: 9, 100)? Have you not known that the Prophet (SAWS) was reported to have said that faith flees to Madinah as a serpent flees to its burrow? You should know that all people have to be followers of Madinah where the Prophet lived and died, and where his Companions and his wives lived and learned from him first-hand. Consider what I have sent you, may Allah show mercy to you. I hope I have not intended anything from this save sincere advice.”


Al-Layth replied in a gentle manner, saying:


“…You mentioned that I issue fatwas different from those of the people of Madinah and you are right, I should fear for myself. I took every word you wrote seriously. Be informed that the Prophet’s companions settled in many places and countries and that we have scholars just as you do. Perhaps you are not aware that rain here is not like Madinah’s rain. By Allah, if you come here you will give similar fatwas, for facilitating things for people is your typical approach. The Prophet’s companions, such as Amr Ibn al-Aas, Az-Zubair Ibn al-Awwam, Bilal and Abu Ad-Dardaa, did likewise because they lived here.”


This letter and other others were not publicized until the two men passed away. It was then that their two sons made them publicly known. This incident and his position with Abu-Hanifah represented a turning point in his life. He came to believe that each society had its own custom which ought to be considered individually and that it was a mistake to apply the custom of Madinan society to all others.


<b>Imam Malik and the Caliphs:</b>


Imam Malik witnessed the rule of nine Umayyad Caliphs and five Abbasid Caliphs. These Caliphs were very different, and this teaches us a lot about coexistence. All those Caliphs respected Imam Malik and followed his fiqh. This is because Malik was unlike most people, who were either hypocrites who flattered Caliphs or extremists who clashed with them; he was always neutral. He did not agree with all what the Caliphs did, but at the same time, he did not want to fight with them. Rather, he would advise them and guide them to the right path. This is how he gained the respect of all people.


One day, a person called Muhammad Ibn-al-Hassan from al-Hejaz led a revolution against the Abbasid Caliph, Abu-Ja'far al-Mansur. Imam Malik abided by his principle and remained neutral and did not participate even though some of his own teachers did. Some of those who hated Imam Malik wanted Abu-Ja'far to be displeased with him. This person went to Imam Malik asking him for a fatwa concerning the validity of a divorce that has occurred by force. Imam Malik said that such a divorce would be invalid, according to reports that the Prophet (SAWS) said that Allah (SWT) has forgiven the Muslims all fault, forgetfulness and what was forced upon them. This person then went to the Caliph telling him that what Malik actually meant in his fatwa was that people are allowed to participate in the revolution against him because he, the Caliph, had forced the people of Hejaz pledge allegiance to him! This is a message to people in Iraq and Darfur. They should try to avoid fitna (sedition). Allah (SWT) says what can be translated as, "O you who have believed, in case an immoral (person) comes to you with a tiding, then (ascertain) the evidence…" (TMQ, 49:6). Abu-Ja'far did not ascertain the evidence; rather, he became very angry with Imam Malik, and sent him a message asking him to change the fatwa, but Malik refused to do so. Abu-Ja'far then asked him to announce to the public that the Caliph was not the one meant by the fatwa, but Malik refused that as well because it meant that he would give up his neutrality. Abu-Ja'far became fierce, and ordered that Malik should receive 100 lashes.


At this point, Imam Malik could have started a revolution to avenge himself. But he did not which showed that he really wanted to be neutral, and that he did not want to cause disorder and bloodshed among Muslims. Afterwards, Abu-Ja'far realized that he was mistaken and that Malik was innocent so he wanted to apologize to him. He went to Madinah, and visited Malik in his home and asked him, "What do you request from me?" Imam Malik replied, "I want you to visit the houses of all the people in Madinah, offering them money and kissing their children." By this, Imam Malik wanted the people of Madinah to like Abu-Ja'far and to bring them together. Abu-Ja'far did so, and then offered Malik some money as well. However, Malik refused to take it saying that he had enough. To Malik's surprise, Abu-Ja'afar indicated that he knew that Malik was in need of the money because it was his job to look after his people.


After that incident, Imam Malik started accepting money and gifts from Caliphs. These gifts became his main source of income. In addition to this, he wanted to "co-exist" with the Caliphs, and refusing their gifts would have been perceived as an act of rejection.


Another story tells of one time when the Caliph, Harun al-Rasheed made an oath and then took it back. All Islamic scholars told him that all he needed to do was to free a slave in order to expiate himself of that oath, according to the ayah that can be translated as, "Allah does not take you to task for an idleness in your oaths, but He takes you to task for whatever contracts you have made by oaths. So the expiation thereof is the feeding of ten indigent persons with the average of that wherewith you feed your own families; or their raiment; or the freeing of a neck. (i.e., a slave) Yet, for him who does not find the (means), then (the expiation is) the fasting for three days…" (TMQ, 5:89). However, Harun al-Rasheed wanted to know Malik's opinion, who said that he should fast three days! Harun al-Rasheed argued that he was not poor and could afford to free a slave, but Malik rationalized his fatwa saying that all the slaves and money Harun al-Rasheed possessed actually belonged to the people and that he did not have the right to dispose of what he did not own himself.


<b>Imam Malik's Death</b>


Imam Malik lived for 86 years (or 92 years – according to some reports). Before he died, he asked one of his students, "What do people say about me?" The student replied, "They are either friends who praise you or enemies who condemn you." Malik thanked Allah for that. When he was asked why, he said that he did not want to have all people as friends so that he would not become too vain, and he did not want all people to be his enemies so that they would not testify against him before Allah on the Day of Judgment.


As he was dying, Imam Malik was asked how he was feeling. He said, "I do not know what to tell you, but some day, you will experience the sweetness of Allah's forgiveness exactly as I do now." He wanted to make things easy for people even while he was dying. He kept repeating Allah's name "al-'afuww" (The Effacer of sins) until he died. He died leaving three sons, one daughter and 3000 dirhams. It is said that Malik was the only one mourned by the people of Madinah as much as they mourned the rightly guided Caliphs. His death reminded them of the death of the Prophet (SAWS). Imam Malik was buried in Al-Baqi'[8], next to Ibrahim, the Prophet's (SAWS) son.


That was the story of Imam Malik. He paved the way for the Science of Hadith and Islamic Jurisprudence; for al-Bukhary and ash-Shafi'y. I ask Allah to gather us with him in jannah (Paradise), to enable us to learn from him how to co-exist with each other, and to resolve our conflicts.


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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, and the word “Allah” in Arabic has no connotation of gender. 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 Islamic jurisprudence


[3] Verses in the Qur'an


[4] The Prophet’s actual sayings or actions as narrated by his companions.


[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 = May Allah be pleased with her.


[7] SWT = Subhanahu wa Ta'ala [Glorified and Exalted Be He].


[8] The cemetery of the people of Madinah, near the Prophet's Mosque


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This Article may be published and duplicated freely for private purposes, as long as the original source is mentioned. For all other purposes you need to obtain the prior written approval of the website administration. For info: management@daraltarjama.com