Muslim Minds

Insha-Allah, this will be the second post in the series of Aqeedah of the Four Imams. I hope you benefited from the first one.

Statements of Imam Malik concerning Tawheed:

4. Aboo Nu'aym relates from Ja'far Ibn 'Abdullah who said, "We were with Malik Ibn Anas when a man came and said, 'O Abaa `Abdulllah,

الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى

"The Most Merciful has ascended above His Throne" (Surah Taa Haa 20:5)

How did He ascend?'

So anger overcame Malik like none had ever seen from him. He looked down at the ground and scratched it with a piece of wood he was holding until he began to sweat profusely. Then he raised his head and tossed the wood aside, and said, 'The specific details are incomprehensible, however ascending is something that is not unknown, having faith in it is obligatory, and questioning about it is an innovation. And I believe that you are a person of innovation.' He then ordered him out, and he was removed.^I

5. Again Aboo Nu'aym relates from Yahya Ibnur-Rabee' who said, 'I was with malik Ibn Anas when a man came to him and said, 'O Abaa `Abdullah, what is your position on someone who says the Qur'an is created?'

Malik replied, '(This questioner is) a heretic (zindeeq)^II, so kill him.'^III

Then he said, 'O Abaa `Abdullah, I have only mentioned something that I heard (from others).'

He (Malik) said, 'You are the first person I ever heard this from.' Then he explained the gravity of the statement."^IV

6. And it is related by Ibn `Abdil-barr from `Abdullah Ibn Naafi' who said, "Malik Ibn Anas used to say, ' Whoever says that the Qur'an is created, he is to be beaten severly and jailed until he repents'." ^V

7. It is related by Aboo Dawood from Abdullah Ibn Naafi' who said, "Malik said, 'Allah is above the sky and His Knowledge is everywhere'."^VI

Reference:
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[I] Related in al-Hilyah (6/325-326), and it is also related by as-Saboonee in `Aqeedatus-Salaf wa As-haabil Hadeeth (p, 17-18) by way of (chain of narration) Ja'far Ibn 'Abdullah from Malik.

[II] az-Zindeeq: It is a word that came into Arabic from Persian, it was first used by the Muslims to refer to those who believe in two origins: light and darkness, like the Manawiyyah and others. Then its meaning according to their usage evolved to include those who believe in reincarnation, atheists, and anyone else who had misguided beliefs. Then it began to be applied to doubt and anyone who deviated from the rulings of the Religion in beliefs or actions. Refer to al-Mawsoo'atul Muyassarah (1/929), and Tareekhul-Ilhad (p. 14-32) of `Abdur Rahman Badawee.

[III] Here Imam Malik is ordering to carry out Islamic punishments for blasphemy, apostasy, and the likes that is only done in a land ruled by Islam, by the Imaam of the Muslims or one of his official representative.

[IV] Related in al-Hilyah (6/325). The proper understanding regarding this is that the Qur'an is the Speech of Allah and thus not Created. Allah (SWT) spoke before the creation of Man and it is an Attribute of Him like many others.

[V] Al-Intiqaa' (p. 35). Note: Islamic punishments are to be applied in the lands under Muslim rule by the appropriate authorities only.

[VI] Related by Abood Dawood in Masa'ilul-Imaam Ahmad (p. 263).

- I admire the Pious but I'm not one of them

This will be the first post in the series where I shall discuss the creed of the Four Imams, namely: Imam Abu Hanifa, Imam Malik, Imam Shafi’ee, and Imam Ahmad. Insha-Allah, this series of posts will benefit the readers and give them a good understanding at the Aqeedah of the Four Imams. My goal is to show that all four have hade the same creed except in one case, that is regarding Eemaan about which Imam Abu Hanifa had a different position.

Statements of Imam Malik concerning Tawheed:
1. It is related by Al-Harawee from Ash-Shafi’ee, that he said, ‘Malik was asked about theological rhetoric and tawheed. He replied:

It is inconceivable to suggest that the Prophet (PBUH) taught his Ummah
about the manners of cleansing themselves after using the bathroom, yet he
did not teach them Tawheed. Tawheed is what the Prophet (PBUH) spoke of:

“I have been commanded to fight the people until they say: There is no diety worthy of worship besides Allah…” [i]

2. Ad-Daraqutnee (d. 385H) – may Allah have Mercy on him- relates from Waleed Ibn Muslim who said, “I asked Malik, ath-Thawree, al-Awzaa’ee, and al-Layth Ibn Sa’d about the narrations concerning the Attributes (Sifat of Allah-SWT). They all said:

‘Pass them on (as) they have come.’” [ii]

3. Ibn `Abdil-Barr said, “Malik was asked (by some people), ‘Will Allah be seen on the Day of Judgement?’ So he said, ‘Yes, Allah says,

– وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ –
And some faces shall be shining and radiant upon that day, looking at their Lord. (Suratul Munafiqun, 75: 22)

And He (SWT) said about another people,

- كَلا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ -
No! Verily they shall be veiled from their Lord upon that day. (Suratul Mutaffifeen 83: 15)’”

He was further asked, ‘ will they be looking towards Allah?’ He said, ‘Yes, with their own two eyes.’ So one of the people present said to him, ‘There are some people who say that Allah can not be looked at, and that ‘to look at Him’ really means: looking forward to the reward.’ He said, ‘They have lied, rather Allah will be seen. Have you not heard the statement of Musa (AS),

-قَالَ رَبِّ أَرِنِي أَنْظُرْ -

“Lord, I wish to look at You.” (Suratul A’raaf 7:143)

So do you hold that Musa would ask his Lord for something impossible? Allah said,

- قَالَ لَنْ تَرَانِي -
“You will not (be able to) see Me.” (Suratul A’raaf 7:143)

This refers to this worldly life, because it will come to an end, and things that come to an end shall not see something that does not come to an end. However, when they reach place of unending life, they will look using what is unending (their eyesight) at what is eternal (Allah). And Allah said,

- كَلا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ -
“No! Verily they will be veiled from their Lord upon that day.” (Suratul Mutaffifeen 83: 15)’” [iii]

Refernces:

[i] Related by Al-Bukharee and Muslim in their Saheehayn.

[ii] This narration is related by Ad-Daraqutnee in as-Sifaat (p. 75)

[iii] al-intiqaa’ (p. 36)

– I admire the Piour but I'm not one of them