The Biography of Imam Malik: His Piety, Approach to Fatwa, and Trials

“And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allāh,

from among His servants, who have knowledge. Indeed, Allāh is Exalted in Might and Forgiving.” (Quran 35:28)

Peace, mercy, and blessings of Allah ﷻ be upon you.

“In the name of Allāh, the Entirely Merciful, the Especially Merciful.”

“[All] praise is [due] to Allāh, Lord of the worlds -” (Quran 1:1-2)

May Allah's peace and blessings be upon the Messenger of Allah, his family, companions, and followers.

To proceed: May Allah welcome you all to a new session and a new meeting,

of these meetings about the biographies of some exemplary scholars.

I promised you in the previous session and the previous meeting that I would complete

the biography of Imam Malik (RH),

after we took a brief and quick look at his early life and upbringing,

meaning his physical and moral characteristics,

and we spoke about his teachers, his students, and what distinguished him (RH).

Today, I might begin by mentioning some of his deeds, his piety,

and his approach to fatwa, (RH) and may Allah forgive him.

Imam Malik (RH) was famous for his extreme piety,

to the extent that when he (RH) spoke regarding a fatwa,

before speaking, he would say:

“And why did you, when you entered your garden, not say, 'What Allāh willed [has occurred]; there is no power except in Allāh'? Although you see me less than you in wealth and children,” (Quran 18:39)

and seek forgiveness. He was one of the scholars who said "I do not know" the most.

He would say 'I do not know,' until Musa bin Dawud said:

saying, "I have not seen anyone among the scholars say 'I do not know' more

than Malik bin Anas (RH)."

He used to say: a scholar must bequeath to his students the phrase 'I do not know,'

so that it becomes a foundation they turn to.

So when one of them is asked what he doesn't know, he says: 'I do not know.'

Abu Mus'ab says: I heard Malik (RH) say: 'I did not issue a fatwa

until seventy scholars of Madinah testified that I was qualified for it.'

'Until seventy testified that I was qualified for it.'

And 'Amr ibn Yazid — a scholar from the people of Egypt — says:

'Amr ibn Yazid, from the scholars of Egypt,

He was a friend of Imam Malik (RH).

He said, "I said to Malik, 'O Abu Abdillah,

people come to you from various countries,

having exhausted their mounts and spent their wealth,

asking you about the knowledge Allah has given you,

and you say, 'I do not know'?

He said, "O servant of Allah, the Syrian comes to me from Syria, the Iraqi from Iraq,

and the Egyptian from Egypt. They ask me about something, and later a different view might appear to me than what I answered,

so where would I find them? Where would I find them?" Meaning, if I gave them a fatwa and then retracted it.

For this reason, 'Amr said, "I informed Al-Layth ibn Sa'd of Imam Malik's statement."

He said, "I told him that Imam Malik says this."

Also, Al-Hafiz Abu 'Abdullah Al-Humaydi said,

Al-Qa'nabi narrated, "I visited Imam Malik ibn Anas during his final illness, so I greeted him,

then I sat down and saw him weeping. I said, 'O Abu 'Abdullah, what makes you weep?'"

He said, "He said to me, 'O Ibn Qa'nab, why should I not weep?

And who is more deserving of weeping than me?

By Allah, I wish that for every issue I gave a fatwa on based on opinion, I had been struck with a whip,

when I had leeway in what had preceded me. I wish I had not given a fatwa based on opinion,' or as he said.

This is due to his piety, may Allah ﷻ have mercy on him.

Therefore, it was well-known of these great, exemplary scholars

to say, 'I do not know.'

To the extent that the poet said: "All four schools said: 'I do not know,' so follow them."

Ibn Abbas (RA)

used to say: "Whoever neglects saying 'I do not know' has invited his own destruction," or as he said.

Meaning, if a scholar gives a fatwa on everything,

even on issues presented to him that require careful reflection,

and still gives a fatwa on them, he has invited his own destruction.

Therefore, a scholar shields himself by saying, 'I do not know,'

to the extent that they said: "Saying 'I do not know' is half of knowledge."

And Imam Malik (RH) used to urge acting upon knowledge,

acting upon knowledge, and that it is the primary purpose of seeking it.

meaning knowledge is a path to action.

He would say, 'Fear Allah and limit yourself to what you know,'

for no one has limited themselves...

to his knowledge except that he benefited others and himself.

If you want, by what you sought, that which is with Allah,

then you have attained what will benefit you.

And if you want, by what you learned, the worldly life,

then there is nothing in your hand.

And he used to say: 'Seeking knowledge is good for him who is granted its goodness,

and it is a distribution from Allah ﷻ,'

meaning, Allah ﷻ is the One Who distributes knowledge,

granting it to whom He wills of His servants,

just as He distributes provisions and manners.

Therefore, if a divine decree is issued

that so-and-so is a scholar, he will be a scholar.

Undoubtedly, this is why Allah ﷻ grants knowledge to whom He wills and deprives whom He wills of it.

Therefore, Imam Malik (RH) used to advise this, saying:

“Look at what is required of you from morning to evening, and stick to it,”

because you are on the path of knowledge.

For if a scholar does not act upon his knowledge,

knowledge will be a burden upon him, “like a donkey carrying books.”

Therefore, Imam Malik (RH) revered knowledge and acted upon what he learned.

He also revered the Sunnah and warned strongly against innovations.

He (RH) used to call to the Sunnah and forbid innovation.

Among his famous sayings that have been transmitted by scholars, speakers, and preachers,

he used to say: “The Sunnah is the Ark of Noah; whoever boards it is saved, and whoever stays behind is drowned.”

Al-Hafiz Abu Nu'aym narrated with his chain of transmission,

saying: A man came to Malik to ask him about a matter,

So he said to him: "The Messenger of Allah ﷺ said such and such."

The man said: "What do you think? What do you think?" So Imam Malik said:

“Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allāh knows those of you who slip away, concealed by others. So let those beware who dissent from his [i.e., the Prophet's] order, lest fitnah strike them or a painful punishment.” (Quran 24:63)

Imam Malik was narrating, saying, 'The Messenger of Allah ﷺ said,' and this questioner was saying, 'What do you think?'

So Imam Malik became angry and recited this verse to him.

Imam Malik (RH) used to say, 'Indeed, this knowledge is religion, so look to whom you take your religion from.'

'I have met seventy [people] who say, "The Messenger of Allah ﷺ said,"

by these pillars'—meaning in the Masjid, pointing to it— 'but I did not take [knowledge] from them.'

And he (RH) used to strictly forbid arguing about religion.

Ibn Wahb said, 'I heard Malik saying, "This arguing is not part of the religion at all."'

And Al-Shafi'i said, 'Whenever some people of desires came to Malik,

he would say, "As for me, I am upon clear proof from my religion, but as for you, you are in doubt."'

"Go to a doubter like yourself and argue with him."

Once, Imam Malik left his class, and a man followed him

called Abu al-Juwayriyyah, who was accused of Irja'.

You know the methodology and doctrine of Irja'.

This Abu al-Juwayriyyah said to Imam Malik (RH):

He said to Imam Malik, "Listen to me. Listen to me."

He said, "Beware, lest I testify against you."

Imam Malik was telling him, "Beware, lest I testify against you."

He said, "By Allah, I only want the truth.

If it is correct, then accept it or speak of it."

He said, "What if you defeat me?"—meaning Imam Malik asked him, "Okay, if you defeat me?" He said, "Follow me."

He said, "And if I defeat you?" He said, "I will follow you."

He said, "What if another man defeats us?" He said, "We will follow him."

Imam Malik said, "O you! Allah sent Muhammad ﷺ with one religion,

but I see you constantly shifting."

Look at the intelligence of Imam Malik (RH).

Ja'far ibn 'Abdullah narrated: "We were with Imam Malik when a man came and said, 'O Abu 'Abdullah, "The Most Merciful rose over the Throne"—how did He rise?'"

Malik was deeply affected by his question, and he became so angry that he began to sweat profusely.

He looked down at the ground and started scratching it with a stick in his hand,

until distress became visible on Imam Malik (RH).

Then he raised his head, threw the stick, and said: 'The "how" is inconceivable,

the rising is not unknown, believing in it is obligatory, and asking about it is an innovation,

and I think you are an innovator.' And he ordered that he be expelled,

He ordered him expelled; he was taken out of the mosque. Allahu Akbar.

This statement became famous from Imam Malik, until it became a rule in the chapter of Names and Attributes.

Istiwa' is known, the modality is unknown, and asking about it is an innovation,

For this reason, what did Allah ﷻ say? He said,

“[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.” (Quran 42:11)

“[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.” (Quran 42:11)

So this statement or phrase became a rule among Ahl al-Sunnah wal-Jama'ah

in dealing with the Names of Allah ﷻ and His Attributes and Actions, Glorified and Exalted.

Imam Malik (RH) was extremely keen

to follow the Prophet ﷺ in everything.

He was strict in adherence and following.

Among the interesting things mentioned in this story narrated by 'Ali

...ibn Yunus al-Madani, who said: "I was sitting in the gathering of Malik ibn Anas,

when Sufyan ibn 'Uyaynah sought permission to enter.

Sufyan, meaning Abu Muhammad al-Hilali,

sought permission to enter upon Imam Malik. Malik said: 'A righteous man and a person of Sunnah, let him in.'

When he entered, he offered greetings, saying: 'Peace be upon you specifically and generally.

'Peace be upon you, O Abu 'Abdillah, and the mercy of Allah and His blessings.'"

When he entered the gathering, he greeted everyone generally, then specifically,

and he singled out Imam Malik (RH) with the greeting.

Imam Malik replied: "And upon you be peace, Abu Muhammad, and the mercy of Allah and His blessings."

He stood up to him, shook his hand, and said:

"Were it not that it is an innovation, I would have embraced you."

So Sufyan ibn 'Uyaynah said: "He has embraced one who is better than us"

and you — he said: 'One better than me and you has embraced.'

He meant: who? The Prophet ﷺ.

So Malik said to him: "The Prophet ﷺ said —"

"— when he embraced Ja'far."

Meaning, Imam Malik had this hadith.

Sufyan said to him: "Yes."

So Malik said: "That was specific, not general."

He replied: "What was general for Ja'far is general for us, and what was specific to Ja'far is specific to us — if we are righteous."

Then Sufyan said to him, "O Abu Abdillah, if you permit me to narrate in your gathering."

Imam Malik said to him, "Yes."

Sufyan said, "Write: Abdullah ibn Tawus narrated to us, from his father, from Ibn Abbas."

Of course, who is Tawus? Tawus ibn Kaysan al-Yamani, he is one of the leading Tabi'un.

And his son, Abdullah, is trustworthy. He said, "Abdullah ibn Tawus narrated to us, from his father, from Ibn Abbas,

that when Ja'far ibn Abi Talib (RA) arrived from the land of Abyssinia, the Messenger of Allah ﷺ met him and embraced him,

and kissed him between his eyes, and said: 'Welcome to the one who resembles me most in appearance and character.'"

This Hadith, of course, was narrated by Ibn Asakir. The story was narrated by Ibn Asakir.

Of course, Imam Malik (RH) highly venerated the righteous predecessors.

And among the things he used to say was:

"The righteous predecessors used to teach their children love of Abu Bakr

(RA) and Umar (RA) just as they taught them a Surah from the Quran."

Look at these words of Imam Malik (RH).

Generally, my brothers and sisters, Imam Malik...

...is among the scholars who were subjected to trials and tribulations,

so that they may join this unique chain, the chain of the Prophets, their followers, and the righteous.

For this reason, it was reported from the Prophet ﷺ that he said: "Every possessor of a blessing is envied."

This is narrated. Envy is among the worst, ugliest, most horrific and heinous of traits.

And Imam Malik (RH), his fame spread, and he became the talk of the people.

by all people, whether inside or outside Madinah.

Of course, here, the veins of the latent envious people pulsed,

and the scorpions of their poisonous cunning stirred,

So they slandered him to the governor of Madinah, Ja'far ibn Sulayman

ibn 'Ali ibn 'Abdullah ibn 'Abbas (RA),

who was the cousin of the Caliph, Abu Ja'far al-Mansur.

And they began to harden the governor's heart against him,

and turn him against him, attributing to him statements he never said.

Among these, they claimed that he did not uphold the oaths of allegiance.

You know, the Abbasids instituted oaths of allegiance, making people swear specific oaths,

So they attributed to Imam Malik that he did not uphold the oaths of allegiance,

and that he did not validate a divorce under duress.

So Ja'far ibn Sulayman became angry and ordered that Imam Malik ibn Anas be beaten.

Ibn Wahb says that when Malik was beaten, his head was shaved and he was mounted on a camel,

He was told, "Call out against yourself! Call out against yourself!"

Meaning, "Raise your voice and say: This is my punishment," or something of that sort.

He said, "Lo! Whoever knows me, indeed knows me,

and whoever does not know me, I am Malik ibn Anas ibn Abi 'Amir al-Asbahi,

and I say that the divorce of the coerced is invalid; the divorce of the coerced is invalid."

It reached Ja'far ibn Sulayman that he was proclaiming this about himself,

so he said, "Catch up to him and bring him down!"

And it was mentioned that while Malik (RH) was being beaten,

his arm was pulled until it was dislocated from his shoulder.

Al-Dhahabi says, "By Allah, after that, Malik continued to rise in status and eminence."

He also says, after mentioning the trial of Imam Malik:

"I say: This is the fruit of the praised trial,

that it elevates the servant in the eyes of the believers.

In any case, it is due to what our hands have earned, and Allah ﷻ forgives much.

And 'He for whom Allah ﷻ intends good, He afflicts him.'"

The Prophet ﷺ said: "Every decree for the believer is good for him."

And Allah ﷻ says: "And We will surely test you...

...until We know those who strive among you and the patient."

And Allah ﷻ revealed regarding the Battle of Uhud:

He said: "Why, when a disaster smote you..."

“Why [is it that] when a [single] disaster struck you [on the day of Uḥud], although you had struck [the enemy in the battle of Badr] with one twice as great, you said, "From where is this?" Say, "It is from yourselves [i.e., due to your sin]." Indeed, Allāh is over all things competent.” (Quran 3:165)

And He ﷻ says: "And what befell you...

“And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much.” (Quran 42:30)

"So the believer..." This is al-Dhahabi's (RH) speech; still his words:

"When the believer is tested, he is patient, takes heed, and seeks forgiveness,

and does not occupy himself with blaming the one who wronged him, for Allah is a Just Judge.

Then he praises Allah for the safety of his religion,

and knows that the punishment of this world is lighter and better for him.

Indeed, Imam Malik (RH), Allah favored him and restored his prestige,

and his value and status increased among the people,

while those envious opponents continued to decline, and Malik kept rising

in the ranks of good mention, spreading knowledge, ascending the ladder of glory,

The name of Malik remained, and the names of his enviers died.

Imam Malik (RH) had amazing and beautiful sayings.

He spoke with wisdom (RH). Indeed, profound statements became famous from him,

When you look at this phrase or sentence,

you find that it carries within it very many meanings and implications,

Therefore, I have chosen for you, my brothers and sisters, some of the beautiful advice of Imam Malik (RH),

which represents a true methodology and path,

and also ethical rules and things from which people benefit.

For example, Imam Malik (RH) says:

"You must sit with the one whose speech increases your knowledge, and whose actions invite you to the Hereafter,

and beware of sitting with the one whose speech gives you false hopes,

whose religion is deficient, and whose actions invite you to this world."

Allahu Akbar.

Now, if we wanted to ponder over this advice,

which is brief, concise, shortened, and summarized,

we could spend more than one meeting and more than one episode on it.

Amazing words, amazing words.

It is an advice that a person should keep before his eyes and act upon.

Among his words, which truly represent a methodology and path for the student of knowledge, he (RH) says:

"Knowledge is not by much narration; rather, knowledge is a light that Allah places in the hearts."

"Rather, knowledge is a light that Allah places in the hearts." This is indeed a reality.

You see some people now who have memorized texts and have a library, a large library, for example,

and perhaps they studied, but were not granted success. Why? Because Allah ﷻ did not make light for them,

He did not make light for them.

And among his beautiful words as well, he says: "Whoever wishes for an opening to be made in his heart,

let his deeds in secret be better than his deeds in public."

Meaning, he should have a hidden good deed between him and Allah ﷻ.

Indeed, Imam Malik gave admonition regarding the dunya,

mentioning the reality of the dunya and how a person should deal with it.

He (RH) says about the dunya:

"If what you seek from it is only what suffices you,

then the least of its sustenance will satisfy you.

And what is little and sufficient is better than what is abundant and distracting.

In reality, my brothers and sisters, the words of Imam Malik and his testaments

are indeed very numerous, filling the books of the scholars.

Perhaps I will come here to the final chapter of Imam Malik's life, which is his death,

which Allah 'Azza wa Jall has decreed for everyone.

Allah the Almighty says to the Prophet ﷺ: "Indeed, you are to die, and indeed, they are to die." And He says...

“Muḥammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allāh at all; but Allāh will reward the grateful.” (Quran 3:144)

...your heels.' Imam Malik (RH) was reached by what reaches others: the decreed end.

But Imam Malik (RH), his memory remained eternal.

People still remember Imam Malik, and I think—and Allah knows best—

that the sun does not rise or set but Imam Malik is mentioned with goodness and prayed for.

Al-Waqidi (RH) said:

"Imam Malik used to come to the mosque, attend prayers, Friday prayers, funerals,

visit the sick, fulfill duties, sit in the mosque, and his companions would gather around him."

Notice how this scholar, despite all these gatherings,

did not neglect attending funerals, visiting the sick, or visiting companions, for example.

But Imam Malik (RH), in his final days, stopped sitting in the mosque; he would pray and leave.

...to his gathering. Then he stopped attending funerals, but he would go to the deceased's family to offer condolences.

Then he left all of that, and would not attend prayers in the mosque, nor the Friday prayer,

nor would he offer condolences or fulfill any duty. This was in his final days.

And people tolerated this from him until he died in this state. That is, he remained like this until he passed away, may Allah have mercy on him (RH).

Sometimes he would be asked about this, and he would say, "Not everyone is able to state his excuse."

Of course, it was very natural for people to find this behavior strange from Imam Malik.

But what did he use to say? He would say, "Not everyone is able to state his excuse."

He had an excuse, and it is not necessary for people to know a person's excuse.

And it was mentioned that he said...

"Not everything that is known is said, and not everyone is able to apologize."

He revealed this at his death, may Allah have mercy on him, when asked.

When he was certain that his time was near, he said these words, "By Allah ﷻ,

were it not that this is my last day in this world and my first day of the Hereafter, I would not have told you."

He said, "I have become incontinent, and I feared that if I came to the Masjid of the Messenger of Allah ﷺ, I might defile it,

and I feared that mentioning my illness would be complaining about my Lord.

There is no deity but Allah ﷻ. What words are these? He had incontinence.

So he is saying, "I fear that if I go to the Masjid of the Messenger of Allah ﷺ,

drops of this urine might fall from me and defile the Masjid of the Prophet ﷺ."

If I had mentioned this to you, it would be as if I were complaining to you

about my Lord, Glorified and Exalted be He, the Merciful, the Loving.

Bakr ibn Salim al-Sawwagh says: "We visited Malik on the evening he passed away,"

We asked, "How do you feel, O Abu Abdullah?" He replied,

"I do not know what to say, except that tomorrow you will witness of Allah's forgiveness what you never expected."

Then he said, "We had not left yet"—

Bakr ibn Salim al-Sawwagh says, "We had not left yet,"

meaning, only a short period of time passed

before we closed his eyes, may Allah have mercy on him.

Meaning, his soul returned to its Creator.

It was said he uttered the Shahada, then began to say...

“Within three to nine years. To Allāh belongs the command [i.e., decree] before and after. And that day the believers will rejoice” (Quran 30:4)

As you know, the death of Imam Malik (RH) was in the year 179 AH.

May Allah ﷻ have mercy on Imam Malik and forgive him.

These are just brief indications, a quick tour, and a glimpse.

Otherwise, the biography of Imam Malik (RH) is very vast.

May Allah ﷻ have mercy on him, and peace be upon him among the first,

and peace be upon Malik among the last.

I will meet you with another outstanding personality from our Islamic world.

Until then, I leave you in Allah's care.

And peace be upon you, and the mercy of Allah and His blessings.