A Call for Coexistence
Episode 8
In the name of Allah,
the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon
Prophet Muhammad (SAWS)
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)
to mankind is to co-exist. The two sons of Adam
(AS)
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,
5:27)
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).
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
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
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
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.
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.
