Imam Malik (d. 179) The scholar of Madina, he was known for his intense piety and love of the Beloved Prophet Salla Allahu taala alayhi wa aalihi wa Sallam, whom he held in such awe and respect that he would not mount his horse within the confines of Madina out of reverence for the ground that enclosed the Beloved Prophet Salla Allahu taala alayhi wa aalihi wa Sallams body, nor would he relate a hadith without first performing ablution. Ibn al-Jawzi relates in the chapter entitled Layer 6 of the People of Madina of his book Sifat al-safwa: Abu Musab said: I went in to see Malik ibn Anas. He said to me: Look under my place of prayer or prayer-mat and see what is there. I looked and I found a certain writing. He said: Read it. (I saw that) it contained (the account of) a dream which one of his brothers had seen and which concerned him. He said (reciting what was written): I saw the Prophet in my sleep. He was in his mosque and the people were gathered around him, and he said: I have hidden for you under my pulpit (minbar) something good -- or: knowledge -- and I have ordered Malik to distribute it to the people. Then Malik wept, so I got up and left him.(1) Just as Abu Hanifa and Sufyan al-Thawri implicitly asserted the necessity to follow the Sufi path for acquiring perfection, Imam Malik explicitly enjoined tasawwuf as a duty of scholars in his statement: He who practices Tasawwuf without learning Sacred Law corrupts his faith, while he who learns Sacred Law without practicing Tasawwuf corrupts himself. Only he who combines the two proves true. It is related by the muhaddith Ahmad Zarruq (d. 899), the hafiz Ali al-Qari al-Harawi (d. 1014), the muhaddiths Ali ibn Ahmad al Adawi (d. 1190) and Ibn Ajiba (d. 1224), and others.(2) Ibn Ajiba explains: Shaykh Ahmad Zarruq said: Tasawwuf has over two thousand definitions, all of which go back to the sincerity of ones self-application to Allah... Each ones definition corresponds to his state and the extent of his experience, knowledge, and taste, upon which he will ground his saying: Tasawwuf is such-and- such. It follows that every one of the saints quoted (in Abu Nuayms Hilyat al-awliya) who has a part of sincere self-application (sidq tawajjuh) has a part in tasawwuf, and each ones tasawwuf consists in his sincere self-application. As a rule, sincere self-application is a requirement of religion since it forms both the manner and the content of the acts which Allah accepts. Manner and content are not sound unless sincerity of self-application is sound. He approves not unthankfulness in His servants, but if you are thankful, he will approve it in you (39:7). Therefore Islam necessitates deeds, and there is no self-purification (tasawwuf) without knowledge of the Law (fiqh), as Allahs external rulings are not known except by knowledge of the Law; and there is no knowledge of the Law without self-purification, as there is no deed without sincerity in self-application, and there is neither without belief. Hence the Law requires all of them by definition, just as the body and the soul necessitate each other, as one cannot exist or be complete in the world except in conjunction with the other. That is the meaning of Imam Maliks saying: He who practices Tasawwuf without learning Sacred Law...(3) (1) Ibn al-Jawzi, Sifat al-safwa 1(2):120. (2) Ali al-Qari, Sharh ayn al-ilm wa-zayn al-hilm (Cairo: Maktabat al-Thaqafa al-Diniyya, 1989) 1:33; Ahmad Zarruq, Qawaid al-tasawwuf (Cairo, 1310); Ali al Adawi, Hashiyat al Adawi ala sharh Abi al Hasan li risalat Ibn Abi Zayd al musammat kifayat al talib al rabbani li risalat Ibn Abi Zayd al Qayrawani fi madhhab Maalik (Beirut?: Dar Ihya al Kutub al Arabiyah, ) 2:195; Ibn Ajiba, Iqaz al himam fi sharh al hikam (Cairo: Halabi, 1392/1972) p. 5 6. (3)Ibn Ajiba, Iqaz al-himam 5-6
Posted on: Tue, 18 Mar 2014 08:55:12 +0000