Islamic Scholarship & Notable Figures

Imam Malik and the School of Madinah

Imām Mālik and the School of Madīnah: Preserving the Prophet’s Legacy

Intro

Imam Malik ibn Anas (may Allah have mercy on him) is a towering figure in early Islamic history. He was a brilliant scholar of Madinah – the city of the Prophet Muhammad (peace be upon him) – and the founder of what would come to be known as the Mālikī school of thought (madhhab). Writing about Imam Malik is not just telling the story of one man, but also exploring the rich methodology of the “School of Madinah.” In a friendly, conversational tone, let’s journey through his life and legacy, understand his approach to Islamic law, and see why his example still shines today.

Early Life in the City of the Prophet

Imam Malik was born in the year 93 AH (around 711 CE) in the city of Madinah. Madinah was the ideal place to grow up for someone who would become a great scholar. It was the city where the Prophet lived in his later years and where many Companions had settled. Malik’s family was originally from Yemen, but his grandfather had moved to Madinah in the early days of Islam. This meant Malik was surrounded by people whose parents and grandparents had been Companions of the Prophet. From a young age, Malik loved knowledge and memorized the Qur’an. His family was well-off, so he didn’t need to work and could dedicate himself fully to learning.

Malik’s mother played a big role in setting him on the path of knowledge. It is said that she would dress him in nice clothes and turban, and send him to the circles of knowledge in the Prophet’s Mosque. She told him, “Learn from the manner of your teacher before you learn from his knowledge.” In other words, she wanted him to gain proper etiquette and character along with information. This early advice helped shape Malik’s legendary respect for sacred knowledge.

Living in Madinah allowed young Malik to learn from some of the greatest scholars of the time. He sought out teachers who were themselves students of the Prophet’s Companions. For example, he learned from Naafi‘ – a famous scholar who had been the freed slave of Companion Ibn ʿUmar. Through Naafi‘, Malik heard many sayings of Ibn ʿUmar (who had learned directly from the Prophet). Malik also studied under Ibn Shihab al-Zuhri, one of the foremost Hadith experts of the generation, and Ja’far as-Sādiq, a great-grandson of the Prophet who was renowned for his knowledge. Surrounded by such luminaries, Malik soaked up the authentic teachings of Islam that had been passed down in Madinah.

From his youth, Malik displayed extraordinary dedication and memory. There is a remarkable story that once, while Malik was still a student, he and a friend went to learn from a famous scholar. The scholar posed a difficult question that Malik’s friend could not answer. Malik, however, answered it correctly, showing how much he had already learned. This incident boosted Malik’s confidence in pursuing knowledge further.

Dedication to Knowledge and Humility

As Imam Malik grew in knowledge, he became known for his calm presence, sharp mind, and humble character. He spent many years as a student before ever daring to teach. Imam Malik reportedly said, “I did not give religious verdicts (fatwa) until 70 scholars from Madinah first agreed that I was ready to do so.” Despite his brilliance, he was cautious and humble about speaking on God’s religion. This teaches us an important lesson: true knowledge comes with humility. Malik embodied the Quranic principle:

“Ask the people of knowledge if you do not know.” (Quran 16:43)

He knew that in matters of faith, one must refer to those who have knowledge, and he did not rush to put himself forward. In fact, Malik became famous for often saying “I do not know” when he was unsure about something. Once, a man traveled a long way to Madinah to ask Imam Malik some 40 questions. For most of them, Malik simply answered, “I don’t know.” The man was astonished that the great scholar of Madinah could say that so many times. Imam Malik told him that if he didn’t know an answer for certain, he wasn’t going to make one up. This honesty is a hallmark of his character – he preferred truth and caution over showing off. It is reported he said, “Saying ‘I don’t know’ is itself knowledge,” meaning acknowledging one’s limits is part of being a sincere scholar.

His respect for Prophet Muhammad (peace be upon him) and for sacred knowledge was legendary. Imam Malik lived his whole life in Madinah and hardly ever left it. He feared that if he died outside Madinah, he would miss the blessing of being buried in the same holy city as the Prophet. He even performed Hajj (the pilgrimage to Makkah) only once, because he did not like to be away from Madinah for long. Out of reverence, he never even rode a camel or horse within Madinah. He would say, “I am too shy before Allah to tread with an animal’s hooves upon the earth where the Prophet (pbuh) is buried.” Instead, he always walked barefoot in Madinah’s streets. This may seem extraordinary, but it shows how deeply he loved and respected the Prophet.

A Remarkable Incident: The Scorpion and the Hadith

One famous story demonstrates Imam Malik’s dedication and composure. He was once teaching a class of hadith (the sayings of the Prophet) in the Prophet’s Mosque. In the middle of the lesson, a scorpion crept up and stung him. Imam Malik felt the pain – in fact, the scorpion stung him multiple times – but he did not interrupt the class or even flinch. Those listening noticed him turning pale, yet he continued narrating the hadiths until the session was over. Only after finishing did he let on that he had been bitten, showing the bites on his skin. When asked why he hadn’t stopped, Imam Malik replied that he did not want to disrupt the remembrance of the Prophet’s words with his own discomfort. This level of respect and patience can only come from a heart that truly honors Islamic knowledge. It’s almost as if Allah gave him a miraculous endurance in that moment to teach us how an earnest student of knowledge prioritizes the Prophet’s teaching above all else.

Imam Malik Becomes “Imam of Madinah”

By the time Malik was in his late 30s, his teachers and peers recognized him as one of the most knowledgeable people in Madinah. Eventually, he began teaching in the Prophet’s Mosque – sitting in the same city and spot where the Prophet had once taught. Imagine how special and serious that is! He would perform wudu (ablution) and put on clean, elegant clothes and perfume before narrating any hadith. He explained that since hadith are the words of Prophet Muhammad (pbuh), they must be shown the highest respect. Many described Malik’s teaching sessions as dignified and filled with reverence; he never raised his voice or engaged in frivolous talk while teaching sacred knowledge.

Because of his prominence, people began to call him “Imām Dār al-Hijrah,” meaning “the Imam of the City of Migration (Madinah).” This title honored the fact that Malik was the leading scholar in the city to which the Prophet had migrated and where Islam’s legal and social practices were first established. In Madinah, the legacy of the Prophet and his Companions lived on strongly – and Malik became its chief steward.

Students flocked to learn from Imam Malik, not just from Arabia but from far-off lands. It’s said that thousands of students sat at his feet over the years. Among them was a young man from Makkah named Muhammad ibn Idris al-Shāfi‘ī, who would later become Imam Shāfi‘ī, founder of another major school of Islamic law. Another was Abdullah ibn Wahb of Egypt, who helped spread Malik’s teachings to North Africa. People even as far as Al-Andalus (Islamic Spain) would obtain Malik’s teachings; for example, Yahya al-Laythi, a Spaniard, came to Madinah to study with Malik and carried his work back to Andalus. Women also learned from Imam Malik; there are accounts of female scholars and narrators who transmitted hadiths from him as well.

Imam Malik’s reputation grew so much that even the caliphs (the rulers of the Muslim world) respected him. The Abbasid Caliph Abu Ja’far al-Mansur once told Imam Malik, “I want to distribute your book throughout my empire and oblige all Muslims to follow it, as no one alive is more knowledgeable than you.” This was a great compliment, though Malik politely declined to make his work the sole authority. He is said to have told the Caliph that imposing one scholar’s opinions on all Muslims wasn’t wise, because the Companions of the Prophet had spread to different regions and each region had knowledge that might not have reached the others. Imam Malik’s wisdom here shows he did not seek power or uniformity for his own school; rather, he cherished the diversity of knowledge that existed among qualified scholars. He famously remarked that differences of opinion among sincere scholars are a mercy for the Ummah (Muslim community), as long as they are all following sound methods.

The Muwatta – The First Book of Hadith and Fiqh

Imam Malik’s most celebrated contribution to Islamic heritage is his book called al-Muwaṭṭa’, which means “The Well-Trodden Path” or "The Approved." He spent forty years compiling and refining this book. The Muwatta’ is remarkable because it is the earliest surviving collection of Hadith coupled with legal commentary. Before books like Sahih al-Bukhari or Sahih Muslim were compiled, Malik had already put together the teachings of the Prophet (pbuh) as preserved in Madinah, along with the verdicts of the Companions and their followers, arranged by topics of Islamic law. For example, the Muwatta’ has chapters on prayer, fasting, charity, business transactions, family law, and more – each filled with relevant hadiths and the practices of Madinah’s scholars.

Why did he name it al-Muwaṭṭa’ (“the well-trodden path”)? Imam Malik said, “I showed my book to 70 scholars of Madinah, and every single one approved of it. So I named it ‘The Approved’.” Indeed, Muwatta’ was widely accepted and praised. It was easy to use and reliable, smoothing the path for people to follow Islamic law correctly – hence the idea of a clear path. One hadith in the book’s introduction reports the Prophet (pbuh) as saying that Islam’s teachings are a “well-trodden path” that is not difficult for the faithful. Malik wanted to make that path accessible.

The Muwatta’ originally contained around 1,700 hadiths (give or take, depending on the version narrated by his students). These include sayings of the Prophet and also sayings of the Companions and successors. Imam Malik did not just compile these narrations; he filtered them and included only what he considered most authentic and practiced in Madinah. He continuously edited the Muwatta’ over the decades – adding hadiths he came across that met his standards and removing those he felt were weaker or had become contradicted by stronger evidence. This process means the Muwatta’ truly reflects the core of the Sunnah (Prophetic tradition) as understood in Madinah.

The significance of the Muwatta’ can be seen in what later scholars said about it. Imam al-Shāfi‘ī – Malik’s own illustrious student – remarked, “There is no book on earth after the Qur’an more authentic than the book of Malik.” This was before the compilations of Bukhari and Muslim existed, and it shows the high esteem Shāfi‘ī had for his teacher’s work. Another scholar, Imam Ahmad ibn Hanbal, said that the Muwatta’ was so sound that “it was a proof against the later scholars”, meaning if Malik recorded a hadith or practice in it, it carried great weight. For generations, Muslims have used the Muwatta’ as a primary reference for both Hadith and Fiqh (jurisprudence).

It is also interesting that all six of the famous Hadith books (Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasā’ī, Ibn Mājah) include narrations from Imam Malik. He is a link in many trustworthy hadith chains. In fact, one chain of narration is known as the “Golden Chain” of hadith: Malik – from Naafi‘ – from Ibn ʿUmar – from the Prophet. Imam Bukhari (the compiler of Sahih Bukhari) said that this chain is the soundest of all. This highlights how reliable Malik was as a transmitter of knowledge, connecting back to a prominent Companion (Ibn ʿUmar) and ultimately to the Prophet himself.

The Methodology of the School of Madinah

Imam Malik’s way of thinking and deriving Islamic rulings became the foundation of the Mālikī school of law, often called the “School of Madinah.” What set the Madinah school apart? It gave special weight to the traditions and practices of the people of Madinah as a source of Islamic law. Malik knew that the Prophet (pbuh) and the first four Caliphs had governed and taught in Madinah. Therefore, the consensus practice of the scholars of Madinah in Malik’s time (who were largely the children and grandchildren of Companions) was considered by him almost as authoritative as a text. This concept is known as ‘amal ahl al-Madīnah (the practice of the people of Madinah). If all the learned people in the city were doing something a certain way, Malik trusted that it likely originated from the Prophet and had been passed down uninterrupted. For example, how to call the adhān (call to prayer) or how to give zakāt in detail were well-known by continuous practice in Madinah. Imam Malik would sometimes prefer that practiced tradition over an isolated hadith narration coming from elsewhere, reasoning that living practice was stronger evidence in such cases.

Like all Sunni jurists, Imam Malik’s primary source was the Qur’an, the revealed word of Allah. He next relied on the Sunnah (teachings and example of Prophet Muhammad), which he mainly knew through hadiths and the inherited practice of Madinah. Malik was actually quite strict about accepting hadiths – he preferred those that were widely transmitted and agreed upon. If a hadith was “well-known” (mash’hūr) or had many chains, it was better. If a hadith was solitary (āhād) and went against the established practice of Madinah, he questioned it. This wasn’t because he disregarded hadith – not at all – but because he deeply trusted the collective memory of the city of the Prophet. He believed the Prophet’s legacy lived on in Madinah’s community. This approach helped preserve what he thought was the “living Sunnah.”

Beyond Qur’an and Sunnah, Imam Malik would use ijmāʿ (consensus of scholars). Often this meant the consensus of the scholars of Madinah, or the broader agreement of the Companions on a matter. He highly valued the unity of the early generations. Allah praises those early generations in the Qur’an:

“The foremost ˹to embrace Islam˺ of the Emigrants (Muhājirūn) and the Helpers (Anṣār), and those who follow them in goodness – Allah is pleased with them and they are pleased with Him…” (Quran 9:100)

Since Malik was living among many direct followers of the Sahabah (Companions), he tried to follow their unanimous teachings, believing that following them leads to Allah’s pleasure.

If there was no clear textual proof or consensus on a new issue, Imam Malik did engage in reasoning – but carefully. He would use qiyās (analogical deduction), comparing a new situation to something clearly addressed in the Qur’an or Sunnah, to derive a ruling. However, he was more restrained in making analogy than some other scholars like Imam Abu Hanifa. Malik would not do qiyās if it clashed with an established practice from the Prophet’s city.

One unique principle in the Maliki school is istiṣlāḥ or maṣāliḥ mursala – which means considering the public interest in the absence of other evidence. Malik recognized that the Sharīʿah (Islamic law) is aimed at securing benefits and preventing harms for people. So, if a matter wasn’t directly addressed in scripture, he would choose what clearly serves the welfare of the community and the objectives of Islamic law (maqāṣid). For example, Malik allowed certain rulings to prevent hardship or achieve justice even if not explicitly mentioned in texts, as long as they didn’t violate any Islamic principle. This makes the Maliki school flexible and adaptable, especially in matters of governance and public policy. It shows the strength and wisdom of the Islamic view, balancing scriptural fidelity with human wellbeing – truly a logical and compassionate approach.

Finally, Malik gave importance to ‘urf (local custom) if it didn’t contradict Islamic teachings. Since Islam was spreading to many lands, local culture could be respected under the umbrella of Islamic law. This again highlights the practicality of the Maliki methodology.

In summary, the sources of Maliki jurisprudence in order were: Qur’an, Sunnah (especially as preserved through Madinah’s practice), Consensus, Practice of Madinah, Analogy, and Public Interest. By grounding law in both authentic tradition and sound reasoning, Imam Malik’s school showed how Islam can remain true to principles yet applicable in diverse situations.

A Balanced Scholar: Firmness and Spirituality

Imam Malik was not only a master of law and hadith, but also a person of deep faith and balanced theology. He lived in a time when people began to discuss theological questions and sometimes fell into pointless debate. Malik maintained the simple, pure beliefs of the early Muslims. For instance, someone once asked him about the Qur’anic verse “The Most Merciful rose above the Throne” (Quran 20:5). The man wanted to know “how” Allah rose above the Throne. Imam Malik became upset at this inappropriate question. He famously responded, “Al-istiwa’ (the rising) is known, the ‘how’ of it is unknown, believing in it is obligatory, and asking about it is a bid‘ah (innovation).” By this, he meant that we accept what Allah described of Himself in the Qur’an, but we do not delve into imagining God in human terms, nor do we ask things beyond our scope. This statement of Malik’s has been quoted for centuries as an example of balanced Islamic theology – using logical reasoning to set proper boundaries when talking about Allah. He demonstrated that faith means submission, and we should not let speculative philosophy shake the simple truths passed down from the Prophet and his Companions.

Despite his towering knowledge, Malik was gentle in guiding others and had a peaceful demeanor. He wasn’t known for getting into angry disputes. He advised students to avoid the temptation of always trying to win arguments. One of his wise sayings: “Whoever seeks purity of soul (tasfiyah) through arguments will become more entangled.” Instead, Malik encouraged learning with sincerity and good manners. In this way, he combined the outer teachings of Islam (fiqh, hadith) with the inner teachings (character, sincerity). His life itself was a proof of the strength of Islam – intellectually and spiritually. He showed that a Muslim scholar can be devout, rational, and kind-hearted all at once.

Trials and Steadfastness

No great life is without tests. Imam Malik faced his share of trials, particularly when political powers tried to exploit his influence. During the rule of the Abbasid Caliph al-Mansur, there was a local rebellion in Madinah. Imam Malik had given a religious verdict that if someone is forced into an oath, that oath is not binding. This was a general principle (since coerced agreements aren’t considered valid in Islam). However, the rebels misused this fatwa to claim “our pledge of loyalty to the Caliph was forced, so it’s not binding,” effectively using Malik’s words to justify their rebellion. When the Abbasid authorities quashed the uprising, they were furious at Malik. The governor of Madinah had Imam Malik publicly flogged as punishment. Malik suffered injury (some reports say his arm was dislocated). How did he react? He forgave the governor who whipped him, exemplifying patience.

But the people of Madinah were outraged at their beloved scholar’s humiliation – and this incident only increased Malik’s honor in their eyes. Eventually, the Caliph realized Malik’s greatness and the misunderstanding. Caliph al-Mansur’s successor, Caliph Hārūn al-Rashīd, even came to Madinah to meet Malik and apologized, treating him with immense respect. There’s a story that Hārūn al-Rashīd requested Imam Malik to come to Baghdad to teach his sons, but Malik humbly replied that knowledge should be sought, not brought. The Caliph then honored Madinah by bringing his princes to sit in Malik’s study circle instead.

Through these trials, Malik stood firm and kept his dignity, proving the Quranic promise:

“Allah will raise those among you who believe and those who have been given knowledge, by many degrees.” (Quran 58:11)

Indeed, Allah elevated Imam Malik’s rank in both knowledge and honor. Muslims see in Malik’s life the Quran’s teaching come to life: those with true knowledge remain steadfast and are eventually honored.

Comparisons: Mālikī, Ḥanafī, Shāfiʿī, Ḥanbalī – One Family of Schools

Imam Malik was one of four great Imams of classical Sunni jurisprudence. The other three – Imam Abu Hanifa of Kufa (Iraq), Imam Shafi‘i of Makkah/Baghdad/Egypt, and Imam Ahmad ibn Hanbal of Baghdad – all contributed to the rich tapestry of Islamic law. While each had his own approach, it’s heartwarming to know that they respected and learned from each other in various ways. Malik was younger than Abu Hanifa by about 13 years, and there are reports that they met. In fact, Imam Abu Hanifa once said about Malik, “My eyes have never seen someone faster in understanding or more correct in answers than Malik.” That is high praise coming from the famously brilliant Abu Hanifa! This shows that even though Malik’s School of Madinah differed from Abu Hanifa’s School of Kufa on some points (Madinah relied more on hadith and living tradition, Kufa relied more on analytical reasoning due to fewer hadith available), they held deep admiration for one another.

Imam Shafi‘i, who studied under Malik as a young man, always spoke of him with reverence. Shafi‘i would say that Malik was like the star guiding other scholars. He is often quoted: “When scholars are mentioned, Malik is the star.” Shafi‘i built upon Malik’s teachings and those of others to formulate a more systematic usūl al-fiqh (principles of jurisprudence), but he considered Malik’s understanding of hadith and law to be the golden benchmark of his era.

Imam Ahmad ibn Hanbal, the youngest of the four, also looked up to Malik. Ahmad had access to the teachings of all prior imams, and he said about Malik, “I compared Malik to (other leading scholars like) Sufyān al-Thawrī, al-Awzā‘ī, Layth ibn Sa‘d… and I found Malik to be superior in hadith and fiqh.” In other words, Ahmad considered Malik as the leader among the scholars of his time. Imam Ahmad’s own approach (the Hanbali school) ended up being even more strictly based on hadith than Malik’s, but we can see the continuity: each scholar built on the efforts of those before.

The Mālikī school eventually spread to places like North and West Africa, Andalusia (Spain), parts of Egypt and the Arabian Peninsula. The Ḥanafī school spread through Persia, Central Asia, India, and beyond. The Shāfi‘ī school took root in Egypt, East Africa, Southeast Asia, etc., and the Ḥanbalī in parts of Arabia and Syria. Each school had its strengths, but all agreed on the core of Islam. They might have differed on how to perform certain acts of worship or legal details, but they never considered each other deviant. In fact, a beautiful aspect of our history is that the four Imams honored one another. Imam Malik’s story teaches us that unity in essentials and respectful diversity in interpretations is very much part of Islam. As the Qur’an says:

“And hold firmly to the rope of Allah all together and do not become divided.” (Quran 3:103)

The “rope of Allah” is the religion of Islam itself. Malik and the other imams all held tight to that rope, even if their legal opinions varied. This is a crucial lesson for us: we can follow different schools or opinions, yet remain united as one Ummah.

Legacy and Lessons

Imam Malik died in the year 179 AH (795 CE) in Madinah and was buried in the famous Al-Baqī‘ cemetery among many companions of the Prophet. He passed away at age 84, leaving behind a legacy as the scholar of Madinah foretold by the Prophet. Many Muslims believe that a certain hadith of the Prophet Muhammad (pbuh) was a prophecy about Imam Malik. The Prophet had said:

“People will soon ride on camels in search of knowledge, and they will not find anyone more knowledgeable than the scholar of Madinah.” (Jami’ at-Tirmidhi)

For centuries, scholars have identified that “scholar of Madinah” as Imam Malik. Indeed, during Malik’s lifetime and afterwards, people traveled from all corners to learn in Madinah because of him, and they found in Malik a mastery that was unparalleled. SubḥānAllah (Glory be to God), how amazing to be singled out in a prophecy like that!

The miracles associated with Imam Malik are not flashy supernatural feats, but rather the enduring miracles of guidance and knowledge. The preservation of authentic hadith in the Muwatta’, the unity that his school brought to many lands, and the countless hearts he illuminated – these are the blessings Allah granted through him. Some also consider his unshakable patience (as in the scorpion incident or the unjust flogging) as a sort of karāmah (honor from Allah) – showing that when one is devoted to Allah’s religion, Allah supports them in extraordinary ways.

What practical lessons can we, as Muslims today, take from Imam Malik and the School of Madinah? There are many:

Above all, Imam Malik’s life encourages us to develop a deep love for the Prophet (pbuh) and his city. We might not live in Madinah, but we can nurture reverence for it and what it represents. Perhaps one day Allah will allow us to visit Madinah as pilgrims, and when we do, we can remember Imam Malik walking barefoot out of respect for the same blessed soil.

Conclusion: Carrying the Legacy Forward

Standing at Imam Malik’s humble grave in Al-Baqī‘ cemetery today, one cannot help but feel gratitude for this great Imam of Madinah. He lived in a tumultuous time, yet by Allah’s grace he managed to preserve the Prophet’s legacy and pass it on in a form that we still benefit from 1,200+ years later. The School of Madinah that he championed reminds us that Islam is not just texts and rules – it is a living tradition, meant to make us closer to Allah and more caring to people. Malik’s balanced methodology – sticking to authentic teachings, using reason and concern for public welfare, and avoiding extremes – is just as relevant in the modern world.

As Muslims today, we are torchbearers of the same faith that Imam Malik so meticulously upheld. We should take pride in our rich scholarly heritage and utilize it to address our lives. Whether we follow the Mālikī school or another school, the spirit of Imam Malik’s teachings can inspire us to be better worshippers of Allah and kinder neighbors to others. His life story serves as a form of da‘wah (inviting others to Islam) in itself: it shows how Islam produces people of wisdom, humility, and principle.

Let’s encourage ourselves and our families to learn about figures like Imam Malik. Their struggles and achievements strengthen our own faith. And when we face challenges or confusing issues, we can recall how Imam Malik might have approached them – with knowledge, patience, and trust in Allah’s guidance. In a world where information is abundant but wisdom can be scarce, the example of the scholar of Madinah lights a clear path for us.

May Allah Almighty guide us to follow the Quran and Sunnah as understood by the righteous before us, and may He reward Imam Malik and all our great scholars for their immense contributions. Ameen.

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