This report summarizes the core theological positions (Aqidah) of Imam Mālik Ibn Anas (d. 179 AH), one of the most respected scholars in early Islamic history, on matters of Monotheism (Tawhīd) and the Divine Attributes (Sifāt).
I. Monotheism (Tawhīd) and the Prophet’s Complete Teaching
Imam Mālik emphasized that the Prophet Muhammad (peace be upon him) taught the community everything they needed to know, including the most important matters of faith.
When questioned about theological speculation (kalām) and Monotheism (Tawhīd), Imam Mālik remarked that it would be foolish to assume the Prophet (peace be upon him) taught the community precise instructions even on how to clean oneself after relieving nature, yet failed to teach them about the most fundamental principle of faith, Tawhīd.
He stressed that the true outcome of Tawhīd is what protects a person's life and property. He defined the essence of Tawhīd based on the Prophet's saying: 'I was commanded to fight the people until they say: There is no deity worthy of worship besides Allaah'.
II. The Divine Attributes (Sifāt)
The approach of the early scholars toward the Divine Attributes (Sifāt) mentioned in scripture (such as God’s Hand, Face, or Hearing) was one of acceptance without attempting to define their physical characteristics.
Waleed Ibn Muslim (d. 195 AH) asked Imam Mālik, Sufyān ath-Thawrī (d. 161 AH), al-Awzā'ī (d. 157 AH), and al-Layth Ibn Sa'd about the narrations concerning these Attributes. They all provided the same guidance: "Pass them on as they have come" (meaning, accept them as stated in the Qur’an and Sunnah without asking how they are manifested).
III. The Seeing of God (Ru’yah) in the Hereafter
Imam Mālik strongly affirmed that believers will see God with their physical eyes on the Day of Judgment.
When asked if God would be seen on the Day of Judgement (Ru'yah), Imam Mālik affirmed the belief, citing the Qur'anic verses: "And some faces shall be shining and radiant upon that day, looking at their Lord", and concerning others: "No! Verily they shall be veiled from their Lord upon that day".
He was further quoted affirming that believers would look at God "with these two eyes of his". When it was suggested that "looking" meant only looking at the reward (instead of God Himself), he strongly rejected this, stating they "have lied, rather, he will look at Allaah".
To support his point, he referenced the request of the Prophet Moses (peace be upon him): "Lord, I wish to look at You", arguing that Moses would not ask for something foolish. The divine response, "You will not be able to see Me," applied only to this current, perishable world; in the Hereafter, they will see what remains (God) with what also remains (their eyes).
IV. God’s Ascension Above the Throne (al-Istiwā’)
Imam Mālik’s most famous response established the standard for accepting the Divine Attributes mentioned in the Qur’an without engaging in speculative theology.
A man once asked Imam Mālik about the verse: "The Most Merciful has ascended above His Throne", questioning: "How has He ascended?".
Imam Mālik was overcome with visible anger, sweating, and tossing aside his cane. He then provided a concise four-part principle:
- The Ascension (al-istiwaa') is not unknown: Its meaning is established in the revelation.
- The Modality (kayf) of it cannot be comprehended by the intellect: The "how" of this Ascension is unknown.
- Having faith in it is obligatory: Accepting the attribute is compulsory.
- Asking the question concerning its kayf is an innovation (bid’ah).
Imam Mālik concluded by judging the questioner: "And I think that you are a person of innovation," and ordered the man to leave.
V. The Nature of the Qur’an
Imam Mālik took a strict position against the view that the Qur’an is a created entity, affirming it as the uncreated Word of God.
When asked about the one who claims the Qur'an is created (a core theological argument of the Mu'tazilah sect), Imam Mālik deemed him a heretic (zindeeq) and stated he should be fought. He later clarified: "Whoever says that the Qur`aan is created, he must be beaten painfully and repressed until he repents”.
VI. God’s Position and Knowledge
Imam Mālik clarified the distinction between God's elevated status and His comprehensive awareness.
He stated: "Allaah is above the sky (fis-samaa), and His knowledge is in every place". This affirmed that God's Self is elevated while His knowledge is all-encompassing.
Comments
Post a Comment