Charity In Islam

Giving money to the poor is an emblem of Islam and a sunna of the Prophet Muhammad (Allah bless him and give him peace). He was never asked for anything, except that he gave it, and he would give without fearing poverty. People said that he was more generous than the “sent wind” that brings the rain clouds.

Every wealthy adult Muslim must give 2.5% of his or her wealth in charity every year. Allah says: "O you who believe! Spend out of what We have given you" (2:254). This is the least charity a Muslim must give every year.

To benefit from the charity you give it is important to keep certain things in mind that will lead to good in this world the next.

Giving in secret

Allah says, "If you give charity openly then what a good thing it is; and if you give to beggars hidingly it is better for you than every thing, and He will remove some of your sins. And Allah is Aware of what you do." (Qur'an 2:271).

For a Muslim, charity is given to stave off miserliness and to draw nearer to Allah, if instead the donor seeks fame, then the act of charity becomes worthless.

Giving in secret is often better for the donor since it protects against insincerity, and it is better for the recipient as it maintains his dignity.

Giving openly

Sometimes it is better to give charity publicly, so that others will also do the same. However, you must be on guard against any hypocritical notions.

Another danger of this is offending the dignity of the poor person. It may be hurtful to him to be seen to be needy.

Scholars say that if someone is asking for charity publicly, there is no need to worry about offending him by also giving publicly.

Avoid taunting and hurting

Any good you have earned by giving in charity can be wiped away by taunting and hurting the recipient.

Allah said, "O believers! Void not your charities by boasting of your favours conferred and injuring, like him who spent his wealth for showing to people and believes not in Allah and Last Day. Then the example of him is like that of a smooth rock on which is dust of earth; now a heavy rain fell upon it leaving it a bare stone. They shall have no control on anything of what they have earned and Allah guides not the infidels."
(2: 264)

Taunting is to remind a person of a favour you did to them, while hurting them is making it known to others.

Some scholars say that taunting means to take advantage of a person you donated money to, and hurting them is to make them feel ashamed of their poverty.

Another view is that taunting is to make your charity an excuse for behaving arrogantly.

The cure for this is to remember that giving charity is to give what is due to Allah, as He has made it obligatory to give zakat.

Being humble

It is important to think little of your donation in order to avoid pride which will make your good deed worthless.

Zakat is only a small percentage of your wealth, and to give only this is to be content with giving the bare minimum.

Even if you give more in addition to your zakat, it would be better to look instead at the amount of wealth you are withholding, rather than at what you are giving with pride.

Give of what is good

Charity should be taken from the best of your wealth, and from what is dearest to you. Giving in charity is like giving to Allah Most High, and so only give Him what is good.

Allah says: "O believers! Give something of your pure earnings and of what We produce from the earth for you; and intend not to give especially vile of it, whereas if you get of it, you will not accept unless you close your eyes in it. And know that Allah is free of all wants, Praiseworthy." (Quran 2:267).

If the money you donate has been acquired dishonestly, it cannot be considered a good deed.

Ongoing charity (Sadaqa Jariya)

The best charity is that which continuously benefits people, such as helping to build a school, a clinic, or a water supply system, or helping a poor person start up his own business.

The Messenger of Allah (Allah bless him and give him peace) said: “When a person dies, his works end, except for three: ongoing charity, knowledge that is benefited from, and a righteous child who prays for him.” [Muslim, Tirmidhi]

This means that any good you do that benefits people even after you die will count for you.

The charity of the Companions

The Companions were also known for their immense generosity. According to some exegetes of the Qur'an, Ali ibn Abi Talib and his wife, Fatima al-Zahra fasted for three days and each day they gave all the food they had in charity.

Allah revealed a verse of Qur'an about them "And they feed, for love of Him, the poor. The orphan and the prisoner." (Qur'an 76:8)

Other Companions, like Ka'b ibn Malik and Sa'd ibn Abi Waqqas would have given all their wealth in charity, except that the Prophet (Allah bless him and give him peace) told them to keep a portion for themselves and families [Bukhari, Muslim]

The allure of hoarding up wealth

Man is attracted to wealth and is always in danger of becoming a miser. Allah says: "Adorned for men is the love of these lusts, women and children and the stored up heaps of gold and silver and branded horses and cattle and crops. This is the capital of living world; and it is Allah with Whom there is an excellent destination" (3:14).

There is nothing wrong in being wealthy but it is important to avoid being greedy and miserly. The Messenger of Allah (Allah bless him and give him peace) said: "No doubt this wealth is sweet and green. Blessed is the wealth of a Muslim, from which he gives to the poor, the orphans, and needy travellers [Bukhari, Muslim].

He also said: "This worldly wealth is [like] green and sweet [fruit], and whoever takes it without greed, Allah will bless it for him, but whoever takes it with greed, Allah will not bless it for him, and he will be like the one who eats but is never satisfied" [Bukhari, Muslim].

Equality of Man and Woman

The religion of Islam gave women an honorable status and true dignity. Before the advent of Islam, women had no rights of any kind, or an independent identity in any form. The great importance of the Muslim woman’s role – whether as wife, sister, or daughter, and the rights that are due to her and the rights that are due from her – have been explained in the Glorious Qur'an, and further details of this have been explained in the purified Sunnah.

With the advent of Islam came the verse from the Qur'an condemning those who practiced female infanticide: “And when one among of them receives the glad tidings of a daughter, his face turns black for the day, and he remains seething. Hiding from the people because of the evil of the tidings; "Will he keep her with disgrace, or bury her beneath the earth?"; pay heed! Very evil is the judgment they impose!”[Surah an-Nahl : 58/59]

The Holy Qur'an makes no distinction between man and woman as regards to the fundamental human rights. Here we may specifically state that woman, like man, is the possessor of free personality, and enjoys equality with man, in respect of:

Her spiritual and moral status:
The Qur'an says: “…Unto men the benefit of what they earn (of virtue) and unto women the benefit of what they earn (of virtue)” [Surah al-Nisa : 32]

i.e. in matters of spiritual grace both, man and woman, enjoy equal status and are independent of one another. A woman’s responsibility in faith is exactly the same as that of a man. Women are to pray, fast, give charity, perform the pilgrimage and perform other forms of Ibadah. A woman is rewarded for this just like a man. A woman must believe in the Oneness of Almighty Allah, the Books of Almighty Allah , the Angels of Almighty Allah, the Prophets of Almighty, the Day of Resurrection, the Day of Judgment and Heaven and Hell, and Predestination.

Her economic rights:
The Qur'an says: “Unto the men (of a family) belongs a share of that which parents and near kindred leave, and unto the women a share of that which the parents and near kindred leave, whether it be little or much – a legal share.” [Surah al-Nisa : 7]

Her legal rights:
The Qur'an says: “…And they (women) have rights similar to those (of men) over them, according to what is equitable…” [Surah al-Baqarah : 228]

Islam ensured a dignified life to the fair sex, which was hitherto treated in an unfair manner. Woman became the mistress of the household. Man was not allowed to beat or manhandle them nor deprive them of their share in the property.  The Holy Qur'an declared:  “A mother should not be made to suffer because of her child, nor he to whom the child is born (be made to suffer) because of his child (because both are equal before the law)…” [Surah al-Baqarah : 233]

Her right for gaining the Knowledge:
Islam has made it a duty on every Muslim male and female to gain knowledge, which is considered to be a superior act of worship in Islam. In Islam, therefore both men and women are credited with the capacity for learning, understanding and teaching. Knowledge is not only limited to the religious knowledge but includes all forms of knowledge. Acquiring knowledge will enable Muslim women and men to get a better perception and understanding of the world around them and make them more conscious of Almighty Allah SubHanuhu wa Ta'ala.

Conclusion:

The status of Muslim women as defined in Islam is very important because women make up half of society and they are responsible for nurturing, guidance and reformation of the subsequent generations of men and women. It is the female who imbues principles and faith into the souls of the nation. Indeed, the Muslim woman is the initial teacher in building a righteous society. Islam brought a new lease of life to women. Islam elevated the status of women to great heights so high that she stood shoulder to shoulder with man. In the Islamic family, the role of men and women is complementary rather than competitive. Their duties are described as equal in importance but not identical in substance.

Now, the issue of feminism in Islam is meaningless. The coming of Islam has brightened the life and future of women, in which Islam has lifted up their level. Islam upholds women to the highest and most respected position.

We hope our effort will be appreciated and our sisters in faith will surely remember us in their prayers for peace and prosperity, health and happiness and Allah’s SubHanuhu wa Ta'ala Mercy and Favour. May Almighty Allah SubHanuhu wa Ta'ala, through the Waseela of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam accept this humble effort; and may He SubHanuhu wa Ta'ala give us the Toufeeq and Hidayah to restore the true rights to our Muslim women as dictated by Islam. Aameen!!

Women In Her Adulthood

After attaining the age of puberty, the woman comes under the Jurisdiction of the Sharee'ah Laws. Now, she has to follow all the basic tenets of Islam including Salaah, Fasting, Zakaah and Hajj. She has to fulfill her duties as a Muslim woman and keep away from all minor and major sins. She should serve her parents and other elders and share her love and affection with those younger than her and her elders. She should behave well with her neighbors. She should mould her life according to the Islamic teachings and emerge as a lady of faith, good manners, hard work, humility, patience and contentment.

She should also acquire knowledge about the life that awaits her after the marriage. She should know her responsibilities as a housewife. She can get this training from her mother and other elderly women in the house. She should adopt a life style within the confines of the Islamic Sharee'ah.

Pardah is a must for a Muslim woman. She should not face men other than real relatives. Real relatives mean those relatives who can never marry her, like her father, brothers, father-in-law, uncles and grandfather. She can go to the market provided that her body is totally covered.

She should read good literature that contains moral teachings. Novels available in the market generally contain cheap sex fictions that should be avoided.

She should perform additional prayers other than the obligatory ones. Recitation of the Holy Quraan and Tasbeeh bring health and happiness to the house. During the days of purity, she should try to be in the state of Wudu throughout the day and, if possible, till she goes to bed. The best Dhikr for a woman is Tasbeeh-e-Faatima (radi Allahu anha) that is reciting Subhan-Allah 33 times, Alhamdu Lillah 33 times and Allah-o-Akbar 34 times. This is the Tasbeeh that the Holy Prophet (sallal laahu alaihi wasallam) taught his beloved daughter, Sayyidah Faatima az-Zahra (radi Allahu anha).

She should arrange the Niyaaz on selected days of the year particularly on the 11th of Rabi-ul-Akhir (the 'Urs' death anniversary of Sayyiduna Ghaus-e-Azam Sheikh Abdul-Qaadir Jilaani - alaihir rahmah) of Baghdad, the 12th of Rabi-ul-Awwal (the Eid-e-Meelad-un-Nabi - sallal laahu alaihi wasallam), the 6th of Rajab (the 'Urs' death anniversary of Khawja Ghareeb Nawaaz Moeenudeen Chishti  alaihir rahmah) of Ajmer, and the sacred days like the 10th of Muharram (night and Day of Ashura), 27th of Rajab (night of Meh'raaj), the 15th of Sha'ban (Shab-e-Baraat) and the 27th of Ramadaan (Shab-e-Qadr). This arrangement of Niyaaz will bring blessings, peace and prosperity to the house as the Niyaaz will contain the Dhikr of Allah and His beloved ones.

Women In Her Childhood

A girl is very dear to her parents. Before her attaining the age of puberty, she is free from any religious obligation. She is supposed to enjoy her life at her father's house with the single motto;  eat, drink and be merry. She enjoys the love and affection of her parents, her sisters, brothers and other relatives. When she starts speaking, the parents should teach her the basics of the religion and faith. The childhood is an age of learning. A child attains considerable amount of knowledge till the age of five that she would never get throughout her life. This is the period when the first schooling of the child starts with her first teacher, The mother. When the girl is five-year-old, she should be taught lessons of personal hygiene. She should also be given training in human behaviour with special emphasis on adopting good things and discarding bad habits. This is also the time to start her education. The education should start with the learning of the Holy Quraan. She should memorize at least the last few Suras of the 30th Part of the Holy Quraan especially Sura Fateha, Sura An-Naas, Sura Al-Falaq, Sura Ikhlaas, Sura Al-Kafiroon. She should know the Islamic way of purification, Wudu (ablution) and Ghusl (bath). At the age of seven the girl should be taught the fundamentals of Islam such as Salaah. This is the age when the girl should cultivate the habit of Pardah. She should also be taught washing of utensils, minor stitching jobs and other domestic chores of common nature. She should be suitably admonished for her idling, laziness, carelessness and mischief. She should not be allowed to mingle with the girls and women of low character. She should be kept away from evils of reading romantic literature, seeing movies and listening to sexy music, etc. These evils adversely affect the morale of the child and encourage her to adopt bigger evils.

Women After Islam

Islam brought a new lease of life to women. Islam elevated the status of women to great heights: so high that she stood shoulder to shoulder with man. Like men, their rights were also well defined and Islamic Courts supported them to achieve these rights. Islam granted women the right to ownership. They now owned the amount of their Mehr. They could engage in trade and have their own properties. They were also given the right to inherit the property of the deceased father and husband.

With the advent of Islam came the verse from the Quran condemning those who practiced female infanticide: When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief! With shame does he hide himself from his people, because of the bad news he has had! Ah! What an evil (choice) they decide on. (16:58-59)

The Holy Quran makes no distinction between man and woman as regards to the fundamental human rights. Here we may specifically state that: Woman, like man, is the possessor of free personality, and enjoys equality with man, in respect of:

Her spiritual and moral status: The Quran says: "Unto men the benefit of what they earn (of virtue) and unto women the benefit of what they earn (of virtue) (i.e., in matters of spiritual grace both, man and woman, enjoy equal status and are independent of one another)" (4:32)

Her economic rights: The Quran says: "Unto the men (of a family) belongs a share of that which parents and near kindred leave, and unto the women a share of that which the parents and near kindred leave, whether it be little or much #150; a legal share." (4:7)

Her legal rights: The Quran says: "And they (women) have rights similar to those (of men) over them, according to what is equitable." (2:228)

Islam ensured a dignified life to the fair sex, which was hitherto treated in an unfair manner. Woman became the mistress of the household. Man was not allowed to beat or manhandle them nor deprive them of their share in the property. The Holy Quran declared: "A mother should not be made to suffer because of her child, nor he to whom the child is born (be made to suffer) because of his child (because both are equal before the law)." (2:233).

Almighty Allah commanded man to behave well. "O Believers! It is not lawful for you to be heir of the women forcibly, and prevent them not with this design that you may take away part of what you had given them as dower except in this shape that they commit an act of flagrant, indecency and treat them fairly; then if you dislike them, it is likelihood that you may dislike a thing and wherein Allah has placed much good." (4: 19)

It is necessary to establish the Quranic viewpoint with respect to the concepts of Duty and  Right.

The Quranic moral code is based on the emphasis on  obligation not duty  in contrast to the emphasis on  right. Now, the implications of the emphasis respectively on duty and right are: Right is a right against someone. Duty is a duty towards someone. Right means that someone owes something to us. For, when we say: it is our right, it means that someone has to perform a duty to us. On the contrary, when we say: it is our duty, it means that someone has a right against us.

Islam has granted to the husband a senior position in the functioning of the household and appointed him as the commander so that he could get through any crisis with the help of wisdom and initiative given to him by Almighty Allah. Islam has prescribed certain obligations that a husband has to fulfill in the interest of his wife. Simultaneously, Islam has enjoined upon the wives to appreciate their duties towards their husbands. This is a give-and-take business. Both man and woman are closely connected with each others rights and duties.

Women Before Islam

In the first instance, we will see what the condition of women in Arabia was before the advent of Islam. In those days, women were treated like slaves or property. Their personal consent concerning anything related to their well-being was considered unimportant and unnecessary to such an extent that they were never even treated as a party to a marriage contract. Women were used for one purpose, and then discarded. They had no independence, could not own property and were not allowed to inherit. In times of war, women were treated as part of the loot. Simply put, their plight was unspeakable. Furthermore, the birth of a daughter in a family was not an occasion for rejoicing, but was regarded with humiliation. The practice of killing female children was rampant. The pagan Arabs used to bury alive their daughters with the fear that these girls will grow up and will get married to some men who will be called their sons-in-law. After the death of the father, the sons used to share his wives among themselves as they shared their father's property. After the death of the husband, the widow was kicked out of the house and was forced to live in a small hut, which was unventilated and dark, for one year. She was not permitted to leave the hut, nor was she allowed to take bath or change clothes. After one year, she was allowed to come out of the hut. People threw the camel dung into her lap and asked her to rub her body against the body of an animal. Then she was forced to go round the village in the same dirty attire, throwing the camel dung on her right and her left. This was the indication that she has completed her Iddat (waiting period). In India, the Hindu woman was the most suppressed creature. She was born to serve her men folk ? her father and brother before marriage, and husband and father-in-law and husband?s brothers after the marriage. She was forced to worship her husband. After the death of her husband she had no right to live and was forced to be burnt alive at the pyre of her husband. This inhuman custom was called the Sati. If she had no issue from her husband, she was forced to lie with her husband's brothers to get pregnant. This practice was called "Niyoga". Outside Arabia, conditions for women were no better. In Egypt and all European countries in the Dark Ages, women were treated worse than slaves. They were not regarded as human beings but as sort of sub-species between humans and animals.

The Four Imams: Information Sheet

IMAM ABU HANIFA (ra) Nu'man bin Thabit ibn Zauti,- well known in Islamic History as 'Imam Abu Hanifa' and 'Imam Azam' - was the son of a Persian merchant.He was born in Kufa, Iraq - in the Year 80 A.H. His father - Thabit - was privileged to meet Hazrat Ali (ra) who had at the time, made Kufa his capital. Kufa was founded in 17 A.H. by Hazrat Umar ibn Khattab (ra) the 2nd Khalif.Kufa had become the 3rd most important centre of learning during Hazrat Umar's (ra) Khilafat. A large number of Sahaba (ra) were sent to this new city to settle here by Umar (ra). These included Hazrat Abdulla ibn Ma'sood, Sa'd ibn Abi Waqqas, Ammar, Huzaifa & Abu Moosa etc. (ra). Records indicate the presence of 1050 Sahaba in Kufa of whom 24 were the participants of Badr. At the age of 20, Imam Abu Hanifa turned his attention towards the pursuit of advancing his Islamic knowledge. Among his 1st and the most important tutors was Imam Hammad (Died 120 A.H.) whose educational lineage is linked with Hazrat Abdulla Ibn Mas'ood (ra). Imam Abu Hanifa is also a Tabi'ee = One who saw and benefited from at least one Sahabi. Imam Abu Hanifa benefited from nearly 4,000 Shaikhs.In those days, the Hajj season was the best means of spreading and deriving Islamic knowledge as Muslims from every corner of the Islamic world assembled in Makka. In his lifetime Imam Abu Hanifa is reputed to have performed fifty Hajj. Imam Abu Hanifa (ra) had joined his father's business wherein he showed scrupulous honesty and fairness.Once his agent had sold a consignment of silk cloth on his behalf but forgot to mention a slight defect to the customers. When Abu Hanifa learnt of this, he was greatly distressed because he had no means of the refunding the customers; so he immediately ordered the entire proceeds of the sale ( 30,000 Dirhams ) to be given in charity. The Imam was also keenly interested in education.He established a school at Kufa, which later became a famous College of Theology. Here he delivered lectures on Islamic Law and related subjects. Fiqah or Islamic Law was systematically studied by his students under his expert guidance.A large number of his devoted and highly intelligent students worked under him for 30 years, and it is the labour of these students that gave us the Hanafi School of thought. Imam Abu Hanifa (ra) was the 1st of the Imams to advocate the use of "reason" in the consideration of religious questions based on the Qur'an and Sunnah. He was also the 1st Imam to arrange all the subjects of Islamic Law systematically. His most important work is the Kitab-ul-Aasaar which was compiled by his students - Imam Abu Yusuf and Imam Muhammad. In {164 A.H.} 763 A.C. Al-Mansoor - the Banu Abbas Khalifa of the Muslim Empire at Baghdad whose capital was Baghdad - offered Imam Sahib the post of Chief Qazi of the state, but the Imam declined to accept the post and chose to remain independent. In his reply to Al-Mansoor, the Imam excused himself by saying that he did not regard himself fit for the post offered. Al-Mansoor, who had his own ideas and reasons for offering the post, lost his temper and accused the Imam of lying."If I am lying," the Imam said, "then my statement is doubly correct. "How can you appoint a liar to the exalted post of a Chief Qazi?" Incensed by this reply, Al-Mansoor charged the Imam with contempt, had him arrested and locked in prison. Even in prison, the Imam continued to teach those who were permitted to come to him. It was here in prison that the Imam was administered a dose of poison in 150 A.H.Realizing that the end was near, the Imam prostrated in prayer and passed away in this condition in the month of Rajab, 150 A.H. The news of his death soon spread throughout Baghdad 17. The whole town came out to pay their last homage to the greatest Imam of Islamic Law.More than 50,000 people participated in the first Janaza Salaat. People continued to flock and before the Janaza could be finally taken for burial, the Salaatul Janaza was offered 6 times in all. For days, people came in large numbers to pay their respects at the grave side. Among the four Imams, Abu Hanifa has the largest number of followers even today in all parts of the world {M.A.R.K.}. IMAM MAALIK IBN ANAS (ra) Abu Abdullah Malik ibn Anas ibn Malik ibn Abi Aamir (ra) was born in Madina in the year 93 A.H. (714 A.C)He came from a respectable family. His ancestral home was in Yemen, but his great grandfather - Aamir - settled in Madina after embracing Islam. His grandfather - Maalik - was an important Taabi-ee and a famous reporter of Ahadith. He was greatly attracted to the study of Islamic Law and devoted his entire interest to the subject after completing his primary education. Madina was the most important seat of Islamic learning as the immediate descendants of the Sahaba-e-Kiraam were inhabitants of the City. For the purpose of his study, he sought out over 300 "Tabi'een" = those who saw the Sahaba/Companions of the Holy Prophet (saw), and acquired from them the knowledge of the Holy Prophet's (saw) Ahadith and Sunnah. He spent his entire life in Madina where he studied Fiqah from 95 Shaikhs. It is these Shaikhs from whom he recorded the Ahadith in his Kitab-ul-Muatta.This Kitab contains 1725 Ahadith of Rasulullah (saw). He studied Qira'at & Hadith for nearly ten years under Hazrat Naafe' the slave of Hazrat Abdullah ibn Umar (ra). Hazrat Naafe' had served his master for nearly 30 years.Naafe' was once sent by Umar ibn Abdul Aziz (ra) to impart knowledge in Egypt. Although he is the author of numerous books, his most important work is the Kitab-ul-Muatta, which deals with the subject of Islamic Law based on Ahadith and Sunnah. The Kitab-ul-Muatta is the earliest surviving book of its kind - written around 150 A.H. - and it is used in all Islamic institutions as one of the text books in the final year studies by graduating Ulama. Imam Malik had the highest regard for the Holy Prophet (saw) as well as for his Ahadith. He never tolerated indiscipline whilst Hadith-e-Rasul was under discussion.He even rebuked Al-Mansoor for talking loudly when some Ahadith were being discussed. The Imam always made Wudu or Ghusal, wore fresh clean attire and applied perfume before conducting lessons on Ahadith. He delivered lectures on Islamic Law, and issued fatwas (Islamic Rulings) for nearly 62 years. Approx. 1,300 people have reported Ahadith from him. He had the honour of occupying the home of Hazrat Abdullah ibn Mas'ud (ra) and conducting lessons from the same spot where Rasulullah (saw) spent his time for I'tikaaf, in the Masjid-un-Nabi. Imam Malik was famous for his piety and integrity, and courageously stood up prepared to suffer for his conviction.For example, in 135 A.H., When the governor of Madina demanded and forced people to take the oath of allegiance in favour of Khalifa Al-Mansoor, the Imam issued a Fatwa that such an oath was not binding because it was given under duress. Since this fatwa was not in the interest of the ruler, the governor arrested the Imam and had him publicly flogged for the "crime".Al-Mansoor, learning of this outrage, apologized to the Imam and dismissed the errant governor. Imam Malik (ra), was offered 3,000 gold coins (dinars) by Mansoor, as travelling expenses to Baghdad and subsequent residence in the Capital, but the Imam politely refused the offer saying that he prefered to live in Madina near Rasulullah (saw). Imam Malik never intended the formation of a school of thought bearing his name. It was his disciples & followers who later developed a Fiqah School based on Imam Malik's rulings. Malikis are found mostly in North & West Africa - Tunis, Algeria, Morrocco and Egypt. This Great Leader of Islamic Law died in Madina on the 11th Rabi-ul-Akhir 179 A.H. at the age 86 years. He lies buried in the Jannatul Baqi in Madina. (M.A.R.K.) IMAM MALIK IBN ANAS (ra) - ADDITIONAL FACTS Madina was the most important centre of knowledge as scholars flocked to the City to pay their respects to Rasulullah (saw). The home of Imam Malik too was a centre of Ilm-e-Nabawi. Among his first tutors was Imam-ush-Shua'raa Hazrat Naafe' bin Abdur Rahman (died - 169 A.H.) from whom he mastered the Qur'an. Later, whilst still a youngster he joined the Hadith classes of Naafe'. Physical description: Tall, heavily built, fair but reddish, wide eyes, beautiful nose, very little hair on the forehead, heavy long beard which reached his chest. trimmed moustache above/edge of the lip.He considered the shaver of moustache as Makrooh and a Mussla (disfigurer). He wore expensive clothing and used much Ittar. He wore a silver ring with a stone and engraved was 'Hasbun'Allahu wa Ne'mal Wakeel'. On his door was written 'Maa Sha Allah'. This house originally belonged to Abdulla ibn Mas'ood (ra). He started teaching at the age of 17. It was only after seventy Ulama certified him as an authority, did he commence issuing Fatwa. His seat in the Masjid-e-Nabawi was the same seat that was occupied by Hazrat Umar (ra). He never answered the call of nature within the perimeter of the Haram, except during illness or some Uzar. He never rode during his entire life on an animal in Madina.He used to say, "How can I ride an animal whose feet tramples the ground in which lies resting of the Master (saw). During his advancing years, he never went out of Madina - hoping to be buried therein. During Hadith lessons if anyone raised his voice, he would reprimand him and quote the Qura'nic verse ... adding that the command was applicable even now. IMAM MAALIK IBN ANAS (ra) - POLITICAL ERA During the Khilafat of Mansoor Abbasi, oppression was on the increase.Muhammad Zun-Nafs az-Zakiyah in Madina and his brother Ibrahim in Basra were compelled to raise the flag of rebellion against the the injustice directed mostly towards the Sayeds. Imam Malik issued a fatwa in favour of these two and against the government. 2. This led to his arrest by the governor of Madina and subsequent flogging - seventy lashes.Later when Mansoor learnt of this, he expressed regret and sent an apology to the Imam and requested the Imam to come to Baghdad, but the Imam refused. When Mansoor came for Hajj, he visited Madina as well and treated the Imam with great respect. Haroon ar-RasheedHaroon ar-Rasheed was a patron of the Ulama. He had great regard for Imam Malik. He personally, with his two sons, journeyed to Madina to listen to the Muatta. He invited the Imam to come to his camp in order to give lessons but the Imam refused. So Haroon brought his sons to the Imam. His deathImam Malik was 86 years and had become quite weak, but he still continued to give lesson and issue fatwas. It was Sunday when he became ill and for the next 22 odd days it got worse. He passed away on the 11 th Rabi-ul-Akhir, 179 A.H. He had taught and issued fatwas for 62 years. IMAM MAALIK IBN ANAS (ra) - ORIGIN OF MALIKI FIQAH The Fuqaha-e-Saba' of Madina are: Saeed ibn Musayyib, Died 94 A.H. Ubaidullah ibn Uttba ibn Mas'ud, Died 98 A.H. Urwa, Died 94 A.H. Qasim ibn Muhammad ibn Abi Bakr, Died 108 A.H. Abu Bakr bin Abdur-Rahman bin Haris ibn Hisham, Died 94 A.H. Sulaiman ibn Yasaar, Died 109 A.H. Kharija Zaid, Died 109 A.H. These 7 were the centre of Ilm-e-Fiqah and Hadith in Madina. Their unanimous ruling was the basis of any verdict in the court of Madina in matters of Fiqah. The basis of Imam Malik's Fiqah and Fatwa originates from this Fiqah of Madina. Allama ibn Qayyim (ra) states that the promotion of Deen, Fiqah, and Ilm in the Ummah is due to the students of Ibn Mas'ud, Zaid bin Thabit, Ibn Umar and Ibn Abbas (ra). Ibn Mas'ud stayed in Madina but was later ordered to reside in Kufa. Therefore the above 7 were instrumental in the promotion of Ilm in Madina. And it is from these persons that the Shaikhs of Imam Malik benefitted, in particular Hazrat Rabi'atur Raai who is the most important Shaikh of Imam Malik (ra). Imam Malik based his rulings in his Fatwas from the Fiqah of the above and this eventually became the "Maliki Fiqah. IMAM SHAFI'EE (ra) Abu Abdullah Muhammad Ibn Idrees Shafi'ee (ra) was a descendant from the Quraish tribe.He is the Only Imam who is related to Rasulullah (saw). Imam Shafi'ee (RAH) was born in Ghazza, Syria in 150 A.H. (765 A.C.)He lost his father during infancy and was raised by his mother under very poor circumstances. He completed Hifz of the Qur'an at the tender age of 7 years, and at the age of 13 memorized the Kitabul-Muatta of Imam Malik (ra). He spent some time among the Beduins outside Makka, to acquire a good knowledge of the Arabic language. At the age of 20, (170 A.H./785 A.C.) he went to Madina and became a student of Imam Malik (ra) who was greatly impressed with the young student who had memorized the Muatta. He stayed with Imam Malik for some time; thereafter he returned to Makka. He also came into contact with other learned men (81 Shaikhs) from all of whom he acquired the knowledge of the Qur'an, Hadith and Sunnah. In 184 A.H./799 A.C., Imam Shafi'ee was arrested and taken to Baghdad to appear before Haroon Ar-Rasheed on "trumped up" charges of treason. It was due to the recommendation of Imam Muhammad (the state Qazi and student of Imam Abu Hanifa) that Imam Shafi'ee was discharged. He was then 34 years old. Imam Shafi'ee remained in Baghdad as a student of Imam Muhammad for over three years to add further to his knowledge of Islamic Law. He returned to Makka where he stayed for 9 years delivering lectures on Islamic Law. It was during this period that Imam Ahmad ibn Hambal came into contact with Imam Shafi'ee. In 199 A.H., he went to Egypt where he was received with much honour and respect. He remained here until his death. Imam Shafi'ee was the author of over 100 books, the most important of which is the Kitab-ul-Umm. It contains the rulings of the Imam on all subjects of Islamic Law. He left behind a large number of dedicated students in Makka, Baghdad and Egypt. The Shafi'ee School of Thought emerged from these students who propagated the views and rulings of the Imam through their writings and preachings. Imam Shafi'ee (ra) never committed a major sin nor spoke a lie, nor did he swallow an unlawful morsel of food in his entire life.He never at any time performed Jumma without Ghusal. He was an extremely generous personality who on numerous occasions gave away all he possessed to the poor and needy. He died in Cairo, Egypt, on Friday evening after Maghrib, 29th Rajab, 204 A.H. (20th Jan, 820 A.C.) after a short illness, at the age of 53-54 years. { M.A.R.K. } IMAM SHAFI'EE (ra) - ADDITIONAL FACTS Abu Abdulla Muhammad ibn Idris ibn Al-Abbas bin Usman bin Shafi'. His ancestry joins the Prophet at Abd Manaaf. His title is 'Naasirun Sunnah'. He was honoured as Al-Imaamul Mujaddid in that he is the Mujaddid of the 2nd century. His birth place is Ghazza/Asqalaan - a place two stages from Jeruselam. He was born in Rajab 150 A.H. He was two years old when his parents moved to Makka and made it their home. His mother was a Yemeni of the famous Bani Azd tribe. His ancestor - Shafi'- was the flag bearer of the Banu Hashim in Badr.He was taken prisoner and released after ransom. Thereafter he embraced Islam. Another report states that he met the Prophet (saw) as a youngster and became a Muslim. However his father - Saa'ib - was the flag bearer..... Imam Shafi'ee completed Hifz at 7 and memorised Muatta at 10 years. At 15 with the permission of his SHAIKH - Muslim bin Khalid Zanji (the Mufti of Makka) - he started issuing fatwas. Earlier he spent his time in Arabic literature and poetry.One day at Mina, he heard a voice behind saying: "Aliaka bil Fiqah" - (GRASP THE FIQAH). Muslim bin Khalid who had noticed his remarkable intelligence, etc., advised him to study Fiqah.He spent three years with the Shaikh, until the age of 13. Later he went to Madina to study under Imam Malik.Besides Imam Malik, he studied Hadith under 81 Shaikhs. In Makka his tutor was Sufyan bin Ainiyyah. Imam Shafi'ee said about these two: "Had it not been for Imam Malik and Sufyan, then Ilm Would not have remained in Hidjaz." He spent 8 months with Imam Malik, then returned to Makka. He came into contact in 184 A.H. with Imam Muhammad - state Qazi - at Baghdad and stayed with him for over 3 years. Taking into account future visits to the Imam, he spent 10 years with Imam Muhammad.Comments: "I never came across a greater Alim of Kitabullah than Imam Muhammad (ra). Imam Muhammad made this comment:[a] The door of Fiqah was shut to the people, Allah opened it because of Shafi'ee. [b] Imam Shafi'ee is the Mujaddid of Deen. Imam Malik made this comment:No Scholar more brilliant than Muhammad ibn Idris Shafi'ee ever came to me as a pupil. Fiqah Shafi'eeThe Imam had mastered both Maliki and Hanafi Fiqah. Keeping both before him, he formulated the basis of the Shafi'ee Fiqah. His pupils compiled his works, Fatwas, teachings, etc., and promoted the Shafi'ee School of Fiqah. IMAM AHMAD IBN MUHAMMAD HAMBAL (ra) Abu Abdullah Ahmad ibn Muhammad ibn Hambal Shaibani Al-Maruzi was of pure Arab descent whose ancestery joins Hazrat Ebrahim (as). He was born in Baghdad in the month of Rabi-ul-Awwal, 164 A.H. He lost his father when he was only three years old. Baghdad being the Capital of the Muslim State was an important centre of learning during the Banu Abbas Era. Imam Ahmad Hambal (ra) completed Hifz of the Qur'an at an early age. In 180 A.H., when he was 16 years old, he began to persue the knowledge of Ahadith under the Imam Abu Yusuf (the most important pupil of Imam Abu Hanifa (ra)). He stayed with him for 3 years, during which time he recorded so much information, that the volumes filled 3 book shelves. Later he also attended the classes of Imam Muhammad (another prominent pupil of Imam Abu Hanifa (ra)). After accumlating knowledge from numerous scholars in Baghdad, he journeyed to Kufa, Basra, Makka, Madina, Yemen, Syria, Jazira in order to increase his knowledge of Ahadith. After meeting with over a hundred Shaikhs, he is reputed to have made a collection of over a million Ahadith. It was in 187 A.H. that he met Imam Shafi'ee (ra) in Makka for the first time. Later when Imam Shafi'ee came to Baghdad, Imam Hambal also joined him during the Imam's residence here and mastered from him Fiqah. Imam Shafi'ee (ra) too on the other hand relied very much on the knowledge of Ahadith and Sunnah which Imam Ahmad Hambal (ra) possessed. It was in 204 A.H., only after he had reached the age of 40, that Imam Ahmad Hambal (ra) started conducting lessons and delivering lectures. Being a prominent figure, his lectures attracted a huge gathering of at least 5,000 students among whom nearly 500 took down notes daily. Imam Bukhari, Imam Muslim, and Imam Tirmizi (ra) were also amongst his noteworthy students. The Mu'tazila controversy regarding the "immortality and creation of the Qur'an" was the cause of much trial in the life of the Imam, who suffered much over a period of nearly 15 years. The Banu Abbas rulers - Al-Ma'moon and Al-Mu'tasim who were influenced by the Mu'tazila - tried to force the Ulama to accept the Mu'tazila doctrine. Being a devotee of the Sunnah, and an opposer of Bid'at it fell upon the shoulders of Imam Hambal (ra) to oppose this doctrine vigorously. Al-Mu'tasim even ordered the flogging and imprisonment of the Imam for several months.Imam Hambal succumbed to the sufferings rather than deviate from the beliefs and practices of the Sunnah. The sufferings of Imam Hambal ended when Al-Mutawakkil took over as ruler, restored the traditional teachings of Islam and accorded the Imam the honour befitting the great scholar. Among his several works is the Encyclopaedia of Ahadith called Masnad, compiled by his son Abdulla from his lectures, and amplified by references to over 28,000 Ahadith. His other important works include a collection of his fatwas (Islamic rulings on religious matters) - covering over 20 volumes.These fatwas form the basis of the Hambali School of Thought. The Hambalis represent the smallest group in the four Sunni Schools of Fiqah. Imam Hambal (ra) died after a short illness in Baghdad, on Friday evening, 12 Rabi-ul-Awwal, 241 A.H. (855 A.C.) at the age of 77 years. His Janaza Salaat was attended by nearly 1,000,000 people who came to pay their respects to this great scholar of Islam. {M.A.R.K.}

IMAM AHMAD IBN MUHAMMAD HAMBAL (ra)

Imaam Abu Abdullah; Imaam Ahmad Ibn Hanbal (R.A) was born in Baghdad, where a great number of scholars and muhadditheen were present. Imaam Ahmad (R.A) traveled far and wide in order to acquire knowledge. During the period of acquiring knowledge Imaam Ahmad (R.A) made every effort to practice upon every prophetic tradition. 
Imaam Ahmad (R.A) was well known for his God-fearing and abstinent ways, for these reasons he was top-rated amongst the great people of his time. 
Amongst Imaam Ahmad's (R.A) literary works Kitaabul-Musnad (Musnade-Ahmad) is the most popular. A total number of 40 000 Ahaadeeth have been recorded. 
NAME AND GENEALOGY: Imaam Ahmed Ibn Muhammad Ibn Hanbal Ibn Hilaal Ibn As’ad Ibn Idrees Ibn Abdullah Ibn Hayyaan Ibn Abdullah Ibn Anas. 
RENOWNED ADDRESS / OTHER NAMES: Imaam Abu Abdullah. 
YEAR AND PLACE OF BIRTH: During the month of Rabi-ul-Awwal 164 A.H, Imaam Ahmad (R.A) was born in Baghdad. Following a short while after his birth, Imaam Ahmad (R.A) Ibn Hanbal’s father took leave from this world. Imaam Ahmad (R.A) himself has reported, "Neither have I seen my father, nor my grandfather. My mother brought me up." 
ACQUISITION OF KNOWLEDGE: During his childhood days Imaam Ahmad (R.A) acquired basic teachings at a Maktab. It was from these very days his good character, pious and scholastic ways were recognised. 
Abu Afeef (R.A) has reported, Ahmad Ibn Hanbal (R.A) was within our learning group at the Maktab. At that time he was very young, and we, as students were aware of his piety. 
Having acquired basic teachings, at the age of 16, Imaam Ahmad (R.A) commenced the teachings of ahaadith, which was done within the teaching circles of Qaazi Abu Yusuf (R.A). 
Having acquired knowledge from the great scholars and Muhadditheen of Baghdad, Imaam Ahmad (R.A) further traveled to Kufa, Basrah, Makkah, Medina, Yemen, Syria etc, and acquired knowledge from their great scholars. 
A SMALL GLIMPSE OF IMAAM AHMAD'S (R.A) TEACHERS:
Ismaa'eel Ibn Ulayyah, Hushaym Ibn Basheer, Hammad Ibn Khaalid Khayyaat, Mansoor Ibn Salama Khazaa'i, Uthmaan Ibn Umar Ibn Faaris, Abun-Nadhr Haashim Ibn Qaasim, Yazeed Ibn Haroon Waasiti, Muhammad Ibn Ja'far Gundur, Wakee Ibn Jarrah, Abu Usaamah, Sufyaan Ibn Uyaynah, Muhammad Ibn Idrees Shaafi'ee (R.A) etc. 
A SMALL GLIMPSE OF IMAAM AHMAD'S (R.A) STUDENTS:
Imaam Ahmad's (R.A) two sons; Saalih and Abdullah, Hanbal Ibn Is'haaq, Hasan Ibn Sabbah Bazzar, Abbas Ibn Muhammad , Muhammad Ibn Ismaa'eel Bukhari, Abu Zur'aa Raazi, Ibrahim Harabi, Husayn Ibn Mansoor, Dawood Ibn Amr, Khalaf Ibn Hishaam, Abul Qaasim Bagawi. 
IMAAM AHMAD'S (R.A) LITERARY WORKS:
1. Kitaabul Musnad ( Musnad-e-Ahmad ). 
2. Kitaabut Tafseer. 
3. Kitaabun Naasikh Wal Mansookh. 
4. Kitaabut Taareekh. 
5. Kitaabu Hadeeth-e-Shu'baa. 
6. Kitaabul Muqaddam Wal Mu'akhar Fil Qur'aan. 
7. Kitaabu Jawaabaatil Qur'aan. 
8. Kitaabul Manaasikil Kabeer. 
9. Kitaabul Manaasikis Sagheer. 
Imaam Nadeem (R.A) has mentioned the following to be amongst Imaam Ahmad's (R.A) literary works: 
Kitaabul Ilal. 
Kitaabul Manaasik. 
Kitaabuz Zuhd 
Kitaabul Imaan. 
Kitaabul Masaa'il 
Kitaabul Ashribah. 
Kitaabul Fadhaa'il 
Kitaabu Taa'atir Rasool. 
Kitaabul Faraa'idh 
Kitaabur Radd Alal Jahmiyyah. 
IMAAM AHMAD'S (R.A) CHILDREN AND GRANDCHILDREN:
Imaam Ahmad's (R.A) children: 
1. Saalih, ( born from Imaam Ahmad's first wife Aa'isha ). 
2. Abdullah, ( born from Imaam Ahmad's second wife Rayhaanah ). 
The following were born from a slave girl Imaam Ahmad (R.A) purchased: 
3. Zainab Umme Ali. 
4. / 5. Hasan and Husayn, ( twins, who passed away shortly after birth). 
6. Hasan. 
7. Muhammad. 
8. Saeed. 
Grandchildren:
1. Zuhayr Ibn Saalih. 
2. Ahmad Ibn Saalih. 
IMAAM AHMAD'S (R.A) FATEFUL DEATH: In Rabi-ul-Awwal, nine days before his death on the 2nd, Imaam Ahmad (R.A) fell ill. During these days crowds of people would gather in order to greet Imaam Ahmad (R.A). Hence, two days before his death Imaam Ahmad (R.A) slowly requested for young children to be brought by his bedside. Children would attend his bedside one by one. Imaam Ahmad (R.A) would place his hand on their heads and weep. 
However, on Thursday Imaam Ahmad's (R.A) situation worsened and on Friday morning on the 12th of Rabi-ul-Awwal, Imaam Ahmad (R.A) took leave from this world. 
Imaam Ahmad's (R.A) fateful death not only caused grief to Muslims, but also to Jews, Christians and Fire-worshippers. Over 600,000 people attended the Janaaza prayer, and for one week Salaate-Janaazah was offered at his grave. Imaam Ahmad (R.A) was 77 years of age when he took leave from this world. 

IMAM SHAFI'EE (ra)

Imaam Shafi’ee (R.A) was a great scholar of his time. He acquired a great amount of knowledge at a very tender age. Imaam Sahib (R.A) was highly ranked for his knowledge and understanding of jurisprudence.
He held teachings which due to their great effect, people from afar would come to attend. Imaam Sahib (R.A) respected and honoured his pupils with utmost kindness.
Imaam Sahib (R.A) did not commit himself to worldly affairs and was very intimate. He himself is the author of many momentous kitaabs, which due to their usefulness are read widely amongst people.
GENEOLOGY : Imaam Abu Abdullah Muhammed Ibn Idris Ibn Abbas Ibn Uthman Ibn Shafi’ee Ibn Saa’ib Ibn Ubayd Ibn Abd Yazeed Ibn Hashim Ibn Muttalib Ibn Abd Munaf Qurayshi Muttalibi Hashimi (R.A).
BIRTH AND CHILDHOOD : Imaam Sahib (R.A) has stated that, "I was born in 150 A.H, in a town in Syria called Gazah. When I was two years old I was brought to Makkah."
BLESSED FORETELLING : Imaam Sahib’s (R.A) mother reports of an incident before the birth of Imaam Shafi’ee (R.A) where in her dream she sighted the Jupiter star emerging from her womb and embarking in the province of Egypt. She distinguished a radiant light emitting from this star illuminating the entire city. She questioned the wise men of the city to interpret this dream, who notified her that in the near future she was due to give birth to a learned scholar whose knowledge would be beneficial far and wide.
PRIMARY EDUCATION : In Makkah Imaam Sahib (R.A) started an elementary religious school after which he gained education in Madinah. With the training of archery and horse riding and with the knowledge of religious education, he lived in the tribe of Banu Huzayl in Makkah, and he gained a high degree of Arabic poetry. Apart from this he listened to hadith narrated by his uncle, Muhammad Ibn Shafi’ee and Muslim Ibn Khalid Zanji.
ACQUISITION OF KNOWLEDGE : Imaam Sahib (R.A) states, "I was an orphan, my mother used to support me, I never even used to have enough money to pay my fees. When the teacher used to teach the children I used to listen and learn it off by heart straight away. So in the teacher’s absence I used to teach, because of this the teacher was very happy with me, so in return he agreed on teaching me free.
As it was very hard for my mother to pay for my stationary I used to choose bones, stones and palm leaves to write on. At the age of seven I knew the whole Qur’an with knowledge of its meaning and I learnt Mu’atta Imaam Maalik at the age of 10.
A SMALL REPRESENTATION OF IMAAM SHAFI’EE’S ( R.A.) TEACHERS :
1. Muhammed Ibn Ali Ibn Shafi’ee, Imaam Sahib’s (R.A) uncle. He narrated a hadith from Abdullah Ibn Ali Ibn Saa’ib Ibn Ubayd. 2. Sufyan Ibn Uyaynah Makki, Imaam Sahib’s (R.A) teacher from Makkah.
3. Imaam Maalik Ibn Anas (R.A); Imaam Shafi'ee's oldest teacher from Madinah.
A few other teachers of Imaam Shafi’ee ( R.A.) : Muslim Ibn Khalid Zanji Haatim Ibn Ismail, Ibrahim Ibn Muhammad Ibn Abi Yahya, Hishaam Ibn Yusuf Sinani, Marwan Ibn Mu’aawiyah, Muhammad Ibn Ismail Dawood Ibn Abdul Rahman, Ismail Ibn Ja’far, Hisham Ibn Yusuf etc.
DISTINCTIVE CHARACTERISTICS: Imaam Shafi'ee ( R.A.) keenly practiced upon attributes that were praised within Ahaadeeth and Qur’an, and was a flawless exemplary character. Many incidents have been recorded manifesting these attributes:
INDEPENDENCE AND GENEROSITY: Imaam Shafi’ee (R.A) restrained himself from the rest of the world, he was independent, generous, broad-minded and very understanding.
Imaam Sahib (R.A) left the Yemeni Government and came to Makkah, he had 10,000 dinars with him. On the outskirts of the city there was an encamp, people came out to meet Imaam Sahib (R.A), amongst them there was a group of poor, needy people. He distributed the whole amount to them and after entering Makkah he asked for a loan.
Rabi’ has related that Imaam Sahib (R.A) used to give Sadaqah daily and in the Holy month of Ramadhan he used to give away clothes and large amounts of money to the poor and indigents.
INTELLIGENCE AND ELOQUENCE: Abu Ubayd has related that, "I have never seen anyone as knowledgeable and talented as Shafi’ee (R.A), and no-one as perfect as him." Haroon Ibn Saeed Ayli states that if Imaam Sahib (R.A)
wanted to prove that a stone pillar is a stick, it would be possible for him.
DESCRIPTION AND APPEARANCE: Muzani has narrated, "I have never seen anyone as handsome as Imaam Shafi’ee (R.A). The complexion of his cheeks was fair, and when he used to stroke his beard it was never more than a handful. Imaam Sahib (R.A) used to dye his hair with ‘henna’. He liked scent. Whichever pillar he used to lean against whilst teaching, the fragrance would linger onto the pillar."
WORSHIP AND MYSTIC EXERCISE: Every night Imaam Sahib (R.A) used to complete the Qur’an, and in Ramadhan throughout the day and night he used to complete the Qur’an twice. It is stated that in Ramadhan he used to finish the Qur’an 7 times in salaah.
AGE AND DATE OF DEATH : 58 years of age: 204 A.H. in the month of Rajab on Friday, in Egypt.
BURIAL : Imaam Sahib (R.A) spent his last days in the world with Abdullah Ibnul Hakam.
The Governor of Egypt led the Janazah prayers. His two sons Abul Hasan Muhammad and Uthmaan were present for the funeral rites. Imaam Shafi’ee (R.A) who has followers all over the world was buried near Mount Mukatram. 

IMAM MAALIK IBN ANAS (ra)

maam-e Daarul Hijrah; Imaam of Madina Munawwarah was the appellation of lmam Maalik (RA.). As well as being a great muhaddith (Scholar of the sayings of the Prophet Muhammad ) and mujtahid, Imaam Maalik (RA) was also renowned for his pious, abstinent God fearing, and truthful ways.
A great number of scholars and muhadditheen have spoken and referred to Imaam Maalik’ S (RA) great knowledge and literary works. Amongst his various literary compilations ‘ kitaabul Mu’atta’ is the most eminent. 
Imaam Shaafi’ee (R.A.) has stated regarding ‘Kitaabul Mu’atta’: ‘On the face of the earth there is no kitaab more authentic than Mu’atta." It should be borne in mind that Imaam Shafi’ee (R. A.) passed away in the year 204 A.H. before the compilation of Sahih Bukhari. Today, it is a unanimously agreed opinion that Sahih Bukhari is ranked as No.1 in this field. 
He was born in the era of Taabi’een, Imaam Maalik (R.A.) acquired knowledge from many famous Taabi’een, jurists and muhadditheen. 
Due to Imaam Maalik’ s (R.A.) intelligence, efforts, zeal and determination, upon reaching the age of 17, he had acquired a vast amount of Islamic knowledge which was of great standard and it was at this very age, with the approval of his teachers and scholars that Imaam Maalik (R.A.) commenced teaching and conducting theories (Fataawaa). 
NAME & GENEOLOGY \LINEAGE:Maalik Ibn Anas Ibn Maalik Ibn Abi Aamir Ibn Umar lbnul Haarith Ibn Gaymaan Ibn Jushayl lbn Amr Ibnul Haarith Al - Asbahi.. 
RENOWNED ADDRESS \ OTHER NAMES:Abu Abdullah I Imaam Daarul Hijrah.
YEAR AND PLACE OF BIRTH: The most authentic recording is 93 A.H in a place within the state of ‘Jarf’ called ‘Zee Marwah’. 
SPECIAL ATTRIBUTE: Imaam Maalik (RA.) was a Tabe’ Taabi’ee. hence, he acquired a great amount of knowledge from Taabi’ een. 
ACQUISITION OF KNOWLEDGE: From infanthood Imaam Maalik (R. A.) was surrounded by the very gardens of Madinah Munawwarah. Imaam Maalik (RA) did not set foot outside Madinah Munawwarah for purposes of acquiring knowledge. His own household was a resort of knowledge. 
Imaam Maalik (R. A.) acquired Qur’anic teachings from Naafe’ and Abdur Rahmaan Other than Naafe’, Imaam Maalik (RA) sought knowledge from others too. Namely, Abdur Rahmaan Ibn Hurmuz, Safwaan Ibn Sulaym, Ibn Shihaab Zuhri etc. 
A SMALL GLIMPSE OF IMAAM MAALIK’S (R.A.) TEACHERS:
Rabee’atur Raa’ i, Naafe’ Maulaa Ibn Umar, Muhammad Ibn Muslim Ibn Shihaab Zuhri, Aamir Ibn Abdullah Ibn Zubayr, Zayd Ibn Aslam, Saeed Maq’baree, Abu Haazim, Salma Ibn Deenar, Shareek Ibn Abdullah Ibn Abu Numayr, Saalih Ibn Qay’ saan, Abuz-zinaad, Muhammad Ibn Munkadir (May Allah be pleased with them all). 
A SMALL GLIMPSE OF IMAAM MAALIK’S STUDENTS:
Within Imaam Maalik's (RA.) teaching groups, the number of students is great. Qaazi Ayaadh (R.A.) has recorded over 1300, amongst this group were Imaam Maalik’s (R A.) own teachers, scholars, peers and subordinates - Namely a few are Ibn Shihaab Zuhri, Yahyaa Ibn Saeed Al-Qaari, Yazeed Ibn Abdullah, Sufyaan Thawri, Awzaa’i, Sufyaan Ibn Uyaynah, Abdur Rahmaan Ibn Mahdi, Abdullah lbn Mubarak, Imaam Shaafi’ee, Ibn Qaasim, Abu Aasim etc. etc. (May Allah be pleased with them all).
IMAAM MAALIK’ S (R.A.) LITERARY WORKS:
Qaazi Ayaadh has given the following list : 
1. Kitaabul Mu’atta. 
2. Risaalatu Maalik Ilaa Ibn Wahab Fil Qadr. 
3 Al-Mudawwanatul Kubraa 
4. Risaalatu Maalik Fil Aq’dhiyah. 
5. Risaalatu Maalik Ilaa Gassaan Ibn Muhammad Ibn Mutarrif Fil Fatwaa. 
6 . Risaalatu Maalik Ilaa Haaroonir Rasheed Al’ Mash’ hooratu Fil Aadaabi Wal 
Mawaa’ iz 
7. Tafseeru Ghareebil Qur’ aan 
8 Kitaabus Sirr 
9. Risaalatu Maalik Ilaa Layth Fi Ijmaa’i Ahlil Madinah. 
IMAAM MAALIK’S CHARACTERISTICS:
-Imaam Maalik ( R. A.) was very cautious in procuring fatawaa.
-Imaam Maalik (R. A.) was very active within the conduct of Sunnah
-Imaam Maalik (R. A.) loathed innovations (bidaah).
-Matters of belief( aqaaid ) were very religiously followed by way of Qur’an and sunnah.
- Although during Imaam Maalik’ s ( R. A.) era there were many sects that arose, yet Imaam Maalik (RA.) refrained from enjoining with these.
- When the Holy Prophet Sallallahu Alaihi Wasallam was mentioned, the colour of Imaam Maalik’ s (R.A.) face would change.
- Imaam Maalik (RA.) never recited a hadith without ablution.
- Caliph Harun Rashid requested that Imaam Maalik’s kitaab, Mu’atta, should be displayed in the Kaaba, and that all Muslims be imposed to follow Imaam Maalik within all jurisprudential matters. Imaam Maalik (R.A.) refused saying " Refrain from this as the Companions of the Prophet Sallallahu Alaihi Wasallam themselves held opposing views within subsidiary masaail. The common folk already follow these differing views. All are upon the righteous path."
IMAAM MAALIK’ S METHOD OF TEACHING:
Imaam Maalik (RA) would appoint his specific writer; Habeeb, to recite Ahaadeeth from Mu’atta (a prestigious hadith kitaab compiled by Imaam Maalik (RA) ). The other students and participants would silently listen attentively, due to the fear and respect of lmam Maalik (R.A). No student would look into his kitaab or ask any questions. If Habeeb would make an error within the recital, Imaam Maalik (R. A) would promptly rectify the error. If the door was crowded with students lmam Maalik (R. A) would call them inside. Occasionally, Imaam Maalik (RA) would read himself from Mua’tta. Yahya Ibn Bukayr has stated: ‘I have heard the kitaab Muatta recited directly by Imaam Maalik (RA) a number of 14 times.," 
Imaam Maalik’s (R.A) daughter Fatima had memorised the kitaab Mu’atta; during lessons she would stand behind the door, if the recitor made an error, she would tap her nails on the door. Imaam Maalik (R. A) would understand her action and rectify the error. 
Imaam Maalik’ s (RA) son Yahyaa later grew to become a great man of knowledge. He also journeyed to Egypt and conducted lessons of Ahaadeeth. 
IMAAM MAALIK’S (R.A.) CHILDREN AND GRAND CHILDREN:
Ibn Hazm (R.A) has written : ‘Imaam Maalik (RA) had two boys; Yahyaa and Muhammed. One grandson Ahmed Ibne Yahyaa Ibne Malik.’ 
Imaam Malik (R.A) also had a daughter named Fatima. 
IMAAM MAALIK’ S FATEFUL DEATH:During the last few years of his life, Imaam Maalik (RA) preferred to remain alone. He never even used to attend the Jamaa’ at Friday prayer and used to say that not everyone can openly explain themselves. 
According to another statement, Imaam Maalik (RA) imparted that he had a weak bladder. In this condition he found it to be disrespectful to visit Masjid-e-Nabawi (Sallallahu Alaihi Wasallam). He further stated that he did not wish to voice his illness as it would be likened to complaining upon that which Allah had procured him with. Hence, Imaam Maalik (RA) remained ill for a number of 22 days. On Monday 14th of Rabi-ul-Awwal 179 A H., Imaam Maalik (R.A) took leave from this world. 
(To Allah we belong and to Him we shall return).
Ibn Kanaanaa and Ibn Zubyr performed Ghusl. Imaam Maalik’s son; Yahyaa and his student (calligrapher) Habeeb poured the water, and as Imaam Maalik (R.A) had willed, he was shrouded in a white cloth. Ameere Madeenah Abdul Azeez Ibn Muhammad Ibn Ibraheem led the Janazah prayer. Before his death, Imaam Maalik (R.A) recited Tashah’hud (verification of the oneness of Allah) and then said: 
‘With Allah is the command in the past and in the future’ .(Surah Ar Rum : part verse 4) Imaam Maalik (R.A) was buried in Jannatul Baqee’ in Madinah Munawwarah. 

Imam e Azam Abu Hanifa

Imaam of Imaams; Lamp of the Ummah; Leader of the Jurists and Mujtahideen; Hafize-Hadith Hadhrat Imaam Abu Hanifah (R.A) was a prestigious Mujtahid, Muhaddith, authoritative person, truthfully spoken, abstinent, wise, and pious.

A great many Muhadditheen and Hanafi, Shafi’ee, Maaliki and Hanbali Ulamaa are in unison with regards to Imaam Sahib’s strengths and virtues. Thousands of literary works have been compiled by Imaam Abu Hanifah (R. A.). Amongst the Imaams ‘Imaam-e-Aazam’ (Greatest of the Imaams ) was the address of Imaam Abu Hanifah (RA.) alone. A great group of Ulamaa and Muhadditheen remained the followers of Imaam Abu Hanifah (RA.), and more than half of the Ummah ofProphet Muhammed Sallallahu Alaihi Wasallam are, till this day, followers also. 

 He was born in the era of the Companions . Abstinent, God fearing, generous, knowledgeable and virtuous are all attributes collectively found of Imaam Abu Hanifah (R.A.). 

 His origination is in Kufa, which at the time, was the greatest centre of ahaadith. As, in Kufa thousands of Companions  of Rasulullah Sallallahu Alaihi Wasallam had resided there; more than one thousand jurists were born in Kufa of which one hundred and fifty were Companions of the Holy Prophet Sallallahu Alaihi Wasallam. Kufa, was where the ranked Hadhrat Abdullah Ibn Mas’ud  and Hadhrat Abu Huraira had previously resided. 

Imaam Sahib’s upbringing and education was achieved in such a reputed educational centre, and he reaped much advantage from the Ulamaa of Haramain. 

LINEAGE :Nu’maan ibn Thabit Ibn Zuta Ibn Maah\ lbn Marzubaan. (Difference of opinion lies only in choice of wording not name.) 

YEAR & PLACE of BIRTH:80 A.H. Kufa, Iraq. 

RENOWNED ADDRESS : Imaam-e-Aazam \ Abu Hanifah (R. A.). 

SPECIAL ATTRIBUTE: It has been unanimously agreed that Imaam Abu Hanifah (RA.) was a Taabi‘ee. There are various differing quotes concerning the number of Companions seen by Imaam Sahib. Sahib-e-Ikmaal narrates a total of 26, whilst Hafiz Ibn Hajr quotes 8. The most opposed view is that of Hafiz Almizzi whom has stated 72 Companions (R. A.). 

ACQUISITION OF KNOWLEDGE:Primary, basic Islamic teachings were acquired as a child, which were short lived due to Imaam Abu Hanifah’ s father’s death. Subsequently, he supported the family business. 

MEANS OF LIVELIHOOD: Silk Merchant. 

ADVANCEMENT OF KNOWLEDGE: At the age of 22 years much spare time was spent in debating. In this period of time Imaam Sha’bee (R. A.) advised Imaam Abu Hanifah ( R.A.) to associate himself with a scholar. 

Being unable to answer a query regarding the correct Sunnah procedure of divorce, Imaam Abu Hanifah began to join the gatherings of lmam Hammad (R. A), (student of Hadhrat Anas (RA.) ), disposing of his works as a debator. For the next ten consecutive years he remained the student of Imaam Hammad (R.A.). After two years, for a period of two months Imaam Hammad took a sudden leave to Basra ( due to his relative’s death) leaving Imaam Abu Hanifah (R. A.) to continue his works in Kufa. Imaam Abu Hanifah (R. A.) remained Imaam Hammad’s student for a further 8 years. 

MOST EMINENT TEACHER OF JURISPRUDENCE:

Imaam Hammad (R A)

MOST EMINENT TEACHER OF AHAADEETH:

Imaam Aamir Sha’bi (R. A.). 

NO. 0F AHAADEETH ACQUIRED:

4,000 Ahaadeeth in which 2,000 Ahaadeeth from Imaam Hammad ( RA.)alone. 

3 PROMINENT PRINCIPLES UPON WHICH IMAAM ABU HANIFAH ACCEPTED AHAADEETH:

1).Since the initial day of hearing the hadith it is remembered in its correct form to the very time of narration. 

2). The hadith must have been projected by the Holy Prophet Sallallahu Alaihi Wasallam and narrated onwards via wholly reliable persons. 

3). Any Ahaadeeth which contradicted the Qur’an or other famous Ahaadeeth were unacceptable. 

A SMALL GLIMPSE OF IMAAM ABU HANIFA’S (R.A.) TEACHERS: Aamir Ibn Shurahbeel, Sha’abi Kufi, Alqama Ibn Marthad, Ziyaad Ibn Ilaqa, Adi Ibn Thabit, Qataada Basri, Muhammed Ibn Munkadir Madni, Simaak Ibn Harb, Qays Ibn Muslim Kufi, Mansoor Ibn Umar etc. etc. 

A SMALL GLIMPSE OF IMAAM ABU HANIFA’S (R.A.) STUDENTS: Qazi Abu Yusuf, Muhammad Ibn Hasan, Zufar Ibn Huzayl, Hammad Ibn Abu Hanifah, Abu Ismat Mugheera Ibn Miqsam,Yunus Ibn Is‘haaq, Abu Bakr Ibn Ayyaash, Abdullah Ibn Mubarak, Ali Ibn Aasim, Ja’ far Ibn Awn, Ubaydullah Ibn Musa etc. etc. 

IMAAM ABU HANIFAH’S (R.A.) LITERARY WORKS: ‘Kitaab-ul-Aathar’ - compiled from a total of 70,000 Ahaadeeth, ‘Aalim-wal-muta ‘allim’, ‘Fiqhe Akbar’, ‘Jaami’ul Masaneed’, ‘Kitaabul Rad alal Qaadiriyah’ etc. etc. 

IMAAM ABU HANIFAH’S CHARACTERISTICS:

a). Impartiality: Imaam Abu Hanifah (R. A.) has never accepted a favour from anyone and so was never indebted to anyone. 

b). Humanitarian ways& generosity: On seeing Imaam Abu Hanifah (R. A.) a passer by avoided him and took a different path. When Imaam Abu Hanifah (R.A.) questioned as to why he did so, he replied that he was ashamed of himself as he was Imaam Abu Hanifah’s debtor of 10 000 Dirhams. The man’s humbleness over took Imaam Abu Hanifah (R.A.) and so he forgave the repayment of the debt. 

c). Kind heartedness: Once, whilst sitting in a Masjid Imaam Sahib learnt of someone who had fallen from a roof. Immediately, Imaam Sahib departed from the gathering, barefooted, and ran to the place of accident. Until the injured recovered, Imaam Sahib paid daily visits to nurse him. 

d). Disposition : Imaam Sahib would never speak unless it was necessary to do so. Someone mentioned before Sufyan Thawri (R.A.) that he had never heard Imaam Sahib back biting. Sufyan (R.A.) replied, "Abu Hanifah (R.A.) is not such a fool that he will destroy his own good deeds." 

e). Abstinence & God Fearing Ways:

i). Sharik has stated, "I have never once observed Imaam Abu Hanifah reposing within the nights hours." 

ii). Abu Nu’aym states, "Even before observing salaah Imaam Hanifah (R. A.) would weep and supplicate before Allah." 

iii). There is no such Surah within the Qur’an which I have not recited during Nafl prayers." - Abu Hanifah (R. A.) 

iv). Kharija lbn Mus’ab has stated that 4 religious leaders have completed the recitation of the entire Qur’an in one rakaah of salaah alone. Uthmaan Ibn Affaan (RA.), Tameen Daari (RA.), Sa’eed Ibn Jubair (R. A.) and Imaam Abu Hanifah (R. A.). 

v). There was once acknowledgment of a stolen sheep. Imaam Abu Hanifah inquired and researched as to how long a sheep lives. After finding out, he never ate sheep for 7 years, fearing that the meat may be from the stolen sheep. 

vi). For 40 consecutive years Imaam Sahib observed a nocturnal practice of performing Fajr salaah with the ablution of Esha. 

NO. 0F QUR’AN’S COMPLETED IN RAMADHAAN : 60

NO. OF PILGRIMAGES OBSERVED IN LIFETIME : 55

TRIALS & TRIBULATIONS:

Trial No.1: During the reign of Ibn Hubaira Imaam Abu Hanifah ( R.A.) rejected his request of the post of Chief Justice. (As Imaam Sahib did not want to collaborate with the corrupt). 

Consequence of Rejection : Tormented by passing through the city mounted upon a horse, whereby he was whipped 10 times a day for eleven consecutive days. 

 Trial No.2: During the reign of Abu Jaafar Mansoor again the above request was pledged, yet again rejected. 

Consequence of Rejection No.2: Imprisoned and violently beaten. 

Prolongation of Trial: Khalifa Abu Ja’far Mansoor again urged that Imaam Sahib should reconsider. Finally, Imaam Sahib swore by Allah that he would not accept. 

Consequence: Imaam Sahib was lashed, shirtless 30 times, drawing blood that seeped to his heels. He was again imprisoned, with restricted rations for 15 days, after which he was forcefully made to drink a poison that led to his martyrdom. 

STATE OF DEATH:In the state of prostration. 

AGE & DATE OF DEATH: 70 years of age : 150 A.H. in the month of Rajab. (others have stated Sha’baan and Shawwaal also). 

BURIAL: Six Janaazah salaah were conducted in order to cater for more than 

50,000 people whom had collected. His son, and only child; Hammad, lead the last Janazah salaah.