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| Maliki Islam | |
|---|---|
| Name | Maliki |
| Founder | Malik ibn Anas |
| Founded in | 8th century |
| Founded place | Medina |
| Scripture | Quran |
| Jurisprudence | Sunni Islam |
| Schools | Madhhab |
Maliki Islam
Maliki Islam emerged as a major Sunni madhhab associated with juristic practice and communal custom, rooted in the jurisprudence of Malik ibn Anas, articulated in works like al-Muwatta. Its legal corpus intersects with authorities such as Imam Abu Hanifa, Al-Shafi‘i, Ahmad ibn Hanbal, and texts like Al-Risala and Kitab al-Umm. Practitioners and scholars historically engaged with institutions such as Al-Azhar University, Qarawiyyin University, University of al-Karaouine, University of Timbuktu, Dar al-Hadith, and centers in Cairo, Fez, Kairouan, Cordoba, Granada, Mali Empire and Almoravid dynasty territories.
The school traces to Malik ibn Anas in Medina and reflects interactions with figures like Aisha bint Abi Bakr, Abu Bakr, Umar ibn al-Khattab, and transmitters from Basra, Kufa, and Mecca. Early propagation occurred under dynasties including the Aghlabids, Fatimid Caliphate (intellectual exchange), Umayyad Caliphate (Cordoba), Almoravid dynasty, and Almohad Caliphate; scholars traveled between Ifriqiya, Al-Andalus, Maghreb, Sahel, and Hejaz. Codification advanced through jurists like Ibn Abi Zayd al-Qayrawani, Al-Qarafi, Ibn al-Qayrawani, Ibn Rushd (Averroes), Ibn Khaldun, Ibn Hazm (critic), and compilers of fatwas serving courts of Cordoba and Mamluk Sultanate. Colonial encounters with French Algeria, Spanish Morocco, British Egypt, and protectorates influenced modern institutional reform and legal status.
Maliki methodology privileges the Quran, the Sunnah as preserved in the practice of Medina, and the consensus of Medina’s community represented by figures like Anas ibn Malik and Al-Zuhri. It employs sources including ijma' (consensus), qiyas (analogical reasoning), maslahah (public interest), and amal (practice of Medina), debated by jurists such as Al-Shafi‘i and Ibn Taymiyyah. Core texts include al-Muwatta, commentaries by Ibn Abd al-Barr, and explications by Al-Kharshi. Methodological disputes involved authorities like Sahnun ibn Sa'id, Ibn 'Abd al-Hakam, Ibn al-Jawzi, and later responses by modernists associated with Muhammad Abduh and Rashid Rida.
Ritual law covers prayer, fasting, zakat, and pilgrimage, treated in works by Ibn Qudamah and Al-Hattab. Criminal and civil jurisprudence incorporate doctrines on marriage, inheritance, and contracts found in manuals used in Ottoman Empire provinces, Morocco, Algeria, Tunisia, Mauritania, Mali, Niger, and Senegal. The school’s positions on ritual purity, canonical hours, and ritual slaughter appear in fatwas issued by scholars from Fez, Kairouan, Cairo, and Mecca. Debates over ijtihad and taqlid feature jurists such as Ibn Hanbal, Al-Ghazali, Ibn Taymiyyah, and modern reformers like Fazlur Rahman and Sayyid Qutb in different contexts.
Historically dominant in Maghreb, West Africa, Al-Andalus, and parts of Egypt and Hejaz, the school remains widespread in Morocco, Algeria, Tunisia, Mauritania, Mali, Niger, Senegal, Gambia, Nigeria (north), Sudan, Somalia, Djibouti, and Comoros. Colonial administration, missionary activity by groups like Muslim Brotherhood in Egypt and reform movements from Wahhabism in Najd affected local adherence. Diaspora communities in France, Spain, United Kingdom, United States, Canada, and Belgium maintain Maliki practice through mosques affiliated with scholars from Al-Azhar and Qarawiyyin.
Major madrasa networks and universities shaped Maliki learning: Al-Azhar University, Al-Qarawiyyin, Madrasa al-Qarawiyyin, Zaytuna University, University of Timbuktu, Madrasa Ibn Khaldun, and libraries such as Dar al-Hikma. Notable jurists include Ibn Abi Zayd al-Qayrawani, Sahnun, Al-Qarafi, Ibn al-Jarrah, Ibn Ashir, Ibn Rushd, and later scholars like Muhammad al-Kattani and Abd al-Rahman al-Jabarti. Textual genres include mudawwana, risala, and fatwa collections used by courts in Almohad Caliphate, Mamluk Sultanate, and Ottoman Empire provinces; colonial codifications engaged jurists in institutions like Conseil supérieur and modern ministries of religious affairs in Morocco and Tunisia.
Contemporary debates involve interactions with Sharia-based state law in Mauritania, Morocco (Code of Personal Status reforms), Sudan, and Nigeria (Sharia states), tension with Wahhabism and Salafism, responses to secular legal codes in Algeria and Tunisia, and jurisprudential renewal promoted by scholars tied to Al-Azhar and reformists like Muhammad Abduh and Rashid Rida. Transnational networks, NGOs, and international bodies such as UNESCO and African Union intersect with Maliki-trained ulema on issues like family law, human rights, and counter-extremism. Contemporary scholarship engages with digital fatwa platforms, social media linked to institutions in Cairo, Rabat, Fez, Dakar, and debates over pluralism influenced by thinkers like Ibn Khaldun and modern academics at Oxford University, Harvard University, SOAS University of London, University of Cairo.