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Part of a series on
Sunni Islam
Beliefs
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Five Pillars
Declaration of Faith · Prayer Charity · Fasting · Pilgrimage
Rightly guided Caliphs
Abu Bakr · Umar ibn al-Khattab Uthman ibn Affan · Ali ibn Abi Talib
Schools of Law (Shariah)
Hanafi · Maliki · Shafi'i · Hanbali Zahiri · Awza'i · Laythi
Schools of Theology
Ash'ari · Athari · Maturidi
Movements
Salafi · Barelvi · Deobandi · Sufi
Hadith collections
Sahih al-Bukhari · Sahih Muslim Al-Sunan al-Sughra Sunan Abu Dawood Sunan al-Tirmidhi Sunan ibn Majah · Al-Muwatta Sunan al-Darimi
v t e

Map of the Muslim world. Maliki (in teal) is the predominant Sunni school in North Africa.

The Great Mosque of Kairouan (also called the Mosque of Uqba or Mosque of Oqba) had the reputation, since the 9th century, of being one of the most important centers of the Maliki school.^[1] The Great Mosque of Kairouan is situated in the city of Kairouan in Tunisia.

The Mālikī (Arabic: مالكي‎) madhhab is one of the schools of Fiqh or religious law within Sunni Islam. It is one of the four schools, followed by approximately 35% of Muslims, mostly in North Africa, West Africa, the United Arab Emirates, Kuwait, in parts of Saudi Arabia, Oman and many middle eastern countries. In the past, it was also followed in parts of Europe under Islamic rule, particularly Islamic Spain and the Emirate of Sicily.

The basis for the School of the City of Light, Medina Munawwarah[link]

The Mālikī school derives from the work of Mālik ibn Anas, primarily the Muwaṭṭah and the Mudawwanah. The Muwaṭṭah is a collection of hadiths which are regarded as sound and find their place in al-Bukhārī with some commentary from Mālik regarding the ‘amal "practices" of the people of Medina and where the ‘amal is in compliance with or in variance with the hadiths reported. This is because Mālik (and what would later be the school after his name) regarded the ‘amal of Medina (the first three generations) to be a superior proof of the "living" sunnah than isolated, although sound, hadiths.

The second main source, al-Mudawwanah al-Kubrā, is the collaborator work of Mālik's longtime student, Ibn Qāsim and his mujtahid student, Saḥnūn. The Mudawwanah consists of the notes of Ibn Qāsim from his sessions of learning with Mālik and answers to legal questions raised by Saḥnūn in which Ibn Qāsim quotes from Mālik, and where no notes existed, his own legal reasoning based upon the principles he learned from Mālik. These two books, i.e. the Muwaṭṭah and Mudawwanah, along with other primary books taken from other prominent students of Mālik, would find their way into the Mukhtaṣar Khalīl, which would form the basis for the later Mālikī madhhab.

It differs from the three other schools of law most notably in the sources it uses for derivation of rulings. All four schools use the Qur'an as primary source, followed by the sunnah of Muhammad, transmitted as hadiths. In the Mālikī madhhab, sunnah includes not only what was recorded in hadiths, but the legal rulings of the four rightly guided caliphs (Rāshidūn), primarily ‘Umar ibn al-Khaṭṭāb, ijmā‘ (consensus of the scholars), qiyās (analogy) and ‘urf (local custom which is not in direct conflict with established Islamic principles). The Mālikī school, in addition, relies heavily upon the practice of the salaf people of Medina as a source (composed of the Ṣaḥābah, tābi‘īn, and the older successors, i.e. the best of generations as reported in the authentic hadith). This is because their collective practice, along with the derivative rulings from the salaf scholars, are considered mutawātir, or known and practiced by so many people that it can only be of the sunnah. In other words, the practice of the first three generation of Muslims who resided in Medina, i.e. the salaf or righteous predecessors form the normative practice of the "living sunnah" that was preserved from Muḥammad.

When forced to rely upon conflicting authenticated hadiths to derive a ruling, Mālikīs would then choose the hadith that has a Medinan origin, meaning the transmitter(s) resided in Medina. To summarize, in the Mālikī madhhab the "living sunnah" of the salaf of Medina substantiates the single reported hadith, not the other way around. This is probably what distinguishes the Mālikī madhab the most from the Shāfi‘ī, Ḥanbalī, and Ḥanafī madhāhib respectively.

This source, according to Mālik, sometimes supersedes hadith, because the practice of the people of Medina was considered "living sunnah," in as much as Muhammad migrated there, lived there and died there, and most of his companions lived there during his life and after his death. The result is what would appear to be a much more limited reliance upon ṣaḥīḥ hadiths than is found in other schools, but in actuality, serves to strengthen hadiths related to actual practice.

Mālik was particularly scrupulous about authenticating his sources when he did appeal to them, however, and his comparatively small collection of aḥādith, known as al-Muwaṭṭah "The Approved", is highly regarded. Mālik is said to have explained the title as follows: "I showed my book to seventy jurists of Medina, and every single one of them approved me for it, so I named it "The Approved".

Notable differences in prayer from other madhabs[link]

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School children in Mauritania

There are slight differences in the preferred methods of ṣalāt, or prayer, in the Māliki school.^[2]

• Qiyām (the standing position in prayer) - The dominant (mashhūr) position is to leave the hands to dangle at one's sides during prayer. It has erroneously been ascribe that the reason was Imam Mālik prayed this way because his arms were dislocated due to the public lashing he received as mentioned above.^[3] The actual reason for this practice, i.e. sadl, being the dominant position in the school was when Saḥnūn asked Ibn Qāsim about the hadith of placing the right hand over the left mentioned in the Muwaṭṭah, Ibn Qāsim quoted Imam Mālik as saying, 'I do not know of this practice (i.e. qabḍ) in the obligatory prayer (i.e., I did not see the people of Medina practicing this), however it is allowed in the supererogatory prayers if the standing has been prolonged'. The common Sunnī practice of joining the hands beneath the chest (or below the navel as is the case with the Hanafi madhhab) right hand over left, does not invalidate the prayer, since leaving the hands down is a recommended act (while placing them together is regarded as offensive in the obligatory prayer, except for those who regard doing so to be sunnah).
• Looking straight ahead at eye-level (i.e. literally "facing" the Ka‘bah) during the standing and sitting parts of the prayer, rather than looking down towards the place of prostration (there is disagreement on this point, with many famous Mālikī scholars holding that one should look at the place of prostration, however, these are minor points related to concentration and humility before Allah and in any case, one's posture should not be compromised).
• Not reciting any supplications before the Fātiḥah in obligatory prayers (the Bismillah, reciting "in the name of Allah, the most Gracious, the most Merciful" before the Fātiḥah.).
• Tashahhud - Turning the right-handed fist onto its side (so that the smallest finger is touching the thigh) and the right index finger is moved from side to side.
• Taslīm - Saying the ending taslīm only once ("al-salāmu ‘alaykum" while turning the head to the right); In other madhhabs it is common to say the taslīm twice, once to your right shoulder and once to the left.
• Qunūt is to be recited only in the morning prayer.^[4]

Notable Mālikīs[link]

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• Malik ibn Anas (714-796), Sunnī jurist
• Sahnun (AH 160/776-7 - AH 240/854-5), Sunnī jurist and author of the Mudawwanah, one of the most important works in Mālikī law
• Ibn Abi Zayd (310/922-386/996), Sunnī jurist and author of the Risālah, a standard work in Mālikī law
• Yahya al-Laithi (d. 848), Andalusian scholar, introduced the Maliki school in Al-Andalus
• Yusuf ibn abd al-Barr (978–1071), Andalusian scholar
• Ibn Tashfin (1061-1106), one of the prominent leaders of the Almoravid dynasty
• Sheikh Zayed bin Sultan Al Nahyan, 1st president of the UAE (1918 – 2 November 2004)
• Mohammed bin Rashid Al Maktoum, Prime Minister of the UAE and ruler of Dubai emirate
• Ibn Rushd (Averroes) (1126-1198), philosopher and scholar
• Al-Qurtubi (1214-1273)
• Mohammed I ibn Nasr, ruler of Granada (1237–1273)
• Shihab al-Din al-Qarafi (1228–1285), Moroccan jurist and author who lived in Egypt
• Khalil ibn Ishaq al-Jundi (d. ca. 1365), Egyptian jurist, author of Mukhtasar
• Ibn Battuta (February 24, 1304-1377, explorer
• Ibn Khaldūn (1332/AH 732-1406/AH 808), scholar, historian and author of the Muqaddimah
• Usman dan Fodio (1754-1817), founder of the Sokoto Caliphate
• Omar Mukhtar (1862–1931), Libyan resistance leader
• Ahmad al-Alawi (1869–1934), Algerian Sufi leader
• Abu Ishaq al-Shatibi (d. 1388), a famous Andalusian Maliki jurist
• Qadi Iyad
• Muhammad Ash-Shanqeeti
• Shaykh Abdalqadir as-Sufi
• Timothy Winter
• Hamza Yusuf
• Sherman Jackson

See also[link]

• The Seven Fuqaha of Medina
• List of Islamic scholars
• Sunni view of the Sahaba
• Islamic schools and branches

Notes[link]

External links[link]

• Biography of Imam Malik
• Translation of Mālik's Muwaṭṭah
• Aisha Bewley's homepage - includes translations of a variety of important Mālikī source texts
• Biographical summary of Imam Mālik
• (French) French translations of a variety of important Mālikī source texts

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Hamza Yusuf
Hamza Yusuf at Doha Academy Education Conference in Qatar, 2010.
Born	Mark Hanson 1958 (age 53–54) Walla Walla, Washington, United States
Residence	Northern California, United States
Occupation	Islamic scholar
Religion	Sunni Islam[1][2]
Spouse	Liliana (Umm Yahya) Hanson
Website
Sandala.org

Hamza Yusuf Hanson is an American Islamic scholar^[3][4], and (with Zaid Shakir and Hatem Bazian) is co-founder of Zaytuna College in Berkeley, California, United States. He is a convert to Islam, and is one of the signatories of A Common Word Between Us and You, an open letter by Islamic scholars to Christian leaders, calling for peace and understanding. He has described the 9/11 attacks as "an act of 'mass murder, pure and simple'". Condemning the attacks, he has also stated "Islam was hijacked ... on that plane as an innocent victim".^[5] The Guardian newspaper in the United Kingdom reported that he "is arguably the west's most influential Islamic scholar" and added that "many Muslims find his views hard to stomach."^[6]

Biography[link]

Hamza Yusuf was born to two academics^[7] in Washington State and raised in Northern California. In 1977, he became Muslim and subsequently traveled to the Muslim world and studied for ten years in the United Arab Emirates, Saudi Arabia, as well as North and West Africa.^[8] Hamza Yusuf spent four years studying in the United Arab Emirates and elsewhere in the Middle East. Later he traveled to West Africa and studied in Mauritania, Medina, Algeria, and Morocco under such scholars as Murabit al Haaj; Baya bin Salik, head of the Islamic court in Al-'Ain, United Arab Emirates; Muhammad Shaybani, Mufti of Abu Dhabi; Hamad al-Wali; and Muhammad al-Fatrati of Al Azhar University in Cairo, Egypt.^{[citation needed]} After more than a decade abroad, he returned to the United States and earned degrees in nursing from Imperial Valley College and religious studies at San José State University.^{[citation needed]}

Hamza Yusuf is a co-founder of Zaytuna College, located in Berkeley, California. He is an advisor to Stanford University's Program in Islamic Studies and the Center for Islamic Studies at Berkeley's Graduate Theological Union.^{[citation needed]} He also serves as a member of the board of advisors of George Russell's One Nation, a national philanthropic initiative that promotes pluralism and inclusion in America. In addition, he serves as vice-president for the Global Center for Guidance and Renewal, which was founded and is currently presided over by Abdallah Bin Bayyah, one of the top jurists and masters of Islamic sciences in the world.^{[citation needed]}

Hamza Yusuf has promoted Islamic sciences and classical teaching methodologies throughout the world. He has also been an advocate for social justice, peace, and conviviality among peoples and places. For several years, he has argued that the "them versus us" problem is fundamentally flawed, and, in R. D. Laing’s term, a “knot” that will destroy people if they do not extricate themselves from it.^{[citation needed]}

Hamza Yusuf has served as an advisor to many organizations, leaders, and heads of state.^{[citation needed]} He has been an innovator in modern Islamic education^{[citation needed]}, founding the highly imitated Deen Intensives, and with Ibrahim Osi-Efa, he started the first Rihla program in England, which has been running for over fifteen years. Dozens of young Muslims who were influenced by his call to reviving traditional Islamic studies in the West went to the Muslim lands in the nineties and early part of the current decade to study, many of who are now teachers in their own right.^{[citation needed]}

With Eissa Bougari, Hamza Yusuf initiated a media challenge to the Arab world that resulted in a highly successful cultural religious program that he hosted for three years and was one of the most watched programs in the Arab world during Ramadan.^{[citation needed]} Cambridge Media Studies stated that this program had a profound influence on subsequent religious programming in the Arab world. He has also been interviewed on BBC several times and was the subject of a BBC documentary segment The Faces of Islam, ushering in the new millennium, as it aired at 11:30 pm on December 31, 1999. Hamza Yusuf has been an outspoken critic of American foreign policy as well as Islamic extremist responses to those policies.^{[citation needed]}

He has drawn criticism from both the extreme right in the West and Muslim extremists in the East.^[9] He told The Guardian: "Many people in the west do not realise how oppressive some Muslim states are – both for men and for women. This is a cultural issue, not an Islamic one. I would rather live as a Muslim in the west than in most of the Muslim countries, because I think the way Muslims are allowed to live in the west is closer to the Muslim way. A lot of Muslim immigrants feel the same way, which is why they are here."^[10]

He and colleagues founded the Zaytuna Institute in 1996, which has established an international reputation^{[citation needed]} for presenting a classical picture of Islam in the West and which is dedicated to the revival of traditional study methods and the sciences of Islam. Hamza Yusuf currently resides in Northern California with his wife and five children.^{[citation needed]}

Hamza Yusuf has also authored several encyclopedia articles and research papers. His published books include The Burda (2003), Purification of the Heart (2004), The Content of Character (2004), The Creed of Imam al-Tahawi (2007), Agenda to Change our Condition (2007), and Walking on Water (2010). Forthcoming are The Prayer of the Oppressed, and The Helpful Guide.^{[citation needed]}

Hamza Yusuf is the first American lecturer to teach in Morocco's prestigious and oldest university, the University of Al-Karaouine in Fes.^[11] He is married and has five children, all boys.

Critical reception[link]

Jordan's Royal Islamic Strategic Studies Centre placed him on its list of the top 50 most influential Muslims in the world.^{[citation needed]} The magazine Egypt Today described him as a kind of theological rock star, "the Elvis Presley of western Muslims."^[12] Recently, Hamza Yusuf was ranked as "the Western world's most influential Islamic scholar" by The 500 Most Influential Muslims, edited by John Esposito and Ibrahim Kalin, (2009).^[13]

Publications[link]

Books Authored[link]

• The Burda The Burda (2003)
• Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart (2004)
• The Content of Character (2004)
• The State We Are In: Identity, Terror, and the Law of Jihad (contributing Author) (2006)
• The Creed of Imam al-Tahawi The Creed of Imam Al-Tahawi (2007)
• Agenda to Change our Condition co-authored with Zaid Shakir (2007)
• Walk on Water: The wisdom of Jesus Walk on Water: The wisdom of Jesus (2010)
• Educating your Child in Modern Times

Books with Foreword or note[link]

• Instruction of the Student: The Method of Learning
• The Prophetic Invocations By Mostafa Al-Badawi

Book Edited with Zaid Shakir[link]

• Submission Faith and Beauty Submission Faith and Beauty, The Religion of Islam by Joseph Lumbard (2009)

Papers[link]

• Caesarean Moon Births Part 1
• Caesarean Moon Births Part 2
• Climbing Mount Purgatorio
• Religion, Violence, and the Modern World
• Generous Tolerance in Islam and its Effects on the Life of a Muslim
• Chess in the Light of the Jurist
• Who are the Disbelievers?

References[link]

External links[link]

Wikimedia Commons has media related to: Hamza Yusuf

Websites[link]

• Sandala.org – Official website of Hamza Yusuf
• Zaytuna.org – Zaytuna College
• Sheikhhamza.com – Contains list of books recommended by Hamza Yusuf and a biography

See also[link]

• Zaytuna College
• Zaid Shakir

Rim Banna (Arabic: ريم بنا ‎, born December 8, 1966) is an Israeli-Arab singer, composer, arranger and activist, who is most known for her modern interpretations of traditional Palestinian songs and poetry. Banna was born in Nazareth, Israel, where she graduated from Nazareth Baptist School. She currently lives in Nazareth with her husband and three children.^[1] She met her husband, Ukrainian guitarist/composer Leonid Alexeyenko, while studying music together at the Higher Music Conservatory in Moscow and they married in 1991.^[2]

Artistic philosophy[link]

Part of a series on
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v t e

Banna first achieved popularity in the early 1990s, after recording her own versions of traditional Palestinian children's songs that were on the verge of being forgotten.^[3] Many such songs and rhymes sung by Palestinian families again today are said to be thanks to Banna's work in preserving them via her recordings^[3]

Rim Banna also composes her own songs and adds melody to Palestinian poetry. Her message is often focused on the suffering of Palestinians, particularly those under occupation. Her music is described as "haunting, emotional, at times bordering on kitsch." She describes her music as a means of cultural self-assertion:

A part of our work consists of collecting traditional Palestinian texts without melodies. So that the texts do not get lost, we try to compose melodies for them that are modern, yet inspired by traditional Palestinian music.^[3]

In this way, Banna does more than mimic the traditional techniques and representations of the pieces she interprets. She blends them with modern singing styles because,

Oriental singing techniques are mostly ornamental… But my voice is more two-dimensional, thicker. I try to write songs that fit my voice. I want to create something new in every respect. And that includes bringing people elsewhere closer to the music and soul of the Palestinians.^[3]

In spite of risking three years in prison, she performs in the West Bank. She reaches audiences in Gaza, which Israel physically bars her from entering, through live webcasts.<http://www.youtube.com/watch?v=eHTRuo10CuM&feature=BFa&list=PLA97984849AC06870&lf=results_main> She performed her first concert in Syria on January 8, 2009 and also performed in Tunisia on July 25, 2011.

European audience[link]

[edit] Lullabies from the Axis of Evil

Banna's popularity in Europe began after Norwegian music producer Erik Hillestad invited her to participate on the CD Lullabies from the Axis of Evil (2003) and Norwegian singer Kari Bremnes, who also took part on this production in a duet with Rim Banna, invited her to Oslo. Banna accepted the invitation, and the two artists did a show together.^[4][5][6]

The album, dubbed "a musical antiwar message to U.S. President Bush from female singers in Palestine, Iraq, Iran, and Norway,"^[3] brings these women together with others from North Korea, Syria, Cuba, and Afghanistan, to sing traditional lullabies from their lands in duet form with English-language performers whose translation allows the songs to reach a Western audience.^[5]

Mirror of My Soul[link]

The Mirrors of My Soul, which was dedicated to all the Palestinian and Arab political detainees in the Israeli prisons, is a stylistic departure from her previous body of work. Produced in cooperation with a Norwegean quintet, it features "Western pop styling" fused with Middle Eastern modal and vocal structures, and Arabic lyrics.^[7] Though the style differs from previous recordings, the subject matter has basically remained constant. The album includes "songs of despair and hope" about the lives of "a struggling people, and even a song about late Palestinian leader and PA president Arafat in a way that is both thoughtful and subtle".^[8]

Discography[link]

• Jafra (1985)
• your tears Mother (1986)
• The Dream (1993)
• New Moon (1995)
• Mukaghat (1996)
• Al Quds Everlasting (2002)
• Krybberom (2003) Rim Banna & SKRUK
• Lullabies from the Axis of Evil (2003 – Various female artists)
• The Mirrors of My Soul (2005, Valley Entertainment^[9])
• This was not my story (2006) Rim Banna & Henrik Koitz
• Seasons of violet (2007)
• Songs across Walls of Separation (2008 – Various artists from the Middle East, Africa, Central America, North America, and Europe)
• April Blossoms (2009) an album for children, was dedicated to the children martyrs in Gaza
• A Time to cry (2010), was recorded in one of Sheikh Jarrah's houses which is under a constant threat to be evicted from the part of their house (with 3 Palestinian singers)
• "Tomorrow" (Bokra) 2011, a single song of the American legend composer Quincy Jones, who chose Rim Banna to represent Palestine in this project which will be released in an Album and a video clip in September 2011

See also[link]

• Palestinian people

References[link]

1. ^ Rim Banna. "Rim Banna's Website". http://www.rimbanna.com/cv_e.htm. 
2. ^ "World Music Central". http://worldmusiccentral.org/artists/artist_page.php?id=425. 
3. ^ ^{a b c d e} Martina Sabra (2006). "Palestinian Singer Rim Banna:Music and Cultural Self-Assertion". Qantara.de. http://www.qantara.de/webcom/show_article.php/_c-310/_nr-270/i.html. 
4. ^ "Lullabies from the Axis of Evil". Harmony Ridge Music. http://www.hrmusic.com/artists/axis.html. 
5. ^ ^{a b} Joe Heim (October 26, 2004). "'Axis of Evil' Lullabies: A Nod to Peace". The Washington Pose. http://www.washingtonpost.com/wp-dyn/articles/A62937-2004Oct25.html. 
6. ^ "Lullabies from the Axis of Evil". Valley Entertainment. http://www.valley-entertainment.com/Artists/Lullabies_from_the_Axis_of_Evil/. 
7. ^ "World Music CD Reviews Middle East & North Africa". Global Rhythm:The Destination for World Music. December 15, 2006. http://www.globalrhythm.net/WorldMusicCDReviews/MiddleEastNorthAfrica/RimBanna.cfm. 
8. ^ "Rim Banna:The Mirrors of My Soul (2005)". musikkguiden:groove.no. http://www.groove.no/eng/html/review/25472842.html. 
9. ^ "The Mirrors of My Soul". Valley Entertainment. http://www.valley-entertainment.com/the-mirrors-of-my-soul-1.html. Retrieved June 28, 2010. 

External links[link]

• Official website