How is this written in Hindi--uttishthata jagrata prapya varan nibodhata khurasan dhara nishita duratyat durgam pathastat kavayo vadanti?

When was Khurasan University created?

Khurasan University was created in 2007.

How conquare first Afghanistan?

first name of afghanistan is khurasan

How many names Afghanistan have?

Its official name is Afghanistan. The area was called before Ariana and Khurasan respectively.

What is zip code for mazar e sharif Afghanistan?

Zip codes are used for pinpointing your exact address when parcels and post need to be delivered. The zip codes for the Mazari Sharif, Afghanistan areas are, GPO 1701, North 1702 and South 1703.

How did Abu Bakr come to power?

The Abbasids came to power under the auspices of a Shi`ite movement which, they claimed, had transferred its loyalty to Muhammad b. `Ali, the great-grandson of Muhammad's uncle `Abbas. Intensive propaganda began around 718 in Iraq and Khurasan.

Who brought christianity to the Philippines?

Damien Taylor answerIn the spirit of the Catholic Reformation, Spanish priests set out to convert Filipino people to Christianity. Later, missionaries from the Philippines tried to spread Catholic teachings in China and Japan. The Philippines became a key link in Spain's overseas trading empire the spanish shipped silver mained in Mexico and Peru across the Pacific to the Philippines. From there, they used the silver to buy goods in China. This way, large quantities of American silver flower into the economies of East Asia nations

When was the Sunnah written?

The companions of Prophet Muhammad wrote the sunnah after he died. When Prophet Muhammad was alive,his followers and companions memorised the sunnah by heart as he performed them. Few years after Prophet Muhammad died,people started forgetting the sunnahs of the prophet so they wrote it down.

Were Tarkhans have kinship with Temur?

One family particularly loyal and important during Shahrukh's early reign was that of his wife Gawharshad, daughter of Timur's follower Ghiyathal-din Tarkhan, an important and influential noble during Timur's reign. According to the family traditions the title Tarkhan was given to the family by Genghis Khan personally. Along with her brothers who were administrators at the Timurids court in Herat. Goharshad played a very important role in the early Timurid history. In 1405 she moved the Timurid's capital from Samarkand to Herat. Ghiyathal-din Tarkhan had married several daughters to Timurid's prince. Two of the Goharshad brothers Ali Tarkhan and Hassan Sufi Tarkhan had been appointed with Shahrukh to Khurasan. These Tarkhans were prominent in most of Shahrukh's early campaigns, along with four other brothers. Husayn Sufi, Sayyid Ahmed, Mohammad Sufi and Hamza. Although no one of these Amirs stands out as the most powerful figure in the administration or Army-together they formed much the most important family group. In 1407-08 Sayyid Ahmed received a land grant in Andkhud which appears to have remained his seat and that of his family. His status is indicated by the fact that he had personally sent a horse to the Chinese emperor, for which he received special thanks. All of these brothers performed important functions in Shahrukh's transoxiana campaigns of 1409-11. Shahrukh's expeditions against the troublesome sons of Umar-shaykh in fars the sons of Ghiyathal-din Tarkhan or again prominent, some in assignments requiring particular trust. Shahrukh's kerman campaign to put down the insubordinate governor Sultan Uways included Hassan and Husayn Sufi and in 1417-18 Mohammad Sufi Tarkhan is mentioned campaigning in the Qandahar region; he was among the Amirs sent to pacify Badakhshan in the same year. The high position of the Tarkhan Amirs is attested also in the Muizzal-Ansab. Two are mentioned as Amir-e-diwan under Shahrukh, apparently sequentially; these are Ali and Hassan Sufi. Mohammad Sufi is listed as Tovachi and as leader of Tumen in the center of Shahrukh's army. Taken together, this family provided Shahrukh with a group of particularly trusted servitors.[85]

What were the causes of the decline of the caliphate?

Most shia Muslims are of northern semitic extraction, while Sunni Muslims in the Arabian peninsula are largerly descended from Ishmael, as is the general "claim." Most historians hold Biblical patriarchs, including the patriarch of the Arabs, to be myths, despite genetic evidence of relative genetic homoge-whatever among the Arabs. The general claim is that the biblical Abraham did not exist, and yet throughout the eastern hemisphere a Y chromosomal genetic marker was found that can be traced back to a single man. The identity of that man however, is a mystery. Some theories hold it was Genghis Khan, however, the problem with that theory is that he only had a small handfull of concubines, relatively small for a powerful Mongol Chieftain-turned-emperor. Although this is not written anywhere, and violating wiki answers rules here this is a personal opinion, highly likely that man was Marco Polo believe it or not, who most prolifically fathered children across the eastern hemisphere. Even in Muslim era Persia, many of the isolated tribes still followed old customs regarding sexual practices, and the whole idea of virginity was alien to them. Then there is also the issue of traveller hospitality; if a traveler wished for a woman, hospitality rules beyond the Arabian peninsula, and in parts of Persia, said that you had to give them a woman, usually one of your daughters. Far as pregnancy issues, in those times people were not racist like they are now, nor were children seen as a burden but a blessing; if a kid resulted, if it was a boy, it was a helping hand on the fields, or in battle, if it was a girl hey, she was born pretty she could be married off to a wealthy family. The appearance of blue eyes, is frequent, along the area of the silk route; its highly possible, those are descendants of Marco Polo. Marco Polo was 15 I believe when he left Italy, and well into the silk road, he'd have been a horny teenager. What I am suggesting, is that Marco Polo impregnated men's daughters, and possibly wives, from Iran, throughout northern India, and parts of China, hence the reason that particular genetic marker is found all over the place. This COULD be confirmed, if any descendants of Marco Polo were tested today, and see if their genes match those of those people. Again many parts of the silk road had vague sexual morals, but strict hospitality rules dictating you had to give a traveler a woman if they needed one, being a teenager again the likelihood is very high, Marco Polo was spoiled sexually, from western Persia, all the way to China. Of course that's just an opinion; a scientist has yet to test this.

What is the servicies of hazrat usman during his chilaphate?

The third caliph of Islam Hazrat Usman (RA), a very close and trustworthy companion of Prophet Muhammad (SAW), occupies an outstanding position in the history of Islam.His unprecedented generosity for the cause of Islam and the welfare of the Muslims earned him the honorific epithet of 'Ghani' which became an integral part of his name. He was a man of fidelity, probity and austerity; and abstemiousness, righteousness and astuteness constituted the traits of his noble character.A scion of Banu Umayyah, a branch of the Quraysh; he was born in Makkah. Attaining maturity he took trade as his means of subsistence. By virtue of his honesty and integrity the business flourished and he prospered as a business magnate. Soon he ranked high among the big traders of Makkah.Hazrat Usman at the persuasion of Hazrat Abu-Bakr (RA) accepted Islam. No sooner than he embraced the new Faith, his family members including his own uncle turned hostile and let loose all sorts of animosities and persecution.The unabated hostilities left no option but to seek asylum somewhere, so he with the permission of the Holy Prophet (SAW) first migrated to Abyssinia. His wife Ruqayyah (RA) who was the daughter of the Holy Prophet accompanied him. On his return he migrated to Madina.At that time in Madinah there was a great scarcity of drinking water. The main source was a well, Bi'r Rooma, owned by a Jew who sold water to the Muslims on exorbitant charges which caused great hardship to the Muslims.The Holy Prophet desired that it may be purchased by some Muslim. Hazrat Usman readily purchased it for 20,000 dirham and relieved the Muslims of the predicament.With safe arrival of the Holy Prophet in Madinah, the enraged pagans of Makkah, in vengeance to exterminate him, left no stone unturned. In consequence a series of encounters took place, the battle of Badr being the most significant one.But Hazrat Usman could not participate in it because his wife Ruqayyah was on deathbed. Here it would not be out of place to mention that after the death of Ruqayyah, he married with Umm-e-Kulthum (RA), another daughter of the Holy Prophet and earned the appellation of Zun-Noorain:In 6 A.H. the holy Prophet left Madinah for Makkah to perform Umrah with 1400 or 1500 Muslims. Reaching the suburb of Makkah when he came to know of hostile threats of the pagans of Makkah, he decided to camp at a place called Hudaybiyah and deputed Hazrat Usman to proceed to Makkah as his envoy to apprise the pagans of Makkah of the purpose of the visit.The stay of Hazrat Usman was unexpectedly prolonged and in the meantime it was rumoured that Hazrat Usman has been assassinated. Being extremely perturbed, the Holy Prophet declared that to seek reparation of his death is binding on all of us.Thereupon, he took oath of fealty from the accompanying companions while sitting under a tree, hence better known as Bait-e-Rizwan. On this occasion the Holy Prophet placing one of his hands on his other hand took a similar pledge on behalf of Hazrat Usman which vividly manifests the esteemed position he enjoyed in the eyes of the Holy Prophet.It is also worth mentioning that during the negotiating visit to Makkah he was offered to perform Umrah but he rejected it outright with the remarks: 'How can I perform Umrah without the Holy Prophet', which displays his faith.On the eve of the preparation of an expedition to Tabuk, when reportedly Heraclius, the Byzantine Emperor had collected overwhelming force to invade the nascent Muslim state of Madinah, the contribution of Hazrat Usman was unparalleled.It was a hard time. The intensity of heat, long marches and encounter with an inveterate enemy had caused a sort of consternation among them. But the devoted and sincere Muslims undaunted by the crisis came forward, enlisted themselves and contributed towards sinews of war whatsoever they could.The contribution of Hazrat Usman (RA) surpassed them all. He met all the expenses of one third of the army - about 10,000 infantry. Over and above that he also provided 1000 camels and 70 horses and 1000 dinar. This expedition was led by the Holy Prophet himself.With increase in population of the Muslims in Madinah, the accommodation already available in the Masjid-e-Nabavi became small. The Holy Prophet desired to get the mosque extended.Hazrat Usman instantly purchased the adjoining land for 25,000 dirham for the purpose. The mosque was rebuilt by him during his caliphate and all the expenses were met by him.Likewise, he purchased land in Baqi' for graveyard. He did not take even a single dirham from the Bait-ul-Mal for his personal use. He always helped the orphans, widows, the destitutes and the needy. He used to enfranchise a slave on every Friday.Hazrat Umar (RA) on his death-bed nominated six notables of Madinah namely Hazrat Ali ibn-abi-Talib (RA), Hazrat Usman ibn- Affan (RA), Hazrat Zubayr ibn-al-Awam (RA), Talhah ibn-Abdullah (RA), Saad ibn-abi-Waqqas (RA) and Abd-al-Rahman ibn-Awf (RA) to form an electoral college and advised to elect any one of them with general consensus. He had further stipulated not to elect his own son Abdullah. Consequently Hazrat Usman (RA) was unanimously elected as Caliph.During his caliphate the large Muslim empire was further extended and large territories in the north east Asia and north Africa were subdued which included Armenia and Azerbaijan, Turkistan, Khurasan and Afghanistan.In Africa, Egypt and al- Maghrib had already been conquered by the Muslims during the caliphate of Hazrat Umar (RA) but he had not permitted to annex Ifriqiyah, the large tract of land from the eastern confines of al-Maghrib to the western border of Egypt.During the reign of Hazrat Usman the Governor of Egypt and al-Maghrib, Abdullah ibn- Saad ibn-abi-Sarh invaded the territory and concluded a treaty. However, no Wali was appointed there then.With the installation of Hazrat Usman as caliph, a new chapter was added in the Muslim history. Now Muslims are seen establishing their navy both in Syria and Egypt and undertaking naval expeditions.It was during his caliphate that the island of Cyprus in the Mediterranean - the first Muslim overseas land - was won in 28 A.H. (649 A.D.). Another island, Sicily, was also attacked.The administrative set-up was almost the same as initiated during the caliphate of Hazrat Abu-Bakr (RA) and fully developed in the reign of Hazrat Umar (RA). The Council of Consultation (Majlis-e-Shura) was the supreme body to take decisions on all important and policy matters concerning the state.The whole empire was divided into provinces each headed by a Wali (Governor). The Walis and other important state functionaries appointed during the caliphate of Hazrat Umar were retained on their posts. However, in Syria the provinces of Damascus, Jordan and Palestine were consolidated under the Governorship of Amir Muawiyah.During the first half of his reign the administrative machinery remained unchanged, and peace prevailed throughout the state but in the second half of his caliphate, certain changes had become inevitable particularly in Kufah and Basrah, either to redress the grievances of the people or to meet the demand of the situation.On Fridays in the Mosque of the Holy Prophet (SAW) every one had a free access to him where on one hand he received the latest information concerning the state affairs and on the other listened to the complaints against the state functionaries which were dealt with promptly.In case of grievances received against any government dignitary posted in any of the provinces, he deputed some trusted persons for investigation on the recommendation of the Majlis-e-Shura.The weal of the people had always been his main concern. For the convenience of the people, roads, bridges, caravan-serai, posts and mosques were built and wells were sunk.An embankment was also constructed to check inundation of the Mosque of the Holy Prophet. For the military requirements vast pastures were developed and maintained for horses and camels. It was during his period that Muslim navy was also developed and shipyards were established to repair and manufacture warships.When Hazrat Usman (RA) came to know of divergent mode of reciting the Holy Quran in the different parts of the Muslim Empire, he after obtaining the Holy Quran which was compiled during the caliphate of Hazrat Abu-Bkr (RA) and was kept in the custody of Umm-al-Momineen Hazrat Hafsa (RA), daughter of Hazrat Umar (RA), assigned the job of transcribing its copies to Zayd- ibn-Thabit and the copies prepared were sent to the provinces. Thus he earned another title of 'Jame-al-Quran'.

Who is Uthman ibn Affan explain in brief?

Uthman Bin Affan was the third caliph of Islam. He was one of the first ones to accept Islam and was one of the very few free people that accepted Islam in the early days. He was a close prophet of Prophet Muhammad and was very rich. After conversion, he used all his wealth to buy and free Muslim slaves that were being tortured by the their pagan masters. He migrated to Madinah with the prophet. In Madinah the Holy Porphet married his one daughter to Uthman. When that daughter died, the Holy Prophet married her other daughter with Uthman who too, unfotunately, died. It was then that the holy prophet said that If he had another daughter, he would have married her with Uthman. On his death-bed, Umer, the second caliph constituted an electoral college and directed them to elect a caliph. That electoral college then elected Uthman as the third caliph Islam. During his reign, Islam made great progress. The message of truth spread to far flung areas and prosperity came to the Islamic Empire. He was killed by Rebels while he was reading Quran and as prophecised, his blood drops fell on the verse "..... And we shall suffice thy against thee". That manuscript is is a museum in Turkey presently. Holy Prophet gave him the glad tidings that he will enter Paradise during his life.

Who is malik ibn anas ibn malik ibn amr al-imam abu abd Allah al-humyari al-asbahi al-madani explain in brief?

Malik ibn Anas ibn Malik ibn `Amr, al-Imam, Abu `Abd Allah al-Humyari al-Asbahi al-Madani (93-179), the Shaykh of Islam, Proof of the Community, Imam of the Abode of Emigration, and Knowledgeable Scholar of Madina predicted by the Prophet. The second of the four major mujtahid imams, whose school filled North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. He is the author of al-Muwatta' ("The Approved"), formed of the sound narrations of the Prophet from the people of the Hijaz together with the sayings of the Companions, the Followers, and those after them. It was hailed by al-Shafi`i as the soundest book on earth after the Qur'an, nearest book on earth to the Qur'an, most correct book on earth after the Qur'an, and most beneficial book on earth after the Qur'an according to four separate narrations. Malik said: "I showed my book to seventy jurists of Madina, and every single one of them approved me for it (kulluhum wâta'ani `alayh), so I named it 'The Approved'." Imam al-Bukhari said that the soundest of all chains of transmission was "Malik, from Nafi`, from Ibn `Umar." The scholars of hadith call it the Golden Chain, and there are eighty narrations with this chain in the Muwatta'.Among those Malik narrated from in the Muwatta': Ayyub al-Sakhtyani, Ja`far ibn Muhammad (al-Sadiq), Zayd ibn Aslam, `Ata' al-Khurasani, al-Zuhri, Ibn al-Munkadir, `Alqama, Nafi` the freedman of Ibn `Umar, and others. Among those who narrated from Malik: al-Zuhri, Ibn Jurayj, Abu Hanifa, al-Awza`i, Sufyan al-Thawri, Shu`ba, Ibn al-Mubarak, Muhammad ibn al-Hasan, `Abd al-Rahman ibn Mahdi, Waki`, Yahya al-Qattan, al-Shafi`i, Ibn Wahb, Abu Dawud al-Tayalisi, `Abd al-Razzaq, and many others.The Prophet said: "Very soon will people beat the flanks of camels in search of knowledge, and they shall find no-one more knowledgeable than the knowledgeable scholar of Madina." Al-Tirmidhi, al-Qadi `Iyad, Dhahabi and others relate from Sufyan ibn `Uyayna, `Abd al-Razzaq, Ibn Mahdi, Ibn Ma`in, Dhu'ayb ibn `Imama, Ibn al-Madini, and others that they considered that scholar to be Malik ibn Anas. It is also related from Ibn `Uyayna that he later considered it to be `Abd Allah ibn `Abd al-`Aziz al-`Umari. Al-Dhahabi said of the latter: "He possessed knowledge and good fiqh, spoke the truth fearlessly, ordered good, and remained aloof from society. He used to press Malik in private to renounce the world and seclude himself."Abu Mus`ab said: "Malik did not pray in congregation [in the Prophet's mosque] for twenty-five years. He was asked: 'What is preventing you?' He said: 'Lest I see something reprehensible and be obligated to change it.'" Another narration from Abu Mus`ab states: "After Malik left the [Prophet's] mosque he used to pray in his house with a congregation that followed him, and he prayed the Jum`a prayer alone in his house." Ibn Sa`d narrates from Muhammad ibn `Umar: "Malik used to come to the Mosque and pray the prayers and the Jum`a, as well as the funeral prayers. He used to visit the sick and sit in the Mosque where his companions would came and saw him. Then he quit sitting there, instead he would pray and leave, and he quit attending the funeral prayers. Then he quit everything, neither attending the prayers nor the Jum`a in the mosque. Nor would he visit anyone who was sick or other than that. The people bore with it, for they were extremely fond of him and respected him too much. This lasted until he died. If asked about it, he said: 'Not everyone can mention his excuse.'"Ibn `Abd al-Barr said that Malik was the first who compiled a book formed exclusively of sound narrations. Abu Bakr ibn al-`Arabi said: "The Muwatta' is the first foundation and the core, while al-Bukhari's book is the second foundation in this respect. Upon these two all the rest have built, such as Muslim and al-Tirmidhi." Shah Wali Allah said something similar and added that it is the principal authority of all four Schools of Law, which stand in relation to it like the commentary stands in relation to the main text. Malik composed it in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of under 2,000.Al-Suyuti said: "There is no mursal narration in the Muwatta' except it has one or several strengthening proofs (`âdid aw `awâdid)." Ibn `Abd al-Barr composed a book in which he listed all the narrations of the Muwatta' that are either mursal, or munqati`, or mu`dal, and he provided complete sound chains for all of them except four:"In truth I do not forget, but I am made to forget so that I shall start a Sunna." This is the second hadith in the book of Sahw."The Prophet was shown the lifespans of people before his time, or whatever Allah willed of it, and seemed alarmed that the lifespans of his Community were too brief to reach the amount of deeds reached by previous communities who lived long. Whereupon Allah gave him the Most Precious Night (layla al-qadr), which is better than a thousand months." This is the fifteenth hadith in the book of I`tikaf.Mu`adh ibn Jabal said: "The last instruction I received from Allah's Messenger when I put my foot in the stirrup was: 'Beautify your manners for the people, O Mu`adh ibn Jabal!'" This is the first hadith of the book of Husn al-Khuluq."If clouds appear towards the sea then go northwards, that is the mark of heavyish rain." This is the fifth hadith of the book of Istisqa'.Among the hadith masters, al-`Iraqi and his student Ibn Hajar agreed with Ibn `Abd al-Barr that the above four hadiths have no chain, but others follow a different view: Shaykh Muhammad al-Shinqiti mentioned in his Dalil al-Salik ila Muwatta' al-Imam Malik (p. 14) that Shaykh Salih al-Fulani al-`Umari al-Madani said: "Ibn al-Salah provided complete chains for the four hadiths in question in an independent epistle which I have in my possession, written in his own hand." Shaykh Ahmad Shakir said: "But al-Shinqiti did not mention what these chains were, and so the scholars cannot judge on the question."Al-Zurqani counted as sixty-nine the number of those who narrated the Muwatta' directly from Malik, geographically spread as follows:- Seventeen in Madina, among them Abu Mus`ab Ahmad ibn Abi Bakr al-Zuhri, whose version has received a recent edition;- Two in Mecca, among them al-Shafi`i;- Ten in Egypt, among them `Abd Allah ibn Wahb, `Abd Allah ibn Yusuf al-Tinnisi al-Dimashqi, whose narration al-Bukhari chose, and Dhu al-Nun al-Misri;- Twenty-seven in Iraq, among them `Abd al-Rahman ibn Mahdi, whose narration Ahmad ibn Hanbal chose, Yahya ibn Yahya al-Tamimi al-Hanzali al-Naysaburi, whose narration Muslim chose, and Abu Hanifa's student Muhammad ibn al-Hasan al-Shaybani, whose version has been published but greatly differs from the others and also contains other than what is narrated from Malik, so that it became known as Muwatta' Muhammad;- Thirteen in al-Andalus, among them the jurist Yahya ibn Yahya al-Laythi "the Sage of al-Andalus" û thus nicknamed by Malik himself û whose version is the most commonly used today and is the version meant by the term "Malik's Muwatta'." He is mainly responsible for the spread of the Maliki School in al-Andalus.- Two from al-Qayrawan;- Two from Tunis;- Seven from al-Sham.Imam Malik is the connection of the entire Islamic Community to the knowledge of the Sunna as it was preserved by the scholars of the Prophet's city, al-Madina. This reference-point of his school of jurisprudence is observed time and again in the Muwatta'with the phrase: "And this is what I have found (or seen) the people of knowledge practicing." He was keenly aware of his mission as both the transmitter and the elucidator of the Sunna. This is characteristic of his students' praise of him, beginning with al-Shafi`i's famous sayings: "No-one constitutes as great a favor to me in Allah's Religion as Malik" and "When the scholars of knowledge are mentioned, Malik is the guiding star." `Abd Allah ibn Wahb said: "Every memorizer of hadith that does not have an Imam in fiqh is misguided (dâll), and if Allah had not rescued us with Malik and al-Layth (ibn Sa`d), I would have been misguided." Abu Mus`ab recounts the following story:I went in to see Malik ibn Anas. He said to me: "Look under my place of prayer or prayer-mat and see what is there." I looked and found a certain writing. He said: "Read it." It contained the account of a dream which one of his brothers had seen and which concerned him. Malik recited it [from memory]: "I saw the Prophet in my sleep. He was in his mosque and the people were gathered around him, and he said: 'I have hidden for you under my pulpit (minbar) something good - or: knowledge - and I have ordered Malik to distribute it to the people.'" Then Malik wept, so I got up and left him.The caliph Abu Ja`far al-Mansur had forbidden Malik to narrate the hadith: "The divorce of the coerced does not take effect" (laysa `ala mustakrahin / li mukrahin talâq). Then a spy came to Malik and asked him about the issue, whereupon Malik narrated the hadith in front of everyone. He was seized and lashed until his shoulder was dislocated and he passed out. When he came to, he said: "He [al-Mansur] is absolved of my lashing." When asked why he had absolved him, Malik replied: "I feared to meet the Prophet after being the cause for the perdition of one of his relatives." Ibrahim ibn Hammad said he saw Malik being carried up and walking away, carrying one of his hands with the other. Then they shaved his face and he was mounted on a camel and paraded. He was ordered to deprecate himself aloud, whereupon he said: "Whoever knows me, knows me; whoever does not know me, my name is Malik ibn Anas, and I say: The divorce of the coerced is null and void!" When news of this reached Ja`far ibn Sulayman (d. 175) the governor of Madina and cousin of al-Mansur, he said: "Bring him down, let him go."Imam Malik held the hadith of the Prophet in such reverence that he never narrated anything nor gave a fatwa unless in a state of ritual purity. Isma`il ibn Abi Uways said: "I asked my uncle û Malik û about something. He bade me sit, made ablution, sat on the couch, and said: la hawla WA la quwwata illa billah. He did not give a fatwa except he said it first." Al-Haytham said: "I heard Malik being asked forty eight questions, to thirty-two of which he replied: 'I do not know.'" Abu Mus`ab reported that Malik said: "I did not give fatwas before seventy scholars first witnessed to my competence to do it."Malik's ethics, together with the states of awe and emotion which were observed on him by his entourage, were no doubt partly inherited from great shaykhs of his such as Ja`far al-Sadiq, Ibn Hurmuz, and Ibn Shihab al-Zuhri. He visited his shaykh Ibn Hurmuz (d. 148) every day from morning to night for a period of about eight years and recounts: "I would come to Ibn Hurmuz, whereupon he would order the servant to close the door and let down the curtain, then he would start speaking of the beginning of this Umma, and tears would stream down his beard." The Maliki shaykh Ibn Qunfudh al-Qusantini (d. 810) wrote:It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet was mentioned in their presence they were overwhelmed by reverence, humbleness, stillness, and dignity. Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib would turn pale whenever he heard the Prophet mentioned. Imam Malik would not mention a hadith except in a state of ritual purity. `Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet mentioned. As for `Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al-Asadi (one of the early Sufis), he would weep until his eyes had no tears left in them. When any hadiths were mentioned in their presence they would lower their voices. Malik said: "The Prophet's sacredness (hurma) is in death is as his sacredness was in life."Qutayba said: "When we went to see Malik, he would come out to us adorned, wearing kuhl on his eyes, perfumed, wearing his best clothes, sit at the head of the circle, call for palm-leaf fans, and give each one of us a fan." Muhammad ibn `Umar: "Malik's circle was a circle of dignity and courtesy. He was a man of majestic countenance and noblity. There was no part for self-display, vain talk, or loud speech in his circle. His reader would read for all, and no-one looked into his own book, nor asked questions, out of awe before Malik and out of respect for him."When the caliph al-Mahdi sent his sons Harun and Musa to learn from Malik, the latter would not read to them but told them: "The people of Madina read before the scholar just like children read to the teacher, and if they make a mistake, he corrects them." Similarly when Harun al-Rashid with his own two sons requested Malik to read for them, he replied: "I have stopped reading for anybody a long time ago." When Harun requested the people to leave so that he could read freely before Malik, the latter also refused and said: "If the common people are forbidden to attend because of the particulars, the latter will not profit." It is known that Malik's way in the transmission of hadith, like Ibn al-Musayyib, `Urwa, al-Qasim, Salim, Nafi`, al-Zuhri, and others, was `ard ("reading by the student") and not samâ`("audition from the shaykh"), although the student states by convention, in both cases: "So-and-so narrated to us."The caliph Harun al-Rashid said to Malik after hearing his answers to certain questions he put to him: "You are, by Allah! the wisest of people and the most knowledgeable of people." Malik replied: "No, by Allah! O Leader of the Believers." He said: "Yes! But you keep it hidden. By Allah! If I live, I shall put your sayings in writing like the mushafs are put down in writing, and I shall disseminate them to the ends of the world." But Malik refused.When one of the caliphs manifested his intention to replace the Prophet's wooden pulpit with a pulpit of silver and jewels Malik said: "I do not consider good the hindrance of the people from access to the Prophet's relics." (lâ ara an yuhrama al-nâsu athara rasulillah.)Among Malik's sayings:From Ibn Wahb: "Knowledge Allah places wherever He wills. It does not consist in narrating a lot."From Ibn Wahb: "The saying has reached methat none renounces the world and guards himself except he will speak wisdom."From Ibn Wahb: "Knowledge diminishes and does not increase. Knowledge has diminished incessantly after the Prophets and the Books."From `Abd Allah ibn `Abd al-Hakam: "The Companions differed in the Branches (al-furû`) and split into factions (tafarraqû), and each one of them was correct in himself."From Ja`far ibn `Abd Allah: "We were with Malik when a man came and asked him: 'O Abu `Abd Allah! "The Merciful is established over the Throne" (20:5): how is He established?' Nothing affected Malik as much as that man's question. He looked at the ground and started prodding it with a twig he held in his hand until he was completely soaked in sweat. Then he lifted his head and said: 'The "how" of it is inconceivable; the "establishment" part of it is not unknown; belief in it is obligatory; asking about it is an innovation; and I believe that you are a man of innovation.' Then he gave an order and the man was led out."From Ibn Wahb: "We were with Malik when a man asked him: 'O Abu `Abd Allah! "The Merciful is established over the Throne"(20:5): how is His establishment?' Malik lowered his head and began to sweat profusely. Then he lifted up his head and said: '"The Merciful is established over the Throne" just as He described Himself. One cannot ask "how." "How" does not apply to Him. And you are an evil man, a man of innovation. Take him out!' The man was led out."From Yahya ibn Yahya al-Tamimi and Malik's shaykh Rabi`a ibn Abi `Abd al-Rahman: "We were with Malik when a man came and asked him: 'O Abu `Abd Allah! "The Merciful is established over the Throne" (20:5): how is He established?' Malik lowered his head and remained thus until he was completely soaked in sweat. Then he said: 'The establishment is not unknown; the "how" is inconceivable; belief in it is obligatory; asking about it is an innovation; and I do not think that you are anything but an innovator.' Then he ordered that the man be led out."From Ma`n: "Disputation (al-jidâl) in the Religion fosters self-display, does away with the light of the heart and hardens it, and bequeaths aimless wandering."From Ma`n and others: "There are four types of narrators one does not take from: An outright scoffer, even if he is the greatest narrator; an innovator who invites people to his innovation; someone who lies about people, even if I do not charge him with mendacity in hadith; and a righteous, honorable worshipper if he does not memorize what he narrates." Malik's last clause refers to the two conditions sine qua non of the trustworthy narrator, who must possess not only moral uprightness (`adâla) but also accuracy in transmission (dabt). The clause elucidates the paradox current among hadith scholars whereby "No-one lies more than the righteous." The reason for this is that the righteous do not doubt the Muslim's attribution of a saying to his Prophet, and so they accept it without suspicion, whereas al-Shafi`i said: "If Malik had the slightest doubt about a hadith, he discarded the entire hadith." Dr. Nur al-Din `Itr said: "The manner of the righteous who narrate everything indiscriminately stems from purity of heart and good opinion, and the scholars have said about such narrators: 'Lies run off their tongue without their intending it.'" There is a fundamental difference between the latter and those who deliberately forge lies or narrate forgeries passed for hadith, and who are condemned by the Prophet's saying: "Whoever lies about me willfully, let him take now his seat in the Fire!"From Ibn al-Qasim: "Malik used to say: 'Belief increases.' He would stop short of saying that it decreases."From Ibn Abi al-Zubayr: "I saw `Ata' ibn Abi Rabah enter the [Prophet's] Mosque, then take hold of the pommel of the Pulpit, after which he faced the Qibla [to pray]."In the Muwatta': "Shaving the moustache is an innovation." It is elsewhere related that Malik himself was tall, heavyset, imposing of stature, very fair, with white hair and beard but bald, with a huge beard and blue eyes; he "detested and condemned" shaving of the moustache, and he always wore beautiful clothes, especially white.Narrated by Ibn Abi Zayd: "The turban was worn from the beginning of Islam and it did not cease to be worn until our time. I did not see anyone among the People of Excellence except they wore the turban, such as Yahya ibn Sa`id, Rabi`a, and Ibn Hurmuz. I would see in Rabi`a's circle more than thirty men wearing turbans and I was one of them; Rabi`a did not put it down until the Pleiades rose and he used to say: 'I swear that I find it increases intelligence.' Jibril was seen in the image of (the Companion) Dihya (ibn Khalifa) al-Kalbi wearing a turban with its extremity hanging between his shoulder-blades." Ashhab said: "When Malik wore the turban he passed it under his chin and let its extremity hang behind his back, and he wore musk and other scents."