Imam Malik’s Aqeedah on Sifat

Imam Malik famously said in the statement attributed to him when asked by a man about the ayah of istiwa in the Qur’an (20:5):

Istiwa is not unknown,[1] its modality is not comprehensible,[2] having Iman in it is mandatory, and asking about it is an innovation.[3]

Imam Malik saying that istiwa is not unknown is equivalent to saying it is known.[4] Known how? Some have tried to suggest that Imam Malik meant that “the meaning of istiwa is generally known in the language.” However, this is not convincing, as the context of the conversation shows that Imam Malik is responding to the man’s query about Allah’s istiwa in specific as relayed in Surah 20:5. Different versions of Imam Malik’s statement demonstrate that he was explicitly speaking about Allah’s istiwa when he said, “Istiwa from Him is known.” (الاستواء منه معلوم) To suggest that Imam Malik did not directly address the man’s question and strayed from the subject at hand is not only ad-hoc but undermines the scholarship of Imam Malik, who we would expect to answer such a question appropriately.

Others have tried to suggest that Imam Malik meant that “it is known that the word istiwa is mentioned in the Qur’an,” or “it is known that istiwa has taken place since it is mentioned in the Qur’an.” But once again, this does not appear to be convincing, as the man would have obviously known that since he was the one who brought up the Qur’anic ayah mentioning istiwa to Imam Malik in the first place. Moreover, no Muslim, deviant or otherwise, flat-out denied the ayah in the Qur’an. People would have either resorted to ta’weel, tafweedh al-ma’na, or affirmation of istiwa according to an accepted meaning. And understanding Imam Malik’s response in that manner would have made it redundant and meaningless in light of all three positions.

The only acceptable and apparent meaning of Imam Malik’s statement that immediately springs to mind is that he is saying that the meaning of istiwa in the Qur’anic ayah is known. Hence, this is a negation of tafweedh al-ma’na. He then proceeds to prohibit delving into the modality of Allah’s istiwa as it is simply beyond our limited comprehension. It is forbidden to ask “how” regarding Allah’s attributes.

For more analysis and citations regarding the statement of Imam Malik, one may check out Ustadh Maher Ameer’s book, Al-Intisar lil-Tadmuriyyah, pp. 158-173.

Imam Malik also said:

الله في السماء وعلمه في كل مكان

“Allah is in the heavens, and His knowledge is in every place.”[5]

This is a clear affirmation of Allah’s Uluww, which explains why many critics of Atharism try to deny the attribution of this statement to Imam Malik. Clearly, Imam Malik is saying where Allah is, as he contrasts that with where Allah’s knowledge is.

Regarding Allah’s descent to the lowest heaven, some have attributed to Imam Malik that he made ta’weel of it; however, these narrations are not reliably attributed to him.[6]

In summary, it is established that Imam Malik was ‘Salafi’ in his affirmation of Allah’s Uluww and was evidently not upon the manhaj of tafweedh al-ma’na.


Recommended Reading:

Allah's Divine Attributes Discourse

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[1] In another wording, he says: “Istiwa is known.”

[2] In another wording, he says: “And it is not said: how? It is not asked of Him how.” And in another wording, he says: “And its modality is unknown.”

[3] For all the different variations of Imam Malik’s statement, see: Dr. Abdur Razzaq al-Badr’s article, al-Athar al-Mashur ‘an al-Imam Malik.

[4] This assumes, of course, that we are speaking about the same aspect whose knowability is being discussed. Otherwise, something can be known in one way but unknown in another.

[5] This is authentically attributed to Imam Malik. Some have questioned the reliability of this attribution due to the presence of the narrator Abdullah b. Nafi. However, this critique is misplaced, as it conflates his status in narrating prophetic ahadeeth with relaying the views of Imam Malik. He was credible in the latter. Read more here, here, and here.

[6] See: Did Imam Malik Make Ta’wil of Allah’s Descent?