[2] His school became the normative rite for Sunni practice in much of North Africa, al-Andalus (until the expulsion of medieval native Iberian Muslims), a vast portion of Egypt, some parts of Syria, Yemen, Sudan, Iraq, and Khorasan,[3] and the prominent orders in Sufism, the Shadili and Tijani.

[4] Perhaps Malik's most famous accomplishment in the annals of Islamic history is, however, his compilation of al-Muwatta', one of the oldest and most revered Sunni hadith collections and one of "the earliest surviving Muslim law-book[s],"[2] in which Malik attempted to "give a survey of law and justice; ritual and practice of religion according to the consensus of Islam in Medina, according to the sunna usual in Medina; and to create a theoretical standard for matters which were not settled from the point of view of consensus and sunna.

"[2] Composed in the early days of the Abbasid caliphate, during which time there was a burgeoning "recognition and appreciation of the canon law" of the ruling party, Malik's work aimed to trace out a "smoothed path" (which is what al-muwaṭṭaʾ literally means) through "the farreaching differences of opinion even on the most elementary questions.

[8] Throughout Islamic history, Malik has been venerated as an exemplary figure in all the traditional schools of Sunni thought, both by the exoteric ulema and by the mystics, with the latter often designating him as a saint in their hagiographies.

He memorized the Quran in his youth, learning recitation from Abu Suhail Nafi' ibn 'Abd ar-Rahman, from whom he also received his Ijazah, or certification and permission to teach others.

[20] Malik's unique contributions to the field of theology specifically is that he was a strict opponent of anthropomorphism,[20] and deemed it absurd to compare the attributes of God, with those of man.

"[21][22] Malik was a supporter of the orthodox Sunni doctrine of the beatific vision,[23] and he is said to have cited Quran 75:22-23 ("That day will faces be resplendent, looking toward their Lord,") and 83:15 ("Nay!

[29] It is also known, moreover, that the classical "books of the Mālikīs are replete with the stipulation that du'ā [personal supplication] be made while facing the grave.

"[33] As both their chains of transmission are weak and not consistent with what is related of Malik elsewhere, the traditions are rejected by many scholars, although latter-day critics of Sufism do occasionally cite them in support of their position.

"[35] Accounts of Malik's life demonstrate that the scholar cherished differences of opinion amongst the ulema as a mercy from God to the Islamic community.

I shall write to the leaders of the armies and to the rulers so that they make it law, and whoever contravenes it shall be put to death," Malik is said to have responded: "Commander of the Believers, there is another way.

Truly, the Prophet was present in this community, he used to send out troops or set forth in person, and he did not conquer many lands until God took back his soul.

"[38] According to another narration, al-Mansur, after hearing Malik's answers to certain important questions, said: "I have resolved to give the order that your writings be copied and disseminated to every Muslim region on earth, so that they be put in practice exclusively of any other rulings.

"[41] Needless argument, therefore, was disapproved of by Malik, and he also chose to keep silent about religious matters in general unless he felt obliged to speak in fear of "the spread of misguidance or some similar danger.

"[34] While several other scholars held both the clipping (qass) and the removal (ihfā') of the mustache to be sunnah, Malik only considered the former to be truly prophetically prescribed, deeming the latter an unpalatable innovation.

[34] The available physical descriptions of Malik relate that he "was tall, heavy-set, imposing of stature, very fair, with white beard ... [and] bald ... [with] blue eyes.

[44]Abbasid governor of Mecca and Medina, Abdallah al-Zaynabi led the prayers at the funeral of Malik ibn Anas in 795.