WAHABISM AND MONOTHEISM

Siyeru A'lamin­Nubela, part 8 page 103:

Abu Ahmed Bin Edi: Ahmed Bin Ali Al­Medaini: Isaaq Bin Ibrahim Bin Jabir: Abu Zeid Bin Abil­Ghamr: Abul­Qasim:

Before Malik, I provided these narratives respecting God's creating Adam on His look, showing His leg, taking His hand in hell for picking up whomever He desires and the like. Malik denied so sharply, and warned us against communicating such narratives. The attendants asserted that some scholars had been publicizing such narratives. "Who were they?", asked Malik. "They are Ibn Ajlan and Abuz­Zinad, his master.", they answered. "Ibn Ajlan has been neither acquainted of such affairs nor has he been a scholar. Abuz­Zinad has been uninterruptedly working for those!", declared Malik.

This is an abundant text comprising remarkable information. Malik intended to say that Abuz­Zinad, the principal originator of such narratives, had been doubtful since he was a governmental official ­for the Umayids, about whom Malik said 'those'­ whose mission has been publicizing narratives of corporeality falsely cited by Ka'bul­Ahbar and other Jews for broadcasting in the Islamic nation. It is also an adequate evidence on the fact that since the first Hijri 

century, the Umayid rulers adopted the Israelite fables and intrigued them in the Prophet's traditions and designated officials, whether scholastic or not, for this mission. Furthermore, Malik's previous narrative is acceptably sufficient for Malikites, as well as every decent researchist, to cease regarding all those Jewish and Umayid false narratives of anthropomorphism and corporeity.

All the above, and those whom were hearted with anthropomorphism and corporalism, such as At­Thehbi, attempted at forging Malik's decisive and clear­cut attitude for their good, and aimed at humiliating him by ruling of his ignorance for his shortcoming of viewing those 'numerous authentic hadiths' opposing his situation!!

As a commentary on Malik's previous attitude, At­Thehbi says:

Malik is freed from blame for his denying such affairs. However, these texts were not provable for him. The two compilers of books of hadith are also pardoned for recording the two first texts, the documentation of which have been provably authentic. The third, I know nothing about! For At­Thehbi, it is Malik's duty to correspond Al­Bukhari. While Malik was the official general juriscounsult of the whole Islamic state, Al­Bukhari was still in the flank of his tritavus or tritavi­pater. Is it then forbidden for Malik to deny and defy Al­Bukhari in matter of regarding authenticity or falsity of prophetic texts? In fact, Al­Bukhari should have neglected hadiths Malik had charged of falsity and Umayid­made!

Moreover, Malik's next text proclaims that four outstanding opinions were adopted by Malik all over his lifetime. First, nullity of increase and decrease of believing. Second, claiming the Quran's being created. Third, denial of Allah's seeableness, even in the Hereafter. Four, indecency of some of the Prophet's famous companions. Thereupon, they alleged that he retracted just before his decease!

At­Thehbi's Tarikhul­Islam, part 32 page 62:

In his final disease, Malik ordered him of the following: Regard increase and decrease of faithfulness. Regard the Quran's being not created. Regard God's seeableness in the Hereafter. Regard decency of the Prophet's companions.

In addition to many others, this narrative asserts that these four opinions were not regarded by Malik. It is rightful for researchists to doubt the claim of his retracting at his final disease.