Defining The Maliki School In Sunni Islam

Maliki Islam, more precisely the Maliki madhhab (school of jurisprudence), is one of the four enduring Sunni schools of Islamic law. Alongside the Hanafi, Shafi‘i, and Hanbali schools, the Maliki school provides a comprehensive legal methodology for interpreting the Qur’an and the Sunnah and deciding practical questions of worship, family life, commerce, criminal justice, and public order. What distinguishes the Maliki school is its classical reliance on the practice of the people of Medina (known as ‘amal ahl al-Madīnah) as a living witness to prophetic tradition, and its structured use of public interest (maṣlaḥah mursalah) and blocking the means (sadd al-dharā’iʿ) as juristic tools.

Historically and demographically, the Maliki school took root in North Africa and al-Andalus (Islamic Spain) and remains predominant across Morocco, Algeria, Tunisia, Libya, and much of West Africa (for example Mauritania, Mali, Senegal, and parts of Niger and Nigeria). It is also represented in some communities in the Arabian Gulf and has adherents worldwide due to migration and globalized Islamic education. While all four Sunni schools are recognized as valid in mainstream Sunni Islam, each has distinctive methods, priorities, and case rulings. Maliki fiqh is often associated with measured traditionalism, juridical sobriety, and deference to early Medinan practice.

For Christians seeking to understand Islam and engage Maliki Muslims with the gospel, grasping the Maliki school’s sources, hermeneutics, and legal logic is essential. It clarifies why certain rulings are held with confidence, why some practices are defended as normative, and how authority is construed in Islamic law compared to the Bible’s unique authority as the inspired, inerrant, and infallible Word of God.

Malik Ibn Anas: The Jurist Of Medina

The Maliki school is named for Mālik ibn Anas (c. 711–795 C.E.), a Medinan jurist whose scholarly stature derived from deep immersion in the traditions of the Prophet’s city and its scholarly circles. Unlike later compilers who traveled widely, Malik’s intellectual world was concentrated in Medina, where he studied with successors of the Prophet’s companions. Malik became renowned for rigorous caution in issuing legal opinions (fatwas) and for carefully curating reports he viewed as reliable.

Malik’s chief legacy is the al-Muwaṭṭaʾ (“the well-trodden path”), a concise but rich compendium mixing hadith reports with the legal judgments of early Medinan authorities and Malik’s own opinions. Different recensions circulated through students and regions, indicating a living, taught text rather than a fixed codex in the modern sense. Equally influential was the al-Mudawwanah, a larger body of Maliki doctrine shaped by his student Ibn al-Qāsim and transmitted through Saḥnūn (d. 854). These works became anchors for the school as it spread into North Africa and al-Andalus, where Maliki law matured in dialogue with social realities of the Maghreb and the western Islamic lands.

Malik’s famous maxim, often paraphrased as “the how is unknown” when faced with divine attributes (for example, Qur’anic statements about God’s “establishing Himself over the Throne”), signaled a refusal to speculate on the modality of God’s attributes, a stance later identified with traditionalism (athari) and, in North African contexts, blended with Ash‘ari theological commitments among many Maliki scholars. Nevertheless, the Maliki school, like all Sunni legal schools, is primarily about fiqh (jurisprudence), not a fixed creed. Its identity rests on methods of deriving rulings, not on a comprehensive doctrinal confession.

The Maliki Legal Method: Sources And Hierarchy

Maliki jurists organize legal reasoning by a recognized hierarchy of sources and juristic principles. While details vary among authorities and periods, the classic structure includes:

1. The Qur’an: The supreme written authority, believed by Muslims to be divine revelation to Muhammad. For Malikis, as for other Sunnis, clear Qur’anic texts take precedence over other proofs.

2. The Sunnah: The prophetic way as conveyed by hadith reports. Malikis assess hadith through isnad criticism but also by conformity to Medinan practice. A solitary hadith (khabar al-waḥid) may be subordinated if it conflicts with entrenched early practice of Medina.

3. ‘Amal Ahl al-Madīnah: The practice of the people of Medina—understood as a corporately transmitted embodiment of the Prophet’s practice—carries independent probative weight. For Malik, this living practice could outweigh isolated hadith reports because Medina was the community that preserved the Prophet’s example in daily life.

4. Ijmāʿ (Consensus): Agreement of qualified scholars may function as conclusive proof. Malikis identify consensus at multiple levels, sometimes attaching special weight to consensus in Medina.

5. Qiyās (Analogical Reasoning): Like other Sunni schools, Malikis use analogy to extend a ruling from a known case to a new case due to a shared operative cause (‘illah).

6. Maṣlaḥah Mursalah (Unrestricted Public Interest): When no specific text or decisive analogy governs a matter, Malikis authorize rulings that secure recognized benefits and avert harms, provided these are real, consistent with objectives of the law, and not contravening explicit texts.

7. Sadd al-Dharā’iʿ (Blocking the Means): The law may prohibit permissible acts if they are a likely conduit to prohibited outcomes (for example, restricting certain transactions to preclude usury in disguise).

8. Istisḥāb (Presumption of Continuity): Presuming the status quo persists until proven otherwise.

9. ‘Urf (Custom): Local custom can inform rulings when not in conflict with texts, a principle that allowed Maliki law to integrate Maghrebi and Andalusian commercial practices.

10. Statements of Companions: The legal judgments of the Prophet’s companions (ṣaḥābah) are respected and weighed, particularly when aligned with Medinan consensus.

This structured method means Maliki jurists do not treat the Sunnah as merely a collection of authenticated reports. They look for lived continuity—how the earliest Muslims in Medina worshiped, transacted, and adjudicated—treating that practice as a lens through which to read and apply texts. This is the heart of the school’s identity.

Why ‘Amal Ahl Al-Madīnah Matters In Maliki Thought

Malik lived in a city saturated with prophetic reports and habits. He viewed the communal practice in Medina—prayer forms, market regulations, fasting routines, family rites—not as innovations but as the embodied Sunnah. When a solitary hadith appeared to contradict entrenched Medinan practice, Malik could privilege the communal practice as more probative. The rationale was simple: a single transmitted report might be mistaken, but a continuous, public, multi-generational practice in the Prophet’s city is less likely to be in error.

Practically, this meant that in matters like prayer posture, zakat on certain crops, or formulae in marriage contracts, Malikis sometimes landed differently from other schools. Critics accused Malikis of downplaying hadith; defenders argued they were defending the authentic Sunnah preserved in the Prophet’s community. The school’s commitment to public interest and blocking the means harmonized with this emphasis on practice; the law must secure the community’s good as understood through early precedent and the law’s objectives.

Hallmark Maliki Principles: Maṣlaḥah And Sadd Al-Dharā’iʿ

Two features often surface when describing Maliki distinctives:

• Maṣlaḥah Mursalah (Public Interest): If neither the Qur’an nor Sunnah nor decisive consensus or analogy speaks directly, Malikis can legislate based on recognized benefits that align with the law’s aims—preservation of religion, life, intellect, lineage, and property. This tool helped Malikis regulate evolving commercial instruments and public policy without forcing every detail into narrow analogies.

• Sadd al-Dharā’iʿ (Blocking the Means): Actions permitted in principle may be restricted if they lead to prohibited outcomes with high probability. In finance, for instance, a permissible sale might be restricted if it predictably disguises ribā (usury). In public morality, behaviors neutral in isolation may be curtailed if they reliably open the door to indecency. This preventive posture reflects the school’s concern for social order and ethical guardrails.

These principles do not authorize caprice. Classic Maliki manuals insist that the public interest must be genuine, general (not a private interest), and consistent with the shari‘ah’s objectives. Yet they do grant jurists practical flexibility, which is why Maliki law historically handled Maghrebi trade, Andalusian urban life, and West African communal structures with a distinctive combination of textual fidelity and social prudence.

Distinctive Rulings Often Associated With The Maliki School

Because fiqh encompasses acts of worship, personal status, commerce, and criminal law, a complete catalog would be vast. The following snapshots illustrate areas where Maliki rulings differ from other schools:

• Prayer Posture (Sadl vs. Qabd): In some Maliki regions, especially the Maghreb, worshipers let their arms rest at their sides (sadl) during portions of the obligatory prayer, a practice justified by reports of Medinan practice. Malikis also accept folding the hands (qabd), but many jurists prefer sadl in the obligatory prayers while permitting qabd in supererogatory prayers.

• Wudu’ (Minor Ablution): Touching a member of the opposite sex does not automatically nullify wudu’ in Maliki law unless accompanied by sexual desire, contrasting with more stringent Shafi‘i rulings. Minor bleeding typically does not break wudu’.

• Zakat on Agricultural Produce: Malikis classify certain crops and produce differently, closely tied to Medinan categories.

• Commercial Law: The school is cautious about devices that might conceal interest, often invoking sadd al-dharā’iʿ. Maliki jurists also recognized local contracts in the Maghreb and al-Andalus when consistent with shari‘ah aims, making robust use of ‘urf (custom) and maṣlaḥah.

• Marriage Guardianship (Wali): Malikis typically require a wali (guardian) for a woman’s marriage contract and have detailed views on consent and suitability (kafā’ah).

• Qunut And Other Prayer Supplications: Practices like qunut (supplication) vary by region and jurist; Malikis generally limit routine qunut in obligatory prayers compared to some Shafi‘i practices, while allowing it at times of calamity.

Across the board, Maliki manuals aim for reverent adherence to prophetic texts as filtered through the early Medinan community, with socially protective principles integrated into the fabric of the law.

Geographic Heartlands And Historical Development

The Maliki school spread from Medina through Egypt into Ifriqiya (roughly modern Tunisia and eastern Algeria) and then across the Maghreb and al-Andalus. The great city of Qayrawān became an early Maliki hub. In al-Andalus, Maliki fiqh dominated the courts, markets, and mosques for centuries, with scholars such as Ibn ‘Abd al-Barr (d. 1071) and Ibn Rushd al-Jadd (the grandfather of the philosopher Averroes) advancing the school. Later Andalusian Malikis like al-Shāṭibī reflected on the maqāṣid (objectives) of the law, systematizing discussions of welfare and purpose that many Maliki jurists had practiced implicitly.

North African dynasties (the Almoravids and Almohads, despite their theological idiosyncrasies) helped institutionalize Maliki jurisprudence. In West Africa, scholarly centers in Timbuktu and Walata transmitted Maliki law through Arabic and Ajami (African scripts adapted to write local languages). The school thus became intertwined with the social fabric of Saharan trade routes, courts, and community life.

Theology And The Maliki Madhhab

Strictly speaking, a madhhab is a legal guild, not a creed. Maliki scholars, especially in North Africa, often embraced Ash‘ari kalam theology, while some earlier authorities were more athari (traditionalist) in spirit. Malik’s own well-known caution about describing God’s attributes beyond what revelation states is often cited by traditionalists. In practice, many Maliki communities combined Maliki fiqh with Ash‘ari theology and various degrees of Sufi piety, particularly in West Africa where orders such as Qadiriyya and Tijaniyya shaped social and devotional life. That said, Maliki law does not require Sufi affiliation; it simply coexisted with it in numerous regions.

From a Christian vantage point, the diversity of theological tendencies within Maliki circles underscores that the madhhab itself does not resolve ultimate doctrinal questions—for example, the nature of God, the identity of Jesus the Messiah, the means of forgiveness, or the certainty of salvation. Those matters are handled in kalam and tafsir beyond the remit of fiqh. For Christians, this invites direct discussion of Scripture and the gospel rather than getting lost in intramural Islamic legal debates.

Comparing Maliki, Hanafi, Shafi‘i, And Hanbali Methodologies

All four Sunni schools honor the Qur’an and Sunnah, but they prioritize and deploy secondary principles differently:

• Hanafi jurists stress expansive qiyās and istiḥsān (juristic preference) to avoid hardship and to achieve coherence.

• Shafi‘i jurists emphasize authenticated hadith, are cautious about deeming communal practice probative, and prefer strict analogy.

• Hanbali jurists elevate transmitted reports and the statements of the companions, using analogy more sparingly and often resisting expansive public interest arguments.

• Maliki jurists weight Medinan practice significantly, accept maṣlaḥah mursalah and sadd al-dharā’iʿ, and integrate ‘urf where consistent with the law’s aims.

In other words, Maliki fiqh sits between a rigorous textualism and an attentive prudence, claiming that the living Sunnah of Medina and the aims of the law can guide judgment where texts alone do not yield unambiguous answers.

Canonical Texts And Maliki Curricula

Classical Maliki education relied on graded texts:

• al-Muwaṭṭaʾ of Malik: Hadith and Medinan legal tradition.

• al-Mudawwanah: Authoritative record of early Maliki doctrine.

• Mukhtaṣar texts (abridgments) and commentaries: For example, the Mukhtaṣar of Khalil became a compact, dense handbook memorized and expounded in North Africa.

• Comparative works: Ibn Rushd the grandson’s Bidayat al-Mujtahid surveyed differences among schools, training jurists to weigh evidence across madhhabs.

• Uṣūl al-fiqh treatises: Articulate the school’s legal theory, including maṣlaḥah and sadd al-dharā’iʿ.

This curricular ecosystem built jurists who could quote texts, track rationales, and navigate the intersection of law and social reality.

Maliki Law In Practice: Courts, Markets, And Community

Maliki fiqh historically shaped qadi courts in the Maghreb and al-Andalus, regulated markets (hisbah), and governed family law (marriage, inheritance, custody). Courts relied on witness testimony, documentary instruments, and oaths; judges sought amicable settlement when possible and issued binding judgments when necessary. Commercial oversight guarded against fraud and usury, with waqf (endowments) structuring charitable enterprises. In many regions, Maliki jurists advised rulers, balancing textual directives and public welfare.

Because Maliki law integrates custom and public interest within defined constraints, it became a flexible instrument for multi-ethnic societies. West African Maliki communities incorporated local norms of trust, hospitality, and trade conventions into recognizable contract forms. The school’s legal logic sought to preserve lineage, property, and public order, striving for a lawful common life.

A Christian Apologetic Appraisal: Authority And Reliability

From a conservative evangelical standpoint, understanding Maliki Islam requires a clear evaluation of authority. The Maliki jurist appeals to the Qur’an and Sunnah but, crucially, to Medinan practice, consensus, and juristic tools like maṣlaḥah. The question becomes: By what standard do we ultimately test human tradition and juristic reasoning?

Christians confess that Jehovah has spoken definitively in the Bible, which is the inspired, inerrant, and infallible Word of God. The Hebrew Old Testament and the Greek New Testament, preserved in the critical texts, are 99.99% accurate to the originals. The Bible is self-authenticating, Spirit-given, and historically grounded. The authority of the Church, the testimony of early Christians, and the public practice of believers do not stand over Scripture but are measured by Scripture.

By contrast, the Maliki elevation of ‘amal ahl al-Madīnah treats the community’s inherited practice as decisive evidence of the Sunnah. Yet communal practice, like any human tradition, can develop, narrow, or expand. Christians know from Israel’s history that priests, kings, and people can depart from God’s revealed will; the standard of truth remains God’s Word, not communal custom. When Jesus rebuked Pharisaic traditions that made void the Word of God, He exposed the danger of elevating human practice to canonical status. For the Christian, no perpetual practice in any city—whether Jerusalem, Antioch, Rome, or Medina—can norm the Word that Jehovah gave.

Maliki reliance on maṣlaḥah also invites scrutiny. While public interest resonates with the Bible’s call to justice and mercy, humanly perceived benefits cannot be a final rule. What seems expedient can drift from divine righteousness. Only God’s revealed standard in Scripture determines good and evil. Christians welcome prudence and preventive ethics, but never as substitutes for God’s explicit commands.

Texts And Transmission: Hadith Versus The New Testament

Malik’s al-Muwaṭṭaʾ stands earlier than the six canonical Sunni hadith collections but was compiled generations after Muhammad. Even within Islamic scholarship, hadith criticism admits variances, fabrications, and disputed chains. Maliki jurists partly mitigate this by privileging Medinan practice; nonetheless, a complex, post-prophetic transmission tradition remains.

The New Testament, by contrast, is anchored by early, multiplied, and geographically diverse manuscript witnesses and by public apostolic proclamation. The resurrection proclamation appears in the earliest strata of Christian testimony (e.g., the confession summarized in 1 Corinthians 15), and the four canonical Gospels fit within the lifetimes of eyewitnesses and their associates. The textual tradition, when critically examined, yields a stable text with negligible uncertainty on any doctrine. This is why Christians can assert, without hesitation, that the biblical text we hold is the very Word God purposed to preserve.

Because Islam denies the crucifixion and resurrection of Jesus, the hadith-Qur’an synthesis diverges from the bedrock of history the apostles preached. Maliki jurisprudence, however elegant, cannot alter this core problem: the gospel facts are public, early, and multiply attested. No later legal method can erase the evidence of the cross and the empty tomb.

Law, Grace, And The Human Condition

Maliki fiqh seeks to regulate outward conduct, aiming at personal piety and public order. Christians confess that the human problem is deeper: sin resides in the heart. Men and women are not merely in need of judicial regulation; they need forgiveness, reconciliation, and new life from Jehovah. The Bible teaches that a human is a soul (a living person), not an immortal entity separable from the body; death is a cessation of personhood until the resurrection. Eternal life is Jehovah’s gift to the righteous through Jesus Christ. Salvation is a path of obedient faith grounded in the once-for-all atonement of Christ, not a condition one earns by law performance.

Islamic law, including the Maliki school, cannot grant the assurance of salvation promised in the gospel. Rites, fasts, and alms cannot atone for guilt before a holy God. Jehovah provided the Lamb—Christ Jesus—whose sacrificial death satisfies divine justice. God raised Him from the dead, guaranteeing the future resurrection. The Holy Spirit leads the believer through the Word He inspired, not by indwelling ecstatic experiences, and forms in the Christian life the obedience of faith.

Christology In Contrast With Maliki Islam

While fiqh does not directly adjudicate Christology, Maliki Muslims, as Sunnis, generally receive the Qur’anic portrayal of Jesus as a virgin-born prophet, honored but not the Son of God, and deny His crucifixion. Christians must speak plainly: Jesus is Jehovah’s Messiah and Son, true God and true man. He was executed under Pontius Pilate (Nisan 14 in 33 C.E.), buried, and raised bodily. Denying the crucifixion removes the heart of redemption; denying the Son denies the Father. Any legal system that omits or contradicts these truths cannot reconcile a sinner to God.

Ethical Parallels And Divergences

It is fair to acknowledge that Maliki jurisprudence often promotes sobriety, chastity, honesty in trade, and respect for family bonds—virtues Christians affirm. Yet the Christian ethic flows from redemption in Christ and obedience to Scripture, not from human policy or communal practice. Where Maliki law restricts means to prevent vice, Christians likewise build safeguards but under the lordship of Christ and the authority of the Bible. The Sermon on the Mount exposes heart-level sin—anger as murderous, lust as adulterous—and summons a righteousness that the law alone cannot produce. The answer is not merely more rules, but a transformed life under God’s Word.

Sufism, Popular Piety, And Maliki Contexts

Many Maliki regions embraced Sufi orders that shaped communal devotions. Christians should not caricature this; Sufi practice ranges from sober remembrance to extravagances the Qur’an and Sunnah themselves would not warrant. Yet the presence of Sufism illustrates a broader point: when the locus of authority expands beyond Scripture (for Muslims: beyond the Qur’an) to tradition, chains of saints, and communal practice, layers of devotion accrue. The Christian insists that revelation alone norms worship. Jehovah forbids inventing approaches to Him. Our response to God must be defined by Scripture in every age and place.

Engaging Maliki Muslims With The Gospel

Because Maliki Islam prizes Medinan continuity, wise Christian witness should demonstrate the continuity and reliability of the biblical revelation and the historical reality of Jesus’ death and resurrection. Fruitful themes include:

• Textual Preservation: Show the stability of the Hebrew and Greek texts and the transparent methods of textual criticism. Explain that our confidence rests on abundant, early evidence, not ecclesiastical fiat.

• Prophetic Fulfillment: Without typology speculation, present direct prophecies and their historical fulfillment in Christ, emphasizing Jehovah’s sovereign plan.

• The Necessity Of Atonement: Explain why sin demands justice and why only the Messiah’s sacrificial death satisfies God’s righteousness.

• The Resurrection As Public Fact: Present the early, multiple attestations and the transformation of the witnesses.

• The Superiority Of Divine Revelation Over Human Tradition: Affirm what is good in moral restraint but show that only God’s Word can define salvation.

The aim is not to win a debate over fiqh minutiae but to call people to Christ. Christians should speak with clarity, patience, and conviction, recognizing that salvation is a journey marked by hearing, believing, repenting, confessing, and faithful obedience to the gospel.

Common Questions From Maliki Muslims Addressed Biblically

1) “Hasn’t The Bible Been Altered?”
No. While copying introduced minor variants, the overwhelming manuscript base allows scholars to identify the original readings with 99.99% accuracy. No Christian doctrine depends on a disputed text. Jehovah preserved His Word through normal means—many copies, early translations, and citations by early Christian writers. Unlike the late hadith system, the New Testament arose from eyewitness proclamation within living memory of the events.

2) “Why Do Christians Not Follow A Comprehensive Legal Code Like Shari‘ah?”
Because the new covenant centers on what Christ accomplished and commands. The Mosaic law functioned for Israel in a particular covenantal setting; in Christ, God fulfilled His promises and brought a covenant in which forgiveness and righteousness come through the Messiah’s sacrifice. Christians obey Christ’s commandments and apostolic teaching preserved in Scripture. Moral norms are not abolished; they are deepened and written on the heart by the Word. Christians do not advocate lawlessness; they live under Christ’s rule.

3) “Is The Trinity Polytheism?”
No. Christians worship one God—Jehovah—Who has revealed Himself as Father, Son, and Holy Spirit. This is not three gods but one divine Being in three Persons. The Son took on human nature as Jesus the Messiah. This is grounded in Scripture and in the historical revelation of God, not in philosophical invention. Denying the Son’s deity strips the gospel of its power and contradicts the revelation God has given.

4) “Did Jesus Really Die On The Cross?”
Yes. The crucifixion is among the best-attested events of antiquity. The apostolic preaching, the earliest Christian confessions, hostile admissions, and the empty tomb converge. Without the cross there is no atonement, and without the resurrection there is no hope. Jehovah acted in history; Christianity rests on public facts, not secret traditions.

5) “Doesn’t The Maliki Use Of Public Interest Show Islam Is More Practical?”
Authentic practicality is measured by truth. Christians value prudence, but public interest cannot overturn or supplement God’s saving revelation. The Bible gives principles that form just societies, yet man’s greatest need is reconciliation with God. Practical rules cannot regenerate the human heart; only the gospel can.

What Christians Should Remember About Maliki Islam

• Maliki Islam is a Sunni legal school, not a full doctrinal system.

• Its distinctive pillars include Medinan practice, public interest, and blocking the means.

• It shaped societies in North and West Africa and al-Andalus, interacting with custom and Sufi piety in many regions.

• Its strengths—respect for early precedent, social prudence—cannot answer the decisive questions of sin, atonement, and resurrection.

• Christians must keep the focus on Scripture’s authority and the gospel of Christ, calling all peoples—including Maliki Muslims—to repentance and obedient faith.

Representative Maliki Themes In Specific Legal Areas

To appreciate how Maliki principles play out, consider several domains:

Worship (ʿIbādāt)

• Purity: Substances and events that nullify wudu’ are carefully delimited; unintentional contact and minor bleeding typically do not invalidate it.

• Prayer Times And Forms: Medinan practice shapes details of standing, hand position, and recitations. Congregational order and calm are prized.

• Fasting: Community needs and certainty of sighting the moon are balanced with juristic caution; hardship is mitigated within textual allowances.

Family Law (Aḥwāl Shakhṣiyyah)

• Marriage: Wali and witnesses are standard; consent is required; dowry (mahr) terms reflect local custom within bounds.

• Divorce: Procedures seek clarity, avoid impulsiveness, and regulate iddah (waiting period) with pastoral attention to lineage and rights.

• Inheritance: Qur’anic shares are applied rigorously; jurists navigate complex kin configurations with analogies and consensus-based rules.

Commercial Law (Muʿāmalāt)

• Contracts: Malikis validate many local trade forms if not violating texts; sadd al-dharā’iʿ curbs devices edging toward usury.

• Waqf: Endowments support mosques, schools, and public goods, reflecting public interest.

• Market Supervision: Fraud, hoarding to manipulate prices, and deceptive weights and measures meet firm regulation.

Criminal And Public Law (Ḥudūd, Taʿzīr, Siyāsah)

• Evidence Standards: Confession and reliable witnesses are crucial; doubts can suspend ḥadd penalties, but taʿzīr (discretionary punishments) may apply to protect public order.

• Public Interest: Rulers, advised by jurists, may enact policies to secure welfare as long as they do not contradict revelation.

In each sphere, the Maliki school’s distinctive balance of text, practice, and prudence emerges.

A Final Word To The Christian Reader

Maliki Islam is a learned, disciplined attempt to structure life under the Qur’an and prophetic tradition as interpreted through Medina’s legacy. It is earnest and community-shaping. Yet it lacks the gospel. The Scriptures testify that Jesus the Messiah shed His blood for sinners and rose to inaugurate the age to come. Only in Him can men and women receive forgiveness and the gift of everlasting life on a restored earth under His reign. Christians must therefore hold fast to the Bible’s sufficiency and clarity, proclaim Christ crucified and risen, and lovingly call Maliki Muslims—and all people—to the obedience of faith.

You May Also Enjoy

The Quran: of God or of Man?

About the Author

CLICK LINKED IMAGE TO VISIT ONLINE STORE

CLICK TO SCROLL THROUGH OUR BOOKS