Following are the Some Fatawas of Maaliki Fuqaha against Extremists.
Imam Maalik said:
حدثنا أحمد بن عمر بن أنس نا الحسين بن يعقوب نا سعيد بن فحلون نا يوسف بن يحيى المغامي نا عبد الملك بن حبيب أخبرني بن الماجشون أنه قال قال مالك بن أنس من أحدث في هذه الأمة اليوم شيئا لم يكن عليه سلفها فقد زعم أن رسول الله صلى الله عليه وسلم خان الرسالة لأن الله تعالى يقول {حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ} فما لم يكن يومئذ دينا لا يكون اليوم دينا
“Whoever among this ummah innovates something today which was not practiced by the Salaf, has accused the Prophetصلى الله عليه و سلم of treachery because Allah said “…This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion…..” So what was not religion then, is not religion today” [Ibn Hazam quoted it with his chain in al Ahkam fe Asool al Ahkam vol 6 page 791, quoted by as-Shaatibin Al-‘Itisaam 1/38, Shaykh Ghulam Mustafa Zaheer Amanpoori said the chain is hasan. see Majalla as-Sunnah no.69 page no.3]
Now see some Fatawas of Maaliki Scholars
1. Imam Abu Bakr at-Tartooshi al Maaliki (451 h to 520 h) commented:
فانظروا – رحمكم الله – أينما وجدتم سدرة أو شجرة يقصدها الناس ويعظمون من شأنها ويرجون البرء والشفاء من قبلها وينوطون بها المسامير والخرق؛ فهي ذات أنواط؛ فاقطعوها.
May Allah have mercy on you, wherever you see the lote tree or (any) tree which is visited and venerated by people, and consider it the cure, hang metal pins and cloth, Then cut it down because it is dhaat Anwaat. [al Hawadis wal Bida 1/39]
2. Imam Abu Bakr At-Tartooshi al Maliki (d. 520 H.) said:
يرحمك الله مذهب الصوفية بطالة وجهالة وضلالة وما الاسلام إلا كتاب الله وسنة رسوله وأما الرقص والتواجد فأول من أحدثه أصحاب السامري لما اتخذ لهم عجلا جسدا له خوار قاموا يرقصون حواليه ويتواجدون فهو دين الكفار وعباد العجل وأما القضيب فأول من اتخذه الزنادقة ليشغلوا به المسلمين عن كتاب الله تعالى وإنما كان يجلس النبي صلى الله عليه وسلم مع أصحابه المنافقين على رءوسهم الطير من الوقار فينبغي للسلطان ونوابه أن يمنعهم من الحضور في المساجد وغيرها ولا يحل لأحد يؤمن بالله واليوم الآخر أن يحضر معهم ولا يعينهم على باطل هذا مذهب مالك وأبي حنيفة والشافعي وأحمد بن حنبل وغيرهم من أئمة المسلمين وبالله التوفيق”
May Allah have mercy on you, the mazhab of the Sufis is that of Batalah (wastefulness), Jahalah (ignorance), and Dalalah (misguidance). Islam is but the Book of Allah and the Sunnah of His messenger.
As for the dancing and the Tawajud, the first to perform this are the companions of Al-Samiri, when he founded for them an image of a calf that had a sound, so they started dancing around it and Yatawajadoon, thus [this action] is the religion of the Kuffar (unbelievers), and the worshippers of the calf.
As for the [hitting with the] rod, the first to adopt this action are the Zanadiqah (disbelieving heretics), to distract Muslims from the Book of Allah the Exalted.
Prophet Muhammad peace be upon him used to sit with his companions, as if birds were standing on their heads from their dignity [tranquility and stillness]. That is why the Sultan and his assistants are required to stop [these people] from gathering in Masjids and in any other place.
It is not permissible for anyone that believes in Allah and the Hereafter to attend with them, and to assist them in their evil and wastefulness, and that is the Mazhab of Malik, Abu Hanifa, Al-Shafi’y, Ahmad ibn Hanbal, and others from the scholars of the Muslims, and from Allah we seek success.(end quote)[Qurtubi mentioned same thing under Surah al-Kahf verse 14]
3. Imam Abu Bakr al Arabee al Maaliki (468 h to 543 h) mentioned types of travelling and in the 7th type he said
قصد البقاع الكريمة ، وذلك لا يكون إلا في نوعين :
أحدهما المساجد الإلهية قال رسول الله صلى الله عليه وسلم : { لا تشد الرحال إلا إلى ثلاثة مساجد : مسجدي هذا ، والمسجد الحرام ، والمسجد الأقصى } .
الثاني : الثغور للرباط بها ، وتكثير سوادها للذب عنها ; ففي ذلك فضل كثير .
Intending to travel blessed places: It has two types
First (traveling to) the Masajid of Allah as Prophet peace be upon him said: “Do not undertake journey but to three mosques: this mosque of mine, the Mosque of al-Haram and the Mosque of Aqsa (Bait al-Maqdis).”
Second: Traveling to make the amount of Mujahideen more so that the borders will be saved. There is much reward in it. [Ahkam al Quran under 4:101]
Travelling to visit the graves is not even mentioned by him in travelling to the blessed places.
4. Ibn Rushd al Maliki (520 h) said:
فيعَلَيْهِ وَسَلَّمَ – الذي فيه قبره، فخرج عمر بن عبد العزيز، واجتمع رجالات قريش، فأمر عمر بن عبد العزيز فستر بثوب، فلما رأى ذلك عمر بن عبد العزيز من اجتماعهم، أمر مزاحماً أن يدخل يخر حفظ قبر رسول اللَّه صلى اللَّه عليه وسلم قال مالك: انهدم حائط بيت رسول اللَّه – صَلَّى اللَّهُ ج ما كان فيه فدخل فَقَمَّ ما كان فيه من لبِنٍ أو طحين وأصلح في القبر شيئاً كان أصابه حين انهدم الحائط ثم خرج وستر القبر، ثم بنى.
قال محمد بن رشد: إنما ستر عمر بن عبد العزيز القبر إكراماً له وخشي لما رأى الناس قد اجتمعوا أن يدخلوا البيت فيتزاحموا على القبر فيؤذوه بالوطء لتزاحمهم عليه رغبةً في التبرك به، فأمر مزاحماً مولاه بالانفراد بالدخول فيه، وقمه وإصلاح ما انثلم منه بانهدام الحائط عليه. وإنما ستر القبر على الناس وبنى عليه بيتاً صيانة له مخافة أن ينتقل تُرابه ليستشفى به، أو ليتخذ مسجداً يصلى فيه، فقد قال رسول اللَّه – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «اللَّهُمَّ لَا تَجّعَلْ قَبْرِي وَثناً يُعْبَدُ، اشْتَدَّ غَضَبُ اللَّهِ عَلَى قَوْم اتَّخَذُوا قُبورَ أنْبِيَائِهم مَسَاجِد» . وباللَّه التوفيق.
Imam Malik said regarding the protection of the grave of Prophet peace be upon him: The wall fell down which was at the side of the grave of Prophet peace be upon him. Umar bin Abdil Aziz and the men of Quraysh gathered. Then the grave was covered on the order of Umar bin Abdil Aziz, When Umar bin Abdil Aziz saw people are gathering then he ordered Muzahim to enter and take whatever is in it. He repaired and came out covered it.
(Ibn Rushd said) However, the reason for which ‘Umar ibn ‘Abdil ‘Aziz covered the grave was to honor him as he feared after seeing the gathering of people [outside the house]. This is because he feared that if people enter the house they will crowd around the grave to seek his blessings, and as a result step with their foot on it and that act will harm him. Hence, he ordered his servant, Muzahim, to enter alone and fix the parts of the grave that were ruined after the wall fell on it. The reason for covering the grave to keep the people off and building a house on it is to protect it as he feared people take its dust and sand to seek cure through it or that people may take the grave as a Masjid in which Salah is performed as the Messenger of Allah, may Allah bless him and grant him peace, said, “O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the graves of their Prophets as places of prostration was terrible.”[البيان والتحصيل والشرح والتوجيه والتعليل لمسائل المستخرجة Vol: 17 Page no: 107]
5. Ibne Abdul barr said
وليس فيه حكم أكثر من التحذير أن يُصلَّى إلى قبره ، وأن يتخذ مسجدا ، وفي ذلك أمر بأن لا يعبد إلا الله وحده ، وإذا صنع من ذلك في قبره ، فسائر آثاره أحرى بذلك ، وقد كره مالك وغيره من أهل العلم طلب موضع الشجرة التي بويع تحتها بيعة الرضوان ، وذلك والله أعلم مخالفة لما سلكه اليهود والنصارى في مثل ذلك
And in this (hadith) there is a warning about praying to his(peace be upon him) grave and making it a place of worship. And this is an order not to worship anyone except Allah Alone. And when this is the instruction about doing anything like that about his grave same applies to all the things associated with him. And verily Malik and others from amongst the learned disliked to seek to know the location of the tree under which “Bayt al-Ridwan” was made. And Allah knows this is going against what Jews and Christians did concerning this issue [i.e. graves and remnants related to the Prophets].[Al-Istedhkaar 2/360]
6. Imam أبي العباس الونشريسي (834-914 ) the Imam of Malaki madhab said:
Among them are kissing the grave of pious person or a scholar. For indeed all of this is an innovation[alMayaar alMa`rab vol 2 page 490]
7. Imam Abu Ishaq Al-Shaatibi (720 h) said:
لِأَنَّهُمْ وَضَعُوا آلِهَتَهُمْ لِتُقَرِّبَهُمْ إِلَى اللَّهِ زُلْفَى فِي زَعْمِهِمْ، فَقَالُوا: {مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى} [الزمر: 3]، فَوَضَعُوهُمْ مَوْضِعَ مَنْ يُتَوَسَّلُ بِهِ حَتَّى عَبَدُوهُمْ مِنْ دُونِ اللَّهِ،
They (Mushrikeen) made their Ilah because they thought they (Ilah) will get closer to Allah through them, and they said: “We only worship them that they may bring us nearer to Allah in position.” [39:3]. They made them Waseelah to seek nearness to Allah until they started worshiping them beside Allah. [al Aitesaam 1/182]
He also said
الصحابة -رضي الله عنهم- بعد موته – عليه الصلاة والسلام- لم يقع من أحدٍ منهم شيء من ذلك بالنسبة إلى من خلفه، إذ لم يترك النبي -صلى الله عليه وسلم – بعده في الأمة أفضل من أبي بكر الصديق -رضي الله عنه- ، فهو كان خليفته، ولم يُفعل به شيءٌ من ذلك، ولا عمر – رضي الله عنه-، وهو كان أفضل الأمة بعده، ثم كذلك عثمان، ثم علي، ثم سائر الصحابة الذين لا أحد أفضل منهم في الأمة، ثم لم يثبت لواحد منهم من طريق صحيح معروف أن متبركاً تبرك به على أحد تلك الوجوه أو نحوها، بل اقتصروا فيهم على الاقتداء بالأفعال والأقوال والسير التي اتبعوا فيها النبي -صلى الله عليه وسلم- فهو إذاً إجماع منهم على ترك تلك الأشياء.
After the death of the Prophet (peace and blessings of Allaah be upon him), none of the Sahaabah (may Allaah be pleased with them) did anything of that nature with regard to those who succeeded him as leaders. The Prophet (peace and blessings of Allaah be upon him) did not leave behind in the ummah anyone who was better than Abu Bakr al-Siddeeq (may Allaah be pleased with him), who was his successor, and he did not do anything of that sort, and neither did ‘Umar (may Allaah be pleased with him), and they were the best of the ummah after him. Neither did ‘Uthmaan, or ‘Ali, or any of the Sahaabah, and there is no one in the ummah who is better than them. There is no report from any of them via any sound isnaad that they sought blessings in any of these ways or similar ways. Rather they limited themselves to emulating the actions, words and conduct of the Prophet (peace and blessings of Allaah be upon him). So there is consensus among them that all such things should be avoided. [Al Aitesa’am Vol 1 page 286,287]
8. Abu Waleed Baji al Maaliki said
دعاؤه صلى الله عليه وسلم أن لا يجعل قبره وثنا يعبد تواضعا والتزاما للعبودية لله تعالى ، وإقرارا بالعبادة ، وكراهية أن يشركه أحد في عبادته ، وقد روى أشهب عن مالك أنه لذلك كره أن يدفن في المسجد ، وهذا وجه يحتمل أنه إذا دفن في المسجد كان ذريعة إلى أن يتخذ مسجدا ، فربما صار مما يعبد ” انتهى.
9. Ibrahim Ibn Mar’ee al-Maliki d 1106 h said in commentry of Arbaiyeen al nawawi pafe 173 ( “الفتوحات الوهبية بشرح الأربعين النووية)
(وإذا استعنت أي: طلبت الإعانة على أمر من أمور الدنيا والدين، ولذا حذف المعمول المؤذن بالعموم {فاستعن بالله}؛ لأنه القادر على كل شيء، وغيره عاجز عن كل شيء، والاستعانة إنما تكون بقادر علىالإعانة، وأما من هو كلٌّ على مولاه لا يقدر على إنفاذ ما يهواه لنفسه فضلًا عن غيره، فكيف يؤهل للاستعانة أو التمسك بسببه ؟! ومن كان عاجزًا عن النفع والدفع عن نفسه، فهو عن غيره أو أعجز، ليت الفحليهضم نفسه.
فاستغاثة مخلوق بمخلوق كاستعانة مسجون بمسجون، فلا تستعن إلا بمولاك فهو دليلك في أخراك وأولاك، كيف تستعين بعبد مع علمك بعجزه ؟! فمن لا يستطيع دفع نازلة عن نفسه كيف يدفعها عن غيره، منأبناء جنسه؟! فلا تنتصر إلا به فهو الولي الناصر، ولا تعتصم إلا بحبله فإنه العزيز القادر)
In short it says: So the help of Allaah should be sought in all cases. Who has power and all others arehelpless, He says that creation seeking help in creation is like a prisoner seeking the help of another prisoner!!! He himself is helpless – so how can he help you?! He is a prisoner himself – just like you! If he could help, he would have helped himself first!
10. Abu Al abbas Qurtubi al Maaliki says
قال القرطبي : اختلف في معنى الحديث ؛ فقال قوم : هو على ظاهره فمن رآه في النوم رأى حقيقته كمن رآه في اليقظة سواء ، قال وهذا قول يدرك فساده بأوائل العقول ، ويلزم عليه أن لا يراه أحد إلا على صورته التي مات عليها وأن لا يراه رائيان في آن واحد في مكانين وأن يحيا الآن ويخرج من قبره ويمشي في الأسواق ويخاطب الناس ويخاطبوه ويلزم من ذلك أن يخلو قبره من جسده فلا يبقى من قبره فيه شيء فيزار مجرد القبر ويسلم على غائب لأنه جائز أن يرى في الليل والنهار مع اتصال الأوقات على حقيقته في غير قبره ، وهذه جهالات لا يلتزم بها من له أدنى مسكة من عقل .
“There are different opinions about the explanation of this hadith ( “Whoever sees me in a dream will see me when he is awake; the Shaytaan cannot take my shape”). Some people said they would take the literal meaning, that whoever sees him in a dream sees him actually, and hence seeing him in a dream is the same as seeing him while awake. But this is an opinion which is so baseless (fasid) that even basic intellect is enough to know it is wrong. This opinion necessiates that anyone who sees him (in a dream) will see him in the form he died in and also that two persons should not be able to see him at two different places if they dream at the same time. This opinion also means that he (sallallaho’alaihiwasallam) is alive, leaves his grave, walks about in the markets, speaks to people and they speak to him. It also entails that his grave does not contain his body, and hence his grave is empty and those visiting are just going to just (an empty) grave and say salam (greetings) to someone who is not there, since (according to this claim) he can really be seen at anytime of the day (in a dream) in places other than his grave. Anyone who has the least grip on his senses will not hold on to such ignorance.” [Fath al Bari under the hadeeth “He who saw me in a dream would soon see me in the
state of wakefulness”
He also said:
“Therefore, the Muslims went to great lengths to block the tendency to do so at the grave of the Prophet (saws). They raised the dirt walls around it high, completely surrounding it and blocking off the entrances to it. Then they feared that the location of his grave might be turned into a direction for prayer, because it was in the direction the worshippers face and some of them might get the idea that facing it was an act of worship. For this reason, they built two walls at the northern corners of the grave and placed them at a slant so that they would form a triangle with on of its corners pointing to the North. In this way, no one could be able to directly face the grave while making his prayer.” [al-Mufhim lima Ashkal min Talkis Kitâb Muslim (2/128)]
11. Imam Abu Abdullah al Qurtubi said:
قال علماؤنا: ظاهره منع تسنيم القبور ورفعها وأن تكون لاطئة. وقد قال به بعض أهل العلم. وذهب الجمهور إلى أن هذا الارتفاع المأمور بإزالته هو ما زاد على التسنيم، ويبقى للقبر ما يعرف به ويحترم، وذلك صفة قبر نبينا محمد صلى الله عليه وسلم وقبر صاحبيه رضي الله عنهما – على ما ذكر مالك في الموطأ – وقبر أبينا آدم صلى الله عليه وسلم، على ما رواه الدارقطني من حديث ابن عباس. وأما تعلية البناء الكثير على نحو ما كانت الجاهلية تفعله تفخيما وتعظيما فذلك يهدم ويزال؛ فإن فيه استعمال زينة الدنيا في أول منازل الآخرة، وتشبها بمن كان يعظم القبور ويعبدها. وباعتبار هذه المعاني وظاهر النهي أن ينبغي أن يقال: هو حرام
Our Scholars said: That which is apparent from it is prohibition of raising graves and that they should be level. But some of the people of knowledge have spoken with this (view) although the majority hold the view that the raising whose levelling has been commanded is what is additional to the natural raising of the grave, and that there should remain that by which the grave can be recognized and respected. This is the description of the grave of our Prophet (sallallaahu alayhi wasallam) upon what has been reported by al-Darqutnee from the hadeeth of Ibn Abbaas. As for making much-elevated constructions like what the (people) of jaahiliyyah used to out of exaggeration and veneration, then that is to be destroyed and terminated. For there is contained within (that practice) the placing of the adornment of the world into the very first stage (of the stages of) the Hereafter, and resemblance of those who used to venerate the graves and worship them. And out of consideration of this meaning, and the apparent prohibition (in the texts) it is desirable for it to be said: (This practice) is haraam (unlawful). [Tafseer al qurtubi under surah al araaf verse 21]
He also said under the verse
([035:014] If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your “Partnership”. and none, (O man!) can tell thee (the Truth) like the One Who is acquainted with all things.)
He commented
ثم يجوز أن يرجع هذا إلى المعبودين مما يعقل؛ كالملائكة والجن والأنبياء والشياطين؛ أي يجحدون أن يكون ما فعلتموه حقاً، وأنهم أمروكم بعبادتهم؛
كما أخبر عن عيسى بقوله:
{ مَا يَكُونُ لِيۤ أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ
This is Possible that this ayah is for Angels,Jinn, Prophets and Satan they will Reject What have you done and they (will reject that they) told them to worship them, Like EESA ALEH SALAM will say (It was not for me to say what I had no right (to say).
12. Ibn Atiyah al Maaliki (481 – 542 هـ) mentioned regarding the hadith “I used to forbid you from visiting graves, but now you should visit them” under surah at-Takaasur verse 2
ثم أباح بعد لمعنى الاتعاظ لا لمعنى المباهاة والتفاخر كما يصنع الناس في ملازمتها وتسنيمها بالحجارة والرخام وتلوينها شرفاً وبنيان النواويس عليها
Then he allowed in the meaning of it being a lesson form them and not for extravagance and pride like how some people engage themselves in building over the grave by building it with stones and marbles and decorating them to show respect and erecting structures over them [al-muharrar al-wajiz fi tafsir al-kitab al-aziz under surah at-Takaasur verse 2]
13. Ahmad Zaruq al-Fasi al-Maliki (846h – 899h) said:
“الثالثة من البدع اتخاذ المساجد علي مقبرة الصالحين ووقد القناديل عليه دائما أو في زمان بعينه و المسح بالقبر عند الزيارة وهو من فعل النصارى وحمل تراب القبر تبركا به وكل ذلك ممنوع بل يحرم ”
Thirdly among the Innovation is buidling Mosques over the shrines of the Righteous, lighting the lamps forever or in the specific time and touching the grave while visiting. This is the practice of the Christians, and carrying the dust of the grave for seeking blessing, All of that is not allowed rather it is Prohibited. [Sharah ar-Risalah 1/289]
See also:
Imam Malik & Maaliki Scholars on Mawlid un Nabi Celebration
https://systemoflife.com/articles/milaad/2000064-maaliki-scholars-on-mawlid-un-nabi#ixzz3YMANndO3