Responding to the Question of Why I Chose the Shafi’i School as Well as Statements From the Scholars Regarding Imām Ash-Shāfi’ī
Sidi Abdullah asked me in an email:
“I was noting that in the recent discussion about Shafi’i fiqh and the Maliki madhab, there was no actual articulation of exactly what people love about Shafi’i madhab. So I am assigning it to you in, say, 250 words or less, insha’llah.”
My Response:
Wa’alaykum Salam my beloved Sidi Abdullah,
It is interesting that you have asked me this question as I have been working on an article I titled “What They Said about Imām Ash-Shāfi’ī”. I have decided to take this opportunity to utilize the quotes I translated for that article so that I can shed light on this important issue. Though I do not speak for every Shāfi’ī and their personal reasons for choosing this madh-hab to guide them along their path in seeking divine legal knowledge, what I am producing in this response is five objective reasons that do not, in themselves surpass 250 words, though their explanations unfortunately surpass 250 words. I am certain that many Shafi’is will echo the same reasons, and may even add more. The following are the five reasons I chose this school: Imam Ash-Shafi’i's spectacular learning and teaching career, his authoring of the Risālah as well as other works that have come to us only in pieces, the fact that both Imāms Mālik and Ahmad attested to his immense understanding of law, his mastery of the language, and the overall strength of his school in relying upon hadith.
These five reasons I explain in further detail below:
1) Imām Ash-Shāfi’ī’s (radiya Allahu ‘anhu) career in learning:
His career in studying Islām and its sciences was life-long, thorough, and intensely well rounded. His exposure to the different schools available in his time assisted him in arriving at strong and proof-based verdicts.
Studying the Makkan School
He studied the Makkan school of law from Muslim Ibn Khālid Az-Zanjī, a sagacious and righteous faqīh well known to the people of his time, who studied fiqh beneath Ibn Jurayj who took fiqh from ‘Atā’ ibn Abī Rabāh who took from the companion Abdullah ibn ‘Abbās and Abdullah ibn Zubayr who took from Umar and others (radhiya Allahu ‘anhum). He also took fiqh from the Imām of the Muslims, Sufyān ibn ‘Uyayna, said to be unsurpassed in his time for understanding complex fiqh issues, who studied beneath ‘Amrū ibn Dīnār who took from Ibn ‘Abbās and Ibn ‘Umar (radhiya Allahu ‘anhum).
Studying the Medinite School
He studied Medinite fiqh from its Imām, Mālik ibn Anas, as well as others known well to the doctors of law in his era within the city of hijrah – Medinah. Mālik ibn Anas had taken fiqh from Nāfi’ from Ibn Umar and also took fiqh from Rabi’ah ibn Abdur-Rahmān who took from Anas ibn Mālik as well.
Exposure to the Yemeni Schools
He was later exposed to the verdicts and opinions of the Yemenite school, when he was a Judge there. This fact goes unmentioned when discussing his studious career, but it is obvious that such exposure could only strengthen his views and ijtihād.
Exposure to the ‘Iraqī Schools
Upon arriving in Baghdad in shackles, he later enjoyed the company of Muhammad Ash-Shaybānī the student of Abu Hanīfah and a solidifier of his school. Not only was he exposed to the Hanafī verdicts and ijtihād, but Ash-Shaybānī also was a mujtahid in his own right and disagreed on occasion with the Hanafis, giving Imām Ash-Shāfi’ī a more thorough view of the law.
Exposure to Layth ibn Sa’ad’s fiqh in Egypt
Imām Ash-Shafi’ī was exposed to the Laythī madh-hab as well, now a lost school of law. It was stated by him that Layth was superior to Imām Mālik in fiqh.
2) The Risālah
Abu Thawr (rahimahullah) said,
“Abdur-Rahman ibn Mahdi wrote to Imam Ash-Shafi’i, while he was a shaab (young, 40 or less in age) that he produce a book for him explaining to him in it the meanings of the Qur’an, and to gather in it the acceptable narrations, and to bring forth the proofs for Ijmaa’, and to clarify the rules of abrogating and abrogation in the Qur’an and the Sunnah. So Ash-Shafi’i produced the book “Ar-Risalah” for him.” ((((See Tabaqat Ash-Shaafi’iyyin of Ibn Kathir Vol. 1 pg 35 ))
Abdur-Rahman ibn Mahdi later said, “I do not make Salah save that I pray to Allah for Ash-Shafi’i in it.” ((ibid ))
Ibn Abid-Dunya said, ‘I heard Abu Bakr Al-Khallad say: ‘I heard Ibn Mahdi say: ‘I pray to Allah at the end of every Salah for Ash-Shafi’i.” ((ibid ))
Ibn Mahdī concluded after reading the tome Ar-Risālah:
“When I looked into the book ‘Ar-Risaalah’ of Ash-Shafi’i it stunned me! That is because I saw the words of a man with intellect, eloquent (فصيح), sincere (ناصح), and so I made alot of du’aa for him.” ((Reported by Ibn ‘Asākir as mentioned by Ibn Kathir in his Tabaqāt ))
3) Two Other Imāms of the Madh-habs Witnessed and Praised His Fiqh
Two of the Imams of the schools have praised him for his impeccable knowledge and understanding of the texts: Mālik his master, Ahmad his student. In fact Ahmad gave him precedence to his own fiqh while Shāfi’ī was in Baghdad.
The previously mentioned Abdur-Rahmān Ibn Mahdi (radiyallahu ‘anhu) studied beneath Imam Malik in both fiqh and Hadith. Ibn Mahdi records from Imam Malik that he heard him saying that there was no Qurayshi that had come forth with as much understanding than this young man, Ash-Shafi’i ((See Tabaqat Ash-Shaafi’iyyin of Ibn Kathir Vol. 1 pg 35 )).
Imām Ahmad praised him immensely. Imam Al-Bayhaqi reports the following incident with the following chain:
Abu Abdullah Al-Hafith>>Abi Nasr Al-’Adl>>Abul Hasan>>Muhammad ibn Ayyub ibn Yahya ibn Habib in Egypt>>I heard Ahmad ibn Amru ibn Abdul Khaaliq Al-Bazzar saying, I heard Abdul Malik Al-Maymuni saying I was with Ahmad ibn Hanbal and Imam Ash-Shafi’i was mentioned, and I heard Imam Ahmad praising him and he said,
“It is reported from the Nabi (‘alayhis salaam) that he said,
‘Truly Allah will send forth from this Ummah every 100 years someone who will revive their religion for them’
And it was Umar ibn Abdul ‘Aziz who did such at the head of the first 100 years, and I hope it was Imam Ash-Shafi’i who was the reviver of the second 100 years.” [End quote: See Tabaqat Ash-Shafi'iyyin of Ibn Kathir page 34 ))
Al-Bayhaqi also records through another chain up to Al-Marurudhi that he said: "Ahmad ibn Hanbal said, 'If you ask me regarding an issue, wherein I do not know a report (khabr - from the Nabi), then I say regarding it to take the statement of Imam Ash-Shafi'i. For he is an Imam, an 'Aalim of the Quraysh, and it is reported from the Prophet Muhammad that he said: 'The scholar of Quraysh will encompass the earth with his knowledge.' And it is reported, "Allah will bring forth at the head of every 100 years a man that will teach mankind their din." ((ibid. ))
He also said,
واني لأدعو للشافعي منذ أربعين سنة في صلاتي
"I have been making du'aa for fourty years in my Salah for Ash-Shafi'i." ((ibid ))
Al-Hafith Ahmad ibn 'Adi reported from Zakariya As-Saaji from Dawud Al-Asbahaani (i.e. Ath-Thaahiri) who said he heard Is-haaq ibn Rahuwayh say,
"I met Ahmad ibn Hanbal in Makkah and he said 'Come with me so that you may see a man that your eyes has never seen the like of before!' So I went and sat with Ash-Shafi'i!"
Ibn Kathir says after this, "This is Sahih!" ((Tabaqaat page 38 ))
Al-Bayhaqi records from Muhammad ibn Al-Husayn As-Sulami who heard from Muhammad ibn Abdullah ibn Shaadhaan who said he heard Abil Qaasim ibn Mani' say he heard Ahmad ibn Hanbal say,
"Fiqh was difficult (or heavy - thaqeela) upon its people until Allah opened it up/conquered it (فتح) with Ash-Shafi'i."
He also said,
لولا الشافعي ما عرفنا فقه الحديث
"If it were not for Ash-Shafi'i, we would not know fiqh of Hadith." ((Ibid, 38 ))
Al-Bayhaqi reports with his isnaad (chain) up to Muhammad ibn 'Awf who heard Ahmad ibn Hanbal say, "Ash-Shaf'i was a sage (فيلسوف) in four things: Language, disagreement amongst the scholars, Al-Ma'aani (the meanings), and Al-fiqh (Islamic law)." ((ibid, 39 ))
It should also be noted that other masters of law and hadīth held him in high regard. Imām Yahya ibn Qattān, described by Hafith Ibn Hajr as "The Master of Hadith!", loved him intensely. Ibn Abi Haatim reports from Al-Hasan ibn Muhammad As-Sabbaah that he said that Yahya ibn Sa'id Al-Qattan said: "I make du'aa for Ash-Shafi'i in every Salah!"
He also said, "I have never seen a man more intelligent ('aqal) or with more understanding [of religion - fiqh] than Imam Ash-Shafi’i!” ((Both of these quotes come from Ibn Kathir’s Tabaqat Al-Fuquhaa Ash-Shaafi’in pages 35-36 ))
Abu ‘Ubayd Al-Qāsim ibn Salam said, “If the intelligence of an entire Ummah were gathered, he would have encompassed it!”
4) He was a master of the Language and Used Such Mastery in His Fiqh
Ash-Shāfi’ī was known as a master grammarian, so much so that Zakariya As-Saaji said reporting from Ja’afar ibn Ahmad from Ahmad ibn Hanbal that he said,
كلام الشافعي في اللغة حجة
“The words of Ash-Shafi’i regarding the language [of arabic] are a proof.”
Imām Al-Bayhaqī reports in his Manaqib Ash-Shāfi’ī the following incident from Al-Hasan Ibn Muhammad Az-Za’faranī, a student of Imām Ash-Shāfi’, the following:
“A group of Bedouins used to frequent Imām Ash-Shafi’īs gathering with us and sit in a corner. One day I said to their leader: ‘You are not interested in learning so why is it that you sit with us?’ They said: ‘We come to hear Ash-Shāfi’īs language!”
He was a master a poet, who studied language with those who preserved the language in his time, the Bedouins of Arabia. Many of his poems are still studied and can be purchased in book form as the “Diwān of Ash-Shāfi’ī”.
It is recorded in his Dīwān that he said: “Be both a Faqīh and a Sufī!”
5) The Strength of His School and its Enduring Ability
His views are authentically ascribed to him, and are established by great scholars that have few equals in stature – such as Ar-Rafi’i, An-Nawawi the saint, Al-Hāfith Ibn Hajr, Imām Al-Ghazzali, Bayhaqi, Muzani, Al-Juwaynī, Al-Khatīb, the Kalamite and scholar of creed Abul Hasan Al-Asha’rī etc. His school was defended thoroughly by the master of hadīth such as Al-Hāfith Al-Bayhaqī in his Khilāfiyāt [abridged by Imām Shihābud-Dīn Abī Shāmah Ash-Shāfi'ī (d. 665 A.H)] as well as many other Huffāth that came after and before him.
Imām Ash-Shāfi’ī maintained two known schools referred to as the “Qadīm - old” and the “Jadīd - New”. This left an openness for his students and those who followed them, the masters of the law, to decipher the stronger view. The works of the school are numerous, all easily accessible to the seeker and student.
The Qadim and Jadid were briefly explained by Sidi G.F. Haddad when he wrote:
Two schools of legal thought or madhahib are actually attributed to al-Shafi`i, englobing his writings and legal opinions (fatâwa). These two schools are known in the terminology of jurists as “The Old” (al-qadîm) and “The New” (al-jadîd), corresponding respectively to his stays in Iraq and Egypt. The most prominent transmitters of the New among al-Shafi`i’s students are al-Buwayti, al-Muzani, al-Rabi` al-Muradi, and al-Bulqini, in Kitab al-Umm (“The Motherbook”). The most prominent transmitters of the Old are Ahmad ibn Hanbal, al-Karabisi, al-Za`farani, and Abu Thawr, in Kitab al-Hujja (“Book of the Proof”). What is presently known as the Shafi`i position refers to the New except in approximately twenty-two questions, in which Shafi`i scholars and muftis have retained the positions of the Old.
Al-Subki related that the Shafi`i scholars considered al-Rabi`s narration from al-Shafi`i sounder from the viewpoint of transmission, while they considered al-Muzani’s sounder from the viewpoint of fiqh, although both were established hadith masters. Al-Shafi`i said to al-Rabi`: “How I love you!” and another time: “O Rabi`! If I could feed you the Science I would feed it to you.” Al-Qaffal al-Shashi in his Fatawa relates that al-Rabi` was slow in his understanding, and that al-Shafi`i once repeated an explanation forty times for him in a gathering, yet he did not understand it then got up and left in embarrassment. Later, al-Shafi`i called him in private and resumed explaining it to him until he understood. This shows the accuracy of Ibn Rahuyah’s statement: “I consider the best part of me the time when I fully understand al-Shafi`i’s discourse.” ((Source ))
It is for these five major reasons I have chosen this school over the schools of the other 3 Imāms. There are more reasons but I wanted to keep it brief, and as objective as possible. I recommend reading the article on Imam Ash-Shafi’i by Girbil Haddad here. All of the quotes that he has not referenced can be found in the Tabaqat of As-Subki and Ibn Kathir, both I have personally checked. It so happens that I found this article after I originally wrote and translated some of the quotes above, so you may find repetitive quotes with minor differences in translation. Whatever the case his article is more concise and of greater benefit I am sure.
I hope this answers your question.
Your Brother,
Abul Layth
A good read on Imam Ash-Shafi’i's view on Tasawwuf (sufism) can be found here:
http://www.livingislam.org/n/shs_e.html
as salaamu alaykum,
Akhi abul layth I was listening to an answer by Bilal phillips to a man speaking about madhahib (now note I have no problem with the madhahib) but what about one who is shafii and makes hajj but with all the people he is bound to touch a woman, then he has to go away find water come back and probably touches another woman.
Couldnt one choose an opinion from another madhab that is also strong?
Asalamu alaykum brother. The issue of women touching you in Hajj and Umrah needs addressing insha’Allah. I was doing Umrah last weekend and Subhan-Allah no matter how hard you try to avoid it some women touch and push you from behind in Tawaf, near the Black Stone, Yemini Corner, Hijr and Station of Ibrahim. It calls for patience but sometimes it seems unavoidable whilst other madhabs permit them to touch us without desire.
By the way, is it possible to adopt a different madhab opinion on an issue that has differences of opinion? If not, why not? Jk
I have been told that Imam Nawawi said in al-Majmu’:
If a follower of the Shafi’i school finds a hadith which contradicts his madhab, then if he possesses the qualifications of an absolute mujtahid, or a mujtahid on that particular subject or issue, then he should research the matter and he has the right to independently follow that hadith. If he does not have those qualifications and it is hard upon him to go against what is stated in the hadith, after he researched the matter and did not find a satisfying response to [why his madhab did not follow that hadith, then he may act in accord with that hadith if an imam other than Ash-Shafi’ee has acted on the basis of that hadith. In that case he will be excused for not following the Imam of that madhab.
Asalamu alaykum warahmatullaah,
Do you know where I can find an online copy of saheeh sifatul-salaah by saqaaf?
“What is presently known as the Shafi`i position refers to the New except in approximately twenty-two questions, in which Shafi`i scholars and muftis have retained the positions of the Old.”
Do you know what the twenty-two questions that Shafi’i scholars have retained the Old position are? Also, what is the basis for rejecting Imam Shafi’i's new understanding in favor of the older one?
Jazakallah khayr, I am studying arabic currently and want to read arabic texts to further my arabic, qisasul anbiya (by Ibn kathir) has been recommended, could you recommend texts that will help me from classical scholars, would highly appreciate it.
Salaams
One Way
1)Purchase Aisha Bewley’s translation of Tafsir Al-Qurtubi. She has only translated up to Al-Baqara to date.
2)Go to http://www.altafsir.com (Arabic section)
3)Select Tafsir Al-Qurtubi
4)Select any ayah from suras 1-2.
5)Translate it using Hans Wehr
6)Compare your translation to Sayyida Aisha’s translation
Another Way
1)Purchase Arabic Bidayat Al-Mujtahid
2)Purchase English Bidayat Al-Mujtahid
3)Translate using Hans Wehr and compare your translations to the professionals
Tales from Kalila and Dimna is also popular, though I have never read it. I don’t think it’s been translated though.
Also, make sure you read and translate short articles from the Al-Jazeera website. There are no translations of Al-Jazeera articles, so you’re on your own there. Nevertheless, balance your classical arabic learning with modern standard arabic.
Insha’Allah that helps.
Shukran Akhi
-Ibn Ahmad
That has helped Ibn Ahmed, jazakallaah khayr
Wa Iyyakum Akhi,
The following website is for you and anyone else who wishes to strengthen their Modern Standard Arabic:
http://afl.sakhr.com/
You must register before you can view the content. Registration is free.
-Ibn Ahmad
As Salaamu ‘Alaykum,
mustafa asked,
‘Akhi abul layth I was listening to an answer by Bilal phillips to a man speaking about madhahib (now note I have no problem with the madhahib) but what about one who is shafii and makes hajj but with all the people he is bound to touch a woman, then he has to go away find water come back and probably touches another woman.’
Ibn Hajar Haytami(rah), quoted in Umdatul Salik[Shafi'i fiqh book], under section-w14.1,Following Another Imam In Legal Rulings, says regarding following a dispensation
(3)” to intend by following the other Imam to take a dispensation when there is a NEED FOR IT(N: such as a Shafi’i circumambulating the Kaaba at a crowded Hajj(dis:j5.16(b)) who follows the position of Abu Hanifa that touching a woman does not nullify one’s ablution), in which case it is permissible to follow the other Imam…”
Shaykh Ibn Naqib al Misri(rah), the author of Umdatul Salik, says from j5.16(b)under section The Conditions Of A Valid Circumambulation:
” ritual purity (o: from minor (hadath) and major (janab)impurity) (n: though for Hanafis, touch a marriagable member of the opposite sex(N: despite it being unlawful) does not nullify one’s ablution(Maraqi al-falah sharah Nur al-idah(y126),17, and considering the difficulty of avoiding it at a contemporary hajj, taking the dispensation seems a virtual necessity)..”
Wallahu 3alam
In Umdatul Salik it says on page # 72, section Purification,
CONTACT OF MAN AND WOMAN’S SKIN
e7.3 The third cause of minor ritual impurity is when any, no matter how little, of the two skins of a man and woman touch(N: husband or wife, for example) when they are not each other’s unmarriagable kin (Ar.mahram, def:m6), even if they touch without sexual desire, or unintentionally, and even if with tongue or a nonfunctional or surplus limb; though touching does not include contact with teeth, nails, hair, or a severed limb.
Ablution is also nullified by touching an aged person or a corpse (N: of the opposite sex) but not by touching a member of one’s unmarriagble kin, or a child who is younger than the age that usually evokes sexual interest.
One’s ablution is not nullified when one is uncertain about:
1. whether one touched a male or a female;
2. whether one touched hair or skin;
3. or whether the person one touched was of one’s marriagable kin or not.
[End Quote]
..if touching took place with a BARRIER in between, then wudu is still intact and is not nullified.
I have important Q, I always thought that Bukhaari, Muslim, An-Nisa’ee, Tirmidhi and Ibn Majah were Shafi’ee, some1 gave me an article by troid sayin they didnt follow a madhab, please shed some light on this.
response: http://seekingilm.com/archives/507
Salam,
There is an interesting passage about the strength and praise of the Shafi’i maddhab in the English translation of the book by Shah Waliullah rahimullah “Al-Insaf fi Bayaan Sabab al-Ikhtilaf (Difference of opinion in Fiqh, in English), pp. 77/78, for those interested.
On imam al-Bukhari Shah Waliullah said “although he was affiliated to Shafi’i and agreed with him in most of (the principles of) Fiqh, he disagreed with him in many things. (But) what he did on his own is not considered as part of Shafi’i's madhhab. As for Abu Dawud and al-Tirmidhi, both of them are mujtahid’s affiliated to Ahmad (b. Hanbal) and Ishaq, and similarly we think of Ibn Majah and al-Darimi, and Allah knows best.” (pag. 78)
In Sunna Notes Vol. I by G.F. Haddad there is a whole chapter called “Madhahib of the Imams of Hadith” (pp. 48 – 53). On pag. 49 it is said: “In reality, al-Bukhari is a Mujtahid Mutlaq (..) with his own madhhab.” For more info, also on the other mentioned scholars, I refer to that book as it clarifies a lot, w’alhamdulillah.
Some reasons to follow the Fiqh of Imam Abu `Abd Allah, Muhammad b. Idris b. al-`Abbas, al-Shafi`i, al-Hijazi al-Qurashi al-Hashimi al-Muttalibi (d. 204)- Allah be pleased with him.
Firstly, he is one of the Imams of Sacred Law whose school of jurisprudence has survived (i.e. can be followed).
His unique lineage as a cousin of the Prophet (Peace and Mercy of Allah be upon him), descending from al-Muttalib who is the brother of Hashim, `Abd al-Muttalib’s father.
Also, regarding his Qurashi lineage, scholars have said (among them is mentioned Imam Ahmad) that the following hadith refers to him: “O Allah! Guide Quraysh, for the science of the scholar that comes from them will encompass the earth. O Allah! You have let the first of them taste bitterness, so let the latter of them taste reward.” (Hafith Ibn Ḥajr and Al-Bayhaqi said that the chains are strong with all corroborating narrations together and Ibn Hazm declared it Sahīh in his Al-Iḥkām 6:286.)
Another hadith of the Prophet says: “Truly, Allah shall send forth for this Community, at the onset of every hundred years, someone who will renew their Religion for them.” Scholars have mentioned that the first was`Umar ibn `Abd al-`Aziz (i.e. after first 100 years) and the second was Imam al-Shafi`i (after second 100 years). (A sound hadīth by agreement of the masters of hadīth see footnote 445 of The Four Imams by G.f. Haddad, this is the wording of Abu Dawud in his Sunan from his chapter on Malāhim number 3740, Al-Hafith Zayn ud dīn al-‘Irāqī stated, ‘Its chain is Sahīh’)
Another unique aspect of the Imam: he was born in a Sacred Land (Gaza or Asqalan, both of which are in al-Sham), then at the age of two was taken to be raised and educated in another Sacred Land (Mecca), then at the age of thirteen went to be further educated in a third Sacred Land (Medina).
He possessed a very strong memory. As such, he memorized the Qur’an at age seven, then Imam Malik’s Muwatta’ at age ten. There are also other stories mentioned about his exceptional memory.
Growing up in Mecca he was a student of great Imams and scholars such as: Sufyan b. Uyayna, Muslim b. Khalid al-Zinji, Sa’eed b. Salim al-Qadah, Dawud b. ‘Abd al-Rahman al-Attar and ‘Abd al-Majeed b. ‘Abd al-‘Aziz b. Abi Dawud (Allah be pleased with them). In other words, he knew well the Fiqh and knowledge of Mecca.
After going to Medina, the City of the Prophet (Peace and Mercy of Allah be upon him), he was then a student of the great Imam Malik for many years and also learned from Ibrahim b. Sa’eed al-Ansari, ‘Abd al-‘Aziz b. Muhammad al-Darawirdi and ‘Abdullah b. Nafi’ al-Saa’i’ (Allah be pleased with them). In other words, he knew well the Fiqh and knowledge of Medina.
He also travelled to Yemen and learned from scholars such as: Mutraf b. Mazin, Hisham b. Yusuf (Qadi of San’aa), ‘Amr b. Abi Salama (companion of the great Mujtahid Imam al-Awza’i) and Yahya b. Hassan (companion of the great Mujtahid Imam al-Layth b. Sa’d) Allah be pleased with them. In other words, he knew well the Fiqh and knowledge of Yemen).
He also travelled to Iraq and learned from Imam Muhammad al-Shaybani (one of the two main companions of the great Mujtahid Imam Abu Hanifa). Also, Waki’ b. al-Jarrah, Hammad b. Usama and ‘Abd al-Wahhab b. ‘Abd al-Majeed (Allah be pleased with them). In other words, he knew well the Fiqh and knowledge of Iraq.
In the last part of his life he travelled to Egypt, in which he would have come in contact with the some students of the great Imam al-Layth Allah be pleased with him.
He obviously knew the evidences used by the various Imams and their methodologies for deriving rulings. Since he was well versed in all of these schools of Fiqh it is difficult to say “well, if he only knew the proofs and arguments used by so and so, he may have also become convinced of that position…etc.”
He possessed vast knowledge of the various Islamic Sciences, including knowledge of Prophetic Narrations. This can be seen from Imam al-Bayhaqi’s seven volume book of hadith (Ma’rifah al-Sunan wa al-Athar) pertaining to legal matters, in which it seems that most of his chains of narration go through Imam al-Shafi’i.
He (himself) founded his school of Sacred Law and authored/dictated texts in Fiqh (e.g. al-Hujja, al-Hurmala, al-Imla, al-Umm, etc. and there are also the summarized works from two of his main students and transmitters of his school; al-Muzani and al-Buwaiti), so his positions on various issues were well known (as opposed to his school and rulings being derived after his time; as in the school of Imam Ahmad-Allah be pleased with him).
He (himself) also authored/dictated texts in Legal Methodology (e.g. al-Risalah), as opposed to his methodological principles being derived after his time, based on his responses to various questions (as in the school of Imam Ahmad-Allah be pleased with him).
He is considered to be the “Father of Legal Methodology” (Usul-al-Fiqh) since he was the first to record and develop that branch of knowledge. His book al-Risalah is considered the foundation of Islamic jurisprudence.
His school of Sacred Law was well preserved after him and large numbers of great scholars developed the school and added rulings based on the methodological principles of the Imam, to the point where it seems difficult to find an issue concerning which Shafi’i scholars did not discuss.
Great scholars from each field of Islamic Sciences also followed the school, including numerous great hufadh and Imams and of hadith such as al-Hakim, al-Bayhaqi, al-Daraqutni, Al-Khatib al-Baghdadi, al-Nawawi, Al-‘Izz b. ‘AbduSalam, ibn Kathir, al-Dhahabi, Ibn Hajr al-Asqalani, As-Suyuti, etc.
Numerous rulings, on issues which do not necessarily fall within the scope of basic Fiqh chapters, are clarified (e.g. within books such as al-Adhkar, Sharh Sahih Muslim, various books of legal verdicts and even from the chapter headings of Riyadh al-Saliheen).
Although all the schools of Sacred Law have differences of opinion (i.e. regarding a specific ruling, within a single school) later scholars of the Shafi’i school have clearly explained what should be regarded as the “relied upon” positions of the school (i.e. the conclusions of al-Rafi’i and al-Nawawi- Allah be pleased with them -the latter given preference if they disagree).
If a difference of opinion does exist on a given issue, it is generally well known (e.g. through the specific terminology used by Imam al-Nawawi) whether or not a secondary opinion is strong. Examples are the use of the terms الأظهر (most apparent) vs. المشهور (well known) and الأصح (stronger) vs. الصحيح (correct), and the term قيل (it has been said), etc. Furthermore, through such terminology it is known whether the difference occurs between the Jurists of the school, or stems from differing transmissions of the Imams position, etc.
The Shafi’i school seems to strike an effective balance regarding the use of qiyas (legal analogy); between excessive use (in preference to relevant texts which exist on a particular issue, as some have been criticized for) vs. complete lack thereof (as attempted by the Dhahiri school).
Scholars of the school have mentioned that the doors are not completely closed for followers of the school to follow the positions of other Imams. Furthermore, even the particulars of how and when this can be done are clarified (e.g. in “Reliance of the Traveller” under “following another Imam” in the notes and appendices and in the introduction to al-Nawawi’s “Majmoo’”)
The Shafi’i school is very widespread and can be easily learned with local teachers or by traveling to scholars overseas (e.g. al-Sham, Yemen, Egypt, Malaysia, etc.) or even on-line (e.g. Qibla, Seekers Guidance, Cordoba Academy, etc.)
Also, questions can get answered easily by local teachers or on-line (eg. Sh. Hamza Karamali and Sh. AbdulKarim Yahya of Qibla; ShafiiFiqh.com shaykhs; Qibla and Seekers Guidance Q & A sections, etc.)
Scholarly quotes regarding Imam al-Shafi’i (Allah be pleased with him ):
(*For these quotes & more see: “The Four Imams and Their Schools” by Dr. Gibril Haddad)
Abu `Ubayd al-Qasim ibn Sallam said: “If the intelligence of an entire nation was brought together he would have encompassed it.”
al-Muzani said: “I have been looking into al-Shafi`i’s Risala for fifty years, and I do not recall a single time I looked at it without learning some new benefit.”
Al-Sakhawi in the introduction to his al-Jawahir wa al-Durar and others narrate that someone criticized Ahmad ibn Hanbal for attending the fiqh sessions of al-Shafi`i and leaving the hadith sessions of Sufyan ibn `Uyayna. Ahmad replied: “Keep quiet! If you miss a hadith with a shorter chain you can find it elsewhere with a longer chain and it will not harm you. But if you do not have the reasoning of this man [al-Shafi`i], I fear you will never be able to find it elsewhere.”
Ibn ‘Abdul Barr related in his Al-Intiqā’ from Imam Ahmad ibn Hanbal that he said of him, “He was like the sun over the world and good health for people – do these two have replacements or successors?”
Ahmad ibn Hanbal also said: “Not one of the scholars of hadith touched an inkwell nor a pen except he owed a huge debt to al-Shafi`i.”
Yunus ibn Abi Ya`la said: “Whenever al-Shafi`i went into tafsîr, it was as if he had witnessed the revelation.”
Ibn ‘Abd al-Salām said that there is not a single hadith that did not reach al-Shāfī’ī in one form or another, whether musnad, mursal, or munqati’. (Ibn Kathīr in his Bidāyah 10:276 )
Imām Al-Bayhaqī narrated: [From Al-Rabī’]: Al-Shāfi’ī was an ‘Arab in his soul and an Arab in his speech. If you had seen him and seen the beauty of his expression and eloquence you would have been awestruck. If he had authored his books in the way that he used to speak, no one would have been able to read them.” (Manāqib 1:19 )
Bayhaqi narrated from Ibn Hisham: I was al-Shafi`i’s sitting-companion for a long time, and I never heard him use except a word which, carefully considered, one would not find (in its context) a better word in the entire Arabic language.
Bayhaqi narrated from al-Hasan ibn Muhammad al-Za`farani: A group of edouins used to frequent al-Shafi`i’s gathering with us and sit in a corner. One day I asked their leader: “You are not interested in scholarship; why do you keep coming to sit with us?” They said: “We come to hear al-Shafi`i’s language.”
At the age of fifteen, his knowledge was so thorough, Muslim Ibn Khalid Al-Zinji, the Mufti of Makkah, told him: “O Abu Abdullah, give fatawa (religious rulings), for by Allah it is time for you to do so!”
Al-Karabissi, a famous scholar of the time of Al-Shafi’i said: “I have seen nothing nobler than Al-Shafi’i’s study sessions. People of hadith used to attend them as well as people of jurisprudence and poetry. Most of the well-known scholars in poetry and linguistics used to visit him, and they would listen to his discourse on all these disciplines.”
Imam Ahmad ibn Hanbal said, “Imām Ash-Shāfi’ī is a Hujjah (proof) in the language of Arabic!” (see Ibn Kathīr’s Tabaqāt Ash-Shāfi’yyīn )
Yahyā ibn Sa’īd Al-Qattān said: “I supplicate Allah for al-Shāfi’ī even inside my prayer, while Imām Ahmad himself said he made du’ā’ for Imām Al-Shāfi’ī for forty years. ((Ibn Kathīr in his Bidayah as well as his Tabaqāt Ash-Shāfi’īyīn ))
Allah the Exalted knows best
May His Peace and Mercy forever be upon our beloved Messenger Muhammad, and upon his noble family and companions, one and all.
Sources & Further Reading:
Intro to Al-Risalah of Imam al-Shafi’i; Dar al-Kitab al-‘Arabi.
Intro to Minhaj al-Talibeen of Imam al-Nawawi; Dar al-Basha’ir al-Islamiyyah (contains a great discussion and explanation of Imam al-Nawawi’s legal terminology and their meanings)
Manaqib al-Shafi’i (Virtues of the Imam) of Imam al-Bayhaqi; Maktabah Dar al-Turath
Al-Madkhal fi Madhab al-Imam al-Shafi’i (Introduction to the Legal School of Imam al-Shafi’i); Dr. Yusuf Umar al-Qawasimi; Dar al-Nafa’is (contains useful information regarding the foundation, transmission and preservation of the Madhab)
Reliance of the Traveller (contains much info regarding the Shafi’i School, eg. useful information regarding a description of the relied upon position of the school, etc.)
Shafi’ifiqh.com (Contains a great biography of the Imam and other Shafi’i scholars. English quotes from scholars, general info. etc. taken from this site)
The Four Imams and Their Schools; Dr. Gibril Haddad (Biographical information on the Imam and others. Many English quotes from the scholars, hadith rulings, etc. taken from this work)
Ma’rifah al-Sunan wa al-Athar of Imam al-Bayhaqi; Dar al-Kutub al-‘Ilmiyyah.
Al-Adhkar & Riyadh al-Saliheen of al-Nawawi’ (legal comments & chapter headings, etc.)
Shafifiqh.wordpress.com (useful info. about the Shafi’i Madhab)
Sh. Abdul-Karim Yahya, Farid Dingle and Mohamed Elcott (Qibla Academy for the Islamic Sciences; Intro to the following courses: Essentials of Islam (al-Risalah al-Jami’ah) & Introduction to Islamic Worship (al-Maqasid)