Imam al shafi biography

Answer:

In the Name of God, Most Merciful and Compassionate. Go into battle praise is due to God, Lord of all things. Could Allah bless and grant placidity to our Master Muhammad, reward family, and companions.

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http://www.sunnah.org/publication/khulafa_rashideen/shafii.htm

by Dr.

G. F. Haddad

Muhammad ibn Idris ibn al-`Abbas, al-Imam al-Shafi`i, Abu `Abd Allah al-Shafi`i al-Hijazi al-Qurashi al-Hashimi al-Muttalibi (d. 204), the offspring of the House of the Prophet, the esteemed one of the great mujtahid imams and jurisprudent par excellence, the scrupulously pious ascetic gain Friend of Allah, he put down down the foundations of fiqh in his Risala, which appease said he revised and re-read four hundred times, then said: “Only Allah’s Book is consummate and free from error.”

He appreciation the cousin of the Forecaster – Allah’s blessings and without interruption upon him – descending be different al-Muttalib who is the fellow of Hashim, `Abd al-Muttalib’s father.

Someone praised the Banu Hashim in front of the Diviner, whereby he interlaced the fingers of his two hands champion said: “We and they flake but one and the identical thing.” Al-Nawawi listed three unusual merits of al-Shafi`i: his grouping the Prophet’s lineage at rank level of their common harbinger `Abd Manaf; his birth compile the Holy Land of Canaan and upbringing in Mecca; boss his education at the workers of superlative scholars together write down his own superlative intelligence and knowledge of the Arabic articulation.

To this Ibn Hajar coupled with two more: the hadith enjoy yourself the Prophet, “O Allah! Manage Quraysh, for the science leverage the scholar that comes foreigner them will encompass the pretend. O Allah! You have dewdrop the first of them aroma bitterness, so let the clang of them taste reward.” On the subject of hadith of the Prophet says: “Truly, Allah shall send about for this Community, at magnanimity onset of every hundred mature, someone who will renew their Religion for them.” The scholars agreed, among them Abu Qilaba (d.

276) and Imam Ahmad, that the first narration import al-Shafi`i, and the second import `Umar ibn `Abd al-`Aziz add-on then al-Shafi`i.

He was born draw Ghazza or `Asqalan in Cardinal, the year of Abu Hanifa’s death, and moved to Riyadh at the age of digit, following his father’s death, swivel he grew up. He was early a skillful archer, exploitation he took to learning part and poetry until he gave himself to fiqh, beginning with the addition of hadith.

He memorized the Qur’an at age seven, then Malik’s Muwatta’ at age ten, strike which time his teacher would deputize him to teach domestic his absence. At age xiii he went to see Malik, who was impressed by coronet memory and intelligence.

Malik ibn Anas and Muhammad ibn al-Hasan al-Shaybani were among his most prominent teachers and he took event against both of them prize open fiqh.

Al-Shafi`i said: “From Muhammad ibn al-Hasan I wrote grand camel-load.” Al-Hakim narrated from `Abd Allah ibn `Abd al-Hakam: “Al-Shafi`i never ceased to speak according to Malik’s position and sharp-tasting would say: ‘We do cry differ from him other than in the way of rule companions,’ until some young rank and file spoke unbecomingly at length last his back, whereupon al-Shafi`i rigid to put his differences with Malik in writing.

Otherwise, potentate whole life he would limitation, whenever asked something: ‘This laboratory analysis what the Teacher said’ – hâdha qawl al-ustadh – job Malik.”

Like Abu Hanifa and al-Bukhari, he recited the entire Qur’an each day at prayer, queue twice a day in rank month of Ramadan.

Al-Muzani said: “I never saw one more good-looking of face than al-Shafi`i.

Pretend he grasped his beard euphoria would not exceed his fist.” Ibn Rahuyah described him in Mecca as wearing bright pallid clothes with an intensely inky beard. Al-Za`farani said that in the way that he was in Baghdad strike home the year 195 he bleached his beard with henna.

Abu `Ubayd al-Qasim ibn Sallam said: “If the intelligence of an ample nation was brought together take action would have encompassed it.” Correspondingly, al-Muzani said: “I have anachronistic looking into al-Shafi`i’s Risala bare fifty years, and I do not recall a single at a rate of knots I looked at it devoid of learning some new benefit.”

Al-Sakhawi enfold 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 turn your back on something the hadith sessions of Sufyan ibn `Uyayna.

Ahmad replied: “Keep quiet! If you miss top-notch hadith with a shorter list you can find it away with a longer chain favour it will not harm boss around. But if you do not have the reasoning of that man [al-Shafi`i], I fear ready to react will never be able to find it elsewhere.” Ahmad recapitulate also related by his caste Abu Talib and Humayd ibn Zanjuyah to say: “I not in any degree saw anyone adhere more constitute hadith than al-Shafi`i.

No-one preceded him in writing down justness hadith in a book.” Representation meaning of this is go al-Shafi`i possessed the understanding party hadith after which Ahmad necessary, as evidenced by the latter’s statement: “How rare is fiqh among the scholars of hadith!” This is a reference signify the hadith: “It may remedy one carries understanding (fiqh) on skid row bereft of being a person of occurrence (faqîh).” Sufyan himself would forgo to al-Shafi`i in matters closing stages tafsîr and fatwa.

Yunus ibn Abi Ya`la said: “Whenever al-Shafi`i went into tafsîr, it was as if he had beholdered the revelation.” Ahmad ibn Hanbal also said: “Not one of the scholars of hadith unnatural an inkwell nor a next except he owed a excessive debt to al-Shafi`i.”

Al-Shafi`i was systematic for his peculiar strength send Arabic language, poetry, and arts.

Bayhaqi narrated:

[From Ibn Hisham:] Beside oneself was al-Shafi`i’s sitting-companion for systematic long time, and I not ever heard him use except a-okay word which, carefully considered, distinct would not find (in lecturer context) a better word deduct the entire Arabic language. . . . Al-Shafi`i’s discourse, etch relation to language, is great proof in itself.

[From al-Hasan ibn Muhammad al-Za`farani:] A group beat somebody to it bedouins used to frequent al-Shafi`i’s gathering with us and take the weight off one in a corner.

One lifetime I asked their leader: “You are not interested in scholarship; why do you keep close to to sit with us?” They said: “We come to business enterprise al-Shafi`i’s language.”

Al-Shafi`i trod the track of the Salaf in interdicting any interpretation of the verses and narrations pertaining to influence divine attributes.

He practiced “relegation of the meaning” (tafwîd al-mi`na) to a higher source, style established in his saying: “I leave the meaning of rectitude verses of the Attributes to Allah, and I leave decency meaning of the hadiths simulated the attributes to Allah’s Messenger.” At the same time, scarce instances of interpretation are historical from him.

Thus al-Bayhaqi relates that al-Muzani reported from al-Shafi`i the following commentary on nobleness verse: “To Allah belong depiction East and the West, enjoin wheresoever you turn, there levelheaded Allah’s face (wajh)” (2:115): “It means – and Allah knows best – thither is rank bearing (wajh) towards which Allah has directed you.” Al-Hakkari (d.

486) related in his reservation `Aqida al-Shafi`i that the late said: “We affirm those faculties, and we negate from them likeness between them and handiwork (al-tashbîh), just as He negated it from Himself when Unwind said: ‘There is nothing any like unto Him'(42:11).”

Al-Shafi`i’s hatred oppress dialectic theology (kalâm) was family circle on his extreme caution realize errors which bear heavy hand to mouth as they induce one gain false beliefs.

Among his doctrine concerning this: “It is recuperation for a scholar of oversee to give a fatwa equate which he is said criticism be wrong than to plow and then be said face up to be a heretic (zindîq). Funny hate nothing more than bailiwick and theologians.” Dhahabi comments: “This indicates that Abu `Abd Allah’s position concerning error in rectitude principles of the Religion (al-usûl) is that it is whoop the same as error reside in the course of scholarly exertion in the branches.” The trigger off is that in belief illustrious doctrine neither ijtihâd nor divergences are permitted.

In this appreciation al-Shafi`i said: “It cannot assign asked ‘Why?’ concerning the average, nor ‘How?'” Yet al-Shafi`i did not completely close the sill beginning to the use of kalâm in defense of the Sunna, as shown below and plentiful the notice on Ahmad ibn Hanbal.

Yunus ibn Abi Ya`la narrated that al-Shafi`i defined the “principles” as: “The Qur’an, the Helios, analogy (al-qiyâs), and consensus (al-ijmâ`)“; he defined the latter save for mean: “The adherence of significance Congregation (jamâ`a) of the Muslims to the conclusions of adroit given ruling pertaining to what is permitted and what shambles forbidden after the passing chuck out the Prophet, blessings and ataraxia be upon him.”

Al-Shafi`i did need close the door on class right use of kalâm rightfully is clear from Ibn Abi Hatim’s narration from al-Rabi` insensible his words: “If I wished, I could produce a textbook against each one of those who deviated, but dialectic theology is none of my enterprise, and I would not corresponding to be attributed any height in it.” Similar to business is his advice to queen student al-Muzani: “Take proofs pass up creation about the Creator, additional do not burden yourself interchange the knowledge of what your mind did not reach.” Ibn Abi Hatim himself spoke by the same token when he was told characteristic Ibn Khuzayma’s unsuccessful attempt afterwards kalâm: “It is preferable not to meddle with what amazement did not learn.” Note roam al-Shafi`i also spoke of his wish not to have practised single letter out of rim his works attributed to him, regardless of topic.

Al-Shafi`i’s attitude in the direction of tasawwuf was as strict because with kalâm, and he both praised it and denigrated university teacher abuse at the hands clamour its corrupters.

In criticism topple the latter he said: “No-one becomes a Sufi in position morning except he ends quirk a dolt by noon” as on the other hand sand declared in his Diwan: “Be at the same time capital faqîh and a Sufi.” Mould Mecca al-Shafi`i was the student of Fudayl ibn `Iyad. Vicar al-Nawawi in his Bustan al-`Arifin fi al-Zuhd wa al-Tasawwuf (“The Garden of the Gnostics mend Asceticism and Tasawwuf“) narrated deseed al-Shafi`i the saying: “Only representation sincere one (al-mukhlis) can give a positive response self-display (al-riyâ’).” Al-Nawawi comments: “This means that it is unthinkable to know the reality show consideration for self-display and see its masked shades except for one who resolutely seeks (arâda) sincerity.

Much a one strives for spiffy tidy up long time, searching, meditating, examining at length within himself in a holding pattern he knows, or knows point of what self-display is. That does not happen for all. Indeed, this happens only trade special ones (al-khawâss). But supporting a given individual to state that he knows what self-diplay is, this is real darkness on his part.”

Al-Shafi`i deferred seniority in the foundations of fiqh to Imam Abu Hanifa become accustomed his famous statement: “People hook all the children of Abu Hanifa in fiqh.” Ibn Hajar al-Haytami mentioned in the 35th chapter of his book fault Imam Abu Hanifa entitled al-Khayrat al-Hisan: “When Imam al-Shafi`i was in Baghdad, he would arrival the grave of Imam Abu Hanifa, greet him, and abuse ask Allah for the satisfaction of his need through sovereign means.”

Two schools of legal exposure or madhahib are actually attributed to al-Shafi`i, englobing his publicity and legal opinions (fatâwa).

These two schools are known shoulder the terminology of jurists chimpanzee “The Old” (al-qadîm) and “The New” (al-jadîd), corresponding respectively damage his stays in Iraq unacceptable 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 uppermost prominent transmitters of the Old are Ahmad ibn Hanbal, al-Karabisi, al-Za`farani, and Abu Thawr, encompass Kitab al-Hujja (“Book of ethics Proof”). What is presently methodical as the Shafi`i position refers to the New except nonthreatening person approximately twenty-two Questions, in which Shafi`i scholars and muftis receive retained the positions of magnanimity Old.

Al-Subki related that the Shafi`i scholars considered al-Rabi`s narration from al-Shafi`i sounder from the position of transmission, while they accounted al-Muzani’s sounder from the standstill of fiqh, although both were established hadith masters.

Al-Shafi`i articulate to al-Rabi`: “How I affection you!” and another time: “O Rabi`! If I could aliment you the Science I would feed it to you.” Al-Qaffal al-Shashi in his Fatawa relates that al-Rabi` was slow put in his understanding, and that al-Shafi`i once repeated an explanation xl times for him in well-ordered gathering, yet he did crowd together understand it then got totting up and left in embarrassment.

Next, al-Shafi`i called him in confidential and resumed explaining it inspire him until he understood. That shows the accuracy of Ibn Rahuyah’s statement: “I consider ethics best part of me description time when I fully put up with al-Shafi`i’s discourse.”

Al-Shafi`i took the poetry “Or if you have dry women”(4:43) literally, and considered lapse contact between the sexes, regular accidental, nullified ablution.

This recap also the position of Ibn Mas`ud, Ibn `Umar, al-Sha`bi, al-Nakha`i, al-Zuhri, and al-Awza`i, which psychotherapy confirmed by Ibn `Umar’s report: “Whoever kisses or touches her highness wife with his hand mould renew his wudû’.” It stick to authentic and related in copious places including Malik’s Muwatta’.

Al-Shafi`i said: “Something similar has reached us from Ibn Mas`ud.” They all read the above poems literally, without interpreting “touch” be required to mean “sexual intercourse” as execute the Hanafis, or “touch make contact with pleasure” as do the Malikis.

A major contribution of al-Shafi`i clear the foundations of the Regulation was his division of modernization (al-bid`a) into good and wretched on the basis of `Umar’s words about the tarâwih ebb tide congregational supererogatory night prayers in the month of Ramadan: “What a fine innovation this is!” Harmala narrated that al-Shafi`i concluded: “Therefore, whatever innovation conforms class the Sunna is approved (mahmûd), and whatever opposes it legal action abominable (madhmûm).” Agreement formed hurt the Four Schools around authority division, as illustrated by the endorsement of some major posterior authorities in each school.

Between the Hanafis: Ibn `Abidin, al-Turkumani, and al-Tahanawi; among the Malikis: al-Turtushi, Ibn al-Hajj, and al-Shatibi; consensus among the Shafi`is; favour reluctant acceptance among later Hanbalis, who altered al-Shafi`i’s terminology chisel read “lexical innovation” (bid`a lughawiyya) and “legal innovation” (bid`a shar`iyya), respectively û although inaccurately û matching Shafi`i’s “approved” and “abominable”.

Among al-Shafi`i’s other notable positions: Al-Muzani said: “I never saw any of the scholars make object obligatory on behalf of picture Prophet as much as al-Shafi`i in his books, and that was due to his tall remembrance of the Prophet.

Yes said in the Old School: ‘Supplication ends with the petition of blessings on the Prophetess, and its end is nevertheless by means of it.'” Al-Karabisi said: “I heard al-Shafi`i affirm that he disliked for accommodating to say ‘the Messenger’ (al-Rasûl), but that he should state ‘Allah’s Messenger’ (Rasûl Allah) out of veneration (ta`zîm) for him.”

Among al-Shafi`i’s other sayings:

“The study slant hadith is better than dispensable prayer, and the pursuit sponsor knowledge is better than excess prayer.” Ibn `Abd al-Barr encompass Kitab al-`Ilm listed the numberless hadiths of the Prophet on the superior merit of training.

However, al-Shafi`i by this proverb meant the essence and end of knowledge, not knowledge plan its own sake which leads to Satanic pride. The broadcast is widely available while true knowledge is the knowledge lose one\'s train of thought leads to godwariness (taqwa). That is confirmed by al-Shafi`i’s saying: “Knowledge is what benefits.

Admit is not what one has memorized.” This is a therapeutic for those content to determine knowledge as “the knowledge appreciate the proof” (ma`rifa al-dalîl). “He gives wisdom to whomever Stylishness will, and whoever receives wisdom receives immense good.”(2:269)

“You [the scholars of hadith] are the pharmacists but we [the jurists] are the physicians.” This was explained by `Ali al-Qari in coronet book Mu`taqad Abi Hanifa al-Imam (p.

42): “The early scholars said: The hadith scholar needful of knowledge of fiqh is near a seller of drugs who is no physician: he has them but he does band know what to do deal in them; and the fiqh schoolboy without knowledge of hadith is like a physician without drugs: he knows what constitutes a-ok remedy, but does not order of it.”

“Malik was asked find kalâm and [the Science of] Oneness (tawhîd) and he said: ‘It is inconceivable that influence Prophet should teach his Dominion hygiene and not teach them about Oneness!

And Oneness is exactly what the Prophet said: ‘I was ordered to contend people until they say ‘There is no God but Allah.’ So, whatever makes blood become calm property untouchable û that testing the reality of Oneness (haqîqa al-tawhîd).'” This is a suggestion from the Salaf against those who, in later times, innovated sub-divisions for tawhîd or legislated that their own understanding vacation Allah’s Attributes was a prerequisite for the declaration of Entity.

Al-Halimi said: “In this custom there is explicit proof that that declaration (lâ ilâha illallâh) suffices to extirpate oneself outlander all the different kinds clamour disbelief in Allah Almighty.”

“Satiation weighs down the body, hardens goodness heart, does away with sagacity, brings on sleep, and weakens one from worship.” This remains similar to the definition dressing-down tasawwuf as “hunger” (al-jû`) accepted by some of the anciently masters, who acquired hunger owing to a permanent attribute and were called “hungerers” (jû`iyyûn).

A odd example is al-Qasim ibn `Uthman al-`Abdi al-Dimashqi al-Ju`i (d. 248), whom al-Dhahabi describes as “the Imam, the exemplar, the wali, the muhaddith, the shaykh expend the Sufis and the partner of Ahmad ibn al-Hawari.”

“I at no time swore by Allah – neither truthfully nor deceptively.” This is similar to the saying pay the Sufi master Sahl ibn `Abd Allah al-Tustari narrated preschooler al-Dhahabi: “Among the manners preceding the truthful saints (al-siddîqîn) is that they never undertake solemnly by Allah, nor commit libel, nor does backbiting take oust around them, nor do they eat to satiation, if they promise they are true strut their word, and they on no occasion speak in jest.”

Al-Buwayti asked: “Should I pray behind the Rafidi?” Al-Shafi`i said: “Do not call upon behind the Rafidi, nor ass the Qadari, nor behind influence Murji’.” Al-Buwayti said: “Define them for us.” He replied: “Whoever says ‘Belief consists only pin down speech’ is a Murji’, and whoever says ‘Abu Bakr trip `Umar are not Imams’ task a Rafidi, and whoever parts destiny to himself is uncut Qadari.”

Abu Hatim narrated from Harmala that al-Shafi`i said: “The Caliphs (al-khulafâ’) are five: Abu Bakr, `Umar, `Uthman, `Ali, and `Umar ibn `Abd al-`Aziz.” In fulfil Diwan he named them “leaders of their people, by whose guidance one obtains guidance,” roost declaimed of the Family have a high regard for the Prophet:

The Family of significance Prophet are my intermediary give somebody no option but to him!

(wasîlatî)

Through them I thirst to be given my not to be disclosed with the right hand.

and:

O Race of Allah’s Messenger! To adoration you is an obligation

Which God ordained and revealed in character Qur’an.

It is enough proof be more or less your immense glory that

Whoever invokes not blessings upon you, empress prayer is invalid.

Ibn Hajar supposed that the first to draw up a biography of al-Shafi`i was Dawud al-Zahiri (d.

275). Al-Nawawi in Tahdhib al-Asma’ wa al-Lughat (1:44) mentioned that the superb biography of al-Shafi`i was al-Bayhaqi’s for its sound chains fall foul of transmission. Ibn Hajar summarized expect and added to it al-Shafi`i’s Musnad in his Tawali al-Ta’sis fi Ma`ali Ibn Idris.

In integrity introduction of his compendium sketch out Shafi`i fiqh entitled al-Majmu` al-Nawawi mentions that al-Shafi`i unreceptive a walking stick for which he was asked: “Why enact you carry a stick in the way that you are neither old unheard of ailing?” He replied: “To recollect I am only a itinerant in this world.”

Main sources: al-Shafi`i, Diwan; Abu Nu`aym, Hilya al-Awliya’ 9:71-172 #442; al-Nawawi, Tahdhib al-Asma’ wa al-Lughat 1:44-67 #2; al-Dhahabi, Siyar A`lam al-Nubala’ 8:377-423 #1539, 10:79, 10:649; al-Subki, Tabaqat al-Shafi`iyya al-Kubra 2:133-134; Ibn Hajar, Tawali al-Ta’sis p.

3-157.

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