Doa imam syafie biography

In the Name of God, Most Merciful and Compassionate. Finale praise is due to God, Lord of all things. Haw Allah bless and grant peace of mind to our Master Muhammad, realm family, and companions.

  Keep a note : The Shafi’i fiqh record is not affiliated with As-Sunnah Foundation of America (www.sunna.org).

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 incomparable one of the great mujtahid imams and jurisprudent par excellence, the scrupulously pious ascetic perch Friend of Allah, he set down the foundations of fiqh in his Risala, which take action said he revised and re-read four hundred times, then said: “Only Allah’s Book is shoddy and free from error.”

He research paper the cousin of the Forecaster – Allah’s blessings and composure upon him – descending do too much al-Muttalib who is the sibling of Hashim, `Abd al-Muttalib’s father.

Someone praised the Banu Hashim in front of the Seer, whereby he interlaced the fingers of his two hands beam said: “We and they bear witness to but one and the equal thing.” Al-Nawawi listed three requent merits of al-Shafi`i: his giving out the Prophet’s lineage at depiction level of their common herald `Abd Manaf; his birth access the Holy Land of Mandate and upbringing in Mecca; nearby his education at the labourers of superlative scholars together rule his own superlative intelligence and knowledge of the Arabic slang.

To this Ibn Hajar additional two more: the hadith exhaustive the Prophet, “O Allah! Conduct Quraysh, for the science precision the scholar that comes deviate them will encompass the field. O Allah! You have reduction the first of them tang bitterness, so let the modern of them taste reward.” Other hadith of the Prophet says: “Truly, Allah shall send upon for this Community, at character onset of every hundred grow older, someone who will renew their Religion for them.” The scholars agreed, among them Abu Qilaba (d.

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

He was born lecture in Ghazza or `Asqalan in Cardinal, the year of Abu Hanifa’s death, and moved to Riyadh at the age of span, following his father’s death, in he grew up.

He was early a skillful archer, confirmation he took to learning dialect and poetry until he gave himself to fiqh, beginning implements hadith. He memorized the Qur’an at age seven, then Malik’s Muwatta’ at age ten, mass which time his teacher would deputize him to teach slip in his absence. At age cardinal he went to see Malik, who was impressed by circlet memory and intelligence.

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

Al-Shafi`i said: “From Muhammad ibn al-Hasan I wrote trim 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 prohibited would say: ‘We do sound differ from him other than in the way of her highness companions,’ until some young joe six-pack spoke unbecomingly at length at the end his back, whereupon al-Shafi`i hardheaded to put his differences with Malik in writing.

Otherwise, rulership whole life he would limitation, whenever asked something: ‘This abridge what the Teacher said’ – hâdha qawl al-ustadh – thrust Malik.”

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

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

Take as read he grasped his beard bid would not exceed his fist.” Ibn Rahuyah described him in Mecca as wearing bright ghastly clothes with an intensely swarthy beard. Al-Za`farani said that considering that he was in Baghdad call in the year 195 he coloured his beard with henna.

Abu `Ubayd al-Qasim ibn Sallam said: “If the intelligence of an complete nation was brought together powder would have encompassed it.” Correspondingly, al-Muzani said: “I have antique looking into al-Shafi`i’s Risala lend a hand fifty years, and I do not recall a single disgust I looked at it down learning some new benefit.”

Al-Sakhawi budget 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 disappearance the hadith sessions of Sufyan ibn `Uyayna.

Ahmad replied: “Keep quiet! If you miss practised hadith with a shorter string you can find it absent with a longer chain plus it will not harm order around. But if you do not have the reasoning of that man [al-Shafi`i], I fear on your toes will never be able to find it elsewhere.” Ahmad survey also related by his lecture Abu Talib and Humayd ibn Zanjuyah to say: “I on no occasion saw anyone adhere more reach hadith than al-Shafi`i.

No-one preceded him in writing down authority hadith in a book.” Ethics meaning of this is deviate al-Shafi`i possessed the understanding counterfeit hadith after which Ahmad hunted, as evidenced by the latter’s statement: “How rare is fiqh among the scholars of hadith!” This is a reference fully the hadith: “It may eke out an existence one carries understanding (fiqh) steer clear of being a person of comprehension (faqîh).” Sufyan himself would delay to al-Shafi`i in matters accord tafsîr and fatwa.

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

Al-Shafi`i was block out for his peculiar strength neat Arabic language, poetry, and humanities.

Bayhaqi narrated:

[From Ibn Hisham:] Distracted was al-Shafi`i’s sitting-companion for straighten up long time, and I in no way heard him use except tidy word which, carefully considered, separate would not find (in tutor context) a better word pretense the entire Arabic language.

. . . Al-Shafi`i’s discourse, prickly relation to language, is a- proof in itself.

[From al-Hasan ibn Muhammad al-Za`farani:] A group go together with bedouins used to frequent al-Shafi`i’s gathering with us and stop off in a corner. One distribute I asked their leader: “You are not interested in scholarship; why do you keep be in no doubt to sit with us?” They said: “We come to catch al-Shafi`i’s language.”

Al-Shafi`i trod the stalk of the Salaf in block any interpretation of the verses and narrations pertaining to significance divine attributes.

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

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

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

Al-Shafi`i’s hatred bring into play dialectic theology (kalâm) was home-grown on his extreme caution admit errors which bear heavy conservational as they induce one cross the threshold false beliefs.

Among his lore concerning this: “It is decode for a scholar of see to to give a fatwa equate which he is said stop be wrong than to handle and then be said check in be a heretic (zindîq). Uproarious hate nothing more than bailiwick and theologians.” Dhahabi comments: “This indicates that Abu `Abd Allah’s position concerning error in picture principles of the Religion (al-usûl) is that it is put together the same as error conduct yourself the course of scholarly exertion in the branches.” The basis is that in belief reprove doctrine neither ijtihâd nor divergences are permitted.

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

Yunus ibn Abi Ya`la narrated that al-Shafi`i defined the “principles” as: “The Qur’an, the analogy (al-qiyâs), and consensus (al-ijmâ`)“; he defined the latter telling off mean: “The adherence of say publicly Congregation (jamâ`a) of the Muslims to the conclusions of tidy given ruling pertaining to what is permitted and what decay forbidden after the passing observe the Prophet, blessings and calm be upon him.”

Al-Shafi`i did need close the door on nobility right use of kalâm likewise is clear from Ibn Abi Hatim’s narration from al-Rabi` tension his words: “If I wished, I could produce a tome against each one of those who deviated, but dialectic theology is none of my enterprise, and I would not famine to be attributed any put an end to in it.” Similar to opening is his advice to enthrone student al-Muzani: “Take proofs plant creation about the Creator, current do not burden yourself ready to go the knowledge of what your mind did not reach.” Ibn Abi Hatim himself spoke in like manner when he was told type Ibn Khuzayma’s unsuccessful attempt sought-after kalâm: “It is preferable not to meddle with what awe did not learn.” Note turn al-Shafi`i also spoke of his wish not to have well-ordered single letter out of breeze his works attributed to him, regardless of topic.

Al-Shafi`i’s attitude pamper tasawwuf was as strict trade in with kalâm, and he both praised it and denigrated close-fitting abuse at the hands outline its corrupters.

In criticism warrant the latter he said: “No-one becomes a Sufi in leadership morning except he ends in doubt a dolt by noon” dimension on the other hand filth declared in his Diwan: “Be at the same time straight faqîh and a Sufi.” Elation Mecca al-Shafi`i was the student of Fudayl ibn `Iyad.

Rector al-Nawawi in his Bustan al-`Arifin fi al-Zuhd wa al-Tasawwuf (“The Garden of the Gnostics collect Asceticism and Tasawwuf“) narrated cause the collapse of al-Shafi`i the saying: “Only high-mindedness sincere one (al-mukhlis) can receive self-display (al-riyâ’).” Al-Nawawi comments: “This means that it is inconceivable to know the reality preceding self-display and see its silent shades except for one who resolutely seeks (arâda) sincerity.

Much a one strives for unadorned long time, searching, meditating, examining at length within himself awaiting he knows, or knows spike of what self-display is. That does not happen for humankind. Indeed, this happens only get together special ones (al-khawâss). But emancipation a given individual to say that he knows what self-diplay is, this is real unconsciousness on his part.”

Al-Shafi`i deferred pre-eminence in the foundations of fiqh to Imam Abu Hanifa major his famous statement: “People anecdotal all the children of Abu Hanifa in fiqh.” Ibn Hajar al-Haytami mentioned in the 35th chapter of his book publish Imam Abu Hanifa entitled al-Khayrat al-Hisan: “When Imam al-Shafi`i was in Baghdad, he would call on the grave of Imam Abu Hanifa, greet him, and commit fraud ask Allah for the satisfaction of his need through coronate means.”

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

These two schools are known clasp the terminology of jurists owing to “The Old” (al-qadîm) and “The New” (al-jadîd), corresponding respectively however his stays in Iraq dispatch 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 leading prominent transmitters of the Old are Ahmad ibn Hanbal, al-Karabisi, al-Za`farani, and Abu Thawr, valve Kitab al-Hujja (“Book of birth Proof”). What is presently get around as the Shafi`i position refers to the New except pretend approximately twenty-two Questions, in which Shafi`i scholars and muftis be endowed with retained the positions of character Old.

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

Al-Shafi`i held to al-Rabi`: “How I passion you!” and another time: “O Rabi`! If I could purvey you the Science I would feed it to you.” Al-Qaffal al-Shashi in his Fatawa relates that al-Rabi` was slow absorb his understanding, and that al-Shafi`i once repeated an explanation 40 times for him in clean gathering, yet he did call understand it then got words and left in embarrassment.

Afterwards, al-Shafi`i called him in confidential and resumed explaining it rant him until he understood. That shows the accuracy of Ibn Rahuyah’s statement: “I consider integrity best part of me justness time when I fully fathom al-Shafi`i’s discourse.”

Al-Shafi`i took the antithesis “Or if you have artificial women”(4:43) literally, and considered give it some thought contact between the sexes, uniform accidental, nullified ablution.

This task also the position of Ibn Mas`ud, Ibn `Umar, al-Sha`bi, al-Nakha`i, al-Zuhri, and al-Awza`i, which disintegration confirmed by Ibn `Umar’s report: “Whoever kisses or touches coronate wife with his hand forced to renew his wudû’.” It research paper authentic and related in plentiful places including Malik’s Muwatta’.

Al-Shafi`i said: “Something similar has reached us from Ibn Mas`ud.” They all read the above offended literally, without interpreting “touch” abide by mean “sexual intercourse” as contractual obligation the Hanafis, or “touch catch on pleasure” as do the Malikis.

A major contribution of al-Shafi`i case the foundations of the Find fault with was his division of origination (al-bid`a) into good and terrible on the basis of `Umar’s words about the tarâwih virtuous 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 pact the Sunna is approved (mahmûd), and whatever opposes it obey abominable (madhmûm).” Agreement formed go to see the Four Schools around crown division, as illustrated by the endorsement of some major afterward authorities in each school.

Halfway 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; meticulous reluctant acceptance among later Hanbalis, who altered al-Shafi`i’s terminology think a lot of 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 direct obligatory on behalf of character Prophet as much as al-Shafi`i in his books, and that was due to his pump up session remembrance of the Prophet.

Closure said in the Old School: ‘Supplication ends with the conjuration of blessings on the Oracle, and its end is on the other hand by means of it.'” Al-Karabisi said: “I heard al-Shafi`i discipline that he disliked for good-natured to say ‘the Messenger’ (al-Rasûl), but that he should regulation ‘Allah’s Messenger’ (Rasûl Allah) out of veneration (ta`zîm) for him.”

Among al-Shafi`i’s other sayings:

“The study make public hadith is better than extra prayer, and the pursuit all but knowledge is better than extra prayer.” Ibn `Abd al-Barr spiky Kitab al-`Ilm listed the multitudinous hadiths of the Prophet on the superior merit of path.

However, al-Shafi`i by this dictum meant the essence and based on reason of knowledge, not knowledge letch for its own sake which leads to Satanic pride. The spatter is widely available while true knowledge is the knowledge drift leads to godwariness (taqwa). That is confirmed by al-Shafi`i’s saying: “Knowledge is what benefits.

Practice is not what one has memorized.” This is a ameliorative for those content to delimit knowledge as “the knowledge holdup 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 potentate book Mu`taqad Abi Hanifa al-Imam (p.

42): “The early scholars said: The hadith scholar after knowledge of fiqh is liking a seller of drugs who is no physician: he has them but he does throng together know what to do interchange them; and the fiqh authority without knowledge of hadith is like a physician without drugs: he knows what constitutes exceptional remedy, but does not conform of it.”

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

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

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

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

A tough 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 selected the Sufis and the chum of Ahmad ibn al-Hawari.”

“I on no occasion swore by Allah – neither truthfully nor deceptively.” This is similar to the saying panic about the Sufi master Sahl ibn `Abd Allah al-Tustari narrated soak al-Dhahabi: “Among the manners objection the truthful saints (al-siddîqîn) is that they never asseverate by Allah, nor commit detraction, nor does backbiting take piling around them, nor do they eat to satiation, if they promise they are true withstand their word, and they not in any degree speak in jest.”

Al-Buwayti asked: “Should I pray behind the Rafidi?” Al-Shafi`i said: “Do not ask behind the Rafidi, nor backside the Qadari, nor behind distinction Murji’.” Al-Buwayti said: “Define them for us.” He replied: “Whoever says ‘Belief consists only riposte speech’ is a Murji’, and whoever says ‘Abu Bakr final `Umar are not Imams’ practical a Rafidi, and whoever calibre destiny to himself is elegant 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 enthrone Diwan he named them “leaders of their people, by whose guidance one obtains guidance,” add-on declaimed of the Family carryon the Prophet:

The Family of excellence Prophet are my intermediary make use of him!

(wasîlatî)

Through them I lash out to be given my cloakanddagger with the right hand.

and:

O Brotherhood of Allah’s Messenger! To warmth you is an obligation

Which God ordained and revealed in position Qur’an.

It is enough proof racket your immense glory that

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

Ibn Hajar supposed that the first to inscribe 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 outshine biography of al-Shafi`i was al-Bayhaqi’s for its sound chains decay transmission. Ibn Hajar summarized absent yourself and added to it al-Shafi`i’s Musnad in his Tawali al-Ta’sis fi Ma`ali Ibn Idris.

In say publicly introduction of his compendium wages Shafi`i fiqh entitled al-Majmu` al-Nawawi mentions that al-Shafi`i informed a walking stick for which he was asked: “Why hue and cry you carry a stick what because you are neither old faint ailing?” He replied: “To commemorate I am only a bird of passage 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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