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Saturday, June 20, 2009

Imam Shafi`i

Imam Shafi`i
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 peerless one of the
great mujtahid imams and jurisprudent par excellence, the
scrupulously pious ascetic and Friend of Allah, he laid down the
foundations of fiqh in his Risala, which he said he revised and re-
read four hundred times, then said: "Only Allah's Book is perfect
and free from error."
He is the cousin of the Prophet - Allah's blessings and peace upon
him - descending from al-Muttalib who is the brother of Hashim, `Abd
al-Muttalib's father. Someone praised the Banu Hashim in front of
the Prophet, whereby he interlaced the fingers of his two hands and
said: "We and they are but one and the same thing." Al-Nawawi listed
three peculiar merits of al-Shafi`i: his sharing the Prophet's
lineage at the level of their common ancestor `Abd Manaf; his birth
in the Holy Land of Palestine and upbringing in Mecca; and his
education at the hands of superlative scholars together with his own
superlative intelligence and knowledge of the Arabic language. To
this Ibn Hajar added two more: the hadith of the Prophet, "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." 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." The scholars agreed, among them Abu
Qilaba (d. 276) and Imam Ahmad, that the first narration signified
al-Shafi`i, and the second signified `Umar ibn `Abd al-`Aziz and
then al-Shafi`i.
He was born in Ghazza or `Asqalan in 150, the year of Abu Hanifa's
death, and moved to Mecca at the age of two, following his father's
death, where he grew up. He was early a skillful archer, then he
took to learning language and poetry until he gave himself to fiqh,
beginning with hadith. He memorized the Qur'an at age seven, then
Malik's Muwatta' at age ten, at which time his teacher would
deputize him to teach in his absence. At age thirteen he went to see
Malik, who was impressed by his memory and intelligence.
Malik ibn Anas and Muhammad ibn al-Hasan al-Shaybani were among his
most prominent teachers and he took position against both of them in
fiqh. Al-Shafi`i said: "From Muhammad ibn al-Hasan I wrote a 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 he
would say: `We do not differ from him other than in the way of his
companions,' until some young men spoke unbecomingly at length
behind his back, whereupon al-Shafi`i resolved to put his
differences with Malik in writing. Otherwise, his whole life he
would say, whenever asked something: `This is what the Teacher
said' - hâdha qawl al-ustadh - meaning Malik."
Like Abu Hanifa and al-Bukhari, he recited the entire Qur'an each
day at prayer, and twice a day in the month of Ramadan.
Al-Muzani said: "I never saw one more handsome of face than al-
Shafi`i. If he grasped his beard it would not exceed his fist." Ibn
Rahuyah described him in Mecca as wearing bright white clothes with
an intensely black beard. Al-Za`farani said that when he was in
Baghdad in the year 195 he dyed his beard with henna.
Abu `Ubayd al-Qasim ibn Sallam said: "If the intelligence of an
entire nation was brought together he would have encompassed it."
Similarly, 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." Ahmad is also related by his students Abu Talib
and Humayd ibn Zanjuyah to say: "I never saw anyone adhere more to
hadith than al-Shafi`i. No-one preceded him in writing down the
hadith in a book." The meaning of this is that al-Shafi`i possessed
the understanding of hadith after which Ahmad sought, as evidenced
by the latter's statement: "How rare is fiqh among the scholars of
hadith!" This is a reference to the hadith: "It may be one carries
understanding (fiqh) without being a person of understanding
(faqîh)." Sufyan himself would defer to al-Shafi`i in matters of
tafsîr and fatwa. Yunus ibn Abi Ya`la said: "Whenever al-Shafi`i
went into tafsîr, it was as if he had witnessed the revelation."
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-
Al-Shafi`i was known for his peculiar strength in Arabic language,
poetry, and philology. 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. . . . Al-Shafi`i's discourse, in relation to
language, is a proof in itself.
[From al-Hasan ibn Muhammad al-Za`farani:] A group of bedouins 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."
Al-Shafi`i trod the path of the Salaf in avoiding any interpretation
of the verses and narrations pertaining to the divine attributes. He
practiced "relegation of the meaning" (tafwîd al-mi`na) to a higher
source, as established in his saying: "I leave the meaning of the
verses of the Attributes to Allah, and I leave the meaning of the
hadiths of the attributes to Allah's Messenger." At the same time,
rare instances of interpretation are recorded from him. Thus al-
Bayhaqi relates that al-Muzani reported from al-Shafi`i the
following commentary on the verse: "To Allah belong the East and the
West, and wheresoever you turn, there is Allah's face (wajh)"
(2:115): "It means – and Allah knows best – thither is the bearing
(wajh) towards which Allah has directed you." Al-Hakkari (d. 486)
related in his book `Aqida al-Shafi`i that the latter said: "We
affirm those attributes, and we negate from them likeness between
them and creation (al-tashbîh), just as He negated it from Himself
when He said: `There is nothing whatsoever like unto Him' (42:11)."
Al-Shafi`i's hatred of dialectic theology (kalâm) was based on his
extreme caution against errors which bear heavy consequences as they
induce one into false beliefs. Among his sayings concerning
this: "It is better for a scholar of knowledge to give a fatwa after
which he is said to be wrong than to theologize and then be said to
be a heretic (zindîq). I hate nothing more than theology and
theologians." Dhahabi comments: "This indicates that Abu `Abd
Allah's position concerning error in the principles of the Religion
(al-usûl) is that it is not the same as error in the course of
scholarly exertion in the branches." The reason is that in belief
and doctrine neither ijtihâd nor divergences are permitted. In this
respect al-Shafi`i said: "It cannot be asked `Why?' concerning the
principles, nor `How?'" Yet al-Shafi`i did not completely close the
door to the use of kalâm in defense of the Sunna, as shown below and
in the notice on Ahmad ibn Hanbal.
Yunus ibn Abi Ya`la narrated that al-Shafi`i defined
the "principles" as: "The Qur'an, the Sunna, analogy (al-qiyâs), and
consensus (al-ijmâ`)"; he defined the latter to mean: "The adherence
of the Congregation (jamâ`a) of the Muslims to the conclusions of a
given ruling pertaining to what is permitted and what is forbidden
after the passing of the Prophet, blessings and peace be upon him."
Al-Shafi`i did not close the door on the right use of kalâm as is
clear from Ibn Abi Hatim's narration from al-Rabi` of his words: "If
I wished, I could produce a book against each one of those who
deviated, but dialectic theology is none of my business, and I would
not like to be attributed any part in it." Similar to it is his
advice to his student al-Muzani: "Take proofs from creation about
the Creator, and do not burden yourself with the knowledge of what
your mind did not reach." Ibn Abi Hatim himself spoke similarly when
he was told of Ibn Khuzayma's unsuccessful attempt at kalâm: "It is
preferable not to meddle with what we did not learn." Note that al-
Shafi`i also spoke of his wish not to have a single letter out of
all his works attributed to him, regardless of topic.
Al-Shafi`i's attitude towards tasawwuf was as strict as with kalâm,
and he both praised it and denigrated its abuse at the hands of its
corrupters. In criticism of the latter he said: "No-one becomes a
Sufi in the morning except he ends up a dolt by noon" while on the
other hand he declared in his Diwan: "Be at the same time a faqîh
and a Sufi." In Mecca al-Shafi`i was the student of Fudayl ibn
`Iyad. Imam al-Nawawi in his Bustan al-`Arifin fi al-Zuhd wa al-
Tasawwuf ("The Garden of the Gnostics in Asceticism and Tasawwuf")
narrated from al-Shafi`i the saying: "Only the sincere one (al-
mukhlis) can recognize self-display (al-riyâ')." Al-Nawawi
comments: "This means that it is impossible to know the reality of
self-display and see its hidden shades except for one who resolutely
seeks (arâda) sincerity. Such a one strives for a long time,
searching, meditating, examining at length within himself until he
knows, or knows something of what self-display is. This does not
happen for everyone. Indeed, this happens only with special ones (al-
khawâss). But for a given individual to claim that he knows what
self-diplay is, this is real ignorance on his part."
Al-Shafi`i deferred primacy in the foundations of fiqh to Imam Abu
Hanifa with his famous statement: "People are all the children of
Abu Hanifa in fiqh." Ibn Hajar al-Haytami mentioned in the thirty-
fifth chapter of his book on Imam Abu Hanifa entitled al-Khayrat al-
Hisan: "When Imam al-Shafi`i was in Baghdad, he would visit the
grave of Imam Abu Hanifa, greet him, and then ask Allah for the
fulfillment of his need through his means."
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
Al-Shafi`i took the verse "Or if you have touched women" (4:43)
literally, and considered that contact between the sexes, even
accidental, nullified ablution. This is also the position of Ibn
Mas`ud, Ibn `Umar, al-Sha`bi, al-Nakha`i, al-Zuhri, and al-Awza`i,
which is confirmed by Ibn `Umar's report: "Whoever kisses or touches
his wife with his hand must renew his wudû'." It is authentic and
related in numerous places including Malik's Muwatta'. Al-Shafi`i
said: "Something similar has reached us from Ibn Mas`ud." They all
read the above verse literally, without interpreting "touch" to
mean "sexual intercourse" as do the Hanafis, or "touch with
pleasure" as do the Malikis.
A major contribution of al-Shafi`i in the foundations of the Law was
his division of innovation (al-bid`a) into good and bad on the basis
of `Umar's words about the tarâwih or 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 to the Sunna is approved (mahmûd), and
whatever opposes it is abominable (madhmûm)." Agreement formed in
the Four Schools around his division, as illustrated by the
endorsement of some major later authorities in each school. Among
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; and reluctant acceptance among later Hanbalis, who
altered al-Shafi`i's terminology to 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 something obligatory on behalf of the
Prophet as much as al-Shafi`i in his books, and this was due to his
high remembrance of the Prophet. He said in the Old
School: `Supplication ends with the invocation of blessings on the
Prophet, and its end is but by means of it.'" Al-Karabisi said: "I
heard al-Shafi`i say that he disliked for someone to say `the
Messenger' (al-Rasûl), but that he should say `Allah's Messenger'
(Rasûl Allah) out of veneration (ta`zîm) for him."
Among al-Shafi`i's other sayings:
"The study of hadith is better than supererogatory prayer, and the
pursuit of knowledge is better than supererogatory prayer." Ibn `Abd
al-Barr in Kitab al-`Ilm listed the many hadiths of the Prophet on
the superior merit of knowledge. However, al-Shafi`i by this saying
meant the essence and purpose of knowledge, not knowledge for its
own sake which leads to Satanic pride. The latter is widely
available while true knowledge is the knowledge that leads to
godwariness (taqwa). This is confirmed by al-Shafi`i's
saying: "Knowledge is what benefits. Knowledge is not what one has
memorized." This is a corrective for those content to define
knowledge as "the knowledge of the proof" (ma`rifa al-dalîl). "He
gives wisdom to whomever He 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
his book Mu`taqad Abi Hanifa al-Imam (p. 42): "The early scholars
said: The hadith scholar without knowledge of fiqh is like a seller
of drugs who is no physician: he has them but he does not know what
to do with them; and the fiqh scholar without knowledge of hadith is
like a physician without drugs: he knows what constitutes a remedy,
but does not dispose of it."
"Malik was asked about kalâm and [the Science of] Oneness (tawhîd)
and he said: `It is inconceivable that the Prophet should teach his
Community hygiene and not teach them about Oneness! And Oneness is
exactly what the Prophet said: `I was ordered to fight people until
they say `There is no God but Allah.' So, whatever makes blood and
property untouchable û that is the reality of Oneness (haqîqa al-
tawhîd).'" This is a proof from the Salaf against those who, in
later times, innovated sub-divisions for tawhîd or legislated that
their own understanding of Allah's Attributes was a precondition for
the declaration of Oneness. Al-Halimi said: "In this hadith there is
explicit proof that that declaration (lâ ilâha illallâh) suffices to
extirpate oneself from all the different kinds of disbelief in Allah
"Satiation weighs down the body, hardens the heart, does away with
sagacity, brings on sleep, and weakens one from worship." This is
similar to the definition of tasawwuf as "hunger" (al-jû`) given by
some of the early masters, who acquired hunger as a permanent
attribute and were called "hungerers" (jû`iyyûn). A notable 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 of the Sufis and the friend of Ahmad ibn al-
"I never swore by Allah - neither truthfully nor deceptively." This
is similar to the saying of the Sufi master Sahl ibn `Abd Allah al-
Tustari narrated by al-Dhahabi: "Among the manners of the truthful
saints (al-siddîqîn) is that they never swear by Allah, nor commit
backbiting, nor does backbiting take place around them, nor do they
eat to satiation, if they promise they are true to their word, and
they never speak in jest."
Al-Buwayti asked: "Should I pray behind the Rafidi?" Al-Shafi`i
said: "Do not pray behind the Rafidi, nor behind the Qadari, nor
behind the Murji'." Al-Buwayti said: "Define them for us." He
replied: "Whoever says `Belief consists only in speech' is a Murji',
and whoever says `Abu Bakr and `Umar are not Imams' is a Rafidi, and
whoever attributes destiny to himself is a 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 his Diwan he named them "leaders of their
people, by whose guidance one obtains guidance," and declaimed of
the Family of the Prophet:
The Family of the Prophet are my intermediary to him! (wasîlatî)
Through them I hope to be given my record with the right hand.
O Family of Allah's Messenger! To love you is an obligation
Which Allah ordained and revealed in the Qur'an.
It is enough proof of your immense glory that
Whoever invokes not blessings upon you, his prayer is invalid.
Ibn Hajar said that the first to write 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 best biography of al-Shafi`i was al-
Bayhaqi's for its sound chains of transmission. Ibn Hajar summarized
it and added to it al-Shafi`i's Musnad in his Tawali al-Ta'sis fi
Ma`ali Ibn Idris.
In the introduction of his compendium of Shafi`i fiqh entitled al-
Majmu` al-Nawawi mentions that al-Shafi`i used a walking stick for
which he was asked: "Why do you carry a stick when you are neither
old nor ailing?" He replied: "To remember I am only a traveller 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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