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The four Imam's - Imam Abu Hanifa,
Imam Malik, Imam Ahmed bin Hanbal and
Imam Shafi - are the main figures who's
interpretation of the Hadith and
Qur’an are followed by the majority of
Sunni Muslims all over the world. They
are therefore of great importance to the
correct practice of Islam.
He is Abdullah Mohamed Ibn Idris Al
Shafi’i, a prominent Imam who was a
descendant from the Hashimi family of
Quraysh tribe, which Prophet Mohamed (PBIUH)
came from.
He is known as the revivalist of the
second century, for he was the one who
put the fundamental of jurisprudence;
science of (usul al Fiqh).
At the age of 10, Al Shafi’i mother
sent him to Mekkah, near his tribal
ancestry. After entrusting him initially
in the care of a relative, she followed
him there to keep an eye on his studies.
As he could not afford enough writing
material, Al Shaafi’i used to go to
the governor’s offices in search of
paper that had already been used. On the
blank side of the paper, he would do his
lessons. He memorized the Qur’an at a
very young age.
In order to improve his knowledge of
Arabic, he went deep into the desert to
join the Bedouin tribe of Huthail, who
were renowned for the best standard of
literary Arabic. He studied poetry and
learnt their prose reporting and
stories. He accompanied the tribe on
nomadic travels, until he mastered all
that was there to learn. He also learnt
archery and became very skilful; he
could hit the target 10 times out of 10.
On his return to Mekkah Al Shafi’i
continued studying. At the age of 20 he
had completed all that its scholars has
to teach, but this thirst for knowledge
was not quenched. So, he traveled to
Madinah to learn from Imam Malik.
Al Shafi’i wished to have a foretaste
of what he would be learning. He
borrowed Al-Muwatta’ to read which
even fueled him more made him more eager
to study under Imam Malik.
Al-Shafi’i stayed very closed to Malik
for nine years, he never left him during
those nine years except to visit his
mother, or to stay for a short while
with some bedouin tribes. The last three
years at Malik’s study circle were
doubly fruitful because the eminent
Iraqi scholar. Muhammad ibn Al-Hasan Al-Shaibani
(132-189H) who recorded all the Hanafi
scholarship had come to study under
Malik.
Imam Malik used to care more and give
more attention to poor and needy
students. Al-Shafi’i was one of them.
When Malik died (179H), Al-Shafi’i
returned to Mekkah hoping to earn his
living. Some people asked the governor
of Yemen to help Al-Shafi’i, and so he
took him to Yemen where he was appointed
justice in the city of Najran. The
people there soon realised that they had
a judge who was devoted to justice,
unwilling to swerve from it for any
favor or pressure. They respected him so
much and learnt a great deal from him.
In his fifth years at Najran, Al-Shafi’i’s
mettle was tasted when a strong-fisted
governor took over. Al-Shafi’i did not
spare him from criticism whenever the
occasion arose. In the process of
curbing the governor’s injustice, Al-Shafi’i
earned his enmity.
The governor wrote to Caliph Al-Rasheed
in Baghdad, accusing Al-Shafi’i of
backing a revolt by people loyal to the
Alawis, the descendants of Ali ibn Talib
(may Allah be pleased with him). He
said:
‘I have no authority over this
man, and he achieves by his tongue much
more than a fighter can achieve with
this sword.’
Was this accusation false? Indeed it
was, for Al-Shafi’i never supported or
advocated any revolt or rebellion
against the Caliph. On the contrary he
used to love the Alawis, as they were
the descendants of Ali, (may Allah be
pleased with him), and Fatimah, (,ay
Allah be pleased with her), the daughter
of Prophet Mohammad, (PBUH).
At the age of 34, Imam Al-Shafi’i was
brought in 184H before the Caliph in
Baghdad, in fetters and chains. Muhammad
ibn Al-Hasan Al-Shaibani, the Chief
Justice was his the only of his advisers
and top officials present at the court.
Two factors affected the Caliph’s
Judgement: a lucid defence by the
accused himself; and Chief Justice
Muhammad ibn Al-Hasan Al-Shaibani’s
Testimony. Al-Shafi’i pointed out that
his scholarship was known to the Chief
Justice, who described Al-Shafi’i as a
scholar of eminence who would not be
involved in such matters.
Caliph Al-Rasheed, known to be kind and
merciful, saw in this testimony his way
out to spare Al-Shafi’i. He told
Muhammad ibn Al-Hasan Al-Shaibani to
take Al-Shafi’i to his home while he
thought the matter over. There the case
ended. The charge was never revived. The
governor who had rid himself of a
fearless critic was no longer interested
what happened to him.
This episode was a blessing in disguise
because it brought Al-Shafi’i back on
track in his quest for knowledge. Al-Shafi’i
stayed with Muhammad ibn Al-Hasan Al-Shaibani
and read under his guidance all the
books that he had written, recording the
Fiqh of Imam Abu Haneefah ( one of the
Four grand Imams) and his disciples.
After two years, Al Shaafi’i left
Baghdad, he said:
‘I carried with me a whole
camel load of books, all of which I
learnt directly form Muhammad ibn Al-Hasan.’Al-Shafi’i
learnt the Fiqh in Baghdad as well as
memorized the Ahadith that were known in
Iraq, but not in Madinah or Mekkah. He
also entered into debate with many
scholars, speaking as a student of Imam
Malik, but he would only debate with
lesser scholars than Muhammad ibn Al-Hasan
Al-Shaibani, whom he gave great respect.
Among the most important characteristic
of Al-Shafi’i was his native
intelligence that gave him an easy and
good grasp of even the most difficult of
questions. He always studied matters in
depth, so as to reach the right solution
and the right answer regarding any
question put to him. His cleverness was
coupled with a superb memory and ready
argument.
When discussing any matter, Imam Al-Shafi’i
would put it with a wealth of meanings
that he always found ready to hand, his
explanation was always rich and to the
point.
Al-Shafi’i had a unique exquisite
literary style, lucidity of expression
and command over the language. His very
clear use of words made him a
influential speaker. One of his students
said:
‘Every scholar gives more in
his books than when you meet him
personally, except for Al-Shafi’i
whose verbal discussion gives you more
than his books.’
Imam Al-Shafi’i’s books are among
the finest in style, eloquence and
presentation.
Another quality that positioned Al-Shafi’i
at the highest rank of Islamic scholars
was his persistent devotion and
sincerity in the pursuit of truth, and
declaring it even if it was unpopular,
or at variance with his teacher, to whom
he was most devoted. His gratitude to
Muhammad ibn Al-Hasan, who had saved him
from the Caliph’s wrath, did not
prevent him from supporting the Madinan
scholars’ views. No one ever accused
him of rejecting true evidence.
Imam Al-Shafi’i used to urge his
students to devote both their time and
effort in studying the Hadith.
Imam Al-Shafi’i never got furious
while debating with anyone, because he
was not interested in scoring points or
winning people’s admiration, but
rather in reaching the truth. And if his
opponent were right, he would not find
any difficulty accepting his view.
He was quoted as saying:
‘I wish people would learn
what I have to give, without it being
attributed to me. In this way, I will
receive the reward for it from Allah,
without having people’s praise.’
With such noble qualities and wealth or
knowledge, no wonder that scholars
placed Imam Muhammad ibn Idris Al-Shafi’i
in the highest rank.
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