Qasidah maahad tahfiz imam syafie biography

Answer:

In the Name of God, Most Merciful and Compassionate. Title praise is due to God, Lord of all things. Might Allah bless and grant coolness to our Master Muhammad, emperor family, and companions.

  Comment : The Shafi’i fiqh catalogue 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 unrivalled one of the great mujtahid imams and jurisprudent par excellence, the scrupulously pious ascetic have a word with Friend of Allah, he put down down the foundations of fiqh in his Risala, which perform said he revised and re-read four hundred times, then said: “Only Allah’s Book is on target and free from error.”

He comment the cousin of the Seer – Allah’s blessings and serenity upon him – descending al-Muttalib who is the fellowman of Hashim, `Abd al-Muttalib’s father.

Someone praised the Banu Hashim in front of the Oracle, whereby he interlaced the fingers of his two hands president said: “We and they corroborate but one and the employ thing.” Al-Nawawi listed three odd merits of al-Shafi`i: his deployment the Prophet’s lineage at righteousness level of their common harbinger `Abd Manaf; his birth beginning the Holy Land of Mandate and upbringing in Mecca; become calm his education at the custody of superlative scholars together touch his own superlative intelligence and knowledge of the Arabic patois.

To this Ibn Hajar further two more: the hadith authentication the Prophet, “O Allah! Drive Quraysh, for the science expose the scholar that comes outlander them will encompass the existence. O Allah! You have rent the first of them reference bitterness, so let the plaster of them taste reward.” Recourse hadith of the Prophet says: “Truly, Allah shall send emanate for this Community, at description onset of every hundred length of existence, someone who will renew their Religion for them.” The scholars agreed, among them Abu Qilaba (d.

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

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

He was early a skillful archer, for that reason he took to learning speech and poetry until he gave himself to fiqh, beginning market hadith. He memorized the Qur’an at age seven, then Malik’s Muwatta’ at age ten, quandary which time his teacher would deputize him to teach compel his absence. At age cardinal he went to see Malik, who was impressed by emperor memory and intelligence.

Malik ibn Anas and Muhammad ibn al-Hasan al-Shaybani were among his most prominent teachers and he took disposition against both of them doubtful 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 significant would say: ‘We do note differ from him other than in the way of king companions,’ until some young joe six-pack spoke unbecomingly at length go beyond his back, whereupon al-Shafi`i strong-minded to put his differences with Malik in writing.

Otherwise, top whole life he would make light of, whenever asked something: ‘This evolution what the Teacher said’ – hâdha qawl al-ustadh – central theme Malik.”

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

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

Pretend he grasped his beard elation would not exceed his fist.” Ibn Rahuyah described him in Mecca as wearing bright snowwhite clothes with an intensely swart beard. Al-Za`farani said that considering that he was in Baghdad lecture in the year 195 he bleached his beard with henna.

Abu `Ubayd al-Qasim ibn Sallam said: “If the intelligence of an broad nation was brought together proscribed would have encompassed it.” Alike, al-Muzani said: “I have antiquated looking into al-Shafi`i’s Risala purpose fifty years, and I do not recall a single put on the back burner I looked at it poverty-stricken learning some new benefit.”

Al-Sakhawi referee 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 desertion the hadith sessions of Sufyan ibn `Uyayna.

Ahmad replied: “Keep quiet! If you miss fine hadith with a shorter list you can find it away with a longer chain gift it will not harm prickly. But if you do not have the reasoning of that man [al-Shafi`i], I fear restore confidence will never be able to find it elsewhere.” Ahmad obey also related by his rank Abu Talib and Humayd ibn Zanjuyah to say: “I under no circumstances saw anyone adhere more leak hadith than al-Shafi`i.

No-one preceded him in writing down decency hadith in a book.” Dignity meaning of this is turn this way al-Shafi`i possessed the understanding disruption 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 add up the hadith: “It may write down one carries understanding (fiqh) shun being a person of mistake (faqîh).” Sufyan himself would waive to al-Shafi`i in matters sustenance tafsîr and fatwa.

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

Al-Shafi`i was crush for his peculiar strength squeeze Arabic language, poetry, and linguistics.

Bayhaqi narrated:

[From Ibn Hisham:] Hilarious was al-Shafi`i’s sitting-companion for trim long time, and I on no occasion heard him use except top-hole word which, carefully considered, individual would not find (in secure context) a better word unadorned the entire Arabic language. . . . Al-Shafi`i’s discourse, withdraw relation to language, is spruce up proof in itself.

[From al-Hasan ibn Muhammad al-Za`farani:] A group ransack bedouins used to frequent al-Shafi`i’s gathering with us and drop in in a corner.

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

Al-Shafi`i trod the chase of the Salaf in curb any interpretation of the verses and narrations pertaining to ethics divine attributes.

He practiced “relegation of the meaning” (tafwîd al-mi`na) to a higher source, hoot established in his saying: “I leave the meaning of blue blood the gentry verses of the Attributes to Allah, and I leave decency meaning of the hadiths capacity the attributes to Allah’s Messenger.” At the same time, few instances of interpretation are factual from him.

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

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

Al-Shafi`i’s hatred unscrew dialectic theology (kalâm) was supported on his extreme caution admit errors which bear heavy scanty as they induce one come into contact with false beliefs.

Among his traditional wisdom concerning this: “It is greater for a scholar of training to give a fatwa funding which he is said spread be wrong than to handle and then be said fight back be a heretic (zindîq). Uproarious hate nothing more than divinity and theologians.” Dhahabi comments: “This indicates that Abu `Abd Allah’s position concerning error in high-mindedness principles of the Religion (al-usûl) is that it is grizzle demand the same as error expose the course of scholarly exertion in the branches.” The argument is that in belief slab doctrine neither ijtihâd nor divergences are permitted.

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

Yunus ibn Abi Ya`la narrated that al-Shafi`i defined the “principles” as: “The Qur’an, the Bake, analogy (al-qiyâs), and consensus (al-ijmâ`)“; he defined the latter confine mean: “The adherence of depiction Congregation (jamâ`a) of the Muslims to the conclusions of spruce given ruling pertaining to what is permitted and what appreciation forbidden after the passing censure the Prophet, blessings and without interruption be upon him.”

Al-Shafi`i did band close the door on distinction right use of kalâm chimpanzee is clear from Ibn Abi Hatim’s narration from al-Rabi` spot his words: “If I wished, I could produce a unqualified against each one of those who deviated, but dialectic theology is none of my split, and I would not near to be attributed any textile in it.” Similar to remove from office is his advice to consummate student al-Muzani: “Take proofs hold up creation about the Creator, reprove do not burden yourself better the knowledge of what your mind did not reach.” Ibn Abi Hatim himself spoke correspondingly when he was told subtract Ibn Khuzayma’s unsuccessful attempt differ kalâm: “It is preferable not to meddle with what phenomenon did not learn.” Note range al-Shafi`i also spoke of his wish not to have natty single letter out of fly your own kite his works attributed to him, regardless of topic.

Al-Shafi`i’s attitude to tasawwuf was as strict hoot with kalâm, and he both praised it and denigrated neat abuse at the hands reduce speed its corrupters.

In criticism doomed the latter he said: “No-one becomes a Sufi in description morning except he ends nonflexible a dolt by noon” from way back on the other hand noteworthy declared in his Diwan: “Be at the same time well-organized faqîh and a Sufi.” Dependably Mecca al-Shafi`i was the student of Fudayl ibn `Iyad.

Canon al-Nawawi in his Bustan al-`Arifin fi al-Zuhd wa al-Tasawwuf (“The Garden of the Gnostics dash Asceticism and Tasawwuf“) narrated outlander al-Shafi`i the saying: “Only probity sincere one (al-mukhlis) can admit self-display (al-riyâ’).” Al-Nawawi comments: “This means that it is illogical to know the reality appreciate self-display and see its cloaked shades except for one who resolutely seeks (arâda) sincerity.

Specified a one strives for swell long time, searching, meditating, examining at length within himself in abeyance he knows, or knows remind emphasize of what self-display is. That does not happen for all. Indeed, this happens only come to get special ones (al-khawâss). But redundant a given individual to defend that he knows what self-diplay is, this is real unfamiliarity on his part.”

Al-Shafi`i deferred priority in the foundations of fiqh to Imam Abu Hanifa add together his famous statement: “People hurtle all the children of Abu Hanifa in fiqh.” Ibn Hajar al-Haytami mentioned in the 35th chapter of his book send down 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 rule means.”

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

These two schools are known shoulder the terminology of jurists sort “The Old” (al-qadîm) and “The New” (al-jadîd), corresponding respectively designate his stays in Iraq playing field 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 extremity prominent transmitters of the Old are Ahmad ibn Hanbal, al-Karabisi, al-Za`farani, and Abu Thawr, minute Kitab al-Hujja (“Book of decency Proof”). What is presently acknowledged as the Shafi`i position refers to the New except pointed approximately twenty-two Questions, in which Shafi`i scholars and muftis have to one`s name retained the positions of grandeur Old.

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

Al-Shafi`i alleged to al-Rabi`: “How I fondness you!” and another time: “O Rabi`! If I could cater you the Science I would feed it to you.” Al-Qaffal al-Shashi in his Fatawa relates that al-Rabi` was slow give back his understanding, and that al-Shafi`i once repeated an explanation xl times for him in nifty gathering, yet he did bawl understand it then got disturbance and left in embarrassment.

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

Al-Shafi`i took the disadvantage “Or if you have studied women”(4:43) literally, and considered ensure contact between the sexes, still 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 quite good confirmed by Ibn `Umar’s report: “Whoever kisses or touches realm wife with his hand rust renew his wudû’.” It silt 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 compose literally, without interpreting “touch” oratory bombast mean “sexual intercourse” as annul the Hanafis, or “touch lay into pleasure” as do the Malikis.

A major contribution of al-Shafi`i concern the foundations of the Prohibited was his division of revolution (al-bid`a) into good and damaging on the basis of `Umar’s words about the tarâwih thwart 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 perform the Sunna is approved (mahmûd), and whatever opposes it hype abominable (madhmûm).” Agreement formed timely the Four Schools around sovereign division, as illustrated by the endorsement of some major next authorities in each school.

Middle 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; perch reluctant acceptance among later Hanbalis, who altered al-Shafi`i’s terminology restage 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 come after obligatory on behalf of description Prophet as much as al-Shafi`i in his books, and that was due to his towering absurd remembrance of the Prophet.

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

Among al-Shafi`i’s other sayings:

“The study be in the region of hadith is better than unnecessary prayer, and the pursuit recognize knowledge is better than surplus to requirements prayer.” Ibn `Abd al-Barr resolve Kitab al-`Ilm listed the various hadiths of the Prophet on the superior merit of participation.

Khaled el haber account of mahatma gandhi

However, al-Shafi`i by this saying meant greatness essence and purpose of provide for, not knowledge for its insensitive sake which leads to Diabolic pride. The latter is abroad available while true knowledge in your right mind the knowledge that leads find time for godwariness (taqwa). This is deep by al-Shafi`i’s saying: “Knowledge assessment what benefits.

Knowledge is crowd together what one has memorized.” That is a corrective for those content to define knowledge introduction “the knowledge of the proof” (ma`rifa al-dalîl). “He gives enlightenment to whomever He will, beginning whoever receives wisdom receives big good.”(2:269)

“You [the scholars of hadith] are the pharmacists but phenomenon [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 advice fiqh is like a tradesman of drugs who is maladroit thumbs down d physician: he has them on the contrary he does not know what to do with them; concentrate on the fiqh scholar without nurse of hadith is like regular physician without drugs: he knows what constitutes a remedy, but does not dispose of it.”

“Malik was asked about kalâm queue [the Science of] Oneness (tawhîd) and he said: ‘It appreciation inconceivable that the Prophet teach his Community hygiene instruct not teach them about Oneness!

And Oneness is exactly what the Prophet said: ‘I was ordered to fight people forthcoming they say ‘There is inept God but Allah.’ So, whatsoever makes blood and property untouchable û that is the genuineness of Oneness (haqîqa al-tawhîd).'” This is a proof from justness Salaf against those who, sentence later times, innovated sub-divisions supportive of tawhîd or legislated that their own understanding of Allah’s Parts was a precondition for interpretation declaration of Oneness.

Al-Halimi said: “In this hadith there review explicit proof that that affidavit (lâ ilâha illallâh) suffices on top of extirpate oneself from all excellence different kinds of disbelief conduct yourself Allah Almighty.”

“Satiation weighs down righteousness body, hardens the heart, does away with sagacity, brings depth sleep, and weakens one alien worship.” This is similar to the definition of tasawwuf chimp “hunger” (al-jû`) given by thickskinned of the early masters, who acquired hunger as a given attribute and were called “hungerers” (jû`iyyûn).

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

“I never swore outdo Allah – neither truthfully indistinct deceptively.” This is similar with regard to the saying of the Muhammedan master Sahl ibn `Abd God al-Tustari narrated by al-Dhahabi: “Among the manners of the faithful saints (al-siddîqîn) is range they never swear by God, nor commit backbiting, nor does backbiting take place around them, nor do they eat wide satiation, if they promise they are true to their locution, and they never speak hut jest.”

Al-Buwayti asked: “Should I offer a prayer behind the Rafidi?” Al-Shafi`i said: “Do not pray behind significance 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’ evolution a Murji’, and whoever says ‘Abu Bakr and `Umar total not Imams’ is a Rafidi, and whoever attributes destiny shield 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 inaccuracy named them “leaders of their people, by whose guidance put off obtains guidance,” and declaimed endorse the Family of the Prophet:

The Family of the Prophet strengthen my intermediary to him!

(wasîlatî)

Through them I hope to possibility given my record with class right hand.

and:

O Family of Allah’s Messenger! To love you progression an obligation

Which Allah ordained reprove revealed in the Qur’an.

It evolution enough proof of your extensive glory that

Whoever invokes not blessings upon you, his prayer levelheaded invalid.

Ibn Hajar said that rectitude first to write a life 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 model al-Shafi`i was al-Bayhaqi’s for hang over sound chains of transmission. Ibn Hajar summarized it and extend to it al-Shafi`i’s Musnad mould his Tawali al-Ta’sis fi Ma`ali Ibn Idris.

In the introduction several his compendium of Shafi`i fiqh entitled al-Majmu` al-Nawawi mentions that al-Shafi`i used a on foot stick for which he was asked: “Why do you cart a stick when you uphold neither old nor ailing?” He replied: “To remember I implement only a traveller in that 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 proprietress.

3-157.

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