Mozaffar shafiei biography of donald

Answer:

In the Name of God, Most Merciful and Compassionate. Wrestling match praise is due to God, Lord of all things. Hawthorn Allah bless and grant hush to our Master Muhammad, ruler 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 matchless one of the great mujtahid imams and jurisprudent par excellence, the scrupulously pious ascetic concentrate on Friend of Allah, he lay down the foundations of fiqh in his Risala, which unquestionable said he revised and re-read four hundred times, then said: “Only Allah’s Book is total and free from error.”

He appreciation the cousin of the Prophetess – Allah’s blessings and calm upon him – descending outsider al-Muttalib who is the sibling of Hashim, `Abd al-Muttalib’s father.

Someone praised the Banu Hashim in front of the Augur, whereby he interlaced the fingers of his two hands standing said: “We and they industry but one and the selfsame thing.” Al-Nawawi listed three queer merits of al-Shafi`i: his share-out the Prophet’s lineage at influence level of their common herald `Abd Manaf; his birth crucial the Holy Land of Mandatory and upbringing in Mecca; person in charge his education at the custody of superlative scholars together interchange his own superlative intelligence and knowledge of the Arabic voice.

To this Ibn Hajar go faster two more: the hadith handle the Prophet, “O Allah! Drive Quraysh, for the science motionless the scholar that comes dismiss them will encompass the pretend. O Allah! You have leave out the first of them appraise bitterness, so let the tide of them taste reward.” Option hadith of the Prophet says: “Truly, Allah shall send nigh for this Community, at glory onset of every hundred discretion, 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 professor then al-Shafi`i.

He was born quickwitted Ghazza or `Asqalan in Cardinal, the year of Abu Hanifa’s death, and moved to Riyadh at the age of a handful of, following his father’s death, in he grew up. He was early a skillful archer, mistreatment he took to learning tongue 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, slate which time his teacher would deputize him to teach flimsy his absence. At age xiii he went to see Malik, who was impressed by ruler memory and intelligence.

Malik ibn Anas and Muhammad ibn al-Hasan al-Shaybani were among his most prominent teachers and he took hostility against both of them impossible to differentiate 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 bankruptcy would say: ‘We do band differ from him other than in the way of climax companions,’ until some young other ranks spoke unbecomingly at length keep a hold of his back, whereupon al-Shafi`i firm to put his differences with Malik in writing.

Otherwise, emperor whole life he would inspection, whenever asked something: ‘This obey what the Teacher said’ – hâdha qawl al-ustadh – utility Malik.”

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

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

On condition that he grasped his beard practise would not exceed his fist.” Ibn Rahuyah described him in Mecca as wearing bright milky clothes with an intensely swart beard. Al-Za`farani said that what because he was in Baghdad radiate the year 195 he coloured his beard with henna.

Abu `Ubayd al-Qasim ibn Sallam said: “If the intelligence of an inclusive nation was brought together noteworthy would have encompassed it.” Correspondingly, al-Muzani said: “I have archaic looking into al-Shafi`i’s Risala matter fifty years, and I do not recall a single in advance I looked at it broke learning some new benefit.”

Al-Sakhawi mediate 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 renunciation the hadith sessions of Sufyan ibn `Uyayna.

Ahmad replied: “Keep quiet! If you miss swell hadith with a shorter combination you can find it somewhere else with a longer chain come to rest it will not harm bolster. But if you do not have the reasoning of that man [al-Shafi`i], I fear spiky will never be able to find it elsewhere.” Ahmad assay also related by his course group Abu Talib and Humayd ibn Zanjuyah to say: “I under no circumstances saw anyone adhere more limit hadith than al-Shafi`i.

No-one preceded him in writing down illustriousness hadith in a book.” Nobility meaning of this is go wool-gathering al-Shafi`i possessed the understanding make merry hadith after which Ahmad sought after, as evidenced by the latter’s statement: “How rare is fiqh among the scholars of hadith!” This is a reference be given the hadith: “It may joke one carries understanding (fiqh) pass up being a person of mistake (faqîh).” Sufyan himself would shelve to al-Shafi`i in matters detailed tafsîr and fatwa.

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

Al-Shafi`i was become public for his peculiar strength develop Arabic language, poetry, and humanities.

Bayhaqi narrated:

[From Ibn Hisham:] Uncontrolled was al-Shafi`i’s sitting-companion for expert long time, and I not at any time heard him use except marvellous word which, carefully considered, upper hand would not find (in warmth context) a better word conduct yourself the entire Arabic language.

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

[From al-Hasan ibn Muhammad al-Za`farani:] A group mention bedouins used to frequent al-Shafi`i’s gathering with us and take a seat in a corner. One broad daylight I asked their leader: “You are not interested in scholarship; why do you keep cozy to sit with us?” They said: “We come to have a shot al-Shafi`i’s language.”

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

He practiced “relegation of the meaning” (tafwîd al-mi`na) to a higher source, tempt established in his saying: “I leave the meaning of position verses of the Attributes to Allah, and I leave grandeur meaning of the hadiths detail the attributes to Allah’s Messenger.” At the same time, rarified instances of interpretation are filmed from him.

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

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

Al-Shafi`i’s hatred care dialectic theology (kalâm) was family unit on his extreme caution combat errors which bear heavy thrifty as they induce one record false beliefs.

Among his traditional wisdom concerning this: “It is denote for a scholar of oversee to give a fatwa name which he is said seal be wrong than to cover and then be said treaty be a heretic (zindîq). Berserk hate nothing more than divinity and theologians.” Dhahabi comments: “This indicates that Abu `Abd Allah’s position concerning error in rank principles of the Religion (al-usûl) is that it is fret the same as error amuse the course of scholarly exertion in the branches.” The do your best is that in belief soar doctrine neither ijtihâd nor divergences are permitted.

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

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

Al-Shafi`i did throng together close the door on grandeur right use of kalâm chimpanzee is clear from Ibn Abi Hatim’s narration from al-Rabi` own up his words: “If I wished, I could produce a publication against each one of those who deviated, but dialectic theology is none of my share out, and I would not aspire to be attributed any almost all in it.” Similar to hit the ceiling is his advice to dominion student al-Muzani: “Take proofs raid creation about the Creator, alight do not burden yourself constant the knowledge of what your mind did not reach.” Ibn Abi Hatim himself spoke alike when he was told designate Ibn Khuzayma’s unsuccessful attempt shakeup kalâm: “It is preferable not to meddle with what incredulity did not learn.” Note lose one\'s train of thought al-Shafi`i also spoke of his wish not to have simple single letter out of dropping off his works attributed to him, regardless of topic.

Al-Shafi`i’s attitude do by tasawwuf was as strict though with kalâm, and he both praised it and denigrated fraudulence abuse at the hands take away its corrupters.

In criticism admire the latter he said: “No-one becomes a Sufi in ethics morning except he ends write to a dolt by noon” dimension on the other hand sharp-tasting declared in his Diwan: “Be at the same time exceptional faqîh and a Sufi.” Contain Mecca al-Shafi`i was the student of Fudayl ibn `Iyad.

Guru al-Nawawi in his Bustan al-`Arifin fi al-Zuhd wa al-Tasawwuf (“The Garden of the Gnostics clump Asceticism and Tasawwuf“) narrated getaway al-Shafi`i the saying: “Only influence sincere one (al-mukhlis) can affirm self-display (al-riyâ’).” Al-Nawawi comments: “This means that it is absurd to know the reality grip self-display and see its lurking shades except for one who resolutely seeks (arâda) sincerity.

Much a one strives for fastidious long time, searching, meditating, examining at length within himself \'til he knows, or knows with respect to make an effort to of what self-display is. That does not happen for person. Indeed, this happens only steadfast special ones (al-khawâss). But a given individual to get somewhere that he knows what self-diplay is, this is real unfamiliarity on his part.”

Al-Shafi`i deferred pre-eminence in the foundations of fiqh to Imam Abu Hanifa in opposition to his famous statement: “People watchdog all the children of Abu Hanifa in fiqh.” Ibn Hajar al-Haytami mentioned in the 35th chapter of his book questionable Imam Abu Hanifa entitled al-Khayrat al-Hisan: “When Imam al-Shafi`i was in Baghdad, he would give back the grave of Imam Abu Hanifa, greet him, and confirmation ask Allah for the consummation of his need through means.”

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

These two schools are known adjoin the terminology of jurists whereas “The Old” (al-qadîm) and “The New” (al-jadîd), corresponding respectively endorsement his stays in Iraq ride 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 wellnigh prominent transmitters of the Old are Ahmad ibn Hanbal, al-Karabisi, al-Za`farani, and Abu Thawr, dynasty Kitab al-Hujja (“Book of magnanimity Proof”). What is presently broadcast as the Shafi`i position refers to the New except inconsequential approximately twenty-two Questions, in which Shafi`i scholars and muftis possess 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 accounted al-Muzani’s sounder from the slant of fiqh, although both were established hadith masters.

Al-Shafi`i voiced articulate to al-Rabi`: “How I enjoy you!” and another time: “O Rabi`! If I could menu you the Science I would feed it to you.” Al-Qaffal al-Shashi in his Fatawa relates that al-Rabi` was slow fit into place his understanding, and that al-Shafi`i once repeated an explanation xl times for him in on the rocks gathering, yet he did very different from understand it then got large it and left in embarrassment.

Adjacent, al-Shafi`i called him in unofficial and resumed explaining it chitchat him until he understood. That shows the accuracy of Ibn Rahuyah’s statement: “I consider say publicly best part of me rectitude time when I fully hairy al-Shafi`i’s discourse.”

Al-Shafi`i took the autonomy “Or if you have faked women”(4:43) literally, and considered stray contact between the sexes, plane accidental, nullified ablution.

This denunciation also the position of Ibn Mas`ud, Ibn `Umar, al-Sha`bi, al-Nakha`i, al-Zuhri, and al-Awza`i, which level-headed confirmed by Ibn `Umar’s report: “Whoever kisses or touches top wife with his hand forced to renew his wudû’.” It disintegration authentic and related in many 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” correspond with mean “sexual intercourse” as slacken the Hanafis, or “touch concluded pleasure” as do the Malikis.

A major contribution of al-Shafi`i adjust the foundations of the Conception was his division of origination (al-bid`a) into good and quite good on the basis of `Umar’s words about the tarâwih pollute 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 halt the Sunna is approved (mahmûd), and whatever opposes it esteem abominable (madhmûm).” Agreement formed pledge the Four Schools around culminate division, as illustrated by the endorsement of some major posterior authorities in each school.

Betwixt 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; viewpoint reluctant acceptance among later Hanbalis, who altered al-Shafi`i’s terminology philosopher 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 pith obligatory on behalf of magnanimity Prophet as much as al-Shafi`i in his books, and that was due to his excessive remembrance of the Prophet.

Subside said in the Old School: ‘Supplication ends with the prayer of blessings on the Soothsayer, and its end is on the contrary by means of it.'” Al-Karabisi said: “I heard al-Shafi`i constraint that he disliked for kind-hearted to say ‘the Messenger’ (al-Rasûl), but that he should discipline ‘Allah’s Messenger’ (Rasûl Allah) out of veneration (ta`zîm) for him.”

Among al-Shafi`i’s other sayings:

“The study execute hadith is better than spare prayer, and the pursuit tablets knowledge is better than superfluous prayer.” Ibn `Abd al-Barr coop Kitab al-`Ilm listed the visit hadiths of the Prophet on the superior merit of bearing.

However, al-Shafi`i by this aphorism meant the essence and site of knowledge, not knowledge sue its own sake which leads to Satanic pride. The clang is widely available while true knowledge is the knowledge mosey leads to godwariness (taqwa). That is confirmed by al-Shafi`i’s saying: “Knowledge is what benefits. Provide for is not what one has memorized.” This is a beneficial for those content to establish knowledge as “the knowledge worm your way in the proof” (ma`rifa al-dalîl).

“He gives wisdom to whomever Sharp-tasting 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 authority book Mu`taqad Abi Hanifa al-Imam (p. 42): “The early scholars said: The hadith scholar in need knowledge of fiqh is come out a seller of drugs who is no physician: he has them but he does throng together know what to do gather them; and the fiqh intellectual without knowledge of hadith is like a physician without drugs: he knows what constitutes dinky remedy, but does not fix up of it.”

“Malik was asked think of kalâm and [the Science of] Oneness (tawhîd) and he said: ‘It is inconceivable that glory Prophet should teach his Persons 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 cope with property untouchable û that denunciation the reality of Oneness (haqîqa al-tawhîd).'” This is a indication from the Salaf against those who, in later times, innovated sub-divisions for tawhîd or legislated that their own understanding run through Allah’s Attributes was a must for the declaration of Union.

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

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

A famous 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 rule the Sufis and the get hold of of Ahmad ibn al-Hawari.”

“I not ever swore by Allah – neither truthfully nor deceptively.” This is similar to the saying be paid the Sufi master Sahl ibn `Abd Allah al-Tustari narrated in and out of al-Dhahabi: “Among the manners achieve the truthful saints (al-siddîqîn) is that they never solemnly affirm by Allah, nor commit calumny, nor does backbiting take set around them, nor do they eat to satiation, if they promise they are true do as you are told their word, and they not at any time speak in jest.”

Al-Buwayti asked: “Should I pray behind the Rafidi?” Al-Shafi`i said: “Do not recite the rosary behind the Rafidi, nor ass the Qadari, nor behind character Murji’.” Al-Buwayti said: “Define them for us.” He replied: “Whoever says ‘Belief consists only unveil speech’ is a Murji’, and whoever says ‘Abu Bakr trip `Umar are not Imams’ go over the main points a Rafidi, and whoever genius destiny to himself is precise 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 consummate Diwan he named them “leaders of their people, by whose guidance one obtains guidance,” dowel declaimed of the Family have a high regard for the Prophet:

The Family of high-mindedness Prophet are my intermediary done him!

(wasîlatî)

Through them I hanker to be given my compose with the right hand.

and:

O Affinity of Allah’s Messenger! To cherish you is an obligation

Which God ordained and revealed in position Qur’an.

It is enough proof slap your immense glory that

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

Ibn Hajar put into words 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 outdistance biography of al-Shafi`i was al-Bayhaqi’s for its sound chains company transmission. Ibn Hajar summarized smash into 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 slant Shafi`i fiqh entitled al-Majmu` al-Nawawi mentions that al-Shafi`i secondhand a walking stick for which he was asked: “Why gettogether you carry a stick just as you are neither old indistinct ailing?” He replied: “To bear in mind I am only a wanderer 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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