Shafi'i Madhab

Discussion in 'Other Mad'habs' started by absalih, Oct 27, 2010.

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  1. absalih

    absalih Active Member

    Books of Authority in Shafi’i Madhhab and their preferance

    [FONT=&quot]Books of Authority in Shafi’i Madhhab and their preferance[/FONT][FONT=&quot]:[/FONT]
    [FONT=&quot] [/FONT]
    [FONT=&quot]The BOOKS[/FONT][FONT=&quot]:[/FONT]
    [FONT=&quot] [/FONT]
    The main aspect in the foundation of the madhhab is the verdict of the al-Imām Shafi’i (d.204.AH). The Ulamā and their books constitute the basis and source of strength of the madhhab. The Ulamā explain and elaborate the original verdict of the Imām and disseminate them while in the books are preserved the authentic views of the madhhab , which are transmitted to a later generation. (1)

    [FONT=&quot]Imām [/FONT]al-[FONT=&quot]arām[/FONT]ain ‘[FONT=&quot]Abd [/FONT]al-Malik ibn ‘[FONT=&quot]Abdullah [/FONT]al-Juwayn[FONT=&quot]ī [/FONT](478 H) has gathered all four main fiqh books of al-qawl al-jad[FONT=&quot]ī[/FONT]d (new verdict) of al-[FONT=&quot]Imām [/FONT]al-[FONT=&quot]Shāfi’ī [/FONT](204 H) namely al-Umm, al-Imla’, al-Mukhtaar by al-[FONT=&quot]Imām [/FONT]al-Buwai[FONT=&quot]ī [/FONT](231 H) and al-Mukhtaar by al-[FONT=&quot]Imām [/FONT]al-Muz[FONT=&quot]ā[/FONT]n[FONT=&quot]ī [/FONT](264 H) in one book entitled Nih[FONT=&quot]ā[/FONT]yat al-Malab.
    This book of [FONT=&quot]Imām [/FONT]al-[FONT=&quot]arām[/FONT]ain has been abridged three times by his student, Hujjat al-[FONT=&quot]Islām [/FONT]al-[FONT=&quot]Imām [/FONT]al-Ghaz[FONT=&quot]ā[/FONT]l[FONT=&quot]ī [/FONT](505 H). The first abridgement is al-Bas[FONT=&quot]ī[/FONT]t, al-Was[FONT=&quot]ī[/FONT]t the second and finally al-Waj[FONT=&quot]ī[/FONT]z. Al-[FONT=&quot]Imām [/FONT]al-R[FONT=&quot]ā[/FONT]fi’[FONT=&quot]ī [/FONT](623 H) summarized al-Waj[FONT=&quot]ī[/FONT]z and entitled it al-Muarrar. Al-[FONT=&quot]Imām [/FONT]al-[FONT=&quot]Rāfi’ī [/FONT]also had writen a commentary of al-Wajiz in two books namely Sharh al-kabir or Fath al-‘Aziz fi sharh al-Waj[FONT=&quot]ī[/FONT]z and Sharh al-agh[FONT=&quot]ī[/FONT]r.
    Al-[FONT=&quot]Imām [/FONT]al-[FONT=&quot]Nawawī [/FONT](676 H) abridged Fath al-‘Aziz in his book, Rauat al-[FONT=&quot]ā[/FONT]lib[FONT=&quot]ī[/FONT]n wa ‘umdat al-muftiyy[FONT=&quot]ī[/FONT]n. This was later abridged by Ibn al-Muqrī (837 H) in Rau[FONT=&quot] [/FONT]al-alib and Shaykh al-[FONT=&quot]Islām [/FONT]Zakariyy[FONT=&quot]ā [/FONT]al-An[FONT=&quot]ārī [/FONT](925 H) compiled a commentary on it, naming it Asna al-ma[FONT=&quot]ā[/FONT]lib sharh Rau[FONT=&quot] [/FONT]al-[FONT=&quot]ā[/FONT]lib. Beside ar-Rau, Rauah al-[FONT=&quot]ā[/FONT]lib[FONT=&quot]ī[/FONT]n also has been abridged by al-[FONT=&quot]Imām [/FONT]Amad ibn ʿUmar al-Muzajjad (930 H) in the book entitled, al-ʿUbab and al-[FONT=&quot]Imām [/FONT]Ibn ajar al-Makk[FONT=&quot]ī [/FONT]prepared a commentary named al-[FONT=&quot]Ī[/FONT]ʿ[FONT=&quot]ā[/FONT]b sharh al-ʿUb[FONT=&quot]ā[/FONT]b. Al-Sharaf al-Muqr[FONT=&quot]ī [/FONT][FONT=&quot]ā[/FONT]ib al-Rau[FONT=&quot] [/FONT]abridged it second time in a book entitled al-Irsh[FONT=&quot]ā[/FONT]d. A commentary on it was prepared by al-[FONT=&quot]Imām [/FONT]Ibn ajar al-Makk[FONT=&quot]ī [/FONT]named Fath al-jaw[FONT=&quot]ā[/FONT]d sharh al-Irsh[FONT=&quot]ā[/FONT]d. Al-[FONT=&quot]Imām [/FONT]al-Nawaw[FONT=&quot]ī [/FONT]had abridged al-Muharrar and entitled it Minh[FONT=&quot]ā[/FONT]j al-[FONT=&quot]ā[/FONT]lib[FONT=&quot]ī[/FONT]n. It was thereafter abridged by Shaykh al-[FONT=&quot]Islām [/FONT]Zakariyy[FONT=&quot]ā [/FONT]al-An[FONT=&quot]ā[/FONT]r[FONT=&quot]ī [/FONT]in his book Manhaj al-ullab and he authored a commentary on it namely Fath al-Wahh[FONT=&quot]ā[/FONT]b bi shar[FONT=&quot] [/FONT]Manhaj al-ullab. Al-Imām al-Jauharī abridged al-Manhaj and named it al-Nahj. (2)[FONT=&quot][/FONT]
    [FONT=&quot] [/FONT]
    [FONT=&quot]Tarjī[/FONT][FONT=&quot] [/FONT](preference) in the madhhab:

    It rests upon the verdicts of al-Shaykhayn; al-[FONT=&quot]Imām [/FONT]al-[FONT=&quot]Rāfi’ī [/FONT]and al-[FONT=&quot]Imām [/FONT]al-Nawaw[FONT=&quot]ī[/FONT]. This is the unanimous view of muhaqqiqs (researchers) of the madhhab. If these two Imāms have a difference opinion, the verdict of al-[FONT=&quot]Imām [/FONT]al-Nawaw[FONT=&quot]ī [/FONT]will be given preference over the verdict of al-[FONT=&quot]Imām [/FONT]al-Rafi’[FONT=&quot]ī[/FONT].
    If the writings of al-[FONT=&quot]Imām [/FONT]al-[FONT=&quot]Nawawī [/FONT]differ, generally the the order of what will be given preference to is (1) al-Tahq[FONT=&quot]ī[/FONT]q, (2)al-Majm[FONT=&quot]ū[/FONT]ʿ, (3) al-Tanq[FONT=&quot]ī[/FONT], (4) al-Rauah, (5) al-Minh[FONT=&quot]ā[/FONT]j and his fat[FONT=&quot]ā[/FONT]w[FONT=&quot]ā [/FONT](legal verdicts), (7) Sharh Muslim, and finally (8) Taṣḥ[FONT=&quot]ī[/FONT][FONT=&quot] [/FONT]al-Tanb[FONT=&quot]ī[/FONT]h and its nuk[FONT=&quot]ā[/FONT]t (marginal note). The view on which of his books are unanimous will be given preference over the view on which only a few of his books are unanimous. The view discused under its relevant chapter is given preference over that which is discussed in another chapter. Al-[FONT=&quot]Imām [/FONT]al-Subk[FONT=&quot]ī [/FONT](d.756 .AH) mentioned regarding al-Minhaj of al-[FONT=&quot]Imām [/FONT]al-[FONT=&quot]Nawawī[/FONT], “In this era, this book is the most excellent book for students and many scholars to understand the madhhab.” There are almost one hundred commentaries of the al-Minh[FONT=&quot]ā[/FONT]j. It has been abridged, explained, annotated and compiled in the form of poetry. The four main commentaries of al-Minhaj are
    (1) Tufat al-muht[FONT=&quot]ā[/FONT]j by al-[FONT=&quot]Imām [/FONT]Amad ibn Al[FONT=&quot]ī [/FONT]ibn ajar al-Haytam[FONT=&quot]ī [/FONT]al-Makk[FONT=&quot]ī [/FONT](974 H),
    (2) [FONT=&quot]Nihā[/FONT]yat al-muht[FONT=&quot]ā[/FONT]j il[FONT=&quot]ā [/FONT]sharh al-Minh[FONT=&quot]ā[/FONT]j by al-[FONT=&quot]Imām [/FONT]Shams al-D[FONT=&quot]ī[/FONT]n Muammad ibn [FONT=&quot]A[/FONT][FONT=&quot]mad [/FONT]ibn Hamzah al-Raml[FONT=&quot]ī [/FONT](1004 H),
    (3) Mughn[FONT=&quot]ī [/FONT]al-muht[FONT=&quot]ā[/FONT]j il[FONT=&quot]ā [/FONT]ma’rifat al-ma’[FONT=&quot]ā[/FONT]ni alf[FONT=&quot]ā[/FONT][FONT=&quot] [/FONT]sharh al-Minh[FONT=&quot]ā[/FONT]j by al-[FONT=&quot]Imām [/FONT]Shams al-D[FONT=&quot]ī[/FONT]n Muammad ibn [FONT=&quot]A[/FONT][FONT=&quot]mad [/FONT]al-[FONT=&quot]Khā[/FONT]ib al-Shirb[FONT=&quot]ī[/FONT]n[FONT=&quot]ī [/FONT](977 H) and
    (4) Kanz al-r[FONT=&quot]ā[/FONT]ghib[FONT=&quot]ī[/FONT]n sharh Minh[FONT=&quot]ā[/FONT]j al-[FONT=&quot]ā[/FONT]lib[FONT=&quot]ī[/FONT]n by al-[FONT=&quot]Imām [/FONT]Jal[FONT=&quot]ā[/FONT]l al-D[FONT=&quot]ī[/FONT]n Muammad ibn [FONT=&quot]A[/FONT][FONT=&quot]mad [/FONT]al-Maall[FONT=&quot]ī [/FONT](864 H).
    The above mentioned books hold an authoritative position in the madhhab. However, if there is difference opinion, preference is given to al-Tufah of al-[FONT=&quot]Imām [/FONT]Ibn [FONT=&quot]ajar [/FONT]al-Haytam[FONT=&quot]ī [/FONT]and al-Nihayah of al-[FONT=&quot]Imām [/FONT]Shams al-D[FONT=&quot]ī[/FONT]n al-Raml[FONT=&quot]ī[/FONT].
    Thereafter, preference is given to Sharh al-agh[FONT=&quot]ī[/FONT]r ‘al[FONT=&quot]ā [/FONT]al-Bahjah and then, Fath al-Wahh[FONT=&quot]ā[/FONT]b bi sharh Manhaj al-ull[FONT=&quot]ā[/FONT]b both by Shaykh al-[FONT=&quot]Islām [/FONT]Zakariyy[FONT=&quot]ā [/FONT]al-An[FONT=&quot]ā[/FONT]r[FONT=&quot]ī[/FONT]. Finally, preference is given to Sharh al-[FONT=&quot]Imām [/FONT]al-[FONT=&quot]Khā[/FONT]ib al-Shirb[FONT=&quot]ī[/FONT]n[FONT=&quot]ī [/FONT]and Sharh al-[FONT=&quot]Imām [/FONT]al-Maall[FONT=&quot]ī[/FONT].
    Among the books of al-[FONT=&quot]Imām [/FONT]Ibn [FONT=&quot]ajar[/FONT], the order of merit is al-Tufah, Fat[FONT=&quot] [/FONT]al-Jaw[FONT=&quot]ā[/FONT]d, al-Imd[FONT=&quot]ā[/FONT]d, the fat[FONT=&quot]ā[/FONT]w[FONT=&quot]ā [/FONT](legal opinions) and sharh al-‘Ub[FONT=&quot]ā[/FONT]b have the same merit, however, giving preference to the commentary is better.
    The order of merit among the aw[FONT=&quot]ā[/FONT]sh[FONT=&quot]ī [/FONT](marginal notes) is [FONT=&quot]ā[/FONT]shiyah ‘al[FONT=&quot]ā [/FONT]Sharh al-Manhaj by al-[FONT=&quot]Imām’Alī [/FONT]al-Ziy[FONT=&quot]ā[/FONT]d[FONT=&quot]ī [/FONT](1024 H) then Ibn Qasim al-‘Abb[FONT=&quot]ā[/FONT]d[FONT=&quot]ī [/FONT](994 H) on al-Tufah, then Shaykh ‘[FONT=&quot]Umairah [/FONT](957 H) marginal note on al-Maall[FONT=&quot]ī[/FONT], then the verdict of Shaykh [FONT=&quot]Alī [/FONT]al-Shabramillis[FONT=&quot]ī [/FONT](1087 H) on al-Nih[FONT=&quot]ā[/FONT]yah. Thereafter, [FONT=&quot]ā[/FONT]shiyah al-Halab[FONT=&quot]ī[/FONT], al-Shaubar[FONT=&quot]ī[/FONT], al-‘An[FONT=&quot]ā[/FONT]n[FONT=&quot]ī[/FONT]. Their opinions are taken if they do not differ with the original standpoint. (3)
    (1),(2), (3)-Adapted from:
    Safīnat al-najā’: Arabic and English. Sālim ibn ‘Abdullah ibn Sa’d ibn Samīr al-Haramī al-Shāfi’ī.
    ( The Ship of Salvation: A classic manual of Islāmic Doctrine and Jurisprudence In Arabic with English text, commentary and appendices. Edited and translated by: ‘Abdullah Muammad al-Marbūqī al-Shāfi’ī.
    Shah Alam, Selangor)
  2. abbasmadani

    abbasmadani Guest

    In the Shafi'i Madhhab, the maytas (carcasses) of animals living on land are najs and likewise, all their parts - their feathers, hairs, bones, and skin - and every bit that comes from them except their eggs are najs. blood issuing from man and animals living on land, and any kind of intoxicating (alcoholic) drink are najs. In Shafi'i, the entire body of a pig and a dog is najasat-i ghaliza, too. Any thing that comes into contact with them [while their hairs are wet] becomes najs. That place must be washed seven times to clean. One of the washings should be done with a water-soil mixture. Adding soil into water, it is washed with turbid water; or the thing smeared with najasat is first dipped into water and then soil is sprinkled onto it and it is washed; or first soil is scattered and then water is poured onto it. It is necessary to remove the najasat before washing with the water-soil mixture. If the najs place is wet, we should not put the soil onto it first, but wash it using the other two methods. Even if the removal of the najasat is achieved only after several washings, all of them is considered as one washing. Hence, six more washings including one with soil should be done. Each of the washings done to remove the odor, color or taste is counted separately. Except for the above two animals, it is enough to wash with mutlaq water only once in order to clean away the najasat. In Shafi'i, the urine of a suckling boy is khafif najasat. After squeezing or drying and thus removing the wetness, we sprinkle water onto it; as a result, it becomes clean even if the water does not flow. The urine of a boy who has eaten something besides milk, even once, or whose age is above two and the urine of a suckling girl should be cleaned only by washing with water.
  3. nik61

    nik61 New Member

    Tuhfatul Muhtaj the sharh (explanation) of kitab Minhaj Imam an-Nawawi by the Muhaqqiq Imam Ibn Hajar al-Haitami al-Makki, together with Nihayah by Imam ar-Ramli, are the most important reference for Shafi'i Madhhab.
    Jazakallahu khair for highlighting this
  4. nik61

    nik61 New Member

    The Musnad of Imamuna Ash-Shafi'i is a fundamental text in the Shafi'i madhhab. I'm sure there are translations available. If I come across any info, I'll let you know.
  5. Abdul Ali

    Abdul Ali Guest

    as salamu alaykum I hope everyone is well I am new to this forum and hope that the brothers here would help with the translation of a book that I recently came across any help would be accepted and I look forward to learning from all of you

    سم الكتاب : مسند الشافعي
    الاسم المختصر : مسند الشافعي
    تصنيف الكتاب : متن/سنن

    اسم المؤلف : محمد بن إدريس
    الكنية : أبو عبد الله
    اللقب والنسب : الشافعي
    ت. الميلاد : 150 ت. الوفاة : 204

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