The biography of Imam Shafi

Pupils of Imam al-Shafiya Muhammad Ibn Idris al-Shafii may become like Allah-a scientist-alert, Fakhaki, Kadad and Muhaddis, who, after his death, will know the whole world as "Mujaddid of the second century." The religious beliefs of the Imam of Ash Shafiya fully corresponded to the Sunni main provisions and at the basis of their obvious and clear meanings of the Sunnah and the Qur'an.

For him, the fundamental principles of Islam did not need confirmation, and he never welcomed reasoning and disputes on these topics. He died in the Egyptian Fistat in the year. He went down in the history of Islamic science as a person who founded Shafiite Mazhab or a legal school. The contribution of Abu Abdullah Muhammad Ibn Idris al-Shafii in the formation of Muslim legal thoughts is invaluable: he made a significant contribution to the methodology of religious law from the point of view of the application of the traditions of the hadiths.

He became the author of significant work of Ar-Risal, on which he worked for the last five years of his life, and which is one of the most fundamental and authoritative works in the field of Shafiite law, which gives the author to be considered the founding father of all Muslim jurisprudence. The scientist’s biographers have a number of discrepancies regarding the exact place of the birth of Imam al-Shafii, but they are united in the fact that the year of the jurist was the year-this year Imam Abu Hanifa died.

If you clarify the place of birth, then a number of scientists gives Gazza as the place of the birth of Imam al-Shafii, while others say that he was born in the Palestinian town of Askalla. Having lost his father in infancy, the imam of al-Shafiya remained with his mother, who came from Ali Ibn Abu Talib or from the Azd tribe from Yemen, the latest version is more preferable.

In connection with the genealogy Ash Shafiya, various hadiths are often mentioned related to the Quraysh, which are mentioned in order to emphasize what is the superiority of the imam over the imams of other Mazhabs, but these hadiths are weak. The future Imam Shafiya spent his childhood in Mecca, where his mother transported him: noble relatives on the paternal line lived in Mecca.

When the future imam of Shafiya was in Mecca, he was only ten years old, but he immediately got into a society where he ended up among the real outstanding scientists - theologians, jurists, experts in Islamic law and hadiths, language. One of these scientists was his uncle Muhammad ibn Shafii, Sufyan ibn Wayin. There he also met the mufti of the city Muslim Az-Zanji, which also belonged to outstanding scientists.

The Huzail tribe, in which the next ten years of Ash Shafi was destined, was nomadic and was famous for its eloquence. According to the recollections of Imam himself, having left Mecca, he stopped in the desert at this tribe and began to study their culture and speech, and Ashhafii described the representatives of this tribe as the most eloquent of the Arabs at that time. After spending a decade with a tribe and leading a nomadic life with them, the future imam of Shafiya returned to Mecca, he freely read poetry, told the traditions and was very eloquent.

He studied religion, mastered riding and learned to shoot from a bow, and he achieved considerable successes in this matter, because, in his own words, he could get at a target ten times in a row of ten. There is even a treatise on shooting from a bow of its authorship. But from early childhood, Ash Shafi was drawn to both religious knowledge and to worldly activities. Once, after Muhammad demonstrated his skills in archery, one of the spectators advised him to devote himself to his studies.

But there was no money to pay for training in the future of Imam al-Shafiya: he often mentioned that in childhood he lived in poverty as an orphan, to which his mother could barely help financially. Therefore, if he managed to get to the lesson, he immediately grabbed everything on the fly and remembered firmly, so that he did not have to repeat. The mother of the future scientist did not even have money on paper and ink, as a result, Muhammad had to write on stones, bones, on palm leaves, and most often had to memorize immediately.

He learned the Qur'an by heart by seven years, as well as his interpretation, and by the age of ten he learned by heart al-Muvatt Imam Malik. And also Mecca was a city in which representatives of a variety of sects and currents, such as mutazilites and charihites, constantly interacted, and with them the orthodox Sunnis constantly waged polemics and debate. Ash Shafii listened attentively to both others, and this significantly expanded his horizons.

Contemporaries spoke of Muhammad of al-Shafii, as a God-fearing and highly moraine person, distinguished by high ethical qualities, brilliant logic, they noted his excellent memory and remarkable oratory abilities. Imam Malik’s training at the age of eighteen, Ash Shafiya, has already become a brilliant connoisseur of Islamic law, and even received permission to issue fatwas, that is, instructions, as well as transmitting hadiths.The real success in the life of Imam al-Shafiya was his training at one of the outstanding legal scholars of his time Imam Malik Ibn Anas.

Having decided to study with Imam Malik in Medina, the imam of Shafii first read the collection of al-Muvatta of his authorship. He arrived at Imam Malik at the junction and years and asked for permission to read him al-Muvatt. Ash Shafii read the book perfectly, eloquently and deeply reflecting its essence, and Imam Malik, pleased with such an impeccable knowledge of his work, was flattered and pleasantly surprised.

Ash Shafi was so impressed by Imam Malik that he invited him to become his student and assistant. Ash Shafii studied with Imam Malik for nine years, practically without leaving him, only occasionally for a trip to Mecca. When Imam Malik was gone in the year, the imam of Shafii returned to Mecca again. Despite the deep respect and authority that Imam Malik inspired to his student Muhammad al-Shafii, in his judgments the student was independent and in many ways surpassed his teacher-he even wrote the work of Imilaf Malik va-Shafii, in which he criticized some judgments of Imam Malik, but this criticism was directed to those who were tattered on Malikite school.

The version of the “refutation of Imam Malik”, who was already written by a student of Ash Shafii in Egypt, Ar-Rabi al-Muradi, has reached our time, and this book caused a polemic among the Malikites, which resulted in the polemic work of the authored work of Abu Bakra Muhammad al-Qayravani Kitab Ar-radd ala al-Shafii, which was directed specifically against Ash Shafi. In parallel with the training with Imam Malik in Medina, Ash Shafiya studied with such a scientist as mutazilit Ibrahim ibn Abu Yahya-he comprehended the basics of hadle science and Islamic law.

Having returned to Mecca from Medina, the imam of Shafiya became richer by knowledge, but not richer by money, so he was forced to look for ways to earn a living. The Kurayshi asked for the governor of Yemen to entrust the Imam of al-Shafii, some official functions, and for this purpose he called him to the North Yemen to the province of Najran, where he established himself as a fair and serious judge, which became popular among the population.

Soon, Imam al-Shafii was accused of revolutionary activity and calls for an uprising. That time was recorded by the biographers of al-Shafii as the “vague” time of his life or “mikhna”, that is, “test”. Ash Shafiya was arrested and brought to the Syrian Rakka to the Caliph residence in shackles. Caliph Harun Ar-Rashid had a conversation from the al-Shafii, and he really liked the caliph, and after Imam al-Shafii stood up by Muhammad al-Shaybani, who at that time was a supreme judge in Baghdad.

As a result, the Ash Shafiy released, although the remaining nine people who were arrested with the Imam of Ash Shafi were executed.

Ash Shafiya continued to study with Judge al-Shaibani, and they never intervened in state affairs and did not take part in them, did not want to know about any uprisings and revolutions, and even refused when he was offered to become a judge of Yemen. The Baghdad period in his Iraqi period, for the two years that Imam Shafiya spent in Baghdad, he paid close attention to the study of the Hanafit fikh, who at that time flourished by the efforts of Ash Shaybani and Abu Yusuf, students of Abu Hanifa.

In total, Ash Shafiya spent ten years in Baghdad, and during this time he visited Syria, Persia and other areas of the caliphate, since the money that Harun Ar-Rashid generously gave him was enough to travel. He distributed all the wealth of Ash Shafi to the poor upon returning to Mecca, and then organized his circle in a forbidden mosque. But again he returned after some time to Baghdad, where he continued his teaching, and became very popular there and wrote the book of Ar-Risal and some other works written under the influence of the so-called “old school of thought”.

Over the next years, he periodically visited Mecca, then returned to Baghdad, and then completely left for Egypt: some biographers explain that he was forced to leave due to the fact that the Hanafites and Malikites in Iraq did not welcome the spread of the Ash-Shafi school. The Egyptian period was arriving in the Egyptian Fustat, Ash Shafiya continued the case of the spread of his own Mazhab.

This activity caused the indignation of local Malikites, who considered him a student of Imam Malik, but later began to criticize him and even tried to call the authorities to expel al-Shafi. These changes gave the start of the so-called “New School of Thought” or Mazhab al-Jadid. Imam al-Shafiya and his new school had a number of followers. Shafiite Mazhab has become more and more widespread.

Most of the most important works of al-Shafiya were written in that period in Egypt. The death of Imam died Muhammad Ibn Idris al-Shafii in the year in Hijra on January 20 from a serious illness. The Egyptian ruler himself led the funeral prayer of the memory of al-Shafiya, and his two sons-Usman and Muhammad-were also present at the funeral.The family and children were married to al-Shafiya twice, he had four children left from two marriages: the son of Abu Usman Muhammad, who later became Judge Aleppo, the son of Abul-Hasan Usman, as well as the daughter of Zaynab and the daughter of Fatima.

The books of Imam al-Shafii have such works as Ar-Risal at Usa al-Fikhu, Akhkam al-Kuran, Al-Mum and al-Khja on Fikhu and Ichilaf al-Chadis and Musade in Khadisada. Quite often, among other interests of Ash Shafi, in which he even succeeded, they call medicine, Firas or physiognomy, as well as Nujum or astrology. The students of Imam al-Shafii Imam Shafii are also known for leaving behind a galaxy of talented students.

One of these students was Imam Ahmad ibn Hanbal, the greatest expert on the hadiths of his time, who studied the Imam of the Ash Shafi of the Science of Fikh, and the imam of Shafiya, pleased with the student, encouraged him in every possible way. Imam Ahmad ibn Hanbal always said that al-Shafiya had the most powerful influence on him. Imam Ahmad ibn Hanbal later the whole world will know as the founder of the Khanbalit Legal School or Mazhab.

On the last journey of Imam Ahmad Ibn Hanbal, more than a million people escorted. I wanted to take this material for the term paper.