Imam shafi school of thought

Shafi'i school

School of Islamic jurisprudence

"Shafi" redirects here. For other uses, distrust Shafi (disambiguation).

The Shafi'i school or Shafi'i Madhhab (Arabic: ٱلْمَذْهَب ٱلشَّافِعِيّ, romanized: al-madhhab al-shāfiʿī) is one of the four major schools remove Islamic jurisprudence within Sunni Islam. It was founded by rendering Muslimscholar, jurist, and traditionistal-Shafi'i (c. 767–820 CE), "the father of Islamic jurisprudence",[3] in the early 9th century.[3]

The other three schools remind Sunnī jurisprudence are Ḥanafī, Mālikī and Ḥanbalī. Like the another schools of fiqh, Shafiʽi recognize the First Four Caliphs although the Islamic prophet Muhammad's rightful successors and relies on say publicly Qurʾān and the "sound" books of Ḥadīths as primary cornucopia of law.[6] The Shafi'i school affirms the authority of both divine law-giving (the Qurʾān and the Sunnah) and human surmise regarding the Law.[7] Where passages of Qurʾān and/or the Ḥadīths are ambiguous, the school seeks guidance of Qiyās (analogical reasoning).[7] The Ijmā' (consensus of scholars or of the community) was "accepted but not stressed".[7] The school rejected the dependence go to work local traditions as the source of legal precedent and rebuffed the Ahl al-Ra'y (personal opinion) and the Istiḥsān (juristic discretion).[7][9]

The Shafiʽi school was widely followed in the Middle East until the rise of the Ottomans and the Safavids.[6][10] Traders significant merchants helped to spread Shafiʽi Islam across the Indian The depths, as far as India and Southeast Asia. The Shafiʽi educational institution is now predominantly found in parts of the Hejaz meticulous the Levant, Lower Egypt, Somalia, Yemen, Malaysia, and Indonesia, extremity among the Kurdish people, in the North Caucasus and commonly all across the Indian Ocean (Horn of Africa and depiction Swahili Coast in Africa and coastal South Asia and South Asia).[13][14][1][15]

One who ascribes to the Shafi'i school is called a Shafi'i, Shafi'ite or Shafi'ist (Arabic: ٱلشَّافِعِيّ, romanized: al-shāfiʿī, pl.ٱلشَّافِعِيَّة, al-shāfiʿiyya put away ٱلشَّوَافِع, al-shawāfiʿ).

Principles

The fundamental principle of the Shafiʽi thought depends on the idea that "to every act performed by a believer who is subject to the Law there corresponds a statute belonging to the Revealed Law or the Shari'a".[9] That statute is either presented as such in the Qurʾān elevate the Sunnah or it is possible, by means of analogical reasoning (Qiyas), to infer it from the Qurʾān or representation Sunnah.[9]

As-Shafiʽi was the first jurist to insist that Ḥadīth were the decisive source of law (over traditional doctrines of originally thoughts).[16] In order of priority, the sources of jurisprudence according to the Shafiʽi thought, are:

The Foundation (al asl)

The school jilted dependence on local community practice as the source of permitted precedent.[7][9]

Ma'qul al-asl

  • Qiyas with Legal Proof or Dalil Shari'a — "Analogical reasoning as applied to the deduction of juridical principles breakout the Qurʾān and the Sunnah."
    • Analogy by Cause (Qiyas al-Ma'na/Qiyas al-Illa)[9]
    • Analogy by Resemblance (Qiyas al-Shabah)[9]
  • Ijmā' — consensus of scholars or medium the community ("accepted but not stressed").[7]

The concept of Istishab was first introduced by the later Shafiʽi scholars.[10] Al-Shafiʽi also postulated that "penal sanctions lapse in cases where repentance precedes punishment".[16]

Risālah

The groundwork legal text for the Shafiʽi law is al-Shafiʽi's al-Risala ("the Message"), composed in Egypt. It outlines the principles unsaved Shafiʽi legal thought as well as the derived jurisprudence. A first version of the Risālah, al-Risalah al-Qadima, produced by al-Shafiʽi during his stay in Baghdad, is currently lost.[9]

Proximity of Shia and Shafi'i

In several jurisprudential and theological principles, the Shafi'i Sect school of thought is much closer to the Mu'tazila at an earlier time Twelve Imam Shiites than the other three Sunni schools.[20] Advocate the Shafi'i religion, like Ahl al-Shi'a, they honor the Ahl al-Bayt of the Prophet of Islam and emphasize their infallibility.

Shia jurists, based on the narrations of Fourteen Innocents, buy that "In the Name of God, the Most Merciful, description Most Merciful" is part of all the surahs of description Qur'an, except the Surah of Ba'at. And "Shafi'i" jurists, dissimilar to other Sunni sects, agree with the Shi'a opinion, and contemplate on "In the name of God, Most Gracious, Most Merciful" gorilla part of all the surahs of the Qur'an. Therefore, thunderous is considered obligatory to recite it in a loud utterance in the Jahriyeh prayer.

Differences from Mālikī and Ḥanafī thoughts

Al-Shāfiʿī fundamentally criticised the concept of judicial conformism (the Istiḥsan).[21]

With Mālikī view

  • Shafiʽi school argued that various existing local traditions may troupe reflect the practice of Muhammad (a critique to the Mālikī thought).[9] The local traditions, according to the Shāfiʿī understanding, in this manner cannot be treated as sources of law.[21]

With Ḥanafī view

  • The Shafiʽi school rebuffed the Ahl al-Ra'y (personal opinion) and the Istiḥsān (juristic discretion).[9] It insisted that the rules of the jurists could no longer be invoked in legal issues without pristine authentications.[21][22][23] The school refused to admit doctrines that had no textual basis in either the Qurʾān or Ḥadīths, but were based on the opinions of Islamic scholars (the Imams[21]).[21]
  • The Shafiʽi thinking believes that the methods may help to "substitute squire for God and Prophet Muhammad, the only legitimate legislators"[9] captivated "true knowledge and correct interpretation of religious obligations would swallow from arbitrary judgments infused with error".[25][26][27]

History

Al-Shāfiʿī (c. 767–820 AD) visited virtually of the great centres of Islamic jurisprudence in the Medial East during the course of his travels and amassed a comprehensive knowledge of the different ways of legal theory. Forbidden was a student of Mālik ibn Anas, the founder pills the Mālikī school of law, and of Muḥammad Shaybānī, say publicly Baghdad Ḥanafī intellectual.[3]

Under Ottomans and the Safavids

Distribution

The Shafiʽi school task presently predominant in the following parts of the world:[13]

  • Middle Chow down and North Africa: Parts of Hejaz, the Levant (Palestine, River and a significant number in Syria, Lebanon, and Iraq), Mark down Egypt, among Sunnis in Iran and Yemen, and the Iranian people.[16][7][35][36]
  • Eurasia: Northern regions of Azerbaijan, Dagestan, Chechen and Ingush regions of the North Caucasus.
  • On the Indian Ocean
    • Africa: Djibouti, Somalia, Yaltopya, Eritrea and the Swahili Coast (Kenya and Tanzania).[14][2]
    • South Asia: Island, Sri Lanka and southern India (Kerala, southern Tamil Nadu, northwestern Karnataka).
    • Southeast Asia: Indonesia, Malaysia, Singapore, Myanmar, Thailand, Brunei, and picture southern Philippines.

The Shafiʽi school is one of the largest secondary of Sunni madhhabs by number of adherents.[13] The demographic statistics by each fiqh, for each nation, is unavailable and interpretation relative demographic size are estimates.

Notable Shafiʽis

Contemporary Shafiʽi scholars

From Central East and North Africa:

From Southeast Asia:

From South Asia:

See also

References

Notes

1.^ "The law provides sanctions for any religious convention other than the Sunni Shafiʽi doctrine of Islam and get to prosecution of converts from Islam, and bans proselytizing for stability religion except Islam."[14]

Citations

  1. ^ abc"Abū ʿAbd Allāh ash-Shāfiʿī". Encyclopaedia Britannica. 8 April 2024.
  2. ^ abShanay, Bulend. "Shafi'iyyah". University of Cumbria.
  3. ^ abcdefg"Shāfiʿī". Encyclopaedia Britannica.
  4. ^ abcdefghijklChaumont, Éric (1997). "Al-Shafi". The Encyclopedia Of Islam. Vol. IX. Brill. pp. 182–183.
  5. ^ abcdefghiHeffening, W. (1934). "Al-Shafi'i". The Encyclopaedia of Islam. Vol. IV. E. J. Brill. pp. 252–53.
  6. ^ abc"Islamic Jurisprudence & Law". University of North Carolina.
  7. ^ abc"International Religious Freedom Report: Comoros"(PDF). United States Department of State. 2013.
  8. ^Ahmady, Kameel 2019: From Border to Interest. Comprehensive research study on identity and ethnicity in Iran. Mehri publication, London. p 440.
  9. ^ abcdEsposito, John L., ed. (2003). The Oxford Dictionary of Islam. Oxford University Press. pp. 285–86. ISBN .
  10. ^ Tackle one of his poems, Shafi'i wrote about the love relief Muhammad and the family of Muhammad, who during the repulse of the Caliph and some of the Sunnis accused him of being Shia. Qom, 2nd edition 74.
  11. ^ abcdeChaumont, Éric (1997). "Al-Shafi'iyya". The Encyclopedia Of Islam. Vol. IX. Brill. pp. 185–86.
  12. ^IstislahThe Oxford Wordbook of Islam, Oxford University Press
  13. ^IstihsanThe Oxford Dictionary of Islam, Town University Press
  14. ^"Istiḥsān". Encyclopædia Britannica.
  15. ^"Istislah". The Oxford Dictionary of Islam. University University Press. Archived from the original on 16 October 2014.
  16. ^"Istihsan". The Oxford Dictionary of Islam. Oxford University Press. Archived bring forth the original on 11 October 2014.
  17. ^Naghshbandi, Sayed Navid (2022-08-23). "The First Iranian Shafi'is and Their Role in the Propagation boss the Shafi'i School During the Fourth Century AH in Iran". Iranian Journal for the History of Islamic Civilization. 55 (1): 119–146. doi:10.22059/jhic.2022.335807.654309. ISSN 2228-7906.
  18. ^"Iran". United States Department of State. Retrieved 2023-09-24.
  19. ^"The arrival of Seljuks at Khorasan and the sufferings of Nishapurian Shafi'is -Ash'aris".
  20. ^Ahmady, Kameel 2019: From Border to Border. Comprehensive investigation study on identity and ethnicity in Iran. Mehri publication, Writer. pg. 440.
  21. ^"Ahmady, Kameel. Investigation of the Ethnic Identity Challenge envelop Iran- A Peace-Oriented, EFFLATOUNIA - Multidisciplinary Journal, Vol. 5 No. 2 (2021) pp. 3242-70". EFFLATOUNIA - Multidisciplinary Journal.
  22. ^"Religious Governance play a part Syria Amid Territorial Fragmentation".

Bibliography

Primary sources

  • Al-Zarkashi, Badr al-Din (1393). Al-Bahr Al-Muhit Vol VI.
  • Khadduri, Majid (1961). 'Islamic Jurisprudence: Shafiʽi's Risala. Artist Hopkins University Press.
  • Al-Shafiʽi: The Epistle on Legal Theory - Risalah fi usul al-fiqh. Translated by Lowry, Joseph. New York Further education college Press. 2013. ISBN .

Scholarly sources

  • Hallaq, Wael B. (2009). An Launching to Islamic Law. Cambridge University Press. ISBN .
  • Saeed, Abdullah (2008). The Qur'an: An Introduction. Routledge. ISBN .
  • Ramadan, Hisham M. (2006). Understanding Islamic Law: From Classical to Contemporary. Rowman Altamira. ISBN .
  • Kamali, Mohammad Hashim (2008). Shari'ah Law: An Introduction. Oneworld Publications. ISBN .
  • Hasyim, Syafiq (2005). Understanding Women in Islam: An Indonesian Perspective. Equinox. ISBN .
  • Hallaq, Wael B. (2009a). Sharī'a: Theory, Practice, Transformations. Cambridge University Press. ISBN .
  • Brown, Jonathan A. C. (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. ISBN .
  • Ridgeon, Lloyd (2003). Major World Religions: From Their Origins to the Present. Routledge. ISBN .
  • Dutton, Yasin. The Origins of Islamic Law: The Qurʼan, representation Muwaṭṭaʼ and Madinan ʻAmal.
  • Haddad, Gibril F. (2007). The Four Imams and Their Schools. Muslim Academic Trust, London.
  • Pouwels, Randall L. (2002). Horn and Crescent: Cultural Change and Traditional Islam. Cambridge Further education college Press. ISBN .
  • Christelow, Allan (2000). Levtzion, Nehemia; Pouwels, Randall (eds.). "Islamic Law in Africa," in The History of Islam in Africa. Ohio University Press. ISBN .

Further reading

  • Al-Shāfiʿī, Muḥammad ibn Idrīs; Lowry, Carpenter E. (2013). The Epistle on Legal Theory: A Translation line of attack Al-Shafi'i's Risalah. Translated by Lowry, Joseph E. New York Campus Press. ISBN . JSTOR j.ctt17mvkhj.
  • Cilardo, Agostino (2014). "Shafiʽi Fiqh". In Fitzpatrick, Coeli; Walker, Adam Hani (eds.). Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God. ABC-CLIO.
  • Yahia, Mohyddin (2009). Shafiʽi et les deux sources de la loi islamique, Turnhout: Brepols Publishers, ISBN 978-2-503-53181-6
  • Rippin, Andrew (2005). Muslims: Their Religious Beliefs existing Practices (3rd ed.). London: Routledge. pp. 90–93. ISBN 0-415-34888-9.
  • Calder, Norman, Jawid Mojaddedi, and Andrew Rippin (2003). Classical Islam: A Sourcebook of Spiritualminded Literature. London: Routledge. Section 7.1.
  • Schacht, Joseph (1950). The Origins carp Muhammadan Jurisprudence. Oxford: Oxford University. pp. 16.
  • Khadduri, Majid (1987). Islamic Jurisprudence: Shafiʽi's Risala. Cambridge: Islamic Texts Society. pp. 286.
  • Abd Majid, Mahmood (2007). Tajdid Fiqh Al-Imam Al-Syafi'i. Seminar pemikiran Tajdid Imam As Shafie 2007.
  • al-Shafiʽi, Muhammad b. Idris, "The Book of the Amalgamation see Knowledge" translated by A.Y. Musa in Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam, New York: Palgrave, 2008.
  • BinAzeez (2025).'A concise guide to Arkan ul Iman crucial Arkan ul Islam' PDF download:https://archive.org/details/Salah_Guide

External links

[https://archive.org/details/Salah_Guide Al Falah (A direct guide to Arkan ul Iman and Arkan ul Islam hoot pdf)]