The BOOKS:
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.
Imām al-ḥarāmain ‘Abd al-Malik ibn ‘Abdullah al-Juwaynī (478 H) has gathered all four main fiqh books of al-qawl al-jadīd (new verdict) of al-Imām al-Shāfi’ī (204 H) namely al-Umm, al-Imla’, al-Mukhtaṣar by al-Imām al-Buwaiṭī (231 H) and al-Mukhtaṣar by al-Imām al-Muzānī (264 H) in one book entitled Nihāyat al-Maṭlab.
This book of Imām al-ḥarāmain has been abridged three times by his student, Hujjat al-Islām al-Imām al-Ghazālī (505 H). The first abridgement is al-Basīt, al-Wasīt the second and finally al-Wajīz. Al-Imām al-Rāfi’ī (623 H) summarized al-Wajīz and entitled it al-Muḥarrar. Al-Imām al-Rāfi’ī also had writen a commentary of al-Wajiz in two books namely Sharh al-kabir or Fath al-‘Aziz fi sharh al-Wajīz and Sharh al-ṣaghīr.
Al-Imām al-Nawawī (676 H) abridged Fath al-‘Aziz in his book, Rauḍat al-ṭālibīn wa ‘umdat al-muftiyyīn. This was later abridged by Ibn al-Muqrī (837 H) in Rauḍal-ṭalib and Shaykh al-Islām Zakariyyā al-Anṣārī (925 H) compiled a commentary on it, naming it Asna al-maṭālib sharh Rauḍal-ṭālib. Beside ar-Rauḍ, Rauḍah al-ṭālibīn also has been abridged by al-Imām Aḥmad ibn ʿUmar al-Muzajjad (930 H) in the book entitled, al-ʿUbab and al-Imām Ibn Ḥajar al-Makkī prepared a commentary named al-Īʿāb sharh al-ʿUbāb. Al-Sharaf al-Muqrī ṣāḥib al-Rauḍabridged it second time in a book entitled al-Irshād. A commentary on it was prepared by al-Imām Ibn Ḥajar al-Makkī named Fath al-jawād sharh al-Irshād. Al-Imām al-Nawawī had abridged al-Muharrar and entitled it Minhāj al-ṭālibīn. It was thereafter abridged by Shaykh al-Islām Zakariyyā al-Anṣārī in his book Manhaj al-ṭullab and he authored a commentary on it namely Fath al-Wahhāb bi sharḥManhaj al-ṭullab. Al-Imām al-Jauharī abridged al-Manhaj and named it al-Nahj.
Tarjīḥ (preference) in the madhhab:
It rests upon the verdicts of al- Shaykhayn; al-Imām al-Rāfi’ī and al-Imām al-Nawawī. This is the unanimous view of muhaqqiqs (researchers) of the madhhab. If these two Imāms have a difference opinion, the verdict of al-Imām al-Nawawī will be given preference over the verdict of al-Imām al-Rafi’ī.
If the writings of al-Imām al-Nawawī differ, generally the the order of what will be given preference to is (1) al-Tahqīq, (2)al-Majmūʿ, (3) al-Tanqīḥ, (4) al-Rauḍah, (5) al-Minhāj and his fatāwā (legal verdicts), (7) Sharh Muslim, and finally (8) Taṣḥīḥal-Tanbīh and its nukāt (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-Imām al-Subkī (d.756 .AH) mentioned regarding al-Minhaj of al-Imām al-Nawawī, “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-Minhāj. It has been abridged, explained, annotated and compiled in the form of poetry. The four main commentaries of al-Minhaj are
(1) Tuḥfat al-muhtāj by al-Imām Aḥmad ibn Alī ibn Ḥajar al-Haytamī al-Makkī (974 H),
(2) Nihāyat al-muhtāj ilā sharh al-Minhāj by al-Imām Shams al-Dīn Muḥammad ibn Aḥmad ibn Hamzah al-Ramlī (1004 H),
(3) Mughnī al-muhtāj ilā ma’rifat al-ma’āni alfāẓsharh al-Minhāj by al-Imām Shams al-Dīn Muḥammad ibn Aḥmad al-Khāṭib al-Shirbīnī (977 H) and
(4) Kanz al-rāghibīn sharh Minhāj al-ṭālibīn by al-Imām Jalāl al-Dīn Muḥammad ibn Aḥmad al-Maḥallī (864 H).
The above mentioned books hold an authoritative position in the madhhab. However, if there is difference opinion, preference is given to al-Tuḥfah of al-Imām Ibn Ḥajar al-Haytamī and al-Nihayah of al-Imām Shams al-Dīn al-Ramlī.
Thereafter, preference is given to Sharh al-ṣaghīr ‘alā al-Bahjah and then, Fath al-Wahhāb bi sharh Manhaj al-ṭullāb both by Shaykh al-Islām Zakariyyā al-Anṣārī. Finally, preference is given to Sharh al-Imām al-Khāṭib al-Shirbīnī and Sharh al-Imām al-Maḥallī.
Among the books of al-Imām Ibn Ḥajar, the order of merit is al-Tuḥfah, Fatḥal-Jawād, al-Imdād, the fatāwā (legal opinions) and sharh al-‘Ubāb have the same merit, however, giving preference to the commentary is better.
The order of merit among the ḥawāshī (marginal notes) is ḥāshiyah ‘alā Sharh al-Manhaj by al-Imām’Alī al-Ziyādī (1024 H) then Ibn Qasim al-‘Abbādī (994 H) on al-Tuḥfah, then Shaykh ‘Umairah (957 H) marginal note on al-Maḥallī, then the verdict of Shaykh Alī al-Shabramillisī (1087 H) on al-Nihāyah. Thereafter, Ḥāshiyah al-Halabī, al-Shaubarī, al-‘Anānī. Their opinions are taken if they do not differ with the original standpoint.
Adapted from:
Safīnat al-najā’: Arabic and English. Sālim ibn ‘Abdullah ibn Sa’d ibn Samīr al-Haḍramī 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 Muḥammad al-Marbūqī al-Shāfi’ī.
Shah Alam, Selangor)
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.
Imām al-ḥarāmain ‘Abd al-Malik ibn ‘Abdullah al-Juwaynī (478 H) has gathered all four main fiqh books of al-qawl al-jadīd (new verdict) of al-Imām al-Shāfi’ī (204 H) namely al-Umm, al-Imla’, al-Mukhtaṣar by al-Imām al-Buwaiṭī (231 H) and al-Mukhtaṣar by al-Imām al-Muzānī (264 H) in one book entitled Nihāyat al-Maṭlab.
This book of Imām al-ḥarāmain has been abridged three times by his student, Hujjat al-Islām al-Imām al-Ghazālī (505 H). The first abridgement is al-Basīt, al-Wasīt the second and finally al-Wajīz. Al-Imām al-Rāfi’ī (623 H) summarized al-Wajīz and entitled it al-Muḥarrar. Al-Imām al-Rāfi’ī also had writen a commentary of al-Wajiz in two books namely Sharh al-kabir or Fath al-‘Aziz fi sharh al-Wajīz and Sharh al-ṣaghīr.
Al-Imām al-Nawawī (676 H) abridged Fath al-‘Aziz in his book, Rauḍat al-ṭālibīn wa ‘umdat al-muftiyyīn. This was later abridged by Ibn al-Muqrī (837 H) in Rauḍal-ṭalib and Shaykh al-Islām Zakariyyā al-Anṣārī (925 H) compiled a commentary on it, naming it Asna al-maṭālib sharh Rauḍal-ṭālib. Beside ar-Rauḍ, Rauḍah al-ṭālibīn also has been abridged by al-Imām Aḥmad ibn ʿUmar al-Muzajjad (930 H) in the book entitled, al-ʿUbab and al-Imām Ibn Ḥajar al-Makkī prepared a commentary named al-Īʿāb sharh al-ʿUbāb. Al-Sharaf al-Muqrī ṣāḥib al-Rauḍabridged it second time in a book entitled al-Irshād. A commentary on it was prepared by al-Imām Ibn Ḥajar al-Makkī named Fath al-jawād sharh al-Irshād. Al-Imām al-Nawawī had abridged al-Muharrar and entitled it Minhāj al-ṭālibīn. It was thereafter abridged by Shaykh al-Islām Zakariyyā al-Anṣārī in his book Manhaj al-ṭullab and he authored a commentary on it namely Fath al-Wahhāb bi sharḥManhaj al-ṭullab. Al-Imām al-Jauharī abridged al-Manhaj and named it al-Nahj.
Tarjīḥ (preference) in the madhhab:
It rests upon the verdicts of al- Shaykhayn; al-Imām al-Rāfi’ī and al-Imām al-Nawawī. This is the unanimous view of muhaqqiqs (researchers) of the madhhab. If these two Imāms have a difference opinion, the verdict of al-Imām al-Nawawī will be given preference over the verdict of al-Imām al-Rafi’ī.
If the writings of al-Imām al-Nawawī differ, generally the the order of what will be given preference to is (1) al-Tahqīq, (2)al-Majmūʿ, (3) al-Tanqīḥ, (4) al-Rauḍah, (5) al-Minhāj and his fatāwā (legal verdicts), (7) Sharh Muslim, and finally (8) Taṣḥīḥal-Tanbīh and its nukāt (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-Imām al-Subkī (d.756 .AH) mentioned regarding al-Minhaj of al-Imām al-Nawawī, “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-Minhāj. It has been abridged, explained, annotated and compiled in the form of poetry. The four main commentaries of al-Minhaj are
(1) Tuḥfat al-muhtāj by al-Imām Aḥmad ibn Alī ibn Ḥajar al-Haytamī al-Makkī (974 H),
(2) Nihāyat al-muhtāj ilā sharh al-Minhāj by al-Imām Shams al-Dīn Muḥammad ibn Aḥmad ibn Hamzah al-Ramlī (1004 H),
(3) Mughnī al-muhtāj ilā ma’rifat al-ma’āni alfāẓsharh al-Minhāj by al-Imām Shams al-Dīn Muḥammad ibn Aḥmad al-Khāṭib al-Shirbīnī (977 H) and
(4) Kanz al-rāghibīn sharh Minhāj al-ṭālibīn by al-Imām Jalāl al-Dīn Muḥammad ibn Aḥmad al-Maḥallī (864 H).
The above mentioned books hold an authoritative position in the madhhab. However, if there is difference opinion, preference is given to al-Tuḥfah of al-Imām Ibn Ḥajar al-Haytamī and al-Nihayah of al-Imām Shams al-Dīn al-Ramlī.
Thereafter, preference is given to Sharh al-ṣaghīr ‘alā al-Bahjah and then, Fath al-Wahhāb bi sharh Manhaj al-ṭullāb both by Shaykh al-Islām Zakariyyā al-Anṣārī. Finally, preference is given to Sharh al-Imām al-Khāṭib al-Shirbīnī and Sharh al-Imām al-Maḥallī.
Among the books of al-Imām Ibn Ḥajar, the order of merit is al-Tuḥfah, Fatḥal-Jawād, al-Imdād, the fatāwā (legal opinions) and sharh al-‘Ubāb have the same merit, however, giving preference to the commentary is better.
The order of merit among the ḥawāshī (marginal notes) is ḥāshiyah ‘alā Sharh al-Manhaj by al-Imām’Alī al-Ziyādī (1024 H) then Ibn Qasim al-‘Abbādī (994 H) on al-Tuḥfah, then Shaykh ‘Umairah (957 H) marginal note on al-Maḥallī, then the verdict of Shaykh Alī al-Shabramillisī (1087 H) on al-Nihāyah. Thereafter, Ḥāshiyah al-Halabī, al-Shaubarī, al-‘Anānī. Their opinions are taken if they do not differ with the original standpoint.
Adapted from:
Safīnat al-najā’: Arabic and English. Sālim ibn ‘Abdullah ibn Sa’d ibn Samīr al-Haḍramī 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 Muḥammad al-Marbūqī al-Shāfi’ī.
Shah Alam, Selangor)
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