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The Life of Imam Shafi'i. Brief biography of Imam ash-Shafi'i

The Life of Imam Shafi'i. Brief biography of Imam ash-Shafi'i

The imams of the four madhhabs occupy a great place in the hearts of the people of the community of the Prophet (peace and blessings of Allaah be upon him) because of the vastness of their knowledge and their sincerity in the service of Allah. One of these four imams is Muhammad ibn Idris ash-Shafi'i. He is the third of the four Imams, according to the temporal chronology, and the second, according to the number of followers.

Muhammad ibn Idris ash-Shafi‘i (767-820 AD) was born in Gaza (Palestine) in the year 150 according to the Muslim calendar, the year of the death of Imam Abu Hanifa.

When Muhammad was two years old, his mother went with him to Mecca, the homeland of his ancestors. They settled near the main shrine of Islam - the al-Haram mosque. Some time later, his mother enrolled him in school. Since the material wealth of the family was extremely small, it was not possible to pay for studies. This could have affected the attitude of teachers towards him, but the events turned out differently: from the very beginning, the child treated his studies with reverence and with indescribable enthusiasm. He sat directly next to the teacher and tried to remember all the explanations. When the teacher was away, little Muhammad turned to the rest of the children and began to retell the lesson to them. Through this, his memory rapidly developed, he gained respect and authority among his peers, not to mention teachers. Education is made free for him. By the age of seven, Muhammad ibn Idris becomes the bearer of the Holy Scriptures - he memorizes the Koran by heart.

Seeing that the school would not give more than he had already received, he left it and went to the al-Haram mosque, through which many people, including scientists, passed. He began to visit the scientific circles of the mosque and specialize in the grammatical intricacies of the Arabic language, as well as the dialects of various Arab tribes. When he achieved a lot in this area, he was advised: “Why don’t you take up a detailed study of Islamic theology (fiqh) and the sciences related to the study of the Koran and Sunnah?” This wish of the attentive and benevolent people who were nearby became fateful for the future imam. All his attention, efforts, time, or rather, the rest of his life, Muhammad ibn Idris ash-Shafi'i devoted the path of the Almighty, the path of the successors of the prophets, the path of study and learning.

Throughout his life, ash-Shafi‘i visited all the centers of theological thought of that time. Was, as we have already mentioned, in Mecca, then in Medina, Yemen, Iraq (Kufa). He traveled a lot in the regions of Persia, Rome and other non-Arab territories. Then he stopped in Palestine for two years, increasing and strengthening his religious knowledge.

One day, after many years of wandering and studying, while ash-Shafi'i was in Palestine, a caravan arrived from Medina. From the people, he learned about the well-being of Imam Malik and decided to visit him in joy and prosperity.

Twenty days later, Muhammad was already in Medina. The time of his arrival coincided with the time of the third prayer, so he immediately went to the mosque of the Prophet. In the mosque, he saw a metal seat, around which about four hundred notebooks were laid out.

After some time, accompanied by a large number of people, Imam Malik ibn Anas appeared at the door of the mosque. The pleasant aroma of incense spread throughout the mosque. He sat down on a chair and began the lesson with questions. Asking the first question, he received no answer. Ash-Shafi'i, lost in the crowd around the imam, whispered an answer into his neighbor's ear. He answered the teacher and was right. This went on for some time. Imam Malik, surprised by the clarity and correctness of the answers, asked the answerer: “Where did you get such knowledge from?” He replied: "A young man is sitting next to me, who prompts me." Imam Malik called the young man to him and, seeing that it was ash-Shafi'i, was delighted, hugged him, pressing him to his chest. Then he exclaimed: “Complete the lesson for me!”

In Medina, next to Malik ibn Anas ash-Shafi‘i stayed for more than four years. In the year 179 according to the Muslim calendar, Imam Malik died. Muhammad was then 29 years old. It is said that Imam ash-Shafi'i did not leave anything unlearned from the knowledge and works of Imam Malik. Imam al-Shafi'i did not leave Medina until Imam Malik died.

Soon Medina was visited by the head of Yemen. A group of Quraish told him about a very gifted young man. Muhammad ibn Idris was offered to go to Yemen, to the city of San ‘a’, to conduct a free social activities in a government post. Ash-Shafi'i agreed.

With his efforts, he very quickly earned recognition, honor and trust of the people, as well as respect from the head of the region. The star of his popularity in Yemen shone brighter and brighter. In parallel with this, there were more and more envious people and ill-wishers.

Coincidentally, in those days, turmoil broke out, an uprising against the caliph. The envious people organized everything in such a way, conducting false intrigues, that in the report sent by the inspector of the caliph to Baghdad, based on the result of assessing the situation in the region, it was indicated that ash-Shafi'i, who in fact had nothing to do with this turmoil, is almost not the main instigator of the uprising. In a report sent to the caliph, it was written: “This man is incredibly strong and dangerous with his mind and eloquence. He can do what another cannot do with a sword and even with his teeth. If you, O ruler of the faithful, want to keep this area as part of your state, then it is urgent to execute all the troublemakers. The Caliph passed judgment on the basis of this conclusion and ordered that it be carried out immediately.

The ruler of Yemen could not help but obey the head of state. All participants in the turmoil were caught, shackled and sent to Baghdad to Harun ar-Rashid for execution. Among them was Imam ash-Shafi'i.

The prisoners arrived at the caliph in the twilight of the night. Harun al-Rashid sat behind a curtain. The troublemakers advanced one at a time. Everyone who passed through the curtained space fell headless. The imam’s line gradually moved forward, and he tirelessly prayed to the Almighty with a prayer that had often left his lips before: “Allaahumma, ya latyif! As'alukyal-lutfa fi maa jarat bihil-makaadiir ”(O Lord, O Merciful! I ask you for mercy, gentleness, Your kindness in everything that is (almost) irreversible! [It will not be difficult for you to change what you yourself already definitively determined]”.

The Imam's turn came. He was led in chains to the caliph. Those who were next to the leader raised their eyes to the one who was about to leave the worldly abode. In these free moments, ash-Shafi‘i exclaimed: “Peace be with you, O ruler of the faithful, and His grace”, omitting the words “the mercy of the Almighty.” The Caliph replied: "And to you - peace, the mercy of the Almighty and His grace." And he continued: “You started with the sunnah, although no one ordered you to do this. I had to answer you. Isn't it amazing?! How dare you speak in my presence without my permission?! Muhammad replied: “Verily, the mighty Quran says: “The Almighty gave a promise to those who believed among you and did good deeds that he would make them successors (rulers) on earth [who was the caliph], as he made those who were before you. Give them opportunities in the religion that He desired for them. Verily, He will replace their fears with a sense of peace and security [which one would like to wish for oneself].” If Allah promises, then he fulfills His promise, - continued ash-Shafi'i. “He gave you the opportunity to rule in His land and gave me a sense of calm and security after my fear. After all, you answered me: “And you - the mercy of the Almighty (i.e. you have mercy)”. Through your indulgence, O ruler of the faithful, the mercy of the Lord descended on me too.

The caliph exclaimed: “How can you look for excuses after your betrayal in favor of a candidate for my post ?!”
“As for this question already,” continued al-Shafi’i, “since you give me the right to speak, then I will answer truthfully and honestly. I only ask you to remove the shackles from me. If not, then your hand is higher and mine is lower [you have the right to make a decision]. The Almighty does not need any of us and eternally praise [He is above all and above all].” The caliph ordered to remove the shackles. The Imam knelt down and recited: “O you who believe! If a sinner [whose justice and truthfulness is unknown] comes to you with a message, then check its authenticity!” I am not who they say I am. This is all slander. You make a decision in accordance with the Scripture of the Creator. You are the son of the uncle (cousin) of the Prophet (peace and blessings be upon him), protecting the faith from evil and interceding for his followers.

Al-Rashid's expression changed dramatically, lit up with joy:
May all your fears be removed! Get in! What is your knowledge regarding the Scripture of the Most High? After all, this is the first thing to start with.
Which scripture are you asking about? After all, the Almighty sent down many Scriptures.
“Not bad,” exclaimed the Caliph, “I asked you about the Scripture that was revealed to the Prophet Muhammad (peace and blessings be upon him).
– There are many sciences connected with the Holy Scriptures. There are verses that are unambiguous in meaning (muhkam), and there are those that are multifaceted or do not have a clear clarity (muthashabih). There are those that were sent down earlier and those that were sent down later. There are mutually exclusive, canceling (nasyh-mansukh).

Ash-Shafi‘i went on and on listing scientific directions related to the study of the meanings and practical application of the Holy Scriptures. The ruler of the faithful and those who stood next to him were pleasantly surprised and amazed at the knowledge of the young man.

Caliph began to ask questions in other scientific areas, including physiognomy, and the great scientist kept answering and answering with incredible accuracy and beauty of speech.

In conclusion, the Caliph made a request: “O Imam! Give me guidance." Imam ash-Shafi‘i began to preach, which pierced to the depths of the souls of those present and spiritually uplifted their hearts. The ruler's eyes filled with tears...

Having successfully passed through this life test and having received respect and recognition from the ruler, the imam went to Mecca, where he was met with love and honor. Entering the city, he distributed all the gold and silver that had been given to him, fulfilling his mother's will. It was the year 180 according to the Muslim calendar… The great theologian then turned thirty years old!

In Mecca, the Imam spent the next seventeen years of his life enlightening and teaching the people. During these years, the greatest imams Abu Yusuf (182), Muhammad ibn al-Hasan (188), as well as Caliph Harun al-Rashid (193) passed away.

Muhammad ibn Idris decided to visit Baghdad for a month. Arriving in the capital, he began teaching at the western central mosque, where scientific discussions and lectures were constantly held. At the time of the imam's visit, there were more than twenty scientific groups in this mosque. Of these, only three remain. All the rest became the listeners of Imam ash-Shafi‘i.

From Baghdad, the imam, accompanied by a large number of students, among whom were many famous theologians of that time, went to Egypt. The inhabitants of Baghdad came out to see off the great scientist. Among them was his disciple Imam Ahmad Ibn Hanbal...

On the 27th of the month of Shawwal 198, the imam arrives in Egypt together with the ruler of this area, sent by the new caliph. He asks the imam to stay with him, but he refuses and settles with his maternal relatives, following the custom of the Prophet Muhammad in such situations. The scholars and theologians of Egypt greeted the imam very cordially. He began to give lectures and lessons in the largest educational center in Egypt at that time - in the mosque ‘Amra ibn al-‘As. Ash-Shafi'i was the first to introduce a rule in teaching style in Egypt. He began his lessons at the end of the morning prayer (“Fajr”) and until noon (“Zuhr”).
Readers came first Holy Quran and read before him, and listened to his recitation. Then - those who studied hadith studies, after that - experts in the Arabic language, poetry, etc. In the afternoon, the lessons ended, and the imam went home with his closest students, saying: “Worldly life is a journey that requires a staff you can lean on, especially when you are tired and exhausted)”.

Imam al-Shafi'i said: "I have not eaten my fill since the age of sixteen, because satiety makes the body heavy, hardens the heart, obscures the mind, induces sleep and weakens a person for worship ... I did not swear by the name of Allah, under any circumstances."

It is reported from Ahmad ibn Yahya that one day Imam al-Shafi'i, leaving the market, came across a man who was discrediting the name of a certain scholar. Ash-Shafiee, turning to his students, said: “Keep your ears from hearing obscenities, just as you keep your tongues from pronouncing them. Verily, the hearer is the partner of the speaker. Whoever does not protect his nafs, his knowledge will not benefit him ... ".

During the imam's stay in Egypt, a large number of theologians and linguists, both men and women, increased their knowledge.

Imam al-Shafi‘i was very fond of sugar cane drink and sometimes joked: “I stayed in Egypt because of the love of sugar cane.”

The deep knowledge of this greatest scholar and the incredible extent of his social usefulness were admired by many luminaries of Islamic theology. I think one quote will suffice. The son of Imam Ahmad ibn Hanbal once asked his father: “Who was ash-Shafi‘i? I see you keep mentioning him in your prayers.” The greatest imam replied: “I have been mentioning his name in my prayers for forty years now, asking the Almighty for mercy and forgiveness. O my son! Ash-Shafi'i (in importance) was like the sun for this world, health for the body. Is there anything that could replace these things?!”

It turned out that the years of residence of Imam al-Shafi‘i in Egypt were the last. He fell ill, his strength quickly began to leave him. On the last Friday night of the month of Rajab 204, after the fifth prayer, the soul of the great scientist left the body ...

Imam al-Muzani, one of the students of Imam al-Shafi'i, said that when the death of Imam al-Shafi'i approached, I went to him and asked how he felt. He said: "I feel like leaving this world and my loved ones, drinking from the horn of death and going to Allah. And I don't know where my soul will go - to Paradise or to Hell."

Shortly before his death, the imam bequeathed that his body after death be washed by the ruler of Egypt. The next Friday morning, relatives went for the governor of the region, with whom Imam al-Shafi‘i had close friendly relations, and recounted his dying wish. Al-‘Abbas ibn Musa asked: “Does the imam owe someone?” They answered him: "Yes." The ruler ordered his subordinates to pay off all the debts of the scientist and, addressing his relatives, concluded: “The Imam, asking to wash his body, had in mind exactly this.”

muslimpress.com

Islam teaches to be very kind to those people who have devoted their entire lives to the study of religion and substantiation of some of its foundations from a scientific point of view. Such theologians were revered during their lifetime, and now many believers in daily prayers mention them before Allah. Imam Shafi'i is one of these amazing people.

You can talk about him endlessly, because at the same time he was a scientist, theologian, jurist and founder of Muslim jurisprudence. He was also considered a very kind person who subjected himself to austerities all his life in order to better serve Allah. In the eyes of the faithful, the main merit of Imam Shafi'i is the madhhab created by him. To date, it is more widespread than any other in Islam. Before Shafi'i acquired his deep knowledge, he had come a long way of life, which can become an example for many believers in Allah.

Some facts about the Imam

The personality of Imam al-Shafi'i seems very interesting even at first sight. His contemporaries often said that he had simply phenomenal knowledge, not only in the field of theology, but also in scientific disciplines. This was largely due to the ability of his memory to absorb all the information received. Everyone who knew the imam closely enough said that he memorized absolutely everything he had ever heard in his life. This is what allowed him to make wise judgments on important theological issues by the age of fifteen.

I would like to note that in his youth, Imam Shafiya lived for several years in one of the tribes. Over the years, he acquired good archery skills and was excellent with horses. These classes brought him great pleasure, once he even thought about leaving science for a different fate.

The biography of the imam says that he was very pious and kind. Ash-Shafi'i never experienced prosperity, but this did not harden his heart. Often he gave away hard-earned money to the poor and everyone who wanted it without the slightest regret.

It is also known that in his conscious adult life he never ate his fill. Sometimes it was a forced measure due to extreme need, but for the most part it was a conscious choice. The Imam believed that bodily satiety leads to spiritual hunger. Since the body filled with food does not allow you to fully enjoy communion with Allah and makes the heart of stone.

Al-Shafi'i's contemporaries testified that while reading some verses of the Qur'an, the imam often fainted. He was so imbued with what he heard that he entered a deep state of trance, which was characteristic only of very religious people.

It is not surprising that such a person became the founder and creator of one of the madhhabs named after him. To date, prayer according to the madhhab of Imam Shafi'i is considered the most common and it is performed by most of the faithful.

Madh-hab: a brief description

Not everyone who wants to convert to Islam immediately understands what the term “madhhab” is. In fact, it refers to a school where they study Sharia law. Remarkably, there are several such schools. There are six of them in total, but four are the most famous:

Hanafi;
Maliki;
Shafi'i;
Hanbali.

You can also name the Zahirite and Jafarite madhhabs. However, one of them is almost completely lost, and the second is used only by a certain group of Muslims.

Each school was created by scholars and theologians. Sometimes it was one person, and sometimes the work of a whole group of respected and revered Muslims was required. The madhhab is not just the result of their labors, but also an opinion on certain issues of Islam, confirmed in debates and disputes. This practice was widely used among Muslims and Imam Shafi'i was considered an excellent orator. He could win in disputes with the most famous scientists of that time, many theological disputes were held in the presence of spectators.

Interestingly, the difference between the madhhabs is rather insignificant. All of them present the basis of Islamic knowledge in exactly the same way, but each school interprets minor issues in its own way.

The childhood of the future imam

The full name of the future imam consists of more than ten names. However, most often he was called Muhammad al-Shafi'i. His ancestry goes back to the family of the Prophet, this was often mentioned in various sources. This emphasized the high origin of the scientist and theologian relative to other founders of madhhabs. The biography of Imam Shafii has been studied very well, but the place of his birth raises many questions among specialists.

It is known that Muhammad was born in the one hundred and fiftieth year of the Muslim calendar. But the place of his birth is still called more than four different cities. It is officially accepted that the place where the imam lived until he was two years old was Gaza. However, ash-Shafi'i's parents came to Palestine from Mecca because of the activities of Muhammad's father. He was a military man and died before the time when his son was out of infancy.

In Gaza, the family lived very poorly, and the mother decided to return with the boy to Mecca, where their relatives were. This allowed them somehow, but the family always lacked money. It is worth noting that the city in those days was the abode of scientists, theologians and sages, so the young imam was simply fascinated by the atmosphere of Mecca, and he was drawn to knowledge with all his heart. There was nothing to pay for his studies, and the boy simply came to listen to what the teachers were telling other children. He sat down next to the teacher and memorized everything that was said. Sometimes Muhammad even taught lessons instead of teachers, who quickly noted his incredible abilities. They began to teach the boy for free, and he kept records on the bark of a tree, leaves and rags, since his mother could not buy paper for him.

At the age of seven, the future imam was already reciting the Koran by heart, and after several years of studying with two of the greatest scholars of Mecca, he became a specialist in hadith, learned the sayings of the prophet, and even received the right to make theological conclusions on important issues.

New life stage: Medina and Yemen

Until the age of thirty-four, Imam Shafi'i studied in Medina. The great scientist who founded the Maliki madhhab lived and worked here. He gladly accepted the young man to his training immediately after his arrival in the city. But even a famous theologian was amazed when Imam Shafi'i memorized his book literally in nine days. In Muwatta, Malik ibn Anas collected all the most reliable hadiths, which were often quoted by the faithful, but none of the Muslims could learn them all in such a short time.

Having gone to Yemen, the imam decided to engage in teaching activities. He was extremely short of money and therefore took on many students. According to contemporaries, Muhammad was an excellent orator and his speeches were often overly frank. This interested local officials, who after a while accused him of conspiracy and sedition.

The future imam was put in chains and sent to Iraq, where at that time the caliph Haruna al-Rashid ruled. Along with Muhammad, nine other people also arrived in Raqqa, also accused of rebelling against the Caliphate. Ash-Shafi'i personally met with the caliph and managed to defend himself. Harun al-Rashid really liked the imam's open and ardent speech, besides, the qadi of Baghdad stood up for him, to whom the young scientist was handed over on bail after his release.

Training in Iraq

The acquaintance with the Qadi of Baghdad made a strong impression on Imam al-Shafi'i, and he stayed in Iraq for two years. Mohammed ash-Shaibani, who saved the future imam from execution, became his teacher and introduced him to the numerous works of jurists who lived in the country during this period. They seemed very interesting to the young scholar, but Imam Shafi'i did not agree with all the doctrines and quotations. Therefore, disputes often arose between the teacher and the student. Once they even staged a public dispute, in which the future imam won a clear victory. However, the relationship between ash-Shaybani and his student did not deteriorate, they became good friends.

Subsequently, excerpts from this significant dispute were even included in one of the books written by the future imam. In search of knowledge, Muhammad ash-Shafi'i traveled to many countries and cities. He managed to visit Syria, Persia and other areas. After a ten-year journey, the imam decided to return to Mecca.

teaching

In Mecca, the imam came to grips with teaching. He had quite a few students who were united in a special circle. His ash-Shafi'i organized almost immediately after his return to Mecca, meetings of like-minded people were held in the Forbidden Mosque.

However, the imam was still attracted to Iraq, where he spent his best years and at the age of forty-five, he decided to return to this country again with the already accumulated baggage of knowledge and life experience.

Egyptian period of the Imam's life

Arriving in the capital of Iraq, al-Shafi'i joined various scientific groups in Baghdad. Scientists gathered in the main mosque and lectured to everyone. At the time of the arrival of the imam, there were about twenty theological circles in the city, in a short period of time their number was reduced to three. All members of the scientific groups joined Muhammad and became his disciples.

Three years later, the imam decided to go to Egypt, where at that time the most prominent scholars of the Muslim world were gathering. Al-Shafi'i received a very warm welcome in the country and gave him the opportunity to lecture in the most famous educational center. Here, along with other theologians and scientists, he was engaged in teaching activities, developing new methods in the process.

From early morning, immediately after prayer, he began his studies. Initially, they came to him to read the Koran, then students who were interested in hadith. Further, speakers, experts in the language and poets reciting their poems studied with the teacher. Imam Shafi'i thus spent the whole day in his labors, he simultaneously taught others and himself received valuable information from people.

Fundamentals of Islamic law

The Imam is considered the founder of science, the need for which no one understood before his works. He thought about what needs to be formulated and arranged in the form of a book of the foundations of Islamic law. The first and most thorough work on this subject was Ar-Risal. The book collected and substantiated numerous concepts of interpretation and the conditions by which it is possible to operate with verses and hadiths in a dispute. This scientific work is considered one of the most important in the activities of the theologian.

Muhammad himself believed that prayer to Allah and daily prayer helped him in his work. Imam Shafi'i was often asked how he managed to write such a work, and he always answered that he worked a lot at night, because the theologian assigned only one part of the dark time of the day to sleep.

Imam's death

Al-Shafi'i died at the age of fifty-four in Egypt. The circumstances of his death have not been clarified, some experts claim that he was the victim of an attack. Others believe that he left this world after a long illness.

Some time after his death, pilgrims flocked to the tomb of the Imam. Until now, the place at the foot of Mukatram, where Muhammad is buried, is the place where the faithful come to pray to Allah.

Shafi'i madhhab: description

At first glance, it is difficult to understand how one madhhab differs from another. But we tried to highlight the main features of the school created by the imam:

Removal of contradictions between other madhhabs.
The reference to the quotes of the Prophet in theological disputes occurs as calmly as possible.
The special status of decisions made for the common good.
According to the madhhab of Imam Shafi'i, recourse to hadith is permissible only when the relevant information cannot be found in the Qur'an.
Only those hadiths that were transmitted by companions from Medina are taken for consideration.
One of the methods of the madhhab is the unanimous opinion of scientists; it occupies a special place in the methodology.

Today, followers of this school are found all over the world. You can meet them in Pakistan, Iran, Syria, Africa and even Russia. These include Chechens, Ingush and Avars. Many believers believe that the Shafi'i madhhab is the most understandable. That is why it is so popular among believers. Interestingly, even adherents of other schools often use some of the nuances of the madhhab of ash-Shafi'i.

In conclusion, I would like to say that the personality of the imam is very popular in the Islamic world. And the theologian earned most of this attitude not so much by his labors as by his personal qualities. He possessed all the characteristics that are elevated in the Qur'an to the rank of a benefactor. Muhammad was known as a humble, generous and generous person who was ready to devote all his time to the service of Allah and the study of sciences.

It is noteworthy that this year even a series about the life of Imam Shafi'i was filmed. All episodes have been running for two seasons and have been a huge success. In conditions modern world with a rather ambiguous attitude towards Islam, this allows you to see religion in its true light, as it was during the life of al-Shafi'i.

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Biography of Imam ash-Shafi'i

The first part of the translation of the biography of Imam ash Shafi'i from "Hilyatul Awliya"

Said Hafiz Abu Nuaym al-Asbahani, may Allah have mercy on him

"From the Awliya of Allah - a perfect imam, an alim, acting according to his knowledge, the owner of high nobility, and a beautiful character, generosity and magnanimity, illuminating with his light the darkness of ignorance, clarifying the problematic, and perfectly explaining things that baffle, one whose knowledge has spread to West and East, and whose madhhab spread both on land and on the sea, following the Sunnah and the Asars, and behind that on which the Muhajirs and Ansar gathered, who took knowledge from the best imams, and from himself the wise scholars, the Hijaz, the Quraish, Abu Abdullah, Muhammad Ibn Idris ash Shafiee, may Allah be pleased with him and make him himself pleased.

He reached high degree, and achieved noble virtues, because the degree and dignity - deserves them who has religion and origin, and ash Shafi'i had both of these qualities, may Allah have mercy on him - the dignity of knowledge, and actions on it, and the dignity of origin, according to because of his closeness to the Messenger of Allah, peace be upon him.

His merit in knowledge is what Allah singled him out for - possession different types knowledge, and its deepening into the sciences requiring wisdom. After all, he extracted the hidden meanings, and clarified through his understanding, the foundations and foundations, and achieved this thanks to those noble opinions with which Allah endows the Quraysh.

And it came in what was narrated from Jubair Ibn Mut "im, from the Messenger of Allah, peace be upon him, that he said:" The Quraysh have twice the strength of others"And they asked az Zuhri: "What is meant by this?" He replied: "Nobility of opinions"

From Buhain Ibn Ghazwan that he said: "The Messenger of Allah, peace be upon him, said:" The strength of the Quraysh is equal to the strength of two other people"

From Anas Ibn Malik that he said: "The Prophet, peace be upon him, turned to us with a sermon on the day of Juma, and said:" O people, put the Quraysh ahead, and do not go ahead of them...", or " learn from the Quraysh, and do not teach them"Verily, the strength of one Quraysh is equal to the strength of two people from the others, and the amanat of one person from their number is equal to the amanat of the other two"

From Ali that he said: "The Messenger of Allah turned to us with a khutba in al-Juhfa, and said:" O people, am I not more important to you than you are to yourself? They replied: “Yes, O Messenger of Allah.” He said: “So know that I will get ahead of you before the Pond, and I will ask about two things: about the Koran, and about my family. Do not get ahead of the Quraysh, because then you will perish, and do not lag behind them, and then you will get lost, and the strength of one Quraysh is equal to the strength of two people, do you want to surpass the Quraysh in fiqh? But they are more in it than you, and if I did not know that the Quraysh would become ungrateful to the favors of Allah, I would tell what was prepared for them before Allah - after all, the best of the Quraysh - the best people and the worst of the Quraysh are the best of the worst people"

From Abdullah Ibn Mas "ud that he said:" The Messenger of Allah said: "Do not scold the Quraysh, because the one who knows from among them will fill the earth with knowledge. O Allah, you shed torment on the first of them, so pour yours on the last of them the gifts"

From Ibn Abbas that he said: The Messenger of Allah said: " The safety of people from disagreements - muwalyat to the Quraysh, the Quraysh are the people of Allah"- and repeated this three times," And when some tribe of Arabs contradicts them, they become the party of Iblis"

From Ibn Abbas that he said: The Messenger of Allah said: "O Allah, guide the Quraysh, for the knowledge of one of their scholars will fill the earth. O Allah, you shed torment on the first of them, so pour your gifts on the last of them"

From Mujahid that he said in the tafsir of the verse: " Verily, this Quran is a good mention of you and your people"-" It will be said: "What people is this man from, Muhammad?" They will answer: "From the Arabs." "From which Arabs?" "From the Quraysh"

Chapter on mentioning the proximity of his origin to the origin of the Messenger of Allah, peace be upon him

From Jubair Ibn Mut "im that he said:" The Messenger of Allah divided the fifth share among his relatives from Banu Hashim, and Banu al-Muttalib. And Uthman Ibn Affan and I came to him and said: “O Messenger of Allah, we do not deny the dignity of Banu Hashim because of your place, because Allah made you from them. However, as for our brothers from Bani al-Muttalib, you gave them but didn't give us?" The Messenger of Allah replied: We and they are one' and squeezed between his fingers.

And the ultimate nobility is that whose good origin will be connected with the best creation of Allah - Muhammad, peace and blessings of Allah be upon him

A Chapter on Explaining Ash Shafi'i's Origins, Birth, and Death

From Hasan Ibn Muhammad Ibn Sabbah az-Za "farani that he said: "Abu Abdullah Muhammad Ibn Idris Ibn al-Abbas Ibn Uthman Ibn Shafi'i Ibn as-Saib Ibn Ubayd Ibn Abdu Zayd Ibn Hashim Ibn al-Muttalib Ibn Abd- Manaf that he arrived in Baghdad in 158 AH, and stayed with us for two years, then went to Mecca, then returned to us in 198, and stayed with us for several months, then left. And he was painted with henna, and had little vegetation on his cheeks"

From Rabbi Ibn Suleiman that he said: "Ash Shafi'i died in 204 AH"

From Rabbi Ibn Suleiman that he said: "Ash Shafi'i was born in Gazza or in Ascalan"

From Muhammad Ibn Abdullah Ibn Abdul-Hakam that he said: "Ash Shafi'i said to me:" I was born in Ghazza in the year 150, and they took me to Mecca when I was 2 years old "

From az-Za "farani, that he said: "Muhammad Ibn Idris Abu Abdullah died - in 204 AH"

From the son of ash Shafi'i's daughter that he said: "My grandfather died in Misra and he was over 50 years old. His mother was from Azd. He stayed in the lower part of Mecca. And his wife who bore him was Hamida bint Nafi Ibn Anbasa Ibn Amr Ibn Usman Ibn Affan"

From Yunus Ibn Abdul A "la, that he said:" Ash Shafi'i died in 204 AH, and he was 50 years old"

From Muhammad Ibn Abdullah Ibn Abdul Hakam that he said: "Ash Shafiee, may Allah have mercy on him, was born in the year 150, and died on the last day of the month of Rajab in the year 204, and lived - 54 years"

From Rabbi Ibn Suleiman that he said: "Ash Shafi'i died on the night of Jum after Ish, after he read the Maghrib, on the last day of the month of Rajab, and we buried him on the day of Jum, and went out and saw by the moon that the month of Sha "ban, 204"

From Rabbi Ibn Suleiman that he said: "When it was the Maghreb of the day when ash Shafi'i died, his nephew Ya"qub said to him: "Will we go down to pray?". And ash Shafi'i replied: "What are you going to sit and wait for my soul to come out?!" And we went down and prayed, then we got up and said to him: "Did you pray, may Allah heal you?" He said, "Yes," and asked for water. And it was winter, and his nephew said: "Mix the hot water." And Ash Shafi'i said: "No, add quince syrup." And he died with the onset of the Isha prayer.

From Ahmad Ibn Sinan al-Wasita that he said: "I saw the color of the head and beard of ash Shafi'i turn red" - that is, meaning that he tinted with henna, following the Sunnah

From Yunus Ibn Abdul A "la, that he said:" Ash Shafi'i died when he was more than 50 years old, and he tinted what he had from gray hair "

From Yusuf Ibn Yazid al-Karatysi that he said: "I sat with Muhammad Ibn Idris ash Shafi'i and heard his words. And he tinted his beard a little. And I was only 17 years old then. and was on the Janaz of Abdullah Ibn Wahb"

From Abu Al-Walid Ibn al-Jarud that he said: "The age of my father and the age of ash Shafi'i were the same, and we looked at his age, and we saw that when ash Shafi'i died he was 52 years old"

From Ibn Khuzayma, from Muhammad Ibn Abdullah Ibn Abdul Hakam that he said: "I heard ash Shafi'i say:" I memorized al-Muwatta before I came to Malik, and when he came to him, he said to me: " Look for someone who honors her to you." I said to him: "No, listen to my reading, and either you will like it, or if not, then I will look for someone who will read it with me." And he said to me, "Read," and I read to him.

And from Rabiya Ibn Sulaiman that he said: "I heard ash Shafi'i say:" I came to Malik when I was 12 years old to read Al-Muwatta with him, and they considered me very small .. and mentioned this story with the same meaning

From Yunus Ibn Abdul-A "la, that he said:" I heard ash Shafi'i say: "Whenever I looked at Al-Muwatta, I increased in understanding"

From Harun Ibn Said that he said: "I heard ash Shafi'i say: "There is no book after the Book of Allah more useful than the book Al-Muwatta by Malik Ibn Anas"

From Yunus Ibn Abdul-A "la, that he said:" I heard ash Shafi'i say: "If it were not for Malik and Sufyan Ibn Wayne, then the knowledge of Hijaz would be lost"

From Yunus Ibn Abdul-A "la, that he said:" I heard ash Shafi'i say: "If Malik comes, then he is like a star"

From Husayn al-Karabisi that he said: "I heard ash Shafi'i say: 'I wrote down verses, and I went to the Bedouins and heard from them. And I arrived in Mecca, stayed there, and when I left it, I recited the verses of Labid. And a man from the gatekeepers heard me, and hit me and said: “A man from the Quraysh, and even from the clan of Abdul Muttalib, is satisfied for his religion and worldly life to be a teacher of children? so that you teach children. Study fiqh, and Allah will grant you knowledge." And Allah gave me benefit through the words of this gatekeeper. And I returned to Mecca, and began to take knowledge from Sufyan Ibn Wayne, as much as Allah wished, then I studied with Muslim Ibn Khalid az Zanji, then I began to read with Malik Ibn Anas. I wrote down "Al-Muwatta" and said to him: "O Abu Abdullah, can I read it with you?" He said, "O son of my brother, come with someone grown up who will read to me and you will listen." And I said to him: "I myself read to you, and you listen." He told me: "Read." And when he heard my reading, he allowed me to read with him, and I read to him until I reached the section "As-Siyar", and he said to me: "Forget it, O son of my brother, study fiqh, and you will rise." And then I came to Mus "Abu Ibn Abdullah, and talked to him so that he would talk to some of our relatives, so that he would give me something from the property, since I had such poverty and need that only Allah knows this And Mus "ab said to me:" I came to such and such, and he said: "You are talking to me about a person who was one of us, and then began to contradict us?" And he gave me 100 dinars. And Mus "The ab said to me:" Harun ar Rashid wrote to me to go as a judge to Yemen, come out with us, maybe Allah will compensate you for what this man has occupied you with? And he went as a judge to Yemen, and I went out with him. And when we were in Yemen, and began to communicate with people - Muttarif Ibn Mazin wrote to Harun ar Rashid: "If you want Yemen not to rebel against you and not get out of your power, then expel Muhammad Ibn Idris from it," and He also mentioned a group of Quraish from the clan of al-Muttalib. And Hammad al-Azizi sent for me, and they put me in shackles, and we arrived at Harun, and they brought me to him "- and mentioned the story of Harun. "Then, when I was taken out of him, I had 50 dinars, and Muhammad Ibn al-Hasan was in Raqqa at the time. And I spent these 50 dinars on the books of the supporters of Abu Hanifa, and I realized that the best examples to compare with their books would be a man who lived with us, whose name was Farrukh. He sold oils from his waterskins. And when they asked him: “Do you have furshnan oil?” He said: “Yes.” They asked him: “Do you have jasmine oil?” He said: “Yes.” If they asked: “Do you have ink?” He said: “ Yes." And when they said to him: "Show me," he took out what he had in these wineskins, and there were many of them - and then they saw that they all contained the same oil. I also discovered the books of Abu Hanifa - he said: "The Book of Allah, the Sunnah of His Messenger", while they contradicted it"

Imam Shafi'i (rahmatullahi alayhi) was a great scholar of his time. Already in early childhood, he acquired a large amount of knowledge. Imam sahib (rahmatullahi alayhi) was highly regarded for his erudition and deep understanding of fiqh.

His lessons had such an impact that especially for them people came even from distant places. Imam Sahib ( rahmatullahi alayhi) treated his students with respect and great kindness.

Imam sahib (rahmatullahi alayhi) did not occupy himself with earthly fuss and was immersed in himself. Many important books and works belong to his pen, which, due to their usefulness, are very popular.

Pedigree
Imam Abu Abdullah Muhammad ibn Idris ibn Abbas ibn Usman ibn Shafi'i ibn Sahib ibn Ubayd ibn Abd Yazid ibn Hashim ibn Muttalib ibn Abd Munaf Qurayshi Muttalibi Hashimi ( rahmatullahi alayhi m).

Birth and childhood
The Imam Sahib narrates rahmatullahi alayhi): “I was born in the year 150 (AH) in the Syrian city of Gaza. When I was two years old, they brought me to Mecca.”

Blessed Prophecy
Imam Sahib's mother rahmatullahi alayhi) recounted an incident that occurred before the birth of Imam Shafi'i (rahmatullahi alayhi). Then in a dream she dreamed how a star similar to the planet Jupiter came out of her womb, and how this star went to Egypt. The radiant light emanating from this star illuminated the entire city. Imam Shafi'i's motherrahmatullahi alayhi) asked the city sages what this could mean. To which she was told that soon she would have a child who would become an outstanding scientist and whose knowledge would benefit many people.

Elementary education
Primary Religious Education Imam Sahib ( rahmatullahi alayhi) began to receive in Mecca. Then he continued his studies in Medina. In Mecca, he lived in the Banu Khuzail tribe and, along with the study of religion, studied archery and horseback riding. Imam Shafi (rahmatullahi alayhi) also acquired a high level of proficiency in Arabic poetry. In addition, during all this time, he listened to the hadith transmitted by his uncle, Muhammad ibn Shafi'i, and Muslim ibn Khalid Zanji.

Acquisition of knowledge
The Imam Sahib narrates rahmatullahi alayhi): “I was an orphan and my mother helped me financially. I never had enough money to even pay for my education. When a teacher taught children, I used to listen to him and memorize everything at once. Therefore, in the absence of the teacher, I conducted the lessons, in connection with which he was very pleased with me. In return, he agreed to train me for free.

It was very difficult for my mother to pay for the stationery I needed, so I wrote on bones, stones, and palm leaves. At the age of seven, I knew the entire Quran, including its interpretation, and at the age of 10, I learned Imam Malik's Muwatta ( rahmatullahi alayhi)».

Some of the teachers of Imam Shafi'i ( rahmatullahi alayhi)
1. Muhammad ibn Ali ibn Shafi'i, uncle of Imam Sahib (rahmatullahi alayhi). He narrated a hadeeth from Abdullah ibn Ali ibn Sahib ibn Ubayd.
2. Sufyan ibn Uyaina Makki, teacher of the Imam Sahib (rahmatullahi alayhi) from Mecca.
3. Imam Malik ibn Anas (rahmatullahi alayhi), the most senior teacher of Imam Shafi'i (rahmatullahi alayhi) from Medina.

Among other teachers of Imam Shafi'i ( rahmatullahi alayhi) were also Muslim ibn Khalid Zanji Hatim ibn Ismail, Ibrahim ibn Muhammad ibn Abi Yahya, Hisham ibn Yusuf Sinani, Marwan ibn Muawiya, Muhammad ibn Ismail Daud ibn Abdurrahman, Ismail ibn Jafar, Hisham ibn Yusuf and others.

Distinctive features
Imam Shafi ( rahmatullahi alayhi) diligently put into practice all those qualities that were praised in the Qur'an and hadith, and had an impeccable character worthy of imitation. Many cases of manifestation of these qualities by him are transmitted.

Autonomy and generosity
Imam Shafi ( rahmatullahi alayhi) led an aloof life, was an independent, generous and understanding person with a broad outlook.

When Imam Sahib rahmatullahi alayhi) left Yemen and arrived in Mecca, he had 10,000 dinars with him. There was a small camp on the outskirts of the city, and the people living there went out into the street to meet the Imam Sahib (rahmatullahi alayhi). Among them was a group of poor and needy people. He gave them all his money, and when he entered Mecca, he asked for a loan.

The Rabbi narrates that the Imam Sahib ( rahmatullahi alayhi) used to give alms daily, and in the holy month of Ramadan he distributed clothes and large sums of money to the poor and the needy.

Erudition and eloquence
Abu Ubaid narrates: “I have never met a person equal in knowledge, talent and genius to Imam Shafi ( rahmatullahi alayhi), and no one as flawless as him." Harun ibn Said Aili said that if the Imam Sahib (rahmatullahi alayhi) wanted to prove that a stone pillar is a stick, then he could do it.

Appearance
Muzani narrates: "I have never seen anyone as handsome as Imam Shafi'i ( rahmatullahi alayhi). His cheeks were blond, and when he put his hand around his beard, it never exceeded the length of his fist. Imam Sahib (rahmatullahi alayhi) used to dye his hair with henna. He liked fragrant scents. Whatever column he leaned against, giving his lessons, the fragrance from him was necessarily transferred to this column.

Ibadat
Imam Sahib every night rahmatullahi alayhi) performed the khatm of the Qur'an, and in the month of Ramadan he did it twice a day. It is reported that in Ramadan he managed to recite the entire Qur'an seven times during prayers.

Date of death
Imam Shafi ( rahmatullahi alayhi) died at the age of 58 in Egypt, in the year 204 (AH), on Friday of the month of Rajab.

The funeral
Imam Sahib ( rahmatullahi alayhi) spent last days his life together with Abdullah ibnul-Hakam.

The ruler of Egypt led the Janazah prayers. His two sons, Abul-Hasan Muhammad and Usman, attended the funeral. Imam Shafi ( rahmatullahi alayhi), whose followers can be found all over the world today, was buried near Mount Mukatram.

Muhammad ibn Idris ash-Shafi‘i (767–820 according to Gregory) is an outstanding theologian and muhaddis. He was born in Gaza (Palestine) in the year 150 according to the Muslim calendar, in the year of the death of Imam Abu Hanifa.

When Muhammad was two years old, his mother went with him to Mecca, the homeland of his ancestors. They settled near the main shrine of Islam - the al-Haram mosque. Some time later, his mother enrolled him in school. Since the material wealth of the family was extremely small, it was not possible to pay for studies. This could have affected the attitude of teachers towards him, but the events turned out differently: from the very beginning, the child treated his studies with reverence and with indescribable enthusiasm. He sat next to the teacher and tried to remember all the explanations. During the absence of the teacher, little Muhammad turned to the rest of the children and began to retell the lesson to them. Through this, his memory rapidly developed, he gained respect and authority among his peers, not to mention teachers. Education was made free for him. By the age of seven, Muhammad ibn Idris became the bearer of the Holy Scriptures - he memorized the Koran by heart.

Seeing that the school will not give b about more than he had already received, he left it and went to the al-Haram mosque, through which many people, including scientists, passed. He began to visit the scientific circles of the mosque and specialize in the grammatical intricacies of the Arabic language, as well as the dialects of various Arab tribes. When he achieved a lot in this area, he was advised: “Why don’t you take up a detailed study of Islamic theology (fiqh), the sciences related to the comprehension of the Koran and the Sunnah?” This wish of the attentive and benevolent people who were nearby became fateful for the future imam. All his attention, efforts, time, or rather, the rest of his life, Muhammad ibn Idris ash-Shafi‘i devoted the path of the Almighty, the path of the successors of the prophets, the path of study and learning.

Throughout his life, ash-Shafi‘i visited all the centers of theological thought of that time. Was, as I already mentioned, in Mecca, then in Medina, Yemen, Iraq (Kufa). In Medina, ash-Shafi'i met one of the most important teachers of his life - Imam Malik ibn Anas, next to whom he stayed for about eight months on his first visit. He also traveled extensively in the regions of Persia, Rome and other non-Arab territories. Then he stopped in Palestine for two years, increasing and strengthening his religious knowledge.

One day, after many years of wandering and studying, while ash-Shafi'i was in Palestine, a caravan arrived from Medina. From the people he learned about the well-being of Imam Malik and decided to visit him in joy and prosperity.

Twenty days later, Muhammad was already in Medina. The time of his arrival coincided with the time of the third prayer, so he immediately went to the mosque of the Prophet. In the mosque, he saw a metal seat around which about four hundred notebooks were laid out.

After some time, accompanied by a large number of people, Imam Malik ibn Anas appeared at the door of the mosque. The pleasant aroma of incense spread throughout the mosque. The hem of his cape did not drag along the ground, but was held by those who were nearby. He sat down on a chair and began the lesson with questions. Asking the first question, he received no answer. Ash-Shafi'i, lost in the crowd around the imam, whispered an answer into his neighbor's ear. He answered the teacher and was right. This went on for some time. Imam Malik, surprised by the clarity and correctness of the answers, asked the answerer: “Where did you get such knowledge?” He replied: "A young man is sitting next to me, who prompts me." Imam Malik called the young man to him and, seeing that it was ash-Shafi'i, was delighted, hugged him, pressing him to his chest. Then he exclaimed: “Complete the lesson for me!”

In Medina, next to Malik ibn Anas, ash-Shafi‘i stayed for more than four years. In the year 179 according to the Muslim calendar, Imam Malik died. Muhammad was then 29 years old and was left alone for a while.

Soon Medina was visited by the head of Yemen. A group of Quraish told him about a very gifted young man. Muhammad ibn Idris was offered to go to Yemen, to the city of San ‘a’, to conduct free public activities in public office. Ash-Shafi'i agreed.

Trial of Imam ash-Shafi'i

At that time, turmoil broke out, there was an uprising against the caliph. The envious people organized everything in such a way, weaving intrigues, that in the report sent by the Caliph's inspector to Baghdad, based on the result of assessing the situation in the region, it was indicated that ash-Shafi'i, who in fact had nothing to do with this turmoil, is almost the main instigator of the uprising. In a report sent to the Caliph, it was written: “This man is incredibly strong and dangerous with his mind and eloquence. He can do what another cannot do with sword and teeth. If you, O ruler of the faithful, want to leave this area as part of your state, then you must urgently execute all the troublemakers. The Caliph passed judgment on the basis of this conclusion and ordered that it be carried out immediately.

The prisoners arrived at the caliph in the twilight of the night. Harun al-Rashid sat behind a curtain. The troublemakers went forward one at a time. Everyone who passed through the curtained space fell headless. The imam's turn gradually moved forward, and he tirelessly prayed to the Almighty with a prayer, which had often left his lips before: “Allaahumma, ya latyif! As'alukyal-lutfa fi maa jarat bihil-makaadiir ”(O Lord, O Merciful! I ask you for mercy, gentleness, Your kindness in everything that is (almost) irreversible! [It will not be difficult for you to change what you yourself already definitively determined]).

The Imam's turn came. He was led in chains to the caliph. Those who were next to the leader raised their eyes to the one who was about to leave the worldly abode. At that moment, Ash-Shafi'i exclaimed:

Peace be upon you, O ruler of the faithful, and His grace," omitting the words "the mercy of the Most High."

The Caliph replied:

And to you - peace, the mercy of the Most High and His grace.

And continued:

During the imam's stay in Egypt, a large number of theologians and linguists, both men and women, increased their knowledge.

Imam al-Shafi‘i was very fond of sugar cane drink and sometimes joked: “I stayed in Egypt because of the love of sugar cane.”

The life of the imam was very difficult, but its difficulties, including material ones, never distracted him from the chosen path:

Let them say that there it rains like pearls,

And there the wells are overflowing with gold ore.

As long as I live, I will have food,

And if I die, there will be a grave for me.

My worries are equal (in importance) to the worries of kings,

And the soul in me is the soul of a free man,

For whom humiliation is equal to disbelief.

I believe that these words of the Imam will be relevant and useful:

But from death there is no cure.

Shortly before his death, the imam bequeathed that his body after death be washed by the ruler of Egypt. The next Friday morning, relatives went for the governor of the region, with whom Imam al-Shafi‘i had close friendly relations, and recounted his dying wish. Al-‘Abbas ibn Musa asked: “Does the imam still owe someone?” They answered him: "Yes." The ruler ordered his subordinates to pay off all the debts of the scientist and, turning to his relatives, concluded: “The Imam, asking to wash his body, had in mind exactly this.”

My heart is according to Your mercy, O Most High,

full of attraction to You and love,

Both covert and overt.

Both in the early morning and in the predawn dusk.

Even when I turn

while in a state of sleep or drowsiness,

The mention of You is between my soul and my breath.

You showed mercy by giving my heart the knowledge of You,

Understanding that You are the only Creator,

possessor of infinite blessings and holiness.

I have mistakes that You know

However, You did not disgrace me through the actions of the evildoers.

Reveal to me

His mercy through the mention of the pious,

And don't let it stay

nothing obscure and confusing for me in religion.

be with me

throughout my mundane existence and eternity,

Especially on Judgment Day.

And I ask You this through the meaning that You brought down in ‘Abasa .

The great theologian has a lot of works on Islamic law, hadith studies and hadiths, among them: "Al-hujya", "Al-umm", "Al-musnad", "As-sunan", "Ar-risala", etc.

In the month of Rajab.

Imam al-Shafi'i's father died shortly after his birth.

Muhammad ibn Idris ash-Shafi‘i came from the family of the Hashemites of Quraysh, that is, the family of the Prophet Muhammad. Their genealogies intersect on the line of a common ancestor ‘Abdul-Manaf.

Some say that at the age of nine.

The Prophet Muhammad (may the Creator bless him and welcome him) said: “Whoever joins himself to new knowledge (walks along the path of life, striving to acquire knowledge), for him the Lord facilitates the path to the heavenly abode. Indeed, the angels spread their wings, showing them contentment, respect. For a learned person [who has gone through more than one level of theory and practice of knowledge and does not change the chosen path] all living things in heaven and earth, even fish in the sea, pray! The advantage of a pious scholar (‘alim) over a simply pious person (‘abid) is like the advantage of the moon over the rest of the luminaries (stars) [on a cloudless night]. Indeed, the scholars are the heirs of the prophets. The latter did not leave behind gold or silver, they bequeathed knowledge! And whoever can attach himself to them (take knowledge, acquire it), he will become the owner of enormous wealth (great inheritance)!”

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar al-dawliya, 1999, p. 403, hadith no. 3641, "sahih"; al-Khattabi H. Ma‘alim as-sunan. Sharh sunan abi daud [Sights of Sunn. Commentary on the collection of hadith by Abu Dawud]. In 4 vols. Beirut: al-Kutub al-‘ilmiya, 1995, vol. 4, p. 169, hadith no. 1448; Nuzha al-muttakin. Sharh riad as-salihin [Walk of the righteous. Commentary on the book "Gardens of the Good"]. In 2 vols. Beirut: ar-Risalya, 2000. Vol. 2. S. 194, Hadith No. 1389.

Already at the age of 15, the young ash-Shafi‘i was officially given the right to issue theological opinions (fatwas) by the Mufti of Mecca. That is, by the age of fifteen, ash-Shafi‘i covered with his mind and memory b about most of the foundations of theology and theological thought of that time. Subsequently, he became one of the most significant scientists who developed and systematized the main scientific directions of Muslim theology.

His teachers in Mecca were such scholars as Isma'il ibn Kostantin, Sufyan ibn 'Ueyna, Muslim ibn Khalid al-Zanjiy, Sa'id ibn Salim al-Kaddah, Daoud ibn 'Abdurahman al-'Attar, 'Abdul-Mujid ibn 'Abdul-'Aziz ibn Abu Rawad.

Ash-Shafi‘i comprehended from them the subtleties of understanding and interpreting the Holy Scriptures, memorized hadiths.

In Medina, his teachers were Ibrahim ibn Sa'd al-Ansari, 'Abdul-'Aziz ibn Muhammad ad-Darawradi, 'Abdullah ibn Nafi' al-Saig and others.

In Medina, ash-Shafi‘i was more engaged in hadith and hadith studies.

There, his teachers were Hisham ibn Yusuf (Judge of the San‘a region), ‘Amru ibn Abu Salma, Yahya ibn Hassan, and others. In Yemen, Muhammad ibn Idris devoted himself to hadith and fiqh.

When Imam ash-Shafi‘i heard about Kufa, he asked the wanderers who came from there: “Who is your most literate in the knowledge of the Holy Scripture and the Sunnah of the Prophet?” They answered him: "Muhammad ibn al-Hasan and Abu Yusuf, disciples of Imam Abu Hanifa."

Upon learning of this, ash-Shafi‘i went to Kufa and stayed with Imam Muhammad ibn Hasan for a long time. During this period, he acquired a lot of knowledge from a great scholar and copied by hand a large number of books on Muslim theology (practical application of the Qur'an and Sunnah), which at that time were already written.

From 172 to 174 according to the Muslim calendar.

Traveling on the path of the Almighty and visiting different lands, observing the lives of pious people and studying local customs, cultures of different tribes and peoples served as an important basis for skillfully explaining and writing both theological rules and various ways practical application of the Holy Scriptures and the legacy of the Prophet Muhammad.

When ash-Shafi'i left Medina for the last time, Imam Malik's financial situation was very difficult. But despite this, before the road, Malik prepared for the gifted student about three kilograms of dates, the same amount of barley, cheese and water.

The next morning, seeing off the student who continued the path of knowledge, Malik suddenly exclaimed loudly: “Where is the transport leaving for Kufa?” Ash-Shafi‘i asked in surprise: “We have nothing to pay with?!” To which the teacher replied: “When we parted last night after the fifth prayer, ‘Abdurakhman ibn al-Qasim knocked on my house and asked me to accept a gift from him. I accepted. The gift turned out to be a purse containing one hundred mithqals (almost half a kilo of gold). Half I gave to my family, and half I give to you.”

At the age of about 30, ash-Shafi'i got married. His chosen one was the granddaughter of the third righteous caliph ‘Usman ibn ‘Affan - Hamida, daughter of Nafi‘a.

While working, Muhammad ibn Idris improved his religious knowledge, and also studied such a science as physiognomy (‘ilmul-firas) - the art of determining the internal state of a person by movements, facial expressions. It was widespread in the area. The Imam succeeded greatly in it.

اَللَّهُمَّ يَا لَطِيفُ أَسْأَلُكَ اللُّطْفَ فِيمَا جَرَتْ بِهِ الْمَقَادِيرُ

The Almighty has several names, which, when briefly translated from Arabic, mean "Merciful." However, each of them has special shades. “Al-Latyif” with a detailed translation can be translated as “The Gracious, the Giver of blessings carefully, wisely. Knowing about who and how much, what form of mercy needs. And this is all combined with the unlimited goodness of the Almighty.”

When using the word “latyif” in relation to a person or something else, it is translated as “friendly, amiable, sweet, soft, kind, gentle; graceful, thin; interesting, beautiful.

To greet another person with a wish for peace is considered an auspicious (sunnah) position. Responding to such a greeting is an obligatory action (fard).

See: Holy Quran, 24:55.

See: Holy Quran, 49:6.

Imam Muhammad ibn Idris ash-Shafi‘i had many students. One of the first among them in terms of scholarship and fame is the greatest Hadith theologian Ahmad ibn Hanbal. He said: “I did not understand the intricacies of mutual exclusion and cancellation (naskh) in hadith studies until I started taking lessons from Imam al-Shafi‘i.”

His name is al-‘Abbas ibn Musa.

To this day, this huge mosque is fully functioning. It is one of the largest and oldest temples. Located in Cairo.

That's about seven hours.

It is highly likely that they meant sleep after midday prayer, which fully restores intellectually and physically, especially for those who start their working day at 6-7 in the morning. modern science strongly recommends a nap after dinner (like a siesta), emphasizing its significant benefits for the human body.

Siesta - in Spain, Latin America and some other warm countries, midday (afternoon) rest.

Faqih is an expert on Islamic law and theology. That is, be the one who knows what is right and what is wrong; what is allowed and what is forbidden.

A Sufi is a Muslim who adheres to the practical canons of faith, but does it not mechanically, but with inspiration and insight. Sufis are engaged in the improvement of the soul through the instructions of the Creator and the rules laid down by Him in nature. In today's realities of information education of Russians through the media, Sufism in the minds of a simple layman is often associated with hermitage, with Hindu and Buddhist forms of alienating oneself from the mundane, with meditation. This view is erroneous, it does not correspond to historical and theoretical reality.

Know your business and pay no attention to anything else.

He lived in Egypt from 198 to 204, five years and nine months.

From Thursday to Friday.

Before burying a person, they wash him with water, then wrap him in a shroud and, having performed a funeral prayer over him, bury him in the ground.

At the beginning of the 80th sura of the Qur'an "'Abasa", the Almighty calls on the Prophet Muhammad not to frown at a blind Muslim who has come at the wrong time and to be distracted from a conversation with respected Quraysh. He, the blind man, hastily came with an important question for him concerning faith. His heart was full of trepidation and piety.

And through these meanings of the Qur'anic sura, Imam ash-Shafi‘i, as it were, addresses the Almighty with the words: “You, O Merciful Creator, told Your messenger not to frown, but to be distracted and pay attention to the blind man who came with a request. And I, like that blind man, but now I ask You, O Lord, despite my weakness before You and the fact that there is a huge number of people who about more deserving of Your mercy, have mercy on me too, forgive me too…”

For more information about the great scholar, see: ash-Shafi‘i M. Al-umm [Mother (base)]. In 8 vols. Beirut: al-Ma'rifa, [b. d.], introduction to the book; ash-Shafi‘i M. Ar-risal [Research]. Beirut: al-Kutub al-‘ilmiya, [b. d.], introduction to the book; Hasan Ibrahim Hasan. Tarikh al-Islam [History of Islam]. In 4 volumes. Beirut: al-Jil, 1991. V. 2. S. 273; Divan ash-Shafi'i [Collection of poems by Imam ash-Shafi'i]. Beirut: Sadir, .