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The Shafi'i school or Shafi'ism (Arabic: ٱلْمَذْهَب ٱلشَّافِعِيّ, romanized: al-madhhab al-shāfiʿī) is one of the four major schools of Islamic jurisprudence within Sunni Islam.^[1]^[2] It was founded by the Muslim scholar, jurist, and traditionist al-Shafi'i, "the father of Muslim jurisprudence",^[3] in the early 9th century.^[4]^[5]^[3]

The other three schools of Sunnī jurisprudence are Ḥanafī, Mālikī and Ḥanbalī.^[1]^[2] Like the other schools of fiqh, Shafiʽi recognize the First Four Caliphs as the Islamic prophet Muhammad's rightful successors and relies on the Qurʾān and the "sound" books of Ḥadīths as primary sources of law.^[4]^[6] The Shafi'i school affirms the authority of both divine law-giving (the Qurʾān and the Sunnah) and human speculation regarding the Law.^[7] Where passages of Qurʾān and/or the Ḥadīths are ambiguous, the school seeks guidance of Qiyās (analogical reasoning).^[7]^[8] The Ijmā' (consensus of scholars or of the community) was "accepted but not stressed".^[7] The school rejected the dependence on 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 and merchants helped to spread Shafiʽi Islam across the Indian Ocean, as far as India and Southeast Asia.^[11]^[12] The Shafiʽi school is now predominantly found in parts of the Hejaz and the Levant, Lower Egypt and Yemen, and among the Kurdish people, in the North Caucasus and across the Indian Ocean (Horn of Africa and the Swahili Coast in Africa and coastal South Asia and Southeast 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 or 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] This statute is either presented as such in the Qurʾān or the Sunnah or it is possible, by means of analogical reasoning (Qiyas), to infer it from the Qurʾān or the Sunnah.^[9]

As-Shafiʽi was the first jurist to insist that Ḥadīth were the decisive source of law (over traditional doctrines of earlier thoughts).^[16] In order of priority, the sources of jurisprudence according to the Shafiʽi thought, are:^[4]^[17]

The Foundation (al asl)

Qurʾān — the sacred scripture of Islam.^[9]^[4]
Sunnah — defined by Al-Shāfiʿī as "the sayings, the acts, and the tacit acquiescence of Prophet Muhammad as related in solidly established traditions".^[9]^[17]

The school rejected dependence on local community practice as the source of legal precedent.^[7]^[18]^[9]

Ma'qul al-asl

Qiyas with Legal Proof or Dalil Shari'a — "Analogical reasoning as applied to the deduction of juridical principles from the Qurʾān and the Sunnah."^[4]^[17]
- Analogy by Cause (Qiyas al-Ma'na/Qiyas al-Illa)^[9]
- Analogy by Resemblance (Qiyas al-Shabah)^[9]
Ijmā' — consensus of scholars or of 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 of Shafiʽi legal thought as well as the derived jurisprudence.^[19] A first version of the Risālah, al-Risalah al-Qadima, produced by al-Shafiʽi during his stay in Baghdad, is currently lost.^[9]

Differences from Mālikī and Ḥanafī thoughts

Al-Shāfiʿī fundamentally criticised the concept of judicial conformism (the Istiḥsan).^[20]

With Mālikī view

Shafiʽi school argued that various existing local traditions may not reflect the practice of Muhammad (a critique to the Mālikī thought).^[9] The local traditions, according to the Shāfiʿī understanding, thus cannot be treated as sources of law.^[20]

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 additional authentications.^[20]^[21]^[22] 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^[20]).^[23]^[20]
The Shafiʽi thinking believes that the methods may help to "substitute man for God and Prophet Muhammad, the only legitimate legislators"^[9] and "true knowledge and correct interpretation of religious obligations would suffer from arbitrary judgments infused with error".^[24]^[25]^[26]^[27]

History

Al-Shāfiʿī (c. 767–820 AD) visited most of the great centres of Islamic jurisprudence in the Middle East during the course of his travels and amassed a comprehensive knowledge of the different ways of legal theory. He was a student of Mālik ibn Anas, the founder of the Mālikī school of law, and of Muḥammad Shaybānī, the Baghdad Ḥanafī intellectual.^[3]^[28]^[29]

The Shafiʽi thoughts were initially spread by Al-Shafiʽi students in Cairo and Baghdad. By the 10th century, the holy cities of Mecca and Medina and Syria also became chief centres of Shafiʽi ideas.^[10]
The school later exclusively held the judgeships in Syria, Kirman, Bukhara and the Khorasan. It also flourished in northern Mesopotamia and in Daylam.^[10] The Ghurids also endorsed the Shafiʽis in the 11th and 12th centuries AD.^[10]
Under Salah al-Din, the Shafiʽi school again became the paramount thought in Egypt (the region had come under Shi'a influence prior to this period).^[10] It was the "official school" of the Ayyubid dynasty and remained prominent during Mamlūk period also.^[16] Baybars, the Mamlūk sultan, later appointed judges from all four madhabs in Egypt.^[10]
Traders and merchants helped to spread Shafiʽi Islam across the Indian Ocean, as far India and the Southeast Asia.^[11]^[12]

Under Ottomans and the Safavids

Rise of the Ottomans in the 16th century resulted in the replacement of Shafiʽi judges by Ḥanafī scholars.^[27]^[10]
Under the Safavids, Shafiʽi preeminence in Central Asia was replaced by Shi'a Islam.^[10]
After the beginning of the Safavid rule, the presence of the Shafi's in Iran was limited to the western regions of the country.^[30]^[31]^[32]^[33]

Distribution

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

Middle East and North Africa: Parts of Hejaz, the Levant (Palestine, Jordan and a significant number in Syria, Lebanon, and Iraq), Lower Egypt, among Sunnis in Iran and Yemen, and the Kurdish people.^[16]^[7]^[34]^[35]
Eurasia: Northern regions of Azerbaijan, Dagestan, Chechen and Ingush regions of the North Caucasus.
On the Indian Ocean
- Africa: Djibouti, Somalia, Ethiopia, Eritrea and the Swahili Coast (Kenya and Tanzania).^[14]^[2]
- South Asia: Maldives, Sri Lanka and southern India (Kerala, southern Tamil Nadu, western Karnataka).
- Southeast Asia: Indonesia, Malaysia, Singapore, Myanmar, Thailand, Brunei, and the southern Philippines.

The Shafiʽi school is one of the largest school of Sunni madhhabs by number of adherents.^[2]^[13] The demographic data by each fiqh, for each nation, is unavailable and the relative demographic size are estimates.

Notable Shafiʽis

Al-Muzani (c.791-878)
Al-Ghazali (c.1058-1111)
Yahya ibn Sharaf al-Nawawi (c.1230-1277)
Fakhr al-Din al-Razi (c.1150-1209)
Ibn al-Nafis (c.1213-1288)
Ibn Kathir (c.1300-1373)
Izz al-Din ibn 'Abd al-Salam (c.1182-1262)
Ibn Daqiq al-'Id (c.1228-1302)
Al-Suyuti (c.1445-1505)

In Hadith:

In Tafsir:

In Fiqh:

In Usul al-Fiqh:

In Arabic language studies:

In Theology:

In Philosophy:

Abd al-Jabbar ibn Ahmad

In Sufism

In history

Statesmen

Contemporary Shafiʽi scholars

From Middle East and North Africa:

From Southeast Asia:

From South Asia:

References

Notes

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

Citations

^ ^a ^b Hallaq 2009, p. 31.
^ ^a ^b ^c Saeed 2008, p. 17.
^ ^a ^b ^c "Abū ʿAbd Allāh ash-Shāfiʿī". Encyclopaedia Britannica. 8 April 2024.
^ ^a ^b ^c ^d ^e Ramadan 2006, pp. 27–77.
^ Kamali 2008, p. 77.
^ ^a ^b Shanay, Bulend. "Shafi'iyyah". University of Cumbria.
^ ^a ^b ^c ^d ^e ^f ^g "Shāfiʿī". Encyclopaedia Britannica.
^ Hasyim 2005, pp. 75–77.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k ^l Chaumont, Éric (1997). "Al-Shafi". The Encyclopedia Of Islam. Vol. IX. Brill. pp. 182–183.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Heffening, W. (1934). "Al-Shafi'i". The Encyclopaedia of Islam. Vol. IV. E. J. Brill. pp. 252–53.
^ ^a ^b Christelow 2000, p. 377.
^ ^a ^b Pouwels 2002, p. 139.
^ ^a ^b ^c "Islamic Jurisprudence & Law". University of North Carolina.
^ ^a ^b ^c "International Religious Freedom Report: Comoros" (PDF). United States Department of State. 2013.
^ Ahmady, Kameel 2019: From Border to Border. Comprehensive research study on identity and ethnicity in Iran. Mehri publication, London. p 440.
^ ^a ^b ^c ^d Esposito, John L., ed. (2003). The Oxford Dictionary of Islam. Oxford University Press. pp. 285–86. ISBN 978-0-19-512558-0.
^ ^a ^b ^c Al-Zarkashi 1393, p. 209.
^ Brown 2014, p. 39.
^ Khadduri 1961, pp. 14–22.
^ ^a ^b ^c ^d ^e Chaumont, Éric (1997). "Al-Shafi'iyya". The Encyclopedia Of Islam. Vol. IX. Brill. pp. 185–86.
^ Istislah The Oxford Dictionary of Islam, Oxford University Press
^ Istihsan The Oxford Dictionary of Islam, Oxford University Press
^ Ridgeon 2003, p. 259–262.
^ "Istiḥsān". Encyclopædia Britannica.
^ "Istislah". The Oxford Dictionary of Islam. Oxford University Press. Archived from the original on 16 October 2014.
^ "Istihsan". The Oxford Dictionary of Islam. Oxford University Press. Archived from the original on 11 October 2014.
^ ^a ^b Hallaq 2009a, p. 58–71.
^ Haddad 2007, p. 121.
^ Dutton, p. 16.
^ Naghshbandi, Sayed Navid (2022-08-23). "The First Iranian Shafi'is and Their Role in the Propagation of 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.
^ "Iran". United States Department of State. Retrieved 2023-09-24.
^ "The arrival of Seljuks at Khorasan and the sufferings of Nishapurian Shafi'is -Ash'aris".
^ Ahmady, Kameel 2019: From Border to Border. Comprehensive research study on identity and ethnicity in Iran. Mehri publication, London. pg. 440.
^ "Ahmady, Kameel. Investigation of the Ethnic Identity Challenge in Iran- A Peace-Oriented, EFFLATOUNIA - Multidisciplinary Journal, Vol. 5 No. 2 (2021) pp. 3242-70". EFFLATOUNIA - Multidisciplinary Journal.
^ "Religious Governance in 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. Johns Hopkins University Press.
Al-Shafiʽi: The Epistle on Legal Theory - Risalah fi usul al-fiqh. Translated by Lowry, Joseph. New York University Press. 2013. ISBN 978-0814769980.

Scholarly sources

Hallaq, Wael B. (2009). An Introduction to Islamic Law. Cambridge University Press. ISBN 9780521678735.
Saeed, Abdullah (2008). The Qur'an: An Introduction. Routledge. ISBN 978-0415421256.
Ramadan, Hisham M. (2006). Understanding Islamic Law: From Classical to Contemporary. Rowman Altamira. ISBN 978-0-7591-0991-9.
Kamali, Mohammad Hashim (2008). Shari'ah Law: An Introduction. Oneworld Publications. ISBN 978-1851685653.
Hasyim, Syafiq (2005). Understanding Women in Islam: An Indonesian Perspective. Equinox. ISBN 978-9793780191.
Hallaq, Wael B. (2009a). Sharī'a: Theory, Practice, Transformations. Cambridge University Press. ISBN 978-0521861472.
Brown, Jonathan A. C. (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. ISBN 978-1780744209.
Ridgeon, Lloyd (2003). Major World Religions: From Their Origins to the Present. Routledge. ISBN 978-0415297967.
Dutton, Yasin. The Origins of Islamic Law: The Qurʼan, the 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 University Press. ISBN 978-0521523097.
Christelow, Allan (2000). Levtzion, Nehemia; Pouwels, Randall (eds.). "Islamic Law in Africa," in The History of Islam in Africa. Ohio University Press. ISBN 978-0821412978.
Zayn Kassam; Bridget Blomfield (2015). "Remembering Fatima and Zaynab: Gender in Perspective". In Farhad Daftory (ed.). The Shi'i World. I. B. Tauris Press.

External links

Shafi'iyyah (University of Cumbria)

[FOOTNOTEHallaq200931-1] Hallaq 2009, p. 31.

[FOOTNOTESaeed200817-2] Saeed 2008, p. 17.

[:2-3] "Abū ʿAbd Allāh ash-Shāfiʿī". Encyclopaedia Britannica. 8 April 2024.

[FOOTNOTERamadan200627–77-4] Ramadan 2006, pp. 27–77.

[FOOTNOTEKamali200877-5] Kamali 2008, p. 77.

[:0-6] Shanay, Bulend. "Shafi'iyyah". University of Cumbria.

[EB-Shafi'i-7] ^ ^a ^b ^c ^d ^e ^f ^g "Shāfiʿī". Encyclopaedia Britannica.

[FOOTNOTEHasyim200575–77-8] Hasyim 2005, pp. 75–77.

[:3-9] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k ^l Chaumont, Éric (1997). "Al-Shafi". The Encyclopedia Of Islam. Vol. IX. Brill. pp. 182–183.

[:4-10] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Heffening, W. (1934). "Al-Shafi'i". The Encyclopaedia of Islam. Vol. IV. E. J. Brill. pp. 252–53.

[FOOTNOTEChristelow2000377-11] Christelow 2000, p. 377.

[FOOTNOTEPouwels2002139-12] Pouwels 2002, p. 139.

[:1-13] "Islamic Jurisprudence & Law". University of North Carolina.

[1a-14] "International Religious Freedom Report: Comoros" (PDF). United States Department of State. 2013.

[15] Ahmady, Kameel 2019: From Border to Border. Comprehensive research study on identity and ethnicity in Iran. Mehri publication, London. p 440.

[:5-16] Esposito, John L., ed. (2003). The Oxford Dictionary of Islam. Oxford University Press. pp. 285–86. ISBN 978-0-19-512558-0.

[FOOTNOTEAl-Zarkashi1393209-17] Al-Zarkashi 1393, p. 209.

[FOOTNOTEBrown201439-18] Brown 2014, p. 39.

[FOOTNOTEKhadduri196114–22-19] Khadduri 1961, pp. 14–22.

[:35-20] Chaumont, Éric (1997). "Al-Shafi'iyya". The Encyclopedia Of Islam. Vol. IX. Brill. pp. 185–86.

[oup1-21] Istislah The Oxford Dictionary of Islam, Oxford University Press

[oup2-22] Istihsan The Oxford Dictionary of Islam, Oxford University Press

[FOOTNOTERidgeon2003259–262-23] Ridgeon 2003, p. 259–262.

[24] "Istiḥsān". Encyclopædia Britannica.

[25] "Istislah". The Oxford Dictionary of Islam. Oxford University Press. Archived from the original on 16 October 2014.

[26] "Istihsan". The Oxford Dictionary of Islam. Oxford University Press. Archived from the original on 11 October 2014.

[FOOTNOTEHallaq2009a58–71-27] Hallaq 2009a, p. 58–71.

[FOOTNOTEHaddad2007121-28] Haddad 2007, p. 121.

[FOOTNOTEDutton16-29] Dutton, p. 16.

[30] Naghshbandi, Sayed Navid (2022-08-23). "The First Iranian Shafi'is and Their Role in the Propagation of 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.

[31] "Iran". United States Department of State. Retrieved 2023-09-24.

[32] "The arrival of Seljuks at Khorasan and the sufferings of Nishapurian Shafi'is -Ash'aris".

[33] Ahmady, Kameel 2019: From Border to Border. Comprehensive research study on identity and ethnicity in Iran. Mehri publication, London. pg. 440.

[34] "Ahmady, Kameel. Investigation of the Ethnic Identity Challenge in Iran- A Peace-Oriented, EFFLATOUNIA - Multidisciplinary Journal, Vol. 5 No. 2 (2021) pp. 3242-70". EFFLATOUNIA - Multidisciplinary Journal.

[35] "Religious Governance in Syria Amid Territorial Fragmentation".

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@@ Line 3: / Line 3: @@
 {{Sunni Islam|Sunni Schools of Law}}
-The '''Shafi'i school''' or '''Shafi'ism''' ({{lang-ar|ٱلْمَذْهَب ٱلشَّافِعِيّ|translit=al-madhhab al-shāfiʿī}}) is one of the four major [[madhhab|schools]] of [[Islamic jurisprudence]] within [[Sunni Islam]].{{sfn|Hallaq|2009|p=31}}{{sfn|Saeed|2008|p=17}} It was founded by the [[Muslim]] [[ulama|scholar]], [[faqīh|jurist]], and [[muhaddith|traditionist]] [[al-Shafi'i]], "the father of Muslim jurisprudence",<ref name=":2" /> in the early 9th century.{{sfn|Ramadan |2006|p=27–77}}{{sfn|Kamali|2008|p=77}}<ref name=":2">{{Cite web |title=Abū ʿAbd Allāh ash-Shāfiʿī |url=https://www.britannica.com/biography/Abu-Abd-Allah-ash-Shafii |access-date= |website=Encyclopaedia Britannica |language=}}</ref>
+The '''Shafi'i school''' or '''Shafi'ism''' ({{lang-ar|ٱلْمَذْهَب ٱلشَّافِعِيّ|translit=al-madhhab al-shāfiʿī}}) is one of the four major [[madhhab|schools]] of [[Islamic jurisprudence]] within [[Sunni Islam]].{{sfn|Hallaq|2009|p=31}}{{sfn|Saeed|2008|p=17}} It was founded by the [[Muslim]] [[ulama|scholar]], [[faqīh|jurist]], and [[muhaddith|traditionist]] [[al-Shafi'i]], "the father of Muslim jurisprudence",<ref name=":2" /> in the early 9th century.{{sfn|Ramadan|2006|pp=27–77}}{{sfn|Kamali|2008|p=77}}<ref name=":2">{{Cite web |title=Abū ʿAbd Allāh ash-Shāfiʿī |url=https://www.britannica.com/biography/Abu-Abd-Allah-ash-Shafii|website=Encyclopaedia Britannica |date=8 April 2024 |language=}}</ref>
-The other three schools of Sunnī jurisprudence are [[Hanafi|Ḥanafī]], [[Maliki|Mālikī]] and [[Hanbali|Ḥanbalī]].{{sfn|Hallaq|2009|p=31}}{{sfn|Saeed|2008|p=17}} Like the other schools of fiqh, Shafi{{ayin}}i  recognize the [[Rashidun|First Four Caliphs]] as the Islamic prophet [[Muhammad]]'s rightful successors and relies on the [[Quran|Qurʾān]] and the "sound" books of [[Hadiths|Ḥadīths]] as primary sources of law.{{sfn|Ramadan |2006|p=27–77}}<ref name=":0">{{Cite web |last=Shanay |first=Bulend |title=Shafi'iyyah |url=http://www.philtar.ac.uk/encyclopedia/islam/sunni/shaf.html |website=University of Cumbria}}</ref> The Shafi'i school affirms the authority of both divine law-giving (the Qurʾān and the [[Sunnah]]) and human speculation regarding the Law.<ref name="EB-Shafi'i">{{cite web |title=Shāfiʿī |url=https://www.britannica.com/topic/Shafiiyah |access-date= |website=Encyclopaedia Britannica}}</ref> Where passages of Qurʾān and/or the Ḥadīths are ambiguous, the school seeks guidance of [[Qiyas|Qiyās]] (analogical reasoning).<ref name="EB-Shafi'i" />{{sfn|Hasyim|2005|p=75–77}} The [[Ijma|Ijmā']] (consensus of scholars or of the community) was "accepted but not stressed".<ref name="EB-Shafi'i" /> The school rejected the dependence on local traditions as the source of legal precedent and rebuffed the [[Ahl al-Ra'y]] (personal opinion) and the [[Istihsan|Istiḥsān]] (juristic discretion).<ref name="EB-Shafi'i" /><ref name=":3" />
+The other three schools of Sunnī jurisprudence are [[Hanafi|Ḥanafī]], [[Maliki|Mālikī]] and [[Hanbali|Ḥanbalī]].{{sfn|Hallaq|2009|p=31}}{{sfn|Saeed|2008|p=17}} Like the other schools of fiqh, Shafi{{ayin}}i recognize the [[Rashidun|First Four Caliphs]] as the Islamic prophet [[Muhammad]]'s rightful successors and relies on the [[Quran|Qurʾān]] and the "sound" books of [[Hadiths|Ḥadīths]] as primary sources of law.{{sfn|Ramadan|2006|pp=27–77}}<ref name=":0">{{Cite web |last=Shanay |first=Bulend |title=Shafi'iyyah |url=http://www.philtar.ac.uk/encyclopedia/islam/sunni/shaf.html |website=University of Cumbria}}</ref> The Shafi'i school affirms the authority of both divine law-giving (the Qurʾān and the [[Sunnah]]) and human speculation regarding the Law.<ref name="EB-Shafi'i">{{cite web |title=Shāfiʿī |url=https://www.britannica.com/topic/Shafiiyah |access-date= |website=Encyclopaedia Britannica}}</ref> Where passages of Qurʾān and/or the Ḥadīths are ambiguous, the school seeks guidance of [[Qiyas|Qiyās]] (analogical reasoning).<ref name="EB-Shafi'i" />{{sfn|Hasyim|2005|pp=75–77}} The [[Ijma|Ijmā']] (consensus of scholars or of the community) was "accepted but not stressed".<ref name="EB-Shafi'i" /> The school rejected the dependence on local traditions as the source of legal precedent and rebuffed the [[Ahl al-Ra'y]] (personal opinion) and the [[Istihsan|Istiḥsān]] (juristic discretion).<ref name="EB-Shafi'i" /><ref name=":3" />
 The Shafi{{ayin}}i school was widely followed in the [[Middle East]] until the rise of the [[Ottoman Turks|Ottomans]] and the [[Safavids]].<ref name=":0" /><ref name=":4" /> Traders and merchants helped to spread Shafi{{ayin}}i Islam across the [[Indian Ocean]], as far as [[India]] and [[Southeast Asia]].{{sfn|Christelow|2000|p=377}}{{sfn|Pouwels|2002|p=139}} The Shafi{{ayin}}i school is now predominantly found in parts of the [[Hejaz]] and the [[Levant]], [[Lower Egypt]] and [[Yemen]], and among the [[Kurd|Kurdish people]], in the [[North Caucasus]] and across the [[Indian Ocean]] ([[Horn of Africa]] and the [[Swahili Coast]] in Africa and coastal [[South Asia]] and [[Southeast Asia]]).<ref name=":1" /><ref name="1a">{{Cite web |year=2013 |title=International Religious Freedom Report: Comoros |url=https://2009-2017.state.gov/documents/organization/222247.pdf |publisher=United States Department of State |quote=}}</ref>{{ref|a}}<ref>{{Cite book |title=Ahmady, Kameel 2019: [[From Border to Border]]. Comprehensive research study on identity and ethnicity in Iran. Mehri publication, London. p 440.}}</ref>
@@ Line 13: / Line 13: @@
 == Principles ==
 {{Aqidah}}
-The fundamental principle of the Shafi{{ayin}}i 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 [[Sharia|Shari'a]]".<ref name=":3">{{Cite book |last=Chaumont |first=Éric |url=https://brill.com/eio |title=The Encyclopedia Of Islam |publisher=Brill |year=1997 |volume=IX |pages=182–83 |chapter=Al-Shafi}}</ref> This statute is either presented as such in the [[Qurʾān]] or the [[Sunnah]] or it is possible, by means of analogical reasoning ([[Qiyas]]), to infer it from the Qurʾān or the Sunnah.<ref name=":3" />
+The fundamental principle of the Shafi{{ayin}}i 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 [[Sharia|Shari'a]]".<ref name=":3">{{Cite book |last=Chaumont |first=Éric |url=https://brill.com/eio |title=The Encyclopedia Of Islam |publisher=Brill |year=1997 |volume=IX |pages=182–183 |chapter=Al-Shafi}}</ref> This statute is either presented as such in the [[Qurʾān]] or the [[Sunnah]] or it is possible, by means of analogical reasoning ([[Qiyas]]), to infer it from the Qurʾān or the Sunnah.<ref name=":3" />
-As-Shafi{{ayin}}i was the first jurist to insist that Ḥadīth were the decisive source of law (over traditional doctrines of earlier thoughts).<ref name=":5">{{Cite book |url=https://www.oxfordreference.com/view/10.1093/acref/9780195125580.001.0001/acref-9780195125580 |title=The Oxford Dictionary of Islam |publisher=Oxford University Press |year=2003 |editor-last=Esposito |editor-first=John L. |pages=285–86|isbn=978-0-19-512558-0 }}</ref> In order of priority, the sources of [[jurisprudence]] according to the Shafi{{ayin}}i thought, are:{{sfn|Ramadan|2006|p=27–77}}{{sfn|Al-Zarkashi|1393|p=209}}
+As-Shafi{{ayin}}i was the first jurist to insist that Ḥadīth were the decisive source of law (over traditional doctrines of earlier thoughts).<ref name=":5">{{Cite book |url=https://www.oxfordreference.com/view/10.1093/acref/9780195125580.001.0001/acref-9780195125580 |title=The Oxford Dictionary of Islam |publisher=Oxford University Press |year=2003 |editor-last=Esposito |editor-first=John L. |pages=285–86|isbn=978-0-19-512558-0 }}</ref> In order of priority, the sources of [[jurisprudence]] according to the Shafi{{ayin}}i thought, are:{{sfn|Ramadan|2006|pp=27–77}}{{sfn|Al-Zarkashi|1393|p=209}}
 === The Foundation (al asl) ===
-* [[Quran|Qurʾān]] — the sacred scripture of Islam.<ref name=":3" />{{sfn|Ramadan |2006|p=27–77}}
+* [[Quran|Qurʾān]] — the sacred scripture of Islam.<ref name=":3" />{{sfn|Ramadan|2006|pp=27–77}}
-* [[Sunnah]] — defined by [[Al-Shāfiʿī]]  as "the sayings, the acts, and the tacit acquiescence of [[Prophet Muhammed]] as related in solidly established traditions".<ref name=":3" />{{sfn|Al-Zarkashi|1393|p=209}}
+* [[Sunnah]] — defined by [[Al-Shāfiʿī]]  as "the sayings, the acts, and the tacit acquiescence of [[Prophet Muhammed|Prophet Muhammad]] as related in solidly established traditions".<ref name=":3" />{{sfn|Al-Zarkashi|1393|p=209}}
 The school rejected dependence on local community practice as the source of legal precedent.<ref name="EB-Shafi'i" />{{sfn|Brown|2014|p=39}}<ref name=":3" />
 === Ma'qul al-asl ===
-* [[Qiyas]] with Legal Proof or Dalil [[Sharia|Shari'a]] — "Analogical reasoning as applied to the deduction of juridical principles from the Qurʾān and the Sunnah."{{sfn|Ramadan |2006|p=27–77}}{{sfn|Al-Zarkashi|1393|p=209}}
+* [[Qiyas]] with Legal Proof or Dalil [[Sharia|Shari'a]] — "Analogical reasoning as applied to the deduction of juridical principles from the Qurʾān and the Sunnah."{{sfn|Ramadan|2006|pp=27–77}}{{sfn|Al-Zarkashi|1393|p=209}}
 ** Analogy by Cause (Qiyas al-Ma'na/Qiyas al-Illa)<ref name=":3" />
 ** Analogy by Resemblance (Qiyas al-Shabah)<ref name=":3" />
@@ Line 30: / Line 30: @@
 == Risālah ==
-The groundwork legal text for the Shafi{{ayin}}i law is [[Al-Risala (al-Shafiʽi book)|al-Shafiʽi's ''al-Risala'']] ("the Message"), composed in [[Egypt]]. It outlines the principles of Shafi{{ayin}}i legal thought as well as the derived jurisprudence.{{sfn|Khadduri|1961|p=14–22}} A first version of the ''Risālah'', ''al-Risalah al-Qadima'', produced by al-Shafiʽi  during his stay in [[Baghdad]], is currently lost.<ref name=":3" />
+The groundwork legal text for the Shafi{{ayin}}i law is [[Al-Risala (al-Shafiʽi book)|al-Shafiʽi's ''al-Risala'']] ("the Message"), composed in [[Egypt]]. It outlines the principles of Shafi{{ayin}}i legal thought as well as the derived jurisprudence.{{sfn|Khadduri|1961|pp=14–22}} A first version of the ''Risālah'', ''al-Risalah al-Qadima'', produced by al-Shafiʽi  during his stay in [[Baghdad]], is currently lost.<ref name=":3" />
 == Differences from Mālikī and Ḥanafī thoughts ==
@@ Line 36: / Line 36: @@
 === With Mālikī view ===
-* Shafi{{ayin}}i school argued that various existing local traditions may not reflect the practice of [[Prophet Muhammed]] (a critique to the Mālikī thought).<ref name=":3" /> The local traditions, according to the [[Al-Shāfiʿī|Shāfiʿī]] understanding, thus cannot be treated as sources of law.<ref name=":35" />
+* Shafi{{ayin}}i school argued that various existing local traditions may not reflect the practice of [[Muhammad]] (a critique to the Mālikī thought).<ref name=":3" /> The local traditions, according to the [[Al-Shāfiʿī|Shāfiʿī]] understanding, thus cannot be treated as sources of law.<ref name=":35" />
 === With Ḥanafī view ===
 * The Shafi{{ayin}}i school rebuffed the [[Ahl al-Ra'y]] (personal opinion) and the [[Istihsan|Istiḥsān]] (juristic discretion).<ref name=":3" /> It insisted that the rules of the jurists could no longer be invoked in legal issues without additional authentications.<ref name=":35" /><ref name="oup1">[https://web.archive.org/web/20141016211809/http://www.oxfordislamicstudies.com/article/opr/t125/e1139 Istislah] ''The Oxford Dictionary of Islam'', Oxford University Press</ref><ref name="oup2">[https://web.archive.org/web/20141011024153/http://www.oxfordislamicstudies.com/article/opr/t125/e1136 Istihsan] ''The Oxford Dictionary of Islam'', Oxford University Press</ref> 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<ref name=":35" />).{{sfn|Ridgeon |2003|p=259–262}}<ref name=":35" />
-* The Shafi{{ayin}}i thinking believes that the methods may help to "substitute man for God and Prophet Muhammed, the only legitimate legislators"<ref name=":3" /> and "true knowledge and correct interpretation of religious obligations would suffer from arbitrary judgments infused with error".<ref>{{Cite web |title=Istiḥsān |url=https://www.britannica.com/topic/istihsan |website=Encyclopædia Britannica}}</ref><ref>{{Cite book |url=https://www.oxfordislamicstudies.com/article/opr/t125/e1139 |archive-url=https://web.archive.org/web/20141016211809/http://www.oxfordislamicstudies.com/article/opr/t125/e1139 |url-status=dead |archive-date=October 16, 2014 |title=The Oxford Dictionary of Islam |publisher=Oxford University Press |chapter=Istislah}}</ref><ref>{{Cite book |url=http://www.oxfordislamicstudies.com/article/opr/t125/e1136 |archive-url=https://web.archive.org/web/20141011024153/http://www.oxfordislamicstudies.com/article/opr/t125/e1136 |url-status=dead |archive-date=October 11, 2014 |title=The Oxford Dictionary of Islam |publisher=Oxford University Press |chapter=Istihsan}}</ref>{{sfn|Hallaq|2009a|p=58–71}}
+* The Shafi{{ayin}}i thinking believes that the methods may help to "substitute man for God and Prophet Muhammad, the only legitimate legislators"<ref name=":3" /> and "true knowledge and correct interpretation of religious obligations would suffer from arbitrary judgments infused with error".<ref>{{Cite web |title=Istiḥsān |url=https://www.britannica.com/topic/istihsan |website=Encyclopædia Britannica}}</ref><ref>{{Cite book |url=https://www.oxfordislamicstudies.com/article/opr/t125/e1139 |archive-url=https://web.archive.org/web/20141016211809/http://www.oxfordislamicstudies.com/article/opr/t125/e1139 |url-status=dead |archive-date=16 October 2014 |title=The Oxford Dictionary of Islam |publisher=Oxford University Press |chapter=Istislah}}</ref><ref>{{Cite book |url=http://www.oxfordislamicstudies.com/article/opr/t125/e1136 |archive-url=https://web.archive.org/web/20141011024153/http://www.oxfordislamicstudies.com/article/opr/t125/e1136 |url-status=dead |archive-date=11 October 2014 |title=The Oxford Dictionary of Islam |publisher=Oxford University Press |chapter=Istihsan}}</ref>{{sfn|Hallaq|2009a|p=58–71}}
 == History ==
 [[File:Indian Ocean-CIA WFB Map.png|thumb|257x257px|Shafi{{ayin}}i school is predominantly found across the [[Indian Ocean]] littoral.]]
-[[Al-Shāfiʿī]] ({{Circa|767}}–820 AD) visited most of the great centres of Islamic jurisprudence in the Middle East during the course of his travels and amassed a comprehensive knowledge of the different ways of legal theory.<ref name=":2" /> He was a student of scholars [[Malik ibn Anas|Mālik ibn Anas]], the founder of the Mālikī school of law, and [[Muhammad al-Shaybani|Muḥammad Shaybānī]], the great Ḥanafī intellectual in Baghdad.<ref name=":2" />{{sfn|Haddad|2007|p=121}}{{sfn|Dutton||p=16}}
+[[Al-Shāfiʿī]] ({{Circa|767}}–820 AD) visited most of the great centres of Islamic jurisprudence in the Middle East during the course of his travels and amassed a comprehensive knowledge of the different ways of legal theory. He was a student of [[Malik ibn Anas|Mālik ibn Anas]], the founder of the Mālikī school of law, and of [[Muhammad al-Shaybani|Muḥammad Shaybānī]], the Baghdad Ḥanafī intellectual.<ref name=":2" />{{sfn|Haddad|2007|p=121}}{{sfn|Dutton||p=16}}
 * The Shafi{{ayin}}i thoughts were initially spread by Al-Shafi{{ayin}}i students in [[Cairo]] and [[Baghdad]]. By the 10th century, the holy cities of [[Mecca]] and [[Medina]] and [[Syria (region)|Syria]] also became chief centres of Shafi{{ayin}}i ideas.<ref name=":4" />
-* The school later exclusively held the judgeships in [[Syria (region)|Syria]], [[Kirman (Sasanian province)|Kirman]], [[Bukhara]] and the [[Greater Khorasan|Khorasan]].<ref name=":4" /> It also flourished in Northern Mesopotamia and in [[Daylam]].<ref name=":4" /> The [[Ghurid dynasty|Ghurids]] also endorsed the Shafi{{ayin}}is in the 11th and 12th centuries AD.<ref name=":4" />
+* The school later exclusively held the judgeships in [[Syria (region)|Syria]], [[Kirman (Sasanian province)|Kirman]], [[Bukhara]] and the [[Greater Khorasan|Khorasan]]. It also flourished in northern Mesopotamia and in [[Daylam]].<ref name=":4" /> The [[Ghurid dynasty|Ghurids]] also endorsed the Shafi{{ayin}}is in the 11th and 12th centuries AD.<ref name=":4" />
 * Under [[Saladin|Salah al-Din]], the Shafi{{ayin}}i school again became the paramount thought in Egypt (the region had come under [[Shia Islam|Shi'a]] influence prior to this period).<ref name=":4" /> It was the "official school" of the [[Ayyubid dynasty]] and remained prominent during Mamlūk period also.<ref name=":5" /> [[Baybars I|Baybars]], the Mamlūk sultan, later appointed judges from all four madhabs in Egypt.<ref name=":4" />
 * Traders and merchants helped to spread Shafi{{ayin}}i Islam across the [[Indian Ocean]], as far [[India]] and the [[Southeast Asia]].{{sfn|Christelow |2000|p=377}}{{sfn|Pouwels |2002|p=139}}
 === Under Ottomans and the Safavids ===
 * Rise of the [[Ottoman Turks|Ottomans]] in the 16th century resulted in the replacement of Shafi{{ayin}}i  judges by [[Hanafi|Ḥanafī]] scholars.{{sfn|Hallaq|2009a|p=58–71}}<ref name=":4" />
 * Under the [[Safavids]], Shafi{{ayin}}i preeminence in Central Asia was replaced by Shi'a Islam.<ref name=":4" />
-* After the beginning of the Safavid rule, the presence of the Shafi's in Iran was limited to the western regions of the country.<ref>{{Cite journal |last=Naghshbandi |first=Sayed Navid |date=2022-08-23 |title=The First Iranian Shafi’is and Their Role in the Propagation of the Shafi’i School During the Fourth Century AH in Iran |url=https://jhic.ut.ac.ir/article_90126_en.html |journal=Iranian Journal for the History of Islamic Civilization |language=en |volume=55 |issue=1 |pages=119–146 |doi=10.22059/jhic.2022.335807.654309 |issn=2228-7906}}</ref><ref>{{Cite web |title=Iran |url=https://www.state.gov/reports/2022-report-on-international-religious-freedom/iran/ |access-date=2023-09-24 |website=United States Department of State |language=en-US}}</ref><ref>{{Cite web |title=The arrival of Seljuks at Khorasan and the sufferings of Nishapurian Shafi'is -Ash'aris. |url=https://tuhistory.tabrizu.ac.ir/issue_778_779.html?lang=en}}</ref><ref>{{Cite book |title=Ahmady, Kameel 2019: [[From Border to Border]]. Comprehensive research study on identity and ethnicity in Iran. Mehri publication, London. p 440.}}</ref>
+* After the beginning of the Safavid rule, the presence of the Shafi's in Iran was limited to the western regions of the country.<ref>{{Cite journal |last=Naghshbandi |first=Sayed Navid |date=2022-08-23 |title=The First Iranian Shafi'is and Their Role in the Propagation of the Shafi'i School During the Fourth Century AH in Iran |url=https://jhic.ut.ac.ir/article_90126_en.html |journal=Iranian Journal for the History of Islamic Civilization |language=en |volume=55 |issue=1 |pages=119–146 |doi=10.22059/jhic.2022.335807.654309 |issn=2228-7906}}</ref><ref>{{Cite web |title=Iran |url=https://www.state.gov/reports/2022-report-on-international-religious-freedom/iran/ |access-date=2023-09-24 |website=United States Department of State |language=en-US}}</ref><ref>{{Cite web |title=The arrival of Seljuks at Khorasan and the sufferings of Nishapurian Shafi'is -Ash'aris. |url=https://tuhistory.tabrizu.ac.ir/issue_778_779.html?lang=en}}</ref><ref>{{Cite book |title=Ahmady, Kameel 2019: [[From Border to Border]]. Comprehensive research study on identity and ethnicity in Iran. Mehri publication, London. pg. 440.}}</ref>
 == Distribution ==
@@ Line 61: / Line 60: @@
 The Shafi{{ayin}}i school is presently predominant in the following parts of the world:<ref name=":1">{{Cite web |title=Islamic Jurisprudence & Law |url=https://veil.unc.edu/religions/islam/law/ |website=University of North Carolina}}</ref>
-* Middle East and North Africa: Parts of [[Hejaz]], the [[Levant]] (Palestine, Jordan and a  significant number in Syria, Lebanon, and Iraq), [[Lower Egypt]], among Sunnis in Iran and  [[Yemen]], and the [[Kurd]]ish people.<ref name=":5" /><ref name="EB-Shafi'i" /><ref>{{Cite journal |title=Ahmady, Kameel. Investigation of the Ethnic Identity Challenge in Iran- A Peace-Oriented, EFFLATOUNIA - Multidisciplinary Journal, Vol. 5 No. 2 (2021) pp. 3242-3270 |journal=EFFLATOUNIA - Multidisciplinary Journal}}</ref><ref>{{Cite web |title=Religious Governance in Syria Amid Territorial Fragmentation |url=https://carnegieendowment.org/2021/06/07/religious-governance-in-syria-amid-territorial-fragmentation-pub-84652}}</ref>
+* Middle East and North Africa: Parts of [[Hejaz]], the [[Levant]] (Palestine, Jordan and a  significant number in Syria, Lebanon, and Iraq), [[Lower Egypt]], among Sunnis in Iran and  [[Yemen]], and the [[Kurd]]ish people.<ref name=":5" /><ref name="EB-Shafi'i" /><ref>{{Cite journal |title=Ahmady, Kameel. Investigation of the Ethnic Identity Challenge in Iran- A Peace-Oriented, EFFLATOUNIA - Multidisciplinary Journal, Vol. 5 No. 2 (2021) pp. 3242-70 |journal=EFFLATOUNIA - Multidisciplinary Journal}}</ref><ref>{{Cite web |title=Religious Governance in Syria Amid Territorial Fragmentation |url=https://carnegieendowment.org/2021/06/07/religious-governance-in-syria-amid-territorial-fragmentation-pub-84652}}</ref>
 * Eurasia: Northern regions of [[Azerbaijan]], [[Dagestan]], [[Chechnya|Chechen]] and [[Ingushetia|Ingush]] regions of the [[North Caucasus]].
 * On the [[Indian Ocean]]
@@ Line 253: / Line 252: @@
 * [[Hasyim Muzadi]]
 * [[Syed Muhammad Naquib al-Attas]]
-* [[Haji Zakaria bin Muhammad Amin|Zakaria bin Muhammad Amin]]
 '''From South Asia''':
@@ Line 271: / Line 269: @@
 == See also ==
 {{Portal|Islam|Politics}}
 * [[Sunni Islam]]
 * [[Hanafi]]
@@ Line 279: / Line 276: @@
 == References ==
 === Notes ===
 : 1.{{note|a}}"The law provides sanctions for any religious practice other than the Sunni Shafiʽi doctrine of Islam and for prosecution of converts from Islam, and bans proselytizing for any religion except Islam."<ref name="1a" />
@@ Line 291: / Line 286: @@
 Primary sources
 * {{cite book|last1=Al-Zarkashi|first1=Badr al-Din|title=Al-Bahr Al-Muhit Vol VI|url=|date=1393|publisher= |isbn= }}
 * {{cite book|last1=Khadduri|first1=Majid  |title='Islamic Jurisprudence: Shafi{{ayin}}i's Risala|url=|date=1961|publisher= Johns Hopkins University Press|isbn= }}
@@ Line 297: / Line 291: @@
 Scholarly sources
 * {{cite book|last1=Hallaq|first1=Wael B.|author-link=Wael B. Hallaq|title=An Introduction to Islamic Law|url=https://archive.org/details/introductiontois0000hall|url-access=registration|date=2009|publisher=[[Cambridge University Press]]|isbn=9780521678735 }}
-* {{cite book|last1=Saeed|first1=Abdullah |title=The Qur'an: An Introduction|url=|date=2008|publisher=Routledge|isbn=978-0415421256}}
+* {{cite book|last1=Saeed|first1=Abdullah |title=The Qur'an: An Introduction|date=2008|publisher=Routledge|isbn=978-0415421256}}
 * {{cite book |last=Ramadan |first=Hisham M. |year=2006 |title=Understanding Islamic Law: From Classical to Contemporary |publisher=[[Rowman Altamira]] |isbn=978-0-7591-0991-9}}
 * {{cite book|last1=Kamali|first1=Mohammad Hashim|author-link=Mohammad Hashim Kamali|title=Shari'ah Law: An Introduction|url=https://archive.org/details/shariahlawintrod0000kama|url-access=registration|date=2008|publisher=[[Oneworld Publications]]|isbn=978-1851685653 }}
@@ Line 314: / Line 307: @@
 == Further reading ==
 * {{cite book |author-link= |date=2013|title=The Epistle on Legal Theory: A Translation of Al-Shafi'i's Risalah|url=https://www.jstor.org/stable/j.ctt17mvkhj |location= |publisher=New York University Press|jstor= j.ctt17mvkhj|isbn=9781479855445|translator-last1=Lowry|translator-first1= Joseph E.|last1= Al-Shāfiʿī|first1= Muḥammad ibn Idrīs|last2= Lowry|first2= Joseph E.}}
 * {{Cite book |last=Cilardo |first=Agostino |url=https://www.abc-clio.com/products/A3880C/ |title=Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God |publisher=ABC-CLIO |year=2014 |editor-last=Fitzpatrick |editor-first=Coeli |edition=|chapter=Shafiʽi Fiqh |editor-last2=Walker |editor-first2=Adam Hani }}
@@ Line 323: / Line 315: @@
 * Khadduri, Majid (1987). ''Islamic Jurisprudence: Shafi{{ayin}}i's Risala''. Cambridge: Islamic Texts Society. pp.&nbsp;286.
 * Abd Majid, Mahmood (2007). ''Tajdid Fiqh Al-Imam Al-Syafi'i''. Seminar pemikiran Tajdid Imam As Shafie 2007.
-* al-Shafi{{ayin}}i, Muhammad b. Idris, "The Book of the Amalgamation of Knowledge" translated by A.Y. Musa in ''Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam'', New York: Palgrave, 2008
+* al-Shafi{{ayin}}i, Muhammad b. Idris, "The Book of the Amalgamation of Knowledge" translated by A.Y. Musa in ''Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam'', New York: Palgrave, 2008.
 == External links ==
+*[http://www.philtar.ac.uk/encyclopedia/islam/sunni/shaf.html Shafi'iyyah (University of Cumbria)]
-* [http://www.philtar.ac.uk/encyclopedia/islam/sunni/shaf.html Shafi'iyyah (University of Cumbria)]
 {{Shafi'i scholars}}

v t e Shafi'i school
by century (AH / AD)
2nd/8th	Al-Shafi'i (founder of the school; 767–820) Al-Muzani (791/92–878)
3rd/9th	Al-Humaydi (d. 834) Harith al-Muhasibi (781–857) Bukhari (810–870) Muslim ibn al-Hajjaj (d. 875) Ibn Majah (824–887) Al-Nasai (d. 915) Ibn Khuzaymah (837–923) Ibn al-Mundhir (855–930) Abu Hasan al-Ash'ari (874–936) Fakr ad-Din
4th/10th	Al-Daraqutni (918–995) Abu Talib al-Makki (d. 996) Al-Hakim Nishapuri (933–1014) Ibn Furak (d. 1015) Abd al-Jabbar ibn Ahmad (935–1025) Abu Mansur al-Baghdadi (d. 1037) Abu Nuaym (d. 1038) Abu Ishaq al-Shirazi (1003–1083) Al-Lalika'i
5th/11th	Al-Tha'labi (d. 1035) Al-Mawardi (972–1058) Al-Bayhaqi (994–1066) Al-Khatib al-Baghdadi (1002–1071) Al-Qushayri (986–1072) Al-Juwayni (1028–1085) Al-Baghawi (d. 1122) Ahmad Ghazali (d. 1123/26)
6th/12th	Al-Ghazali (1058–1111) Al-Shahrastani (1086–1153) Ibn `Asakir (1105–c. 1176) Abu Tahir al-Silafi (1079–1180) Ahmed al-Rifa`i (1119–1183) Shahab al-Din Yahya ibn Habash Suhrawardi (1154–1191) Fakhr al-Din al-Razi (1150–1209) Sayf al-Din al-Amidi (1156–1233) Ibn Abi'l-Dam (1187–1244) Ibn al-Salah (1181–1245)
7th/13th	Ibn Abil-Hadid (d. 1258) Izz al-Din ibn Abd al-Salam (d. 1262) Ahmad al-Badawi (1200–1276) Al-Nawawi (1230–1277) Ibn Khallikan (1211–1282) Ibn Daqiq al-Id (1228–1302) Al-Baydawi (d. 1319) Safi-ad-din Ardabili (1252/53–1334) Yusuf ibn Abd al-Rahman al-Mizzi (1256–1341) Yusuf bin Ahmad al-Kawneyn
8th/14th	Safi al-Din al-Hindi (d. 1315/16) Al-Dhahabi (1274–1348) Taqi al-Din al-Subki (1284–1355) Ahmad ibn Naqib al-Misri (1302–1367) Taj al-Din al-Subki (1327–1370) Ibn Kathir (d. 1373) Taftazani (1322–1390) Badr Ad-Din az-Zarkashi (1344–1392) Zain al-Din al-Iraqi (1325–1403) Ali ibn Abu Bakr al-Haythami (1335–1404) Ibn Nuhaas (d. 1411) Ibn al-Jazari (1350–1429)
9th/15th	Ibn Hajar al-Asqalani (1372–1449) Al-Mahalli (d. 1460) Al-Sakhawi (1428–1497) Al-Suyuti (1445–1505) Al-Qastallani (1448–1517) Zakariyya al-Ansari (1420–1520) Ali ibn Ahmad al-Samhudi (1466–1533)
10th/16th	Al-Sha`rani (1492/93–1565) Ibn Hajar al-Haytami (1503–1566) Al-Khaṭib ash-Shirbiniy (d. 1570)
11th/17th	Abdullah ibn Alawi al-Haddad (1634–1720)
13th/19th	Ibrahim al-Bajuri (1784–1860) Abd Al-Rahman bin Ahmad al-Zayla`i (1820–1882) Ahmad Zayni Dahlan (1816–1886) Shaykh Sufi (1828–1904) Uways al-Barawi (1847–1909) Ahmad Khatib al-Minangkabawi (1860–1916)
14th/20th	Yusuf al-Nabhani (1849–1932) Abdallah al-Qutbi (1879–1952) Said Nursî (1877–1960) Abd al-Malik Karim Amrullah (1908–1981) Muhammad Hamidullah (1908–2002) Ahmed Kuftaro (1915–2004) Abdullah al-Harari (1906–2008)
15th/21st	Wahbah al-Zuhayli (1932–2015) Taha Jabir Alalwani (1935–2016) Cherussery Zainuddeen Musliyar (1937–2016) Hasyim Muzadi (1944–2017) Ahmad Syafi'i Maarif (1935–2022) Abdul Azeez Madani (1950–2022) Kanthapuram A. P. Abu Bakr Musliyar (b. 1931) Naqib al-Attas (b. 1931) Mohammad Salim Al-Awa (b. 1942) K. Ali Kutty Musliyar (b. 1945) Ali Gomaa (b. 1952) Nuh Ha Mim Keller (b. 1954) Zaid Shakir (b. 1956) Gibril Haddad (b. 1960) Umar bin Hafiz (b. 1963) Ibrahim Khalil al-Bukhari (b. 1964) Muhammad bin Yahya al-Ninowy (b. 1970) Ali al-Jifri (b. 1971) Afifi al-Akiti (b. 1976) Awn Al-Qaddoumi (b. 1982) Muhammad Jifri Muthukkoya Thangal
Scholars of other Sunni Islamic schools of jurisprudence Hanafi Hanbali Maliki Zahiri

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