Brief Overview of our Prophet Muhammad s.a.w. :-Honourable Birth, Upbringing, Lineage, Names, Physical Description.

محمد رسول الله صلى الله عليه و على آله والسلام

Praise be to Allah, the Lord of the Worlds, to Him belong the endowments and proper commendations. May Allah increase the honour and raise the rank of our Master Muhammad sallallahu ^alayhi wa sallam and his kind Al and Companions and protect his nation from what he fears for it.

On the 12th of Rabi^ ul-‘Awwal of every year an honoured and glorified memory shines over the whole world, and is commemorated by the entire Muslim world. Every honest Muslim participates in celebrating such an honourable memory to praise Allah for the blessing and endowment of Prophet Muhammad peace and blessings be upon him.

This occasion is the Honourable Birth of Prophet Muhammad sallallahu ^alayhi wa sallam. How can one not celebrate a birth that has changed the face of history. This birth was one of the best gifts that one can ever receive. It is because of this Prophet may Allah raise his rank that we became Muslims. What is better than becoming a Muslim, remaining steadfast to Islam and dieing as a Muslim. We thank Allah for this birth and for making us among the followers of this great Prophet.

Only those who have darkness in their hearts deny the permissibility of celebrating such a birth, and forbid others from doing so. It is absolutely not unlawful (haram) to celebrate the birth of the Prophet sallallahu ^alayhi wa sallam, rather it is a rewardable deed. In fact it is the habit of hundreds of millions of Muslims all over Asia, Africa, Europe, India, Bangladesh, Fiji, Indonesia, Yemen, Turkey, Pakistan, and America. Only those who do not love the Prophet say that such celebrations are unlawful (haram).

THE YEAR OF THE ELEPHANT

Their lived once a king of both Yemen and Habashah who was a non-believer. His name was ‘Abrahah. When he realised that the people were visiting Makkah rather than his countries, and that good things were happening in Makkah, he decided to destroy the Ka^bah.*

* The Ka^bah is the cubic structure in the Holy Mosque of Makkah, originally built by Prophet ‘Adam peace be upon him in obedience to Allah.

‘Abrahah built a huge temple in order to divert the people from the Ka^bah. He tried to glorify this new temple by decorating it with lots of jewels and precious stones. After that, the king of Yemen and Habashah prepared a vast army with huge elephants led by his men. When the Arabian tribes heard about ‘Abrahah's plan to destroy the Ka^bah, they fought to the best of their abilities. The tribes however could not prevent the elephants or the army. The huge army kept going until they reached the borders of Makkah.

When ‘Abrahah was ready to destroy the Ka^bah, he directed his elephants towards it so that they would demolish it, the elephants refused to move and sat idly. They tried to force the elephants to move but they did not succeed. When they changed the direction of the elephants to south and away from the Ka^bah they obeyed. They tried the north, the elephants again obeyed. When they turned the elephants again towards the Ka^bah, it would not move an inch. The huge elephant refused to destroy the Ka^bah.

Allah then sent birds from the sea with rocks placed between their legs and in their beaks. Each and every rock had imprinted the name of the person it was going to strike. They dropped them on that army until they killed them all. Al-Qurtubiyy said that the army was of 60,000 soldiers. Due to this significant incident people named that year "The Year of the Elephant".

In that year Prophet Muhammad sallallahu ^alayhi wa sallam was born. He was born in a place called "Suqul-Layl" in Makkah. According to the Roman calendar it was during the 6th century.

HIS MOTHER AND FATHER

‘Aminah Bintu Wahb was the name of the Prophet's mother. Many good things happened to ‘Aminah during her pregnancy with the Prophet:

· She never felt the weight of the fetus, which resulted in an easy carriage.

· She dreamt of a star falling in her lap, and when she sought interpretation, they told her that she will give birth to the master and leader of the people.

· If she ever sought water from a well, the water itself would rise up to her out of honouring the fetus inside her.

· One time she said: "While I was half asleep, someone came to me and asked me if I felt pregnant. I answered that I did not. Then he told me that I am pregnant with the master and the Prophet of this nation." That incident assured ‘Aminah that she was pregnant.

· It was also said that when the Prophet's mother gave birth to him a light came out with him, illuminating what is between the East and West. The Prophet sallallahu ^alayhi wa sallam landed on the ground resting on his hands, with his eyes opened and looking towards the sky.

^Abdullah Ibn ^Abdul-Muttalib, the Prophet's father, did not live to see his son Muhammad. He died while ‘Aminah was still pregnant. His father did not get the opportunity to see the best and the last of all Prophets.

HIS NAME AND LINEAGE:

As for the name of the Prophet, many people do not realise how important it is to memorise his name and the name of his grandfathers. In Islam, it is considered an important issue to memorise the lineage of the Prophet up to 20 grandfathers.

He is Muhammad sallallahu ^alayhi wa sallam, the son of ^Abdullah, the son of ^Abdul-Muttalib, the son of Hashim, the son of ^Abdu Manaf, the son of Qusayy, the son of Kilab, the son of Murrah, the son of Ka^b, the son of Lu’ayy, the son of Ghalib, the son of Fihr, the son of Malik, the son of an-Nadr, the son of Kinanah, the son of Khuzaymah, the son of Mudrikah, the son of Ilyas, the son of Mudar, the son of Nizar, the son of Ma^add, the son of ^Adnan, and after that his lineage goes back to Prophet Isma^il the son of Prophet Ibrahim peace be upon them.

ON THE DAY OF HIS BIRTH

On the day Prophet Muhammad sallallahu ^alayhi wa sallam was born, the huge fire of the fire worshippers which had been lit for 1000 years to that day died out. The water of Lake Sawah dried out. Also, the palace of the arrogant dictator Kisra trembled, and 14 of its balconies fell to the ground.

HALIMAH AS-SA'DIYYAH

It was the habit of the Arab women to breast-feed other than their own children. It is important to know that when a woman breast-feeds a child a certain amount of milk she becomes his foster mother and her children would become siblings of that breast fed child.

The story of how Halimah became the breast-feeding mother to the prophet is ironic and as told by Halimah as-Sa^diyyah herself: “It was the year of drought when I travelled to Makkah with other women from the tribe of Sa^d seeking to breast-feed babies. I was riding a donkey. Our camel hardly produced any milk, and my child kept us awake crying out of hunger. Even my breast hardly produced any milk for my child. We had nothing but hope. We reached the city of Makkah. When the breast-feeders realised that baby Muhammad was an orphan, none of the women accepted to breast-feed him. The breast-feeders were hoping for the financial generosity of the child's father and Muhammad was an orphan. Each of us thought that his mother would not be as helpful. We kept refusing to take Muhammad, until all of the other women found children to breast-feed except me. Hating to return empty handed, I told my husband that I will take that orphan Muhammad.

I swear by Allah, the moment I put him on my lap, my breast became full with milk. He took my breast for as much as he needed and my child did the same. That night my husband went out to check on our camel, and to his surprise its udder was full of milk. Soon we were both full and satisfied. My husband looked at me and said: " I swear by Allah, you have picked a blessed soul.””

HIS UPBRINGING

Halimah raised the Prophet until he was 2 years and 2 months old, after which she returned him to his mother. The Prophet’s growth was unlike any other person’s. He used to grow in one day as much as a regular child would grow in a whole month. He would grow in one month as much as a regular child would grow in a whole year.

One day while the Prophet was playing with his brothers (sons of Halimah) behind the house, an extraordinary thing happened. The Prophet's brother ran terrified to his parents and said: "Help my brother, two men came to him and opened his stomach." Halimah and her husband ran out to the Prophet. They found him standing with a pale face. Halimah hugged him and so did her husband who asked: "What's with you son?!!" The Prophet replied that two men wearing white clothes came to him, laid him down and opened his abdomen, but he did not know what they did.

The fact is that those two men were the angels Jibril and Mika’il who came in the shape of men. It was said that they opened his abdomen and washed it with Zamzam water, hail water, and snow water. Then they stitched it by the Will of Allah and stamped him on his back between his shoulders with an oval mark, which was the seal of Prophethood.

Even as a growing child, Prophet Muhammad displayed particular habits. If he ever wanted to urinate or defecate, he would go so far where no houses are in sight. When he used to go through the valleys and the mountains every tree and stone he would pass by would say: "Peace be upon you O Messenger of Allah." The Prophet would look left and right, but he would not see anyone.

After Halimah returned the Prophet to his mother ‘Aminah, he stayed with her till the age of five. ‘Aminah then took him to see his uncles in al-Madinah. She stayed there for one month. On her way back she died leaving the Prophet to be raised by his grandfather ^Abdul Muttalib. It was said that when the Prophet's mother died his grandfather hugged him and showed feelings towards the Prophet that he never showed towards his own son.

When his grandfather ^Abdul-Muttalib was dying, he recommended to the Prophet's uncle Abu Talib to take care of the Prophet. The Prophet's uncle used to love Prophet Muhammad sallallahu ^alayhi wa sallam very much, and he used to favour him over his own children.

HIS FIRST WIFE - KHADIJAH

Prophet Muhammad stayed with his uncle Abu Talib and went out with him to trade caravans. When the Prophet became 25 years old, he was offered to marry lady Khadijah. She was the owner of some caravans and at that time the Prophet used to work for her. The Prophet accepted to marry Khadijah who became his first wife.

Lady Khadijah Bintu Khuwaylid was highly respected, honourable and a patient woman. She was the richest amongst her people. Lady Khadijah was presented with many suitors for marriage but she refused in spite of all generous offers she had.

SOME OF THE MIRACLES OF PROPHET MUHAMMAD S.A.W.

- The crying of the tree trunk

- The camel speaking and seeking refuge in him

- The speaking of the wolf and his testimony

- The water coming out from between his fingers

- Returning Qatadah's eye

- The testification of the tree and its speaking up

PHYSICAL DESCRIPTION

The Prophet was not extremely tall, nor was he short. He had a white complexion and black hair. The Prophet's hair was not straight rather it was slightly curly and long down to his shoulders. His aroma was nicer than the pure musk itself. He had a clear forehead, long eyelashes, broad shoulders and a firm stomach. The Prophet was fast in his walk, and it was narrated that seeing his face one would think that the sun is rising from it.

HIS DEATH

Prophet Muhammad sallallahu ^alayhi wa sallam immigrated to al-Madinah in compliance with the orders of Allah and he lived there for ten years after which he died at the age of sixty three. He was buried there in the chamber of his wife ^A’ishah, may Allah reward her greatly and raise her rank. Muslims all around the world believe that it is highly rewardable to visit him at his grave and send their salam (salutations) to him.

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This is for my TEACHER, My LOVE, my PROPHET. PEACE BE UPON HIM - UNKNOWN ARTIST

Biography : "IMAM ash-SHAFI'E rahimahulLaah" - (By Sheikh Gibril Haddad)

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Muhammad ibn Idris ibn al-`Abbas, al-Imam al-Shafi`i, Abu `Abd Allah al-Shafi`i al-Hijazi al-Qurashi al-Hashimi al-Muttalibi (d. 204), the offspring of the House of the Prophet , the peerless one of the great mujtahid imams and jurisprudent par excellence, the scrupulously pious ascetic and Friend of Allah, he laid down the foundations of fiqh in his Risala, which he said he revised and re-read four hundred times, then said: "Only Allah's Book is perfect and free from error."

He is the cousin of the Prophet - Allah's blessings and peace upon him - descending from al-Muttalib who is the brother of Hashim, `Abd al-Muttalib's father. Someone praised the Banu Hashim in front of the Prophet , whereby he interlaced the fingers of his two hands and said: "We and they are but one and the same thing." Al-Nawawi listed three peculiar merits of al-Shafi`i: his sharing the Prophet's lineage at the level of their common ancestor `Abd Manaf; his birth in the Holy Land of Palestine and upbringing in Mecca; and his education at the hands of superlative scholars together with his own superlative intelligence and knowledge of the Arabic language. To this Ibn Hajar added two more: the hadith of the Prophet , "O Allah! Guide Quraysh, for the science of the scholar that comes from them will encompass the earth. O Allah! You have let the first of them taste bitterness, so let the latter of them taste reward." Another hadith of the Prophet says: "Truly, Allah shall send forth for this Community, at the onset of every hundred years, someone who will renew their Religion for them." The scholars agreed, among them Abu Qilaba (d. 276) and Imam Ahmad, that the first narration signified al-Shafi`i, and the second signified `Umar ibn `Abd al-`Aziz and then al-Shafi`i.

He was born in Ghazza or `Asqalan in 150, the year of Abu Hanifa's death, and moved to Mecca at the age of two, following his father's death, where he grew up. He was early a skillful archer, then he took to learning language and poetry until he gave himself to fiqh, beginning with hadith. He memorized the Qur'an at age seven, then Malik's Muwatta' at age ten, at which time his teacher would deputize him to teach in his absence. At age thirteen he went to see Malik, who was impressed by his memory and intelligence.

Malik ibn Anas and Muhammad ibn al-Hasan al-Shaybani were among his most prominent teachers and he took position against both of them in fiqh. Al-Shafi`i said: "From Muhammad ibn al-Hasan I wrote a camel-load." Al-Hakim narrated from `Abd Allah ibn `Abd al-Hakam: "Al-Shafi`i never ceased to speak according to Malik's position and he would say: 'We do not differ from him other than in the way of his companions,' until some young men spoke unbecomingly at length behind his back, whereupon al-Shafi`i resolved to put his differences with Malik in writing. Otherwise, his whole life he would say, whenever asked something: 'This is what the Teacher said' - hâdha qawl al-ustadh - meaning Malik."

Like Abu Hanifa and al-Bukhari, he recited the entire Qur'an each day at prayer, and twice a day in the month of Ramadan.

Al-Muzani said: "I never saw one more handsome of face than al-Shafi`i. If he grasped his beard it would not exceed his fist." Ibn Rahuyah described him in Mecca as wearing bright white clothes with an intensely black beard. Al-Za`farani said that when he was in Baghdad in the year 195 he dyed his beard with henna.

Abu `Ubayd al-Qasim ibn Sallam said: "If the intelligence of an entire nation was brought together he would have encompassed it." Similarly, al-Muzani said: "I have been looking into al-Shafi`i's Risala for fifty years, and I do not recall a single time I looked at it without learning some new benefit."

Al-Sakhawi in the introduction to his al-Jawahir wa al-Durar and others narrate that someone criticized Ahmad ibn Hanbal for attending the fiqh sessions of al-Shafi`i and leaving the hadith sessions of Sufyan ibn `Uyayna. Ahmad replied: "Keep quiet! If you miss a hadith with a shorter chain you can find it elsewhere with a longer chain and it will not harm you. But if you do not have the reasoning of this man [al-Shafi`i], I fear you will never be able to find it elsewhere." Ahmad is also related by his students Abu Talib and Humayd ibn Zanjuyah to say: "I never saw anyone adhere more to hadith than al-Shafi`i. No-one preceded him in writing down the hadith in a book." The meaning of this is that al-Shafi`i possessed the understanding of hadith after which Ahmad sought, as evidenced by the latter's statement: "How rare is fiqh among the scholars of hadith!" This is a reference to the hadith: "It may be one carries understanding (fiqh) without being a person of understanding (faqîh)." Sufyan himself would defer to al-Shafi`i in matters of tafsîr and fatwa. Yunus ibn Abi Ya`la said: "Whenever al-Shafi`i went into tafsîr, it was as if he had witnessed the revelation." Ahmad ibn Hanbal also said: "Not one of the scholars of hadith touched an inkwell nor a pen except he owed a huge debt to al-Shafi`i."

Al-Shafi`i was known for his peculiar strength in Arabic language, poetry, and philology. Bayhaqi narrated:

[From Ibn Hisham:] I was al-Shafi`i's sitting-companion for a long time, and I never heard him use except a word which, carefully considered, one would not find (in its context) a better word in the entire Arabic language. . . . Al-Shafi`i's discourse, in relation to language, is a proof in itself.

[From al-Hasan ibn Muhammad al-Za`farani:] A group of bedouins used to frequent al-Shafi`i's gathering with us and sit in a corner. One day I asked their leader: "You are not interested in scholarship; why do you keep coming to sit with us?" They said: "We come to hear al-Shafi`i's language."

Al-Shafi`i trod the path of the Salaf in avoiding any interpretation of the verses and narrations pertaining to the divine attributes. He practiced "relegation of the meaning" (tafwîd al-mi`na) to a higher source, as established in his saying: "I leave the meaning of the verses of the Attributes to Allah, and I leave the meaning of the hadiths of the attributes to Allah's Messenger." At the same time, rare instances of interpretation are recorded from him. Thus al-Bayhaqi relates that al-Muzani reported from al-Shafi`i the following commentary on the verse: "To Allah belong the East and the West, and wheresoever you turn, there is Allah's face (wajh)" (2:115): "It means ­ and Allah knows best ­ thither is the bearing (wajh) towards which Allah has directed you." Al-Hakkari (d. 486) related in his book `Aqida al-Shafi`i that the latter said: "We affirm those attributes, and we negate from them likeness between them and creation (al-tashbîh), just as He negated it from Himself when He said: {'There is nothing whatsoever like unto Him'} (42:11)."

Al-Shafi`i's hatred of dialectic theology (kalâm) was based on his extreme caution against errors which bear heavy consequences as they induce one into false beliefs. Among his sayings concerning this: "It is better for a scholar of knowledge to give a fatwa after which he is said to be wrong than to theologize and then be said to be a heretic (zindîq). I hate nothing more than theology and theologians." Dhahabi comments: "This indicates that Abu `Abd Allah's position concerning error in the principles of the Religion (al-usûl) is that it is not the same as error in the course of scholarly exertion in the branches." The reason is that in belief and doctrine neither ijtihâd nor divergences are permitted. In this respect al-Shafi`i said: "It cannot be asked 'Why?' concerning the principles, nor 'How?'" Yet al-Shafi`i did not completely close the door to the use of kalâm in defense of the Sunna, as shown below and in the notice on Ahmad ibn Hanbal.

Yunus ibn Abi Ya`la narrated that al-Shafi`i defined the "principles" as: "The Qur'an, the Sunna, analogy (al-qiyâs), and consensus (al-ijmâ`)"; he defined the latter to mean: "The adherence of the Congregation (jamâ`a) of the Muslims to the conclusions of a given ruling pertaining to what is permitted and what is forbidden after the passing of the Prophet , blessings and peace be upon him."

Al-Shafi`i did not close the door on the right use of kalâm as is clear from Ibn Abi Hatim's narration from al-Rabi` of his words: "If I wished, I could produce a book against each one of those who deviated, but dialectic theology is none of my business, and I would not like to be attributed any part in it." Similar to it is his advice to his student al-Muzani: "Take proofs from creation about the Creator, and do not burden yourself with the knowledge of what your mind did not reach." Ibn Abi Hatim himself spoke similarly when he was told of Ibn Khuzayma's unsuccessful attempt at kalâm: "It is preferable not to meddle with what we did not learn." Note that al-Shafi`i also spoke of his wish not to have a single letter out of all his works attributed to him, regardless of topic.

Al-Shafi`i's attitude towards tasawwuf was as strict as with kalâm, and he both praised it and denigrated its abuse at the hands of its corrupters. In criticism of the latter he said: "No-one becomes a Sufi in the morning except he ends up a dolt by noon" while on the other hand he declared in his Diwan: "Be at the same time a faqîh and a Sufi." In Mecca al-Shafi`i was the student of Fudayl ibn `Iyad. Imam al-Nawawi in his Bustan al-`Arifin fi al-Zuhd wa al-Tasawwuf ("The Garden of the Gnostics in Asceticism and Tasawwuf") narrated from al-Shafi`i the saying: "Only the sincere one (al-mukhlis) can recognize self-display (al-riyâ')." Al-Nawawi comments: "This means that it is impossible to know the reality of self-display and see its hidden shades except for one who resolutely seeks (arâda) sincerity. Such a one strives for a long time, searching, meditating, examining at length within himself until he knows, or knows something of what self-display is. This does not happen for everyone. Indeed, this happens only with special ones (al-khawâss). But for a given individual to claim that he knows what self-diplay is, this is real ignorance on his part."

Al-Shafi`i deferred primacy in the foundations of fiqh to Imam Abu Hanifa with his famous statement: "People are all the children of Abu Hanifa in fiqh." Ibn Hajar al-Haytami mentioned in the thirty-fifth chapter of his book on Imam Abu Hanifa entitled al-Khayrat al-Hisan: "When Imam al-Shafi`i was in Baghdad, he would visit the grave of Imam Abu Hanifa, greet him, and then ask Allah for the fulfillment of his need through his means."

Two schools of legal thought or madhahib are actually attributed to al-Shafi`i, englobing his writings and legal opinions (fatâwa). These two schools are known in the terminology of jurists as "The Old" (al-qadîm) and "The New" (al-jadîd), corresponding respectively to his stays in Iraq and Egypt. The most prominent transmitters of the New among al-Shafi`i's students are al-Buwayti, al-Muzani, al-Rabi` al-Muradi, and al-Bulqini, in Kitab al-Umm ("The Motherbook"). The most prominent transmitters of the Old are Ahmad ibn Hanbal, al-Karabisi, al-Za`farani, and Abu Thawr, in Kitab al-Hujja ("Book of the Proof"). What is presently known as the Shafi`i position refers to the New except in approximately twenty-two questions, in which Shafi`i scholars and muftis have retained the positions of the Old.

Al-Subki related that the Shafi`i scholars considered al-Rabi`s narration from al-Shafi`i sounder from the viewpoint of transmission, while they considered al-Muzani's sounder from the viewpoint of fiqh, although both were established hadith masters. Al-Shafi`i said to al-Rabi`: "How I love you!" and another time: "O Rabi`! If I could feed you the Science I would feed it to you." Al-Qaffal al-Shashi in his Fatawa relates that al-Rabi` was slow in his understanding, and that al-Shafi`i once repeated an explanation forty times for him in a gathering, yet he did not understand it then got up and left in embarrassment. Later, al-Shafi`i called him in private and resumed explaining it to him until he understood. This shows the accuracy of Ibn Rahuyah's statement: "I consider the best part of me the time when I fully understand al-Shafi`i's discourse."

Al-Shafi`i took the verse {"Or if you have touched women"} (4:43) literally, and considered that contact between the sexes, even accidental, nullified ablution. This is also the position of Ibn Mas`ud, Ibn `Umar, al-Sha`bi, al-Nakha`i, al-Zuhri, and al-Awza`i, which is confirmed by Ibn `Umar's report: "Whoever kisses or touches his wife with his hand must renew his wudû'." It is authentic and related in numerous places including Malik's Muwatta'. Al-Shafi`i said: "Something similar has reached us from Ibn Mas`ud." They all read the above verse literally, without interpreting "touch" to mean "sexual intercourse" as do the Hanafis, or "touch with pleasure" as do the Malikis.

A major contribution of al-Shafi`i in the foundations of the Law was his division of innovation (al-bid`a) into good and bad on the basis of `Umar's words about the tarâwih or congregational supererogatory night prayers in the month of Ramadan: "What a fine innovation this is!" Harmala narrated that al-Shafi`i concluded: "Therefore, whatever innovation conforms to the Sunna is approved (mahmûd), and whatever opposes it is abominable (madhmûm)." Agreement formed in the Four Schools around his division, as illustrated by the endorsement of some major later authorities in each school. Among the Hanafis: Ibn `Abidin, al-Turkumani, and al-Tahanawi; among the Malikis: al-Turtushi, Ibn al-Hajj, and al-Shatibi; consensus among the Shafi`is; and reluctant acceptance among later Hanbalis, who altered al-Shafi`i's terminology to read "lexical innovation" (bid`a lughawiyya) and "legal innovation" (bid`a shar`iyya), respectively û although inaccurately û matching Shafi`i's "approved" and "abominable".

Among al-Shafi`i's other notable positions: Al-Muzani said: "I never saw any of the scholars make something obligatory on behalf of the Prophet as much as al-Shafi`i in his books, and this was due to his high remembrance of the Prophet . He said in the Old School: 'Supplication ends with the invocation of blessings on the Prophet , and its end is but by means of it.'" Al-Karabisi said: "I heard al-Shafi`i say that he disliked for someone to say 'the Messenger' (al-Rasûl), but that he should say 'Allah's Messenger' (Rasûl Allah) out of veneration (ta`zîm) for him."
Among al-Shafi`i's other sayings:

"The study of hadith is better than supererogatory prayer, and the pursuit of knowledge is better than supererogatory prayer." Ibn `Abd al-Barr in Kitab al-`Ilm listed the many hadiths of the Prophet on the superior merit of knowledge. However, al-Shafi`i by this saying meant the essence and purpose of knowledge, not knowledge for its own sake which leads to Satanic pride. The latter is widely available while true knowledge is the knowledge that leads to godwariness (taqwa). This is confirmed by al-Shafi`i's saying: "Knowledge is what benefits. Knowledge is not what one has memorized." This is a corrective for those content to define knowledge as "the knowledge of the proof" (ma`rifa al-dalîl). {"He gives wisdom to whomever He will, and whoever receives wisdom receives immense good."} (2:269)

"You [the scholars of hadith] are the pharmacists but we [the jurists] are the physicians." This was explained by `Ali al-Qari in his book Mu`taqad Abi Hanifa al-Imam (p. 42): "The early scholars said: The hadith scholar without knowledge of fiqh is like a seller of drugs who is no physician: he has them but he does not know what to do with them; and the fiqh scholar without knowledge of hadith is like a physician without drugs: he knows what constitutes a remedy, but does not dispose of it."

"Malik was asked about kalâm and [the Science of] Oneness (tawhîd) and he said: 'It is inconceivable that the Prophet should teach his Community hygiene and not teach them about Oneness! And Oneness is exactly what the Prophet said: 'I was ordered to fight people until they say 'There is no God but Allah.' So, whatever makes blood and property untouchable û that is the reality of Oneness (haqîqa al-tawhîd).'" This is a proof from the Salaf against those who, in later times, innovated sub-divisions for tawhîd or legislated that their own understanding of Allah's Attributes was a precondition for the declaration of Oneness. Al-Halimi said: "In this hadith there is explicit proof that that declaration (lâ ilâha illallâh) suffices to extirpate oneself from all the different kinds of disbelief in Allah Almighty."

"Satiation weighs down the body, hardens the heart, does away with sagacity, brings on sleep, and weakens one from worship." This is similar to the definition of tasawwuf as "hunger" (al-jû`) given by some of the early masters, who acquired hunger as a permanent attribute and were called "hungerers" (jû`iyyûn). A notable example is al-Qasim ibn `Uthman al-`Abdi al-Dimashqi al-Ju`i (d. 248), whom al-Dhahabi describes as "the Imam, the exemplar, the wali, the muhaddith, the shaykh of the Sufis and the friend of Ahmad ibn al-Hawari."

"I never swore by Allah - neither truthfully nor deceptively." This is similar to the saying of the Sufi master Sahl ibn `Abd Allah al-Tustari narrated by al-Dhahabi: "Among the manners of the truthful saints (al-siddîqîn) is that they never swear by Allah, nor commit backbiting, nor does backbiting take place around them, nor do they eat to satiation, if they promise they are true to their word, and they never speak in jest."

Al-Buwayti asked: "Should I pray behind the Rafidi?" Al-Shafi`i said: "Do not pray behind the Rafidi, nor behind the Qadari, nor behind the Murji'." Al-Buwayti said: "Define them for us." He replied: "Whoever says 'Belief consists only in speech' is a Murji', and whoever says 'Abu Bakr and `Umar are not Imams' is a Rafidi, and whoever attributes destiny to himself is a Qadari."

Abu Hatim narrated from Harmala that al-Shafi`i said: "The Caliphs (al-khulafâ') are five: Abu Bakr, `Umar, `Uthman, `Ali, and `Umar ibn `Abd al-`Aziz." In his Diwan he named them "leaders of their people, by whose guidance one obtains guidance," and declaimed of the Family of the Prophet :

"The Family of the Prophet are my intermediary to him! (wasîlatî)

Through them I hope to be given my record with the right hand."

and:

"O Family of Allah's Messenger!

To love you is an obligation which Allah
ordained and revealed in the Qur'an.

It is enough proof of your immense glory that whoever invokes not blessings upon you, his prayer is invalid."

Ibn Hajar said that the first to write a biography of al-Shafi`i was Dawud al-Zahiri (d. 275). Al-Nawawi in Tahdhib al-Asma' wa al-Lughat (1:44) mentioned that the best biography of al-Shafi`i was al-Bayhaqi's for its sound chains of transmission. Ibn Hajar summarized it and added to it al-Shafi`i's Musnad in his Tawali al-Ta'sis fi Ma`ali Ibn Idris.

In the introduction of his compendium of Shafi`i fiqh entitled al-Majmu` al-Nawawi mentions that al-Shafi`i used a walking stick for which he was asked: "Why do you carry a stick when you are neither old nor ailing?" He replied: "To remember I am only a traveller in this world."

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Main sources:

al-Shafi`i, Diwan; Abu Nu`aym, Hilya al-Awliya' 9:71-172 #442; al-Nawawi, Tahdhib al-Asma' wa al-Lughat 1:44-67 #2; al-Dhahabi, Siyar A`lam al-Nubala' 8:377-423 #1539, 10:79, 10:649; al-Subki, Tabaqat al-Shafi`iyya al-Kubra 2:133-134; Ibn Hajar, Tawali al-Ta'sis p. 3-157.

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