Books
Imam Shafi’i’s Statement on The Muwatta
Question:
My question is: Imam Al-Shafi said, “After Allah’s book, Malik’s Muwatta is the most authentic book on earth.” If the quote builds the understanding that Muwatta is having all authentic ahadiths, which Imam Shafi verifies, so why did Imam Shafi not follow those ahadith and fiqh?
Country: Pakistan
Answer:
Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
It is reported in Razi’s al-Jarh wa al-Ta’dil v. 1, p. 12 on the authority of Yunus b. ‘Abd al-’Ala, in Dhahabi’s Tadhkirat al-Huffaz v. 1, p. 154 and his Siyar v. 8, p. 111, in Asbahani’s Hilyah v. 6, p. 329 on the authority of Rabi’ b. Sulayman al-Muradi, from all of them that Imam Shafi’i said:
ما في الأرض كتاب من العلم أكثر صوابا من موطأ مالك
“There is not a book of knowledge on earth more correct than Malik’s Muwatta.”
The statement mentioned in the question is frequently attributed to Imam Shafi’i, Hafiz Ibn Hajar does mention that some report it that way. (Fath al-Bari v. 1, p. 10) However, we have not been able to locate it with a researchable isnad. This version of the statement we have been able to locate is from ‘Abd al-Rahman b. Mahdi. In his Siyar v. 9, p. 205, Hafiz Dhahabi reported on the authority of Bundar that Ibn Mahdi said:
ما نعرف كتابا في الإسلام بعد كتاب الله أصح من موطأ مالك
“We do not know of a book in Islam, after Allah’s Book, more authentic than Malik’s Muwatta.”
Also, there is a similar statement related from Imam Shafi’i:
ما كتاب بعد كتاب الله أنفع من كتاب مالك بن أنس
“There is no book, after Allah’s Book, more beneficial than Malik b. Anas’s book.”
This is related by Asbahani in Hilyah v. 9, p. 70 and Ibn ‘Abd al-Barr in Tamhid v. 1, p. 77 via Yahya b. ‘Uthman b. Salih < Harun b. Sa’id < Imam Shafi’i. Regarding Yahya b. ‘Uthman b. Salih, Hafiz Mizzi related that he would narrate material not found with other authorities. (Tahdhib al-Kamal v. 31, p. 462) Hafiz Dhahabi stated, “lahu ma yunkaru.” (Kashif v. 2, p. 371)
Using Acronyms Like “SAW”
Question:
As salamu “alaykum
What is the hukm for the use of abbreviation when writing – for example when sending blessing and salams over the Prophet by writing (SAW or SAWS).
Is it mubaah, makruuh or haram?
Jazaakum Allah
Country: Denmark
Answer:
Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
Imam Nawawi stated that it is recommended [mustahabb] for one to write صلى الله عليه وسلم out in full after mention of the Prophet Muhammad. (Sharh Sahih Muslim v. 1, p. 38) According to some, like Hafiz Sakhawi, using an acronym in place of writing it in full is better to avoid [khilaf al-awla]; and according to others, like Hafiz ‘Iraqi, it is disliked [makruh]. (Fath al-Mughith v. 3, p. 47)
It should also be noted that the acronyms, like “SAW” and “SAWS,” are commonly used by Muslims for “SallAllah alayhie wa sallam.” Yet, they may be used for other phrases too. Thus, when featured after the Prophet Muhammad’s name, we understand what they mean. Even so, writing it out in full removes all ambiguity.
Therefore, it is advisable that one write it in full.
May Allah forgive us and guide us. May He send the choicest of prayers and salutations on RasulAllah.
And Allah knows best.
Shafiifiqh.com Fatwa Dept.
Read MoreThe Hierarchy of Imam An-Nawawi's Works
Imam An-Nawawi (rahmatullah ‘alayh) wrote many works in his short [631-676], but immensely blessed life. Some of his works, such as his commentary on Sahih Muslim is referenced and utilized by all scholars of Islam no matter what legal school they are from. His works on Shafi’i fiqh, are cornerstones of the building sculpted by the hands and brilliant minds of hundreds of mujtahidin Imams that worked for the preservation of the Shafi’i madh-hab. On brief occassion, Imam An-Nawawi’s works seemingly contradict themselves in verdict and jurisprudence. For this reason, the scholars have established a hierarchy of his works. Imam Al-Kurdi in his Al-Maslak Al-Adl and Fawa’id Al-Madaniyyah states [note: Originally I had written this with the و being understood as within the title, however, Shaykh Taha Karan (jazahullah Khayran) emailed me clarifying that these are actually two works.1 ,
"ِIf the works of Imam An-Nawawi contradict one another, then generally the Mu'tamad (relied upon) opinion is his work "At-Taḥqiq", then "Al-Majmu' [Sharḥ Al-Muhadhdhab]“, then Ar-Rawḍah, then the Minhaj and equivalent to that is his Fatawa, then the Sharḥ of Saḥiḥ Muslim, then Saḥiḥ At-Tanbih.”2
So, again, the works of Imam An-Nawawi in authoritative order are [generally]:
1) At-Taḥqiq – a work dealing with issues of Taharah to Salah of the traveller.
2) Al-Majmu’
3) Ar-Rawḍah
4) Minhaj, the treatise memorized and studied by Shafi’i students and scholars. Its equivalent is his Fatawa.
5) Sharḥ of Saḥiḥ Muslim
6) Saḥiḥ At-Tanbih
Lastly, Shaykh Taha Karan, may Allah 
always bless him, said the following:
“Reference should perhaps be made to the fact that this hierarchical approach is not a hard and fast rule, but rather an approximate one. The real canon of preference in cases of internal conflict between Imam Nawawi’s works is, according to Ibn Hajar, the manner in which the later scholars of the madhhab assigned tarjih. I cite Ibn Hajar’s words as quoted by Ibn al-Jammal in Fath al-Majid p. 4:
ثم إن اختلف ترجيح الإمام النووي في كتبه فالراجح غالبا ما هو متتبع فيه كالتحقيق فالمجموع فالتنقيح، ثم ما هو مختصر كالروضة فالمنهاج. أما نحو فتاواه فشرح مسلم فتصحيح التنبيه ونكته مما هو من أوائل تآليفه فهو مؤخر عما ذكر. قال في التحفة بعد ذكر نحو ذلك: هذا تقريب، وإلا فالواجب في الحقيقة عند تعارض هذه الكتب مراجعة كلام معتمِدي المتأخرين واتباع ما رجحوه منها.
[End quote from Shaykh Taha Karan]
The translation of the above quote provided by Shaykh Taha Karan is as follows,
“If there are differences in the preference of Imam al-Nawawi rahimahuLlahu ta’ala in his books, generally the preference are given firstly to scrutinized works according to the following order: (1) al-Tahqīq, (2) al-Majmūʿ, (3) al-Tanqīḥ, then an abridged work like (4) al-Rauḍah, (5) al-Minhāj. Others will be according to this order; (6) his fatāwā (legal verdicts), (7) Sharh Sahih Muslim, and finally (8) Taṣḥīḥ al-Tanbīh and its nukāt (marginal note) that were considered among his earlier works.
After mentioning statements similar to this (Imam Ibn Hajar) stated in Al-Tuhfah, “This is in general, otherwise, when there are contradictory opinions in these books, it is necessary in reality to study the opinions of the reliable later scholars (muta’khkhirin) and to follow what they preferred.”
[Edited on Dec. 17, 2009]
And Allah Knows Best!
- He said: Al-Fawa'id al-Madaniyyah and al-Maslak al-'Adl by Muhammad ibn Sulayman al-Kurdi are not one, but two separate works. The latter is his lesser hashiyah (the smallest of 3) on Ibn Hajar's commentary on BaFadl, while the former is a treatise on the methodology of fatwa in the madhhab. Al-Fawa'id has been printed now, but al-Maslak al-'Adl remains in manuscript form. A copy of it can be seen at http://makhtota.ksu.edu.sa/makhtota/1650 . [↩]
- Quoted within the Introduction of Kitab At-Tahqiq page 16 pub. by Dar Al Jil Beirut [↩]
Guidelines for the Mu'tamad (relied upon) verdicts in the Shafi'i madhhab
In the name of Allah, The Merciful, The Compassionate.
There are five levels of the rank of Mujtahid according to the Shafi’i madhhab.
- Mujtahid mutlaq (absolute), e.g. Imam al-Shafi’i, Imam Malik, Imam Abu Hanifah and Imam Ahmad ibn Hanbal rahimahumuLlah ta’ala.
- Mujtahid muntasib (affiliated jurist), e.g. Ibn Khuzaimah, Ibn Mundhir, Muhammad Ibn Jarir and Muhammad ibn Nasr, (Tabaqat al-Shafi’iyyah al-Kubra).
- Mujtahid al-madhhab, e.g. al-Buwaiti, al-Rabi’, al-Anmati, al-Istikhri , Ibn Abi Hurairah, and al-Sairafi.
- Mujtahid al-fatwa wa al-tarjih, e.g. al-Mawardi, Abu Tayyib, al-Tabari, Imam al-Haramayn, Abu Ishaq al-Shirazi, al-Ruyani, al-Rafi’i and An-Nawawi.
- Al-Hafiz li l-madhhab and the Mufti.
قلت لا يجوز لمفت على مذهب الشافعي إذا اعتمد النقل أن يكتفى بمصنف ومصنفين ونحوهما من كتب المتقدمين واكثر المتأخرين لكثرة الاختلاف بينهم في الجزم والترجيح لان هذا المفتى المذكور انما ينقل مذهب الشافعي ولا يحصل له وثوق بأن ما في المصنفين المذكورين ونحوهما هو مذهب الشافعي أو الراجح منه لما فيها من الاختلاف وهذا مما لا يتشكك فيه من له أدنى أنس بالمذهب بل قد يجزم نحو عشرة من المصنفين بشئ وهو شاذ بالنسبة إلى الراجح في المذهب ومخالف لما عليه الجمهور وربما خالف نص الشافعي أو نصوصا له وستري في هذا الشرح ان شاء الله تعالى أمثلة ذلك وارجو ان تم هذا الكتاب أنه يستغنى به عن كل مصنف ويعلم به مذهب الشافعي علما قطعيا ان شاء الله تعالى انتهى المجموع شرح المهذب – 1: 47
Imam al-Nawawi stated in the al-Majmu’, “If the one who issuing verdicts in the Shafi’i madhhab intends to give reference, it will not be permissible for him to merely rely on one or two books of the former scholars or even a few books of the latter day scholars because of the excessive differences in their decision and preferences. The responsibility of this mufti is to convey the madhhab of Imam al-Shafi’i radiyaLlahu ‘anhu. He cannot have conviction that what is mentioned in the books mentioned is opinion of Imam al-Shafi’i or his preferred opinion because of the difference of opinions, and this phenomenon is not strange to those who posses even a little recognition with the madhhab. There are cases, when ten authors positively gave a verdict on certain issues, but it is strange in relation to the preferred opinion of the madhhab and against the majority. Sometimes they even go against the clear texts of the imam. You will see some examples of this in this commentary, if Allah ta’ala wishes. I hope if this book is completed, it will be able to dispense a need to other books and will inform the definitive madhhab of Imam al-Shafi’i, Insha Allah ta’ala.”
Imam al-Kurdi stated, “If the shaykhain (al-Nawawi and al-Rafi’i) do not give a preference, then if a mufti is from ahl al-tarjih, he can issue a ruling based on an opinion which the Imams of his madhhab have relied upon. It would not be permissible for him to issue a ruling which is considered weak according to the imams of his madhab, even if it is a preferred opinion according to him. This is because, he is only been asked about the preferred opinion according to the madhhab, not according to himself, unless he notifies the weakness of the opinions. It is permissible to act upon the weak opinion when he clarified that as a weak opinion. If he is not from the people of tarjih, and these are the scholars present in our time, then there are different opinions.”
Among the important figures after Shaykhain are Ibn al-Rif’ah, al-Subki, ’Alam al-khamsah: (1)Shaykh al-Islam Zakariyya al-Ansari, (2) al-Shihab al-Ramli, (3) al-Khatib al-Shirbini, (4) Ibn Hajar, (5) al-Shams al-Ramli.
It is well know among the later Shafi’i ulama that they relied upon two main commentaries of al-Minhaj.
- Tuhfat al-muhtaj bi sharh al-Minhaj by Imam Ibn Hajar al-Haytami (974 H)
- Nihayat al-muhtaj ila sharh al-Minhaj by Imam Shams al-din al-Ramli (1004 H)
Preferences are given to these two commentaries because they had been presented to hundreds of ‘Ulama who had scrutinized and authenticated them.
All the Ulama of Egypt, or at least most of them, have relied upon the rulings of Imam al-Ramli which he cited in his books, especially al-Nihayah. This is because al-Nihayah had been read to the Imam by 400 ulama, and they had criticized, scrutinized and authenticated it. Thus, its authentication had reach the level of tawatur.
The ulama of Hadramawt, Sham, Akrad, Daghistan, Yemen and Hijaz preferred the opinion of Imam Ibn Hajar al-Haytami in his books as the mu’tamad (reliable stand), especially al-Tuhfah.
Among the books of al-Imām Ibn Ḥajar, the order of merit is al-Tuḥfah, Fatḥ al-Jawād, al-Imdād, the fatāwā (legal opinions) and sharh al-ʿUbāb have the same merit, however, giving preference to the commentary is better.
Therefore, the mu’tamad is the opinion of Imam Ibn Hajar and Imam Shams al-din al-Ramli rahimahumaLlah ta’ala.
Imam ‘Umar al-Basri, one of the leading students of Imam Ibn Hajar was asked which should be preferred when there are different opinions between Ibn Hajar and al-Ramli. The conclusion of his answer, “If a scholar had a capacity to look into the source of ruling and its evidences, then he should do so and refer to the evidences mentioned by Shaykhain or other scholars. If he doesn’t have a capacity to do so, then he should choose any of the opinion of Ibn Hajar or al-Ramli.
If Imam Ibn Hajar and al-Ramli rahimahumaLlah ta’ala did not pass a verdict upon a masalah, then the fatwa will be given on the opinion of Shaykh al-Islam Zakariyya al-Ansari in Sharh al-ṣaghīr ʿalā al-Bahjah and then, Fath al-Wahhāb bi sharh Manhaj al-ṭullāb. Finally, preference is given to Sharh al-Imām al-Khāṭib al-Shirbīnī.
The order of merit among the ḥawāshī (marginal notes) is as follows: (see al-Fawaid and al-I’ānah).
- Imām ‘Alī ibn Yahya al-Ziyādī (1024 H) hāshiyah on Fath al-Wahhab the commentary of al-Manhaj.
- Imām Ahmad ibn Qasim al-ʿAbbādī (994 H) on Fath al-Wahhab,
- Shihab al-din Ahmad al-Burullusi known as ʿAmirah (957 H) marginal note on al-Maḥallī,
- Shaykh ʿAlī ibn ‘Alī al-Shabramillisī (1087 H) marginal note on al-Nihāyah.
- Shaykh Abu al-Hasan ‘Alī ibn Ibrāhīm ibn Ahmad al-Halabī (1044 H) the author of al-Sīrah al-Halabiyyah.
- Shaykh Muhammad ibn Ahmad al-Shaubarī (1069 H), he has the hashiyah on al-Mawahib al-ladunniyyah and hashiyah on Tahrīr al-lubāb.
- Shaykh Muhammad ibn Dawud al-ʿAnānī (1098 H), he has hashiyah on al-Tahrīr and al-Manhaj.
Their opinions are taken if they do not differ with the “al-Tuhfah and al-Nihayah” and the principle of the madhhab.
The Trends in Islamic Legal Writing.
The Trends in Islamic Legal Writing.
By Maulana Taha Karan
(1) There is firstly the phenomenon of the mutawwalat, lengthy, comprehensive and detailed works that would typically deal with several angles of fiqh at once: the basic points of the law, the intra-madhhab differences, the inter-madhhab differences, comparative evaluation of these differences, the extraction of qawa’id and dawabit, application of usul, takhrij of ahādith, and other miscellaneous matters. The earliest works in fiqh could be classified in this genre. Imam al-Shafi’i's Kitab al-Umm, most of Imam Muhammad ibn al-Hasan’s six works that form the zahir al-riwayah in the Hanafi madhhab, and the Mudawwanah of the Malikis would be examples.
(2) This first trend was followed by the phenomenon of ikhtisar through which the mukhtasarat, or abridgements, made their appearance. Imam al-Muzani’s Mukhtasar in which he condensed the fiqh of Imam al-Shafi’i is regarded as the prototype amongst mukhtasar works. In it he (successfully) attempted to reduce the entire scope of Imam al-Shafi’i's fiqh into manageable proportions–manageable in the sense that while it covered the entire fiqh spectrum, it did so in a size that allowed students to memorise, and teachers to cover it completely, and thereby train new generations of fuqaha in greater numbers, within a comparatively short period. Such was the success of this mukhtasar that it induced al-Muzani’s nephew, Abu Ja’far al-Tahawi, to author a similar mukhtasar for the Hanafi madhhab. It would also be through the writing of a mukhtasar that Abul Husayn Al-Khiraqi laid the foundations of a systematic madhhab drawn from the fiqh of Imam Ahmad ibn Hanbal.
(3) The oral teaching of the mukhtasar works naturally entailed more material than the text of the mukhtasar provided.In the case of our madhhab, for example, solutions to problems as yet unsolved would be regularly provided by the fuqaha of the madhhab in the centuries following Imam al-Shafi’i's demise. To distinguish these subsequently contributed views from the opinions of Imam al-Shafi’i himself, we call his opinions the aqwal, and their opinions the wujuh. The ones who contributed the wujuh were fuqaha who themselves possessed the requirements of ijtihad though often in an affiliated sense (mujtahid muntasib), or to a restricted degree (mujtahid muqayyad). On account of their contribution of wujuh to the madhhab they are called the Ashab al-Wujuh. With many of the Ashab al-Wujuh it would happen that their students would document their mentor’s independent contributions to the madhhab. These would then be transmitted to subsequent generations of fuqaha, often in the form of commentaries upon Mukhtasar al-Muzani known as ta’liqat. The phenomenon we see emerging here is that of theshuruh, or commentaries whereby the trend of condensation is reversed into expansion.
The above should give you a broad idea of the expansion-condensation-expansion model along which legal writing proceeded in Islam. This same model replicates itself in the post-wujuh era. Imam al-Ghazali’s 3 abridgements of his teacher Imam al-Haramayn’s Nihayat al-Madhhab, Imam al-Rafi’i's celebrated commentary upon the last of those 3 abridgements, al-Wajiz, Imam al-Nawawi’s condensation of this commentary by al-Rafi’i into Rawdat at-Talibin, of his Muharrar into the Minhaj, and al-Nawawi’s own magnificent commentary upon al-Shirazi’sMuhadhhab are all excellent and prominent examples.
The factors that prompted a shift from expansion to condensation and vice versa were several:
(1) Firstly, the issue of need. Students needed condensed works to facilitate their studies and reduce the amount of time spent in entry level studies. It is not uncommon to find the author of a mukhtasar stating his reason for condensation to be ”to facilitate memorisation and study for the beginner”.
(2) Secondly, comprehensive documentation. Every stage in the development of the madhhab would bring new material; all this new material had to be incorporated into the madhhab. When the era of wujuh drew to a close we see the emergence of comprehensive works in both the Iraqi and Khurasani branches of the madhhab (or tariqahs, as they are called). In the former tariqah there are al-Muhadhdhab and al-Tanbih by Abu Ishaq al-Shirazi, and in the latter tariqah Imam al-Haramayn’s Nihayat al-Matlab, followed by his pupil al-Ghazali’s 3 abridgements al-Basit, al-Wasitand al-Wajiz. Similarly, after the period of recension by al-Rafi’i and al-Nawawi, the peripheral contributions to the madhhab by men such as Ibn al-Rif’ah, his pupil Taqi al-Din al-Subki, al-Bulqini, al-Isnawi, al-Adhra’i and al-Zarkashi were subsumed into the second wave of recension that came in the 10th century, in the form of the commentaries upon the Minhaj by Shaykh al-Islam Zakariyya al-Ansari and his pupils al-Khatib al-Shirbini, Ibn Hajar al-Haytami and Shams al-Din al-Ramli.
(3) Thirdly, style. Language develops constantly, and one of the most pronounced forms of linguistic evolution has to be the refinement and sharpening of legal language. The systematic limpidity of Abu Ishaq al-Shirazi’s Muhadhdhaband the logically integrated arrangement of al-Ghazali’s Wasit and Wajiz give evidence of the maturization of legal style in their age.
(4) Fourthly, personal development. At a somewhat less siginificant level, scholars would sometimes condense the work of an earlier scholar simply for the sake of thoroughly encompassing the contents of the earlier work. Such condensations would be done not for the sake of publishing the work, but rather for the advancement of the condenser’s personal knowledge.
Al-Qadi Abu Shuja' Al-Asbahani and His Matn Ghayat At-Taqrib
He was the Qadi (judge), Imam, scholar of high repute, the ascetic (zahid), a tenacious Faqih (jurist), a righteous and humble ruler (wazir). All such characteristics have been attributed to him by his contemporaries and biographers throughout the ages, such as in the Tabaqat Ash-Shafi’yyah of Qadi ibn Shuhbah, the Tabaqat of As-Subki, and within the many works of the scholars that are commentaries and supra-commentaries upon his famous”Ghayat At-Taqrib”.
His agnomen (kunya) is Abu Shuja’ as well as Abu Tayyib. His full name is Shihabud-Din Aḥmad ibn al-Ḥusayn [and it reads Al-Hasan in some works] ibn Aḥmad al-Aṣfahānī.
Al-Hafith Abu Tahir As-Silafi once reported a hadith from him in his Mu’jam As-Safr up to Uthman ibn ‘Affan (radiya Allahu Anhu) that the Prophet Muhammad said, “Whomever builds a masjid for Allah the mighty and majestic…Allah will build something like it for him in Jannah!”
Abu Tahir As-Silafi [died 576 A.H] said after reporting this narration,
“This Qadi Abi Shuja’ is from the most impeccable men of his time! He studied and taught the school of Imam Ash-Shafi’i for 40 years in Basrah. He mentioned this [hadith] to me around 500 A..H. and he lived for an extremely long time after that. I asked him about when he was born and he told me 434 A.H. in Basrah, and that his father was born in ‘Abadaan and his grandfather was from Asbahan.”1
His biographers mention that when he was the Wazir (vizier), he was just and cared for justice for all. While being a wazir, he would not leave his house until he prayed and recited much of the Qur’an. After retiring from his position of wazir, he traveled to Medinah and became an ascetic, divorcing the needs of this world. He became the custodian, cleaning and arranging the Masjid of the Prophet Muhammad until he died! Imam Al-Bayjuri in his Hashiyah states that Imam Abi Shuja’ died in 488 A.H. and that his grave is near the grave of the Ibrahim, the son of the Prophet Muhammad at Al-Baqi’. This date was also professed by Ibn Al-Athir as well. However, 488 is disputed by the witnessing of Abu Tahir As-Silafi of the the Qadi at 500 A.H.! [See معجم البلدان ج4/ص74 and طبقات الشافعية الكبرى ج6/ص15]
Sidi Omar Qureshi in his class on the Matn of Abi Shuja’ stated that Abi Shuja’ died in 593 A.H. putting his lifespan at nearly 160 years old! He accepts this opinion though states that some say he died in 488 A.H. Al-Azhar University, has his death at 593 as well2 Allah Knows best the truth of his death!
His Works:
Qadi Abi Shuja’s most renown work is known as Mukhtasar Abi Shuja’ or Ghayat Al-Ikhtisar and also Ghayat At-Taqrib (also called the Matn of Abi Shuja’). This work is considered one of the most useful and widely studied Shafi’i primers in the Muslim world today. Several commentaries have been written on it and we shall mention these later. Another famous work he wrote was the commentary upon Imam Al-Mawaardi’s Al-Iqna’.
The Matn (Ghayat At-Taqrib) & Its Versification and Commentaries
The Matn of Abi Shuja’ has also been versified, so the student can memorize it with ease. The most famous of versifications is Sharaf al-Dīn Yaḥyā al-ʿAmrīṭī’s (989H) versification in 1225 (and in some 1220) lines, entitled Nihāyat al-tadrīb fī naẓm Ghāyat al-taqrīb (نهاية التدريب في نظم غاية التقريب).
You can download it from ShafiiFiqh.com by clicking the following link:
نهاية التدريب في نظم غاية التقريب [download id="13" format="1"]
Less popular attempts for versification include but are not limited to works by:
The versification has a commentary Tuḥfat al-Ḥabīb by Shaykh al-Fashanī.
Commentaries and meta-commentaries upon Ghayat At-Taqrib of Abi Shuja’:
al-Iqnā‘, Aḥmad bin Muḥammad (931H), with its meta-commentary Tashnīf al-Asmā’ bi Ḥalli Alfāẓ Abī Shujā‘, by Aḥmad bin Muḥammad (931H).
Sharḥ Mukhtaṣar Abī Shujā‘, by Aḥmad al-Akhṣāṣī (889H)
Tuḥfạt al-Ḥabib, by Ibn Daqīq al-‘Īd (702H)
Kifāyat al-Akhyār, by Taqiyud Din al-Husnī (829H) : [download id="5"]
Al-Nihāyah fī Sharḥ al-Ghāyah, by Walī al-Dīn al-Baṣīr (972H)
Al-Iqnā‘ fī Ḥall Alfāẓ Abī Shujā‘, by Muḥammad al-Khaṭīb al-Shirbīnī (977H). It has numerous meta-commentaries:
Taqrīrāt, by al-Bājūrī (1277H) and Shaykh ‘Iwaḍ
al-Bujairmī (1221H)
al-Mudābighī (1170H)
al-Ajhūrī (1190H)
al-Nabrāwī
Fatḥ al-Qarīb al-Mujīb, by Ibn Qāsim al-Ghazzī (918H). [download id="12" format="1"]
It has numerous meta-commentaries:
al-ʿAzīzī
al-Qalyūbī (1069H)
al-Barmāwī (1106H)
al-Bājūrī (1277H)
Qūt al-Ḥabīb al-Gharib, by al-Nawawī al-Jāwī
We ask Allah to bless the efforts and works of Qadi Abi Shuja’ and make them a light for the Ummah until the hour. Amin!
- You can read some of this quote from Tabaqat Ash-Shafiyyah Al-Kubra here: http://www.al-eman.com/Islamlib/viewchp.asp?BID=401&CID=35#s5 [↩]
- http://193.227.11.162:8080/dspace/handle/123456789/381 [↩]
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