BAYERO UNIVERSITY KANO

FACULTY OF LAW
DEPARTMENT OF COMMON AND ISLAMIC LAW

COURSE TITLE: INTRODUCTION TO GENERAL PRINCIPLE OF

SHARI’AH
COURSE CODE: ICL101

ASSIGNMENT

BY

GROUP OF SHAFI’I SCHOOL OF THOUGHTS

COURSE FACILITATOR
ISHAQ M. SHEIKH

ASSIGNMENT QUESTION: Discuss the Evolution of Shafi’i School of

Thoughts, Scholars of the School, Classical and Modern Books and
Principle Jurisprudence.

JULY, 2025
 GROUP MEMBERS

S/N NAME REG. NO SIGN

1. BARAKA ABDULLAHI AMINU LAW/24/LLB/00117

2. KHADIJA AMINU BICHI LAW/24/LLB/00065

3. FARIDA SADI UMAR LAW/24/LLB/00124

4. KHADIJA ADAM ANGO LAW/24/LLB/00091

5. HALIMA SANI GANO LAW/24/LLB/00139

6. AISHA ABDULLAHI LAW/24/LLB/00185

7. ZUBAIDA KASSIM BURKULLU LAW/24/LLB/00018

8. ALIYU ZILKIFILU LAW/24/LLB/00037

9. THAYYIBAT SALIS ALI LAW/24/LLB/00160

10. SHAMSU HABIBU LAW/24/LLB/00004

11. FAHAD MUSA LAW/24/LLB/00114

12. YASIR FARUK HARUN LAW/24/LLB/00044

13. MUSA YAKUBU KAILA LAW/24/LLB/

14. ABDULWARITH OLAKUNMI HAMMED LAW/24/LLB/00060

15. SALIHU SULAIMAN YAHAYA LAW/24/LLB/00116

16. HUSSAINI BALA ABDULLAHI LAW/24/LLB/00128

17. ABDUSSALAM ISAH AMINU LAW/24/LLB/00175

18. HAUWA ABUBAKAR KAZIR LAW/24/LLB/00026

19. FATIMA ABUBAKAR LABARAN LAW/24/LLB/00143

2
20. HALIMA USMAN KOLLERE LAW/24/LLB/00014

21. ZAHRA MUSA ANYO LAW/24/LLB/00079

22. NAJIB SANI ABUBAKAR LAW/24/LLB/00177

23. HAUWA RABIU MUHAMMAD LAW/24/LLB/00042

24. MUBARAK HASSAN MUHAMMAD LAW/24/LLB/00020

25. KHADIJA IBRAHIM DALHATU LAW/24/LLB/00155

3
EVOLUTION
Before I proceed, I would like to explain what evolution is all about. Evolution

means a gradual process of development or change over time. When we talk

about the evolution of Imam Al-Shafi’I, we mean:

How his knowledge, thinking and legal methods changed and developed over

the course of his life as he studied under different scholars, travelled to different

legal traditions.

THE EVOLUTION OF IMAM SHAFI’I

“Ancestry”
Al-Shafi’I belonged to the Quraysh Clan of Banu Mutallib, which was the sister

Clan of the Banu Hashim, to which Muhammad and the Abbasid Caliphs

belonged. This lineage may have given him prestige, arising from his belonging

to the tribe of Muhammad S.A.W, and his great-grandfather’s kingship to him.

However, he grew up in poverty, in spite of connections to the highest social

circles.

4
THE EARLY LIFE OF IMAM SHAFI’I
Imam Shafi’I was born in Gaza, Palestine, near the town of Asqalan in the year

767/768CE/150AH. His father died in Sham while he has still a child. Fearing

the waste of his Sharif lineage, his mother decided to move to Mecca when he

was about two years old. Furthermore, his maternal family roots were from

Yemen and there were more members of his family in Mecca, where his mother

believed he would better be taken care of. He studied under Muslim IBN Khalid

Al-Zanji, the then judge of Mecca who is thus considered to be his first teacher.

By the of seven, Al-Shafi’I had memorized the Qura’an. At ten years he had

committed Malik Ibn Anas’s Muwatta to heart, at which time his teacher would

deputize him to teach in his absence.

Imam Shafi’I left Mecca for Medina to study at the feet of Imam Bin Anas, a

well known scholar and jurist in Medina during that time Imam Shafi’I was then

twenty (20) years of age and continued his study with Imam Malik until the

latter’s death in the year 179AH/796AD. By the time of Imam Malik’s death,

Al-Shafi’I had already gained reputation as a famous jurist in Hijaz and other

places.

HIS DEATH
It is a pity at times the difference of opinion of “Ulama” are not tolerated by

some shallow minded followers of certain servants as can be seen in the case of

Imam Al-Shafi’I differences of opinion from his master Imam Malik. There was

5
a man called “Fityan” a follower of Imam Malik in Egypt was defeated in

argument by Al-Shafi’i during his learned lectures and discourses, as a result of

Fityan’s followers attacked Al-Shafi’I after one of his lecturers, and badly

injured him. A few days later, Al-Shafi’I died.

There is another view as well that Imam Al-Shafi’i suffered from a serious

intestinal Illness which made him very weak during the last year of his life and

he died as a result of the natural illness on the last days of Rajab in the year of

204AH/20th. January 820AD in the old Cairo, Eqypt. He was buried near mount

Al-Muqattam, about four centuries after his death a big doomed Mausoluem

was built at his grave by the Ayyubid Sultan, Malik Al-Kamil in the year

608AH/1212AD.

EVOLUTION OF SHAFI’I SCHOOL OF THOUGHT

The school of Imam Shafi’I went through (S) major development stages; the

stages are follows:

1. The stage of Ta’asis

2. The stage of Naql

3. The stage of tadwin and tawassu

4. The stage of tahrir

5. The stage of istigrar.

6
1. Stage of Ta’asis (Establishment/Foundation): it’s the period in which

the foundation of the school were established, ended with the death of its

founder, and left behind works such as Al-Umm, Ar-risalah, etc.

2. The Stage of Nazi/Nakilu (Transmissions)

This is the period in which the school developed during the period of

Ta’asis was transmitted, basically at this period. The student of Shfi’i

started teaching and spreading the knowledge of their teacher. The

famous work written by Shafi’I’s student during this period is Al-

Muktasar by Imam Al-Muzani.

3. The stage of Tadwin and Tawassu:- it’s the period in which scholar began

formally recording the fiqhu of Al-Shafi’I on paper as well as expounding

on many legal issues and the two school emerged.

1- The Iraq school which was led by Abu-Hamid Al-Isfara’un, Al-

Mawardi, Abu Tayyib Al-Tabar and others.

2- The Kursani School led by Al-Qaffal, Al-Saghir, Abubakar Al-

Mawi and others.

4. The stage of Tahrir: it’s the period of revision led by two scholars of the

school Imam Al-Rafiu, he recorded his findings in Al-Muharrar, Shaik

Al-Khabir and Al-Shaykh Al-Saghir, two works on explaining Ghazzali’s

Alwajiz, Al-Imam Annawawi. His works is exemplified by works like

Minhaj Al-Tawbin, Al-Majmu a commentary of Shirazis Al-Muhadhab

and Rawdatout Talibin.

7
 5. The stage of Istiqrar:- this period focused on two scholars; Ibn Hajar

Alhaytami (Tuhfatul Muhti) and Shams Al-tin Al-Raml (Nihayat

Almuhti), they discuss the views and statement of earlier scholars of the

school that neither Al-Rafi nor Al-Nawawi addressed.

THE SCHOLARS OF SCHOOL OF IMAM SHAFI’I

The Shafi’I school of Islamic Jurisprudence boast a rich history of scholars,

from Imam Al-Shafi’I contemporaries to those who continue to uphold and

develop the school’s teaching today. The prominent figures of the school are as

follows;

1. Imam Muhammed Ibn Idris Al-Shafi’I (767-820CE/150-204/AH):-

the pioneering founder of the Shafi’I School. He was born in Ghaza

and raised in Mecca, he studied under Imam Malik in Medina (AGL

Al-Hadith) and Muhammad Ibn Al-Hassan Al-Shajbani (Hanafi-

Awlal- Ra’j) in Iraq. He was often called the father of Muslim

jurisprudence and laid the foundational methodology that shaped

subsequent Islamic thought.

2. Yusuf IBN Yahya Al-Shafi’is most prominent student in Eqypt and

successor, Instrumental in consolidating and spreading the school.

3. Ismail Ibn Yahya Almu-zani (d.878CE) :- Another student of Shafi: in

Eqypt whose mukhtasar Al-muzani (his book) abridged Al-Shafi’is

legal views.

8
4. Al-Rabi Ibn Sulayman Al-Muradi (d.994CE):- the primary narrator

and transmitter of Imam Al-Shafi’is works.

5. Al-Zafarani (d.874CE) and Al-Karabisi (d.c 859CE):- prominent

students who spread Al-Shafi’is teachings in Baqhdad.

6. Ibn Surajj (d.918CE):- he was nicknamed as “The little Shafi’I”, he

harmonized and propagated the schools teachinings

7. Abu Bakr Al-Sayrafi (d. 942CE) Qayyal Al-Shahi (d.948CE):- an

early author of complete works on Shafi’I Usul Al-Fiqh.

8. Abu Ishaq Al-Shirazi (d. 1083CE):- author of Al-Muhadhdatab, a

foundational fiqh text.

9. Imam Al-Haramayn Al-Juwajni (d. 1085CE):- Master jurist and

theologian teacher of Al-Ghazali and wrote Nihayat Al-Matlab.

10. Imam Abu-Hamid Al-Ghazali (d. 111CE):- one of the most influential

Muslim thinkers, whose works lika Ihya’ Ulum at-Din (Revival of

Religious Sciences) integrated jurisprudence with Sufism and

theology. His Al-mustasfa Min;milm Al-usul is a key work on Usul

Al-fiqh.

11. Imam Abul Qasim Al-Rafi’I (d1220 CE):- one of the two Shaykhaym

(two masters) of the Shafi’u school, who refined and systemized 165

fiqh. His works like Faith Al-Aziz and Al-Muharrar are highly

authoritative.

9
12. Imam Muhyi Al-Din Al-Nawawi (d. 1277CE). The other

“Shaykhaym” incredibly prolific. His munhaj Al-Talibin and Rawdat

Al-Talibin are essential, authoritative Shafi’i texts. He also authored

famous Hadith collections like Riyadh Al-Salihin and Arba’in Al-

Nawawi.

13. Ibn Hajar Al-Asqalani (d.1449CE):- though primarily a Hadith master,

he had strong Shafi’i leanings and contributed to its scholarship.

14. Imam Jalal Al-Din Al-Suyufi (d. 1505CE):- polymath; contributed to

many Islamic Sciences, historian, Hadith Scholar and Shafi’I Jurist.

15. Zakariyya Al-Ansari (d. 15 20CE):- A major Scholar whose

commentaries are highly regarded.

16. Ibn Hajar Al-Haytami (d.1566CE):- author of Whfat Al-Muahtay and

a key commentary on Nawawi’s Munhaj.

17. Shams Al-Din Al-Rnu (d.1596 CE):- author of Nihayat Al-Muhtay

and also a commentary on Muntay.

18. Ibrahim Al-Butufi (d. 1860 CE):- An Eqyptian Scholars, kols book

Hashiyat Al-Buju is a famous commentary on IBN Qasim Al-Ghazz’s

Faith Al-Qarib.

19. Said Ramadan Al-Bouti (d. 2013CE):- Syrian School, known for his

writings on Islamic Law, creed and Sufism, within the Shafi’I

tradition.

10
 20. Wahbah Al-Zuhajhi (d. 2015CE):- Author of Al-Fiqh Al-Islamiwa

Adiblatuh, encompassing Shafi’i views.

21. Mustafa Al-Khin, Mustafa Al-Buqha, Al-Sharbaji:- Authors of Al-fiqh

Al-Manhafi, a popular modern Shafi’i textbook.

22. Nuh-Hamim keller:- contemporary American Scholar, translator, and

proponent of classical Shafi’I jurisprudence.

23. IBN Hajar Al-Asqalani (1372-1449):- a highly respected hadith

scholar and author of “Fath Al-bari” a commentary on Sahih Al-

Bukhari.

24. Al-Suyuti (!445-1505):- a prolific scholar of hadith, Qur’anic exegesis

and Shafi’I Law.

25. Al-Nawawi (1233-1277):- a highly influenced scholar of Hadith and

Shafi’I law known for his commentaries on Sahih Muslim and his

“Riyad as Salihin”.

CLASSICAL AND MODERN BOOKS OF SHAFI’I.

Several years back the scholars of Shafi’i school of thought made an effort in

writing Islamic books. These books are subdivided into two the classical and

modern books in every generation. These books are as follows:

These are books written during the first few centuries after Imam Al-Shafi’i

1. Al-Umm ()- By Imam Al-Shafi’i

 The foundational book of the Shafi’I Madhab.

11
  Contains rulings, reasoning, hadiths and comparisons with other

schools.

 Shows how Imam Al-Shafi’i, derived law directly from Qur’an and

Sunnah.

2. Al-Risalah (): also by Imam Al-Shafi’i

 Laid down the methodology of legal reasoning in Islam.

 Clarified the authority of the Qur’an and Sunnah and how to

understand Hadith.

3. Mukhtasar Al-Muzani:- by Al-Muzani (Student of Al-Shafi’i)

 A simplified summary of Al-Umm.

 Easy to memories, used as a teaching text for centuries.

4. Al-Muhadhdhab- by Abu IShaq Al-Shirazi

 Classical and Manual covering Shafi’I fiqh topics in great detail

 Studied with commentary (Al-Majmu) by Al-Nawawi.

5. Al- Majmu’ Sharh Al-Muhadhdhab, combines legal rulings with

scholarly opinions.

 Commentary on Al-Muhadhdab; combines legal rulings with

scholarly opinions

 Important in Fatwa Work, but advanced.

6. Minhaj Al-Talibin-by Al-Nawawi.

 A summarized, structured manual of law.

12
  Later commentaries like Tuhfat Al-Muhtaj and Nihayat Al-Muhtaj

are built on it.

7. Rawdat Al-Talibin – by Al-Nawawi

 Another key reference text; organized and detailed

 Often quoted in later Shafi’i works.

8. Tufat Al-Muhtaj-by Ibn Hajar Al-Haytami

 Commentary on Minhaj

 One of the two most tehed-upon fatwa texts in the Shafi’I school.

9. Nihayat Al-Muhtaj by Al-Ramli.

 The second major commentary on Minhaj

 Along with the Tuhfat Al-Muhtaj, it completes the later

development of Shafi’I legal theory.

MODERN SHAFI’I BOOKS

1. Fiqh Al-Munhaji Ala Madhhab Al-Imam Al-Shafi’i.

2. Safinat Al-Naja-by Shaykh Salim bn Sumaya Al-Hadrami

3. Matn Abi Shiya (Ghayat Al-Ikhtisar)

4. Kifayat Al-Akhyar-by Al-Hisni (d. 829AH)

5. Fiqh Al-Ibadat (Shafi’I Edition)

6. Al-Fiqh Al-Muyassar Ala Madhhab Al-Shafi’i

7. Al-Fiqh Al-Islami wa Adillatuhu –by Wahbah Al-Zuhayli

13
THE ARCHITECT OF ISLAMIC LEGAL METHOD – IMAM AL-
SHAFI’S USUL AL-FIQH. (PRINCIPLES OF ISLAMIC
JUSRISPRUDENCE)
Imagine a world where every Muslim scholar interprets the Qur’an and Hadith

in completely different ways chaos, confusion, and contradiction.

Now enter Imam Al-Shafi’i-a visionary jurist who brought order,

structure and clarity to Islamic law. He dint just follow the rules. He wrote the

blueprint for how Islamic rulings should be made. This blueprints is known as

usual Al-fiqh The principles of Islamic jurisprudence.

1. The meaning Usul-Al-fiqh ()

 Usul-roots, foundations, sources

 Fiqh-Understanding, especially of Islamic willing.

 Together: the foundational sources and methodology used to derive

Islamic legal wilings”.

“Principles”- in Islamic jurisprudence, a principle is a core idea or

rule that helps scholars interpret Islamic law.

Islamic-indicates that the jurisprudence and its principles come from islam-its

values, sources, and worldview.

Jurisprudence-The theory or philosophy of law, a system or study of legal

principles and how laws are interpreted and applied. It is the method used by

scholars to extract rules from the Qur’an, Sunnah, Ijma(Consensus) and Qiyas

(analogy).
14
Principles of Islamic jurisprudence: means the fundamental rules or maxim that

form the foundation of understanding and interpreting Islamic law (Shari’ah).

Mazims (Quwaid Fiqhiyya)

Objectives (Maqasid Al-Shariah: Preserbation of Religion life, intellect, lineage

and property.

Here’s how Imam Shafi’i transformed Islamic law into a science:

1. Qur’an-The divine Constitution

He declared that the Qur’an is the supreme law, and no option or

reasoning can contradict it. Every ruling must begin with word of Allah.

“if you find it in the book of Allah, then is enough”.

2. Sunnah- the living example

For him, authentic Hadith were not optional advice- they were binding

law. He was the first to systematically defend the authority of Hadith and

declared: “The Sunnah explains what is in the Qur’an, details its general

rulings and sometimes stands alone as legislation.

3. Ijma’- the power of scholarly unity.

He taught that if the scholars of the umma all agree on a matter, that

consensus becomes a law. It reflects the collective wisdom of the best

minds of Islam.

4. Qiyas-Analogy with divine guidance.

15
 When no text exists, use reason-but within limits. Imam Shafi’I Said;

Don’t guess-analyse! He used Qiyas (Analogical reasoning) to apply

existing rulings to new issues, ensuring that Islamic law could evolve

without losing its soul.

5. NO TO BLIND OPINION (Istihsan)

He rejected istihsan (Juristic preference) because it allowed too

much personal opinion, he believed in evidence, not emotion, his

message:

“The law of Allah is too sacred for whims”

16
REFERENCE

Islamic jurisprudence in the modern world By Anwar Ahmad Qadri

Al-Shafi'i, M. I. (n.d.). Al-Umm.
Al-Muzani, I. I. Y. (n.d.). Mukhtasar Al-Muzani.
Al-Nawawi, M. (n.d.). Minhaj al-Talibin.
Lowry, J. (Trans.). (n.d.). The Epistle on Legal Theory: A Translation of Al-
Shafi'i's Risalah.
Khadduri, M. (Trans.). (n.d.). Islamic Jurisprudence: Shafiʽi's Risala.
Al-wajiz fi Usul al-Fiqh By Dr. Abdul karim zaydan

17