Jina kamili la mwanazuoni ambaye madhehebu haya ya kifiqhi yamepewa jina lake lilikuwa Muhammad bin Idrisi ash-Shafi'i.

The full name of the scholar after whom this school of legal thought has been named was Muhammad ibn Idrees ash-Shaafi’ee.

Alizaliwa katika mji wa Ghazzah kwenye pwani ya Bahari ya Mediterania katika eneo lililojulikana wakati ule kama Shaam, mwaka 796 CE, lakini alisafiri hadi Madeenah akiwa kijana ili kusoma Fiqh na Hadeeth chini ya Imaam Maalik. Alifanikiwa kuhifadhi kitabu chote cha Maalik, al-Muwatta', na akakisoma mbele yake kwa kumbukumbu, neno kwa neno kikiwa sahihi kabisa.

He was born in the town Ghazzah on the Mediterranean coast of what was then known as Shaam in the year 796 CE, but travelled to Madeenah in his youth to study Fiqh and Hadeeth under Imaam Maalik. He succeeded in memorizing the whole of Maalik’s book, al-Muwatta’, and recited it to him from memory, word perfect.

Ash-Shaafi’ee aliendelea kuwa chini ya Maalik hadi alipofariki mwaka 801 CE. Kisha alikwenda Yemen na huko akafundisha. Alibaki huko hadi alipotuhumiwa mwaka 805 CE kuwa na mwelekeo wa Ushia, na akapelekwa kama mfungwa mbele ya Khalifa wa ‘Abbaasid, Haroon ar-Rasheed (utawala 786-809 CE), huko Iraq. Kwa bahati nzuri, aliweza kuthibitisha usahihi wa imani zake, na baadaye akaachiliwa huru. Ash-Shaafi’ee alibaki Iraq na kwa muda akasoma chini ya Imaam Muhammad ibn al-Hasan, mwanafunzi maarufu wa Abu Haneefah.

Ash-Shaafi’ee remained under Maalik until the latter died in 801 CE. Then he went to Yemen and taught there. He remained there until he was accused of Shi’ite leanings in the year 805 CE and brought as a prisoner before the ‘Abbaasid Caliph, Haroon arRasheed (rule 786-809 CE) in Iraq. Fortunately, he was able to prove the correctnes of his beliefs and was subsequently released. AshShaafi’ee remained in Iraq and studied for a while under Imaam Muhammad ibn al-Hasan, the famous student of Abu Haneefah.

Baadaye alisafiri kwenda Misri ili kujifunza chini ya Imaam Muhammad ibn al-Hasan, mwanafunzi maarufu wa Abu Haneefah.

Later he traveled to Egypt in order to study under Imaam Muhammad ibn al-Hasan, the famous student of Abu Haneefah.

Baadaye alisafiri kwenda Misri ili kujifunza kwa Imam al-Layth, lakini alipofika huko Imam alikuwa ameshafariki dunia.

Later he travelled to Egypt in order to study under Imaam al-Layth, but by the time he reached there the Imaam had passed away.

Hata hivyo, aliweza kujifunza Madh-hab ya al-Layth kutoka kwa wanafunzi wa al-Layth. Ash-Shaafi’ee aliendelea kukaa Misri hadi kifo chake mwaka 820 CE, wakati wa utawala wa Khalifa al-Mamoon (utawala 813 - 832 CE). 143

However, he was able to study the Madh-hab of al-Layth from alLayth’s students. Ash-Shaafi’ee remained in Egypt until his death in the year 820 CE during the rule of the Caliph al-Mamoon (rule 813 - 832 CE). 143

Imamu ash-Shaafi'i aliunganisha fiqhi ya Hijazi (mtazamo wa Kimaaliki) na ile ya Iraq (mtazamo wa Kihanafi), na akaunda madhehebu mapya ambayo aliyaandika kwa wanafunzi wake kwa njia ya kitabu kiitwacho al-Hujjah (Hoja). Uandikaji huu ulifanyika Iraq mwaka 810 CE, na baadhi ya wanafunzi wake walikihifadhi kitabu chake na kukisimulia kwa wengine. Kitabu hiki na kipindi hiki cha elimu yake kwa kawaida hujulikana kama al-Madh-hab al-Qadeem (madhehebu ya zamani), ili kukitofautisha na kipindi cha pili cha elimu yake, ambacho kilitokea baada ya kufika Misri. Huko Misri alichukua fiqhi ya Imamu al-Layth ibn Sa'd, na akawaandikia wanafunzi wake madhehebu mapya, al-Madh-hab al-Jadeed (madhehebu mapya), kwa njia ya kitabu kingine alichokiita al-Umm (Msingi). Kwa sababu ya kukutana na seti kamili ya Hadithi mpya na hoja mpya za kisheria, katika al-Madh-hab al-Jadeed alibadilisha misimamo mingi ya kisheria aliyokuwa nayo akiwa Iraq. Imamu ash-Shaafi'i ana heshima ya kuwa Imamu wa kwanza kupanga kwa utaratibu kanuni za msingi za fiqhi, ambazo aliziandika katika kitabu chake kiitwacho ar-Risaalah.

Imaam ash-Shaafi’ee combined the Fiqh of Hijaaz (Maalikee thought) with that of Iraq, (Hanafee thought) and created a new Madh-hab which he dictated to his students in the form of a book called al-Hujjah (The Evidence). This dictation took place in Iraq in the year 810 CE and a number of his students memorised his book and narrated it to others. This book and period of his scholarship are usually referred to as al-Madh-hab al-Qadeem (the old school of thought) to differentiate it from the second period to his scholarship which occurred after he reached Egypt. In Egypt he absorbed the Fiqh of Imaam al-Layth ibn Sa’d and dictated al-Madh-hab alJadeed (the new school of thought) to his students in the form of another book which he named al-Umm (he Essence). Because of his exposure to a completely new set of Hadeeths and legal reasoning, in al-Madh-hab al-Jadeed, he reversed many of the legal positions which he had held while in Iraq. Imaam ash-Shafi’ee holds the distinction of being the first Imaam to systematize the fundamental principles of Fiqh which he recorded in his book called ar-Risaalah.

Ash-Shaafi'ee hakutofautiana na Maimamu waliotajwa hapo awali, katika msimamo wao usiolegezwa kuhusu ukuu wa Qur'aan miongoni mwa vyanzo vya sheria ya Kiislamu. Aliitegemea sana kama walivyofanya wale waliomtangulia, akiongeza tu maarifa mapya aliyoyapata kutokana na utafiti wa kina wa maana yake.

Ash-Shaafi’ee did not differ from the previously mentione Imaams, in their uncompromising stand in relation to the primacy of the Qur’aan among the sources of Islamic law. He frlied on it as heavily as those before him adding only the new insights which he gained from a deep study of its meaning.

Imamu ash-Shaafi'i aliweka sharti moja tu la kukubaliwa kwa Hadithi, nalo ni kwamba zisahihi (Saheeh).

Imaam ash-Shaafi’ee laid down only one condition for the acceptance of Hadeeths, namely that they be authentic (Saheeh).

Alikataa masharti mengine yote yaliyowekwa na Imamu Abu Haneefah na Maalik. Pia alijulikana kwa michango yake mikubwa katika elimu ya kuchambua na kuhakiki Hadithi.

He rejected all the other conditions set by Imaams Abu Haneefah and Maalik. He was also noted for his great contributions to the science of Hadeeth criticism.

Ingawa ash-Shaari'ee alikuwa na shaka kubwa kuhusu uwezekano wa Ijmaa' katika kesi kadhaa, alikubali kwamba katika kesi chache ambazo ilijulikana kuwa imetokea, inapaswa kuchukuliwa kuwa chanzo cha tatu muhimu zaidi cha sheria ya Kiislamu.

Although ash-Shaari’ee had serious doubts about the possibility of the Ijmaa’ in a number of cases, he conceded that in the few cases where it was known to have occurred, it should be regarded as the third most important source of Islamic law.

Imaam ash-Shaafi’ee alitoa uzito kwa maoni ya mtu binafsi ya Sahaba, kwa sharti kwamba maoni hayo yasipingane wao kwa wao. Ikiwa kulikuwa na maoni yanayopingana miongoni mwa Sahaba kuhusu suala la kisheria, yeye, kama Abu Haneefah, alichagua maoni yaliyo karibu zaidi na chanzo, na kuacha mengine.

Credence was given by Imaam ash-Shaafi’ee to the individual opinions of the Sahaabah on condition that they were not at variace with each other. If there were conflicting opinions among the Sahaabah on a legal point, he like Abu Haneefah, would choose whichever opinion was the closest to the source and leave the rest.

Kwa maoni ya Imamu, qiyaas ilikuwa njia halali ya kupata hukumu zaidi kutoka vyanzo vilivyotangulia. Hata hivyo, aliiweka mwisho kwa umuhimu, akizingatia kwamba maoni yake binafsi ni duni kuliko hoja zinazotegemea maoni ya masahaba.

Qiyaas was, in the Imaam’s opinion, a valid method for deducing further laws from the previous sources. However, he placed it last in order of importance, considering his personal opinions inferior to proofs based on the opinions of the companions.

Istihsaan iliyotumiwa na Abu Haneefah na Istislaah iliyotumiwa na Maalik zote zilikataliwa na ash-Shaafi’ee na kuzingatiwa kuwa aina ya Bid’ah (uzushi), kwa kuwa, kwa maoni yake, zilitegemea zaidi akili ya binadamu katika maeneo ambayo sheria zilizofunuliwa tayari zilikuwepo. Hata hivyo, katika kushughulikia masuala kama hayo, ash-Shaafi’ee alilazimika kutumia kanuni inayofanana na Istihsaan na Istislaah, ambayo aliiita istis-haab.144 Istis-haab kwa maana ya kiisimu inamaanisha kutafuta uhusiano, lakini kisheria inahusu mchakato wa kuvuna sheria za Fiqh kwa kuunganisha seti ya baadaye ya hali na seti ya awali. Inategemea dhana kwamba sheria za Fiqh zinazotumika kwa hali fulani zinaendelea kuwa halali mradi tu haijulikani kwa hakika kwamba hali hizo zimebadilika. Kwa mfano, ikiwa kwa sababu ya kutokuwepo kwa muda mrefu kwa mtu, haijulikani kama yuko hai au amekufa, basi kwa Istis-haab kanuni zote lazima zibaki zikitumika kama zingekuwa zikitumika endapo mtu angejulikana kwa hakika kuwa bado yu hai.

Both the principle Istihsaan used by Abu Haneefah and Istislaah used by Maalik were rejected by ash-Shaafi’ee and considered a form of Bid’ah (innovation), since, in his opinion, they were based nostly on human reasoning in areas where revealed laws already existed. However, in dealing with similar issues ashShaafi’ee was obliged to use a principle similar to Istihsaan and Istislaah which he called istis-haab.144 Istis-haab literally means seeking a link, but legally it refers to the process of deducing Fiqh laws by linking a later set of circumstances with an earlier set. It is based on the assumption that the Fiqh laws applicable to certain conditions remain valid so long as it is not certain that these conditions have altered. If, for example, on account of the long absence of someone, it is doubtful whether he is alive or dead, then by Istis-haab all rules must remain in force that would hold if one knew for certain that he was still alive.

Miongoni mwa wanafunzi wakubwa wa Imam ash-Shaafi'ee walioendelea kufuata madhehebu yake walikuwa: al-Muzanee, ar-Rabee' na Yoosuf ibn Yahyaa.

The most important of Imaam ash-Shaafi’ee’s students who contunued to follow his school of thought were: al-Muzanee, arRabee’ and Yoosuf ibn Yahyaa.

Jina kamili la Al-Muzanee lilikuwa Imaa'eel ibn Yahyaa Al-Muzanee. Alikuwa rafiki wa karibu wa Imaam ash-Shaafi'ee katika kipindi chote alichokaa Misri. Al-Muzanee alijulikana kwa kuandika kitabu kilichokusanya kwa kina fiqh ya ash-Shaafi'ee.

Al-Muzanee’s full name was Imaa’eel ibn Yahyaa alMuzanee. He was the constant companion of Imaam ash-Shaafi’ee throughtout his stay in Egypt. Al-Muzanee was noted for writning a book which comprehensively gathered the Fiqh of ash-Shaafi’ee.

Baadaye ilifupishwa chini ya jina la Mukhtasal al-Muzanee, na likawa kitabu cha Fiqh kinachosomwa zaidi katika madhehebu ya Shaafi'i.

Later condensed under the title Mukhtasal al-Muzanee, it became the most widely read Fiqh book of the Shaafi’ee Madh-hab.

Ar-Rabee' alitajwa kuwa ndiye msimulizi mkuu wa kitabu cha ash-Shaafi'ee, al-Umm. Aliandika kitabu hicho wakati wa uhai wa Imamu ash-Shaafi'ee, pamoja na ar-Risaalah na vitabu vingine.

Ar-Rabee’ was noted as the main narrator of ash-Shaafi’ee’s book al-Umm. He wrote it down during Imaam ash-Shaafi’ee’s lifetime along with ar-Rasaalah and other books.

Yoosuf ibn Yahyaa alimrithi ash-Shaafi'ee kama mwalimu mkuu wa madh-hab. Alifungwa na kuteswa hadi kufa mjini Baghdad kwa sababu alikataa falsafa ya Mu'tazila iliyokuwa ikikubaliwa rasmi kuhusu uumbaji wa Qur'aan.145

Yoosuf ibn Yahyaa succeeded ash-Shaafi’ee as the main teacher of the Madh-hab. He was imprisoned and tortured to death in Baghdad because he rejected the officially sanctioned Mu’tazilite philosophy on the creation of the Qur’aan.145

Wafuasi wengi wa Madhhab ya Shaafi'i sasa wanapatikana Misri, Kusini mwa Arabia (Yemen, Hadramout), Sri Lanka, Indonesia, Malaysia, na Afrika Mashariki (Kenya, Tanzania) pamoja na Surinam huko Amerika Kusini.

The majority of the followers of the Shaafi’ee Madh-hab are now to be found in Egypt, Southern Arabia, (Yemen, Hadramout), Sri Lanka, Indonesia, Malaysia, and East Africa (Kenya, Tanzania) and Surinam in South America.