Ushbu huquqiy maktab nomi berilgan olimning to‘liq ismi Muhammad ibn Idris ash-Shofi’iy bo‘lgan.

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

U taʻrifga koʻra, u miloddan keyingi 796-yilda oʻsha paytda Shom deb atalgan Oʻrta yer dengizi sohilidagi Ghazzah shahrida tugʻilgan, ammo yoshligida fiqh va hadis ilmini Imom Molik huzurida oʻrganish uchun Madinaga safar qilgan. U Molikning "al-Muvatta" kitobini butunlay yodlab olishga muvaffaq boʻlgan va uni soʻzma-soʻz, xatosiz, yodidan oʻqib bergan.

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-Shofi‘iy Molik huzurida to Molik 801 yilda vafot etguniga qadar qoldi. So‘ng u Yamanga borib, u yerda ilm berdi. U 805 yilda shia moyilligida ayblanib, Iroqda ‘Abbosiy xalifa Horun ar-Rashid (hukmronligi 786–809 yillar) huzuriga mahbus sifatida olib kelinguniga qadar u yerda qoldi. Baxtiga, u o‘z e’tiqodining to‘g‘riligini isbotlay oldi va keyinchalik ozod qilindi. Ash-Shofi‘iy Iroqda qoldi va Abu Hanifaning mashhur shogirdi Imom Muhammad ibn al-Hasan huzurida bir muddat ta’lim oldi.

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.

Keyinchalik u Abu Hanifaning mashhur shogirdi Imom Muhammad ibn al-Hasan huzurida ilm olish uchun Misrga sayohat qildi.

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

U Misrga Imom al-Layt huzurida ilm olish uchun sayohat qildi, lekin u yerga yetib borganida imom vafot etgan edi.

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.

Ammo u al-Layth’ning shogirdlaridan al-Laysning mazhabini o‘rganishga muvaffaq bo‘ldi. Ash-Shofi’iy Misrda vafot etguniga qadar, ya’ni miloddan avvalgi emas, milodiy 820-yilga qadar, xalifa al-Ma’mun hukmronligi davrida (miloddiy 813 – 832-yillar) qoldi. 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

Imom ash-Shofiiy Iroq fiqhi (Hanafiy mazhabi) bilan Hijoz fiqhini (Molikiy fikri) birlashtirdi va yangi mazhab yaratdi. Bu mazhabni u shogirdlariga "al-Hujja" (Dalil) deb nomlangan kitob shaklida aytib yozdirdi. Bu aytib yozdirish Iroqda, miloddan keyingi 810 yilda bo‘lib o‘tdi, va uning ko‘plab shogirdlari kitobni yodlab olib, boshqalarga rivoyat qildilar. Bu kitob va olimlik faoliyatining bu davri odatda "al-Mazhab al-Qadiym" (eski mazhab) deb ataladi, ﷺ Misrga borganidan keyingi ikkinchi davridan farqlash uchun. Misrda u Imom al-Lays ibn Sa’dning fiqhini o‘zlashtirdi va "al-Mazhab al-Jadiyd" (yangi mazhab)ni boshqa bir kitob shaklida shogirdlariga aytib yozdirdi, uni "al-Umm" (Asos) deb nomladi. Butunlay yangi hadislar va huquqiy mulohazalar bilan tanishgani uchun, al-Mazhab al-Jadiyd da u Iroqda turganida tutgan ko‘plab huquqiy qarashlarini o‘zgartirdi. Imom ash-Shofiiy fiqhning asosiy qoidalarini tizimga solgan birinchi imom bo‘lish sharafiga ega bo‘lib, buni u "ar-Risola" nomli kitobida bayon etdi.

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-Shofi'iy ham oldin zikr qilingan imomlardan farq qilmadi: Islom huquqi manbalari orasida Qur'onning birinchi o'ringa ega ekanligi borasidagi qat'iy pozitsiyasida ular bilan bir xil edi. U, o'zidan oldingilar kabi, Qur'onga katta tayanch sifatida qaradi va faqat uning ma'nolarini chuqur o'rganish natijasida qo'lga kiritgan yangi tushunchalarini qo'shdi.

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.

Imom ash-Shofi'iy hadislarni qabul qilish uchun faqat bitta shart qo'ygan, ya'ni ular sahih bo'lishi kerak.

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

U'sha shartlarning barchasini rad etdi. U, shuningdek, hadis tanqidi ilmiga qo'shgan katta hissasi bilan ham tanilgan.

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.

Ash-Shaari’iy ijmo’ning bir qator hollarda mumkinligiga jiddiy shubha bildirgan bo‘lsa-da, u ijmo’ sodir bo‘lgani ma’lum bo‘lgan bir necha holatlarda uni islom huquqining uchinchi eng muhim manbai deb e’tirof etishi kerakligini tan oldi.

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.

Imom ash-Shofi‘iy sahobalarning shaxsiy fikrlariga, ular bir-biriga zid bo‘lmagan sharti bilan, ishonch bildirgan. Agar fiqhiy masalada sahobalar o‘rtasida turli fikrlar bo‘lsa, u xuddi Abu Hanifa kabi, manbaga eng yaqin bo‘lgan fikrni tanlar va qolganlarini tark etardi.

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.

Imom nazarida qiyos oldingi manbalardan qo‘shimcha hukmlarni chiqarishning to‘g‘ri usuli edi. Biroq u uni dalillar tartibida eng oxirgi o‘ringa qo‘ydi, chunki uning shaxsiy fikrlarini sahobalar fikriga asoslangan dalillardan past deb hisobladi.

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.

Ibn Hanbal... no. Here is the translation: Abu Hanifa tomonidan qo'llangan Istihson tamoyili ham, Molik tomonidan qo'llangan Istislah tamoyili ham Ash-Shofi'iy tomonidan rad etilgan va bid'at (yangilik) deb hisoblangan, chunki uning fikricha, ular vahiy orqali amal qilinadigan qonunlar allaqachon mavjud bo'lgan sohalarda asosan inson fikr-mulohazasiga tayangan. Biroq, shunga o'xshash masalalarni hal qilishda Ash-Shofi'iy Istihson va Istislahga o'xshash tamoyilni qo'llashga majbur bo'ldi va uni Istis-hab deb atadi.144 Istis-hab so'zma-so'z "bog'lanish izlash" degan ma'noni anglatadi, lekin huquqiy jihatdan u avvalgi holatlar to'plami bilan keyingi holatlar to'plamini bog'lash orqali Fiqh qonunlarini chiqarish jarayoniga ishora qiladi. U shunga asoslanadiki, muayyan holatlarga tegishli Fiqh qonunlari, bu holatlar o'zgarganligi aniq bo'lmaguncha, amal qilishda davom etadi. Masalan, biror kishining uzoq vaqt yo'qligi sababli uning tirikligi yoki vafot etganligi shubhali bo'lsa, Istis-hab bo'yicha, agar uning hali tirik ekanligi aniq bilinganida amal qilinadigan barcha qoidalar kuchda qolishi kerak.

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.

Imom ash-Shofiiyning ta'limotiga ergashib davom ettirgan shogirdlarining eng muhimlari: al-Muzaniy, ar-Rabi' va Yusuf ibn Yahyo edi.

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.

Al-Muzaniy ning to'liq ismi Ismoil ibn Yahyo al-Muzaniy edi. U Imom ash-Shofi'iy Misrda turgan butun davr mobaynida uning doimiy hamrohi bo'lgan. Al-Muzaniy ash-Shofi'iyning fiqhini to'liq jamlagan kitob yozgani bilan tanilgan.

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.

Keyinchalik "Mukhtasar al-Muzaniy" nomi bilan qisqartirilgan holda, u Shofeiy mazhabining fiqh bo'yicha eng keng o'qilgan kitobiga aylandi.

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

Ar-Rabee’ ash-Shaafi’ee kitobi al-Umm ning asosiy rivoyat qiluvchisi sifatida qayd etilgan. U bu kitobni Imom ash-Shaafi’ee hayotligida, ar-Risolah va boshqa kitoblar bilan birga yozib olgan.

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.

Yusuf ibn Yahyo ash-Shofe'iy ning o'rniga mazhabning asosiy ustozi bo'ldi. U Bag'dodda qamoqqa tashlandi va qiynoqqa solinib o'ldirildi, chunki u Qur'onning yaratilganligi haqidagi rasmiy ma'qullangan mu'tazila falsafasini rad etdi.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

Hozirda Shofiiy mazhabining ko‘pchilik izdoshlari Misrda, Janubiy Arabistonda (Yaman, Hadramavt), Shri-Lankada, Indoneziyada, Malayziyada, Sharqiy Afrikada (Keniya, Tanzaniya) hamda Janubiy Amerikadagi Surinamda yashaydi.

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.