Imom ash-Shofi'iy ham o'qituvchisi Molik kabi aniq qilib ta'kidlagan ediki, o'sha paytda hech kimning205

Imaam ash-Shaafi’ee, like his teacher Maalik, pointed out in no uncertain terms that it was not possible for anyone at that time205

Bu hadislarning barchasini bilish yoki Payg'ambar ﷺ dan rivoyat qilingan barcha hadislarni eslab qolish mumkin emas edi; shuning uchun ular ba'zi noto'g'ri hukmlarga yo'l qo'yishga majbur bo'lar edi. Demak, har qanday sharoitda to'g'ri va noto'g'ri narsani ajratish uchun ishlatilishi mumkin bo'lgan yagona qat'iy va ishonchli usul Payg'ambar ﷺ ning Sunnati edi. Hadis olimi al-Hokim ash-Shofiiyning quyidagi so'zlarini to'plagan: "Bizning orasimizda Allohning Elchisi ﷺ ning biror Sunnati uning e'tiboridan chetda qolmagan yoki xayolidan ko'tarilmagan kishi yo'q. Shuning uchun qanday hukmlar chiqarganimdan yoki qanday asosiy qoidalarni ilgari surganimdan qat'i nazar, ularda Allohning Elchisi ﷺ ning hukmlariga zid narsalar bo'lishi mumkin. Shuning uchun to'g'ri hukm Allohning Elchisi ﷺ aytgan narsaga muvofiqdir va bu mening hukmimdir."206

to be aware of all the Hadeeths which were narrated from the Prophet (s.w.) or to remember all Hadeeths which he had encountered, therefore, they were bound to make some wrong judgements. That meant that the only firm and reliable method, which could be utilized under all circumstances to decide what was correct and what was not, was the Sunnah of the Prophet (s.w.). The Hadeeth scholar al-Haakim collected a statement of ash-Shaafi’ee in which he said, “There is no one among us who has not had a Sunnah of Allaah’s Messenger (s.w.) elude him or have one slip his mind; so no matter what rulings I have made or fundamental principles I have proposed, there will be in them things contrary to rulings of Allaah’s messenger (s.w.). Therefore, the correct ruling is according to what Allaah’s messenger (s.w.) said, and that is my ruling.”206

Imom ham shaxsiy ra'y va Sunnat o'rtasidagi juda muhim masalaga alohida urg'u berdilar. U shunday dedilar: "(Mening zamonamdagi) musulmonlar bir ovozdan shunga ittifoq qilganlar: Allohning Rasuli ﷺ dan sahih sunnatga duch kelgan kishi uni boshqa birovning ra'yi uchun tark etishi joiz emas."207 Bu nuqta taqlidning qalbiga zarba beradi, chunki taqlidning asosiy ustunlaridan biri Sunnatni mazhab ra'yi uchun rad etishdir.

The Imaam also stressed a very important point concerning personal opinion versus the Sunnah. He said, “The Muslims (of my time) were of a unanimous opinion that one who comes across an authentic Sunnah of Allaah’s messenger (s.w.) is not allowed to disregard it in favor of someone else’s opinion.”207 This point strikes at the very heart of Taqleed which has as one of its pillars the rejection of the Sunnah for the opinion of the Madh-hab.

Al-Hokim Imom ash-Shofe‘iydan ham Imom Abu Hanifaning Madhhabi va sahih hadislar o‘rtasidagi munosabat haqidagi o‘sha so‘zini rivoyat qilgan: “Agar hadis sahih ekani ma’lum bo‘lsa, u mening madhhabimdir.”208

Al-Haakim also collected from Imaam ash-Shaafi’ee the same statement made by Imaam Abu Haneefah concerning the relationship between his Madh-hab and authentic Hadeeths, “If a Hadeeth is found to be Saheeh (authentic) it is my Madh-hab.”208

Aynan shu tariqa, bu buyuk imomning qat’iy pozitsiyasi shunday edi: u Bag‘dodda turganida o‘z mazhabining xulosasi sifatida “al-Hujjah” nomli kitob yozdi, so‘ngra Misrga safar qilib, Imom al-Layth ibn Sa’dning mazhabidan yangi ilmlar olgach, shakllantirgan yangi mazhabni ifodalovchi “al-Umm” nomli yangi kitob yozdi.

Such was the uncompromising stand of this great Imaam who, while in Baghdad, wrote a book called al-Hujjah as a summary of his Madh-hab, only to turn around and write a new book called al-Umm, representing the new Madh-hab which he formed after journeying to Egypt and acquiring new knowledge from the Madh-hab of Imaam al-Layth ibn Sa’d.