Revival of the Religious Sciences (Ihya ‘Ulum ad-Din) Again, Imam Shafi’i says: ‘When you feel that your deeds are being harmed by pride and arrogance, pay attention to whom you are trying to please! Try to discover what reward you are seeking. Investigate what punishment you are afraid of. Try to understand why you are thanking. Investigate what hardship you are remembering. Even if you think about one of these qualities, your deeds will appear small in the eyes of Allah.’ Consider how Imam Shafi’i has explained the truths of riya (showing off), and how he has shown the remedy for pride and arrogance, which is as dangerous as riya. Admire his great knowledge in this field! Imam Shafi’i said: ‘Knowledge is of no benefit to one who does not protect his soul from sins.’
Again, Imam Shafi’i says: ‘He who obeys Allah with knowledge attains the spiritual pleasure of worship.’ Again, he says: ‘There is no one on this earth who has neither a friend nor an enemy. Since this is the case, you should be with those who dedicate themselves to the worship of Allah!’ Abdulkahir b. Abdulaziz was a pious man and very devout. This devout person asked Imam Shafi’i many questions about taqwa (piety). Imam Shafi’i answered all these questions without tiring, due to his taqwa. One day, this person asked Imam Shafi’i: ‘Is patience, hardship, or caution the superior one?’ Imam Shafi’i answered: ‘Caution is the level of the prophets.’
One can only reach the level of caution after hardship. Whoever reaches this level endures hardship when it comes. When he endures hardship, he attains caution. O Abdulkahir! Do you not see? Allah Almighty first tested His servant and prophet Ibrahim (peace be upon him), then raised him to the level of caution. He also tested Musa (peace be upon him), then raised him to the level of caution. He tested Ayyub (peace be upon him), then raised him to the level of caution. He tested Sulaiman (peace be upon him), then raised him to the level of caution and bestowed upon him a kingdom as a gift. Thus, caution is the highest and most noble level. ‘Indeed, We placed Yusuf (peace be upon him) in Egypt in this way (by being cautious).’ (Yusuf/21).
Ayyub (peace be upon him) reached the level of caution after a great trial. Allah Almighty mentions this trial and his caution in the Noble Quran as follows: ‘We accepted his prayer and immediately removed his illness from him. We gave him, as a reminder for those who worship and show mercy, another portion along with his family.’
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Imam Shafi’i’s answer to this question shows how well he understood the secrets of the Quran and the levels of the prophets and saints who turn to Allah. This is a result of knowing the knowledge of the hereafter. When asked, ‘When does a person become an ‘alim (scholar)?’, Imam Shafi’i answered: ‘When he deepens his knowledge and understands which scholars know and which do not…’ When asked, ‘Why do you recommend a complex treatment with many medicines for a single illness?’, the physician Calinos answered: ‘There is also a medicine for the goal. However, adding many medicines to one helps calm the patient’s anger. Because singularity is deadly.’
Imam Shafi’i’s and similar statements show how high a level he has reached in the knowledge of Allah and the knowledge of the hereafter. Let us present a proof that Imam Shafi’i only sought the pleasure of Allah in fiqh (Islamic jurisprudence) and fiqh-related debates. He said: ‘I wish that everyone could benefit from this knowledge (fiqh knowledge), but not even a particle of that benefit should reach me; nothing should be attributed to me.’
Noting this, it is clear that Imam Shafi’i understood the dangers of knowledge and the disaster of seeking fame through knowledge, and that he desired knowledge only for Allah, and did not even pay attention to the fame that would come from knowledge, purifying his heart from all kinds of ego.
Imam Shafi’i said: ‘Whenever I spoke with someone, I wished for them to be successful in scholarly debates, to go on the right path, and to receive help from Allah, and to be under His protection. Whenever I had a scholarly debate with someone, I never considered for even a moment whether the truth would be revealed through their tongue or mine.’
Revival of the Religious Sciences (Ihya ‘Ulum ad-Din) Again, they said: ‘Whenever I told the truth to any scholar and that person accepted the truth, I always considered them great and believed that their love was necessary for me. However, those who wrongfully debated with me about the truth and did not accept it have fallen out of my sight; no love remains in my heart for them because they did not accept the truth.’ All of these are clear evidence that Imam Shafi’i sought only the pleasure of Allah in fiqh and fiqh-related debates. Noting this, those who came after Imam Shafi’i and claimed to follow his path have only been obedient to him in one of the five qualities mentioned above.
Even later, they opposed him in that one quality. Thus, Abu Sa’ar said: ‘I have not seen anyone like Shafi’i, and no one else will ever be like him.’ Ahmed b. Hanbal said: ‘For forty years, I have prayed for Imam Shafi’i in every prayer I perform.’ Pay attention to the power and justice of the one who prays, and to the high level of the one being prayed for! Compare him with today’s scholars and jurists, and think about the enmity and hatred among them, so that you can understand how insincere their words are: ‘We are following the path of Shafi’i.’ Ahmed b.
Hanbal, who often mentioned Imam Shafi’i in his prayers, was asked by his son: ‘What kind of person was Imam Shafi’i that you pray for him so much?’ Ahmed b. Hanbal answered his son: ‘O my son! Imam Shafi’i was like the sun for the world and a source of comfort for people.’ All these reports show whether today’s scholars are the successors of Imam Shafi’i and Ahmed b. Hanbal. Again, Imam Hanbal said: ‘There is definitely a right of Imam Shafi’i on every person who holds a pen.’
His kunya is Abu Sa’ar Ibrahim b. Khalid b. Yamani. He died in the 240th year of the Hijra.
Book of Knowledge/II. Chapter
Yahya b. Said al-Kattan says: ‘For forty years, I have prayed for Imam Shafi’i in every prayer I perform; because Allah Almighty has opened the door of knowledge for him and has made him successful in the science of fiqh.’ Let us suffice with these reports about Imam Shafi’i; because listing and writing about his virtues is endless. The reports we have mentioned here are taken from the book Menakib, which Sheikh Nasir b. Ibrahim al-Makdisi wrote about Imam Shafi’i. May Allah be pleased with Imam Shafi’i and all Muslims! Imam Malik, when it comes to Imam Malik, he was also endowed with the same five virtues we mentioned about Imam Shafi’i. When asked, ‘What do you think about the pursuit of knowledge?’, Imam Malik answered: ‘It is good, but you should be as attached to what you need from knowledge from morning to evening.’
Imam Malik was so excessive in showing respect for the science of religion that it could be called an exaggeration. So much so that when he wanted to narrate a hadith, he first performed wudu, then sat in the highest place in the gathering, combed his beard, applied perfume, and after adopting a majestic posture, he recited the words of the Prophet Muhammad (peace be upon him) step by step. When asked about this behavior, he answered: ‘I do this because I love to show respect to the blessed words of the Prophet of Allah.’
Imam Malik said: ‘Knowledge is light. Allah leaves that light where He wills. This light is not dependent on a large number of narrations.’ This respect and reverence that Imam Malik showed for knowledge comes from his full knowledge of the grandeur of Allah. His kunya is Abu Said. He is a hadith narrator. He was born in the 158th year of the Hijra and died in the 198th year. This person traveled to many Islamic cities and studied from scholars. He was unparalleled in asceticism, writing books, and following the predecessors. He authored many books. He died in Sham in the 506th year of the Hijra.
Revival of the Religious Sciences (Ihya ‘Ulum ad-Din) The most explicit evidence that Imam Malik sought only the pleasure of Allah with his knowledge is the statement: ‘Strictness in religious matters does not benefit a person at all.’ His student, Imam Shafi’i, also alludes to this aspect of Imam Malik with these words: ‘In a gathering where I was present, Imam Malik was asked forty-nine questions. He answered all of them except two with