1. Founder: Imam al-Shafi‘i (767–820 CE)

The Shafi‘i Madhhab is named after Imam Muhammad ibn Idris al-Shafi‘i, born in Gaza, Palestine, and raised in Mecca. He was a descendant of the Prophet Muhammad’s ﷺ grandfather, making him a member of Quraysh.

Imam al-Shafi‘i was a student of Imam Malik ibn Anas in Medina and also studied under Muhammad ibn al-Hasan al-Shaybani, a student of Imam Abu Hanifa. This unique position allowed him to absorb insights from both the Maliki and Hanafi schools and ultimately develop his own distinctive legal system.

He is most famous for authoring "Al-Risālah", the first systematic treatise on Usūl al-Fiqh (principles of Islamic jurisprudence).

2. Legal Methodology (Usūl al-Fiqh)

Imam al-Shafi‘i established a structured hierarchy of legal sources that profoundly shaped Sunni jurisprudence:

1. Qur’an – The primary and infallible source of law.

2. Sunnah – Authentic Hadith from the Prophet ﷺ, given high weight, even over local practices.

3. Ijma‘ – Consensus of the Prophet’s companions or the entire Muslim community.

4. Qiyās – Analogical reasoning derived from the Qur’an and Sunnah.

5. Istidlāl – Inferential reasoning, but carefully limited.

6. Rejection of weak sources like juristic preference (istihsān) or local custom (‘urf) unless supported by stronger principles.

His system emphasized textual rigor and sound hadith authentication, aiming to standardize legal methodology and reduce subjective legal opinions.

3. Major Contributions

• Al-Risālah: First book formalizing usūl al-fiqh (principles of jurisprudence).

• Kitab al-Umm: A comprehensive collection of legal rulings and discussions.

• Legal Reconciliation: Al-Shafi‘i's madhhab aimed to bridge the gap between Ahl al-Hadith (traditionalists) and Ahl al-Ra’y (rationalists), insisting on both textual fidelity and disciplined reasoning.

4. Major Students and Codification

Imam al-Shafi‘i had two main phases of teaching:

• Old School (Qadim) – While in Iraq, influenced by Hanafi methodology.

• New School (Jadid) – After moving to Egypt, revised many positions, prioritizing hadith-based rulings.

Prominent students who helped spread and systematize his madhhab include:

• Al-Muzani (d. 878) – Authored Mukhtasar al-Muzani, a foundational summary.

• Al-Buwayti – Early transmitter of the school.

• Al-Rabi‘ ibn Sulaymān – Preserved al-Risālah and al-Umm.

• Imam al-Nawawi (d. 1277) – Wrote al-Majmū‘ and Minhaj al-Talibin.

• Imam al-Rafi‘i – Collaborated with al-Nawawi in consolidating later Shafi‘i thought.

5. Spread of the Shafi‘i Madhhab

The Shafi‘i madhhab spread widely through both scholars and state patronage. It became dominant in:

• Egypt: Especially under the Ayyubids and early Mamluks.

• Hijaz: Mecca and Medina – due to scholarly activity and pilgrimage.

• Yemen: Deeply rooted in Hadramaut.

• East Africa: Including Somalia, Kenya, Tanzania – through Yemeni traders and scholars.

• South and Southeast Asia: Including Indonesia, Malaysia, Brunei, southern India (Kerala and Tamil Nadu), Sri Lanka, and the Maldives – brought by Yemeni and Indian traders, Sufi missionaries, and scholars.

The Shafi‘i school gained prominence for its emphasis on scholarship, hadith, and systematic education, often integrated into madrasa systems and Sufi networks.

6. Unique Features of the Shafi‘i Madhhab

• Strict adherence to authenticated hadiths – even if they oppose local custom or analogical reasoning.

• Structured legal theory – Imam al-Shafi‘i's influence made usūl al-fiqh a core part of Sunni legal education.

• Clear distinctions between types of evidence, with consistent logic.

• Moderate use of qiyās, avoiding over-reliance on speculative methods.

• Adaptability through later refinements by jurists like Nawawi and Rafi‘i.

7. Major Shafi‘i Scholars

• Imam al-Nawawi (d. 1277) – Author of Riyadh al-Salihin and Sharh Sahih Muslim, widely revered for piety and scholarship.

• Al-Rafi‘i (d. 1226) – Legal authority whose works formed the basis of later Shafi‘i fiqh.

• Ibn Hajar al-Haytami (d. 1567) – Author of Tuhfat al-Muhtaj, a key reference in Shafi‘i law.

• Zakariyya al-Ansari (d. 1520) – A bridge between the classical and post-classical traditions.

• Al-Ghazali (d. 1111) – Theologian and jurist who followed the Shafi‘i madhhab and integrated spirituality with law.

8. The Shafi‘i Madhhab Today

The Shafi‘i school remains one of the most widely followed madhhabs in the world, particularly in:

• Egypt

• Yemen (especially Hadramaut)

• Indonesia

• Malaysia

• Brunei

• Southern Thailand

• Sri Lanka

• South India (Malabar Coast)

• East Africa (Somalia, Ethiopia, Kenya, Tanzania)

It is taught in institutions like Al-Azhar University, Dar al-Mustafa (Yemen), Pondok Pesantrens (Indonesia), and other global centers of traditional Sunni scholarship.

Conclusion

The Shafi‘i Madhhab stands as a hallmark of intellectual discipline, legal clarity, and deep respect for prophetic tradition. Through Imam al-Shafi‘i’s vision and his followers' dedication, the madhhab developed into a global school that continues to guide millions of Muslims in worship, ethics, and law. Its influence on Islamic legal theory (usūl al-fiqh) is foundational to all Sunni schools of thought.