One question students of sacred knowledge often ask is: ‘what is the proper method of acquiring the understanding (fiqh) of a particular legal school of thought (madhab)? The following is a detailed guide to the study of the Shafi’i madhab in order to gain true mastery. Whilst this is my own personal indication, one should nevertheless follow what one’s teacher recommends.

The choices, arrangements, and suggested sequences below are subjective (albeit based on experience), and thus a personal endeavour. One may find different teachers and institutes suggesting different texts in different order. Follow whatever they suggest as long as you have a teacher to guide you. In the absence of a teacher, one may strive with the path outlined hereafter. Take great care, however, as study without a teacher is much more difficult and potentially perilous, especially with some of the older, classical texts.

I prefer to couple the study of classical texts with modern works as a reference

Finally, whilst there are many great and beneficial books, not all are suited for curriculum study, which necessitates clear objectives and obtainable goals with clearly defined parameters aiding instruction.

Curriculum Texts

These works are studied from cover to cover with a qualified teacher. One might not study all, but the sequence here is in the typical order of study, with at least one text from each level covered. They form the basis of one’s training in the furu’ after having studied the basic primary texts in ibadah which were written for children (al-Risalah al-Jam’iah, Safinat al-Naja, al-Mukhtasar al-Latif, etc.) The core texts are studied in class whereas the commentaries are usually referred to on occasion by the teacher and studied at home by the student. The purpose of studying these texts is to acquire familiarity with the masa’il and their locations within traditional texts so that, when needed, one can research an issue independently in the mu’tamad works.

Elementary Level (الإقتصار)

Masa’il al-Ta’lim (i.e. al-Muqadimat al-Hadramiyah) by ‘Abd Allah Ba-Fadl

This text is usually studied with its chief commentaries al-Manhaj al-Qawim by Ibn Hajar and/or Bushra al-Karim by Ba-Ishn. This text is the basic work for studying masa’il al-ibadah in the school and is particularly popular in the Yemen and Syria.

‘Abd Allah Ba-Fadl wrote the work for young students in Tarim who, after memorising the Qur’an, went on to study and memorise the first quarter, covering ‘ibadah, of al-Tanbih by Abu Ishaq al-Shirazi. It quickly spread from there and, alongside Matn Abi Shuja’, eventually replaced al-Tanbih in the curriculum altogether.

One should be deeply intimate with this text and perhaps even memorise its abridgement, al-Mukhtasar al-Latif. The text is based primarily upon Imam al-Nawawi’s works, making it very reliable, and it has a number of important commentaries and marginal glosses. The most extensive gloss is the seven volume Hashiyat al-Tarmasi upon Ibn Hajar’s commentary. Being relatively late, it almost suffices for the three famous glosses of shaykh al-Kurdi, including al-Hawashi al-Madaniyyah. The best editions of the text and its commentaries are all by Dar al-Minhaj, except for Bushra, which has its best edition edited by Mustafa b. Hamid b. Sumayt for Dar al-Dhiya’ of Kuwait. Mustafa al-Bugha’s commentary has the evidences for the masa’il, and should be referenced throughout one’s study of this text. The earlier Shafi’iyah paid a great deal of attention on linking masa’il to dala’il, and one must strive to do the same from an early stage after covering the basic masa’il in the primary texts.

In the absence of a teacher, I recommend listening to the recorded classes of shaykh Muhammad Tawfiq Ramadan on al-Manhaj al-Qawim.

One should supplement Masa’il al-Ta’lim with readings from the contemporary works al-Taqrirat al-Sadidah by al-Kaf and Fiqh al-Ibadah ‘ala al-Madhab al-Shafi’i by al-‘Aytah. The former is a great work which has quickly gained acceptance among students due to its clear presentation and explanation of terms found in the more advanced books in the curriculum. The later is a splendid work summarising shaykh ‘Abd al-Karim al-Rifa’i’s classes on texts in the Syrian curriculum. It is hard to find outside of Damascus, but is a gem. The Qubaysiyat are keen on this text and it includes excellent coverage of female purification issues.

al-Ghayat wa al-Taqrib (i.e. Matn Abi Shuja)

Again, it’s usually studied with commentary. My preferred approach is to skip the ibadah sections completely, as these are sufficiently covered, with greater detail and reliability, in Masa’il al-Ta’lim, and jump straight into transactions, referencing the commentaries below. This famous primer has attained a popularity among the muta’akhirin second only to Minhaj al-Talibin. Almost every Shafi’i student will study it or its commentaries at some point. What makes it an unusual choice is that it is the only pre-tarjih al-Shaykhayn (al-Rafi’i and al-Nawawi) text in a typical curriculum. As such, there are a number of masa’il that are contrary to the mu’tamad position of the school.

For whatever reason, some time during the late-Mamluk/early-Ottoman period in Egypt (900s/1500s) it seems to have supplanted al-Shirazi’s al-Tanbih (which was formerly the primary text among the mutaqaddimin, especially in Damascus) as the first text studied covering the entire fiqh spectrum. My guess is that after Ibn Daqiq al-‘Id, who was greatly esteemed in his time, wrote his commentary on it, it quickly gained attention in Cairo and from there its influence spread.

The more prominent commentaries include the elementary Fath al-Qarib by Ibn Qasim (with its advanced and outstanding Hashiyat al-Bajuri); the lower-intermediate Tuhfat al-Labib by Ibn Daqiq al-‘Id; the lower-intermediate al-Nihayah (based on Asna al-Mutalib by al-Ansari as well as al-Khatib’s al-Iqna’) by Wali al-Din al-Basir; the intermediate Kifayat al-Akhyar by al-Hisni; and the upper-intermediate al-Iqna’ by al-Khatib (with Hashiyat al-Bujayrimi). Usually, only Fath al-Qarib and al-Iqna are ever fully studied. Those with high aspirations and time should read them all as they study the basic text. Mustafa al-Bugha has an edition of the text which mentions the evidences (these must be known to any aspiring student) and the best edition is that by Dar Ibn Hazm. In the absence of a teacher, I recommend listening to the recorded classes of shaykh Rushdi al-Qalam, on each of Fath al-Qarib, Kifayat al-Akhyar, and al-Iqna’. Shaykh Labib Najib has an excellent class on Fath al-Qarib too.

The contemporary works to read alongside Matn Abi Shuja’ for this level are al-Fiqh al-Manhaji and Sharh al-Yaqut al-Nafis (especially with shaykh Mustafa Hamid b. Sumayt’s recorded classes), focusing on the boundaries, conditions, and definitions in each chapter. This is very important. Al-Fiqh al-Manhaji by al-Khinn, al-Bugha, and al-Sharbaji is an outstanding intermediate level work in 3 volumes based on Mughni al-Muhtaj with evidences. It was published in 1979 and is immensely popular in Syria due to its clear language and presentation. It was initially intended for intermediate to high school level, so a typical Arab teenager can easily understand it. Sharh al-Yaqut al-Nafis by al-Shatiri is particularly excellent in the mu’amalat sections.

In order to avoid losing sight of the spirit of the law, reference the relevant sections from Zayn al-Din al-Mallibari’s Irshad al-‘Ibad, which highlights the virtues and sins related to belief, acts of worship and spiritual practices.

In Usul al-Fiqh, al-Waraqat by al-Juwayni with its basic Sharh al-Mahalli is the first step at this level. I encourage students to follow it with a study of al-Khulasah by shaykh Muhammad Hasan Hitu, alongside his own audio classes on the book. Shaykh Labib Najib has also explained the book.

Those without access to al-Fiqh al-Manhaji or Mustafa al-Bugha’s Tahdhib on Matn Abi Shuja’, should cover the basic legal evidences from ‘Umdat al-Ahkam (Ibn al-‘Attar’s sharh is most suitable at this stage, being clear and full of quotes from al-Nawawi’s Sharh Sahih Muslim), or even al-Bulgha by Ibn al-Mulaqqin (which collects hadiths from al-Bukhari and Muslim according to the arrangement of Minhaj al-Talibin.

In qawa’id, Sa’id al-Lahji’s Idhah al-Qawa’id al-Fiqhiyyah should be read as the first work in this subject, though al-Fawa’id al-Janiyyah Hashiyat al-Mawahib al-Saniyyah by al-Fadani/Jarhazi/al-Ahdal/al-Suyuti is often the first work studied.

Finally, a basic tabaqat work like Ibn al-Subki’s Tabaqat al-Sughra or that by Ibn Hidayat Allah al-Husayni should be read to familiarise one of the main figures who developed the madhab. Focus should be on the main figures, and one’s teacher should point them out. These names will occur often in the more comprehensive works, especially shuruh and hawashi.

Students who complete this elementary stage should now have a solid familiarity with the full spectrum of legal issues, where they are located in the books of the Shafi’iyyah, what their basic evidences are, and the basic nomenclature of fiqh in general, and the school in particular.

Intermediate Level (الإقتصاد)

Safwat al-Zubad by Ibn Raslan

This is a blessed alfiyah (thousand-line poem) by Ibn Raslan which has attracted a number of valuable commentaries, chief of which perhaps is Fath al-Rahman by Shihab al-Ramli. Shams al-Ramli based his sharh, Ghayat al-Bayan, on that of his father and is the most popular commentary on al-Zubad. The other commentaries of note are Mawahib al-Samad by al-Fashni and Ifadah al-Sadah al-Umad by al-Ahdal (which is very clear and concise). Safwat al-Zubad is only studied in order to be memorised, usually as one has an intermediate familiarity with the madhab, before commencing with the larger, more advanced works. If one is not planning on memorising the text, which I advise against for either adults or non-Arabs, I recommend that one choose any of the other texts at this level. It does, however, have some advantages over other texts at this level, in that includes a beginning section on belief, and a final section on spiritual purification. The best edition is the pocket-sized version by Dar al-Minhaj of Jeddah.

‘Umdat al-Salik by Ibn al-Naqib

This is usually the first intermediate level text one studies that addresses the whole spectrum of fiqh. It contains a lot of issues and much is implied within the text, thus expecting a degree of fiqh in the student. Scholars say that a sign of tawfiq from Allah is one’s studying this text and that the doors of fiqh are opened upon its completion and mastery. It is based mainly upon the works of al-Nawawi, al-Rafi’i, al-Shirazi, and al-Subki. An indication of the views of al-Rafi’i is given with the expression ‘wa qeela’ (and it is said…) One should continue to read and review this text throughout one’s life as it really does abridge much from the larger reference works. The best sharh by far is that of Alawi b. Saqqaf b. Muhammad al-Jifri (d.1273/1856), recently published (2011) and edited by Hasan al-Kaf of Madinah, author of al-Taqrirat al-Sadidah. It is packed full of hadith evidence and explains where Ibn Naqib went against the mu’tamad positions (eighty or so instances). It also summarises much of the later works of the school. However, it is unfortunately incomplete after bab al-ghasab. The best complete sharh is Fath al-Wahhab al-Malik in 3 volumes by Taha Hamadi, an associate of Ribat Tarim in Hadramawt. It was completed in 2006 but published for the first time in 2014 in Kuwait. It is a massive improvement on all previous commentaries apart from al-Jifri’s, which was unpublished at the time of its composition. These two commentaries suffice all others, though Mustafa al-Bugha’s two volume sharh Tanwir al-Masalik is a good continuation from al-Jifri for hadith evidences. Other commentaries are Fayd al-Ilah by al-Barakati and Anwar al-Masalik by al-Ghamrawi, which is very nice and clear, and whose best edition is the Turkish one. The best editions of ‘Umdat al-Salik are those of Dar Ibn Hazm and Dar al-Minhaj. In the absence of a teacher, I recommend listening to the recorded classes of shaykh Khalf al-Mutlaq and Mustafa al-Bagha (on his own sharh Tanwir al-Masalik).

Tuhfat al-Tullab bi Sharh Tahrir Tanqih al-Lubab by Shaykh al-Islam Zakariya al-Ansari

This is a precious work with an excellent layout and manner of presentation. In Maydan in Damascus they give particular importance to this work, which is one of the main intermediate level texts studied there. Tuhfat al-Tullab is one of the most popular texts ever in the madhab, attested by the vast amounts of manuscripts available throughout the Muslim world. The famous Hashiyat al-Sharqawi, who was the shaykh al-Azhar who led the ulama’s opposition to Napoleon’s invasion of Egypt, is replete with beneficial points and is highly regarded by specialists. The best edition of Tuhfat al-Tullab is the one published by Dar al-Basha’ir al-Islamiya, edited by Qasim b. Muhammad al-Nuri and titled, ‘al-Rawd al-Nadir.’ This edition combines Tuhfat al-Tullab with al-‘Imriti’s versification and footnotes extracted from Hashiyat al-Sharqawi. It also includes excellent indices. A modern reworking titlted Lubb al-Lubab by the Iranian Shafi’i Sultan al-‘Ulama is very useful to have for reference whilst studying the text. In the absence of a teacher, I recommend listening to the recorded classes of shaykh Sadiq al-Habannakah and Ahmad al-Maqrami.

Fath al-Mu’in bi Sharh Qurrat al-‘Ayn by Zayn al-Din al-Mallibari

This work is extremely popular in South East Asia and is also studied in Syria and Yemen. Its continued popularity is down to its being an abridgement of the works of Ibn Hajar al-Haytami and other muta’akhirin in addition to having a valuable hashiyah, I’anat al-Talibin, which draws much from the later hawashi literature and could be said to be a summary of the tradition. There are many points mentioned in this text which are not found except in much larger works. The best edition of Fath al-Mu’in is by Dar Ibn Hazm with valuable indices. The best edition of I’anat al-Talibin is by Dar al-Hadith in 4 volumes. In the absence of a teacher, I recommend listening to the recorded classes of shaykh Rushdi al-Qalam.

Whilst studying any of the books at this level, refer to al-Fiqh al-Shafi’i al-Muyasir by Wahba al-Zuhayli, an upper intermediate work in 2 volumes based on many authoritative hawashi works with evidences, as well as al-Wajiz fi al-Fiqh al-Shafi’i by Muhammad al-Zuhayli.

Also, reference the relevant sections from Ibn Hajar’s al-Zawajir ‘an Iqtiraf al-Kaba’ir, which is a unique work in encouraging to do good and avoid sin.

The usul al-fiqh work for this level is Lubb al-Usul by Zakariyah al-Ansari (abridged from Jam’ al-Jawami’) with his sharh Ghayat al-Wusul. This should be read alongside Muhammad Hasan Hitu’s al-Wajiz, a modern reworking of Sharh al-Mahalli on Jam al-Jawami’.

This level can be supplemented with al-Lum’ah by Abu Ishaq al-Shirazi, which may be read alongside its Sharh by the author, as well as the magnificent al-Mustasfa by Hujjat al-Islam al-Ghazali, which our shaykh Abdullah Bin Bayyah said is probably the best complete usul work ever written.

Two works written by Shah Wali Allah are great for this level: al-Insaf fi Bayan Sabab al-Ikhtilaf and ‘Iqd al-Jid fi Ahkam al-Ijtihad wa al-Taqlid. Both are short yet brilliant works which draw much from Shafi’i sources on the issues of ikhtilaf, ijtihad, and taqlid.

In qawa’id, one should cover al-Ashbah wa al-Naza’ir by al-Suyuti alongside Muhammad al-Zuhayli’s al-Qawa’id al-Fiqhiyyah.

In adillah, Bulugh al-Maram by Ibn Hajar should be studied and memorised. The author collected the primary hadiths used for and against the Shafi’i school. It has a number of excellent commentaries but the most suitable for students at this stage is I’lam al-Anam by Nur al-Din ‘Itr. Minhat al-‘Allam by Abdullah al-Fawzan is also a good choice. For those with aspiration, also study Fath al-‘Allam by Zakariyyah al-Ansari.

In tabaqat, Tabaqat al-Shafi’iyah by Ibn Qadi Shuhbah (d.851) is an excellent choice for this level. It may be read with R Kevin Jaques’ study. I suggest cross-referencing the major figures of the school with the following:

al-Shirazi (d.476) – Tabaqat al-Fuqaha’

Ibn al-Salah (d.643) – Tabaqat al-Fuqaha’ al-Shafi’iyah

al-Isnawi (d.772) – Tabaqat al-Shafi’iyah

Ibn Kathir (d.776) – Tabaqat al-Shafi’yin (also al-Shafi’iyyah)

Muhammad Hasan Hitu – al-Ijtihad wa Tabaqat Mujtahidi al-Shafi’iyah

Advanced Level (الاستقصاء)

The purpose of this level is mastery of Minhaj al-Talibin and attaining the rank of mufti in the madhab. Before commencing with al-Minhaj, one must know the nomenclature, structure, and historical development of the school. These topics are covered amply in the Madkhal literature:

The introduction to Nihayat al-Matlab by ‘Abd al-‘Azim al-Dib

The introduction to al-Tanqih by Ahmad Mahmud Ibrahim

al-Nawawi (d.676) – Muqadimah al-Majmu’

Shams al-Ramli (d.1004/1596) – Sharh Muqadimah Minhaj al-Talibin (Nihayat al-Muhtaj)

Muhammad b. Sulayman al-Kurdi (d.1194/1780) – al-Fawa’id al-Madaniyah

Alawi b. Ahmad b. al-Saqqaf (d.1335/1916) – al-Fawa’id al-Makkiyah

Ahmad b. Mayqari b. al-Ahdal (d.1390/1970) – Sullam al-Muta’allim ila Ma’rifat al-Rumuz al-Minhaj

Ahmad b. Abi Bakr b. Sumayt al-‘Alawi al-Hadrami (1343/1924) – al-Idah fi Bayan Istilah al-Minhaj

Muhammad Hasan Hitu – al-Ijtihad wa Tabaqat Mujtahidi al-Shafi’iyah

Ali Jumu’ah – Imam al-Shafi’i wa Madrasatuh al-Fiqhiyah

Akram al-Qawasimi – al-Madkhal ila Madhab al-Shafi’i

Mahran al-Milibari – Risalat al-Tanbih

‘Arafat al-Maqdi – Tabsirat al-Muhtaj

Muhammad b. Ali al-Khatib – Ta’liqat ‘ala Muqaddimah Minhaj al-Talibin

Murtada Ali al-Daghistani – al-Madkhal ila Usul al-Imam al-Shafi’i

Fahad al-Hubayshi – al-Madkhal ila madhhab al-Imam al-Shafi’i

Muhammad Taha Maghrabiyyah – al-Madhab al-Shafi’i

There is a lot of cross-over in these works, with some adding points not found in others. A few can suffice, but aspire to read them all. With this contextual background, one can now begin Minhaj al-Talibin by al-Imam al-Nawawi. It is usually the final work studied cover to cover with a teacher, and is a magisterial summary of the views of al-Shafi’i and the Ashab al-Wujuh. The text is usually studied alone or with one of the more accessible commentaries based upon it:

(1) Fath al-Wahab by Shaykh al-Islam Zakariya al-Ansari [d.926] (which is actually a commentary on Shaykh al-Islam’s own abridgement, Manhaj al-Tullab)

(2) Mughni al-Muhtaj by al-Khatib al-Shirbini [d.977]

(3) Kanz al-Raghibin by Jalal al-Din al-Mahalli [d.864]

(4) Nazm al-Wahhaj by Kamal al-Din al-Damiri [d. 808]

(5) ‘Umdat al-Muhtaj by Ibn al-Mulaqqin [d.804] for evidence

(6) al-Siraj ‘ala Nukat al-Minhaj by Ibn al-Naqib [d.769]

The assiduous should study them all. It is often claimed that the tarjihat of Ibn Hajar and al-Ramli are given precedence over others. This opinion has been refuted by a number of contemporary researchers who argue that the circle around Shaykh al-Islam (al-Ansari, Shihab and Shams al-Ramli, al-Shirbini, and Ibn Hajar) are of equal standing. I lean to this view. Others have even argued that al-Damiri, al-Mahalli, and even the Ashab al-Hawashi and ulama up to our time are all mu’tamad.

Study the basic text of al-Minhaj word-by-word, sentence-by-sentence, without proceeding until you firmly understand each word and sentence very well, focusing on the limits, conditions, and elements in each chapter (review with al-Yaqut al-Nafis). At this juncture, one should be aiming for mastery, which entails being able to do the following:

1) tawdih, clarification of what is explicit and implicit within the text;

2) taqyid, conditioning the essentials of the text;

3) tafsil, detailing the essentials of the text;

4) taswir, giving practical examples and creating diagrams;

5) taq’id, clarification of the legal principles upon which the text is based;

6) tafri’, providing essential derived rulings;

7) ta’lil, providing the legal rationale and wisdom within masa’il; and

8) tadlil, providing the evidences for masa’il.

Manhaj al-Tullab not only abridges the text of Minhaj al-Talibin through the removal of differences of opinion, but also amends and corrects, in al-Ansari’s view, certain positions which are not mu’tamad. He also adds some masa’il not found in in the mother book. Al-Shirbini’s commentary is popular due to its being a summary of previous commentaries as well as the clarity of his language.

In South East Asia they prefer to study Fath al-Wahab (usually with the hashiyah of al-Jamal or al-Bujayrimi) and in the Middle East preference is given to Mughni al-Muhtaj and/or Kanz al-Raghibin by al-Mahalli, which is particularly popular in Egypt and Syria. In the absence of a teacher, I recommend listening to the recorded classes of shaykh Rushdi al-Qalam, first on the matn of Minhaj al-Talibin, and thereafter on Kanz al-Raghibin. I also recommend shaykh Muhammad Hasan Hitu’s recorded class on Minhaj al-Talibin, which is oddly listed as on Mughni al-Muhtaj.

The famous commentaries, Tuhfat al-Muhtaj by Ibn Hajar and Nihayat al-Muhtaj by Shams al-Ramli are mainly used for reference (see the section on finding the mu’tamad below). They haven’t been taught in full, cover-to-cover, for over a century in Arab lands (as far as I’m aware) due to their huge length and/or difficulty. I have been informed that in Daghestan and Kurdistan they still teach it ma sha Allah but I haven’t been there to verify myself. Tuhfat al-Muhtaj is especially difficult in its composition and has thus attracted a dozen hawashi upon it to explain its difficult passages. I personally refer to the mukhtasar of Mustafa b. Hamid b. Sumayt that was published in Tarim. There is a new edition of Tuhfah published by Dar al-Diya’ which addresses many of the issues making the book inaccessible before, including clarifying difficult passages. I use this with the Dar al-Hadith edition for takhrij.

The best edition of Minhaj al-Talibin is by Dar al-Basha’ir al-Islamiyah in 3 volumes (with evidences and the best textual precision) followed by Dar al-Minhaj in a single volume. The best edition of Mughni al-Muhtaj is by Dar al-Hadith in 6 volumes, though the binding quality is poor. The DKI edition of Fath al-Wahab is a type-up of the old Mustafa al-Babi al-Halabi edition. The 6 volume edition of Nihayat al-Muhtaj (without hawashi) recently published by DKI is actually quite decent.

Whilst studying Minhaj al-Talibin, I recommended supplementary readings from al-Mu’tamad by al-Zuhayli, a modern masterpiece in the madhab, packed with thousands of hadith evidences in 5 volumes. It is intended for university-level study.

Tarh al-Tathrib fi Sharh al-Taqrib by al-‘Iraqi is an essential work to reference at this stage, due to its extensive coverage and commentary on ahadith al-ahkam. One can also cover Ihkam al-Ahkam by Ibn Daqiq al-I’d and Subul al-Salam by al-San’ani.

In usul, Nihayat al-Sul, al-Isnawi’s sharh on al-Baydhawi’s Minhaj al-Wusul, is the text to cover. Jamal al-Din al-Isnawi (d. 772) was the leading scholar of Mamluk Cairo in his time, and wrote reference works in nearly all areas of legal studies. This work is full of quotes from al-Shafi’i and arguments that train one in debate.

At this juncture, one should begin the study of takhrij al-furu’ ‘ala al-usul, which demonstrates how usul al-fiqh is practically applied to furu’ (or rather how furu’ are derived from usul). The books with which to do so are al-Tamhid by al-Isnawi, and al-Takhrij by al-Zanjani. Al-Isnawi’s work mentioned usuli principles and then demonstrates how furu’ are built upon them. It is an excellent text in learning the link between usul and furu’. Al-Zanjani’s work compares the khilaf in principles between al-Shafi’i and Abu Hanifah before showing how al-Shafi’i built furu’ from them. Ahmad Atif Ahmad’s PhD, Structural Interrelations of Theory and Practice in Islamic Law, can be read as an introduction to this field. The great contemporary masterpiece in this area is Mustafa al-Khinn’s exemplary Azhar PhD, Athar al-Ikhtilaf fi al-Qawa’id al-Usuliyyah. He demonstrates how usuli principles result in different furu’ among jurists. Trying to convince Hanafis or Malikis of a view because of an ahad hadith for example, even if it’s in Sahih al-Bukhari, doesn’t take into account their principles regarding such hadiths. In short, the book builds respect for other jurists’ opinions because one understands where they are coming from, even if you don’t necessarily agree.

One should also commence with the study of furuq (legal distinctions) with Matali’ al-Daqa’iq by al-Isnawi as well as al-Jam’ wa al-Farq, also known as Kitab al-Furuq, by Abu Muhammad Abdullah al-Juwayni’s (d.438), the father of Imam al-Haramayn. The latter is quoted extensively by al-Nawawi in al-Majmu’, and serves as an excellent work for understanding ta’lil (legal rationale) and furuq (legal distinctions), as in why, for example, sea salt in water is fine for ritual purification whereas mineral salt, is not. Saba’s PhD thesis, What’s the Difference? whilst basic, serves as a nice introduction to this field.

In tabaqat, the main work to read at this level is Tabaqat al-Shafi’iyyah al-Kubra by Taj al-Din al-Subki (d.771), referencing the major figures from the major tabaqat literature:

al-Shirazi (d.476) – Tabaqat al-Fuqaha’

Ibn al-Salah (d.643) – Tabaqat al-Fuqaha’ al-Shafi’iyah

Taj al-Subki (d.771) – Tabaqat al-Shafi’iyah al-Kubra

Taj al-Subki (d.771) – Tabaqat al-Shafi’iyah al-Sughra

al-Isnawi (d.772) – Tabaqat al-Shafi’iyah

Ibn Kathir (d.776) – Tabaqat al-Shafi’yin (also al-Shafi’iyyah)

Ibn Qadi Shuhbah (d.851) – Tabaqat al-Shafi’iyah

Hidayat Allah al-Husayn (d.1014) – Tabaqat al-Shafi’iyah

Muhammad Hasan Hitu – al-Ijtihad wa Tabaqat Mujtahidi al-Shafi’iyah

In Usul, the objective now is developing foundations of reasoning, inference, and deduction using the mutaqaddim way through complete readings from:

al-Risalah by al-Shafi’i alongside the other rasa’il in al-Umm ( Jima’ al-‘Ilm , Ikhtilaf Malik , Ibtal al-Istihsan , etc.)

by al-Shafi’i alongside the other rasa’il in al-Umm ( , , , etc.) al-Faqih wa al-Mutafaqqih by Khatib al-Baghdadi

by Khatib al-Baghdadi Qawati’ al-Adillah by al-Sam’ani

The reference choice for usul at this level is the majestic al-Bahr al-Muhit by al-Zarkashi, which is an encyclopaedic work summarising the entire field. Others prefer Jam’ al-Jawami with Sharh Mahalli, Hashiya al-‘Attar and Taqrirat al-Shirbini, though I find it too obtuse and much prefer the aforementioned works.

In qawa’id, al-Manthur fi al-Qawa’id by al-Zarkashi is the choice for this level.

In maqasid, al-Ghazali’s Jawahir al-Qur’an and al-Qawa`id al-Kubra by al-`Izz b. `Abd al-Salam must be mastered in order to understand the underlying spirit and goals of the Shari’ah.

I also suggest studying the relevant sections from al-Ghazali’s Ihya ‘Ulum al-Din, in order to keep track of the spirit of the Shari’ah, as well as the letter.

At the completion of this level, one should be able to issue fatwa as a mufti.

Mastery (الإتقان)

The objectives of mastery are to attain the level of mujtahid muntasib fi al-madhab, and to to tarjih of the different opinions that have arisen since the time Shaykh al-Islam Zakariyyah al-Ansari and his four students: Shams al-Ramli, Khatib al-Shirbini, Ibn Hajar al-Haytami, and Shihab al-Ramli. This includes the views of ashab al-hasawi such as al-Bajuri, al-Sharqawi, al-Kurdi, al-Tarmasi, Shata al-Dimyati, Nawawi al-Jawi, as well as modern figures from Hadramawt, Syria, and Egypt.

In addition to tarjihat, effort should me made at writing a fully evidenced book covering the usual issues whilst dropping rare/irrelevant issues (slavery, ) addressing new issues relevant to our age (chlorine and pipe colouring in tap water, online transactions, social media, entertainment, insurance, cryptocurrencies, blood and organ donation, jihad and nation state relations, etc.)

The first step to attaining mastery begins with a comprehensive independent study of al-Muhadhab by al-Shirazi with its commentaries al-Majmu’ by al-Nawawi (for al-‘ibadah) and al-Bayan (for the remainder) by al-‘Imrani. One should memorise al-Shirazi’s text and the hadith which support it, just as al-Nawawi did. One should also write one’s own commentary, including mentioning additional points brought by Shaykh al-Islam’s circle. This stage should take about four years to complete, a year for each quarter, mirroring al-Shirazi’s four year course on the book at the Nizamiyyah in Baghdad.

Thereafter, one moves on to studying the family of works based on al-Ghazali’s al-Wajiz. The centre of which is al-Ardabili’s immense al-Anwar li ‘Amal al-Abrar. Our dearly departed shaykh Wahba al-Zuhayli (may Allah have mercy on him) used to draw his students’ attention to this neglected, yet splendid, book. As the author states, it is reliable for both teaching and fatwa, as it compiles to contents of over a dozen of the most reliable and highly-regarded books of the school at his time, namely:

(1) al-Rafi’i’s Sharh al-Kabir (i.e. Fath al-Aziz);

(2) al-Rafi’i’s Sharh al-Saghir (both upon al-Ghazali’s al-Wajiz);

(3) Rawdat al-Talibin, al-Nawawi’s abridgement of Fath al-Aziz;

(4) al-Muharrar by al-Rafi’i;

(5) Sharh al-Lubab; it’s

(6) Ta’liq; and

(7) al-Hawi by al-Qazwini.

The author, while appreciative of these works, noticed that they do not include a number of important issues found in the earlier books of the Ashab al-Wujuh. Therefore, to the contents of the above, he added further material from:

(8) al-Tahdhib by al-Baghawi, as well as his (9) Ta’liq and (10) Fatawa;

(11) Nihayat al-Matlab by Imam al-Haramayn al-Juwayni;

(12) al-Wasit and (13) al-Basit by al-Ghazali;

(13) al-Tatammah by al-Mutawalli;

(14) al-Shamil by al-Sabbagh;

(15) al-Hawi al-Kabir by al-Mawardi;

(16) al-Majmu’ and (17) al-Muqni’ by al-Mahamili;

the fatawa of (18) al-Qaffal and (19) al-Qadi Husayn;

(20) Bahr al-Madhab by al-Ruyani;

(21) Hilya byal-Shashi;

(22) al-Muwadhah by Abu Nasr al-Qushayri;

(23) al-Muhadhab by al-Shirazi;

(24) al-Ibanah by al-Furani;

(25) al-Tadhkirah by al-Baydawi,

and other major books of the school. It is the perfect partner for al-Majmu’.

Whilst studying al-Anwar, review and research the relevant passages from:

Rawdat al-Talibin by al-Nawawi with al-Bulqini’s hashiyah

by al-Nawawi with al-Bulqini’s hashiyah Rawd al-Talib by Ibn al-Muqri’ (with Rushi al-Qalam’s explanation)

by Ibn al-Muqri’ (with Rushi al-Qalam’s explanation) Asna al-Mutalib by Zakariya al-Ansari with Shihab al-Ramli’s hashiyah

by Zakariya al-Ansari with Shihab al-Ramli’s hashiyah al-Gharar al-Bahiyah by Shaykh al-Islam Zakariya al-Ansari

by Shaykh al-Islam Zakariya al-Ansari Fath al-Jawad by Ibn Hajar as well as his Sharh al-‘Ubab

The second step to mastering the family of books around al-Wajiz, is to cover Fath al-Aziz by al-Rafi’i, with Badr al-Munir by Ibn al-Mulaqqin and Talkhis al-Habir by Ibn Hajar al-Asqalani for hadith referencing and judgement. One should exert one’s self to memorising the hadiths and judgements of Ibn al-Mulaqqin and Ibn Hajar. One could use Fath al-Aziz as one’s base and then research each issue in all the other books in this stage. One could also use Rawdat al-Talibin as the base, and write one’s commentary on it gleamed from reviewing the other texts in this family. This stage could take several years.

The third step to mastery is a study of Mukhtasar al-Muzani and the family of works based on it. This begins with (1) al-Tahdhib by al-Baghawi, together with a chapter-by-chapter comparative study with (2) al-Hawi al-Kabir by al-Mawardi, (3) Nihayat al-Matlab by al-Juwayni, (4) al-Bahr by al-Ruyani, and both (5) Ma’rifat al-Sunan and (6) al-Sunan al-Kabir by al-Bayhaqi. If you can find a photocopy of (7) al-Shamil (in manuscript) by al-Sabbagh, also add this to your study. Study all of these works simultaneously, looking into them all issue by issue, chapter by chapter, writing one’s own commentary on al-Muzani. This stage could take several years.

In usul, one must be devoted to al-Bahr al-Muhit by al-Zarkashi, which is an encyclopedia of usul and the last truly great work in the field.

The final step is the study of al-Umm by Imam al-Shafi’i. This should be accompanied by the modern work, al-Nazr by Muhammad Hasan Abd al-Ghaffar. At this point one could write a commentary that sums up the entirety of the previous stages. This stage could take several years.

The final stage would be to author an original work that is comprehensive in the madhab, including all the internal and external differences of opinion as well as their evidences. It should include tarjih of the opinions of Shaykh al-Islam’s circle and the hawashi of recent centuries. This would be the crowning achievement of the stage of mastery.

One who completes all these stages, which would take decades, would truly be a master of the madhab. This is our plan. May Allah grant us the tawfiq to reach this stage!

Reference Texts

These works are typically consulted in order to find a solution to a particular problem.

For finding the mu’tamad (reliable view) in the madhab:

al-Majmu’ by al-Nawawi

Rawdat al-Talibin by al-Nawawi

Nihayat al-Muhtaj by Shams al-Ramli

Mughni al-Muhtaj by Khatib al-Shirbini

Tuhfat al-Muhtaj by Ibn Hajar

Fath al-Wahab by Zakariyah al-Ansari

al-Ghurar al-Bahiyah by Zakariyah al-Ansari

Asna al-Mutalib by Zakariyah al-Ansari

For finding evidences and differences with other madhahib:

al-Majmu’ Sharh al-Muhadhab by al-Nawawi

Ma’rifat al-Sunan by al-Bayhaqi

Nihayat al-Matlab by al-Juwayni

al-Hawi al-Kabir by al-Mawardi

al-Tahdhib by al-Baghawi

Ibn Hajar – Bulugh al-Maram

Ibn Hajar – Talkhis al-Habir

Ibn al-Mulaqqin – Badr al-Munir

Ibn al-Mulaqqin – Tuhfat al-Muhtaj

Al-Majmu’ is perhaps the best book in the Shafi’i madhab. It retains the spirit and letter of the law and all other works fail to match its appeal. It’s only fault is that it is incomplete as al-Nawawi died after finishing the first quarter and starting the second.

For finding different opinions within the Shafi’i madhab:

Rawdat al-Talibin

Asna al-Mutalib with Shihab al-Ramli’s Hashiyah

Nihayat al-Matlab

al-Tahdhib lil-Baghawi

al-Bayan Sharh al-Muhadhab

Bahr al-Madhab lil-Ruyani

Fath al-Aziz lil-Rafi’i

For learning the views of Imam al-Shafi’i himself:

Kitab al-Umm

Mukhtasar al-Muzani

Ma’rifat al-Sunan

Fatawa Works

All of the muta’akhirin are reliable sources of fatwa but the following are the most referenced due to their containing many modern issues not found elsewhere, making their utility particularly relevant:

Bughyat al-Mustarshidin

This collection of relatively modern fatawa was collected by Habib Abd al-Rahman b. Muhammad al-Mashur (1250-1320/1902) of Tarim, consisting of fatawa from some of the most reputable fuqaha of the last couple of centuries:

Abdullah b. Husayn Ba Faqih (1198-1296)

Abdullah b. Umar b. Abi Bakr (1209-1265)

Alawi b. Saqqaf b. Muhammad al-Jifri (d.1273)

Muhammad b. Abi Bakr al-Ashkhar (945-991)

Muhammad b. Sulayman al-Kurdi al-Madani (1127-1194)

Umdat al-Mufti wa al-Mustafti

This is a collection by Muhammad b. Abd al-Rahman al-Ahdal (1277-1352) of the famous Ahdal family. It is arranged according to fiqh chapters and contains many useful discussions and some modern issues rarely found elsewhere.

In addition to the above late works, the following Mamluk-era works are noteworthy:

Fatawa Ibn al-Salah

Fatawa al-Nawawi

Fatawa Sultan al-Ulama al-‘Izz b. ‘Abd al-Salam

Fatawa al-Subki

al-Hawi li al-Fatawa li al-Suyuti

al-Fatawa al-Fiqhiyah al-Kubra li Ibn Hajar

Fatawa Siraj al-Din Umar al-Bulqini

Fatawa Shihab al-Ramli

Consulting Scholars

Establishing and maintaining professional ties with scholars is essential. They can be consulted on a wide range of topics and often clarify misunderstood concepts. In our age we can also benefit from listening to recordings of classes by great scholars, as well as their writings. The following is just a selection of contemporary Shafi’i scholars (some recently deceased, may Allah have mercy on them). There are many more in different lands. Seek and ye shall find!

Sham (The Levant)

Muhammad Hasan Hitu

Mustafa al-Bugha

Mustafa al-Khinn

Muhammad Sa’id Ramadan al-Buti

Muhammad Tawfiq Ramadan

Rushdi al-Qalam

Wahba al-Zuhayli

Muhammad al-Zuhayli

Akram al-Qawasimi

Nuh Ali Salman al-Qudah

Amjad Rashid

Abdullah al-Harari

Egypt

Abd al-Azim Muhammad al-Dib

Ali Jumu’ah

Muhammad al-Sadiq Qamhawi

Abd al-Hamid al-Sayyid abd al-Hamid

Amr al-Wardani

Salim b. Khatib

Ahmad al-Hajjayn

Hisham al-Kamil

Muhammad Husayn Isa

Dr Atiyah Abd al-Mawjud

Hijaz

Habib Zayn b. Ibrahim al-Sumayt

Habib Umar al-Jilani

Muhammad al-Amin al-Harari

Hasan b. Ahmad al-Kaf

Muhammad b. Ahmad al-Kaf

Muhammad b. Umar al-Kaf

Muhammad Isma’il al-Zayn

Hamid b. Alawi al-Kaf

Hadramawt

Muhammad Ali al-Khatib

Muhammad b. Ali Ba-‘Awdhan

Salim b. Abdullah b. ‘Umar al-Shatiri

Ali al-Mashur b. Muhammad b. Salim b. Hafiz

‘Umar al-Khatib

Mustafa b. Hamid b. Sumayt

Iran/Iraq

Abdullah b. Hasan al-Kuhaji

Ahmad al-Kubaysi (currently residing in the Emirates)

Qatar

Ali Muhyi al-Din al-Qaradaghi

Anglosphere

Taha Karan

Muhammad al-Afifi al-Akiti

Tahir Jabir al-Alwani