= 9/106-107; Tali al-ta’sis, p. 63; Tarikh Ibn ‘Asakir, 15/9/2; Iqaz al-himam, p. 50. Al-Hafiz (Ibn Hajar) states in Tali al-ta’sis: “I read in the handwriting of Shaykh Taqi al-Din al-Subki, in a treatise he wrote on this issue, the following summary: If a Shafi‘i scholar comes across an authentic hadith that contradicts the school’s position, and if he possesses full qualifications for ijtihad in that particular question, he must follow the hadith—provided that the Imam (al-Shafi‘i) had not already examined it and responded to it. If he lacks complete qualifications but finds another recognized imam from any school who acted on that hadith, he may follow that imam. If he finds none and there is no scholarly consensus on the matter, says al-Subki, acting on the hadith is preferable; but if consensus exists, then it is impermissible to oppose it.” Ibn Hajar adds: “This duty is even stronger when it is clear that the Imam based his ruling on a hadith he thought authentic but which later proves weak, while a sound report exists to the contrary. The same applies when the Imam knew the hadith but did not deem the opposition established, and a reliable chain is subsequently found. Al-Shafi‘i frequently suspended his legal opinions on the condition that the hadith be authenticated by the hadith specialists, as in his statement in al-Buwayti: ‘If the hadith about performing ghusl after washing a corpse is authentic, I adopt it’; and in al-Umm: ‘If the hadith of Dubaa‘a concerning making a stipulation during the pilgrimage is authentic, I adopt it,’ and other similar cases.” (1) Manaqib al-Bayhaqi, 1/472-473; Tarikh Ibn ‘Asakir, 15/10/1; Tali al-ta’sis, p. 63. (2) Adab al-Shafi‘i, pp. 67, 93; Hilyat al-awliya’, 9/106; Tarikh Ibn ‘Asakir, 15/10/1; Manaqib al-Bayhaqi, 1/474; Al-‘Uluw by al-Dhahabi, p. 204. (3) Hilyat al-awliya’, 9/106; Tarikh Ibn ‘Asakir, 15/10/2; Manaqib al-Bayhaqi, 1/474; Tali al-ta’sis, p. 63; Miftah al-janna, p. 54.