Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and if I had ever seen al-Shāfiʿī debating you, I would have thought him a ravenous beast about to devour you—yet he is the very man who taught people how to formulate proofs. (1)

Al-Rabīʿ ibn Sulaymān said: “Al-Shāfiʿī—may Allah have mercy on him—was asked about a question, and, pleased with himself, he composed these lines:
Whenever knotty problems confront me,
I lay bare their truths through careful thought;
No hanger-on am I among men,
going round to this one and that: ‘What is the news?’
Instead, I school the two small faculties—
opener of good and dispeller of harm.” (2)

Hārūn ibn Saʿīd al-Aylī related: “Had al-Shāfiʿī argued that this very stone pillar was made of wood, he would have prevailed—such was his mastery of debate.” (3)

Al-Zaʿfarānī said: “Al-Shāfiʿī came to us in Baghdad in 195 AH, stayed for two years, and then travelled to Mecca. He returned in 198 AH, remained with us for several months, and then departed—meaning for Egypt.

I say: He had already visited Baghdad in the early 180s AH, and Hārūn al-Rashīd rewarded him with money. He kept company with Muḥammad ibn al-Ḥasan for a time, and he never met the judge Abū Yūsuf, for the latter had died before al-Shāfiʿī arrived. (4)

(1) Ibn ʿAsakir, Tarikh, vol. 15, p. 6/2. (2) The verses are cited in Ibn ʿAsakir, Tarikh, vol. 15, p. 6/2; al-Subki, Tabaqat al-Shafiʿiyyah, vol. 1, p. 300; and Tawalī al-Taʾsis, p. 74. – An immaʿa is a person with no independent judgment who simply echoes anyone else’s opinion; the final h is an intensive suffix. – A mudrah is the spokesman of the group, the one who speaks on their behalf and whose view they follow. – The “two smaller ones” (al-asgharan) are the heart and the tongue; hence the proverb “A man is known by his two smaller organs,” meaning that he rises to great matters and masters them through his inner resolve and his speech. (3) Ibn ʿAsakir, Tarikh, vol. 15, p. 6/2; Abu Nuʿaym, Hilyat al-Awliyaʾ, vol. 9, p. 103. (4) Ibn Kathir remarks in al-Bidaya, vol. 10, p. 182: “Anyone among the transmitters who claims that al-Shafiʿi met with Abu …” (sentence incomplete in the source).
رَأَيْتَ الشَّافِعِيَّ يُنَاظِرُكَ لَظَنَنْتُ أَنَّهُ سَبُعٌ يَأْكُلُكَ، وَهُوَ الَّذِي عَلَّمَ النَّاسَ الحُجَجَ (١) . قَالَ الرَّبِيْعُ بنُ سُلَيْمَانَ: سُئِلَ الشَّافِعِيُّ ﵀ عَنْ مَسْأَلَةٍ، فَأُعْجِبَ بِنَفْسِهِ، فَأَنْشَأَ يَقُوْلُ: إِذَا المُشْكِلاَتُ تَصَدَّيْنَنِي ... كَشَفْتُ حَقَائِقَهَا بِالنَّظَرْ وَلَسْتُ بِإِمَّعَةٍ فِي الرِّجَالِ ... أُسَائِلُ هَذَا وَذَا مَا الخَبَرْ؟ وَلَكِنَّنِي مِدْرَهُ الأَصْغَرَيْـ ... ـنِ فَتَّاحُ خَيْرٍ، وَفَرَّاجُ شَرِّ (٢) وَرَوَى عَنْ هَارُونَ بنِ سَعِيْدٍ الأَيْلِيِّ، قَالَ: لَوْ أَنَّ الشَّافِعِيَّ نَاظَرَ عَلَى أَنَّ هَذَا العَمُوْدَ الحَجَرَ خَشَبٌ، لَغَلَبَ؛ لاِقْتِدَارِهِ عَلَى المُنَاظَرَةِ (٣) . قَالَ الزَّعْفَرَانِيُّ: قَدِمَ عَلَيْنَا الشَّافِعِيُّ بَغْدَادَ، سَنَةَ خَمْسٍ وَتِسْعِيْنَ، فَأَقَامَ عِنْدنَا سَنَتَيْنِ، وَخَرَجَ إِلَى مَكَّةَ، ثُمَّ قَدِمَ سَنَة ثَمَانٍ وَتِسْعِيْنَ، فَأَقَامَ عِنْدَنَا أَشْهُراً، وَخَرَجَ -يَعْنِي: إِلَى مِصْرَ-. قُلْتُ: قَدْ قَدِمَ بَغْدَادَ سَنَةَ بِضْعٍ وَثَمَانِيْنَ وَمائَةٍ، وَأَجَازَهُ الرَّشِيْدُ بِمَالٍ، وَلاَزَمَ مُحَمَّدَ بنَ الحَسَنِ مُدَّةً، وَلَمْ يَلْقَ أَبَا يُوْسُفَ القَاضِي، مَاتَ قَبْلَ قُدُومِ الشَّافِعِيِّ (٤) .
(١) " تاريخ ابن عساكر " ١٥ / ٦ / ٢. (٢) الابيات في " تاريخ ابن عساكر " ١٥ / ٦ / ٢، و" طبقات الشافعية " للسبكي ١ / ٣٠٠، و" توالي التأسيس ": ٧٤. و" الامعة ": الذي لا رأي له، فهو يتابع كل أحد على رأيه، والهاء فيه للمبالغة. و" المدره ": خطيب القوم، والمتكلم عنهم، والذين يرجعون إلى رأيه، و" الاصغران " القلب واللسان، ومن أمثالهم: المرء بأصغريه، ومعناه: أن المرء يعلو الأمور ويضبطها بجنانه ولسانه. (٣) " تاريخ ابن عساكر " ١٥ / ٦ / ٢، و" حلية الأولياء " ٩ / ١٠٣. (٤) قال ابن كثير في " البداية " ١٠ / ١٨٢: من زعم من الرواة أن الشافعي اجتمع بأبي =

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