and he also compiled the Great Tafsir, a Qur’anic commentary in which every verse is examined under ten distinct headings.
As for Shaykh Abu Hamid, he is deemed “the third Shafi‘i,” for after Imam al-Shafi‘i no one equalled Abu’l-‘Abbas Ibn Surayj (1), and after Abu’l-‘Abbas none equalled Shaykh Abu Hamid. Indeed, Abu Ishaq reports in Tabaqat al-Fuqaha’ (2) that Abu’l-Husayn al-Quduri used to say of Shaykh Abu Hamid, “He is more insightful than al-Shafi‘i.”
Although this remark—together with its obvious exaggeration—has been critiqued, had it not been for Abu Hamid’s exceptional brilliance, someone of Abu’l-Husayn’s stature would never have uttered such praise.
Shaykh Abu’l-Hasan al-Karaji (3) said:
“There is no doubt that he was the most knowledgeable of the companions regarding al-Shafi‘i’s explicit statements, the most blessed of them in his school. He was the first to expand al-Muzani’s abridgment (4), enriching it with points of agreement and divergence, championing therein the doctrines of the leading imams (5), and making it a fertile ground for the ijtihad of jurists.”
Abu’l-Qasim Ibn ‘Asakir (6) also lists him among the disciples of al-Ash‘ari
= See Tabaqat al-Shafiʿiyya (Ranks of the Shafiʿis) by Ibn Qadi Shihba, vol. 1, p. 213.
(1) In the manuscript, it reads “Sarih” – a scribal error. See the introduction on p. 197.
(2) Tabaqat al-Fuqaha (Ranks of the Jurists) by Abu Ishaq al-Shirazi, p. 132. It records that Abu al-Husayn al-Quduri said: “To me, Shaykh Abu Hamid is more learned and discerning than al-Shafiʿi.” Al-Shirazi commented: “This statement by Abu al-Husayn reflects his admiration for Shaykh Abu Hamid and his bias toward the Hanafis over al-Shafiʿi (may God have mercy on him). It should be disregarded, for Abu Hamid and others earlier and more learned than him were far removed from that generation…”
(3) In the manuscript, it reads “al-Karkhi” – a scribal error. See the introduction on p. 785.
(4) He composed a commentary (Sharh) on al-Muzani’s work in approximately fifty volumes, presenting the scholars’ madhahib (legal schools), expanding on their proofs, and responding to them. See Kashf al-Zunun by Hajji Khalifa, vol. 5, p. 71; and Muʿjam al-Muʾallifin by Kaḥḥālah, vol. 2, p. 65.
(5) In the manuscript; printed edition: al-ʿUlamaʾ.
(6) Tabyīn Kadhib al-Muftari (Clarification of the Calumniator’s Falsehood), p. 277.