such as Muslim ibn Khālid al-Zinjī and Sa‘īd ibn Sālim al-Qaddāh. He then travelled to Mālik, studied al-Muwatta’ under him, and completed his grounding in the principles of the scholars of Medina. From the time of the Prophet, may Allah bless him and grant him peace, until the time of Mālik, they surpassed the scholars of Mecca in knowledge, jurisprudence, and standing.

He then underwent an ordeal that took him to Iraq, where he met Muhammad ibn al-Hasan, copied his books, debated with him, and became acquainted with the principles of Abū Hanīfah and his companions. He also studied hadith under the scholars of Iraq before returning to the Hijaz.

He subsequently came to Iraq a second time, during which he composed his earlier work, known as al-Hujjah (The Proof). Ahmad ibn Hanbal met him during this visit to Iraq and also met him in Mecca. Ahmad brought him together with Ishāq ibn Rāhawayh, and the two debated in Ahmad’s presence. May Allah be pleased with them all.

He did not meet Abū Yūsuf, al-Awzā‘ī, or the others in question. Whoever claims otherwise in the travel account attributed to him is lying. That account contains lies about him, Mālik, Abū Yūsuf, Muhammad, and other scholars that would be obvious to anyone knowledgeable. It belongs to the same category as the fabrications of storytellers. Abū Yūsuf and Muhammad never sought to harm al-Shāfi‘ī, nor was Mālik’s relationship with him as described in that fabricated travel account.

Al-Shāfi‘ī then returned to Egypt and composed his later work. In his speech and writings, he associated himself with the school of the scholars of the Hijaz. Thus, he would say, “Some of our companions said,” meaning the scholars of Medina, or some of their scholars, such as Mālik. He also says in