the course of his discussion: “We differed with some of the scholars of the East.”

Mālik’s companions regarded al-Shāfi‘ī as one of their own, and he was counted among their associates. He chose to settle in Egypt at that time because its scholars followed the school of the scholars of Medina and like-minded Egyptian scholars, such as al-Layth ibn Sa‘d and others. Some scholars of the western lands followed their school, while others followed that of al-Awzā‘ī and the scholars of Syria. The schools of Syria, Egypt, and Medina were closely aligned, but everyone held the scholars of Medina in the highest esteem.

Then, since al-Shāfi‘ī—may Allah be pleased with him—exercised independent scholarly judgment and encountered authentic hadiths and other evidence that he was obliged to follow, even when these contradicted the views of the followers of the Medinan scholars, he acted upon what he considered his duty. He composed al-Imlā’ ‘alā Masā’il Ibn al-Qāsim (Dictation on Ibn al-Qāsim’s Legal Questions) and openly expressed his disagreement with Mālik on the issues where he differed with him. Al-Shāfi‘ī did well in this and fulfilled his duty, even though some resented it and harmed him, and a well-known ordeal took place in Egypt. May Allah forgive all believing men and women, living and dead.

Abū Yūsuf and Muhammad were the two companions of Abū Hanīfah, closely associated with him just as al-Shāfi‘ī was with Mālik. Their disagreements with him may have been comparable to al-Shāfi‘ī’s disagreements with Mālik. All of this was in adherence to the evidence and in fulfillment of duty.

Al-Shāfi‘ī—may Allah be pleased with him—affirmed the principles of his companions, as well as the Book