(1) Al-Harawi, Dhamm al-Kalam, 3/47/1; al-Khatib, al-Ihtijaj bi-l-Shafiʿi, 8/2; Ibn ʿAsakir, 15/9/1; al-Nawawi, al-Majmuʿ, 1/63; Ibn al-Qayyim, 2/361; al-Fulani, p. 100. A parallel wording is also reported by Abu Nuʿaym in al-Hilya, 9/107, and by Ibn Hibban in his Sahih, 3/284 (al-Ihsan), each with an authentic chain. (2) Al-Nawawi, the same source; al-Shaʿrani, 1/57, who attributes the report to al-Hakim, al-Bayhaqi, and al-Fulani, p. 107. Al-Shaʿrani adds: “Ibn Hazm said: that is, the report was authenticated by him or by another of the imams.” I remark that the following words make this meaning explicit. Al-Nawawi—may Allah have mercy on him—summarizes: “Our scholars have acted on this in the issue of tathwib (the extra call in the adhan), in permitting release from ihram on account of illness, and in other cases well known in the books of the school. Those of our companions reported to have issued fatwa on the basis of the hadith include Abu Yaʿqub al-Buwayti and Abu al-Qasim al-Daraki; among our later hadith specialists who applied it are Imam Abu Bakr al-Bayhaqi and others. A group of the early Shafiʿis, whenever they encountered a question for which there was a hadith while al-Shafiʿi’s own view differed, would follow the hadith and give verdicts accordingly, declaring: ‘The madhhab of al-Shafiʿi is whatever agrees with the hadith.’ Shaykh Abu ʿAmr then states: ‘If a Shafiʿi comes upon a hadith that conflicts with his school, he should consider the following: if he possesses the full instruments of ijtihad in general—or at least within that particular field or question—he may act on it independently. If he lacks them, and finds it burdensome to contradict the hadith after researching the issue without locating a satisfactory reply on behalf of the opposing view, he may nonetheless act upon it, provided that…’