Status Updates From Sufis and Sharīʿa: The Forg...

For Ibn 'Arabi, the role of the scholars & muftis was simply to transmit evidence from the Qur'an, sunnah or consensus of the companions RA. People would not be questioned about additional rulings made by jurists derived by qiyas or other rational means on judgement day, as Allah SWT commands us to "ask the people of Remembrance" (21:7), and "Remembrance" is the Qur'an and sunnah.

"Ibn 'Arabi was aiming to create a legal methodology that was as loyal as possible not only to the outward prescriptions of the scripture, but also to what he believed was the spirit of the shari'a: mercy."

Baqi’s introduction of others’ works in Andalusia & his insistence on giving fatwas according to the opinions of Ahlul Hadith instead of the Maliki school aroused the anger of the latter’s scholars. He managed to leave a legacy of Hadith scholarship in spite of them, proudly stating:
“I have planted for them here in Andalusia a sapling which they will be unable to uproot.”

An Andalusian scholar of Hadith to note is Baqī ibn Makhlad, who travelled to the East and studied from Ibn Hanbal then returned to Al Andalus with the works of Al Shafi'i and the Musannaf of Ibn Abi Shayba.
Baqi complied his own collection of Hadith & Qur'an commentary which scholars say had no equal of its kind, but is now lost.

Despite Ibn Arabi viewing the service of Shariah as central to his mission, his legal writings on jurisprudence have not received the attention they require, as he's become solely known as a Mystical figure whose writings about metaphysics, sainthood & love are studied more than anything else.

Unlike the Dawūdi Dhahiris whom he shared some principles with, at-Tirmidhi RH did not share their rejection of the notion that there is an underlying wisdom behind Allah's Shariah. On the contrary he dedicated important works to illuminating this wisdom in different acts of worship for example, which connected to a grander aim.
This aligned with the Sufis' understanding of Shariah as life-giving water.

On the other hand, at-Tirmidhi saw that the methodology of Rationalist ahlul ra'y which relied on them using their analogical abilities to reach conclusions about the Shariah and new fatwas which people came to them for as figures of authority could lead to them to developing pride. This was especially the case for jurists who competed for top positions and greater status amongst the people and political leaders.

At-Tirmidhi wrote a treatise outlining the differences between the Traditionalists and the Rationalists, in which he made his allegiance to the former clear; he explained how the Traditionalists' constant study and exposure to Hadith which included descriptions of Heaven and Hell, Prophetic teachings of love and reverence of God and examples of pious character & noble virtues softens and purifies their hearts.

Much of at-Tirmidhi RH's work uniquely fused theology, hadith, Arabic language, fiqh, jurisprudence & Qur'ānic exegesis together in an innovative manner.
"He was by far the most prolific author during the whole period of classical Islamic mysticism."

Imam at-Tirmidhi RH compared Satan's inability to see the origin of the mud Adam PBUH was made from (which would have made him realise Adam is better than him) to those who lack the spiritual power to pierce through the surface of things and see their origin in the realm of Allah SWT's decree. It is only Prophets & saints who can do so, and only Divine inspiration & light can lead to correct understanding of shariah.

Renunciants & Sufis would count Al Shafi'i as a member of a class of saints called the awtād, and Ibn Hanbal as one of the siddiqūn (who are placed right under Prophets & above the martyrs in the Holy Qur'an).
"Mosques have pillars (awtād) whose sitting companions are the angels. If they are absent from the mosque, the angels will miss them... if they are ever in need, the angels will assist them." Narrated by Ahmad

The affinity between Mystics & Traditionists was understandable, for both revered revelation & a higher Truth over Man's reason or the mind's perception of the world.
Hence, both focused on God's mercy & honouring of believers beyond what they may deserve with karamat or by allowing good deeds to reach them in the grave through someone else's worship on their behalf for example, unlike the justice-obsessed Mutazila.

When Ibrahim PBUH made dua for his progeny, he said: "and send to them a Messenger from amongst them, to recite to them Your signs, to teach them the Writ and the Wisdom, and to purify them." (2:129)
However, when Allah ﷻ is speaking about His favour upon the Arabs, Ismail PBUH's descendants, He changes the order to say that the Prophet PBUH was sent to purify his people before teaching them the Writ and the Wisdom.

Sufis see the artificial schism between mysticism and shariah to be both incorrect and dangerous. As the Prophet ﷺ said: "The body contains a lump of flesh which, if rectified, the whole body is rectified, and if corrupted, the whole body is corrupted: it is the heart." Thus, the one with true knowledge is one whose heart is illuminated enough to have a piercing understanding of haqq and batil.

To the Dhahiris, the pursuit of finding the wisdom behind the Shariah in order to increase the number of rulings was a misguided endeavour, as Allah SWT Himself says in the Qur'an "He created all that is on the Earth for you" and "He has explained for you in detail what He has made prohibited for you." Thus, there are no matters left untreated by the shariah, and everything is permitted unless explicitly prohibited.

Imam Dawud Al Dhahiri RH studied under the Traditionist-Jurisprudent Ishaq ibn Rahawayh RH, whose students included Al Bukhari RH.
According to Ishaq al-Shirazi, Dawud eventually became the greatest scholar of Baghdad.

The schools which came to accept & use taqlid survived & spread better, whereas the demand of ijtihad in other schools made it difficult to form & reproduce a body of jurists with standard teaching texts & a unified body of rulings.
As a movement, the Traditionist-Jurisprudent faded from view.
The Dhahiri madhab is the only Traditionalist madhab that remained committed to its anti-taqlid, anti-rationalist method.

Features of the traditionist-jurisprudents:
1) Preferred not to give a definite answer if none was found in the texts.
2) Rejected taqlid.
3) Aversion to fiqh compendia suggesting that the author was an authority to be followed.
4) Organised works of sunan by fiqh topics to answer fiqh questions w/Hadith.
5) Aversion to qiyas.
6) Refused to choose btw seemingly contradictory ahadith as long as they were authentic.

"As long as I remain in the Hijaz, Ibn Hanbal in Iraq and Ishaq in Khorasan, no group will defeat us."
-Abdullah Al Humaydi, on the Mihna against the Mutazila.

Unlike his teacher Al Shafii, Ibn Hanbal did not criticise Malik's reliance on the praxis of Medina as a form of evaluating the sunna or his use of "blocking the means" of harm. Like Malik, Ibn Hanbal considered the purpose & wisdom behind the shari'a, not just its texts.
Ibn Taymiyya even said that Malik's jurisprudent principles were the most correct & all Ibn Hanbal did was perfect them & add Hadith transmissions.

"Al Shafii's brilliant juristic mind was constantly in search of standardisation and consistency, in a way that brought him closer in spirit to the Rationalists. While the Hanafi school was famous for its use of ra'y in opposition to hadith, the Shafi'i school would come to use ra'y to make a considering number of additions to the rulings found in the Quran & hadith, something that Traditionalists would criticise..."

Al Shafi'i rejected Malik's use of sadd al-dhara'i, where something technically permissible is prohibited if it could lead to that which is impermissible. He criticised the application of non-textual sources & principles, like maslaha, istihsan etc... saying that it was usurping the role of law-giver. Even consensus was rejected, with Ibn Hanbal taking it further: "anyone who claims consensus on anything is a liar."

Al Shafi'i saw limitations & flaws in Malik and Abu Hanifa's method of judging the sunna, claiming that praxis, fatwas & teachings were liable to change & outside influence with generations in comparison to reliable, recorded Hadith. He also launched a strong defence of Hadith during a time when some groups were questioning its validity, a defence which inspired admiration from his student Ibn Hanbal.

For Imam Malik, a hadith, no matter how strong its chain of transmission, was judged by the consensus of the scholars of Medina & their praxis. Knowledge & practices inherited from the sahaba & followers & preserved in Medina were a guide for Malik.
Similarly, Abu Hanifa laid trust in the knowledge of Ibn Mas'ud and Al Nakha'i in order to judge the sunna.