ABOUT THE BOOK:
For centuries, Abu Shuja al-Asfahani’s legal primer Matn al-Ghayat wa-l-Taqrib has been a standard text for introducing students of the Shafi'i school of Islamic law to the full range of basic legal issues. Students will often start their studies by reading it from a basic commentary with their instructor. Many students will read it again from more advanced commentaries as they progress in their mastery of the subject. This work is considered one of the most useful and widely studied Shafi’i primers in the Muslim world today. Several commentaries have been written on it which can be found here:
ABOUT FATH AL-QARIB AL-MUNIB:
This commentary is perhaps one of the most studied commentaries on Abu Shuja' due to its simplistic and yet detailed nature, especially in its evidence deliberation. In many parts of the Muslim, like East Africa, Yemen and Indonesia this commentary is a priority over any other commentary.
ABOUT HASHIYAT AL-BAJURI:
This Hashiyah of Imam al-Bajuri s perhaps one of his well celebrated works along tahat of Imam al-Laqani's Jawharat al-Tawhid. In this Hashiyah imam al-Bajuri tries to further the Hashiyah of al-Birmawi who preceded him some century ago or so. Although the later work is small in nature Imam al-Bajuri's is widely known to have detailed the discussions and even further added his own verdicts (usually preferring the opinions of others over his).
ABOUT THIS PRINT:
Based on the first ever print to have to rely on four totally different manuscripts. It is a 4 volumes huge rendition compared to your average 2 volume prints. This print contains somewhat extensive study of this Hashiyah and what scholars of the madhab said about it as well as its place in the school of Imam Shafi'i, specially later days opinions. As usual there is also a studying the various commentaries on Matn al-ghayah as well as some of the most important and relied upon Hawashi works.
حاشية الباجوري على شرح ابن قاسم الغزي على متن أبي شجاع
يطبع وينشر لأول مرة محققاً وكاملاً على أربع نسخ خطية
تعدُّ هذه الحاشية من أهم الحواشي النفيسة المباركة على « شرح العلامة ابن قاسم الغزي على متن الشيخ أبي شجاع »، وهو شرح ذو فائدة عظيمة.
ولذلك اعتنى به الإمام الباجوري رحمه الله تعالى، فوضع عليه حاشيته وضح فيها المعمَّى، وجلى فيها المغمَّى، وأتحفه بالتعليلات النافعة، ووشحه بالأدلة الصحيحة الساطعة، وكشف فيه النقاب، وذلل لقاصده الصعاب، وفصَّل فيه الأبواب، وأتى بفصل الخطاب، فأصبح جلياً للطلاب.
و« حاشية الباجوري » تعدُّ من أعلام الحواشي التي هي أقرب إلى الشرح منها إلى الحاشية، وقد نقل عن الإمام الحبيب أحمد بن حسن العطاس رحمه الله تعالى أنه قال: (من حوى الحواشي ما حوى شي.. إلا « حاشية الباجوري »)
وهي حاشية، بل شرح، بل مُعَلِّم صامت يقودك إلى دروب الشرح من غير عناء، ويسلك بك شعاب المسائل بفطنة وذكاء، ويبسط لك الشرح فتجد فيه غناء، ويذكر التعليل والدليل فتجد نفسك على المحجة البيضاء، وبذلك يسد أبواب الجهل والوسواس التي يقع بها الجهلاء.
ولما كانت هذه الحاشية بهذه المزايا، وكان مؤلفها متبحراً في معرفة ما في « شرح ابن القاسم » من خبايا في الزوايا، وكانت دار المنهاج المباركة سباقة لما فيه نفع عميم للبرايا.. حرصت على إخراجه على هذا النحو الممتاز إن شاء الله تعالى مدققاً ومحققاً، محفوفاً بالعناية، ومشمولاً بالرعاية.
ولقد يسر الله تعالى مقابلته على نسخ نفيسة عزيزة، مقابلة على نسخة المؤلف حرفاً حرفاً، وتمت إعادة مقابلته مراراً وتكراراً؛ ليخرج بعون الله تعالى بهذه الحلة القشيبة، والطبعة العجيبة ما يسر به قلوب المحبين من طلاب العلم والعالِمين.
والله تعالى نسأل أن يجعل لهذا الكتاب القبول والإقبال، والنفع العميم في الحال والمآل، وأن يجعله خالصاً لوجهه الكريم، اللهم؛ آمين.
وبالله التوفيق والعون
ABOUT QADI ABU SHUJA:
He was the Qadi (judge), Imam, scholar of high repute, the ascetic (zahid), a tenacious Faqih(jurist), a righteous and humble ruler (wazir). All such characteristics have been attributed to him by his contemporaries and biographers throughout the ages, such as in the Tabaqat Ash-Shafi’yyah of Qadi ibn Shuhbah, the Tabaqat of As-Subki, and within the many works of the scholars that are commentaries and supra-commentaries upon his famous”Ghayat At-Taqrib”.
His agnomen (kunya) is Abu Shuja’ as well as Abu Tayyib. His full name is Shihabud-Din Aḥmad ibn al-Ḥusayn [and it reads Al-Hasan in some works] ibn Aḥmad al-Aṣfahānī. Al-Hafith Abu Tahir As-Silafi once reported a hadith from him in his Mu’jam As-Safr up to Uthman ibn ‘Affan (radiya Allahu Anhu) that the Prophet Muhammad said, “Whomever builds a masjid for Allah the mighty and majestic…Allah will build something like it for him in Jannah!”
Abu Tahir As-Silafi [died 576 A.H] said after reporting this narration,
“This Qadi Abi Shuja’ is from the most impeccable men of his time! He studied and taught the school of Imam Ash-Shafi’i for 40 years in Basrah. He mentioned this [hadith] to me around 500 A..H. and he lived for an extremely long time after that. I asked him about when he was born and he told me 434 A.H. in Basrah, and that his father was born in ‘Abadaan and his grandfather was from Asbahan.”
His biographers mention that when he was the Wazir (vizier), he was just and cared for justice for all. While being a wazir, he would not leave his house until he prayed and recited much of the Qur’an. After retiring from his position of wazir, he traveled to Medinah and became an ascetic, divorcing the needs of this world. He became the custodian, cleaning and arranging the Masjid of the Prophet Muhammad until he died! Imam Al-Bayjuri in his Hashiyah states that Imam Abi Shuja’ died in 488 A.H. and that his grave is near the grave of the Ibrahim, the son of the Prophet Muhammad at Al-Baqi’. This date was also professed by Ibn Al-Athir as well. However, 488 is disputed by the witnessing of Abu Tahir As-Silafi of the the Qadi at 500 A.H.! [See معجم البلدان ج4/ص74 and طبقات الشافعية الكبرى ج6/ص15]
Sidi Omar Qureshi in his class on the Matn of Abi Shuja’ stated that Abi Shuja’ died in 593 A.H. putting his lifespan at nearly 160 years old! He accepts this opinion though states that some say he died in 488 A.H. Al-Azhar University, has his death at 593 as well Allah Knows best the truth of his death!
Qadi Abi Shuja’s most renown work is known as Mukhtasar Abi Shuja’ or Ghayat Al-Ikhtisar and also Ghayat At-Taqrib (also called the Matn of Abi Shuja’). This work is considered one of the most useful and widely studied Shafi’i primers in the Muslim world today. Several commentaries have been written on it and we shall mention these later. Another famous work he wrote was the commentary upon Imam Al-Mawaardi’s Al-Iqna’.
The Matn (Ghayat At-Taqrib) & Its Versification and Commentaries
The Matn of Abi Shuja’ has also been versified, so the student can memorize it with ease. The most famous of versifications is Sharaf al-Dīn Yaḥyā al-ʿAmrīṭī’s (989H) versification in 1225 (and in some 1220) lines, entitled Nihāyat al-tadrīb fī naẓm Ghāyat al-taqrīb (نهاية التدريب في نظم غاية التقريب).
You can download it from ShafiiFiqh.com by clicking the following link:
نهاية التدريب في نظم غاية التقريب [download id="13" format="1"]
Less popular attempts for versification include but are not limited to works by:
- Aḥmad al-Ibshīṭī (883H)
- ‘Abd al-Qādir ibn al-Muẓaffar (892H)
- Nashr al-Shuʿā ʿalā Matn Abī Shujāʿ, by al-Dusarī (931H)
- Aḥmad ibn ʿAbd al-Sallam (931H)
The versification has a commentary Tuḥfat al-Ḥabīb by Shaykh al-Fashanī.
Commentaries and meta-commentaries upon Ghayat At-Taqrib of Abi Shuja’:
al-Iqnā‘, Aḥmad bin Muḥammad (931H), with its meta-commentary Tashnīf al-Asmā’ bi Ḥalli Alfāẓ Abī Shujā‘, by Aḥmad bin Muḥammad (931H).
Sharḥ Mukhtaṣar Abī Shujā‘, by Aḥmad al-Akhṣāṣī (889H)
Tuḥfạt al-Ḥabib, by Ibn Daqīq al-‘Īd (702H)
Kifāyat al-Akhyār, by Taqiyud Din al-Husnī (829H) : [download id="5"]
Al-Nihāyah fī Sharḥ al-Ghāyah, by Walī al-Dīn al-Baṣīr (972H)
Al-Iqnā‘ fī Ḥall Alfāẓ Abī Shujā‘, by Muḥammad al-Khaṭīb al-Shirbīnī (977H). It has numerous meta-commentaries:
Taqrīrāt, by al-Bājūrī (1277H) and Shaykh ‘Iwaḍ
Fatḥ al-Qarīb al-Mujīb, by Ibn Qāsim al-Ghazzī (918H).
It has numerous meta-commentaries:
Qūt al-Ḥabīb al-Gharib, by al-Nawawī al-Jāwī
We ask Allah to bless the efforts and works of Qadi Abi Shuja’ and make them a light for the Ummah until the hour. Amin!
ABOUT IMAM IBN QASIM AL-GHAZZI:
He is al-Imam al-Allamah, Shihab al-Din Ahmad bin Qasim al-Abbadi al-Misri al-Azhari died in the year 995. He wrote various works, perhaps the more well known works consist of;
--- al-Ayat al-Bayyinat, a commentary of Jam' al-Jawami.
--- Fath al-Ghaffar, a commentary of Mukhtasar Abi Shuja'a.
--- Two commentaries upon Mahalli's commentary of al-Waraqat.
--- a commentary on Qatr al-Nada and Alfiyyah ibn Malik in the science of Nahw.
--- Hawashi upon the Ibn Hajar's Tuhfat al-Muhtaj, Sheikh al-Islam's commentary of al-Bahjah and Ibn Hajar's al-Imdad.
ABOUT IMAM AL-BAJURI:
His name was Ibrahim b. Muhammad b. Ahmed ash-Shafi'i born in in Bajur in the year of 1198 Hijri or 1784 CE. He was also popularly known in most of his work refer him as al-Bayjuri however the correct version is al-Bajuri. Early on he excelled in the qur'an and then moved on to al-Azhar wherein he studied with many of its scholars. He become one of Azhars deans and headed there for a quite a time. Imam al-Bajuri studied with some of the most prominent scholars of his time, these included:
*** Muhammad al-Amir al-Kabir al-Maliki, (d.1817),
*** 'Abdullah al-Sharqawi al-Shafi'i, Shaykh al-Azhar 1793-1812 (d.1812),
*** Dawud al-Qalawi (d. uncertain),
*** Muhammad al-Fadali, (d.1821),
*** Hasan al-Quwaysni Shaykh al-Azhar 1834-1838 (d.1838),
*** Abu Hurayba al-Shintinawi al-Naqshbandi [sufi shaykh] (d.1852),
He taught many of its prestigious students. Imam al-Bajuri is also know as a prolific author who penned many commentaries supra commentaries. Over 20 completed works are listed to have been attributed to al-Bajuri not to mention a further 6 unfinished works. Sufism [tasawwuf] is treated in al-Bajuri's theological and legal works, especially in his Tuhfat al-murid. This list of his works includes his commentary on the Burda - a poem covering the biography [sira] of the Prophet, may Allah bless him and grant him peace, from a decidedly sufi perspective and commentaries on Ibn Hajr al-Haytami's [d.974/ 1566-67] and Ahmed al-Dardir's [d. 1201/1786] works on the Birthday [Mawlid] of the Prophet, may Allah bless him and grant him peace. The latter is really a subject of jurisprudence, but is also tied to tasawwuf, as Sufis are often the most active proponents of Mawlid Celebrations.
Among the other works are:
--- Hashiyat 'ala Matn al-Jawharat also popularly known as Tuhfat al-Murid 'ala Jawharat al-Tawheed,
--- Hashiyat 'ala Matn al-Sanusiyyah,
--- Hashiyat 'ala Tahqiq also known as al-Maqam 'ala Kifayat al-'Awwam fima Yajib 'alayhim min 'ilm al-Kalam,
--- Hashiyat 'ala Sharh as-Sa'ad lil 'Aqa'id al-Nasafiyyah,
--- Hasiyat 'ala Fathul Qarib al-Mujib fi Sharh Alfadh al-Taqrib (on the MAtn Ghayah of Abi Shuja').
--- Sharh Ghayat al-Ikhtisar li Ibn Qasim,
--- Hashiyat 'ala Mawahib al-Laduniyah 'ala Shama'il al-Muhammadiyyah,
--- Tuhfat al-Bashar, Ta'liqat 'ala Mawlad al-Mustafa (SAW) li Ibn Hajar al-Haytami,
--- Ta'liq ala al-Kashshaf fi Tafseeer al-Qur'an al-Karim,
--- Hashiyat al-Bajuri 'ala Qasidat al-Burdah lil Busairi,
and many a more we cant name here.
The chronicles relate him as a deeply pious man devoted to seeking knowledge and seeking its benefits, as well as to educating others and benefiting them thereby. He is described as one whose tongue was always ''wet with praise'' of Allah and with the recitation of the Qur'an, which he would complete in a day and a night,or nearly so. His love for the Prophet and his Family is also noted, and it is said he would visit their tombs often.
He passed away in 1858 after leaving his post as the Chief Shaykh of Al-Azhar, Cairo.