Harmony Among Madhahib: Imam Al-Sha’rani’s Al-Mizan al-Kubra

The study of Islamic jurisprudence (fiqh) is marked by the existence of multiple schools of thought (madhahib), each offering distinct interpretations and methodologies in the application of Sharia. Among these, Imam Al-Sha’rani, a prominent 16th-century Egyptian scholar, stands out for his pioneering efforts in advocating for reconciliation and tolerance among these diverse schools. His book Al-Mizan al-Kubra provides one framework for understanding the differences between these madhahib.¹ He believed that these differences were a source of richness and flexibility in Islamic law, rather than a cause for division. His approach was rooted in a deep respect for the principles and methodologies of each school while arguing for a unified understanding of the core principles of Islam.

Al-Mizan al-Kubra is a testament to Al-Sha’rani’s vision of legal and spiritual unity. The book outlines the various opinions and rulings of the different madhahib, highlighting their similarities and reconcilable differences. Imam Al-Sha’rani’s work is not merely a comparative study but a call for an integrated and harmonious practice of Islamic law alongside spiritual unity. This article explores Imam Al-Sha’rani’s perspectives on reconciliation among madhahib as presented in Al-Mizan al-Kubra. It will delve into his methodological approach, the historical context of his work, and its impact on subsequent Islamic legal thought. By examining Al-Sha’rani’s emphasis on tolerance and the reconciliation of legal differences, this article seeks to highlight the enduring relevance of his ideas in contemporary discussions on Islamic jurisprudence and unity.

Brief Biography of Imam Al-Sha’rani

Abd al Wahhab Ibn Ahmed Ibn Ali Al-Sha’rani was born on the 27th of Ramadan (898H/ 493AD) in the village of Qalqashanda, in modern day Egypt. Since his youth, he immersed himself in tasawwuf. His later Sufi shaykh, Ali Al-Khawwas, played a pivotal role in his spiritual growth.

Al-Sha’rani’s education was wide ranging. He studied fiqh, hadith, sirah, nahw, kalam and tasawwuf. In fiqh, he studied the books of the four madhahib. Among the teachers with whom al-Sha’rani studied, the names of Amin al-Din al-Ghamri, Shaykh al-Islam Zakariyya al-Ansari and Jalal al-Din al-Suyuti are prominent. Under the guidance of Shaykh al-Islam Zakariya al-Ansari, Imam Sha’rani read the books of fiqh, ushul fiqh, and tasawwuf“,”such as: Raudhah, Minhaj, Tafsir al-Qur’an al-Azhim, Hasyiah Tibbi on al-Kasyaf’s interpretation, Jam’u al-Jawami, and many others. The depth and breadth of Imam Sha’rani’s knowledge can also be seen in the book al-Mizan al-Kubra. His impact on Islamic jurisprudence and spirituality during the Ottoman era is widely acknowledged.   

An Analysis of the Structure, Style, and Approach of al-Mizan

Al-Mizan Al-Kubra begins with a comprehensive introduction where the author outlines the purpose and underlying principles of Al-Mizan, supported by references to relevant Qur’anic verses and Prophetic sayings. The book is structured into twenty-nine sections, each addressing hypothetical questions and their corresponding answers. He also employs illustrated diagrams to provide concrete examples, such as a tree diagram, which represents the link between the sources of the Shari’a and its branches (opinions of the madhahib). He uses circles, nets, and other diagrams to show how opinions of the jurists originated from the same Divine source and are thus equally valid—adherence to any madhhab is following Divine commands.²

The book also includes sections defending the mujtahids against accusations of issuing opinions based on personal reasoning, and emphasizing their caution and respect for religious matters. Al-Sha’rani, for example, devotes several sections to defending Imam Abu Hanifa. He addressed the criticism of Abu Hanifah’s proactive application of qiyas (analogy) and stressed that changing opinions over time, like those of Imam al-Shafi’i, were natural as scholars gained more knowledge. Imam Al-Sha’rani permitted moving between madhahib, especially in cases of necessity (darura), and outlined conditions for such movement, such as avoiding conflicts with consensus (ijma’) and not acting out of ignorance. He mentioned prominent scholars who had changed their madhhab, highlighting the permissibility of such transitions when not violating fundamental principles.

Al-Sha’rani addresses both sahih (sound) and da’if (weak) ahadith through his theory of takhfīf (leniency) and tashdīd (strictness). He does not prefer one hadith over another but instead categorizes them based on the abilities of the mukallafs (those responsible for adhering to Islamic law) and uses al-Bayhaqi’s comprehensive collection of ahadith, organizing them into categories such as contradictory ahadith, corroborative ahadith, and those with scholars’ opinions. He prioritizes ahadith according to a systematic order, giving priority to marfu’ (elevated) ahadith, those from Bukhari and Muslim, those with explicit commands, and those narrated by sahaba (companions) over tabi’in (followers). Additionally, he considers the status of the narrators, with the sahaba of a higher status taking precedence.

Al-Sha’rani applies the principle of takhfīf and tashdīd in fiqh , categorizing scholars’ opinions and sometimes providing reasons for their differences. He uses terms like mukhffaf (lenient), mushaddad (strict), and mufassal (detailed) to describe varying views. For example, in the issue of selling wheat flour, Imam Malik and Imam al-Shafi’i’s strict view contrasts with Imam Ahmad and Imam Abu Hanifa’s more lenient opinions.

He often refers to the qualities expected of mukallafs, categorizing them as akabir (those with strong faith and physical ability) and asaghir (those with weaker faith and physical ability). The book refers to specific examples, such as the immediate return of defective goods or price-fixing, to illustrate these categories. Al-Sha’rani emphasizes the hierarchical order of mukallafs and their obedience to shari’ah based on their status and attributes.

Al-Sha’rani concludes that the differing religious rules (wajib, mustahabb, mubah, makruh, haram) have divine origins and serve as mercy for humanity’s transgressions, aligning with the principles of the Shari’a.

The Causes for the Variations in the Shari’a

According to Imam al-Sha’rani, the Shari’a varied according to the physical and intellectual abilities of the mukallafs and according to the time and place of the application of the shari’ah. God, in His wisdom, created the universe with diverse conditions and states, making all creation, including humans, align with His Will. He divided his creations into categories based on their abilities and circumstances, ensuring a balance among them. These variations in Shari’a are to measure the sincerity and obedience of His servants, as God created humans with differing strengths and weaknesses. Imam Al-Sha’rani asserts that these differences are not in the core religion but in substantive laws (al-furu’). This diversity in legal opinions aims to elevate and protect individuals, with each person guided by an imam suited to their needs. Ultimately, despite varied paths, the source of the Shari’a remains one, and God has shown the way to reconcile these differences.

Al-Sha’rani explains that the Shari’a offers injunctions and prohibitions in two grades: takhfīf and tashdīd, based on the physical and intellectual capabilities of individuals. Those who are strong in both body and faith are given stricter commands (tashdīd), while the weak are given easier commands (takhfif). These variations allow everyone to follow the Shari’a according to their abilities. Al-Sha’rani emphasizes the importance of attributing contradictory opinions to these two categories to reconcile differences in Shari’a. He argues that opinions of the mujtahids fall between the likely and the unlikely, and the shari’ah encompasses all these opinions, reflecting the diversity in Islam, iman, and ihsan, by quoting al-Shafi’i, who preferred to practice two conflicting traditions rather than discard one.

Imam Al-Sha’rani’s reconciliation of madhahib involves reconciling the differences between the madhahib by finding common ground and understanding the reasoning behind each madhab‘s positions. Here are some examples:

1. Prayer: Regarding the Hanafi and Shafi’i madhahib on praying while travelling, both agree on the principle of shortening the prayer but differ on the distance required for it to be considered a journey.
2. Fasting: Regarding the Hanafi and Maliki madhahib on fasting on the day of doubt (a day when it is uncertain whether the month of Ramadan has begun), agree on the principle of fasting, but differ on the specific day.
3. Inheritance: Regarding the Hanafi and Shafi’i madhahib on the inheritance of a grandchild—he showed that both madhahib agree on the principle of inheritance, but differ on the specific share. He reconciled this by accepting both views, considering the context and the relationships between the deceased and the heirs.
4. Purification: Regarding the Hanafi and Maliki madhahib on the purification of a person who touches a deceased person, both madhahib agree on the principle of purification, but differ on the specific method.

Al-Sha’rani warned against misapplying these principles, stressing that those capable should not resort to easier options unless necessary. He concluded that differences in opinions are reconciled by understanding their context and intention, eliminating contradictions and ensuring all opinions align with the Qur’an and sunnah.

The differences in the deductions of substantive laws from the main sources of Islamic Law resulted in the emergence of various madhahib. These madhahib represent the differences in the perception of the Imams on a rule of law. Thus, whoever clings to a particular madhhab or a particular Imam is said to be a muqallid of that madhhab or that Imam.

Conclusion

Imam Al-Sha’rani’s approach to reconciling madhahibs is marked by caution and contextual awareness. He finds common ground across diverse legal traditions, emphasizing spiritual safety and avoiding error. His contributions provide an advanced comprehension of the madhahib, offering an open structure for resolving legal conflicts while embracing various opinions and circumstances. Future research directions include looking into its application in contemporary legal contexts and analysing its impact on Islamic legal philosophy. Researchers can gain a greater understanding of Islamic legal theory and its ability to promote unity, compassion, and justice by delving more into Al-Sha’rani’s works.

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1. Al-Sha’rani, A. W. (16th century). Al Mizanul Kubra. (H. Babu Sahib, Trans.). Cairo: Al-Maktaba al-Azhariyya. [↩]
2. Babu Sahib, H. (2012). Imam Al-Sha’rani’s Al Mizanul Kubra: A Study of its Structure, Style and Approach. Journal of Islamic Manuscripts, 3(1), 1-12. [↩]