Al-Awza’i is Shi'a from the Christians of Lebanon, Al-Layth is lost by the Egyptians, and Al-Tabari is besieged by the Hanbalis in his home .. The story of the faded jurisprudence schools

Although the four remaining schools of jurisprudence today are the main pillar of Islamic jurisprudence in the Sunni space historically expressing the majority of the nation of Islam;

The issue of the extinct schools of jurisprudence remained of great significance in the Islamic knowledge experience.

The most important of these connotations is the open energy in understanding the legal texts and their circumstantial applications, although this understanding is restricted by many of the Sharia rules, this did not prevent the singing of the experience of fiqhi branching and the doctrinal fatwa over the centuries.

The Islamic doctrinal experience indicates that the emergence of another doctrine and fading is subject to objective and scientific Sunnahs that can be monitored, studied and analyzed, and it is a grave mistake to limit the factors of this to a political decision taken by one authority, despite the importance of the impact of political contexts for the rise and fall of states and the related advances of one scientific group over another. Or adopt a doctrine and abandon another, or even ban it!

It was very natural to sing the jurisprudence movement in the first two centuries AH, as they were the two centuries of the great Islamic spiritual impulse, and the spread of extended conquests accompanied by the propagation of companions and followers of science, and the consequent multiplicity of scientific centers in the regions of Hejaz, Kufa, Basra, Khurasan, the Levant, Egypt and Morocco, and the formation of many schools Scientific.

The truth is that the disappearance, which we mean here, is the cessation of crystallization as a doctrine according to the conditions, classes, and stages of the known jurisprudential schools of thought, i.e. the disappearance of the school and the current;

Because many of the opinions and stances of the imams of the faded schools of thought have remained preserved and have always been an inspiration for the jurisprudential reason. The correctness of most of these schools and the credibility of their imams is a matter established by the owners of the remaining schools of thought, and their choices were often outweighed by others in the codes of comparative jurisprudence.

Since the extinct Sunni sects were many in number;

Our article is based on a summary on its topic presented by Imam al-Suyuti (d. 911 AH / 1506 CE) in his book 'Al-Hawi of Fatwas', when he said that “the doctrines of this honorable community [are] not limited to four, and the mujtahid of the ummah cannot be counted in large numbers, and each has a doctrine. Of the Companions, the Taabi'een, the followers of the Tabi'een and so on. In the olden years there were about ten imitating schools of thought whose masters had written records, namely: the famous four, the Sufyan al-Thawri school (d.116 AH / 778 CE), the al-Awza’i school (d. 157 AH / 774 CE), and the al-Layth ibn Saad school of thought ( 175 AH / 792 CE), the doctrine of Ishaq bin Rahwayh (Al-Hadith Al-Hafiz d. 238 AH / 852 CE), the school of Ibn Jarir (al-Tabari d. 310 AH / 923 CE), and the doctrine of Dawud (al-Isfahani d. 272 ​​AH / 886 CE), and each of these had followers who fatwas their words and make up their judgments. They became extinct after the five hundredth due to the death of the scholars and the lack of determination !!

We will focus here on these six schools of thought that Al-Suyuti mentioned, because they were the most famous and long-lived doctrines that have disappeared, with a great difference between them in terms of spread and speed of extinction.

However, we will replace the doctrine of Ibn Rahwayh with another doctrine that was larger and more famous, and that is the doctrine of its contemporary Abu Thor Ibrahim bin Khalid Al-Kalbi Al-Baghdadi (d. 240 AH / 855 AD).

Our approach to the topic will be twofold.

A part in which we review these doctrines according to the historical order of the deaths of their owners: briefly introducing their imams, their status and the famous students of their students, and drawing - whenever the data helps us - maps of their historical and geographical spread;

Then comes a section in which we present the most important of what we have learned from internal ills and external factors that put these doctrines on the road to extinction.

Muslim imamate of

the Ouzai school of thought is: Abd al-Rahman ibn Amr al-Awza’i al-Hamdani, the imam of Damascus of birth and birth in Beiruti death.

It suffices to demonstrate his scholarly position that Imam Malik bin Anas (d. 179 AH / 796 CE) has a fatwa by al-Awza’i on his own fatwa, as Abu Zar'ah al-Dimashqi (d. 281 AH / 894 CE) narrates that Malik retraced his fatwa, saying: “Saab Al-Ouzai”!

Indeed, Imam Malik introduced Al-Awza’i to Sufyan al-Thawri and Abu Hanifa (d. 158 AH / 775 CE) - when asked about them - saying: “Al-Awza’i used them most.”

Ibn Abi Hatim (d. 327 AH / 939 CE) - in al-Jarrah and al-Ta'idil - reported to al-Ouzai several messages on the general interests of Muslims addressed to the caliphs.

And he used to say the truth in front of the rulers and he did not care. Ibn Abi Hatim narrates that the Emir of Sham, Abdullah bin Ali al-Abbasi (d. 147 AH / 764 CE), when he asked Al-Awza’i about the blood of the Umayyads, did not hesitate to answer him, saying: “It is not permissible for you!”

He also responded to his claim that the caliphate is a bequest of Bani Hashem from the Messenger of God and he said: “If the caliphate were from the Messenger of God then he would not agree to me (d. 40 AH / 661 CE) with two rulings.”

Ibn Abi Hatim mentioned to him attested stances regarding the fairness of the dhimmis among the governors in Lebanon, which was reflected in complete patriotism in his funeral.

He narrates that "four nations went out in his funeral, not one of them with her companion, and we went out carrying the Muslims, and the Jews went out on one side, the Christians on one side, and the Copts on one side !!"

According to Ibn Asaker (d. 571 AH / 1176 AD) in the 'History of Damascus';

Al-Awza’i started the fatwa in 113 AH / 732 CE when he was 25 years old!

And he wrote books that were included in his knowledge, but they were destroyed in an earthquake, as we shall see.

Imam al-Dhahabi (d. 748 AH / 1347 CE) - in “biographies of the noble flags” - praised Al-Awzai’s jurisprudential heritage.

He said, "He has many good issues that are unique to them [about the schools of thought], which are found in the adult books, and he had a well-known independent doctrine with which the scholars of the Levant worked for a time and the jurists of Andalusia, and then he died."

Abu Zar'ah al-Dimashqi mentions - in his history - with his chain of transmission on the authority of Al-Hugal bin Ziyad al-Dimashqi (d. 179 AH / 796 CE), the student of al-Awza’i: “Al-Awza’i answered seventy thousand questions.

And on the blog thereof;

Ibn Asakir quotes on the authority of Abu Zar'ah al-Razi (264 AH / 878 CE) as saying: “I have been informed that he wrote sixty thousand questions from him. He said, and this is what Al-Walid has four thousand issues that were taken from the compilations of Al-Walid.”

He is Al-Walid Bin Mazyad Al-Azri Al-Beiruti (d.203 AH / 819 CE). He was one of Al-Awza’i's students whom Ibn Asaker referred to by saying: “I know people about Al-Awza’i, his majlis, his hadith, and his fatwas ten souls.”

As for the spread of the Ouzai sect,

It became popular first in the Levant, then moved to Andalusia before the latter half of the second / eighth century AD.

Al-Dhahabi said in “History of Islam”: “Al-Awza’i school was apparent in Andalusia to the limits of twenty and two hundred, then it diminished and became famous in Malik’s doctrine..And Al-Awza’i school was also famous in Damascus to the limits of forty and three hundred.”

Thus, the Levant embraced its sect, and Beirut carried it with it.

But it gradually faded away, leaving the memory of his funeral appearing in the public memory whenever the mention of diversity and equity in the field

!!

As for Andalusia,

It was dominant over Al-Ouzaiya before the Umayyads assumed their rule in 138 AH / 756 CE and continued after that until an era passed from the reign of Hisham Al-Ridha (d.180 AH / 797 AD), whose rule began in the year 172 AH / 889 CE.

Ibn al-Fardi (d. 403 AH / 1013 CE) identifies for us - in the History of the Scholars of Andalusia - the beginning of the presence of the al-Awza’i school in Andalusia, and says in the translation of Zuhair bin Malik al-Balawi (d. About 239 AH / 865 CE) that he “was a jurist according to the school of al-Awza’i, on what he was above. The people of Andalusia before the entry of the Umayyads.

As for the end of the existence of this doctrine there, Judge Ayyad al-Maliki (d. 544 AH / 1149 CE) informs us in his saying in 'The Order of Perceptions': “The Prince of Andalusia ... Hisham bin Abd al-Rahman [the inside] bin Mu’awiyah (= Hisham al-Ridha) ... people are all committed to their doctrine. Malik, and appointed the judiciary and fatwa over him. "

Among the Andalusian students of Al-Awza’i, Saasa bin Salam (d. 192 AH / 808 CE), who introduced this doctrine to Andalusia, the last of whom was Zuhair al-Balawi mentioned above.

While Al-Awza'i persevered in the Levant for a long time until the middle of the fourth / tenth century AD, and on that, Ibn Taymiyyah (d. 728 AH / 1328 CE) says in Majmoo 'al-Fataawa: “Al-Awza’i is the imam of the people of Levant and they still adhere to his doctrine until the fourth hundred!”

The last of those who agreed upon him there was Judge Ahmed bin Suleiman Ibn Hazlum (d. 347 AH / 959 CE), who Ibn Asaker says is "the last one who had a circle in the Damascus mosque in which he taught the Ouzai doctrine."

Embarrassing pursuit

of revolutionary doctrine;

Its founder, Sufyan bin Saeed Al-Thawri, who was a proven innovator and jurist, was a great Kufiya, until Imam Sufyan bin Ayina (d. 198 AH / 814 CE) said about him: “I have never seen a man who is more knowledgeable about permissibility and forbidden than Sufyan al-Thawri.”

Al-Ajali (d. 261 AH / 875 AD) - in his book “Al-Thiqaat” - described it by saying that “there is a proven jurisprudence of Sunnah and he followed, and he was one of the strongest of the people with a strong word with Sultan !!

The Abbasid Caliph Al-Mansur (d. 158 AH / 775AD) wanted the revolutionary to assume the judiciary, so he abstained, and fled from Kufa at the end of 155 AH / 772 CE and remained hidden from power, moving secretly between Iraq and the Hijaz until he died in Basra 161 AH / 778 CE.

Al-Nadim (d. 384 AH / 1047 CE) mentioned - in al-Fihrast - several books of al-Thawri, but al-Dhahabi informs us - in the biography - that he recommended burning his books after his death!

And from Kufa, where the revolutionary doctrine first arose;

This doctrine moved to its neighbor, the capital of the caliphate, Baghdad, represented by his student Ubayd Allah bin Abdul Rahman Al-Ashajee (d. 182 AH / 799 AD), who tells us Al-Khatib Al-Baghdadi (d. 463 AH / 1072 AD) - in the 'History of Baghdad' - that the revolutionary’s students wanted to “sit him in the Sufyan ring, but he refused ".

According to Ibn Katheer (d. 774 AH / 1372 CE) - in “al-Ba`th al-Hittith” - Sufyan al-Thawri remained recognized for centuries among the “owners of the five adopted schools of thought,” but by the beginning of the fifth / eleventh century AD his doctrine had become extinct from Baghdad, so Ibn al-Jawzi (d.597 AH) / 1200 AD) says - in al-Mu'tazim - that Abd al-Ghaffar ibn Abd al-Rahman al-Dinawari (d. 405 AH / 1015 CE) “was the last person to issue a fatwa on the Sufyan al-Thawri madhhab in Baghdad in al-Mansur Mosque, and he used to look at the mosque and do his command.”

Among his students was al-Nu`man ibn Abd al-Salam al-Bakri (d. 183 AH / 800 CE), who was an ascetic worshiper who had agreed upon a consensus, and he who introduced the revolutionary doctrine to Isfahan.

According to Abu Naim al-Isfahani (d. 430 AH / 1040 CE) in the History of Isfahan.

This doctrine also reached the two regions of Shiraz and Gorgan, which are today in Iran.

The Sufyani school of thought appeared in Khurasan, specifically its capital, Nishapur.

As al-Sarrifini (d.529 AH / 1135 CE) - in the 'al-Mustaqbal ’- informs us that the last of the Sufyan Nisaburids was al-Hafiz Muhammad ibn Abd al-Aziz al-Hiri (d.451 AH / 1060).

And it spread to the dinar that was in northwestern Iran today;

As Imam al-Samaani (d. 562 AH / 1166 CE) mentions - in 'al-linab' - that “with this ratio (= revolutionary) was known by a group of people of the Dinosaur who belong to the revolutionary Sufyan school of thought.”

His school of thought also appeared in al-Sham, similar to that of al-Awza’i

There he had students there who became imams, and for their sake: the famous Sufi Bashr al-Hafi (d.227 AH / 842 CE), and al-Muafi bin Imran al-Azdi al-Mawsili (d.184 AH / 801 CE) who “the revolutionary called him al-Yaqouta”;

According to Ibn Hibban (d. 354 AH / 965 CE) in al-Thiqaat.

Among the Levantine Sufyanites, Judge Al-Hafiz Makki bin Jabar Al-Dinawari (d. 468 AH / 1076 AD);

According to Ibn Asaker.

The revolutionary doctrine remained in place and followed in Al-Amsaar for centuries, to the extent that Shams al-Din al-Ghazi (d. 1167 AH / 1754 CE) puts an almost precise time limit to its end.

He says - in the 'Diwan of Islam' - that “his imitators remained until the close of the five hundred,” and perhaps he would continue after that because the hadith, Abd al-Rahman bin Hamad al-Sufi al-Sufi al-Iraqi (d. 501 AH / 1106 CE) “was the sufian of the sect.”

Abu Taher Al-Salafi (d. 576 AH / 1180 CE) also narrates about it in “Dictionary of Travel”.

Indeed, Ibn Taymiyyah talks - in 'Fatwas' - of his existence in his time, stating that he “remains to this day in the land of Khurasan” !!

Thus, it becomes evident that the revolutionary doctrine was wasted by the ascetic tendencies of its students, in addition to the authority pursuit of him at the end of his scientific life.

This limited his giving and prohibited him from free education and a large number of students, and confused the continuation of the generations of the sect and the accumulation of the legacy of knowledge and jurisprudential consideration of it.

Neglecting a waste

One of the most prominent and lost doctrines is the doctrine of al-Layth bin Saad al-Qalqashandi al-Masri (d.175 AH / 792 CE), who was an imam who kept a great deal of hadith and antiquities and had a great scholarly position, which was briefly expressed by Abdullah bin Wahb (d. 197 AH / 813 CE), the student of Malik, who said: “All What was in Malik's books [of the phrase]: “And tell me the one who is pleased with the scholars,” for he is [meaning by] Al-Laith bin Saad!

Al-Shafi’i (d.204 AH / 820 CE) said: “Al-Layth has his understanding of Malik bin Anas, but he was lost by his companions.”

According to the narration of Abu Al-Sheikh Al-Isfahani (d. 369 AH / 977 AD) in Tabaqat al-Muhadditheen in Isfahan.

As for his classifications, Al-Dhahabi says about them: “He is the imam of the argument of many classifications”!

However, it ceased to exist, and a small pamphlet was printed within the book “Benefits” by Ibn Mandah (d. 475 AH / 1082 CE), and part of his hopes was published under the title: “Majlis from the Benefits of Al-Layth Bin Saad.”

Among the students of Al-Layth is his son Shuaib (d.199 AH / 815 CE), who Ibn Yunus al-Sadfi (d. 347 AH / 959 CE) describes - in his history - as a hadith of her jurist, a mufti, and his grandson, the modern jurist, Abd al-Malik bin Shuaib (d.248 AH / 863 CE).

Among his students as well is his writer: Abdullah bin Saleh al-Juhani (d.222 AH / 838 CE), and Hammad bin Safwan bin Attab al-Ghafiqi, who Al-Samaani says that “he was sitting with Laith bin Saad and he was preserving the doctrine of [__]”!

And Ishaq bin Bakr bin Mudar (d.228 AH / 843 AD) who "used to issue fatwas in the Al-Layth episode with his saying";

As in the 'History of Ibn Yunus'.

Thus, Al-Layth's jurisprudence ceased to exist, although his scientific and social biography remained broadcast in the stomachs of books, its jurist and an influential social model.

As for the doctrine of Abu Thawr;

His companion is: Ibrahim bin Khalid al-Kalbi (d.240 AH / 855 CE), who Al-Khatib Al-Baghdadi said that “he was one of the trustworthy, reliable and prominent imams in religion, and he had books classified in the rulings in which he combined hadith and jurisprudence.”

Imam Ahmad bin Hanbal (d. 241 AH / 856 CE) said in it many statements that he reads about, including his answer to those who asked him about an issue in jurisprudence: “Ask - may God protect you - other than us! Ask the jurists, ask Abu Thawr!”

Abu Thawr belonged to the Hanafi school of thought, then he met Shafi’i when he visited Iraq and was taken from him.

And in this, Al-Khatib Al-Baghdadi says: “He first agreed with him with his opinion and went to the words of the people of Iraq (= the Hanafi), until Al-Shafi’i presented Baghdad and he differed from him and returned from the opinion to the hadith.

But Aba Thor was soon distinguished by his own doctrine from both previous doctrines.

This Nadim tells us that he “created for himself a doctrine derived from the doctrines of al-Shafi’i,” and perhaps he meant by that the old doctrines of Shafi’i in Iraq and the new in Egypt.

Al-Hafiz Ibn Abd Al-Barr Al-Andalusi (d. 463 AH / 1071 AD) - in “Selection in the Virtues of the Three Imams of Jurists” - described it as “It has many categories in which he mentions the difference and he needs to choose it,” he said.

Then he explained that he was "more inclined to [the opinions of] Al-Shafi’i ... in all his books."

Perhaps this affinity with the Shafi’is is one of the reasons for the confusion of the Abi Thor doctrine in the classification between the Hanafi and Shafi’i and the independence.

This is what made Imam al-Nawawi (d. 676 AH / 1277 CE) detail the matter - in 'refining names and languages' - saying: “And with this what I mentioned about the fact that Abu Thawr was one of the companions of al-Shafi’i, and one of his students, beneficiaries, and those who took it from him, and the transmitters of his book and sayings, he is the owner of the doctrine. Independent, [p] - its uniqueness is not considered an aspect of the doctrine.

Al-Nawawi clarified that his saying this is the saying of "the classifying imams in the different sects of scholars," describing the doctrine of Abu Thawr in many issues as "strong or stronger than the Shafi'i doctrine as evidence!"

Among his senior students: Ubayd Allah bin Muhammad bin Khalaf al-Bazaz (d. 293 AH / 906 CE), who Ibn al-Jawzi says - in al-Mu'tazim - that he “had the jurisprudence of Abu Thor,” including the well-known Sufi Al-Junaid bin Muhammad Al-Baghdadi (d. 298 AH / 910 AD) who He was one of those who

, and he used to tell about his close relationship with his sheikh Abi Thor, saying: “I was a fatwa in the circle of Abi Thor Al-Kalbi Al-Faqih for twenty years !!”

Among them is Al-Hasan bin Sufyan Al-Shaybani Al-Nasa’i (d. 303 AH / 906 AD), who Ibn Asakir describes as “a writer of the jurist who took literature on the authority of the companions of Al-Nadr Bin Shamil (d. 204 AH / 820 AD) and jurisprudence on the authority of Abu Thor."

And considering the collection of Abu Thawr among the opinions of Abu Hanifa and Al-Shafi’i;

It can be said that his doctrine was the fruit of the convergence of the schools of opinion in Iraq and the novel with the Hijaz, and a scientific result of the cross-fertilization of two diverse jurisprudential approaches.

However, his doctrine did not, historically, last for long, as Imam Al-Dhahabi believes - in Al-Sira - that "the followers of Abu Thor were cut off after the three hundred."

As for geography;

The doctrine of Abu Thawr spread outside his native Iraq in a limited way, so "most of the people of Azerbaijan and Armenians agreed on his doctrine."

Al-Nadim, who cited the titles of compilations from his jurisprudential heritage, also tells us.

appearance The founder of the al-Zahir doctrine is: Dawud bin Ali al-Isfahani (d.270 AH / 884 CE), which is the doctrine that says that the phenomena of the Sharia texts and rejecting the introduction of jurisprudential analogy among the principles of legal rulings, so its owner Dawud was the first to demonstrate the plagiarism of the apparent and deny the analogy in the rulings ";

According to al-Baghdadi's preacher.

It is a matter insofar as it granted this doctrine its intellectual independence, it confused its epistemological relationship with the rest of the doctrines and the general juristic current in general, as it complicated the cognitive structure of the doctrine.

Al-Dhahabi translated - in al-Sirah - by Dawood al-Isfahani, who described him as “Imam al-Bahr, the Keeper, the All-Knowing, the World of Time ... the chief of the people of al-Zahir ... He took knowledge on the authority of Ishaq bin Rahwayh and Abu Thawr [al-Kalbi] .., and it was said that there were four hundred companions in his council. Green Tailasan (= the uniform of students of knowledge), and he was one of the fanatics of al-Shafi’i .., and the leadership of science ended in Baghdad.

Daoud left fragmentary books on the gates of jurisprudence, and left behind him students, the most prominent of whom was his son, the great Imam Abu Bakr Muhammad bin Dawood (d. 297 AH / 910 CE) who defended the doctrine and its views, as in his book: “Victory from Abu Jaafar (= Imam al-Tabari).”

Among them is Abdullah Ibn al-Mughalis al-Dhahiri (d. 324 AH / 937 CE) from whom al-Khatib al-Baghdadi says: “On the authority of Ibn al-Mughalis, the knowledge of David spread throughout the country.”

The Dhahriya doctrine shone from the Islamic West when its star shone in the space of Andalusia, and followers remained there in parallel with its presence in the East.

The first person to carry him there was Abdullah bin Qasim al-Qaisi (d. 272 ​​AH / 886 CE), of whom

(d. 456 AH / 1064 CE) said of him in Risala Fadl al-Andalus: “And if we were called by Abdullah bin Qasim ... and Munther bin Saeed ( Al-Ballouti d. 355 AH / 966 AD) only Abu al-Hassan ibn al-Mughalis [and his ilk] were involved with them, and Abdullah shared with them Abu Suleiman (= Dawud Al Dhahiri) and his companions.

The doctrine of Andalusians also excelled in the doctrine of its judges, al-Munthir al-Ballouti, who won - in his books, some of which we have reached - for his apparent doctrine in the environment of Andalusia, the Maliki school of doctrine, and despite his orthodoxy, he was inclined to the opinions of the speakers in beliefs.

Abu al-Hasan al-Nabahi (d. 792 AH / 1390 CE) - in “al-Muraqaba al-A'liya” - spoke about it, saying that “he was a master in the types of knowledge, and he was overlooked by the jurisprudence of the doctrine of Abu Suleiman Dawood. So if the Council of Government sits (= the judiciary), it has ruled according to the doctrine of Malik bin Anas and his companions - who has to work in his country - and does not change it.

Among the Andalusians were those who had a rapid embrace of the Zahiri doctrine and a temporary doctrine of it, such as Al-Hafiz Ibn Abd al-Barr (d.463 AH / 1072 CE).

Al-Dhahabi stated that “in his early days he was a orthodox madhhab,” and despite his imamate in the Malikis, he often favored the jurisprudential opinions of the Dhahri or Shafi’i doctrine that contradicted his doctrine. Al-Dhahabi says that he “was often inclined to the Shafi’i school of thought.”

However, Ibn Hazm did not declare Zahiriyah Ibn Abd al-Barr - who is his friend and sheikh in hadith - as he did with al-Ballouti.

As for the conclusion of the old Dhahiri imams in Andalusia, Imam Ibn Hazm himself described him as “a head in the sciences of Islam,” and he left books of great influence on jurisprudence, fundamentals and sects such as: “Al-Mahalli Balathar”, “Al-Hakam for Usul Al-Ahkam” and “Chapter in Boredom and bees';

It was included in his intellectual and legal project.

Among those considered among the imams of the Dhahriya of Andalusia are Ibn Hazm's pupils: Al-Qadi Saed bin Ahmad al-Talatli (d. 463 AH / 1071 CE), al-Hafiz al-Hamidi al-Azdi (d. 488 AH / 1096 CE), Ahmad Ibn Hazm, grandson of Ibn Hazm himself (d.540 AH / 1146 CE), and the famous Sufi Ibn Arabi Al-Hatami (d. 638 AH / 1240 CE), whom Safadi (d. 764 AH / 1363 CE) - in 'Al-Wafi Balfiyat' - called it “the outward appearance of the doctrine in worship, the mystical consideration of beliefs” !!

Among them is also Imam al-Nahawi Abu Hayyan al-Andalusi (d. 745 AH / 1345 CE) in which Ibn Hajar (d. 852 AH / 1448 CE) says - in the 'latent pearls' - that he “was ostensibly and belonged to the Shafi’is [when he lived in Egypt in 679 AH / 1280 CE] .., And [his student Al-Qadi] Abu Al-Suraa (Al-Hanafi d. 772 AH / 1371 AD) used to say: He is still outwardly! I said (= Ibn Hajar): Abu Hayyan used to say: It is impossible to turn back from the doctrine of the apparent one who sticks with his mind !!

The Zahiri doctrine lived during a period of prosperity in some of the Almohad era in Morocco and Andalusia, especially in the days of Mansur Yaqoub al-Mowahidi (d.595 AH / 1199 CE), who tells Al-Maqri - in 'Nafah al-Tayyib' - that he was an admirer of Ibn Hazm, and that he stood one day at his grave and then said: "All scholars are children of Ibn Hazm!"

Perhaps it is this admiration that prompted him to "take revenge" for Ibn Hazm from his opponents, the influential Maliki jurists, Sultanate when they tempted the rulers of Andalusia to restrict him and even burn his books.

Al-Mansur ordered this year 591 AH / 1195 CE to burn books of the branches of Maliki jurisprudence, not only in Andalusia, but also in the Maghreb.

Abd al-Wahid al-Marrakchi (d.647 AH / 1250 CE) portrayed it for us in his book, al-Majib.

Despite its limited spread;

For Imam Ibn Hazm Al-Andalusi granted them - in “Risalah fi the Camels of the Conquests of Islam” - the jurisprudential dominance over the Ghaznavid state in his days, so he said that it is a “great country in India, which is now inhabited by Muslims, populated by students of hadith and the Qur’an, and the majority of it - and praise be to God, Lord of the worlds - is a madhhab Apparent !!

And for all;

It seems that the Dhahriya continues to exist in general in the Islamic East, to the extent that Ibn Taymiyyah states that "their doctrine remains to this day!"

That is, in the first half of the eighth century / fourteenth century AD.

Al-Dhahabi endorsed that by saying - in al-Sirah - acknowledging the presence of al-Dhahriya, a stable doctrine of his time: “People today in the world have divided into five schools of thought, and the fifth is the doctrine of Dawudism.” But he is aware of their number at the time and confirms that there was nothing left of the “companions of David except Little".

As for

(d. 808 AH / 1406 CE), he says - in 'Introduction' - describing the state of al-Zahiriyah at the end of that century: “Then he studied the doctrine of the people of al-Zahir today with lessons (= death) of his imams !!” !!

Among the things that deserve attention with regard to the people of al-āhir: their epistemic duality;

Two of the great theorists of al-Dhahriya al-dāhyah al-dāhyyah fi al-hb wa al-sabābah, namely Abu Bakr Muhammad ibn Dawud al-Dhahiri and Ibn Hazm, but this duality appears also in the meeting of al-Dhahiriya al-Fur الفرyah with the sciences of speech, including its interpretations of origins, as in the case of al-Mundhir al-Balouti al-Dhahiri, the doctrine and inclined to the opinions of the speakers in Beliefs;

According to Ibn al-Fardi.

Likewise, Ibn Hazm, who al-Dhahabi excelled in summarizing his methodological dichotomy by saying - in 'the biography' - that there is an apparent overabundance of the branches, not the origins!

This also includes the duality of Ibn Arabi in his "phenomenology" of jurisprudence and his "mystical" mysticism !!

Giriya besieged

in chronological order;

Muhammad bin Jarir al-Tabari is the last of the jurisprudential minds that were independent by their doctrinal choices.

His jurisprudential heritage included his incomplete book called Tahdheeb al-Athar, which al-Khatib al-Baghdadi described as “not in a similar sense to him,” praising the abundance of sciences that al-Tabari mastered and affirming his uniqueness with his own jurisprudential choices.

But Baghdad after the years of the "ordeal of the creation of the Qur’an" (218-232 AH / 833-847 AD) is not the Baghdad before it.

Also, the rivalry between Ibn Jarir and Dhahriya had an impact on a misfortune of another kind that it had.

Abu Bakr Muhammad bin Dawood Al Dhaheri advised Ibn Jarir, accusing him of interpreting some divine attributes, and it was also rumored among the public that Al-Tabari permitted wiping on the two men, so the public accused him of Shiism !!

Interpretation of adjectives is not mentioned in al-Tabari's books.

On the contrary, Al-Dhahabi says that “the interpretation of this imam is charged - in verses of attributes - with the sayings of the predecessors on proof of them and not on denial and interpretation, and that they do not resemble the characteristics of created beings at all!”

Then he adds: “There has been a practice of Shi’ism against him, and we have seen nothing but good, and some of them report that it was permissible to wipe the legs in ablution, and we did not see that in his books!”

As a result of this charged atmosphere;

The Hanbalis prevented people from entering al-Tabari and hearing from him, which is what the modern imam Ibn Khuzaymah (d. 311 AH / 924 CE) criticized them for him, and according to the al-Baghdadi preacher, he said on the authority of al-Tabari: “I did not know on the surface of the earth more knowledgeable than Muhammad bin Jarir, and the Hanbalis wronged him !!” !!

As for the students of al-Tabari, Nadim held a class in which he listed the names of a group of them.

Such as Ahmad bin Yahya al-Mutakallim (d.327 AH / 939 CE) author of “The Introduction to the Tabari School” and “Consensus in Jurisprudence on the Doctrine of Abu Jaafar”.

Among the most prominent representatives of the "Jariri doctrine" was the judge and the Sufi writer Al-Maafi Bin Zakaria Al-Nahrawani Al-Jariri (d. 390 AH / 1000 AD) who had a variety of sciences from speech to grammar, and his works - according to what Nadim mentioned in Al-Fihrist - exceeded fifty, including Sharh Ketab Al-Khafif for Al-Tabari. And his best-known author is The Righteous Companion.

As for the geographical spread of the Jerrya spread;

We have not yet come to the conclusion of its drawing on specific data, but the historian Taj al-Din Ibn al-Sa’i (d. 674 AH / 1273 CE) reports that a significant spread has occurred to him, and he says - in 'the precious pearl in the names of the compilers' - that al-Tabari “had a school of jurisprudence that he chose for himself, And he became one of the chief imams .., [and] a group of scholars graduated with his speech, and his knowledge spread in the horizons! "

As for the temporal limits of his doctrine, it seems that they did not extend much after his death.

Al-Dhahabi informs us of a general estimate of her, and he states - in al-Sirah - that “Ibn Jarir's doctrine remained beyond the four hundred.”

Thus, the sectarian nervousness and the inheritance of the ordeal hindered the development of the last schools of jurisprudence independent of the four Sunni schools, and prevented its survival, thus depriving the nation of a distinguished fundamentalist and jurisprudential school.

There are

within the structure of each doctrine, pillars upon which it is based: the imam and his students from the structural point of view, and on the cognitive side there are the principles and methodology on which the doctrine is based: documenting the Imam’s narrations and origins, extracting his rules and organizing them, then developing the books that preserve them and build the branches on them, and establish the methods that govern the process Graduation and teaching, and paving the weighting methods and mechanisms for making sectarian fatwas;

All this is what gives the doctrine its independent identity, the original image from which it derives, and it extends in the regions and regions various schools.

In this, Imam al-Zarkashi (d. 794 AH / 1392 CE) - in al-Bahr al-Muhit - says, presenting the barriers to the acceptance of doctrines that are not systematically served: “Rather he imitates [of the imams] whose doctrines have been codified and spread until it appeared that the absolute restriction and the specificity of its year appeared, unlike others. The fatwas were transferred from them abstractly, so perhaps they supplement, restrict, or adhere to .., so refraining from taqlid [to them] is because it is impossible to convey the truth of their doctrine. "

Rather, it was stated in 'Al-Mustadrak Ali Majmoo' Al-Fataawa 'by Ibn Taymiyyah that Imam Abu Amr Ibn al-Salah al-Shafi’i (d.643 AH / 1246 CE) believed that “he (= the imitator) did not have the doctrine of any of the imams of the Companions, even if they were more knowledgeable [than others], because they They did not devote themselves to codifying knowledge and controlling its origins and branches. None of them have a doctrine, but those who came after them did that.

Accordingly;

Some sects encountered problems in these conservative foundations and created obstacles to the

growth and survival.

For example, the epistemological basis of the doctrine may not be strong, or it may cause the doctrine to stand in opposition to the rest of the doctrines, as happened in the negation of the Dhahirah qiyas, which made them subject to early criticism due to the necessity of a jurisprudential analogy, as Daoud al-Dhahiri himself was obliged to it, but he placed it in the form of inference not the legislative source ;

Or in the words of Al-Khatib Al-Baghdadi: "He denied the analogy in the rulings in words and was obliged to do so, so he called it evidence."

Judge Abu Bakr Ibn al-Arabi al-Maliki (543 AH / 1149 CE) - in 'the capitals of the Qawasim' - attacked al-Dhahiriya because of their taking the apparent meaning of the text and their demand to enforce God's judgment on the truth, equating - because of this idea - between them and the Kharijites.

He said that she “took cover on a mattress that is not hers and spoke words that she did not understand. They learned it from their brothers the Kharijites when I was judged on the day of Siffin (year 37 AH / 658 CE), and she said: There is no judgment but God! And it was the first heresy that I encountered [-ha] on my trip [to the East]. In the year 485 AH / 1092 CE] .. Saying in the interior, when I returned [to Andalusia in the year 496 AH / 1103 CE], I found the saying, apparently, has filled Morocco !!

This cognitive problem, in turn, led to an important juristic question related to the status of the scientific phenomenon and the extent of their recognition in the general juristic scene.

Which is: If the Dhahriya disagrees with the rest of the jurists on an issue, does the consensus take place despite the existence of this disagreement, or does it not take place because of their disagreement with the rest of the jurists regarding the principle of saying by analogy?

And the value of the question lies in the consideration of the phenomenon of jurists reliable or not?

Al-Zarkashi reported - in 'al-Bahr al-Muhit' - the difference of the jurists on this issue of fundamentalism, explaining that the public and investigators do not consider them, other than the juristic Dhahirah, for them.

Citing it by saying: "But when they caused the virtual rules contrary to the rules of the first led by the [m] to the contrary of the Council of Sharia, and what Ajtraoa the case that they are right and that the others were driven from the wrong people and the contract!"

And if Al-Zarkashi was a mediator, then he accepted their disagreement about what was not based on their origins, "which the conclusive evidence has established for their invalidity."

Martyrdom and isolation

. The psychological conditions and their impact on the codification of the sectarian cognitive heritage and its transmission to generations and its systematic accumulation cannot be overlooked.

Psychological crises may occur that lead some imams to be indifferent to what they wrote and taught, thus exposing their heritage to being lost.

Among that is Al-Awza’i’s reluctance to his books after their burning incident, which Ibn Asaker narrates, saying: “Al-Ouzai’s books were burned at the time of the shiver, [and it was] thirteen kegs (= a large notebook); so a man brought him copies of them [P] and said: O Abu Amr, this is your copy of your book and your reform In your hand! What is offered for any of it until the world has left !!

The intended shiver here is an earthquake that struck the coast of the Levant in the year 130 AH / 748 CE.

And I see that Al-Awza’i passed through a phase in which he tended to asceticism, so he went out to rest in one of the mouths of the Levantine jihad.

Ibn Asaker reported on the authority of his student Al-Walid Ibn Mazyad al-Beiruti as saying: “I heard Al-Awza’i say: I came to Beirut to lay there.”

And when that ascetic state which was offered to him is still present;

He authorized the narration of his books, saying: "You should have the books of Al-Walid bin Mazid, for they are authentic."

According to Ibn Asaker.

And from the date of the birth of Ibn Mazeed in the year 126 AH / 744 CE;

It is likely that Al-Awazai’s discipleship was delayed from the date of the aforementioned earthquake, and accordingly Al-Awza’i may have preferred the priority of communicating knowledge after he went through that ascetic state!

As for the conditions presented to the imams, their students are more likely to do so.

Some students may be content with martyrdom and individual commitment to what they have learned, which is what

(d. 513 AH / 1119 CE)

observed

, explaining the almost extinction of his Hanbali sect.

He said - as Ibn Al-Jawzi narrated it in 'The Virtues of Ahmad Ibn Hanbal' - that “this doctrine is only wronged by its companions ... because there are few among them who knows about a party of knowledge that does not lead him to devotion and purification because of the predominance of good over the people, so they stop being preoccupied with knowledge!” !

By applying this to the Ouzai school of thought;

We find that Muhammad, the son of Imam Al-Awza’i (d. After 190 AH / 807 AD), was an ascetic and worshiper, and he only narrated moral implications from his father.

According to Ibn Asaker.

This was repeated with the doctrine of the revolutionary who was the sheikh of the ascetics, as well as his student Bishr al-Hafi when he left the narration of the hadith, saying, according to al-Khatib al-Baghdadi: “Today’s hadith is part of the quest for the world and a pleasure ... and I have many books that have gone .. and I want to bury them while I live true. !

The same thing happened to the doctrine of Abu Thawr.

The Al-Baghdadi soldier - who used to issue fatwas in the presence of his sheikh Abi Thawr - Sufism and worked with the science of Sufism, on spreading his Sheikh's doctrine !!

The small number of serious students, lack of energy in those after them, and the lack of control and codification may contribute to the loss of the doctrine.

It is also possible to represent here also the Hanbali school of thought, which would have almost disappeared had it not been for the loudness of one of its early followers who was taken from the students of the founder of the sect.

We find that Abu Bakr Al-Khalil (d. 311 AH / 924 AD) was the first to write his knowledge at the end of his life after the beginning of the fourth / tenth century AD.

Al-Khatib Al-Baghdadi says that this Khalil “was someone who paid attention to the gathering for the sciences of Ahmad bin Hanbal, asked for it and traveled for it, and wrote it high and downward, and classified it as books, and there was no one who impersonates Ahmad’s doctrine that I agree with that. This is what Al-Dhahabi supports - in 'Al-Sir' - by saying: Before him (= Al-Khalal) there was no independent doctrine of the Imam, until he followed the texts of Ahmad and wrote them down and proved them after the three hundred.

Shortening obstructive

and correspondingly;

The Al-Awza'i school of thought suffered from a lack of students and their weakness, as the number of his students who knew about his fatwas was only ten, and the number of his fatwas they wrote about did not reach 10%.

According to Ibn Asaker previous data.

The enthusiasm of his companions has weakened from recording and studying issues, not to mention branching and deduction.

Therefore, Ibn Asaker narrates that the contemporary Mufti of the people of al-Sham by al-Awza’i, Imam Saeed bin Abd al-Aziz al-Tanukhi (d. 167 AH / 784 CE), used to admonish the companions of al-Awza’i, saying to them: “What do you not meet ?! What do you not remember ?!”

When Al-Awza’i school moved to Andalusia, it faced the same problem of scientific interest.

Judge al-Musaab bin Imran says about him - in “The History of the Scholars of Andalusia” - that he is “a narrator on the authority of Al-Awza’i and other Shamiites, and he narrated from al-Madanien, and he did not imitate a doctrine and judged what he saw was correct.” This same shortcoming occurred with Al-Layth bin Saad, which Al-Shafi’i expressed According to Al-Dhahabi, according to Al-Dhahabi: “Al-Layth ibn Sa’ad was the owner of Ibn Anas, but it was lost by his companions.”

The dispersion in countries may lead to a similar result on the level of the extinction of sects.

Because this divergence - without an existential density that guarantees the entrenchment of the doctrine - prevents the accumulation of knowledge, spreading the doctrine and defending it from a center that has an incubator and a stronghold.

Do you include the biographies of Al-Thawri’s companions who, as mentioned, were distributed among the origins of his sect in Kufa, Baghdad, Mosul, Dinur, Isfahan, Nishapur, Shiraz and Jarjan.

This division of students and students occurred according to the Abu Thor doctrine, which was divided between Baghdad and Al-Rayy (present-day Tehran), Khorasan and Egypt.

It also annihilates the doctrines that follow the deaths of the students of their founders before there is a succession of followers carrying their knowledge.

Al-Awza'i's school of thought in the Levant was extinguished by the convergence of those who knew the jurisprudence of his disciples.

Within forty years of the founder’s death, their Levantine elite, such as Al-Hqal bin Ziyad and Al-Walid bin Mazyid Al-Beiruti, died.

And in Andalusia, Abd al-Malik ibn al-Hasan, known as Bazunan (d. 232 AH / 847 CE), converted from al-Awzaiya to al-Malikiyah, and the death of the last of them there - Zuhair bin Malik al-Balawi - was only 80 years after the death of al-Awza’i!

Al-Dhahabi realized the contribution of the convergence of pupils' mortality to the decline of distribution.

He said in 'Al-Seer': “Al-Awza’i's doctrine became popular for a while, and its companions vanished and became devoted.”

The same may have led to the demise of revolutionary doctrine.

His active disciples died within thirty years after their imam was led by the great, well-being Al-Mawsili, and he retired from teaching Bishr Al-Barefi after his Sufism.

As for the virtual doctrine;

As Ibn Khaldun said, describing his condition during his days: “Then he studied the doctrine of the people of al-Zahir today with lessons (= death) of his imams !!"

And if someone tries to revive the lost doctrine by simply returning to the books and in light of the disappearance of its elders;

He may turn into an “innovator” according to Ibn Khaldun, who says that “perhaps he was counted by this bee from the people of innovation by transmitting knowledge from books without the key of teachers!” Ibn Hazm did this in Andalusia at the height of his ranks in memorizing hadith, and he became the doctrine of the people of al-هāhir and dazzled in it with diligence. "He made his claim in their statements. Their Imam disagreed with David, and he was exposed to many of the Muslim imams, so people did that against him, and expanded his doctrine by disapproval and neglect, so that it is forbidden to sell them in the market, and it may be torn at times !!"

Authoritarian accounts

Concerns of the scientific environment affect the maturity, absorptive abilities, and awareness of the scientist of the importance of the scientist and the value of his knowledge and its dissemination;

Hence, the failure of the students of Al-Layth bin Saad can be traced back to the lack of the Egyptians in that era to the scientific accumulation necessary for attainment, and to mastering the fortified codification of doctrinal narratives from vanishing.

Despite the large number of classifications of Al-Layth, Al-Dhahabi described him as "the imam of Hajjah with many categories."

The Egyptians throughout the first / seventh century AD were inclined to narrations of temptations, epics, and the virtues of deeds, until Yazid bin Abi Habib al-Nubi (d. 128 AH / 746 CE) appeared, one of the sheikhs of al-Layth. He was “the first to show knowledge in Egypt and to speak about what is permissible and forbidden and their issues ..., [ And they] - before that - talked about seditions and epics, and enticing goodness.

According to Ibn Yunus in his history.

On the other hand, disputes in the jurisprudential environment may lead to isolation of the doctrine and to eliminate it in its infancy.

It also occurred between the Hanbalis - allied with the Zahiriya - and al-Tabari, although he was - according to the testimony of the modern imam Ibn Khuzaymah - wronged in this dispute.

In this, Al-Dhahabi says: “A [disagreement] occurred between Ibn Jarir and Ibn Abi Dawood, and each of them did not do justice to the other, and the Hanbalis were the party of Abu Bakr bin Abi Dawood, and they multiplied and rioted against Ibn Jarir, and he suffered harm and remained in his house.”

In a simple calculation;

It can be known that al-Tabari suffered isolation for at least 13 consecutive years, as his opponent, Imam Abu Bakr bin Dawood (297 AH / 910 CE), who was under siege, died, and al-Tabari lived until (310 AH / 923 CE), and this period of isolation represents about a third of the period of his scientific activity !!

The relationship between a jurist and other jurists and with the public may worsen due to his attack on them and the severity of his response method.

So its connection with the rest of the jurists and the general public is cut off and it is subjected to unjust siege, and in light of the mutual attack

doctrine of steadfastness cannot achieve the social acceptance that guarantees the spread and renewal.

Ibn Hazm is the clearest example of this.

Ibn Bassam Al-Shantrini (d.542 AH / 1147 CE) describes for us - in 'Al-Thakhira' - his situation in the face of his opponents, and says: “He did not soften his rift (= his statement) with what he has with an exposure ... Rather, his opponent insists on the sakk Al-Jandal (= Al-Sakhr). He turns away hearts from him .., until he targeted the jurists of his time, so they filled him with his hatred, and they responded and unanimously mislead him, and they slandered him and warned their sultans against his temptation, and forbade their commoners from approaching him and taking from him, so the kings began to cut him ... from their country !!

The march of the fading sects was not without the impact of political calculations and the fluctuating moods of the sultans towards the

;

The Abbasids chased Sufyan al-Thawri to a point where he was unable to modernize, and al-Khatib al-Baghdadi narrates one part of that, saying: “[The Abbasid Caliph] Abu Jaafar al-Mansur sent al-Khashabin - when he went to Mecca (Hajj in the year 158 AH / 775 CE) - and he said: If you saw Sufyan al-Thawri So crucify him, he said: Then the carpenters came to him and set up wood, and [him] called: Sufyan!

Then he escaped death due to the sudden death of Al-Mansur in Mecca !!

As for Ouzai,

He fled Damascus when the Abbasids entered it, and upon meeting their Emir Abdullah bin Ali al-Abbasi, he confronted him - as previously said - boldly in killing the Umayyads and taking their money, and after that he was forced to live in Beirut, stationed until he died.

This may also be another reason for his lack of interest in spreading knowledge, seeking isolation.

The emergence of an established scholarly figure in the Umayyad authority in Andalusia, such as Yahya bin Yahya al-Laithi al-Maliki (d.234 AH / 849 CE), led to the decline of the al-Awza’i sect there.

Because the authority used to appoint judges with the advice of al-Laithi, so the people - often led by interests - accepted the jurisprudence of Imam Malik, who adopted it.

As golden says.

Then the matter came later to what Judge Ayyad summed up by saying that Prince Al-Hakam Al-Mustansir (d. 366 AH / 977 CE) wrote a letter in which he stated that “Whoever deviates from Malik’s doctrine, he is among those who have seen (= printed) on his heart, and his bad deeds have been adorned with him !!"

With this sectarian influence on the authority;

Ibn Aqil al-Hanbali explained the precedence of the Hanafi and Shafi'i schools over their Hanbali counterpart.

He said - as Ibn Al-Jawzi narrated it in 'The Virtues of Ahmad Ibn Hanbal' - that “this doctrine (= the Hanbali) was wronged by its companions, because if one of them excelled in them, he would take over the judiciary and other states, then guardianship was a reason for his teaching and his work with knowledge. As for the companions of Ahmad, it is rare among them who knows about a party of knowledge that would lead him to worship and asceticism !!

Situational influences and

this governmental tendency in favor of a particular sect;

It is the same that the Zahir doctrine suffered in Andalusia, represented by the Ibn Hazm project, who died alone and was prohibited from mixing with people on the order of the Prince of Seville Al-Mu'tadid bin Abbad (d. 461 AH / 1069 AD)!

In addition to his rivalries with the jurists;

Ibn Hazm was inclined towards the Umayyads with a strong inclination, and this disturbed the kings of the sects, as Al-Shantrini says, highlighting the political factor in his ordeal:

Also, policy shifts and the relative balances of power centers impose their impact on cities and their urbanization.

The existence of a state’s capital in a particular region gives it stability, strength, and prosperity, which is reflected in the consolidation of the prevailing doctrine in it, as we found in the doctrines that coincided with the rise of the Abbasid state and its power, such as the Hanafi school in Iraq and the Malikis in the Hijaz.

In contrast;

The Al-Awza'i school - which is mainly the doctrine of the people of the Levant - coincided with its emergence at the end of the Umayyad state, whose center was in Damascus, so urbanization and scientific activity declined with it as it shifted to Iraq, which led to what Ibn Khaldun monitored of discontinuation of the learning support for a region “with the disruption of its construction and the decline of states About it, and what happens about that from the shortage and loss of goods. "

Ibn Khaldun believes that the strength of the Abu Hanifa doctrine is due to the fact that "his doctrine was specific to Iraq and Dar Al-Salam (= Baghdad), and his students were the companions of the caliphs from the Banu al-Abbas."

In contrast;

He explains the weakness of Malik's doctrine in Iraq by saying: “After the death of [Abu Bakr] Al-Abhari (Imam of the Malikis in Iraq d. 375 AH / 986 AD) and his senior companions to pursue them, and the judiciary’s departure from them to others from the Shafi’i and Abu Hanifa doctrine, Malik’s doctrine in Iraq was weak, and his demand for people to follow the people of the presidency And resurfacing. "

With this same reason, Ibn Hazm explains the spread of the doctrine of Malik and Abu Hanifa in their two countries.

And he says - in what his student Al-Hamidi narrated about him in 'The Adhimat al-Muqtabat' - that they are “two doctrines that spread in the beginning of their matter with the leadership and the authority,” adding: “People are rushing to the world and the leadership, so they accepted what they hope to achieve their goals with it !!”

Al-Hamidi also refers to the impact of Imam Sahnoun al-Maliki (d.240 / 855 CE) on the people of Kairouan and the Maghreb when he was appointed to the judiciary, and the Hanafi doctrine existed in them at that time, so his mandate limited the judiciary from its increase.

Al-Awza’i school and others in Andalusia also faced strong competition from Malik’s sect, which was decided by the authority in favor of the latter.

About the results of this, Judge Ayyad al-Maliki tells us, saying: “People adhered to it (= Al-Andalus) and protected it with the sword altogether, and some of the travelers and strangers introduced something from the Shafi’i doctrine, Abu Hanifa, Ahmad and Daoud, and they were not able to spread it, so they died because of their different times. , Except for the one who himself owes it to him who does not repent his saying !!

It also appears that the geography conditions and the paths of seeking knowledge may affect the learners from the shift of doctrines.

Malik's doctrine spread in Morocco and Andalusia because the Andalusian journey used to end in Medina, and necessarily they do not need to pass through the Levant, where the Ouzai doctrine.

Socially similar countries also cite the doctrines of each other;

The nomadism - in Ibn Khaldun’s expression - is a common factor between the Hijaz and its Maliki school of thought and the environment of Andalusia and Morocco, which helped its spread in them and its sovereignty at the expense of the Ouzai doctrine, despite the latter’s precedence to exist in Andalusia and among its early Shami settlers !!