Kita ingat ketika Imam Syafi’i lahir pada tahun 150 Hijriyyah, pada tahun itu pula meninggalnya Imam Abu Hanifah. Sepeninggal beliau, kepemimpinan ulama fikih di Iraq otomatis bertumpu kepada salah satu muridnya sekaligus tangan kanan beliau bernama Muhammad bin Hasan.
Nantinya Imam kita Imam Syafi’i berguru kepada murid Imam Abu Hanifah dalam bidang ilmu fikih logika. Karena kita tahu dalam memutuskan perkara fikih Imam Abu Hanifah dalam mazhab hanafi banyak bersandar kepada logika yang kuat, dan tidak sembarangan menerima hadits kecuali memang hadits yang benar-benar shahih.
Sebelumnya Imam Syafi’i juga sudah berguru kepada Imam Malik, pemimpin ulama fikih di Madinah munawwarah sekaligus ahli hadits. Berbeda dengan Imam Abu Hanifah, Imam malik lebih cenderung menggunakan dasar hadits dalam memutuskan urusan fikih.
Artinya, dalam hal ini Imam Syafi’i berguru kepada 2 ulama besar pemimpin mazhab di Iraq dan Madinah. Setelah menguasai dua mazhab ini, kemudian Imam Syafi’i keluar dari mazhab tersebut dan mendirikan mazhab baru yang nanti kita kenal dengan mazhab Syafi’i yang merupakan gabungan atau jalan tengah dari mazhab Maliki dan mazhab Hanafi, yang awal cikal bakalnya adalah mazhab qadim atau pendapat qadim Imam Syafi’i yang tertuang dalam kitab Al-hujjah.
Kemudian nanti kitab Alhujjah yang berisi pendapat qadim Imam Syafi’i ini diriwayatkan oleh 4 ulama besar yang juga sahabat Imam Syafi’i, yaitu : Imam Ahmad bin Hanbal, Abu Tsauri, Az-Za’farany, dan Alkarabisy. Dari keempat orang tersebut, riwayat yang di rawi oleh Az-Za’farany yang paling akurat, teliti dan bagus.
Ketika Imam Syafi’i masih di Baghdad berguru kepada Muhammad bin Hasan murid Imam Abu Hanifah, dan telah mengumpulkan ilmu-ilmu selama 2 tahun disana, beliau pun memutuskan ingin kembali ke Mekkah.
Setelah sampai di Mekkah, Imam Syafi’i mulai mengajar di Masjidil Haram, disanalah para ulama-ulama besar dari seluruh penjuru dunia bertemu dengan beliau, khususnya pada musim haji. Para ulama yang belajar kepada Imam Syafi’i melihat sosoknya sebagai seorang ulama besar yang matang dalam ilmunya dan lengkap pengetahuannya.
Tidak terkecuali Imam Ahmad bin Hanbal juga bertemu dan berguru kepada Imam Syafi’i. Ishaq bin Rahawaih pernah berkata: ” Ketika aku di Makkah, aku bertemu dengan Imam Ahmad bin Hanbal, beliau mengajakku untuk bertemu dengan seorang ulama yang hebat yang belum pernah aku temui sebelumnya kata beliau, lalu aku dijumpakan dengan Asy-Syafi’i, dari sana kami mulai sering berdiskusi tentang hadits, aku belum melihat seseorang yang lebih fakih dari beliau dalam hadits, kami juga berdiskusi tentang alqur’an, sama saja aku belum pernah bertemu dengan seseorang yang lebih faham Al-qur’an dari beliau, kami juga berdiskusi tentang bahasa Arab, sungguh mataku belum pernah melihat orang yang lebih faham bahasa Arab melainkan Imam Syafi’i.
Jadi, dari keterangan dan kesaksian Ishaq bin Rahawaih ini bisa kita simpulkan bahwa Imam Syafi’i sangat hebat dalam ilmu hadits, Al-quran dan bahasa Arab.
Selama 9 tahun penuh Imam Syafi’i menetap di Makkah mengajarkan ilmu kepada ulama-ulama yang datang, Selama 9 tahun di Makkah imam Syafi’i banyak mengeluarkan qawaid istibth. Beliau lebih memilih Makkah ketimbang Baghda, Iraq karena ketika itu Makkah dalam keadaan bersih dan tenang suasananya berbeda dengan Iraq pada masa itu sangat bising dengan kerajaan dan perdebatan dalam berbagai ilmu.
Di Makkah, Imam Syafi’i juga mengarang kitab Ar-risalah setelah direquest oleh beberapa ulama termasuk Abdurrahman bin Mahdi ahli hadits. Kitab Ar-risalah karya Imam Syafi’i adalah kitab pertama yang dikarang dalam bidang ilmu ushul fiqh.
Banyak ulama memberikan komentar terhadap kitab Ar-risalah ini, dan semua pendapat mereka para ulama populer bahwa kitab tersebut bagus.
Salah satu komentar ulama terhadap kitab Ar-risalah Imam Syafi’i adalah pendapat Syaikh Almuzani, beliau nantinya meringkas kitab Al-‘Um yang juga karangan Imam Syafi’i yang ringkasan tersebut beliau beri nama Mukhtasar Al-muzani, beliau mengarang kitab mukhtasar ini setelah membaca ratusan kali kita Al-‘um milik Imam Syafi’i.
Apa kata Syeikh Al-muzani terhadap kitab Ar-risalah karangan Imam Syafi’i? Beliau berkata ” Aku telah membaca kita Ar-risalah sebanyak 500 kali dalam kurun waktu 50 tahun, setiap kali aku mengulang membca aku selalu mendapat ilmu baru faidah-faidah baru yang belum pernah aku ketahui sebelumnya “.
Setelah 9 tahun di Makkah, Imam Syafi’i kembali ke Baghdad untuk kali yang kedua. Sebelumnya Imam Syafi’i sudah pernah menetap di Bagdad selama 2 tahun dan beliau populer disana di kalangan para ahli hadits dan ahli fikih sampai diberi gelar Naasirul Hadits.
Kedatang kali yang kedua Imam Syafi’i untuk mengajarkan dan menyebarkan pendapat-pendapat beliau tentang ushul fiqih dan beliau banyak berdebat disana untuk membela asas-asas ushul fiqih. Beliau juga membuat halaqah ilmu fiqih di salah satu masjid di barat kota baghdad, para murid beliau dan para ulama disana menjadikan beliau sebagai imam dalam bidang ilmu ini.
Namun, tidak semua yang datang ke halaqah beliau menerima apa yang beliau ajarkan dengan baik, ada juga yang datang untuk menguji beliau ada pula yang datang untuk mengacam Imam Syafi’i karena dianggap telah sok-sokan membawa mazhab dan pendapat baru dalam ilmu fikih.
Tapi, anehnya semakin mereka mendebat, mendengar pendapat Imam dalam ilmu fikih ini mereka semakin bisa menerima apa yang beliau bawa.
Imam Syafi’i terus mengajar dan menjelaskan berulang-ulang pendapat beliau dalam ilmu fikih sehingga beliau memenangi perdebatan dan orang yang sebelumnya tidak bisa menerima terpaksa mengakui keilmuan Imam Syafi’i diikuti banyak halaqah-halaqah yang bubar karena bersalahan dengan pendapat Imam Syafi’i.
Sehingga ada yang mengatakan ” Di masjid jami’ barat kota baghdad ini dulunya ada hingga 20 halaqah ilmu yang di ajarkan oleh pemilik pendapat, tapi setiap jum’at aku hanya melihat 3 hingga 4 halaqah saja yang tersisa semenjak kedatangan Imam Syafi’i”.
Selama di Baghda Imam Syafi’i juga mengenalkan kitab-kitab beliau yang sudah dikaji dan dimurajaah dengan matang, setelah dua tahun di Baghdad Imam Syafi’i selalu melkukan perjalanan pulang pergi antara Makkah dan Baghdad untuk menyampaikan ilmu dan mengenalkan mazhab syafi’i yang qadim.
Pada tahun 199 Hijriyah tepat pada umur beliau 49 tahun, beliau keluar dari Baghdad dan pergi ke Mesir. Perginya Imam Syafi’i ke mesir ini adalah perjalanan terakhir beliau dan penutup dari pengembaraan beliau mencari dan menyebarkan ilmu, dan juga merupakan langkah yang beliau ambil untuk menjauh dari kekhalifahan dan politik.
Juga disamping itu didasari oleh undangan pemimpin negeri Mesir, disana beliau mengajarkan mazhab beliau yang baru atau pendapat jadid yang tertuang dalam kitab Al-mabsuth yang nantinya populer dengan nama Al-‘Umm.
Di Mesir pula Imam Syafi’i meninjau ulang karangan dan kitab-kitab beliau dan meniliti ulang semunya, sebagian ada yang beliau perbarui dan ada yang beliau nasakh atau hapus. Bahkan pada saat itu Imam Syafi’i juga mengumumkan bahwa beliau tidak mengizinkan atau menghalalkan untuk meriwayatkan kitab beliau yang beliau tulis ketika di Baghdad.
Artinya, ketika berbenturan antara qaulu qadim dengan qaulu jadid milik Imam Syafi’i kita harus mengambil pendapat yang baru atau qaulul jadid.
Sebelum kedatangan Imam Syafi’i ketika masa itu Mesir menerapkan Mazhab Maliki, namun ketika Imam Syafi’i datang ke mesir penduduk Mesir mulai menerapkan mazhab Syafi’i. sejak saat itu banyak ulama-ulama dari seluruh pelosok negeri datang kepada beliau untuk belajar mazhab tersebut.
Itulah komentar, bukti dan kesaksian terhadapa keilmuan Imam Syafi’i dan perjalanan Imam Syafi’i dalam mendirikan mazhab Syafi’i, sehingga pada masa itu tidak satupun ulama yang bisa menandingi Imam Syafi’i dengan keilmuan beliau dan kepopuleran beliau.
Sekian…
artikel ini merupakan hasil terjemhan dari kitab Tashil Fathul Mu’in
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