U Kaalaya Qeyrka, U Kaalaya Liibaanta: Barashada Taariikhda Islaamka, Wajibaadka iyo Sunnaha. ''Cilmiga Waa Nuur Jahliga Waa Dullaam'' U Raadsada Cilmiga, Xitaa Haduu Idinka Jiro Shiinaha.
Dawud bin Ali bin Khalaf al-Zahiri (815–883/4 CE) was a Muslim scholar of Islamic law during the Islamic Golden Age, specializing in the fields of Hermeneutics, Biographical evaluation, and historiography. He is widely regarded as the founder of the Zahiri school of thought, the fifth school of thought followed by Sunnis Muslims to this day, though he never viewed himself as such, nor do the followers of the school.
He was a celebrated, if not controversial, figure during his time, being referred to in Muslim historical texts as “the scholar of the era.”
al-Zahiri’s exact place of birth is not entirely clear to historians. He has most commonly been attributed to the Iranian city of Isfahan, often being referred to as “Dawud al-Isfahani.” Ibn Hazm, Al-Dhahabi, Christopher Melchert and others held that this attribution was due to the fact that al-Zahiri’s mother was a native of Isfahan, and that he was actually of Iraqi origins, having been born in the city of Kufa.
Ignác Goldziher agreed that al-Zahiri was born in Kufa, but attributed the confusion regarding his place of birth due to his father’s role in the civil service of the Abbasid Caliph Al-Ma’mun in Kashan, a smaller city near Isfahan.
During his formative years, al-Zahiri relocated from Kufa to Baghdad and studied prophetic tradition and Qur’anic exegesis with a number of notable scholars during the time, including Abu Thawr, Yahya ibn Ma’in, and Ahmad bin Hanbal. His study under renowned figures of traditionalist theology was in contrast to the views of his father, who was a follower of the less orthodox Hanafi school. Indian reformist Chiragh Ali has suggested that Zahiri’s school was, like Ibn Hanbal’s, actually a direct reaction to the Hanafi system.
Toward the end of his education, al-Zahiri traveled to Nishapur in Greater Khorasan in order to complete his studies with Ishaq Ibn Rahwayh, at the time considered a champion of the traditionalist Sunni philosophy. Ibn al-Jawzi noted that when studying with Ibn Rahwayh, considered one of the most knowledgeable scholars in Muslim history, al-Zahiri was willing to debate with Ibn Rahwayh on religious topics, something no one else had ever dared to do. Rahwayh criticized Al-Shafi‘i during a lesson; a debate ensued in which Zahiri alleged that Rahwayh didn’t understand al-Shafi’i's point on the topic of discussion, though Ibn Hanbal, who was physically present for the debate, declared Rahwayh to be the winner.
al-Zahiri was initially a follower of Al-Shafi‘i in jurisprudence, later branching off in terms of his principles, likely due to the influence of Ibn Rahwayh.
After completing his studies in Nishapur, al-Zahiri returned to Baghdad and began delivering his own lessons. While historians differ regarding his exact number of students, it is agreed that his following was large, with most estimates ranging between four to five hundred students who would regularly attend his Majlis. His reputation spread outside of Baghdad, and even high-level scholars from elsewhere in the Muslim world began seeking al-Zahiri’s advice on religious topics of study.
While his views were not universally accepted in his time, no attempts were made by his contemporaries to prevent him from granting religious verdicts, nor were they opposed to his teaching position. His most well-known students were his son Muhammad bin Dawud al-Zahiri, Abdullah, the son of Ibn Hanbal, Muhammad ibn Jarir al-Tabari, Niftawayh and Ruwaym. Zahiri was also the teacher of early jurist Abd Allah al-Qaysi, who was responsible for spreading the Zahirite school in Al-Andalus.
al-Zahiri died during the month of Ramadan in Baghdad, where he was buried. The exact year in which he died according to the Gregorian calendar is a matter of some dispute, with historians having stated both 883 CE and 884 CE.
In terms of theology, al-Zahiri was described by Ibn Taymiyyah as having been upon 