The Shafi’i legal school has gone through various phases. The first of these is the accumulation of fiqh as a result of the changes and developments that Shafi’i sect experienced. This is referred to as “qawl” and forms the basis of the conflicts in the sect. Then comes the period when the views of Shafi’s students and the scholars after them emerge. This constitutes one of the points of dispute in the sect and is the period when the accumulation defined as “wach” is formed. The emergence of the Iraqi and Khorasan sects based on the differences in the transfer of sectarian accumulation as of the fourth century after Hidjra caused the sect to be divided into two different lines. Later, this situation caused some Shafi’i scholars to reduce their differences of opinion, to find and reconcile between them, and thus to begin a process called the royalties. Al-Shafi’i traveled all the science centers of the time and had the opportunity to benefit from the scholars in these areas and get to know various views and understandings from their representatives. Therefore, they had the opportunity to examine, evaluate and criticize them. In this process, it is also natural that Al-Shafi’i is affected by these views to a certain extent. In this context, various evaluations have been made by scholars about the reasons why Al-Shafi’i revised old views he put forward in Hejaz and Iraq after he went to Egypt and put forward his new views. While some said that it was a change based on some hadiths, of which he was later found it, others claimed that it was based on the removal of his teacher Imam Malik’s influence on him. According to some other scientists, the place and environment that he changed during his lifetime caused this change. It is seen that Al-Shafii’s different views on the same issue emerged both in his works and among those conveyed from him by his students and later sect scholars for various reasons. This has led to various evaluations and even accusations by members of other sects. The issue has been handled in response to these accusations and in terms of revealing the truth of the work, and the reasons why different views were conveyed from Al-Shafi’i on the same issue were tried to be put forward. Since Al-Shafi>i mostly abandoned his views he had put forward in Iraq and formed his new sect in Egypt and even expressed this in some of his statements, therefore, when he has a view of the qawl djadid type, it is accepted as a principle that his sect will be him and the deed will be according to him, the distinction in the form of djadid is also very important. If qawl qadim or qawl djadid is transferred from Al-Shafi’i in a matter, the act is done in accordance with it. However, if there is more than one opinion of Al-Shafi’i on a subject; When qawl qadim and qawl djadid are treated, the principle is to act according to the qawl djadid. Because, it is accepted that Al-Shafi’i has recourse from the qawl qadim. However, if there is a sound hadith that supports the qawl qadim and does not have any contradictions, then qawl qadim is preferred. If all of Al-Shafi’s statements on a subject are of a qadim or djadid type, in this case, the last one or Al-Shafii’s preference is to be deeded. If Al-Shafi’i utters both at the same time and does not prefer one, or if it is not known whether he said them at the same time or at different times, then it is investigated which one is preferred and people act accordingly. In this case, if a person who will do the research is the one of qualified to takhridj and tardjih, he / she conducts his research and acts accordingly, if not, he reports that scholars with these attributes prefer. It is seen that since the students of Al-Shafi’i, Shafi’i scholars have used various expressions that reveal both the terminology for opinions and the preferences among them. It is possible to say that there has been a development in the use of these terms of the Cuwayni, Gazzali, Rafii and Nawawi line and the meaning of the use of them in the precepts at the beginning of the works of Nawawi is clearly stated, but it is possible to say that especially the uses of Rafii lead the Nawawi in an important sense. It is seen that Nawawi clarifies these terms, determines and uses a term for each view in the sect, whether they are strong or weak, and for their opponents. This activity of his contributed to the later scholars to see the conflicts in the sect better and to follow these principles determined by him.