Taj al-Din al-Subki

One of the most notable eras of the Islamic country was the al-Subki era. It was an era of learning and intellectuals. During their rule, the Mamluk Sultanate regarded Egypt and the Levant as one state, and they welcomed this conservable class of scholars. The attention of the Mamluk opened schools, mosques, and other establishments to make this state a destination for scholars, thinkers, and students. Historians view the prolific scholarly output of this period as a cultural response to the geopolitical threats posed by the Mongol invasions and the Crusades, aimed at preserving Islamic intellectual heritage. It seemed to the researchers that the sciences had been forgotten. As a result, this generation started gathering, categorising, and distributing literature with loyalty to their culture once more. This endeavor assisted in protecting the national identity from the most severe attacks. According to biographies, Ibn al-Subki spent about forty years in the eighth century—from 727 AH to 771 AH—living under the protective care of the sea Mamluk. Due to the encouragement of scientists and academics by several Mamluk Sultans, scientific activity flourished in Egypt throughout this period. Senior academics and jurists were eager to attend their debates on science and religion. ==Early life ==

Birth While most biographers, including Al-Ghazzi and Ibn Shuhba, place al-Subki's birth in Cairo, others remain unspecified on the location; notably, Ibn Hajar al-Asqalani omits the birthplace entirely. The native biographers also disagree as to when exactly Taj al-Din was born; Ibn Ayyub, Ibn Hajar, and al-Ghazzi give the year 727 A.H., while Ibn Shuhba gives the same year but notes that "others say 728." A few, like Mubarak and al-Suyuti, give 729 A.H. However, most authorities agree that he was 44 years old when he died, and since he died in 771, he is likely to have been born in 727. Education Cairo was Taj al-Din's initial schooling location. He was first educated by his father, celebrated scholar Taqī al-Dīn al-Subkī, an influential figure in the umma. Taj al-Din's Cairo studies were supervised by several distinguished professors, including Yunus al-Dabusi, Ali Yahya ibn Yusuf al-Misri, Abd al-Muhsin al-Sabuni, Abu Bakr Muhammad ibn Abd al-Aziz al-Sa`bi, Fath al-Din Ibn Sayyid al-Nas, Salih ibn Muhaqar, Abd al-Qadi ibn al-Mutuk, and the Qadi Abd al-Ghaffar al-Sa`di. However, Taj al-Din's higher education came from Damascus. At age 12, he joined his father in Damascus and continued to study under him, as well as the other leading scholars of his day like Jamal al-Din al-Mizzi, the greatest traditionist of his day and a renowned jurist and philologist. Under him, Taj al-Din studied Hadith and Arabic grammar. He also studied under the renowned writer, theologian, and historian Shams al-Din al-Dhahabi, who was the traditions professor at the Damascus chapel Umm al-Salih. Zaynab bint al-Kamal and Ibn al-Yarr are added by Ibn Hajar, while Taqi al-Din Ibn Rafi, al-Najm al-Qahafazi, and al-Hajjar are added by al-Ghazzi to the list of Damascus instructors. Nevertheless, Taj al-Din's most influential teacher, aside from his father, appears to have been the renowned jurist Shams al-Din ibn al-Naqib, 662–745 A.H., professor at al-Shamiyya al-Barraniyya in Damascus. Al-Naqib gave him some of his own workload as a teacher and legal advisor. Al-Naqib died when Taj al-Din was eighteen. In addition to attending lectures, he conducted independent research. As the biographers put it, "he studied by himself" and became an expert in various fields of study "until he was skilled in the knowledge of jurisprudence, traditions, grammar and poetry." Teachers Ibn al-Subki was taught by: • Taqi al-Din al-Subki under him, he studied all various of Islamic sciences. • Jamal al-Din al-Mizzi under him, he extensively studied Hadith science. • Shams al-Din al-Dhahabi under him, he studied Hadith, history and other fields. • Ibn al-Naqib under him, he studied Shafi'i jurisprudence. • Abu Hayyan al-Gharnati under him, he studied Arabic grammar. • Salah al-Din al-Safadi under him, he studied Arabic literature. ==Scholarly positions and ordeal==

His public career as a writer, teacher, and jurisconsult then started. "He began to teach, gave decisions on legal questions, traditioned, carried on researches and occupied himself with literary compositions." Prior to assuming any governmental post, Taj al-Din was a teacher at Damascus' elite educational institutions, including al-Taqwiyya, al-Dimaghiyya, al-Nasiriyya, al-Qimariyya, and the traditional al-'Ashrafiyya, al-Aziziyya, al-Shamiyya al-Barraniyya, al-Adiliyya, and al-Masruriyya. In the year 759, he was deposed from his position as chief qadi for the first time, following three years of service. Baha' al-Din, Taj al-Din's second cousin, succeeded him as head qadi, according to Ibn Habib. He was brought back into the office after two months. He was appointed a lecturer at al-Aminiyya in the same year. His offices were given to his enemy, Siraj al-Din al-Bulqini. But if Taj al-Din had enemies who tried to find excuses for ruining him, he also had friends, who advocated for his exoneration and reinstatement. His friends in Cairo were especially active in his defense. They prevailed upon the Na'ib of Egypt, Ali al-Masidini, to send for Taj al-Din and also for his brother, Baha' al-Din. Additionally, delegates were dispatched to Damascus with the intention of bringing them to Cairo. Taj al-Din initially only received a response from his brother, and he stayed in Damascus. However, after al-Bulqini was handed his offices, Taj al-Din also moved to Cairo. He was greeted with the utmost excitement and respect in this place. "The people rejoiced over his deliverance," according to Ibn Shuhba, "because he was dear to them for his modesty and graciousness of disposition." ==Disciples==

Al-Subki had a following of pupils from every school: • Imam Qadi Majd al-Din al-Firuzabadi al-Shirazi al-Lughuqi • Abu Musa Imran ibn Idris ibn Muammar al-Jaljuli (d. 780 AH) was a Shafi'i reciter. He studied recitation with his master, Ibn al-Sabki, and worked as a jurist. • Al-Ghazzi, Issa ibn Othman ibn Issa al-Ghazzi, Sheikh Sharaf al-Din (d. 799 AH) visited Damascus and had a close relationship with al-Sabki. He created a great deal of art and learned from Al-Subki. For example, he wrote the several volumes of Sharh al Minhaj (Kabeer, Mutawasit, and Sagheer) and Idab al Qudat. In the Umayyad Mosque, he gave religious legal opinions. • Ibn Khatib Mansuriyah; Abu Jamal Hamwi Shafi'i; Yusuf Ibn Hassan ibn Mohammed Hassan ibn Masoud ibn Ali ibn Abdullah Al Jamal (d. 809 AH). He was born in Hama in 737 AH. He was a follower of Ibn al-Subki. He learned fundamentalism and jurisprudence from Al-Subki. Sharh Faraid Minhaj and Sharh Ahkam Hadiths were written by Ibn Khatib Mansuriyah. • Sheikh Abu Musa Muhammad bin Mahmoud bin Ishaq bin Ahmed Al-Halabi, then Al-Maqdisi (d. 776 AH) was a Hanafi scholar, but he turned into a Shafi'i with his care. ==Death==

Taj al-Din al-Subki died on 2 July 1370 at his residence in Nairab, near Damascus, aged 44. He was buried in his family's tomb at the foot of Mount Qasioun outside the city. ==His personality and scholastic specialization==

Taj al-Din was undoubtedly one of the most well-known individuals of his day, based on what is known about his life events, character, positions in government, and literary creations. He was considered a man of exceptional intelligence and learning, but also a productive worker who was both proactive and effective in the real world. He is remembered also a man of unwavering honesty, full of energy, fervour, great spirits, and kindness. Taj al-Din was an uncompromising individual. He adheres to his own school and is set in his ways. He served as a cornerstone of Shafi`ite doctrine. He pays no attention to, is impatient with, or shows mercy for "the heretics." He vehemently opposes any form of innovation in both social and religious life. However, he is equally unyielding in his beliefs and sense of moral right and wrong, and he is the most vocal when it comes to issues of negligence, failings, or wrongdoings, regardless of the party involved—high or low, friend or foe—and wherever they may be found. He is a strict supporter of simplicity, extremely demanding when it comes to doing his job, and vehemently and mockingly opposed to opulence and luxury. He appears to have been utterly certain, severe and uncompromising in his views of what was good or wrong, unwavering in his candour, and seemingly unaffected by any factors or influences. He also demonstrates unwavering tenacity and decisive courage in the face of the greatest tribulations of his life—trials that a man of such traits would inevitably face. However, despite his reputation as a kind, compassionate, and pleasant man, he was harsh, uncompromising, and brave. He truly had a fighting spirit. His great sense of justice combined with his compassionate nature would seem to have made him, as he actually seems to have been, a champion of the weak, the destitute, the unjustly, and the oppressed. Naturally, Taj al-Din would have many friends and many foes. The audacious and unreserved way he now scornfully criticises and mocks the conceit, incompetence, excesses, and transgressions of people in positions of power—as judges, rulers, and scholars—would win him adversaries among the upper classes. His concern for the abandoned, oppressed, and harmed would guarantee him appreciation and love. On the one hand, he would be respected and adored, and on the other, he would be both feared and detested. The righteous and upright would respect and stand by him, while the wicked and corrupt would despise and oppose him. It makes sense why his life was turbulent. It makes sense that despite his unwavering nature, his decisions in court proceedings led to his repeated troubles. It makes sense why he was frequently removed from his position. However, a man with Taj al-Din's skill and moral character would not be easily removed, and he would probably be acknowledged and given a promotion. As a result, Ibn Kathir is frequently used by local biographers to effectively summarise his life's events: "He faced hardships and challenges that had never befallen a qadi before him, as well as high positions, as had not come to anyone before him." ==His role in the Mamluk state==

Ibn al-Subki was a contemporary of the Turkish Mamluk state (Bahriyya), and he lived in the era in which the sons of Al-Nasir Muhammad and his grandchildren ruled. It was an era full of political turmoil during which he witnessed many of the vicissitudes of time and the storms of strife and turmoil. It is enough to note that during his short life, which did not exceed For 44 years, 13 sultans have been on the podium of power, during which the sultan was almost under interdiction from the army princes who would deliberately kill those of those sultans who did not agree with their interests, or turn against him, a situation that indicates the great corruption that has spread in the state in general. Then, during the positions he held, Ibn al-Subki closely looked at the conditions of the state and society, and learned about the corruption that befell them, and identified its causes. Then he presented his vision for reforming it, including his answer to a question he had received, through which he depicted for us the political, social, and economic life in the Mamluk state that he lived in. Ibn al-Subki wrote about this in his book: "The Restorer of Blessings and the Exterminator of Vengeance," in which he talked about the first two matters and his death mentioned the third, and he mentioned in explaining the first matter that blessings do not go away in vain, but rather they do not go away except by violating their duties, which is gratitude, because every blessing cannot be thanked. Worthy of disappearance, and he explained that gratitude is with the heart, tongue, and actions, and when he spoke about gratitude through actions, he gave examples of this by mentioning jobs and professions, so he began with the highest job in the state, which is the job of the Sultan, and ended by mentioning the profession of beggars on the streets, and he mentioned in this regard the most important people in charge of state institutions, and explained What every one of them must do is to thank God Almighty for his blessings so that His blessings may continue for him and improve the state of his country. What should be paid attention to in Ibn al-Subki's presentation of these functions is that he was invoking the Mamluks' seizure of the main state functions, and the original people of the country leaving them as dependents on them first. Then, during his presentation of those functions, he expressed his annoyance with the general policy of the Mamluks, and his anger at them secondly, and therefore it came from him. Many harsh expressions were directed at them, to the point that it was said: One of the reasons for which Ibn al-Subki was imprisoned was his book "Al-Mu'eed," and the Mamluks had seized control of all state functions in Egypt and the Levant, except for functions that could not be attributed to the Mamluks, such as religious functions such as the judiciary, the hisbah, and the like. Ibn al-Subki's approach to these functions through reform makes him one of the greatest men of reform in Egypt in the era of the Mamluk state, and indeed in the history of all of Egypt, to the extent that al-Sadiq Hussein said about him: "He is - in my opinion - a reformer (mujaddid). Egypt did not know another of its sons of his caliber until the appearance of Sheikh Muhammad." ==Legacy and scientific contribution==

Taj al-Din al-Subki is renowned for having written a great deal for how brief his life was. As previously said, he was just 44 years old when the plague claimed his life. Nonetheless, he has written a sizable number of works while simultaneously doing his incredibly demanding work in three distinct public positions and travelling back and forth from Syria to Egypt which is a rare feat. As the native biographers put it, "his works were studied during his lifetime and after his death." These publications not only made him a well-known writer during his lifetime, but several of them also guaranteed his name a permanent fame. Principles of Jurisprudence Ibn al-Subki is considered one of the most prominent legal theoreticians in history and acquired the status of ijtihad in this precious field. His work on the principles of law - ''Jam' al-Jawami''' - is held to be the best ever written on the subject and remains up to this time the standard text book for the study of Shafi`ite law at the great Al-Azhar University which is the largest Islamic university in the world. Jurisprudence Regarded as one of the senior jurists of the Shafi'i school during his era, Ibn al-Subki attained the highest degree of ijtihad, a skill that is uncommon among jurists. He held the highest position as the judge in Damascus and the ulama highly sought his fatawa. He has a number of significant legal writings to his name. Ibn al-Subki was raised in the arms of his father, the world's foremost jurist during his era, he absorbed and applied his knowledge. His writings are replete with issues and fatwas that he passed forward. He compiled his father's jurisprudential rulings and fatwas in unique books. Tāj devoted exceptional care to the science of ḥadīth, both in narration (riwāyah) and understanding (dirāyah). He transmitted ḥadīth with continuous chains of transmission (isnāds) reaching back to Muhammad, critically examined the narrators (rijāl) with judgment and appraisal, and clarified the wording (alfāẓ) of the ḥadīth with explanation and elucidation. His attention did not stop there; he also established specific principles in the science of jarḥ wa-taʿdīl (criticism and accreditation of narrators), where he critiqued those who came before him and clarified his own adopted views on criticism and appraisal. Whoever studies Tāj's writings—especially his book al-Ṭabaqāt—can clearly perceive his high status in this science. It is sufficient to mention the testimony of the Shaykh of the ḥuffāẓ (masters of ḥadīth), Ibn Ḥajar al-ʿAsqalānī, who said of him: "And from al-Ṭabaqāt you know his lofty rank in ḥadīth." Islamic theology In his other well-known work on theology, "Al-Sayf al-Mashur fi Sarh 'Aqidat Abi Mansur," he demonstrated his mastery of theology by providing an in-depth explanation of Abu Mansur al-Maturidi's doctrine. From an Ash'arite perspective, it is regarded as the best published theological analysis of the Maturidi school. The author discusses in detail the differences between Ash'aris and Maturidis, emphasising that they are mostly semantic in nature and that the two schools are one. Literature If an individual peruses the writings of Ibn al-Subki and discerns sobriety in style, precision in language, and exquisite word choice, then they are a writer connoisseur and this is merely an example. Because he lived with the writer and literary giant of his era, Salah al-Din al-Safadi, from childhood onward, and they corresponded and engaged in discussions about literature. Reportedly, Ibn al-Subki, a renowned poet, stated: "I was with him since I was in puberty, and we used to write to each other, and through him I became interested in literature." Ibn al-Subki has mastered literature in its two parts: prose and poetry. Grammar studies Grammar (naḥw) is one of the instrumental sciences, and a jurist (faqīh) is not considered truly learned in jurisprudence, nor is a specialist in legal principles (uṣūl) considered proficient, unless they have a solid foundation in grammar. Tāj al-Subkī never neglected grammar; he studied it under Abū Ḥayān al-Andalusī, the undisputed master of grammar in his era. It is enough pride for him to be a student of Abū Ḥayān in that field, which clearly indicates Tāj's high status in this discipline. Tāj's deep mastery of grammar is evident in what he wrote in his Ṭabaqāt (biographical dictionary), especially when he described his teacher Abū Ḥayān and mentioned important grammatical issues. Furthermore, he dedicated a special chapter to grammar in his book ''Al-Ashbāh wa'l-Naẓāʾir'' ("Analogies and Parallels"), which he titled: 'Grammatical Words upon which Jurisprudential Issues Depend.' He was extensive and thorough in this chapter. ==Reception==

Taj al-Din was praised by numerous renowned scholars and his eminence is unanimously agreed upon. Here are a few examples: • Shihāb Aḥmad ibn Qāsim al-Būnī al-Jazā'irī al-Mālikī (d. 1139 AH) regarded him as being on the same level as the four Imams, founders of the followed schools of thought, and said about him: "The imam whose greatness is unanimously agreed upon, whose excellence is complete—indeed, it has been said that if a fifth imam were to be considered alongside the four Imams (Abu Hanifa, Malik, Al-Shafi'i, and Ahmad), it would be Ibn al-Subkī." • Ṣalāḥ al-Dīn al-Ṣafadī said about him in his famous book al-Wafi bi al-Wafiyat: "The imam, the learned scholar, the jurist, the hadith expert, the grammarian, the poet... He issued fatwas, taught, composed poetry, corresponded with me and I with him. In short, his knowledge was vast despite his young age." • al-Ṣafadī also said: "With this noble son, hope in [finding someone like] Qāḍī Iyās has ended, as he surpassed the elders among his peers while still in his youth. He is younger in age but greater than us. Reason and transmission alike testify that though young in years, he is mature in knowledge, forbearance, and intellect. May God cause time to benefit from his contributions, and elevate him in religion and in worldly affairs to the ranks of his father, by His grace and generosity." • The master of the hadith scholars of Islam, Ibn Ḥajar al-ʿAsqalānī, said about him: "He delved deeply into the pursuit of hadith, writing individual volumes and comparative works, all while persistently studying jurisprudence, legal theory, and Arabic, until he excelled while still young. He possessed eloquence and a sweet tongue, was insightful in affairs, his writings spread during his lifetime, and he was granted success in them." ==Works==

Ibn al-Subki produced a great deal of scientific richness; his contributions were unmatched. He acquired the upper hand as one of the best writers. It was clear that he left behind extensive compilations that demonstrated his vast knowledge. Books on Usul al-Fiqh • Jam` al-Jawami` fi Usul al-Fiqh, in seven volumes and introductions, completed 760 A.H. at Nairab near Damascus, a compendium of the principles of law. This is perhaps the most famous of the authors many works. • ''Man` al-Mawani` `An Su'alat Jam` al-Jawami'', about 400 pages, written as a reply to the criticism on the Jam` al-Jawami` by Shams al-Din Muhammad al-Ghazzi (d. 808) in a work called al-Buruq al-Lawami` fi ma Urida `Ala Jam` al-Jawami`. Taj al-Din takes up and answers 33 (Paris MS gives only 32) questions, stated at the beginning of the book. • Sharh Jam` al-Jawami, a commentary on his own legal work, completed in 770 A.H., or the year before Taj al-Din died. • Tawshih al-Tashih fi Usul al-Fiq, completed in 761 A.H. • Tarshih al-Tawshih wa Tarjih al-Tashi, an enlarged edition of the former work. • Raf` al-Hajib `an Mukhtasar ibn al-Haji, a commentary on the work by Ibn al-Hajib, containing the principles of Malikite law, and being an abridged edition of that authors larger work al-Muntaha. Brockelmann does not mention this commentary, neither among the works of Taj al-Din, nor among the other commentaries on this work. Taj al-Din refers to this work of him in the Mu`id al-Ni`am wa Mubid al-Niqam. On this work by Taj al-Din notes have been written by `Izz al-Din Ibn Jama`a (d. 819) and by the brother of the author Baha' al-Din al-Subki (d. 773). • Sharh Minhaj al-Usul Ila `Ilm al-Usu, a commentary on the work of al-Baydawi. Taj al-Din refers to this work in the Mu`id al-Ni`am as a work of his own. Brockelmann does not mention this book among, the works of Taj al-Din. According to Ibn Ayyub the work had been begun by the father of Taj al-Din and then completed by himself. Books on Fiqh • Tarjih Tashih al-Khilaf, 1600 verses of the measure rajaz, in which Taj al-Din, following the outlines made by his father and also adding a new chapter, corrects the mistakes made by al-Nawawi in his works on al-fiqh. • Sharh Tanbih fi al-Fiqh lil-Shiraz, a commentary on al-Tanbih by Abu Ishaq al-Shirazi • Kitab al-Fatawi, an edition of a work of his father, containing answers to questions of law. • ''Kitab al-Ashbah wal-Naze'ir'', a work on legal questions, according to Ibn Najim (d. 970), the best work written on the subject. • ''Al-Qawa`id al-Mushtamila `Ala al-Ashbah Wal-Naza'i'', a work by Taj al-Din, mentioned by Ibn Shuhba and Ibn Ayyub, but whether this is a different work from al-Ashbah itself the editor has not been able to determine. • Jalab Halab (?) – written J-l-b H-l-b, also given by Ibn Shuhba and Ibn Ayyub, consists of answers to questions on law, raised by Shihab al-Din al-Adra`i from Halab (d. 783). Books on Biography • ''Tabaqat al-Shafi'iyya al-Kubra'' ("The Major Classes/Generations of the Shafi'is") • ''Tabaqat al-Shafi'iyya al-Wusṭā'' ("The Medium Classes/Generations of the Shafi'is") • ''Tabaqat al-Shafi'iyya al-Ṣughrā'' ("The Concise Classes/Generations of the Shafi'is") Books on Theology • ''Al-Sayf al-Mashur fi Sarh 'Aqidat Abi Mansur'' an explanation of the doctrine of Abu Mansur al-Maturidi. • Qasida on al-Ash`ari, 56 verses of the measure kamil, explaining the differences between the principles of Abu Hanifa and those of al-Ash`ari. [The other Qasida on al-Ash`ari comes under the heading Biography, next, ed.] • ''Qawa'id al-Din Wa'undat al-Muahidina'' • ''Shahadh al-Uqul Qadr al'Iimkan fi al-Radi Aley al-Baydawi'' Books on Hadith • Tashhidh al-Adha, a revised edition of his fathers work on traditions Qadr al-Imkan fi Hadith al-I`tikaf. • ''Takhrij 'Ahadith 'Ihya' Ulum al-Din al-Ghazali'' ("Graduation of the Hadiths of the Revival of Religious Sciences by Al-Ghazali") • ''Qa'idat fi al-Jurh Walta'dil Waqa'idat fi al-Muarikhayni'' ("A rule in wounding and modification and a rule in historians") • ''Juz' Ala hadith {al-Mutabayian bialkhiri}'' ("Part on the hadith {the two parties sold each other by option}") • ''Juz' fi al-Taa'una. (Part of the plague'') • ''Ahadith rafa' al-Yadayni'' ("Raising hands speeches") • Al-arbaʿin ("Forty Hadith") Books on Grammar • Tarshih al-Nah, a treatise on Arabic grammar. • Al-Alghaz, a book on the science of enigmatical language. Hajji Khalifa does not give the exact title of Taj al-Din's book but takes it up among works on `Ilm al-Alghaz. Ibn Shuhba names Taj al-Din's book Alghaz. It may be the Qasida of which there is a MS in Leiden, "carmen hoc aenigmata continet." • Qasida, 37 verses of the measure wafir, on the significations of the word `ain. ==See also==